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An Account oP the Lifc and Cha-

R A G T E R of the A U T il O R.

MR ROBERT TRAILL was defcenfied of ?.n ancienx family, that had been in the poflelTion of the eftate of Blcbo in Fife, from the time of Waher Traill Archbifliop of St Andrew's*, who purchafcd, and^gave k to his nephew. His great-grandfather, Andrew, was a younger brother of the family of Blcbo j wlio, following the profeffion of a foldier, rofe to the rank of a Colonel ; and was for fometlme in the fervice of the city of Bruges, and other towns in Flanders, io the v/ar which that city, with the other confederate ftates and cities of ihe Low Countries, carried on in defence of their liberties and privileges againft the King of Spain. When he left their fervice, his arrears amounted to 2700 /. Sterling •, for which fum the city of Bruges, and the other towns concerned, granted bond j making their goods liable for the faid debt, in whatever couniry or ilate they fhould be found. After this he ferved under the King of Navarre, afterwards Henry IV. of France, in the civil v/ars of that kingdom ; and had occafion to do that prince confiderable fervice in the taking of a town by {Iratagem. Upon his return to Britain, he was made a Gentleman of Prince Henry's privy chamber..

Our author's grandfather, James Traill, endeavoured to recover the fum due to his father by the cities ofTiancers-, and, upon a petition to King James, which \va;s referred to Sir Harry Martin, Judge of the Admiralty, "he obtained warrant to arreft a fhip belonging to the city of Bruges at London ; which he 4id accordingly. But the Duke of Buckingham being gained by the adverfe party, the fhip was fet free. Nor could he ever afterwards obtain any part of the debt due to h's father. By which means, together with the expence of profecution, he was fo far reduced, as

a 2 to

* In the rsign of Robertlll. anr.Qii^$. See Bifhnp Spctifwode's hiilory of the church qI Scotlaod-

to be obliged to difpofe of a fmall eftate he had in the pa-riih of Deninno in Frfe.

Robert Traill, the Son of James, and father of our author, was Minifter firft of Ely in ^ife, and afterwards of the Gray.friers church in Edinburgh *, and was much dif-tlnguilhed for his fidelity and zeal in difcharging the duties of his function. He married Jean Annan, of the family of Auchterallan : by whom he had three fons and three daughters ; William, who was Minifter of Borthwick*, Robert the author of thefe ferraons; James, a Lieutenant af the garrifon in Stirling caftie ; Helen, married to Mr Thomas Paterfon a Minifler of Borthwick ; Agnes, married to Sir James Stewart of Goodtrees, Lord Advocate of Scotland ; and Margaret, married to James Scot of Brifto, Writer in Edinburgh.

Our author, Robert, was born at Ely, in !1ie month of May 1642. After the ufual preparatory courfe of grammatical education, he was fent to the unlverfity of Edinburgh ; where he recommended himfelf to his feveral mailers, by his capacity, and diligent application to his ftudies. Having determined to devote himfelf to the work of the ininiftry of the gofpel, he purfued the ftudy of divinity with great vigour for fome years; and after undergoing, with approbation, the feveral pieces of trial requifite by the pradlice in Scotland, he was licenced to preach the gofpel by a meeting of nonconformift mmifters, of the Pref-byterian perfuafion, Eplfcopacy being at that time eftablifh-cd by law. His father, being then banifhed, had taken refuge in Holland ; and his family, which he left behind in Scotland, was reduced to great ftraits: fo that our author had no fettled refidence. In 1666, he was obliged to lurk for fome time, together with his mother and elder brother ; becaufe fome copies of a book, intitled, Jn apologetic rela-iion^ he, which the privy council had ordered to be publicly burnt, were found in Mrs TrailFs houfe. At that time the Prefbyterians ia Scotland were treated with great

feve-

fevcrity; and the privy council, at the Inftigation of tlie bifliops, was continually harraffing them by their tyrannical edicts, injoining conformity to the eftablifned church, under civil pains and penalties, and inforcing their arbitrary and intolerating decrees, by the,terror of military quarter and execution. Thefe harfli acd'unjuftinable methods provoked many of that opprefled and unhappy people, naturally of a fervid temper, as the Scots in-general are, efpe-cially where religion is concerned, and inflanied their ipl-rits to that degree, that they took up arms in their defpalr, and advanced the length of Pentland hills, near Edinburgh ; where they were totally defeated, and difperfed, in an engagement with the King's forces. Our author was fufpec-ted of having been among thofe that were in arms ; and a proclamation was iiTued by the council for apprehending him; which obliged him to retire to Holland, to his frf-ther, where he arrived in the beginning of the year 1667. Here he was employed for fome time in affifting Ncthenus, ProfefTor of Divinity in the univerfity of Utrecht, in the publication of Rutherford's Examen Arminianiftni. In his preface to that book, Nethenus fpeaks of our author in the following terms. AttuUt mihi mamtfcriptum avtorist dodiuSy phiSf prudens^ et indiiftrius juvenis vir D Robertus TralHuiy patris cognominus ob Chrifii caufam veritaUfque con' fejfionem exulis^ h.iiid degener fJius^ facrig theotogia et m'vnf' terii evangelici candidatuSy inihiy in procuranda <^ promovcnda hujus librt editioney adjut^r dc/ii/iatus; qui et partes fuas di-ligentety Jidelitery et confifinfery adfnem ufqiis ohilty dignug proinde laude h amore omnium, orthodoxa: veriiaiisj <b ciarif-firtii Rhctorfortis p. m, amatorum ^ cultoruTH.

It appears from our author's preface to his fermons on the throne of grace y that he was ordained a miniller of the gofpel in 1669 : but in what place he firil: exercifcd his mi-niftry, we have no account. He was many years paftor to a Proteftant difTenting congregation in London ; in which Nation he laboured with great dilige ace, zrnl, and fuccefs.

Hcre

tl The Author*: Life and Charader.

Here it was that he publlfhed his vindication of the Protef-tant doBrine ofjufiificatioHi prompted thereto by his zeal for that dlftinguifhing do£lrine of the reformation ; and his fermons on the throne of grace y and the Lord^s prayer ^ at the earneft defire of many who heard them.

Our author had feen feveral viclffitudes in the fate of the civil and religious liberties of Great Britain. He had feen the monarchy and hierarchy overthrown, and rifen a-gain with greater power and fplendor from their ruins : he had feen an overftrained prerogative give birth to liberty, and toleration take its rife from a perfecuting fpirit: he rejoiced in the profpe^t of the continuance of the bleflings of the revolution to Great Britain, by the fcttlement of the Proteftant fucceflion in the iliuftrious houfe of Hanover: he faw that fucceflion take place: And now letteji thou thy fervant depart in peace, for mine eyes have feen thy falvation* He died ia the month of M-ay 1716, aged feventy-four years.

THE

THE

PREFACE.

TIT HA T is in this book offered to your reading, vjas, fome '^' years fmce^ preached, in the ordinary courfe of my mi^ nijiry^ on a -week-day, with no more thought (that is, none at all) of printing it, than I had of piiblijhing this way any thing I have preached thefe feven and tzventy years, ivherein I have been exercifed in the minifiry of the word, fave one fingie ftrmon extorted from me ab^ut fourteen years ago *,

The puhlifhing of fuch plain dtfcourfes, is fngly owing to the importunity of fome of the hearers, and to the ajfi/iance they gave me, by getting what Jfpake tranfcribedfrom two foort* hand writers •* without which I could not have publifhed it; my own notes being only little fcraps qf heads of do^rine^ and fcriptures confirming them.

In the fame way I had brought to me what 1 fpoke from Heb. X. 23, 24. and have it lying by me; which may alfojec the I'ight, if the Lord wid that I live f ,• and if this be accepted of fuch whofe tefiimony I only value: I mean fuch as are found in the faith, and exercifed in the life of faith,

1 know no true religion but Chriflianity; no true Chrifiid' nity but the doEirine of Chriji ; of his divine pcrfon, (the image of the invifible God, Col. i. 15.); of his divine office^ (the Mediator betwixt God and men, i Tim. ii. 5.) ; of his divine righteoifnefs, (he is the Lord our Righteoufnefs, Jer, xxiii. 6. ; which name is alfo called upon his church, Jen xxxiii, 16.) ',and of his divine Spirit, (which all that are bis receive, Rom. vili. 9.) I know no true miwflers of Chriji^ but fuch as make it their bufmefs, in their calling, to ccmmena Jejus Chrifl in his faving fulneji of grace and glory, t$ the faith and love of men ; no true Chriftian, but one united to

Chrifi

* This fermon is inferted in this volunie, immediately after the fermons on the throne of grace.

t Thcie lermons were publiOied after the su»hor*s death. Th? book is intitled, Ajhdfafi adherence /<? the prgfefjian of oar faith.

vlii The P R E F A C E.

Chrift by faiths and abiding in him by faith and love, unto the glorifying of the name of Jefiis Chriji, in the beauties of gofpel' holinefs. Minijiers and Chrijiians of this fpirit, have for many years been my brethren and companions^ and, I hope^ fhall ever bey whitherfocver the hand of God fhall lead me.

Through the Lord's mercy to me, (as to many in London)^ 1 have often heard -what is far more -worthy of the prefs, than any thing I can publifh, I have not been negligent in defirinct

fuch able minijiers of the new tefiament, to lei their light flAne this way ; hut have little prevailed. It may be this mean ef-

fay may provoke them more to that good work.

Whatever you may think of my way of managing thisfub-/V5?, (and indeed there is nothing in that, either as defigned or expected by me^ or that in itfelf deferveth any great re* gardj ; yet the theme itfelf all muft judge, who have fpiritiial [enfeSy is of great importance, and always feafonable. It is concerning the throne of God's faving grace^ reared up in Je-fits Chrifiy and revealed unto men in thegofpel; with the application a'tlfhould make to that throtie, the great bleffings to be reaped by that application^ and mens great need of thofe bleffings.

This greatefl of fuhjeUs is meanly, but honejily, handled in the fame order in which it was preached, and mofily in the fame words. Some few pajjages out of hijtory are injertedp •which were not fpoken.

May the Lord of the harvefl, who minijiered this feed to thefowefy make it bread to the eater, and accompany it with his blejfmg on fome that are called to inherit a blefjing; and I have my end and defire; the reader fhall have the benefit; and the Lord the glory ; for of him, and through him, and to him, are all things ; to whom be glory forever. Amen.

LONDON,

March 25. i6g6.

ROBERT TRAILL,

SERMONv^

fHIR f E E N

SERMONS

O N T H E

THRONE OF GRACE,

From Heb. iv* i6 u^Firft printed ia 1696.

LIKEWISE A Sermon od the following Queflion, By tvhaf means may minijlers hefl win tiouls f from I Tim. iv. 16. Firfl primed in 1683.

And a Vindication of the Proteflant do£lriDe concerning Justification, and of its preachers and profeiTors, from the unjuft charge of An-

TiNOMiANisM.-—^Firft piinied ia 1692,

«

By the late Reverend Mr. R O B E R T TRAILL, AM.

MiniAer of the Gofpcl in London.

GLASGOW:

Printed by JOHN BRYCE, and Sold at his Shop, oppofite GibfonVwynd, Salt-market.

M JD G C L X X V I.

SERMONS

CONCERNING THE

THRONE OF GRACE.

S E R M O N I.

Hebrews iv. i6.

Let us therefore come boldly unto the throne of grace, that we may obtain mercy ^ and find grace to help in time of need^

TH E main drift of the bleffed apoflle, the Holy Ghoft's penman, in this excellent epiftle, is to fet forth the pre-eminence of our Lord Jefiis Chrift, firfl-, in his divine perfon, far above all angels, who'are bid worfliip him, even when dwelling in man's nature. If the god-head of our Lord Jefus Chrifl: be hid from the readers of this epiftle, it mud be a fpecial power of xht god of this world on their unbelieving minds^ 2 Cor. iv. 3, 4. Will blinded men forbear to call the Son God when the Father fpeaks fo ? chap. i. 8, Thy throne^ O God, is forever and ever. Then the apoflle fpeaks of his incarnati« on, chap, ii, n. &c. And therewith fpeaks of his priefthood, chapter iii. The apoftle compares Chrift with and prefers him above Mofes, chap. ii. ; then above Aaron as a pried, chap. \ii. ) and compares

A hira

him with Melchizedec, an eminent type of Chrift-, By this epiflle we may know what Paul's reafonings \fith the Jews were. A£ls ix. 22. and xvii. 2, 3. and what is liie right way of dealing with the Jews at this day. Till Chrifl's divine perTon, and righteoufnefs, and priefthood, have more room in the religion of the Geutilcs, Chridianity is not like to leaven the Jews, This doftrine of Chrift^s priefthcod, and of the facri-Cce of himfelf he offered in that office, the apoftle doth often intermix, witji fuitable exhortations from it; as in the context, verfe 14. Seeing then that we have a great high priejl^ (all the old teftament high-pricfts were but types and lliadows of him, and were but little high-priefts), that is pajjedinto the heavens^ (ro high-prieit but Chrifl went farther than the ho^ ly of iiolies, iox the peoples advantage), Jefus the Son of God, let us hoJd/a/i our frofejfion. The dignity of Chrifl in his advanced flate, as well as his grace in his humbled ftate, lays Cbriftians under a flrong engsgement to ckave to him with (ledfaft confidence. Yet ior as great as this perfon is, and for all that he is in heaven, and in unfpeakable dignity and glory there, you raufl: not think, that he in heaven, and we on earth, can have no communion : ver. 15. For we have not an high-priefl ivhich cannot be touched with the feeling of our infirmities ; (Thoiagh now he hath none of his own, yet can he feel thofe of his people, and his feeling engageth fpeedy relief. The leafon ihe apoftlc gives for this fympathy of Chrifl with his people, is from Chrifl's experience when on earth) ; but was in all points tempted like as we arg^ yet wit bout fin. The apoflle delivers the mind of the Holy Ghoft about Chrifl's fympathy negatively. We have net an highprlejl which cannot be touched with the feeling of cur infirmities : in which manner of ex-})refiion he reflects on the meanefs of the Levitical prieds, to whom is was impoiiible to know and feel ■J\ the infirmiiies of the people, for whom yet they appeared before the God and he implies the affirmative

tive (trongly, We have an high-friejl which can Be (and is) touched with the feeling of our lYifirmiUes, How a finlefs man, as Cbrili ever was, can be touched with the feeling of the infirmities of finners, and many of thefe infirmities finfui ones ; how a gloriiied man, as Chrift now is, exalted to, and poiTeiled of the high-eft glory and blifs, can be, and is touched with the feeling of all the infinnities of all his people, is what the word plainly reveals to be believed ; but it is not to be fully known till we come to heaven. But he is the head, and all his people are his body^ his ?iiem' bers, of his Jlefi^ and of his bones^ Eph. v. 30. A marvelious word! Can the flefti be torn, and the bones be broken, and the head not feel it ? Though he be glorified above what we can conceive, he is a living, fcnfible, and compaiiionate head ; and as nearly and clofely united to ail his members now, as whea \\ity faw with their eyes^ and heard with their ears^ and with their hands handled the word of life ^ i John i. I. There is nothing ails a poor believer in Chrift, there is no groan rifeth from his diftreiled heart, but it is immediately felt at the tender heart of the Lord Jefus, at the Father's right hand. We would groan and fmg with the fame breath, if we believed this firmly.

In my text, there is a moft blefled exhortation, from this fame ground of Chrift's fympathy in heaven, unto a bold approaching to the throne of grace. The nativenefs and (trength of the inference, is obvi-" ous to the moft ordinary attention. The exhortation is unto the improving of the.greatefi privilege, an e-reded and revealed throne of grace ; and that in the pra(Siice oF the greateft duty, believing approaching unto this throne, or unto God fitting on this throne of grace.

What I would take up in, and handle, in fpeaking to thefe words, (hall be the refolution of four weigiw ly qiieftion?, which (hould be in the hearts of all Worihippers of God.

' A 2 1, The

1. The firfl great queftion is, Where may I find Godf This was job's queftion and wilh : Job xxiii. 3. O that I knew where I might find htm/ that I might come even to his feat! And that i\i\%feat was a throne of grace co Job, is evident from ver. 6. This text tells you, God is on a throne of grace : a fit place for God to be fought in, and where only he can be found gracioufly by a fmner.

2. The fecon-l queftion is, How fhould we come to God on this throne ? Let us come boldy^ faith the apo-ille. The original word fi^nifieth, comm^r freely ; with free, open^ bold /peaking^ pouring out all our hearts and minds to him. Let us come, without making ufe of faint or angel to mtroduce us to this throne. Any poor finner may come hirafelf alone to this court, and that boldly, without fear of being repulfed.

3. The third qaeftion is the hardeft, What ground hath a finner for this boidnejs ? The ground the apo-file gives for it, is hinted in the word therefore, which relates to ver. 14, 15. becaufe of Jefus the Son of God, our great high-priefl in heaven, if we had not fuch an high-prieft, miniftermg in glory at the high ahar above, no finner could come boldly to the throne of grace on earth. So he argues, chap. x. 19, 20, 21, 22.

4. The laft queftion is. What fhall we get, and for what may we corns to this throne of grace f The apo-flle fpeaks fully to this in the text: Let us come, that we may obtain mercy, and find grace to help in time of need. Thefe precious things, mercy and grace, are fcattered round this throne. Any poor needy creature ihould come for a faving alms from this throne, and may have it for the coming.

Head L The firft of thefe I would begin with-Where is God to be founds The apoftle tells us, on a throne of grace. The word is only here ; no where clfe in the fcriptures is the word to be found : but what is fignified by ir, is frequently in the old and new

' 1 tefta-

teftament, as we (hall hear. But though the phrafe. The throne of grace ^ be only once named in this, Heb. iv. 16.; yet the thing fignified is fo precious, and the exprelTion of it is fo favoury, fignificanr, and fuitable, that this form of fpeaking, The throne of grace^ is become famous, known, and ufed among Chriflians, and will doubtlefs be till the end of time. As long as God hath a mind to give mercy and grace, as long as any of the children of men are fenfibly needy of grace and mercy, and afkers and receivers thereof from the Lord, (and that will be till the heavens be no more), this throne of grace will be piied and praifed,

I would fiifl confider the proper meaning of this word, a throne of grace. It is obvious, that the apo-file, in this epiftle, doth every where (if I may ufe a much abufed word) chriflen the old teftament types, and gives them new tcltament names, and applies them, to the do£lrine of Chrift he is teaching the chriftian Jews he writes to. The old teftament church knevsr what a high-prieft was, what his inftitution, office, and performance were in the tabernacle in the vvildernefs, and in the temple of Solomon in Canaan : but both Aaron and his fuccelTors, and the tabernacle and temple, were but types and ftiadows of Jefus Chrift in his perfon and office. There was the holieft of all, into which the high-prieft went alone,' and only once a-year; in this was the ark of the covenant, and the mercy-feat, and cherubims covering it: whence thele commcn expreffions in the old teftament, of GocPs dwelling between the cherubims^ and of believers iruft-ing in the fbadow of his wings. Now, the holieft of all was their type of heaven ; and the ark, cherubims, and mercy-feat, were all but fhadows (as the apoftle calls them, Heb. x. i.) of our Lord Jefus (thrift, and of that peace with God, and accefs to God, that he hath wrought out for men. More particularly, that moft facred of all things in the Jewiih old teftament worfhip, that was called the mercy-feat^ the apoftle calls a throne of grace : thereby teaching us, that

what-

whatever of divine grace was revealed and tendered to, or perceived and received by the faith of the old teftament believers, in their right ufe of thefe facred old indi'.utions of God to his church, the fame, with great advantage, believers under the new teftament have in Jefus Chrift, the body, andtype, and fub-ftance of them.

We find three moft folemn things in the old teftament, in which the mercy-feat (the type of the throne of grace in the new teftament) was applied unto. I. Themoft folemn approach was made unto God, \n. the high-prieft's going in once a-year to the holieft of all, where the mercy-feat was. This was made, not by the people in their own perfons; nor by any ordinary Levite, who were privileged with a greater nearnefs to God than the people, Numb. xvi. 9 ; nor by any of the inferior priefts of the houfe of Aaron, to which family the ofEce of priefthood was by divine appointment confined ; nor by the high-prieft him-felf, but only once a-year, at a determinate time, and with many appointed ceremonies of preparation and performance. Some tell us of a cuftom in their wor-ftiip, that mufic, by finging and inftruments, was ufed by the people, to exprefs their joy and praife, when the high-prieft returned fafe out from that facred and awful place, the holy of holies. 2. The moft folemn atonement for the fins of Ifrael was made at the mercy-feat. This was done in that yearly entrance of the high priefts into the holieft of all, Lev. xvi. 12, 13. efpecially verfe 14. And ke (Aarcn, the firft of that order of priefts) Jball take of the blood of the bullock^ and fprmkle it> with his finger upon the mercy-feat eaft-, ward: and before the niercy-feat fJmll he fprinkh of the blood with his finger feven times. Verfe go. On that day fhall the priejl make an atonement for you^ to cleanfe ycu^ that ye may be clean from all your jins before the Lord, 3. The moft folemn anfwers were given by God to their high-prieft, Exod. xxv. i7,--2 2. where we have the inftiimioa of the mercy-feat, and

the

the form of it: And there (faiili the Lord) 1 will meet with thee, and / will commune with thee ; and again, Exod. xxx. 6. What the old teftaraent Urim and Thummim was, and what their Shechinah was, neither Jew now nor Chriflian know, though they guefs; only that they were fpecial nianifeftations of the grace, and favour, and mind of God, which expired with, and fome of them, it is thought, before the end of that minidration. But all thefe three glories, and dignities, and advantages of their mercy-feat, are all to be found in Chrift Jefus, who repre-fenrs his people before God, and prefents them to him; who hath made the perfe^ atonement for all his Ifrael: and who declares to his church all the faving will of God, which he heard and received of his Father.

The .apoftle here in this epiftle, and in this text, w^ould have all believers in Chrift to know, that the new teftament throne of grace is the fame in fubftance with, and with great advantage above the old tefla-ment mercy-feat. See Heb. ix. 4,-8.

The truth I would fpeak to is this :

D o CT. That God in the go/pel ftts on a throne of grace, and from it calls and invites finners to come unto hinu

Let us come to the throne of grace ^ certainly means. Let us now come to God fitting on a throrie cf grace ; let us take both diredion and encouragement to come to God, becaufe he is on a throne of grace.

In handling of this point of doctrine, I would fhew three things.

1. What this throne of grace is, and how diftin-guiflied from other thrones of God fpoke of in the word.

2. Why it is fo called, a throne, and a throne of grace,

3. What coming to this throne is,

I. What

I, What is this throne of grace ^ and how dijlinguijh^ ed from other thrones of Godfpoke of in the word f

Thefe other 1 would firfl name, to prevent mif-takes.

I. We find a throne of glory much fpoke of: a throne of the effential, incomprehenfible glory of God. This no man can approach to» Of this the apoflle fpeaks, I Tim. vi. i6. He dwelleth in light that no man can approach to, whom no man hath feen, nor can fee. Marvellous is this light. We find the more light there be in or about a perfon or thing, the more eafily and clearly it is perceived : as the fun is fuch a glorious body, that though it be at a vaft diftance from the earth we dwell on, we yet can take it up with our eyes immediately. As foon as it flaines, we can fee it, becaufe of its light. It is its own light, and nothing elfe, that doth, or can difcover it. If the fun did withdraw its own light, all the eyes of men, and all the artificial fire and light men can make, would never help us to find it out. But fuch is the majefty of God, that he is chthedwith it, Pfalm xciii. I. Men are dazzled and confounded by a little ray of his glory : With God is terrible majefly^ Job xxxvii. 2 2. This is not the throne we are called to come unto. They are but triflers in religion, that know not in their experience how overwhelming the views and thoughts of God's majefly and glory are, when he is not feen as on a throne of grace. / remembered God, and was troubled, faith one faint, Pfal. Ixxvii. g. / am troubled at his prefence ; when I confider, I am afraid of him, faith another. Job xxiii. 15. No wonder Manoah faid unio his wife. We fhallfurely die^ becaufe we have feen God, Judg. xiii. 22. when a view of the heavenly glory of Jefus Chrift makes John, who was wont to lean on his bofom in his humbled date, 10 fall down at his feet as dead. Rev. i. 17.

2. There is a throne of God's government of the w^orld oft fpoke of, Pfal. ix. 4, 7. On this throne God fits, and rules all things at his pleafurc, and in

infi-

infinite wifdom. This throne is to be believin^^Iy regarded by us; but it is not the throne of grace ihac fianers arc called to come uoto for grace ancj. mercy.

3. There is a throne of God's juftice fpoken of. This is that throne David deprecates his being brought before, Pfal. cxliii. 2. Enter not into judgment with thy

Jervant: for in thy fight Jhati no man living he jujVt^ fed. If a man be wronged and opprefTcd by mea ftronger than he, he may appeal to this throne of juftice, and expe<5t redrefs. Bu- if a man's bufmefs be with God, he lliculd be afraid of this throne of juftice. Men are oft proud and vain in their thoughts, and before others: but if the Lord call them before this high court of juftice, they wAW furcly be caft : Job ix. 2, 3. How fhould a man be jujl with Godf If he will contend with him^ he cannot anfwer him one of a tkoufand. When God fits on a throne of juftice, to judge men according to his law and their works, nothing but condemnation can juftly be pronounced oa fmners. Whoever he be of finful Adam's feed that expe£leth faving favour from God's throne of juftice, will find himfelf wofully deceived.

4. We find the throne of the laft judgment. Before this all muft appear, 2 Cor. v. 10, Rev. xx. 12. This is not the throne of grace in the text. No grace nor mercy is fliown to any from this fhrone, but to them that have plied and fped at the throne of grace before. When our Lord comes ^ and fits on the throne of his glory^ Match, xxv. 31. no finner that haih de-fpifed his grace now, will find any quarter then, Luke xix. 27.

What then is this throne of grace ^. It is God la Chrift dealing with men according to "the grace of the gofpel. It is God in Chrift reconciling the world to himfelf^ not imputing to them their trefpaffes^ 2 Cor. v. i^. // is Chrifl ft forth by God to be a propitiation, Rom. iii. 25. This is the true mercy feat, or throne of grace ^ Qx propitiation^ 1 John ii. 2. and iv. 10, This is the

Vol. I, B pew

new court or ibrone erected by God, and declared in the gofpcl, 10 which fmful man is invited to come.

II. Why :t is called a throne, and a throne of grace ?

Pailitig what is faid of the apoPiIe's alluding to the mercy-feat in the tabernacle and temple of old.

I. It is called a throne^ becaufe of the glory and •raajcfty of God manifelted here. God*s coadefcend-hg to difplay and difpenfe his grace and mercy to fin-tiers, is no debafing of God, bur an advancing;- o^ his glory. When he gives grace, he a«5ls royally, and as a King, with majefly. Araunah's offering lo David, is faid to be /ih a king^ 2 Sam. xxjv. 23. lie Was no king, but a fubject; but he had a hecy noble heart. The Lord on ttiis throne of grace, difpenfeth all a£i:s of grace with great majefty, and as a King; but not as a King, Judge, and Ruler, but as a King^ Benefacftor, and Giver. This royalty of grace fliines, I. In the greatnefs of the gifts, grace, and mercy : vaflly above all that the ereatioa can give. 2. In the manner of giving; ^ree, fcvereignly free. Grace and mercy is his own, and he doih with them as he will. When Mofes prays, Exod. xxxiii. 18. / befeech thee^ ft>ew me thy glory^ we cannot conceive what was in his holy heavenly heart. He was now jufl come down from the mount the nrfl time ; he is going up again to fpend other forty days there, in fuch communion wkh God as never mere man enjoyed before or fmce out of heaven ; he had prevailed witii God for Ifrael, and hath a moll: gracious aofwer, ver. 17, And the Lord/aid unto Mcfes^ I will do this thing alfo that thou haflfpoken : for thou ha ft found grace in my Jtght, and I know thee by name. Wnat means Mofes then by this prayer P ver. 18. Whatever he meanr^ the Lord's anfwer is much to be obferved, ver. 19, And he faidy I will make all my goodnefs (or beauty) fafs before thee^ and I will proclaim ths name of the Lord before thes* (What is in this name that hath fo

much

much et pjory and goodnefs in it, as (hould fatisfj fuch a mighty hungerer for more of God, as Mofes v/as ?) / loiU begrachui to whom I will be grac'wu^^ and will Jhew mercy on whom I will Jhcw jner^y. God's glory iliines highly, in his being the fovereign dif-pofer of his own grace and mercy ; and happy is the believer that adores this glorious fovereign:y. Paul in Rom. ix. 15,—25 makes a deep improvement of it, Jer. xvii. 12. A glorious high throne from the beginnings is the place of our fanctnar.y. See then that you, in all your pleadings tor grace and mercy, remember that you are before a high (lately throne. Approaches to God on the throne of grace, fhould be managed with the deeped reverence and humility. So did the publican, when became to it, Luke xviii. 13. Godbe niercful (propitious) to me a firmer^ (or me thefinner^ the great fingular finner. So ihe Greek runs, as Luke \ii. 37, 39.) The deeped, piofoundeft adoration of the glorious majedy of Godj is performed by a felf-•condemned finner^ pleading at this throne for the obtaining of the fovereign free grace of God. Lajlly^ It is called a throne^ becaufe grace reigns and is enthroned here : Roir. v. 2 i. Grace nigns through righ-teoufnefs unto eternal life^ by Je/us Chrijl our Lord* Bleired reign! and bleiled are all that aie under the reign and dominion of the grace of God. Sin reigns through the unrighteoufnefs of the firft Adam unto eternal death, if men be let alone, and if grace do not break this reign of fm. ilnd grace reigns thro' the righieoufcefs of the fecond Adam unio eternal life. And nothing can dethrone grace ; it will prevail, and reach its end, eternal life, in all it falls u-pon. O that captives to Satan, and flaves to fm and the law, would long to be under the reign of this ilately power, the grace of God ! and that believers tberafelves would grve a more free and large fubjec-tion to it i

2, It is called a throne of grace^

B 2 !/?, Be-

ly?, Becaufe grace eit<^ed and reared It up : Pfal. Ixxxix. 2. Mercy Jhall he hutlt up for ever. Nothing but grace and mercy fraiied the throne of grace. I may allude to the Lord's (lately words to Job, Job xxxviii. 4, 5, 6. fpeaking of the firft: creation, (but this throne of grace was fixed before, as the King himfclf faith, Prov. viii. 2g. / was fet up from ever-la flings ffom the beginnings or ever the earth wasj^ Where wafl thou ijuh'^n 1 laid the foundations of the earth ^ —and. Who laid the corner fI one thereof^ No creature was on the council; it is a divine contrivance. Bur, now it is revealed, our fairb, on the ground of ibis revelation, may and fhould go back, and take a refrefhinji^ view of this eternal contrivance. The Lord builds a houfe of mercy, that a company of finaers may dwell in, with him, for ever. What laid the corner-ftone of this throne, but grace? What brings in the inhabitants, preferves them, and perfe£i:s them, but grace I For whom is it pr-^nared, and by ^/v'bom fliali this houfe of mercy be pofT fTed, and with whom fhall it be filled, but wirh vejfels of mercy^ which he had afore prepared unto glory f Rom. ix. 23.

2dly^ It is called a throne of grace^ becaufe grace hath here, and here only, a glorious difplay and dif-covery. Till men get a fight of God in Chriil, they cannot tell what the grace of God is Search heaven and earth, you can never get a view of God's grace, till ye come to this throne. You may fee God's in* finite powder, and wifdom, and goodnefs, written in great charadters, in the great volu:iie of creation and providence; but till ye come to know God in Chrift on this throne, you can never fee that divine dainty, and faving blefling, the free grace of God ; grace, as an eveilafling fountain in the heart of God, pouring down, dreaming forth eternal falvation on ruined unworthy finners. Men fhould make a vifit to the throne of grace, if they had no other errand but to get a fight of this precious thing, the grace of God. A right fight of it is faving. Believers fhould long to

be

be in heaven, if they had no other errand, than to ^ fee the fpring-head of that flood of grace that came f down from heaven, to drag them out of hell, and to ^ draw them up to heaven.

9 J/)', It is called a throne of grace, becaufe all the a£ls and fentences paffed at this new court, are all ads of grace. All the bleiliugs given from this throne, are all of mere grace. Nothing is here but grace ; John i. 17. The law was given by Mofss, hut grace and truth came by Jefus ChrtjU , Was there no grace nor ^ truth under the law ? Yes, a great deal; but it all / belonged to Jefus Chrid. There was grace under the law, but none bwt what related to Jefus Chrift. There was truth under the law, but only as Chrid was pointed at; otherwife ail v^ere but vain and beggarly rudiments, and empty dark (hadows. The Jews fee nothing of Chrift in the olJ teflamenr, and therefore find neither the faving mercy nor faving trurh of God in it. And it is much worle with men (Chriftians I cannot call them) that fee as little of Chrift in the new teftament. Take the chain of falvation, and all the links of it, as the apoflle names them, Rom, viii. 29, 30. and all of them are of grace. We are cho-fen by grace; we are given to Chrift by grace; redeemed by him by grace j by grace we are juftified through that redemption ; by the fame grace we are adopted ; by the fame grace vi'e are faved, by the 'wajh'mg of regeneration, and renewing of the Holy Ghojl; and by grace we ftiall be gloriiied. And they thac will not claim thefe bleffings, and hold them by this tenor of free grace, I dare not fay that they fhall never have them ; (for this grace can overcome its greateft enemies), but I may fay, that they have at prefent no part or portion in this matter; and when they come to partake of grace, and to know the grace of God in iruth^ as Col. i. 6. they will be of another mind, and count it the beft tenor to hold all by, even by free grace : yea, after all the riches of grace poured forth on believers Iq this life, when they come to receive

the

J'

the crown of glory, they receive it as humbly, yea more than they did any former a(5l of grace from this ihrone. The over comer by the blood of the Lamby will receive the crown from his glorious Redeemer, as humbly, and with owning it as a gift of grace, as much as ever he did receive a pardon in that blood, when his head was on the block, and the ax of law and juftice lifted up to cut him off for his iniquity. There may be proud pleaders for (or rather prefum-€rs and expefters of) the crown of glory, but no proud receivers ok it. We mud look for the mercy cf our Urd Jefiis Chrlfl unto eternal life^ Jude, ver. 2 r. Pvlerit and worth are only for hell; and they have no room in heaven, nor in the way 10 it. Juflice reigns in hell, and grace in heaven. So all will find that come to heaven ; and fo muft they all know and believe that would be there. Sinners that are for merit, will find it fadly in hell. Mens merit makes hell, and Chrift's merit makes heaven, Rom.vi. 23.

^thly^ It is called a throne of grace^ becaufe the glory of grace is thelaftand higheil end of the building of this throne, and of all the ads of grace difpcn-fed at it, and from it. That proud monarch fpoke vainly and wickedly, Dan. iv. 30. and was quickly by God puniflicd feverely for his fia. If we may be allowed to allude to fuch word?, we may fay of the throne of grace, Is it not that high throne that God hath built for the houfe of his kingdom^ by the ?night of his power ^ and for the honour of the majefly of his grace ? Are any chofen in Chrifl, and prsdeftinated to the adop-tion of children by him f It is to the praife rf the glory of his grace, Eph. i. 4, 5, 6. Do they belteve by grace ? It is to the praife of his glory ^ ver. 12. Are i\\ty feal-edy and at Jaft poiTciTed of heaven .^ That is to the praife of his glory^ ver. 14. Are they quickened ^hdn dead in Jin, and advanced in and by Chriil Jefus .^ This is to the praife cf his grace, Eph. ii. 4, 7. All the bleifings in time and eternity that the heirs of grace enjoy, are all to the praife and glory of that

grace

grace they fpring from. We read in the word pf -none of the counfels of God before the creation of all things, but of his purpofe of faving a company of poor finful men by Jefus Chrift ; and of no other de-fign in this purpofe, but to magnify his grace in faving of them this way. So much of the figniiicacion ot this word, a throne of grace.

111. What it is to come unto this throne of grace ?

1 hough the profecuting of the exhortation in this text will open up the nature of this coming more fully, yet i would ipeak fomewhat of it in this place. • 1. This coming implies a ftate of diftance from this throne in them that are called to come. This is called bdngfar of, Eph. ii. 13. And this ftate all men by nature are in. Pvlen are in God's eye and hand : He is not far from every one of us : for in him we live, ami move^ and have our beingy A^s xvii. 27, 28.; as the pfalmift fpeaks excellently in Pfalm cxx.xix. of the nearnefs of men to God, and of hisomniprefence and oranifcience. But his gracious prefence, as on a throns of grace, is far from all men by nature, and they far from it. This prefence is far from man's knowledge ; there is no knowing of it but by revelation ; far from mens attainment; for no man can come^ unlefs he bs drawn of God^ John vi. 44.: far from iheir experience, and far from their love; for they are alienated from the life of Gody Eph. iv, 18. And in his favour is life, Pfal. xxx. 5. and in nothing eJfe.

2. It is alfo implied in this call to come, that there is a gracious provifion made and revealed by God for the removal and making up of his diftance, and gelling of a gracious nearnefs to God. This is in the conftitutiou and revelation of this throne of grace.

3. That the improving of this pfovifion is mens duty, and (hould be 'their exercife, in order to pof-fefs and enjoy the privilege and advantage of this provifion.

What then is this coming to th« throne of grace?

I. It

I. It is Id believing on Jefus Chrifl:, Jhis is the fif ft approach to the throne of grace. He is the propitiation, and mercy-feat, and throne of grace, i John iv. lo. Believing on him, is coming to hiniy John vi. 35. It is coming to the Father by him^ John xiv, 6. It is believing on God by him^ i Peter. 1. 2 1, It is be-lieving on hiniy and on him thatfent him^ John xii. ^4. Believing on Jefus Chrift, is an employing of Chrift in way of truft, as to all his fulnefs of grace, and our utter indigence thereof. Whatever a man do, whatever exercifes of religion he be taken up in, he never comes to the throne of grace, till his heart and foul go forth towards Jefus Chrilt for righteoufnefs and life. The firft right ftep heavenward, is faving faith in Chrift. Nothing favingly good can precede it, and all faving good follows it: for faith unites the man to Chrift, and all the fruits of holinefs and righteoufnefs fpring from the virtue of the vine Chrift ; with whom the believer hath firft union by grace, and then communion of Chrift's grace, by which he lives, and works, and grows.

2. Coming to this throne, is a£led in all afts of gofpel-worfhip, and in the ufe of all gofpel-ordinances. They all belong to the throne of grace, are the inftitutions of this throcie, and appointed as means wherein we fhould approach to it; and which, when bleifed by the appointer of them, do convey to us the bleftings of this throne. Of them there are feveral. I. Prayer. This is coming to the throne of grace, if rightly managed. Though asking is not expreiTcd in this verfe, yet it is ftrongly implied, both in the commanded comings and in the exprelTed obtaining of mercy ^ and finding of grace to help in time of need. All that make a fafhion of prayer, do not come to the throne of grace; yet all that pray rightly, do come to it. And becaufe this approaching to the throne of grace by and in prayer, is plainly hinted in the text, and is fo commonly underftood by Chriftians, I would have my eye principally upoa it in handling this fcrip-

lure,

ture. 2. There is the word read, preached, and meditated on,'that is another principal means in which men (hould approach to the throne of grace, la prayer we pour out our heart before this throne, ani exprefs our defires to him that fitteth on it. In the word the King on this throne delivers his will and mind to us; and we (hould come to hear it, and re-c*^ive the law from his mouth. Cornelius expreffed aa excellent frame for this ordinance, Adls x. 3',. We are all here prefent before God) to hear al'. thin{>^s that are commanded thee of God. This word is the word cf his grace^ A£ls xx. 32. It is the proclamation of his grace to men. 3. Praifmg of God, is a coming to the throne of grace. This is the facrifice we Ihould offer by our High Prieft, Heb. xiii« 15. Who minds this as they ought ? If we want, we ask ; and fo we fhould. But where is the Chriftian that can fay. Though I bad nothing to ask, I would yet go to the throne o£ grace, that I might praife him that fits on it ? 4. Receiving of the Lord's fupper, is a coming to the throne of grace ; to feaft on the king of grace ; to feed oa that body broken for us, and liiat blood (hed for us, that is given to us in the word for food to our fouls, and is given to us by his command, in bread and wine at his table ; that in eating and driuking ot them, we may remember him, and Ihew foah his death till he come; glorying, and avowing, and boafting, that we have our falvation, and all our hopes of it, bulk and fixed on that man Jefus Chrift, that was reje<5i:ed by the builders in his time, and hath had little better entertainment fmce, becaufe they knew him not.

Application, Is there a throne of grace; and doth God fitting on it invite and call men to corns to him, or to him on it ? We are called to admire, adore, and praife the ^race thai fhines in this con-fliiUtion of God, and call to men. That perfon is fad-ly out in his praifes, and fuch are never right in their prayers), that -doth not deeply admire, and heartily

Vol. I, C ' praife

praife for ibis mercy of a throne of grace. We ac-count a man ill employed in prayer, that asks m^oy things of God, but forgers to ask the one thing needful: Is he any better employed in praife, who gives thanks for many mercies, bnt negle<Sis or forgets to praife for the greateft of all mercies, the ihrone of grace ? before which all prayer and praife mud come, if accepted, and for which higheil praifes ftiould be given. In order to the raifmg of more fenfe of this bigheft favour, that God now ueals with us on a throne of grace, confider,

I. The deep condefcendence'of grace that appears in this difpenfation. There is a glorious and ftately (looping *m it. The Lord had refolved in bis own heart from eternity, to have the company of many of Adam's offspring for ever with him in heaven. He feeth ibem fallen into a deep pit, out of whicb they can never get out by themfelves, God and man by fm at a vaft diftance. .Sinners cannot remove it, nor make fo much as one (lep towards God. Saved they cannot be, unlefs the diftanee be removed ; faved they muft be, becaufe of his unalterable purpofe. In this cafe, faith rhe Lord of mere grace, if men cannot afcend up to me, I will defeend down to them, and draw them up again to me. This condefceadence of grace we (houid admire and praife. When Da* vid had got a gracious raeifage and promife ^roin God, (and Chrill and the throne oi grace was in it , 2 Sam. vii. b>e lits down as a man amazed before the Lord, and molf fignificantly expreifsrh his admiration and praife. Who am I, 0 Lord God: and what is my houfe ? and is this ths manner of man f and what can David fay more f And what can David fay better ? To be fwallowed up of wonder, is the beft and high-ti\ praifmg. Who can forbear wondering at grace, that confiders duly whofe grace it is, where it finds us, and whiiher it brings us ? When Paul fpeaks of it, (and it was his ufual theme), how fweetiy doth he difcoorfe of it ? Eph. ii. i. Where did thi$ grace find

him

him and the Ephefianr. P wh:u was their c'\{t and qiia-liScation for grace ? They v/ere dead in ftn, walking after the courfe of this worlds according to the prince of the power of the air^ working pozi;erfidly in them as chil' dren of dijobedience ; they were Julfilling the deftres and lujis of the fidp^ and oj the mind ; they were by nature the children of wrath^ even as others. Who caD be lower, viler, and bafer, except they that arc in bellitfelf? yet in this cafe and condition grace nnsde its fird vifit to them. All that this faving grace falis CD, are loft and undone Tinners, men at the very brink of hell. An ele£t child of God is word and inofl: finful the moment preceeding his converfion. Paul was at his worfl, A£ls ix. when grace fell upon him. If there be nothing but the power of grace that can fiibdue the corruption of nature; if this corruption grow in its (Irengtb, till that fubduing power of grace be applied ; and if there be no middle ftate betwixt death and life, (and thefe have been reckoned gof-pel-truihs); how plain is it, that a finner is at his word v/hen faving grace *iirft comes upon him ? 2. Whither did this grace bring Paul, and trie Ephefians, and fo all Chrlflians ? Oat of the grave of lln, unto a new hfe, and up to heavenly places in Chrijl Jefus^ ver. 4, 5, 6. O what a mighty arm hath the grace of God"! It is nothing for grace to pull a man out of hell, and fet him down in heaven. When (hall this arm of Jehovah be revealed^. When will per!lhi4)g' fmners long for a faving pull of the grace of God I g. What is all this great work of grace for ? ver. 7. That in the ages to come he might fhew the etueeding riches of his grace^ in his kindnefs towards us^ through Chrifl Jefus, As if the apottle had faid, " You an ! *' 1 cannot fufficiently, in our time and age, admire *' this kindnefs, grace, stnd riches of grace through " Chrift -Jefus, that we have received : but as long as " this world lafts, and as long as there are receivers •' of this fame grace in future ages, (and that will be

C 2 " as

** as long as the world lads, for the world lads for *' the fake bF the throne of grace, and for what God *' hath to do on it, and to give from it), there will *' be praifers of this grace ; for every generation " of receivers of this grace, owe praifes for all the '' grace beflowed od all that have been before them. *' And when this world is at an end, there is a bet-*' ter world that fliall fucceed it, wherein better and '' higher praifes will be given for ever. There is no ** other mufic, but the praifes of free grace, in hea-** ven ; and cone Ihall fing its praifes there, but the " happy receivers of it here."

2. Confider the infinite wifdom of this contrivance of a throne of grace for fmners. The Lord wifely confulted poor man's cafe, his finfuloefs, his mi-fery, and his infirmiiy. No where eife can God and imners meet in peace, but at this throne of grace. Here is the manifold wifdom of Gody Ephefians iii. lo. Grace abounds in all ivijdom andprudencey Eph i. 8. Tet not according to the forry rules of the wifdom of this world, nor of the prinas (or great, leading men) of this worldy that come to nought: but the wifdom of God in a myjlery^ even the hidden wifdom {hid to them that are lof}^ 2 Cor. iv. 3.) which God ordained before the world unto our glory : which none of the fringes of this world knew ; for had they known it^ they ivould not have c. ucifiedthe Lord of glory ^ i Cor. li. 6, 7, 8. God and holy angels may meet in peace, whenever he is pleafed to manifeft his glory to them ; though they be fenfibje of their meannefs as creatures, and deeply humble before his majefly. Bat where God and angels meet comfortably, God and iinners cannot meet comfortably. That light and ma-nifeflation of divine glory that makes a holy angel happy, would confound and deflroy a finfui man, Ifa. vi. 1,-5. The ferapbims adore humbly and praife ; Ifaiah a finoer finks; he is terified with the fight, and with the fong. And yet this was a fight of Chrifl, !ohn xii, 41.5 but his divine rcajefly and holinefs as

God

Cod was then reprefented to him, which terrified the prophet. But when fin is forgiven by an aft of grace, ver. 65 7. then, upon the Lord's faying, Whomjhall 1 fend^ and who w'tll go for us f Ifaiih anfwered. Here am /, fend me^ ver. 8. Now I have tailed the grace of my Lord, 1 will run his errands 5 let hira fend me where and on what he pleafeth.

3. Confider how coflly the erefting of this throne of grace was. It was a dear building. The throne of God's eiTential glory is ia his own fuper-excelleoc being, and falls under no a£ts of the divine will. When he had a mind ro rear up a throne of glory to his name, in creating a world, there was no more needful but his word of power, his almighty Ftat^ Let it be ; and all things fprung up cut' of nothiog, in marvellous order, and beauty, and goodnefs. But when a throne of grace is to be ereded for fmners, there is more to be done. Here God's own Son rauft be made man; in that nature muft be charged with their fins; and muft difcharge that debt, by bearing the wrath of God, and curfe of the law, even unto death, Rora. iii. 25. the apoflle gives us a defcrip-tion of the throne of grace : God hath fet forth Chrifl to be a propitiation^ a mercy-fear, a throne oi grace. Bur his blood went for it: law and juftice exadled it, and Chrill paid it. On this comes, for^h the blelTed proclamation of grace, " Whoevenie be of lod man-** kind that will come to this throne of grace by faith, <« and will receive his juftrfication in and by this blood, " and will irufl to it only, {hail never come into con-«' demnation.^' This Paul preached, A6ls xiii. 38,39, What is.this grace revealed for? Rom. iii. 26. To declare at this time God's righteoujnefs ; that he might be juft^ and the juflifier of him that believeth in Jefus. We all know that God isjuft, and the condemner of tranfgreifors of his holy jaw : but how the gofpel is fram.ed fo as that God's juflice may appear in juilify-ing of a believing linner^ is far deeper, and more

hardly

hardly known and believed. But take in but thefe three things, aud it will appear.

ly?, God was jufl, and the punidier of the fins of the cleft laid on Jefas ChrilK God's fending of his Son, and laying of the fins of his people on him, was an aft of amazing grace and mercy. But the exafting the debt of fin of hirn, when the Father laid it on, and the Son took it on him, was ofjaRice, and flrift glorious jurtice. Never did juftice (htne fo in its glory and purity, as in bruifmg the Son of God for the fms that were laid on him. The fending of millions to lieil for their own fuis, (and all mufl: go thither that have them to anfwer for, (and all fuch have them all 10 anfwer for, who offer to pay their debt with their own coin), and havb no intereil in Ghrid's undertaking), is a difplay of divine juftice, that men may grumble at, but cannot hinder. The praife of fpotlefs juf-lice will rife up to eternity by the torments of the damned. Bat he that is igaoraot of God's righte-oufoefs, can far lefs conceive the glory of juftice iti bruifing a fiolefs man, who was alfo in the form ofGod^ and counted it no robbery to be equal with Gody Phil, ii. 6. (though forne in our days think it blafphemy to fay fo), a perfon beloved of the Father above all creatiire-dioughc; and that for the fms of others, and they alfo the beloved of the Father in his ctcr-wal purpofe.

2c//)', God is juil: in not exafting the fame debt of fm twice ; both of his Sod, and of his people, in whofe fl:ead he paid it,

3^//, God is juft in difcharging of his Son, from whom he hath received the full and covenanred fatif-faftioQ for fin ; and he is jufl: in difcbarein^ their for whom this faiisfaftion was given. He- is jult in ra-'fing Chrifl from the dead ; and he rofe for our juftijication, Rom. iv. 25, 2 6» We are jufJifiedfreely by his grace ; but this free, free grace flows to us ttjrough the channel of redemption by the blood of Chrifl. And both this grace and this blood is fet forth in the gofpel to

our

our faith ; and mud be applied unto by faitb, and applied to us in believing. Whatever the thoughts of men be of thefe things, free grace and dear blood are the (lay of all the redeemed on earth, and the e-verlafting fong of all the glorified in heaven.

4. and lajlly^ To raife your thoughts of the g4'eat-nefs of this favour, of having a throne of grace to come to, confider what rich provifions are made :..t this throne for fmners. This the text fpeaks of, and we {hall in order handle them. We lliall only now fay a few words. There is no court in all God^s dominions, that a finner can come to, and find any me\*« cy or grace, bat only ar this throne of grace. If yoii talk of law, or juftice, or equity, thefe are all frightful courts to fenfible fKiners. They know their caufe and cafe is bad ; and that if they come to any bar but that of the throne of grace, they muPi be caft. But at this throne of grace, they that have nothing, may get all things; they that deferve nothing, may get get every thing ; ihey that deferve wrath, may obtaia mercy ; they that are call and condemned at the courc of juftice, may be acquitted and freed from all fen-tences, and be adjudged to eternal life, by the grace of God in Chrift Jefus. All that is needful to falva-tion, is difpenfed at this throne. Yet all that is given, is old in the purpofe of grace from eternity, old in the everlafting covenant, old in the purchafe of Jefas Chrid ; only it is newly given according to the fin-ner's neceffity : 2 Tim. i. 9. Who hath faved us^ ar.d called us with an holy callings (this was done as yef-terday ; but how came we by this faving and this calling P), not accordinr to our works^ but according t^ his own purpofe and grace, (Paul ftill oppofeth works to grace, and grace to workc;, in the matters of judi-ficaiion and falvation ; and (0 doih his Lord and Maf-ter that taught him, and fo do all that know cither grace or works rightly), which was given us in Chrifi Jefus^ before the world began. Let this be dill kept in mind, that whatever yoacan need, there is a fuit-

able

able and abundant fupply to be had at this throne of grace.

I (liall conclude this exercife, with naming two forts of people that will be fpecially welcome to the throne of grace.

1. They that come to the throne of grace foon and early ; I mean, young people, children that begin betimes to be courtiers and attendants at this throne: Prov, viii. 17. I love them that love me ; and thofe that

fakme early ^ Jh all find me ^ faith the Kmgon this throne of grace. O that young people would try and ufe this throne of grace betimes! They would find Chrift very gracious to them. He would difcover his beauty, and give them of his love, that would cool their thirffc after fmful pleafures. They might grow rich and itrong in grace, before they be old ; or if they die young, they (hould be tranfplanted to a better foil, and be nearer the Sun of Righteoufnefs, than they can be in this world. Never did a faint get fafe a-ihore in heaven bewail his arriving there to foon.

2. They that come to the throne of grace to get, and not to give. Take heed to your fpirits in this matter. When you come to the throne of grace, come to receive out of Chriit's fulnefs, and come not to bring grace with you to add to Chrid's ftore. He loves to give, and glories in giving ; but he fcorns to receive grace from you ; and in truth you have none but what he gives. Bring your wants to him to fupply, but bring not your fuinefs to brag of. Spread your fins before this throne with fharae and forrow, and plead for a gracious pardon ; but take heed you bring not your forrow, tears, and repentance, nay, nor your faith itfelf, as a plea for that pardon. How abominable is it to Chr'flians ears, and how much more unto Chrift's, to hear a man plead thus for pardon : " Here is my repentance ; where is thy par-*' don ? Here is my faith; where is thy judification ?" I know men abhor to fay fo. But take good heed, left any thought bordering on it enter imo thy heart.

Faith

Faith is the tongue that begs pardon ; faith is the band that receives it, it is the eye that feeth it; but it is no price to buy it. Faiih ufeth the gofpel-plea for pardon ; but itfelf, neither in habit nor a£t, is the plea itfelf. That is only Chrift's blood. Chrift's blood goes for the renfiilTion of your fms, if ever they be forgiven : and is the only plea to he heard at the throne of grace. There are too many like the Pha-rifee, Luke xviii. 11. It would feem by Chrift'3words, verfe T4. that both came for junification. The Fha-rifee flood, and prayed thus with himfdf ; God, I thank thecy that I am not as other men arc^ — or as this pub" iican. Poor wretch I The publican was a far better man than he, as Chrilt teftifieth. He came to the throne of grace, like a man that would carry fome-thing away. It is a rule of this court, Lirke i. 53, He hath filled the hungry with good things^ but the rich he hath fent empty away^ According to this rale, the Lord dealt with the Pharifee and the publican ; and fo will he deal with you, as you are like the one or the other, in your approaches to, and pleadings at the throne of grace.

SERMON II.

He B. iv. 16.

Let us therefore come boldly unto the throne of grace ^ that we may obtain mercy ^ and find grace to help m time of need,

T DID take up this exhortation, as containing an -■- anfwer to four confiderable queftions that ufually are in the hearts of them that draw near to God fe-rioufly. i. Where may we find him ^ Oa a throne of Vol, I, D grace.

grace. Seek him no where elfe ; for no where elfe is he to be gracioully found. 2. How Jhail we come to this throne f Boldly^ with confidence. 3. What is the ground of this boldnefs j' It had need be a great and folid ground on which a fmner may build bold-nefs in his approaching to God. This ground is hinted by the apoftle in the word therifore. Wherefore.*^ Becaufe of our great High PricJJ^ the Sen of Gcdy in heaven^ ver. 14, 15. Though there be nothing moie commonly faid and owned, than that all men are fm-ners, and that all the acceptance of a fmuer with God js through Jefus Chrifl:; yet I can allure you, that when a perfon fees and knows what it is fo be a fmner, and knows what God is, it is a wonderful difE-culty to believe, that u is poflible thAt fuch a fmner and fuch-a God (hould ever meet in peace. Peoples dry notions and opinions of Jefus Chriil, if there be no more, will foon be blown away, with a deep fight of the fmfulnefs of fm^ and of the majefly of God provoked thereby. 4. The laft queition is, What Jhall we get by coming f and what fioidd we come for f The grearefl: bleflings ; mercy and grace, Thefe blef-fmgs are coraprehenfive of all things needful to make a fmner happy.

To the firft of thefe I began to fpeak lafl: day. That God hath erected a throne of grace in the gcfpel^ to which men are invited to come. What this throne of grace is, is to fpeak to ; and that this throne of grace is to be dif-tinguifhed from all other thrones of God ipoken of in the word. The throne of his eit'ential glory is unapproachable by all creatures. The ihroue of his juf-tice is dreadful to all fiuuers. We (hould pray againil our coming before this throne, Pfalm c\liii. 2. He mud be a proud ignorant fool that would offer to come and plead at its bar ; for here all a<5ls and fentcnces pafs according to drift law and juftice ; and the law is an everlalting condeniner of all fmners. There is alfo the throne of the Judge at the lad day. But this throne is not yet fet, though it will furely be \ and

wa

we know not how foon, and (iionld prepare for our appearing before ir, 2 Cor. v. 9, 10.

But this throne oF grace is the gracious nianifefla-tion of Cod in Chr'ift^ reccndling the world to himfelf^ 2 Cor. V. 18, 19. This is the li^ht of the glory of God^s grace finning in the J ace of Jefus Chrift^ 2 Cor. iv. 6. And to coining to this throne of grace, and to God in Chrid, difpeiifmg his grace from it, we are here exhorted and encouraged.

In purfuing of this exhortation, I would,

1. Prove that all ftiould come.

2. Show who will come.

3. And who (lia'I be fpecially ^"^Icome.

I. That all ought to come to the throne of grace. All iinners that hear of it, (hould improve this great privilege, and feek the enjoyment of God's grace and mercy in Jefus Chritl.

I. Bccaufe God is not oiherwife approachable by men in accepted worlhip. No man cometh unto the Father hut hy me^ faith Chrid, John xiv. 6. The light of nature teacheth all men in fome raeafare, that there is a God, and fomewhat of his eternal power and godhead^ Rom. i. 20.; and that this God (hould be wor-fliipped. Therefore fome fort of worfhip is performed by all fort of heathens, who are yet without God) and that becaufe zvithout Chrijl^ and therefore without hope in the worlds Epb. ii. [2. Never v/as there, nor will there be, nor can there be, any gracious approach unto God, nor any addrefs received favourably by God, but at this throne of grace. Therefore whatever may be faid of the zealous devotion, and of the moral principles and pra6^ices of the heathens, yet never any of them did, nor could offer up an acceptable prayer unto God, nor obtain a gracious anfwer from him; not only becaufe they wor-iliipped an unknown God, Acls xvii. 23. Gal. iv. 8. but mainly becaufe they worfliipped not at this throne of grace ; for there can be no communion with God, there can be nothing gracioufly given by God to men,

D z nothing

nothing done by men that can be accepted of God, but at this throne of grace.-

2. All ihould come to this throne, becaufe all men have need of the bit flings d ifpen fed at this throne of grace. Where there is an univerfal urgent neceffity, and only one place of fupply difcovered, men are called to betake therafelves thither. The bleflings dif-penfed at the throne of grace, are equally needed by all. Every man, every woman, young or old, rich or poor, are equally needy, becaufe all are unfpeaka-bly needy of the mercy and grace of God. Some indeed have a greater fight and fenie of their wants than others, (and that is mercy); but the real necef-fiiy is common to a,'i. Every unpardoned raa^r needs a pardon at this throne of grace; but few, if any, value a pardon t'll they get it, or value the grace of God rill they feel it. Do you feel your need of what is given and got at this throne ? Come then. The law thunders and roars agalnil you^ that you may fee your need of coming hither, for what the law cannot give, nor hinder you from receiving, nor rob you of when received. Do you think in your heart, that you are the mioft needy perfon in all the world ; that you need all tbe grace and mercy, or more, than ever any finner received P Then come the rather, covr.t the fooner. The needieft foul, the hungrieft fmner, the ■perfon mod greedy of the grace of God, fhculd come firft to Chrifi's door, and beg loudefl:. Is there any cot needy ! Alas! many think fo, but none is fo. Will you come for hunger and want ? A fenfible hunger, a fenfe and fight of need, an appetite after grace and mercy, is an alms that Chrift can give ; and many profeffors want it fadly.

3. The command is univerfal, to all that hear it. As the apoflle faith, Rom. iii. 19. Thefe things faith the law to them that are under the law ; fo I may fay. This f^ith the gofpel to all under the found of ir. Come to the throne of grace. It is no indifferent thing. God commands ail men to come. Believing (that is^

coming)

coming) is commanded, 1 John iii. 23. Are you a-fraid to come ? Have not I commanded you K Jo(b. i. 9. as God fpake to the captain of Ifrael. Will men own God's authority in the law, and deny it in the gofpel ? Is he not the fame God in both ? He that commands you to have no other gods befides him, doth command you to believe on his Son Jefus, who is the true Gcdy and eternal life, i John v. 20. If coming to the throne of grace were not commanded, not coming to it were'DO fin; and who dare fay for Not believinp-on Jefus Chrift is ihe great gofpel-fm, becaufe believing on him is the great gcfpel-duty and work, John vi. 29.

Object, But I am afraid he commands not me ; o-thers he may command, but not fuch a vile dead creature as I am.

Anf Are you worfe than fome he hath commanded ? Jer. iii. i, 4, 5, Thcu haft flayed the harlot with many levers ; yet return again to me^ faith the Lord. Such a pradice in your land would greatly defile it, faith the Lord ; but fuch a6ls of grace become the throne of grace. Are you worfe than/(?^r> and/^//W, and miferable, and wretched^ and naked? Yet the king of this throne commands them to come to him, though be fweetly calls it ccunfel. Rev. iii. 17, 18. And in. it we may join his two names, Wonderful^ Counfellor^ Ifa. ix. 6.

GbjeSi, 2. But Chrift. calls and invites them that are weary and heavy laden^ Matth. xi. 28. an'd the thirfly^ lia. Iv. i. and I am not fuch j and therefore he commands not me to com.e.

Anf 1. Do you expe£l any grace but at this throne of grace P Think you to work it out in yourfelves, and come to him for more ? or to get the beginning fome where elfe, and then come to Chrift for the reft ? This bewrays your pride, and ignorance of the entire corruption of your nature, and of your impo-tency to any good. This frame difcovers your ignorance of the nature of the grace of God, thai coafifts

in its freedom; as its glory is, in its being the original cau^e of all good done for us, and wrought in us, or by us.

Avf, 2. Chrlll: never bid any man be or do any thing without him, and then come to him, and he would do more for him. Chrift calls men as he finds them, and then makes them what he would have them : He begifis the good vjork in them, and performs It, Phlf i,6:

Anf, 3. Thefs and many fuch like calh and irYita-tions c^o not limit and retrain the univerfaliry of the gofpel-command, but do gracioufly apply it to fuch cafes wherein they that are, are apt to think that they are fpecially excepted. What is n.1ore common than fuch arguings of unbelief : I have a vaft load of fm lying on me ; I have fpent my time, and (Irength, and money, on fm and vanity; I have been wearied iu the greatnefs of my way of departing from the Lord, and therefore the Lord will not receive me ? Therefore fuch are named particularly by the Lord, and efpecially called.

Therefore let no man, whatfoever he hath been, or is, think, that he is not commanded to come to this throne of grace. Take the command, lay it on your confcience, give obedience to it; take the command for your warrant, and never fear but you (liall be welcome. Can your foul f^iy. Lord, no man out of heli is more needy of thy faving grace than I, no fmner more unworthy of it than 1; yet, becaufe thoa commanded me to come, I come to beg, and to receive? He will fweetly receive you : Htm that comcth to me, I will in no 'ivije caft out, John vi. 37. A text that hath been an anchor-hold to many a finking fmner.

'4, All fliould come to the throne of grace, becaufe of the univerfality, vail extent, and indefinitenefs of the promife of welcome to all that come. The com-jnand of God is a warrant and ground for our obedience, and the promife is a ground for confidence. The

promife

promife is God's great mean for working faith ; faiih is the impreflion God makes on the foul of a man by the promife. When God takes the promife of the gofpel, and applies it with the power of his grace u-pon the foul, it leaves an abiding mark andfignature; and that is faith. The promife comes as the promife of a faithful God, who cannot lye, of a great falvaci-on, to a great finner. When the fmner fees and feels the truth and goodnefs of this promife, he believes. This promife of God is to be preached to all that hear the gofpel; or rather, this promife is the gofpel ; the Lord will make it eiFeflual as he feeth good. The apoftle Peter encouraged fuch men to come to the throne of grace, who, if ever any in the world (hould have been kept back, it Ihould have been they; a crew of the bloody murderers of the Son of God, But the word preached by Peter takes hold of their fouls, and they cry out. What //mil we do f No wonder they faid fo, when the cry of Chrid's blood was in their confciences. The apoftle faith to them, Afts ii. 38, Repent^ and be baptized every one of you in the name of Jefus Chr'ifl^ for the reiiiiffion of ftns^ and ye fhall receive thegtft of the Holy GhoJ}, &c. Their fm was very great, peculiar to them only; none before or after them were guilty of this. The cry of innocent blood is a dreadful cry. But this was more thaa all the murders ever committed in the world. It was the murdering the Son of God^ it was fiayicg/i^^ PriVif^ of life ; it was all that the devil and wicked world could do, to cut the throat of the gofpel, and of all the ele<fl of God : and this wicked acl was done a-gainfl Chrift, becaufe he taught that he was the Soa of God, and that he came from the Father to be tbt: Saviour of the world. Yet, faith the apoftle totheii!^ Repent, and be baptized in his name, for the reraif-fion of that fm; you that have been dipped in bis blood, and fo dreadfully guilty by the Ibedding of ir, be baptized in his name, for the remiflion of that guik,

and

and of all others. This calling for repenting of their guilt of Chi id's blood, was plainly a requiring of faith m him ; not only that he was the Lord Chrifl: they had flain in their unbelief, but that pardon, in the virtue of that blood, might be had by them, on their betaking themfelves to him by faith. So did the fame apoftle preach to the council, A6is v. 28, 31. when he and his brethren were charged by the high prieft, hv filling Jerufalem with the dofirine of Chrifl^ and intending to bring his blood upon them : Htm hath God exalted with his right hand^ to be a Prince and Saviour^ for to give repentance to IfraeU and forgivenefs of fins. He dire^ls them to look to Chrifl as the giver of repentance for, and of forgivenefs of all their fins; not excluding, but, by ver. 30. plainly including the great-eft of all their fms, their flaying of Chrifl^ and banging him on a tree: and this they did with wic^ ked handsy A6ls ii. 23. and with hearts as wicked as their hands. Yet thus did Peter preach Chrid. So well did he remember his Lord's command, Luke sxiv. 47. That repentance and re-mijfion of fins fhould be preached in his name, among all nations^ beginning at Jerufalem, His argument is. Ads ii. 39. For the promife is to you^ and to your children. Had they not flain the heir, and foundation of all the promifes ? Had they not done as much as men could do, to forfeit^.ll intcreft in the promife ? Yes; but Peter ftill invites them to the throne of grace, by an intereft yet in the promife. The promife of grace and falvation by Jefus Chrift, is the rope and cord that God cafls out to fmking fmners; it is equally in the ofFer of all in the gofpel. It is true, that the Lord means and defigns it to fome particular perfons; but that defign is fecret. and utterly unknown to all, till the promife itfelf be apprehended by faith, or finally rejected by unbelief. See Jer. xxxviii. 7.—-14. Ebed-melech let down a rope to draw Jeremiah out of the dungeon by. The cords could never have pulled him up, unlefs the prophet bad put them under

der him, and unlefs his friend had drawn him up. He did fo, and veneures on this mean of efcape. He ventures on the lirength of the cord, and on the truftinefs of his friend. If either of them had failed him, he might have fallen down, and broke his neck ; or (tnck ftill in the mire, and ilarved in the pit. The cafe is fo here. The promife of faivation is a great fecurity ; but it is fo only to them that caft diemfelves on it, and truft to ir= Whoever will truft in God's promife in Chrift, will find, that it is able to bear ail their weight, if it were never fo great. Therefore lay this warm promife to thy cold heart, and, by the Lord's blcfling, life and warmth will come in. *Try the (trength of the promife, by cafting all thy burden on it ) and it will never fmk under thee^ nor thou perifh by its failing. Chriftians think, that the pro-mifes of God are a bleffed charter, (and fo indeed they are); but few mind the promifes as God's tendered and offered fecurity to men; whereby, as means,, he works faith in his chofen ; and, bv the offer of them to all in the gofpel, leaves uubel'evers unexcuf-able. Sinners perifh under the gofpel, not becaufe there is no cord of faivation cait out to them; bur becaufe they either love the pit they are in, or cannot truft God's faithful promife of faivation by Chnft for their delivery.

So much of the firft thing, the proving that all ought to come to the throne of grace, or to God ia Chrift fitting on it. God is not otherwife approachable ; univerfai need of this throne, and of the blef-fmgs given at it; an univerfai call and command of God to come; an univerfai promife to all that do come ; all prove that all men (hould come,

H. But though it be the duty of all to come, yet but few do come. We would therefore fee who they be that will come to the throne of grace. Of fuch we have two words.

I. Such as are given of the Father to the Son ; all they, and they only, will come to this throne of

Vol. I, E grace.

grace: All that the Father giveth me, Jhall come to me, faith Chriil, John vi. 37, I'e believe not; becauje)e are not of my Jheepy John x. 26. The high fpring of all the elfe^lual calling and coming of men to Chriii: is this; They that are ordained to eternal life, believe, and Done but they. It would be very unfit, that the book of life (liould be opened to, and read by any preacher of the gofpel. I think not that ever any apoftle bad it opened to them with refpe£l to others, fo that they fliould be able, when looking on the multitude they preached to, to fay, Thefe are appointed for eieroal life, and thefe paffed by. But they being happily in the dark as to this fecret purpofe of God, did offer falvation through Jefus Chrift to all that heard them. So Paul, AOs xiii. 38, 39. Be it knozvn unto yoUy men and brethren, that through this man is preached unto you the forgtvenefs of fins ; and by him all that believe, are juflijied from all things, from which ye could not be jujlified by the law of Mofes, Having told them this good news, he, ver. 40. 41. warns them : Beware therefore, kj} that come upon you which is fpoken cf in the prophets. Behold, ye defpifers, and wonder, and perifh. After his repeated pains on them, it is faid, Ter. 48. As many as were ordained to eternal life, believed. It was a fevere application of this word, that a very worthy divine made of ir, that all the e-left of God in this place were gathered in, by Paul's miniftry in ir, at this time. 1 he grace of ele£l:ion is the fpring of faith, 2 Theff. ii. i:j. 1 Pet. i. 2. but this grace of ek^lion is not feen^ but in the gift and light of fairh.

2. All fuch, and only they, will come to the throne of grace, that are drawn by the Father: Joha vi. 44, 45. No man can come to me^, except the Father which hathfent me, drazv him : and I will raife him, up at the laft day. It is written in the prophets, And they flmll be all taught of God, Every man therefore that hath heard, and hath learned of the Fatl^er, com* sth unto me, Obferve here the two unlverfals : No

man

man can ccme^ unkfs drawn ; Every man that Is drawn, doth come. *

The fii ft decries the power of oature, the latter advanceih the power of God's grace. The utter impotence of nature, and omnipotence of grace, in the bufinefs of man's falvation, are (lumbHog-blocks to all the ungodly, but are foundations in Chriftian doctrine. The one lays man in the dull, the other ralfeth him on a new bottom of the grace of God. When God hath a mind to draw a CinncT to Chriit, and to make him a believer on him to falvation, he teacheth him fecretly and by a ftrong hand ; he whifpers into his heart the excellency of the Saviour, and greatnefs of his falvation ; fo that furely the periihing fmner comes to Chriit, and as furely is welcomed and faved by him.

III. Bat who (hall be welcome ? Surely all that come, ihall be welcome ; as the word every where witnefleih : and all that ever tried i(, have found and leftify it by their experience. For as the Son refufed none that were given him of the Father in their eternal counfel, bat took every one of them as his charge to redeem them ; fo ail they, and only they, being drawn by the Father, and made willing to come to Chrift, are made welcome by him, John, vi. 37. He knows his fneep, v;hen wandering on the mountains, John X. 16. 27, 28. and accordingly receives them, when the Father drives home the lod fheep to their 'great Shepherd, Chrift knows them before he opens the fold to ihem; and becaufe he knows them, he lets them in, that they may find pafture, and feed oii him and his grace to eternal life.

Bat there are fome that are fpecially welcome to Chrift, and fpeed well at this throne of grace. As,

I, They that come when they can do nothing elfe; they th:it come to the throne of grace as their laft fhift: We know not what to do^ but our eyes are upon thec^ faid Jehoihaphat, 2 ChroQ. xx. 12. Sincereft beileviogj and flroDgeft believing, is a<fied, when a

K 2 man

man hath no prop at all to lean upon, but God alone. Believing is c^\Ud feeing : We have fled for refuge^ to lay hold on the hope fet before us^ Heb. vi. 18. Mow who flees .'' Only tie that can ftand no longer, that is not able to deal with his adverfary and danger, that hath no hope of prevailing by his ftrength, and therefore betakes himfelf to his heels. It is mens great fin to endeavour to feek that elfewherc, that only is to be found here, mercy and gnce. Bat it is the greateft fin of all, to count all loft, as long as this throne ftands, and the Lord calls men to come to it. Be deeply humbled, and covered with fhame ; yet come notwithftanding. Such is the corruption of our hearts, and the Lord feeth it well, that if finners could find grace and mercy any where elfe, they would never come to the throne of grace for it. Chrifl is the laft fhift of a diftrefTed (inner ; yer, bleffed be his name, he welcomes the comer. The woman, Mark v. 25,—35. tries many means ere fhe comes to Chrift, yet fped well when fhe came at laft.

2. They are welcome to the throne of grace that come ofteft, and alk the greateft things. It is other-wife in addrefTes to friends, or great men on earth. You may be welcome to them, if you come now and then, and if you a/k little things; but if you come daily, and afk great things, and grow in your fuits, they will quickly be weary of you. But what faith the King on this throne of grace ? John xvi. 24. Hitherto have ye asked nothing in my name : ask^ and ye fhall receive^ that your joy may be Jull. Had not they afked f jrmerly great things ? that he would expound his Ivord to thsm, Mattfa. xiii. 36. that he would teach them to prayt Luke xi. i. that he would increafe their faith, Luke xvii. 5. But all this was as nothing to Chrifl; nothing in regard of the great things he had to give, and they ftood in need of. This is a great word of Chrift's, Ask^ and I will give^ and ye fhaJl receive ; ask flill more, and ye fhall receive more, even till your joy be full. The reafoQ why our fouls

are

are fo empty of joy, is, becaufe our mouths are empty of prayer. Chrifl's love-qaarrels with his people, are three, i. That they do not aflv great things, and often. 2. That they do not receive what he is fo ready to give. Our narrow veiTels cannot take in large floods from the fountain of living water, 3. That they do not praife for what they receive. It is his due, our duty, and our great mercy. Both prayer and praife widens the heart for receiving more of Chrifl's fulnefs.

3. They are fpecially welcome to the throne of grace that come to flay, refolving never to leave it; that not only come to it at a pinch and llrait, but come to abide there. Our Lord teacheth feveral parables, to encourage and direfl us in plying the throne of grace, Luke xi. 5,—-13. and xviii. i,—-8. Jacob was a blefTed man, and knew well the manner of this court, when he wreflled with the angel. Gen. xxxii. 24,-30.; and that angel was the King of the throne of grace, Hofea xii. 3, 4, 5. After a long night's wreflling, with weeping and fupplications, faith the liOrd, Gen. xxxii. 26. Let me go^for the day breaketh. Jacob anfwers, / will not kt thee go^ except thou blefs me, I willy or / will not^ looks like ill manners in fpeaking to God. He faith not. How can I hold thee ? If thou haft a mind to go, it is impoffible that I can detain thee. Can a man hold God when he hath a mind to be gone ? But Jacob knew his party and perceived that he tried him, if he would part without a blelTing. " Nay faith Jacob, if thou aik my leave " and confent to part fo, I will never give it. Let " the day break, and the next night come, the great " Bleffer, and lame halting Jacob, (hall never part^ ." with Jacob's confent, without ablefling." And he prevailed. He had got his father's blelTing, by the cunning of his mother, Gen. xxvii.; had it again ratified by his father, Gen. xxviii. 3, 4. ; he had the Lord's bleffing. Gen. xxviii. 12,-—16.; he got it renewed again, on the Lord's calling him to return to

Canaan^

Canaan, Gen. kxxI. 3.: Yet he was in a new (Irait, and wanted a new bleiiing, and wreflled for it, and obtained it. Let all the feed of Jacob imitate his pra£lic^, and they fliall (hare in his blciTing, and be feci with the heritage of Jacob their father^ as the word is, ifa. Iviii. 14.

hi prelliDg the exhortation in the text, I ih^il lay before you a few confideratioos.

I. Confider the greatnefs of this privilege, that there is a throne of grace erefled for fmners, and revealed to them. This throne is only ereded for fmners ; it had never been but for fmners, A throne of grace fuppofeth, that there are guilty fmn ?r3 to (land before it, and to get good by it. The greatnefs of this privilege is apparent, in comparing the (late of fallen niaa with that of fallen angels; and in comparing their flate that have the gofpel, with theirs that are without it.

ly?, Compare the (late of fJlen man with that of fallen angels. Whatfoever the proper meaning of that word is, Pfalm viii. 5. Thou hajl made him a little lower than the angels^ thefe two may be well conceived ; That man in his original make was lower in dignity than the angels; and that man was made a little after the angels were made : and long after it could not be ; for the whole old creation was com-pleatly iiniihed in fix days. The angels that fell, are fo finful and miferable, that we cannot [peak any good of them ; yet, in their ft; (I make, they were a very glorious part of the creation. Notwichftanding, when ihey finned, there was no throne of grace provided ior them : God [pared not the angels that Jinned^ but caft them down to hell^ 2 Peter ii. 4 ; yet, for his e-led, h^/pared not his own Son, Rom. viii. 52. The devils, (for fuch fm made them), immediately upon their fmning, were as much condemned as ever ihey ihall be : 1 fay not as much executed ; for it feems that their full torment is referved to the lad day, Jude, ver. 6. 2 Peter ii. 4. Art thou come to torment

us

us before the time f Matt. viii. 29. fay they to Clirilh No wonder the devil be fuch an enemy to the gofpel of man's falvation, and a hater of the throne of grace. The wonder is, that men (hou'.d be deceived by Satan, todefpife and flight this great privilege. Let Chrif-tians take a view of this affonilhing appearance of God's grace, that fallen angels are all palTed by, and fallen men taken up ; not indeed all of them, hut a great many, as one day will declare : Ileb. ii, 16. For verily he took not on him the nature of angels^ but he took on him the feed of Abraham,

idly^ Confider the greatnefs of this privilege in the revelation of it. You have it, but the greatefl part of the world have it not. They that cannot reseive the truth of God revealed in the word about the fove-reignty of grace in eleftion, and the efficacy of dX^-tinguiihing grace in calling, mud fee the fame fove-reignty a£led in difpenfiTig or with-holding the means of grace as pleafeth him. And to be utterly ignorant that there is a throne of grace, renders people as mi-ferable as if there was no throne of grace at all. They that never hear of Chrift, mud perifli. it is an idle dream, that the efficacy of Chrid's death may be applied, and profitable to the faving of adult per-fons that never heard of him. There is no falvatioo for men but by Jefus Chrift j there is no knowing of ir, or partaking of it, but by the word of truths the gofpel of our falvatiorij Eph. i. 13. Chrift and his name go together: Afls iv. 12. Neither is their fahation in any other ; (no Saviour but he): for there is no 0^ ther name under heaven given among men whereby ive muft be farced. No other way of getting good by him, but by hearing of his name, and believing on his name: How fhall they believe on him of whom they have not heard f Rom. x, 14. It is a wonderful mercy to hear of him ; but woe to them that hear, and do not believe. None can believe without hearing, Horn. x. l^i bur, alas! many hear, and believe not, Ifa. liii. f.

2, Gonfidcv

2. Confider the great advantages of this privilege, of having a throne of grace ere<fted for us, and revealed to us. All blefllngs may be had here, by coming for ihem. If there was fuch a throne in ihis world, for filver, and gold, and health, and outward mercies, what flrange crouding would there be to it ? The bleilings to be had here, are innumerable for mulii-tude ; allfpirituUl hlejfings in heavenly things in Chrifl Jefus, Eph. i. 3.; bleilings invaluable for their worth, eternal in their duration, moft free in their tenure, and all given in love. Every aft of favour from the throne of grace, is more worth than all God's common mercies. Lord^ lift up upon us the light of thy countenance^ Pfal. iv. 6, 7. that will put joy into the fouL Every thing given at the throne of grace, is a blefTing of grace. Its very name ftiould teach people how to come, and how to call what they get at it. If it be a throne of grace, we (hould come to it as empty, needy beggars j and when we receive any thing there, we (liould call and count it grace. Afk all faints on earth, and they will witnefs, that great and good things are to be had at the throne of grace. Try it yourfelves, and you will find it is not in vain to beg here. Nay, the damned in hell do bear fad witnefs, that great are the bleiTings that are to be had at the throne of grace, which they feel and know by their woful and eternal lofs of them. The glorified in heaven know what a rich throne of grace this is. Only finners on earth will not believe this, nor ufe this throne a3 they (hould.

3, Confider that this court and throne is of (hort continuance. It will not be kept up always. There is a limitation of the time of its lading ; as Heb. iv. 7. He U?niteth a certain day, Ttie day of the continuance of the throne of grace, is bounded and limited with four days; the day of a man's life ; the gofpel-day, the world's day, and the Spirit's day.

i}?. The day of every man's life. This hath bounds fet to it by God, Job xiv. 5. The throcie of grace

continues

continues unto men no longer than they live. When men die, they go not to the throne of grace, bat of .glory and judgment. If we have fped well at the throne of grace, we (hall be welcome to the throne of glory. The uncertamty and (hortnefs of life, with the certainty of the expiring of all treaties betwixt God and us about falvation at the end of life, (lioiild make people careful to fecure the main matter in God*s liuie.

idly^ There is the gofpel-day. This is alfo fet and limited by the Lprd. He hath determi;ied how many cifers you ihall have of Ghriil; and when they come to an end, there will not be one nore- And then the ihrorie of grace is (aken down as to you. Luke xix. 42. If thou hadji known^ even thou, at leafl in this thy day^ the things that belong to thy peace ! but now they are hid jrom thine e^es! iaith our Lord to Jerufalem. This was the ending determining day to Jerufalem as a city, and to it? inhabitants- as a body. Though many par icuiar perfons had another day of grace ; yet the flipping of that day h?.ngs on that poor people and their pofterity tottiis very day.

3^/7, There is the world'> d iv. And then the day of grace will end as to all: \¥hen the bridegroom cainef they that were ready^ entered with him to the marriage^ afid the door was (hut, Matth. xxv. 10. There was no more grace to be difpenfed to men; and we know not when that day will come. Miferable is their cafe, who. fhall fee Chriil: coming in the clouds of heaven, before they have feen him by faith in the gofpel; who hear the voice of the arch-angel, and the trump of God, before they have heard the quickning voice of the Son of God from the throne of grace ; who have negle61ed calling on him in time, and begin out of lime, Luke xiii. 25. When the mafler of the houfe is rifen up, and hath fhut to the door^ and ye begin to fland without, and to knock at the door, Jaymg, Lord^ Lord, open to us. Is it not jnit that they ih ;«i be kept at the Ihut door, that would not enter at an opea

Vol, L F door

door in Chrlft's time, and when he called ? When Chrift comes, and hath (hut the door, no man will be let in, knock as he will. Nor, while the throne of grace is patent, no man will be kept our, be what he will, that hath a mind to enter, aud knocks for entrance.

4/^/;', There is the Spirit's day. Here is a great depth of God's fovereignty and wifdom, a great depth of his feverity, an unaccountable and awful judgment; how the Spirit of God drives with men in the gofpel, how near he comes to them fometimes, how clofe he befiegeth them, that they feem to be on the point of yielding, and are not far from the kingdom of God ; and yet he draws back his hand, and leaves them. I believe, that many ungodly men, many reprobates, have been fometimes in their life nearer ro heaven, (if fuch may be faid to be near to heaven that never come there) than many an t\t6( perfoa was half an hour before his converfion ; Gen. vl. 3. My Spirit Jhall not always JJrive with man. What kind of driving this was, and what became of them flriven with, we have, i Peter iii. 19, 20. Nothing wall more bitterly aggravate the eternal mifery of the damned, than the remembrance of this, that they had a day, and in that day grace offered to them, and that they did reje6l the offer. Mens carnal hearts are ROW full of cavils aojainfl the unfearchable methods and ways of God towards the fons of men ; but the k(t day's judgment v/ill determine and declare, that in the perdition of the ungodly, there was, and is, mod pure and unfpotted jullice and righteoufnefs; and, in the falvaiion of all the elecH:, pure, perfect, and predominant grace, that reigned in them, and over them, and through them, till it brought them to heaven.

Wherefore, feeing the having of a throne of grace is a privilege of fo great importance, and of fo uncertain continuance, there (hould be the greater care loraake diligent and prefent improYemienc of it. Why

(hould

fhould any man let thii throne of grace dand empty ? Will men provoke the Lord to fay. In vain have 1 fet up a throne of grace for fmners that come , Dot at it ?

Again, Confider the wrath that will follow on the negle<ft, and not improving of this great privilege. The fin is many ways committed, and the judgments of many forts that are infli^ed. But I leave this to the next occafion.

Except you, in your perfonal exerclfe and experience, do know what this throne of grace is, and what is got there ; you may be Chriflians hereafter, but as yet you are none; unlefs you experience what this throne of grace is, by frequent repairing to it, and by frequent receiving good at it. That man or woman, whatever his or her name be in the world, or the church of Chrift, that never found any need for, or ufe of, or benefit by this throne of grace, is fure-ly a dead finner. People may fafely and furely judge of both the ftate and frame of their fouls, by their bufinefs at the throne of grace. Never got any foul life, but by an a<ft of grace and power from this throne. No foul can be kept in life, but by daily in-tercourfe wich it. It is as impoffible that thefe bodies of ours ihould be maintained in life and ftrength without meat, and drink, and air; as it is for the foul of a believer to profper without daily plying the throne of grace.

Let therefore the exhortation in the text be complied wiih, Come to this throne. Say therefore, Lord, I am invited to come to the throne of thy grace, and none have more need of that grace than I, and there is enough of grace there for me ; and therefore 1 will come, and beg, and get, and abide, and blefs the giver, and become happy by receiving,

¥z SERMOEf

SERMON III.

H E B. iv. 1(5.

Let us therefore come boldly urdo the throne of grace^ that we may obtain mercy^ andJind grace to help in time of need-

I HAVE fpoke of the firft thing that this text contains, J'hai God in Jefus Chrift, in the gofpel, 3s on a throne of grace, invinng men to come to hire. What this throne of grace is; why ail {hould come ; who they be that will come ; and who wiu be fpeci-ally welcome, yoa have heard. I was preiTing this exhortation of coming to this throne You fee the Apoftle, in delivering this, takes in hi.Tifelf wiih them he exhorts, Let us cotne. He had oft come before, and had been bcuntirully dealt with at this court. 1 Tim. i. 14. And the grace of our Lord was exceeding abundant towards him. This made him commend this throne fo highly , and intreat other?, and ftir up himfelf, to frequent addrelTes to it, 1 did ufe three arguments to back this exhortation, and Ihall add a fourth.

1. The firft was the greatnefs of the privilege, of having a throne of grace to come unto ; a privilege denied to fallen angels, and r^^e knowledge of it de-Died to the far greater part of mankind.

2. This throne of grace is a privilege full of rich advantages. All believers know fomewLat of them. All their acceptance with God, all their accefs to God, all their communications from hire, and fellowihip with him, all their bleffings in time, and their hopes for eternity, are all owing to this, that God is on a tliroQe of grace,

3, This

3. This prlviledge is of uncertain duration, and fliort. The Lord the king is for ever; but the throne of grace is not for ever. It is but a time-difpenfati-on; and limited unto certain feafons. The gofpel-day is uncertain, our litetime is uncertain, the world's day is uncertain, to us, though all determined by God. But above ail, the Spirit's day is uncertain. How long he will flrive, when he will forbear, who can tell ? Some godly men have thought, that there are few (if any) that live under a powerful miniftry, but, at fome time of their life, the Spirit of God comes clofe to them ; fo that there is not only a witnefs given for the Lord in the offers of the gcfpel, but there is a further addition to that witnefs, by fome fpecial appro'^iches of God's Spirit to their hearts. But whatever there be in that obfervatioo, this is undoubted, that where the Holy Ghbfl makes the (Irongefi: alTaults on men, if he be refifted, and withdraws, the mofl prodigious hardnefs is left behind. Therefore extraordinary, bold, hardened fnmers, cruel p^^rfecutors, apoftates, and mockers of godliiiefs, are ufually fuch as fometimes were under fpecial convi6lion : not to fpeak of the fm againil the Holy Ghoft; which confifls in ferae high rebellion againfl fpecial workings of the Spirit of God on mens confciences under the gofpei. This dreadful fm Satan per'plexeth many believers v/ith fears of it. But it is certain, that a diflurbing fear of this guilt is a proof of a perfon's innocency as to it. For whofoever have fallen into this abyfs of wickednefs, are fo far from fearing the fm, (though they may have a hopelefs fear of wrath, Heb. x. 27.) that they glory in it; therefore they are faid to do defplte to the Sprit cf grace. Let all that find the Spirit driving with them, take good heed to themfelves, comply v;ith his motions, and fecure their ftace fpeedi-ly, by believing on the Lorci Jefus; for the feafon of his ftriving is the moft critical part of our life, andg as it iflues, of greaieit confequence to falvaiion or damnatiout

i|, A

4. A fourth argument I would conclude this point with is, the greatnefs of the fin of not coming to the throne of grace, and the dreadful wrath it draws on. This fin is many ways committed, and many ways a-venged. A little of both.

Firj7y It is committed, i. By mens defpiGng and contemning the throne of grace; making light of it, Matih. x^iii, 5. mgleclingfogrtatjahation^ Heb. ii. 3. There are many things from whence this contempt fprings. Either no fenfe of their need of what is to be had at the throne of grace ; or elfe a dream, that ihey may be fupplied eifewhere; or grofs unbelief, that men think in their hearts, that all this account of the throne of grace is but a ciinningly-devifed fable ; or the nature of the bleiTmgSj fpirirual and eternal, wnfuitable to, and not taking with their- carnal beans, who mind earthly things. If the exhortation had run thus. Let us come, that we may get filver, and obtain gold, to render us rich in this world ; what leaping and driving would there be to obey it ? whilft grace and mercy, that men have no fenfe nor experience of, arc defpifed ; and therefore the throne of grace, where only they are to be had, is defpifed alfo, The Spirit of God in the fciipture is at much pains 1:0 commend the worth and value of the bkiTings t :at Chrift came to purchafe, and hath to difpenfe, ar;d to prefer them above all prefent fenfible thiiigs; yet,-noiwithilanding all the bright light of the word darr-ing daily in mens eyes, the drofs and dung of this world is more precious in the eyes, and favoury to the heart of every ungodly man, ihau all ihe grace given on earth, and all the gibrjr to be giveil in heaven.

2. This fm of not coming, is committed by delay Ing to come. The call of God is. Let us come ; ihe 3niwer of many hearts is. Let us delay to come, Wherce chink you that thefe delays come ? We have it daily to bewail before God and you, that a multitude will come together to hear, and do {q day by*day j yet ail

that

that can be faid 10 them, from their childhood to thefr old age, never prevailed with many of them to fpend one hour in ferious treating at the throne of grace, with Gcd in Chrifl, for the eternal faivatiou of their fouls. It is undeniable, that ye are but a pack of grofs hypocrites, if you attend on the means of grace in the alTemblies of faints, and yet have no particular perfonal errand to the throne of grace for your own jfouls. The falvation of the foul is not carried on in a croud. The grace of God mud be particularly applied to you, and you mud particularly apply it to ycurfelvcs, and yourfeives to the throne of grace, if ever you be faved. The feiiowfhip of faints was never ordained for this end, to render perfonal applications to God neediefs; and it is grofsly abufed when it is fo perverted, it is impoiiible, that a per-fon can have any true fellowfiiip with faints in any ordinance of God, unlefs he hath particular bufmefs at the throne of grace for himfeif. He hath indeed no true religion, whofe all of religion is in company and in public. Yet we fee how backward many profeiTors are to this perfonal treating with God ; how many (liifts and delays they make. To fuch I fay, Would it not be a terror to you, if either God, or man, or angels, or the devil, (hould tell you this day, that, frora this time to your dying day, you fnall never have lei-iure, nor heart, nor time, to fpend one quarter of aa hour in dealing with God for your eternal falvation! Would not this be terrible to you ! But the fame dreadful thing is done daily by mens delays. The call of God is to-day, you fay to-morrow; when to-morrow comes, then you fay next day ; when that comes, you put it flill farther off- This you may be fare of, that whatever is the true fpring and caufe of delays in this matter, will ftill remr'jn and gather {Irengih, unlefs the grace of God come in. Men deceive themfelves with vain pretences: but the true fpring of all delays in treating in earneft with God at the throne oF grace, is unbelief and unwillingnefs j and the uiore-they are

in-

indulged by delayin<^, the ftronger they grow. Therefore the Holy Ghojl faith ^ To-day if ye will hear his. voice, harden net your hearts^ Heb. iii. 7, 8. See how the Spirit of God iixeth an oppofition betwixt thefe two, prefent hearings and prefent hardening ; and a conjnn6lion betwixt thefe two, prefent not hearings and hardening. If there is prefent hearing, there is no prefent hardening ; if not, there is. The refufal given to the to-day's call of God, hardens the heart againft to-morrow's call. O, that men dreaded delays as mod perilous things, and the caufe of the e-verlailing ruin of multitudes under the golpel!

3. Another way wherein this fm of not coming to the throne oF God's grace is asfbed, is in refufing to come. All do not fo grofsly, but fome do. There are two forts of refufers; the fecure, and the difcou-raged. There is a woful plague of fecure defpair ; a ftrange plague, but a certain one. Some people find things are bad with thera as to their fouls, fins many, corruptions flrong; they have made fome eifays to get matters mended, and all in vain: whereon they conclude, that it will never be better; and they fit down in fecurity, and give themfelves up to their pleafures : Ifa, xxii. 13. Let us eat and drink, for to-raorroiv we fhall die, A ftrange argument. Approach of death ufually mars the tafte of pleafure. The hand-writing on the wall, even when not known, marred Bellhaz-zar's cheer, Dan. v. This is a very miferable and finful cafe. It fprings from mens being ignorant of the true remedy, when they were fick of fin : and be-caufe all the phyfic and phyficians ihey ufed and tried did them no good, they conclude their ficknefs is unto death. But let fuch know, that there.is hope tn If' rael concerning this thi?2g. Only come and fee, and try what may be done. Beware of defpair ; it is the devil's fin. But he hath teafon for it: for he is condemned ; and all doors of hope are eternally (hut upon him, or rather none was ever opened to him. But for a man that haih th^ riches cf God^^ long-

Juffer^

fuffering^ forbearance^ and patience^ (Rom. ii. 4.), daily laid upon hira ; that hath the door of grace fee open 10 him, and the Lord calling, intreating, pro-niifing acceptance ou his coming; for fuch a man to give over all hope, is a fin fome way worfe than the devil's; a frame pleafing only to the devil, mod dif-honourable to God, and his Son Jefus Cbrifl, and to the Holy Gholt, (I do not call it the fin againft the Holy Ghoft); a reflexion on all the glorious appearances and manifeftations of the throne of grace, and mod furely damning if continued in. Away with ic fpeedily : conclude thy cafe is not defperate; and if you cannot (hake it off, come to the throne of grace, and complain of it. If ye can bur fee the throne, and him that fits upon it, defpair will vaniih as a night-owl on the bright ftiining of the Sun of Righteouf-nefs. Defpair cannot live in the prefence of :he glorious grace of Jefus Chrift. Come then and fee, and lay hold on the hope fet before you. The other re-fufers to come, are the difcouraged. They do not defpair that their cafe cannot be mended ; but they fee fo much, and fo many things out of order, that their hearts Fail them in applying to the only remedy. In the time of their carnal fecurity, and ignorance of God and of themfelve^ (that bred and kept up that fecurity), they could rufti into God's prefence without fear, and call and count all the bleffuigs of the covenant theirs, without any doubt, and yet without any ground. But when God began to deal with them, and to come clofe to them, and to fend in light and life into their confciences, then they fee their former mif-takes ; they fee their utter want and great need of thofe bleiTings they once dreamed they were rich ia the poffeffion of; they fee their utter unworthinefs of them; and therefore find it hard to believe, that e- • ver the Lord will v/elcome them to the throne of his grace. Ufually beginners in Chriftianity have greater light and fenfe as to their neceffity of faving grace and mercy, than about the Lord's willingnefs to give Vol. I. G them.

them. And this is the feafon wherein Satan doth ufually come in (if permitred, and often he is) with Jais temptations and fiery darts, that ihey felt rothing of while they were in his kingdom and power of dark-iiefs. To fuch I would propofe three things.

1/?, V/hat is the ground of thy difccuragement ? Hereto I know they will fay a great deal, and it may be more than is true. I grant lill can be faid to be true. But the fum of all is, I am a great fmner, and exceeding miferable. Be humbled as low as hell in the fenfe thereof, yet be not difcouraged. What is in thy cafe but what is common P Only thou feed and feeleft for thyfelf, and fo did others.

2^/y, What is the tendency of it ? Doth it tend to keep thee aloof from the throne of grace ? It is then of Satan. ^

^dly^ What can be the cure of it P You would not be always in this heardefs frame. How think yon to get it removed P by keeping dill from the throne of grace P Will, or can, any fpiriiual plagues be cured, bat by Chrift the Phyfician P or any fpiritual blelTing be got, but at his door P Can you expe<n: it without coming, and begging P David took the right courfe with his fainting heart, Pfal. xlil. 5,; he challengeth his foul for its difqnietment; he chargeth it to truil in God : and becaufe he had not prevailed with his foul, he brings it to God by faith, ver. 6. 0 my God^ my foul is caf} dozon iviihin me. Do ye fo; and call upon him by that name, God that comfortetb thofe that are cajl dowriy 2 Cor. vii. 6.

I fliall name no more of the ways this fm is affed than thefe three , defpifui^, delaying, and refufing. Several other expreihons there are of this fm in the Word; but if you be kept from thefe three, you are innocent from the great trdnfgrtffion,

Secondly^ What is the wrath revealed from heaven for this great fin of not coming to the throne of grace ^

I. God teftiUes his difpieafure againft this fin, by taking away of his gofpei. Nothing is more juft w^ith

God

God, than that, when his grace is flighted, the means of grace (liould be removed, if the Lord argue {0 as to corre<^ion, Ifa. i. 5. Why JhoiM ye he Jlrkhn any more f ye zvill revolt more ^rid more ; much more may he argue thus. Why (hould I keep up a throne of grace, any longer ? you will but defpife it more and more. Chriit teacheih a fad parable, Matrh. xxi. 33. &c, and makes a juft, but dreadful application cf it to the hearers, ver. 43. Therefore I fay unto^you^ The kingdom of God (znoihtv name of the throne of grace) /hall be taken from you^ and given to a nation bringing forth the Jriiits thereof. They were cut off for )heir unbelief Rom xi. 20. With what face caa an unbeliever beg of God the continuance of the means of grace, who hath no mind to enjoy the end and bleffing of thofe m^eans ? A general contempt of the grace of God enfeebleth the fpirits of minifters and Chriilians in (landing before the Lord, for the continuance of the gofpel with a people that ufe it DOC. This dreadful judgment hath been offeti threatened in the word, and infli£led, in the fevere providence of God, on many once-famous churches and nations. As the Lord faith, But go ye now unlo my place which was in Shiloh^ where I fet my name at the firJ}^ and fee what I did to it, for the wickednejs of my people Ifrael^ Jer. vii. 12. ; fo I may fay. Go to Jerufalem, and the feven churches in Afia; go to Greece and Africa, wheie many a famous church was planted, and learn to fear for yoiirfelves: not to fpeak of later defolations in oars and our fathers days. The Lord's removing of his gofpel, is a judgment that is very deep ; as the apoftle fpsaks of the fame fubjeft, Rom. xi. 33. We raay^ take notice of this judgment as brought on by prevailing errors in and about the foundation, Jefus Chrift ; or by gradual apoftafy^ and impurity of converfation, in profeffors; or by the ra^e of persecution, wearing cut the faints of the Mojl High, Dan. vii. 25. But yet w^e have good grounds from the word of God to believe and hope, that the

G 2 gofpel

gofpel may be fecured to a generation ordinarily, if they be careful to get the blefTing thereof, and to walk worthy of it. If the grace of God itfelf be prized, the means of grace will be continued.

2. The Lord witneiTeth his difpleafure againfl: fligh-ters of his grace, by fearful outward judgments. So fared it with Jerufalem, according to our Lord's pre-diiflioa, Luke xix. 42, 43, 44. It hath been a remark of wife obfervers of the providence of God towards nations fince the reformation from Popery^ That in thofe places where the greateft light of the gofpel hath fhined, there the greateft judginents have been inili£led ; as in Germany, France, and am^ongfi: our-felves in Britain.

3. The Lord vifits for this fin with fpiritual judgments, the nrcft wrathful difpenlations of God on this fide hell: as tiardnefs of heart, blindn-^fs of mind, fearednefs of confcience, vilenefs of afFfrd'tions; judgments which they that are under, never feel nor complain of, nor will be convinced of, though they are fometimes vifible to others. If the Lord infiifl them on the heathen for their abufe of the dim light of nature, Rom. i. 21, 24, 26, 28. how much greater are fuch that are fent for the abufe of the light of the gofpel ? That dreadful commifTion given to the mod eminent prophet, Ifa. vi. 9, 10. is often applied and fulfilled in the New Teftament: Matth. xiii. 14. and John xii. 39, 40. Therefore they could not believe^ (their fin was, ver. 37. they believed net on him ; here is their plague, they could 7iot believe\ becaufe that Efaias fatd again^ He hath blinded their eyes^ and hardened their hearts ; that they JJjould not fee with their eyeSy nor underfland with their hearts^ and be convert-edy and I Jhouldheal them, Paul applies it to forae of his unbelieving hearers, with a ftrange preface, Well

/pake the Holy Ghofl by Efaias ^ to our fat hers y faying^ A6i:s xxviii 25, 26. The intereft and influence of God in fuch fpiritual judgments, is a great depth. They are always juft, and always deep j aod dread-^

ful are their effefts. They on whom they fall, feel nothing, fee nothing, fear nothing. So that truly we may fay, asPfalm Ixviii. ^55. O God, thou art terrible out of thy holy places. But fuch as have a heart to the grace of God, and would fain be bleiTed thereby, need not fear thofe judgments, and fliall never feel them.

4. Laflly^ The wrath of God againft fuch as come not to the throne of grace, is engraven in the fingu-lar vengeance of eternal ruin. There is fomething fingular in their hell. The law fends all unpardoned fmners to a law-hell: the Lord fends defpifers of fav-ing grace to a fpecial hell, Heb. ii. 3. and x. 29, a much for er punifhment. No quarters in hell are tolerable : yet our Lord faith, Matth. xi. 22, 24. That it fball he more tolerable for Tyre and Sidon^ Sodom and Gomorrah^ than for the cities where he preached^ and wrought mighty works. We fliould be thankful for this fair warning. I am afraid that there are very few that do truely believe this. That the condition of a finner under the gofpel, that is of a blamelefs con-verfation, and makes a fair profcflion ; only he is an unbeliever in Jefus Chrifi:, and one that hath no bufi-nefs at the throne of grace, he hath no other fault but that, (and he needs no more to ruin him) ; that this man's cafe is worfe now, and will be worfe at the lafi: day, than that of the inhabitants of Sodom, on whom the Lord rained down hell from heaven. Many of our gay profeifors, and civil moral men, would think themfelves highly affronted and undervalued, to be put in the balances with fihhy Sodomites. If it were poiTible that thou had no fault but only unbelief, thy fm is greater, thy judgment will be more dreadful, thy (late worfe for eternity, than that of the vil-eft of the nations to whom the throne of grace was never revealed ; John xv. 22. /// had not come^ and fpoken unto them^ they had not had fin : but now they have no cloke for their fin. And to the fame purpofe our Lord fpake to them, ver. a-^. They were fmners

before

before; hut the contempt of that difpenfatioa of grace that ChriH: brought to theai, rendered them ilngiihir iranfgreiTors. So John iii. 17. God fent not his Son into the worJd to condemn the world ; but that ihe Ivor id through blm might he faved. Are then all fav:d, and none condemned P JSTo : Of the world that bear of God's Son, fonie believe on hini^ and they are not condetnned^ huz/aved ; and others bdieve ?2ot on him^ and therefore are condemned^ ver. 18. What is? tiie, coDdemnaiion ? Light is come info the worlds and nmhv£d da.rknefs rather than lights hecaufe their deeds are evil^ ver. 19. The law condemns theni, becaufe iheir deeds are evrl ; the defpifed gofpel condemns them, becaufe they refufe the only remedy. Law-fin h poifon to the foul, and kills as fuch. Unbelief is rejecting the only antidote, and kills as fuch. Look to one fcripture more: Luke xjx. 27. But thcfe mine enemies which would not that I Jhould reign over them^ bring hither^ and flay them before me. It is not ufual for kings and princes to have criminals executed in their prefence, but command it to be done by mean hands, in fome remoter place. But Chrift will have his enemies flain before him. To be flain in Chriil's prefence, is double deflruclion : 2 ThciT. i. 9. Who Jhatl be punijljed with tvetlajiing deflru^ion^ (ever a-dcllroying, never deflroyed ; the deftroyer punilheth eternally, and the deilroyed fuiTcr eternally) from the frefence of the Lord, The meaning is not only, that <s great part of this punilhment (lands in being deprived for eternity of the gracious prefence of Jefus Chrift; as in Matth. xxv. 41. The firil and faddeil Vv'ord in tbelafl fentence is, Depart from ms. Jutl ; for fhey laid to him. Depart from us; for we defire not the knowledge of thy ways^ Job xxi. 14, Let all trembling believers and lovers of Chrift perfuade them-feives, that they (hall never hear it pronounced a-gainft them. All that make it their bufmefs to come to Chrift, that make it rheir daily fqit. that he would come to them, (hall not hear, Depart from me; bur,

Com^

Come to me^ ye bJeJJed. Ye often came for a blefTing, and got many by coming: now come to receive the blelfing of the kingdom. But this word, from the pre-fence of the Lordy faith further, that this deRruSioa flows from Chrill's angry and glorious prefence ; and that it fhall alfo be in bis prefence; as Rev. xiv. lo. It is in the prefnce of the holy angels^ and in the prefence of the Lamb, they are tormented for ever.

I'hiis having opened the firll: head in the text. That there is a throne of grace ere<fted and reveajcd, in the gofpel, to which men are invited to come; I fl:iali only apply it in two queftions, ard the Lord apply them to your confciences, and make them give a right and true anfwer. They arc two (hort plain ones, I. Have you come f 2, Will ye come f

c%^?. I. Have you co??7e to the throne of grace '^ Do you know and are fure that you have come? asFecer faid, John vi. 68, 69, The apoRle fpeaks of fuch comers, Heb. xii. 24. But ye are come to Jsfus the Mediator of the new covenant, and to the blood offprini» ling, that fpeaketh better things than that of AbeL You are all hearers of the throne of grace ; many are talkers of it, and fome difputers and contenders about this throne : bur are you comers to it ? is your heart on it, your bufmefs at it, and your daily exercife a-bout it P You are in the outward court; doth that faiisfy you ? Alas! many poor fouls die and perifh there. To help to fome convi£lion how it is with you as to this, I would ask,

I. Have you come to the throne of grace ? Theo you have feen the King, He is a poor (orry coarrier, that goes to court every day, and never feeth the King's face; as Abfalom, 2 Sam. xiv. 24, 28. Alas! many live in Jerufalem all their days, aod never fee the King that dwells in Zion. When Paul was brought to the throne of grace, Chrill was revealed in him and to him. Gal. i. 15, 16. When men arc brought and come to the throne of grace, they receive ihc tight of the knowledge of the glor^ ofG9d^ m iire face

of

o/Je/us ChriJ}^ 2 Cor. iv. 6. There is 3i/eeing of him, joined with believing en hinh John vi. 40. AH that fee Jefus Chrift, muft ha?e eyes from him to fee him with j the Spirit of w'tfdom and revelation^ in the knowledge of him^ that enlightens the eyes of mens underJland-ings, Eph. i. 17, iB. His eye-falve can only make blind finners to fee, Rev. iii. 18. Are men in doubt whether they have feen Chrift or not ? Whence doth it proceed I Is Chrift fo mean, and dark, and ordinary an object, that men may fee him, and not know that they fee himv ? A man may doubt whether his eyes take up a dim cloudy ftar in a dark night: but the fun doth not ftiine, or the man is blind, iF he lift up his face, and doubt whether he fee the fun at noon-day. There is a manifeftarion of Chrift promif-ed, John xiv. 21, 23. which, when made by him, and perceived by his people, removeth all doubtings; fo that the foul muft fay, as Ifa. xxv. 9. This is our Gody this is the Lord. But this meafure is not ordinary, nor conftantly to be expelled. Is there any like unto Jefus Chrift ? Are any o^ his companions^ as they are called, Song i. 7. fo like to him, that a believer cannot difcern the difference ? Never did a maa fee Jefus Chrift by the eye of faith, but he is by that fight of him, perfuaded that there is none to be compared with him. No man is converted, and made a believer, but by a revelation of Jefus Chrift. A man may be awakened with a view of God's glory ; he may be alarmed by a fight of fm and hell y and may be roufed out of his ileep of fccurity, by the thunders of Sinai: but he is never converted, and made a Chriftian, but by a revelation of Jefus Chrift, as glorious in his robes of falvation. Whence then it is that all believers on him do not own his manifefting himfelf to them, and their feeing of him ? It is in part from the weaknefs of their fight, the greatnefs of the glory of him they fee, and their ftrong defire to fee him better. But for fuch as fiave fpeot their days about the throne of grace, and yet never faw

Jefu3

Jefus Chrili, and the glory of God in his face as a Saviour, fo as to difgr^ic;' ail things in comparifon with him, fo as to raife defires after more of him, and fo as to fill their hearts with love, wonder, and praife ; fuch have been at the court, but have not feen the King on his throne.

2. Are you c^me to the throne of grace ? Whac made you come? what errand did you come upon? No man comes without an errand. We need not make and feek one ; we have enow at haad, if wo Would but ufe them. What wants felt you at home ? and what of his fulnefs was taking with you? Caa you fay, 1 have a naked fikhy foul, and I am afliam-ed to look OD it; but how well would the robe of his righteoufnefs fit and adorn it ? I am empty of all good; and he is full of all gr:ice, on purpafe to fill periihing fouls, and I come for a (iiare thereof. The bleffing of many ready to perifli hath come upon him ; and I come for his rich falvation, and would le^ive my poor, but eternal bleifing on him. They that have no particular prclTing bufmefs about their foul's falvation, may talk of the throne of grace, but do not indeed come to it.

3; What got ye ? If you come indeed, you receive ; if you receive not, you come not. Say nor, you have received nothing, becaufe you have not got all you would have. It is necelTary, that fuch as come, get fomewhat ; but it is not fit that they fhould receive all that they want. A life of faith mud be lived, and dependence and begging flill kept on foot. But fomewhat is ftill given and got, though the gift be not always feeoj and owned. But tell me, Chrillians indeed, have you not fometimes got that at the throne of grace, that ye would not take a world for ? Did you ever apply to this throne in earned, and found it in vain ? Have you not fometimes got a glance of Chrift through the lattefs, Song ii. 9. that hath made you forget your poverty, and remember your mifery

Vol. I. H co

no more ? Know ye not what it is to have a fmile of his couritenance, and a token that you have found favour in his eyes ? Have you not got at this throne, a word of promifc, that hath fed and teafted thy faith ? Jer. xv. i6. Thy words were found, and I did eat them ; and thy word was unto me the joy and re-joking of mine heart ; for 1 am called by thy name^ O Lord God of hofls. Have you not fometimes got the door of faith opened, and the eye of faith iharpen-ed, ihat ye could fee within the vail, and behold the good land, and the blelTed Lord of it, and thy happy intereft in both ? Let not this throne be difparaged, both by the true emptincfs of hypocrites that are a-bout it, rather than at it, and by the peevifbnefs of real believers. There are no poor courtiers at this court; they are all rich^ Rev. ii. 9. They are only fsor in fpirit ; but not fo poor as they think ; for a kingdom is theirs^ that is better than all kingdoms under heaven, Matth. v. 3. The world count believers poor, becaufe they fee they often have not outward riches; and they are blind, and cannot fee th^ir Jpiiitual riches in poiTeffion and reverfion. The believer thinks himfelf poor, becaufe he feeth not all he hath in poffeflion, i Cor iii. 2 f, 22, 23. ; and becaufe he would fo fain have all he hach a right to, Phil, iiir 12, 13, 14. and the hope of; or becaufe his charters are hid, or his eyes are dim, that he cannot read them.

^efl, 2, Will ye come f All is ready ; coine to this throoe, Matth. xxii. 4. If ye have never con^.e, begin juft now ; if ye have come often, come oftener, and come better, come nearer aud ciofer [till, is there any thiog wanting in you ? Come; for all fup-ply is here. Are you guilty? Come for pardon. Many drawn pardons are at this court, drawn up fweet-ly by free grace, fealed with the blood of Jefus. Come to this throne, and add your feal of faith to one for yourfelf; and it (hall be a charter for glory to you, lying warm at your heart, as long as you live, and

will

will be your paiTport at deaib. But becaufe the following words of the apodle iu this verfe contain arguments for coming, I fay the lefs now.

So much for the iirft head of do«5trine in the text.

Head II. The fecond head is, How we JJjould come to this throne of grace f Come boldly^ faith the Holy Gholi, by Paul's pen.

The point I would fpeak to from it, is this ;

D o c T. That there is a boldnefs in mens approach' ing to the throne ofgrace^ that is aliowed and command' ed.

For the apodle doth not only mention it as a privilege allowed, but as a duty or frame injoined and commanded. So that he that comes not with this boldnefs, not only fits down (liort of his allowance, but ' fms in difobeying a plain command. The privilege is fpoke of in Eph. iii, 12. In whom (our Lord Jefus Chrif^, as ver. 11,) we have boldnefs and accefs with confidence^ by the faith of him. In Heb. x. 19, 22, both the privilege is all'erted, and the improvement of it commanded, in drawing near with full ajfurance of faith^ and that to the holied of all.

Oil this point I would fiiew,

1. V/hat this boldnefs is that is allowed in ap' proaching to the throne of grace.

2. What are the grounds of this boldnefs.

I. What is the boldnefs allowed in coming to the throne of grace;

There is a boldnefs that is not allowed, and that i would warn you of.

' I. There is a boldnefs of ignorance and irreverence. When men come into God's prefence, and neither know him, nor themfelves, nor the matters they think they are come about; fach are/c^i?//, that confider not they do evU^ nor remember that he is in heaven, and

H 2 they

thfy upon earthy Eccl. v. i, 5. God is greatly to be feared in the ajfembly of the faints ; and to be had in reverence of ail that are about hiniy Pfalm Ixxxlx. 7. This boldnefs is iorbidden, Plalm ii. 11.

2. There is a boidneis cf perempiorinefs, that is Eot allowed to any n an, not to a believer himCelf. People may, and do ofrcn forget themfelves; as we tife to fay, ""loo much familiarity breeds contempt: Con-defcenfions from fuperiors, oft make inferiors forget their place. The Lord deals fo gracioufly with his people, hears their prayer^readily, itoops low to ihem in hiso love and piry,^at unlefs ihey watch, and keep a guard on their fpiriis, they may foon fall into the fin of being too faucy and peremptory with God.

The firft prayer in the bible, made by the greatell believer in the world, Abraham, is upon a moft con-defcending appearance of God to hi;n. The Son of God in human (liape becomes Abraham's gueft at meat, Gen. xviii. Some think, that Chrift refpecls this appearance in John viii. ^^. Tour father Abraham rejoiced to fee my day ; and hefaw it, andwas giad. He givrs him the lad promife oif a fon, with a determina-lioD oi the precife time of its accompliihment, ver. 10. He deals with him as ti friend, (and fo Abraham is called, 2 Chron. xx. 7, Ifa. xli. 8. and James ii, 2g.; but ail believers are CaWcd friends by Chrift, John xv. 14, 15.); and after a great commendation of Abra-ham, the Lord tells him his purpofe of wrath againft Sodom, ver. 17,-22. The angels are fent to execute the vengeance, and Abraham (lands before the Lord to plead for mercy. With what boldnefs and reverence doth he plead ? The more the Lord (loops in condefcendiiig to his petitions, the more low doth Abraham he before him* He neither forgot the Lord's majefty, nor his own mcannefs; and expreifeth again arid again, a holy fear of offending by his renewed fuits, ver. 27, 30, 31, 32. I would have you confider this iaflance of prayer, bccaufe it is the fir ft

r^^corded in the word, and becaufe it was excellently managed by the father of the faitlifal. So Gideon ffrays in Judges vi. 39. And Gideon/aid unto God, Let not thine anger be hot againfl me, and I will/peak but this once, 1 am afraid tliat many fincere Chriltians are guilty of this peremptorinefs. The Lord hath been fo condefcending to them, that they become tod^ peremptory about fome particulars. Beware of it i and fee how the Lord hath dealt with his people, and the bed of them, Pfalin cxix. 6, 7, 8. See Mofes'5 lot in this matter. He had often fought oF God, and prevailed, Pfalra cvi. 23. Therefore the Lord/aid, that he would deftroy them, had not Mofes his chofen flood before him in the^ breach ; to turn away his wrath, lefl he Jhoidd deflroy them: A man to v; horn God fpake face to face, a man to w^hom God fpake fo amazmg words. Let me alone, that my wrath may wax hoi a-gainfl them, Exod. xxxii. 10. ; and Numb. xiv. 20. / have pardoned according to thy word. Yet even this Mofes in a fmall matter, for life, to crofs Jordan, and to fee the promifed land, hath this anfwer, Ijeut. iii» 26. Let it fuffice thee,/peak no more unto me of this matter, Samuel is checked alfo in a fmall matter, that had prevailed for far greater, 1 Sam. xvi. i. How long wilt thou mourn for Saul, feeing I have rejected him f A cafe may be fuch, that though Mo/es and Samuel flood be/ore the Lord, they flyould not prevail, Jer. XV. I. It is the only privilege of Jefus Chrift, to be always heard, John xi. 42. Yet, he in his agony, prayed fo as to teach us to beware of this fmful boldnefs, Matth. xxvi. 39. -//" it be poJ/tb\e, lei this cup pafs from me : neverthelefs. not as I will, but as thou wilt. Believers muft remember, that in all cafes they mud deal humbly, and in fome cafes they mud take denials patiently.

3. There is the boldnefs of prefumpticn. Pre-fumption is like faith in appearance, but in reality it is very unlike it. Prefumption works this way : the prefumer may have the ir.ercj in his eye, but he hath

no promife in his eye. Take heed to this. If there be (trong defires after a mercy, and that mercy not pleaded for as in the promife, there is a fpice of pre-lumption in that pleading. The reafon why believers afk (o great things of God, is, becaufe God hath pro-iTiifed fo great things toihem, 2 Sam. vii. 27. Hence it is that prefumption ai^s ordinarily in pleading with God, not for the main fpirirual bleilings, but for fome outward mercy, that their hearts may be too much fet upon. It is about fuch that believers (hould watch againft this prefumptuous boldoefs. But if the pleadiug at the throne of grace be about falvation and fpirimal bleffing?, the difference betwixt faith and, prefumption appears in this: Prefumption cau never plead with God, neither in deep diftrefs, nor in the view of fm; bat it is the excellent property of faith, that it can plead with God in both cafes: Pfal. Ixv. 3. Iniquities prevail a^^ainj} tne : as for our tranfgrejjions^ thou fljalt purge them away : Spoken like a believer; and Pfal. cxxx. 3, 4. Jfthou^ Lordy fhouldjlmark iniquities^ O Lordy who Jhail fland ? (But can David Itand ? Ye^, and he Ifands on this ground); hut there is forgivenejs with- thee^ that thou mayjl be feared. There is jufl caufe to fufpedl-, that there is prefumption in that man's heart, when his boldnefs is only kept up, when fin is out of fight, and difappears. A believer believes mod humbly, and often mod ftrongly, when his finfulnefs and unwonhinefs is h?.\!t feen : for true boldnefs of faith is not fupporied by any good or worth in us, but by what is in Chrift. The boldnefs of faith cannot be entertained with re^arditw cf

00-'

iniquity in the hearty Pfal. Ixvi, 18, i John iii. 20 ; yet it can, with the being and feeing of iniquity in boih heart and life, Rom, vii. 24, 25. i Tim. i. 15. Bur of this farther from the next head, of the boldnefs of faith, I nov/ touch it only as it diiters from the prefamptuo'js boldnefs that is allowed to none. Again, faith can ftand under that diftrefs that break? tUe uack of prefumption J Job xiii. 15, 16. Ikough

he

he Jlay me^ yet ivill J trujlin him; but I will maintain mine ozvn ways before him. He alfo jhall be my fahation : for an hypocrite fiall net come before him. " He harh " taken away my children all at once, my eflate iu *' one day; hath taken away my health, and made " me miferable, to a proverb in all ages: although •< he fliould proceed, and flay me with his own band, ** my flayer is ray Saviour, my death (hall be my fal-*' vation.^' Great words, and hard to be fpoken in the day of heavy trial ! God flaying Job's falvation. God flays, Job trufls, and maintains his confidence under the ftroke. No hypocrite can do this; and ma* ny believers do but bungle at the doing of it. There is an extremity a-coming on every man, that will try and difcover what metde there is in his faith ; pre^ pare for it.

What then is the boldnefs allowed in coming to the throne of grace ? It muft not be an ignorant, peremptory, or prefumptuous boldnefs. What mull it then be ?

Anf It is only the boldnefs of fait hy Eph. iii. I2* Heb. X. 19, The boldnefs of faith hath this in general in it, that it is grounded and bottomed on fome-what without a man, and on nothing in him. It is grounded on Jefus Chriff, as we fnall hear farther. It is a great miftake in Chriflians to think, that they cannot come to the throne of grace with boldnefs, be-caufeofihe many infirmities in their hearts, and in their addreiTes. Your complaint may be jud and true; but the inference is not good. Do you never, in your counting your infirmities, put in this great one amoogft them in your confefTions, the want of boldnefs of faith r for this boldnefs flands not in any thing in us, and done by us. We mud not come boldly, becaufe we can pray well, and plead hard; we rauft cot think to be heard in heaven, neither becaufe of our much fpeaking, nor well fpeaking, Marth. vi. 7. as the Pharifees did. The boldnefs of faith hath a high*

er, and more noble and firm foundation, even Jefus Chrift.

I flrail conclude this difcourfe with thefe three a£ls of this allowed and commanded boldnefs of faith.

1. Believe firmly, that the throne of grace is e-re^ced for poor, empty, finful creatures, ju(t fuch as you be. As Paul faith of the law, i Tim. i, 9. // is 7wt made for a righteous inan^ hut for the lawlefs and d'lfobedient; fo may we fay of the throne of grace, It is not made, framed, and revealed for the holy and happy, but for miferable creatures that-want mercy, :ind finful helplefs creatures that want grace. By what is difpenfed here, we may know for whom, and for what fort of folks, it was defignedand erefled.

2. Believe firmly, that coming to the throne of grace by you, is allowed and commanded by the Lord. Say confidently, While 1 am coming to the throne of grace for mercy and grace, I am in the work that the Lord would have me to be in. Take in all difcoveries you have m.ade unto you, or that you caa find out by fearching, of the weaknefs and infirmities that are in your way of addrefling to it; own them humbly \ but maintain this ftedfaflly, that though you cannot do as you would, as others do, nor as yoa are bid, that yet you are doing what ye are bid. They are called, Luke xiv. 2 i. who are the poor, and the maimedy and the halt^ and the blind ! See a promife looking that way, Jer. xxxi. 8, 9, Now, may not the halt and maimed be confident, that they are coming, when called, although they cannot go io faft and flraight as others do ? Every believer walks in the fleps of the faith of Abraham, ^Aom/iw* 12, though not his pace. When you draw near to the throne of grace, aflure your hearts you are in your duty, though many do it better than you do,

3. Believe firmly, that upon coming you ftiall fpeed. This is coming with the boldnefs of faiih. We fhould not come with a May be the Lord ivill be gracious. It is uue, thai in fome particulars, cot ablolutely pro-mi fed*

ipifed, nor fimply needful to falvation, this ?nay he is all we can have, or (liould feek. But in addrefling for favin^ mercy and grace, people (liould come ex-pe6l:iDg fuccefs. It had been a cold word, if it had been fai J, Let us come to the throne of grace y it may bs we fhall obtain mercy and find grace. No ; the apoftle fpeaks in another dialedl, Lst us come that we may ob-tain. Never doubt of obtaining, if von conie, 1 fay not; that the confidence of good entertainment at this throne is common to all comers to it; but only that it is the duty of all that come for God's mercy and grace in Jefus Chriil, to perfuade their hearts that they (liail obtain and find it. Aad good grounds there aie for it, as we Ihai! hear.

Hov/ is it with you Chriftians P You often come to this throne : What are th»^ 'houghts of your hearts as to the liTue of your addr^fTc-s? Ir may be you think it is well if you can reach fo far as this, " It may be *' the Lord will receive and welcome me, and ihere-" fore 1 will try " Though there is ofien faith lurking under fuch doublings, and though a may be ihouid ftir up men to come; yet this is far from the boldnefs of faith, which glorifies this throne, and him that fitteih on is and which is fo becoming and profitable to. all that approach it. See how an old teftament faint fpeaks, Job xxiii. 3.—6. 0 that I knew zvhere I might find him! that I might come even to his feat! (that is, this throne). / would order my caufe before him, and fill my mouth with argurnents. But cannoc God eafily flop this man's mouth, and bring arguments againft Job, that he could not anfwer? Yes, furely he can ; but he will not; Will he pleadagainji me zulth Fn great power f No, but he will put flrength in me. He that 1 plead with, will help me to plead, and prevail. Few Chriftians know how much glory is given to God by an enlarged heart, filled wiih believing expedlations of good from him ; and how a heart thus enlarged by faith, is fitted and difpofed for receiving a large blefTing. We eafily concw-ive

Vol. I. 1 how

how fiiarp hunger and third, (trong defires, deep fenfe of need, and mighty pleadings and importunity, do prepare the way for great receivings; but we little think, how much force is in the bare-like argument of faith; Pfal. xvi. i. Preferveme^ O God: for in thee do 1 put my truft. Pfal. xxxiii. 22. Let thy mercy^ O Lordy be upon uSy according as we hope in thee, Pfal, Ivii. Ip Be merciful unto me^ 0 Gody be tnerciful unto me ; for my foul trufleth in thee. There is a mighty force in fuch pleadings of faith. " I know no help *' but in and with thee; I expe<5i: it from thee, and *' therefore beg it off thee." Faiih in a believer never rofe fo high, but the Lord's gracious anfwer went higher, Eph. iii. 20. Look well to your faith, believers ; raife it high, ufe it well, and plead by it, and plead upon it. Blefled Jefus will never caft that foul into hell, that cannot forbear to entertain in his heart an expe£^ation of eternal life from him, in the virtue of his precious blood, and on the warrant of his gracious promife. He that belteveth on him^ fhall never be confounded. Never was any j neiiher Ihali you, if you believe. It was a great word of faith, fpoke by a dying man, who had been converted in a fingular way, betwixt his condemnation and execution, of whom Mr. Fleming; fpeaks in the Fulfilling of the fcriptures : his laft words were thefe, fpoke with a mighty (hout, " Never man perilhed with his face " towards fweet Chrift Jefus.^'

SERMON

SERMON IV.

Heb. iv. 16.

Let us therefore come boldly unto the throne of grace^ that we may obtain mercy ^ and find grace to help tn time of need,

IT Is one of the names given to the godly in the word, that they are the generation of them that feek the Lordy that fed his face, Pfal. xxiv. 6. And they muft be bold and arrogant pretenders to this name, that are guilty of the utter negle^ of this duty. Since it is a duty of fo great importance, it is needful to know how to manage it aright. This verfc gives us a great directory, how to perform in a right manner this great duty. 1. It telis us whither to come : To a throne of grace. 2 How we ihould come s With boldnefs. AddreiTes to God may many ways raif-carry ; if not made to the.true God, God in Chrift; if not in-the right manner. We have here one thing about the right manner, C€mi7ig with boldnefs. On this I propofed two things to be handled.

1. What is the nature of this allowed boldnefs?

2. What grounds are for it ?

L Oa the nature of this boldnefs, I began to fpeak lad day; and did mainly infift on the negative.

Now it follows to fpeak of the pofitive. It is the boldnefs of faith that is allowed and commanded here,, Eph. iii. 12. Faith is a marvellous grace, both in its original, in its foundation, and in itsa£tings and exer-cife. it is the meaneft and loweit of all graces. Every grace brings fomewhat confiderable. Love brings a flaming be'art, repentance brings a bleeding heart, obedience brings a working hand, patience brings a broad back for the (miter; but faich brings only aa

1 2 empty

cnopty heart and hand, to be filled with borrowed and gifted bleffing^ And yet raitn is the higbeft and loftieft grace ; it cannot reit till it be in at the heart and love of God in Chrift. Fairh {i{- i may (o fpeak) can both be in heaven and hell at the fame time. The believer looking on himfelf as io iiimfelf, (the apof-tle's dillinclion, 2 Cor. iii. 5. ourjelves^ as of ourfelves)^ judgeth himfelf to the pit of hell, as his deferved lot; but Vv'hen he looks oa bimfelf as in (.Uirid, he firs high, Eph. ii. 5, 6. an J makes bold to enter into the holiejl of ally Heb. x, 19 How many contrary feniiments of himfelf doth a believer exprets! only falved from being conrradidionr, by this di{lin<^'on, That the word reveals and laith improves. I know that^n me dzv ells no good things Rom= vii. 18, Howl no good thing in a man full of trie Holy Gliofi! a man rich in the grace of Chrid 1 a man that had laboured more a-bundantly than all the twelve afofiles ! i Cor. xv, 10, lea^ faith he, invAe^ that is ^ in my fie fly y dwells no good thing. A believer a? in himfelf, and a believer as iti Chriif, are in a manner two different, diftiofi-, contrary perfons, A believer as in Chrill, is a new creature; as in himfelf, and the remainders of corruption in him, is an old man ftill, or rather, hath mnch of the old man in him. A Chriftian hatn two different cppofite Fs in him ; as the apoftle elegantly and deeply difcourfeth, Rom. vii. 19.—25. This genius of faith is much to be heeded in its bold addreffes to the throne of grace.

This boldnefs of faith in this court of grace acls in four.

I, In a free accef- at all times, and in all cafes. It is a privilege allowed by the Lord to his people, and embraced and improved by their faith. There is no forbidden time, in which we m?.y not come. No fuch command as in that King's court, Eliher iv. 11. Here it i<; proclaimed, PfaL Ixii. 8. Ttuft in him at all tunes, Phil, i v. 6. Be careful fornothing: but in every things by prayer and fn^'plication^ ivith thankf-

giving.

gtvingy tet your requejls be made known unto God, There cannot be a more large and comprehenfive account of the matter of allowed addreffes to the throne of grace, than this. The apoitle prefcribes prayer as a cure of perplexing care. He hints that every thing that is, or may be the matter of care, may lawfully be made the matter of holy prayer. Turn your care into prayer; and the care will evaporate and vanilh, and your cure will be felt. BlelTed be the Lord, that hath made this good in the experience of many, who have gone before him with hearts filled and opprefTed with many cares, and have returned light and free, and their countenance no more fad; as Hannah, i Sara, i. 18.

2. The boldnefs of faith a^ls in free fpeaking of all the mind to God. This the Greek word in the text particularly points at. Let us come with boldnefs, free fpeaking of all our mind ; pouring out the heart to him, Pfalm l^ii. 8. I poured cut my complaint before him : I flawed before him my trouble^ Pfal. cxlii. 2. The tongue is not to be tried at this throne; but all that is on the heart, is to be told to him. He knows it before we tell it, and better than we do; but it is his will, that we fliould make all pur minds known to him. A believer, the better cafe his faith is in, he is the more open and free in dealing with God.

It is recorded of a man, that we (hould hardly have counted a believer, had not the Holy Ghoft numbered him amongft them, in Heb. xi. 32. that he uttered ail his words (or matters) bejore the Lord in Mizpeh^ Judg. ji\. II. So Samuel did, i Sam. viii. 21. Jnd Samuel heard all the words of the people^ and he rehearfed them in the ears of the Lord, It is a great favour that the Lord allows us fo to do. This is not after the manner of men. It would be counted a troublefome impertinence, to vent all our thoughts, and cafes, and concerns, to a creature j but we may do fo to the

Lord,

Lord. When David refrained his fpeech, and kept fiience, it went badly with him, Pfal. xxxii. 3.

g. This boldnefs of faith adls, and fliould a<fl:, in familiarity with God. Believers fhould come to the throne of grace, not as jlrangers and foreigners^ hut as felloto-citizens with the faints^ and of the houfhold ofGody Eph. ii. 19. Oar Lord, in his dire<fting us to pray, bids ns begin with, Our Father^ %vhich art in heaven. The Spirit of adoption helps to cry, Ahha^ Fathery Rom. viii. 15. Gal. iv. 6. When faith fpeaks rightly this v;ord, and fixeth on it, all other defires will fweetly follow. Abba and Amen^ uttered in faith, are the might of prayer. Strangers know not what iamillariiy the Lord expreffeth to his people, nor how much familiarity he allows them to ufe with him. It was a great word of a great faint many years ago in this land, when dyiog in a bright, ihining of the Sim of Righteoufnefs on his foul, " Tell it to the people, *' preach it at my faneral, That God dealeth famili-*' arly with men.**

4. This boldnefs of faith a£i:s In importunity at the throne of grace. This importunity is nothing but the Iliffnefs and tenacioufnefs of faith. Faith fometimes (and tnen it is bcft) will neither be beat back by delays from God, nor by inward challenges ; but when it hath got hold of God, it will keep its hold. Our Lord fpoke feveral parables to diredl and encourage to this importuniry : Luke xviii. 1,—8. that of the unjufl judge and opprelled widow ; and Luke xi, 5,--8. We mufl: uuderltand parables warily. No importunity did ever, or can ever prevail with God, to do that ior us, or give that to us, that he hath no mind to do or give. All he doth and gives, is in love. Yet he puts his people on importunity in asking, as if he were unwilling to give ; when indeed it is that they may be more fit to receive, and that he may give ihe more. Thus Chrid tiied the woman of Canaan, Matth. XV. 2 2j—28.

So

So much for the firft thing, What is thfe boldoefs of faith allowed and commanded ia approaches to the throne of grace ?

II. What grounds are there for this boldnefs ?

There is need of great and folid ones to bear up this frame. And, bleifed be God, we have fuch.

I. The gracious difcovery made to us of God ia Chrift. This is, as it were, the efTence of the throne of grace. The Father's name declared by th^ Son, John xvii, 25, 26. It is utterly impoiTible that there can be any lawful boldnefs in approaching unto God^ unlefs we know this name, and take up this difcovery of God. Many profeflbrs bufy their minds and heads with general notions and names of God ; as that he is gracious^ merciful^ long-fuffermg^ abundarit in good* nefs and truths forgiving iniquity. Ail good names of God. But is he not jujl^ and a hater of iniquity ; holy^ and of purer eyes than that he can behold it f But the main inquiry is little thought on. Where (hall we find the benefit of all the comfortable names of God, and cfcape the harm of his awful names ? It is all in this bleifed name, the God and Father of our Lord Jefus Chri/l^ Eph. iii. 14, If you approach to God out of Chrift, you run into a confuming fire. Here is the ground of the believer's boldnefs : The God he feeks, and before whom he comes, is revealed to us as Chrift's Father, and ours in him : John xx. (7. Go to my brethren^ and fay unto theniy I afcend unto my Father and your Father^ and to my God and your Godi BlelTed be the words, and the fpeaker of them ; and happy is the believer of them. Faith cannot ftand ftrong without the remembrance of them. They are my brethren^ for all their fainting, and forfaking of me : I count and call them fuch, though I be entered in part into my glory. Tell them whither I am go-teg, and where they are henceforth to feek me ; and how to call on and worihip the Father^ as mine and theirs^ and theirs becaufe mhis,

2. Ano-

2. Another ground of boldnefs, is the mediation of Jefus Chrift. But this being the third thing in the text, I leave it to its proper place.

3. The interceiTion of the Holy Ghofl: in his people, is a great ground of boldnefs. They have not only Chrift making interceffion for them at the right hand of God ; but they have the Spirit himfelf making intercejjion in the?n, and for them^ Rom. viii. 26, 27. A fpecial fcripture ; that I would remark five things from, relating to this purpofe. i. Who is the affif-ter of believers in prayer ? The Spirit itfelf; as alfo he is called as to his witneffing, ver. 16. And the word points at the immediatenefs of his alliftance,

2. What this aiTiftance is applied to .'' Our mfinmties ; infirmities in ourfelves, and in our prayers; as the apoftle declares, We know not what we fhould fray for as we ought. The communion of the Holy Ghofl is only with believers, for he dwells in them only ; and his communion with them is only with his own new creation in them; and becaufe this, as in them, labours with infirmities, his care is about them alfo.

3. The way of his helping, is in the original hinted : He helpeth with us^ or over-againfl us^ as a powerful afiTiftant to the weak, in bearing a heavy burden ; as Col. i. 29. Whereunto I laboury Jlriving according to his working, which workcth in 7ne mightily, it is in vain to expe£l- the Spirit's alTiflance in work we ne-gleft, or againfl: infirmities we indulge and comply with. 4. What this alliitaoce is ? Making iyitercejfion for uSy ver. 26, 27. and that according to the will of God, How can a believer but prevail, who hath the blood of the High Priefl fpeaking in heaven, Heb. xii. 24. and the Spirit of Chrift crying in his heart on earth, Gal. iv. 6. ? The voice of the Spirit is the beft thing in our prayer; it is that God hears and regards. 5. But, laflly. How doth this afiiihnce and interceffion work in us ? With groanings which cannot be uttered. What! only with groanings f We would think il ihould be, \t^i he affifts with piercing cries

that

that might reach heaven, with (trong arguments that cannot but prevail, with mighty force and power that cannot be refilted. Is all this great preamble of the Spirit it/elf helping our infirmities^ and making in-tercejfionfcr us according to the will of Qod ; is all this come to a poor unutterable groaning ? How ftrange feems this to be ! Yet how fweet is it! Some groan-ings are fo fmall, that they cannot be uttered; for the believer hardly feels them : feme groans are fo great, that they cannot be exprelTcd ; as Job xxiii. 2, Even to-day is my complaint btiter : my jlroke is heavier than my groaning* Sometimes the Spirit of grace and fupplications is a Spirit of liberty and enlargement unio Chriftians in prayer ; fo as they can^ by his help pour out all their hearts to God, and plead ftrongly : fome-limes he is a Spirix of groaning, working only fenfe of want, and breathings after (upply. There is more of the Spirit in a fenfible groan, than in many formal words of prayer, i he 6iMrit is c^Wtd the Spirit of faith ^ 2 Cor. iv. 13.; and the Spirit of grace andfup-plication^ Zech. xii. 10. Joiu both thole names together : he is the Spirit of faith in prayer^ or the Spirit of prayer in faith ^ Rom. viii. 15. The Spirit of grace belongs to the throne of grace ; and his affiflance doth give boldnefs to believers. The more you feel of his help, pray the more boldly.

4. The covenant of grace gives boldnefs to believers in their coming to the throne of grace. The covenant of grace, as well as the Spirit of grace, belongs to the throne of grace. Dying David had that fight of this covenant, that gave confolation to hiin under fad reflexions: 2 Sam. xxiii. 5. Although my houfe Ipe not fo with God; yet he hath made with me an everlafting covenant^ ordered in all things^ and jure : for this is all my faivation^ and all w.y dejire^ although he make it not to grow. Let us confider fome properties of the promifes of this covenant, (for the covenant of grace is a covenant ofpromife, Horn, ix, .4. Eph. ii.

Vol. I. K 12.).

12.), ihr.t do give juft ground for the boldaefs of fai.h in coming to the throne of grace.

ly?, The eiiceediDg greatiiefs of the promifes. They are exceeding great and precious projiiifes tkat are given to us, 2 Peter i. 4. When a believer looks within, he feeth great and manifold wants and ncceiTuies; ihat he h?.th nothing, and wanis every thing. Some have thoughr, that they wanted more grace than ever any fmn'^r did ; yet never any wanted more than is in the promifes. There is furely more grace in the pro-niifes, than there is want in the creau>re. Creatnre-wants cannot exhauti God's fulnefs of grace; and all this fulnefs is in the promifes. There is more of grace in the proraifc, tlnn there can be of fm and mifery in ihe man that pleads ir. Take heed how you compare your necefTiiies with the fulnefs of the promifes. Nothing you can seed, but a fupply is promifed. Study your hearts and God's covenant, and you will quickly find it to be fo. We may afk any thing; for God hath promiied every thing, Pfalm IxKxiv. i i.

2dJy, The freenefs of the promifes gives boldnefs at the throne of grace. That they are promifes of a covenant of grace, proves they uuill: be free. A free promife is a bond given merely from the heart and proper, motion of the proniifer, without any motion or motive from the party to whom it is made, except it be thaj; of his mifery, that grace works on. If the promifes were not purely free to us, there could be no boldnefs in pleading of them. See how the Shu-namite pleads with the prophet Elifha, 2 Kings iv. 28. Did I dijire a fan of my lord f did I not Jay ^ Do not deceive me f As if (he had faid, " it was not at my de-" fjre, but of thine own motion, thou didfi promife " me a fon ; and 1 did not fully believe ir at firlf : but *' nov/ the fon promifed, is dead.'' So may the believer plead : " Lord, i did not all of thee 7 promife '* of grace and glory. I was finfully contented in, and " with my natural loll: eflaie ; and thou didfl call me, "iind quicken r.)e with thy proirife : wiJt thou not

" make

^' make out rhy proraife ?" The frecDcfs of the pro-mife is the firmen: foundation of boldnefs in pleading its perFormance. No other promifes, but free ones, are in the covenant of grace ; and no other pleading of them but as free, is allowed to them that come to the throne of grace. If thou be for merit and worth in thyfelf, go elfewhere; there is no place for (uch proud rich folks at this court.

3<i/y, The furenefs of the promifes of the covenant of grace, is another ground of boldnefs at the throne of grace. They are the Jure mercies of Dav'td^ Ifaiah Iv. 3. Sure, bccaufe of grace : Rom. iv. 16. Therefore it (the promife, or the inheritance promifed) k of faiths that it iiiigbt he by grace ; to the end the fro-mife might be fure to all the feed, A pronjife is made for faich; (would ever God or man promife, but to be beh'eved rj; faith is given for, and a£ls on the promife ; (believirg without a promife, is dreaming). A promife made by the God of all grace^ i Perer. v. 10. to fmners void of all grace, to give all grace to them, muft be a promife of grace : the believer oF this promife mufi:, and can have nothing in his eye, but the grace of the promHer. Now, faith Paul, it is this grace of the promife and promifer, that makes the bleiliag promii'ed/Mri? to all the feed. Again, the promifes of God are fure, bccaufe rhey are his, Heb. vi* 17, 18.;. promifes Avjrn for putting an end to the flrifeof unbelief, Balaam was a bad man, and therefore called a madpopbet^ 2 Peter ii. i5.; yet, by the over-ruling Spirit of God upon him, fpoke truly and highly. Numb, xxiii. 19. God is not a man^ that he fhould lye ; neither the fon of mnn^ tbcit he fjjould repent : hath hefaid, and pail he not do it f or hath he fpoken^ andfkall he not make it g^codf AH God's promifes are fure, becaufe they are his promifes that cannot lye. And they are yet farther confirmed of God iu Chrifi^ Gal, iii. 17. So that the believer, in his pleading of God's promifes, may lay down this con-ciaQoo J r want indeed great and many bielTiags; bac

K 2 I want

I want ncthiDg, I aik nothing, but what he hath pro-inifed who cannot lye, and whar is confirmed in Jefus Chrift, the AineUy the true and faithful witnefs. Believers fail greatly in their negleft to quicken and ftrengthen their faith, by taking up the promifes in their full extent, fulnefs, freenef>, and certainty. It is always found, that faith is weak, when the promifes are mean in our eyes : but if the promife appear, and Ihine in its glory, as God's faithful word ; then faith is aloft, and a£ls itrongly. Hence it is, that all ftrong believing gives glory to the promifes, Rom. iv. 2 0. and weak faith reflects on him, Pfal. Ixxvii. 8, 9. Hath God forgotten to be gracious f doth his pro-viife fail for evermore ? Alas 1 it was the good man's infirmity to fay and think fo, ver. 10. Biu from his arguing I oblerve, that where faith is feeble, a man thinks the promife fails; (as a giddy man thinks the rock i^e (lands on, (hakes and reels, when all the ihakiug is in his head or legs) ; and when he thinks the promife fails, he thinks the promifer is changed from what he was when he made it. And it borders on blafphemy, to rob God, by our Hnbelief, of his glorious attribute of unchangeablenefs. If you have a mind to believe, keep if ill the promife in your eye; if you would believe (trongly, view the promife narrowly and fteadily. The promife is both the father and mother of faith ; it both begets faith, and feeds it. Your fird believing is from the power of the promife ; and the continued and growing life of faith, is by fucking and drawing nouriihment from the breads of the promife.

5. Another ground of the boldnefs of believers in their approaches to the throne of grace, is, their privileges that they are pofre(red of. So the apollle ar-^ gues, Heb. x. 19, 20, 21. to drawing near with full ojfurance of faith ^ verfe 22. Some of thefe 1 (hall came, with this caution, That though all believers have them, yet all do not know they have them; and therefore all do not ufe them as they ought, and would

if

if they knew them to be theirs. But all (houUl therefore labour to know them, that they may ufe them to the glory of the giver, and to the comfort and edification of the receivers.

ly?, The firO: of thefe privileges, is ele^lion. And juftly it is called the firft : for nothing can be before It; for itfelf is before time ; and all that they afterwards receive, flows from it. Ele<^ion is that eternal and adorable aft of free grace, wherein God the Father palled over his love to a fele^l company of mankind, that were to come into the world ; appointing them to falvation; appointing a Saviour for them, and all means fit to accompliih his defign of love on them, to thepraife of his grace, Eph. i. 4, 5, 6. This bleffing is revealed in believing. When God gives faith, he makes known his electing love ; and when we a£l faith, we may fee it. Faith is the faith of Cod^s eledy Tit. i. 1. This, when feen, is a great ground of boldnefs at the throne of grace : Luke xvfii. 7. Shall not God avenge his own ele6l^ that cry unto him day and nightf This our Lord prays upon in John xvii. 9, 10. I pray for them : I pray not for the world ; but for them which thou hafl given me^ for they are thine. And all mine are thine, and thine are mine^ and I am glorified in them. As if our Lord had f\id, *' I am fure to be heard ; for I pray for them that ** are partakers of thine everlafting loVe, They are " thine by ele£lion, and given to me; they are mine, *' by receiving and redeeming of them." We are bid give diligence to make our calling and election fure^ 2 Pet. i. 10. They are fure in themfelves, and fure to God; but we (liould make them fure to ourfelves : and many Chriftians fmart fadly by neglefling this diligence.

idly, The gift of Chrift for us, is a great privilege that gives boldnefs at the throne of grace. So the apoftle argues, Rom. viii. 32. He that fpared not his own Son^ but delivered him up for us all, (you may fee who this all are, ver. 28, ap, 30.) how fJ^all he not

vAth

*wHh hbn alfo freely give us all things f As if he had laid, " Ic is a frriall thing to God to give us all other ** thing:?, when he hath given his Son. We receive ** now luauy bleflings, blclT-d be the giver ; we have ** greater thinos in thv! promire than we yet receive, or *' can yet receive; but Qiall furely receive in his time : ♦' yet all we get, and liiall to eternity receive, is far lefs ** than the gift of C'hrift." Ivis like ourLordhad refpcifl: to this io that word to the woman of Samaria, John iv. 1 o. If thou knewefl the gift of God, and who it is that faith to thee^ Give fue to drink ; thou wouldfl have asked of hiiV", and he ivould have given thee living water, IF (he had known Chrift as the well of falvaiion to Tinners, (he would have employed him, and (iiould have been accepted of him. But here many Chriftians ftick : they doubt not but Chrilt was given for his church and people, bur they know not how to apply this to themfelves. If I knew, fay many, that Chrift was given for me, 1 would then come boldly to the throne of grace, and afk any thing confidently. I anfwer. None can know that Chrifl was given for them, till ihey come unto him : and all' that come to him, may know that he was gjven for them, and fliould believe it. He was given byjhc will of the Father, and his own, for his elei^. Tiiis is a fecret hid with God. lie comes to m-n in the gofpel, oireriag hiTifclf, and all his purchaie and fulnefs, to all that hear it. He that hath his heart drawn forth to like this bargain, and accepts by faith of the Saviour, anJ of his great falvation, liath pcilMlion thereof immediately j and by that may come to know, that it was defigned for him in God's pnrpofe of love. So Paul, Gal i. 14, 15, t6. he was one of the hollefi and mod religious Jews in their church ; and yet was at the ia ne time one of the mod wicked young men in ail ihe country ; a very h) pocrite, a proud felf-jufiiciary, and a bloody perfecutor of Chrilt and his church. Yet of this wicked creature it is here faid, that God ladfeparat-ed fjimpom his mother'^s ivcmb ; and <^.cls ix. 15. He

is

is a chofen vejjel unto me ; I will pour oiu of my grace upon him, and will do much for him, and by hirn. When did all this break out ? IV/jen be called me by bis gracef and revealed bis Son i?i me. Then he caa fay. Gal. ii. 20. He loved me^ and gave bimfdf for me ; and again, i Tim. i. 15. This is a jaithful faying^ and zvcrthy of all acceptation^ that Chnfl Jefus came into the world tofavefinners. All fay fo ; but had he any mind of thee P and had thou \my (liai'c in bis corning to fave fmners P Ycf, faith he, of whom I am the chief lie came to fave n.e the chief r.f (inner?.' Any fmner may come after me, and expe£l mercy at Chrifl's hand, when Panl hath fpcd ^o well, ver. t«5. He hath made me a pattern of his mercy, for the encouragement of all finners that have a miud for a gooti turn from Jefus C^hriil.

3^/y, The privilege of ailaal recGnciliaiion, and of being brought into a (late of grace, is a ground of boldnefs in coming to the throne of grace, Rom. V. 9, 10.; where the apoflle having (iiewn God's love in giving Chrift to the death for us, ver. 8. he adds the bleilings that flow from this gift; jujltfication by his bloody and therefore much morefalvation from wrath through bim^ ver. 9. ; and reconciliation to God by his deaths and therefore much more falvation by his life^ ver. 10. The improvement he m^k^s thereof, is io ver, 11. And not only foy but zve alfojoy in God, (the original is, we glory or boafl in God^) tbroiigh our Lord Jefus Chriji, by whom we have now received the atonement- A dare of grace, is a (late of boldnefs. Al! that are in it (liouid, and all that know they are in it will ufe boldnefs of faith at this throne of grace, Horn. V. I,—6.

6. The experiences of believers are a great ground ol boldnefs. Experience works hcte^ Horn. v. 4. The experience of others, as well as our own, is of great ufe herein. Sometimes vie find David improving the experience of others for the ftrengthening bis own faith J fometimes he offers his own experience

for

for the comfort or others, Pfal. Ixvi. \ 6. Come and hear^ all ye that fear God, and 1 will declare what he hath do7ie for my foul. Becaufe David was in diftreis of confcience, and got peace and pardon, Pfal. xxxii. I. 6. For this fiall every one that is godly pray unto thee, in a time when thou mayefl he found. Pfal. cxi^, 74, They that fear thee^ will be glad when they fee me ; becaufe I have hoped in thy word. There is no Chrifliaa that hath not experience. As he hath a foul that needs much to be done for it, fo the Lord doth much for all he faves.- And becaufe the Lord dealeth varioully v/ith his people, therefore there is much difference in their experiences. Yet becaufe all believers are members of the fame bod7, and receive all from the fame head, Jefus Chrift, there is fome fl^ill and capacity in every Chriftian to under-fland, and to be profited by the experience of any Chriftian. Hence it is, that communicating of experiences is a Chriftian duty, and a good part of the " communion of faints. But there is much Chriftiaa prudence requifite in the difcharge of it. Let no man boaft of a falfe gift, and pretend to that he hath no fenfe of; nor talk vainly and proudly of what God hath done for him. All true experiences are a£^sof grace from God felt on the foul. And grace is humbling ; I Cor. iv, 7. For who maketh thee to dijter from another f and what haft then that thou didfl not receive ? Now, if thou did/} receive it, why dojl thou glory, as if thou hadfl not received it f Three quef-tioDS confounding the pride of men and Chriftians.

Of thefe experiences that fhould give boldnefs in coming to the throne of grace, 1 (hail name three.

I/?, The experience of the firfl vifit of grace, is a good ground of confidence in afking any bleffing of God. Can you remember when you were dead ia fin, and had no thought of grace, nor of thy need and want of it, but wad well content with thy loft ftate ; and that, in this ftate, grace came from this throne, and did bcfet thy heart, and overcome it ?

May

I

May you not argue, If the Lord fought me out, and found me in my departing from him, and flopped me, and turned rny heart towards himfelf; may not 1 come DOW confidently, and aOc mercy and grace ? It is a matter of great ufe to believers, to keep up a fa-voury remembrance of the gracious change that preventing grace wrought upon them. Paul could never forget Chrid's firfl vifit to Kim, but fpeaks oF ir before kings, and rulers, and people, A(St< xxii. 26. He remembers time and place, and every circura-ftance. I fay not that Ghrill's fird vif>t i- fo fenfibls to all, or (it may be) to any, as it V7a> to Paul. But ChriiPs work of grace may be known by itfelf. eVea » Vvhen fome circumftances of time, and place, and outward means, are not known.

2^7y, The experience of the Spirit of prayer, and of anfwers of prayer, is a great ground of boldnefs of faith. Ijoia thefe two together, for the Lord ufually doth fo : Pfah cxvi. i, 2. / Icve the Lord^ becaufe be hath heard my •voice and my jupplications. Becauje he hath inclined his ear unto me^ I will call u^ pon him as long as I live. Have ye not known, that fomeiimes you have b'^en y^ troubled, that you could not/peak f as Pfal. Ixxvii. 4.; that )^our hearts have been fo bound up, and (traicned, that you could hj nothing, and do nothing, before the Lord ; but fit as dumb and opprelTed, all dark above, all dead within, and all doors (hut upon you ; you durft not neglect prayer, and you could not perform it? and have you cot quickly found the two-leaved gates caft open to you, your hearts enlarged, and your mouth wide o-pen in aJking ? The remembrances of fuch experiences ihould ftrengthen the confidence of your faith. Have you not known what the anfwer of prayer is ? that he hath prepared your hearty and hath caitfed his ear to hear f as Pfal x. 17. Come the more boldly at all other times. They are triilers in prayer, that know nothing of God by the name of he.irer of prayer ^ . Pfal. Ixv. 2, * They thatfow in tears Jhall reap in joy.

Vol, I, L Who-

Whoever hath gone forth weepings bearing (and fowing) his precious feed^ hath doubtlefs come again rejoicings bringing his Jheaves with hiniy Pfal. cxxvi. 5, 6. j and fliocld therefore fow in hope.

^dlyy The experience of communion and fellowfliip with God, is a great ground of boldnefs in coming to the throne of grace for more. Such as have moll of this blcfTiQg, defire mofl: earnedly more of ir, and may defire it the more confidently, i John i, i, 2, 3, 4. Surely we have this fellov/Qiip wirh the Father, i.nd with his Son Chrift Jefus; and we would fain have you (hare with us therein, that your joy may be full. This communion with God is a myftery, undoubted to him that tafleth it, and furpafliag all the delights of fenfe or reafon; incredible and unintelligible to all that have it not. Aftranger intermeddles not with this joy, Prov» xiv. 10. It lies more deep, than that any eye of lle(h can fee it. It is of that nature, that only tailing can declare its tranfcendant fweetnefs : Pfal. xxxiv. &. O tajle and fee that the Lord is good. Saints feel much of it, they talk much oF ir, the word is full of fuitable and favoury exprellions of it; yet all are riddles and dark parables to them that experience it not. You that know what it is, though you cannot exprefs it, yet you can relifli and underftand fome found words about it. Yet know w^hat it is to be brought near to him, and to have the clouds and vails, that are either on your hearts, or on his Face, fcatter-ed, and the light of his countenance lifted up upon you, Pfal. iv. 6, 7. You have been foraetimes fo in the mount, as to thick, O, how good it is to be here! You have known what the warm and healing beams of the Sun of Highteoufnefs upon you arc, Mai. iv. 2. You have tafted tnat in his company, that hath made tlie puddle oF the world's wells oF comfort lothfome and unfavoury; yea, as hath made you grone in this tabernacle, and long to be in at that compleat and uninterrupted communion abc^^e, whereof ail your tsafte on earthy is but a fmall earned and firft-fruits.

And

And may not, fhould not fuch come boldly to the throne of grace ?

Application. Is there an allowed boldnefs in coming to the throne of grace P Then let us ufe this boldnefs. Alas 1 many come doubtingly and dif-couragedly. Their unbelief is fo ftrong, and their faith fo weak, that they not only come without this boldnefs, but think that they ought not to come with it, but with a frame contrary to it, They think, that it is true humility, to come with a fear, that is inconfident wUh this boldnefs. It is indeed required, that men (liould come before the Lord with awful fear and reverence, and that they (hould judge them-felves unworthy and undeferving, both of the privilege of coming, and of the leait of the bleflings they come for. Yet the boldnefs of faith is not prejudiced thereby. I dull therefore anfwer fome of the common pleas of unbelief, as to this privilege, and it? improvemenr*

OhjeEl. I. Is from confcience of fin and guilt, grounded fpecially on thefe two fcriptures, Pfal. Ixvi, 18. and I John iii- 20. This plea feems to be ftrong, and to juflify or excufe doubtings in Chriftians; and doth ufually mar the due fenfe of this duty, of comJng boldly to the throne of grace. To remove it therefore, confider, that fm affedls the heart and confcience two ways. i. It defiles the confcience. 2. It dif-turbs it.

I. Sin defiles the confcience: Tit. i. 15. Unto the pure all things are pure : but unto them that are de-filed^ and unbelieving^ is nothing pure ; but even their mind and confcience is defied^

But we mud fee when and how the confcience is defiled by fin. Confcience is God's tribunal in every man. It is an active and awful power in men, judging of themfeives, as to their ftate and anions, as they think God judgeth of them. So that there are two main caufes tried, and to be decided, at this court

L 2 of

of confcience. i. Afu I at peace with God^ and he luitb me ? And this is only truly refolved, when confcience pronounceih as God declares in his word. And thar declaraiion is, That every man by nature, and as in the firit Adam, is an enemy to God, and God to him; and that every one that is in Jefus Chrfft by fairh, is a child and friend of God, and God is at peace with him. The anfwer then is different, if accord log to truth. Sjme naay, but will not conclude their ^i^.it of eomify, by their not believing on Jefus Chrifl; fome may, bur dare dot conclude that they are ar peace with God, ihough they cannot deny their faith in Jefus Cbriii, 2. A fecond canfe is about particijlar actions: and the queftion then is, // thisj pr tbat^ or the other aclioJiy pleafmg or difpleafing to God? And this is to be determined by the light of coaici^nce, acting according to God's holy law. For Gojj V: the only Lord of confcience, and his will the crJy rule and law of confcieuce. Confcience therefore ^niiy be three ways defiled.

jy?, By the unpardoned guilt of a natural (tare, as it is in ali unbelievers. Nothing cm purge the con^ fiience^ but the blood of Chr'ift^ Heb. ix. 14. An unbeliever doth not apply to it, nor apply it to hi.nfelf, aad God applies it to none but by faith. Therefore all fuch unbelievers have all the lothfo-ne filth of rheir natural flate lying on their confcience^, defiling it. ^Ihe anfifjer of a good confcience toivard- God, 1?^ by the refurredion of Jefus. Chrift, i Pet. iii. 21. All unbelievers coafcjences can fpeak po^iin^ towards God^ by any thing ChriR hath done or fuffered ; for they ilcnow him nor, and are not la him. They would give ?n anfwcr, or make their plen, from their good ;/orks and honeft mean'ngs. But all fuch anfwers* ':r,A pleas are rejecled by Go^^ rn his Judging of a jona'i's flate. For all God's judgments of mens (late - ' ctd on thefe two, in Chrifl, or out of Chrift. ^s it is with them with refpeft to one or other of .:.: - fWOj io do men ftand or fall before God's

judg.

judgment, whatever the judgment of their confci' ences be.

2dly^ Confcience is defiled by finfiil alliens known to be fiich. Now, if thefe be loved, and delighted in, they do juftly mar confidence ; neither can any man in this cafe draw near to God, but with the mouth, and hypocritically, Ifa. xxix. 13^, This is a frame not to be found in a believer. He may be guilty of known fin, but it is not delighted in. To this David's words refer, Pfal. Ixvi. 18. If I regard iniquity in my hearty the Lord will not hear me. It is nor. If there be iniquity in my heart; for who can fay ^ I have made my heart clean^ 1 am pure from my fin f Prov. xx. 9. It is not, If I fee iniquity in my heart ; for where there is lead: fin. it is beif feen. Paul faw enou2fh, Rom. vii. 23, 24, 25. and groned under it; and yet" blefifeth God through Jefus Chrift for the hope of victory. But it is only. If I regard iniquity in my heart, (if I look kindly on it), God will not hear me. And indeed the man in this cafe c-nnot pray. It is as im-pofilble thataperfon approving and loving fin, can make a real approach to God, as it is for a man to depart from, and approach to one, at the fame time, and with the fame motion.

^dly. The confcience is defiled by doubtful practice. Of this the apofi:le fpeaks, i Cor. viii. 7. And their confcience being weak^ is defiled. To this belong alfo the words in Bom. xiv. 5. Let every man be fully perfuaded in his own ??iind; and ver. 22, 23. What^ foever is not of faith,, is fin. In deliberate actions, efpecially of worfiiip 10God, to aft without a clear warrant from the word of God, defileth the confcience.

2. Sin difturbs the confcience. And confcience is 'difturbed by fin, two ways, ly?. When the evil and filth of fin is feen, a man lothes himfelf therefore. No defilement on the confcience difturbs it, till it be feen. Men Hke fwine wallow in the puddle, and fee no filth therein, tillGod open the eyes of their con-* Iciei^ces, 2dl^^ When the danger of fia is feen, a&d

th§

the wrath it deferves is perceived, then perplexing fear?, and fenlible Ibrrow, works in the foul. Now, what is the courfe fuch a poor creature fhould take ? The ^in is committed, the guile is cor^traclied, the coa-. fcience is defiled, the defilement is feen, diflurbance and trouble is felt in the confcience; what (liould fuch a lick foul do ? Wili any fay to him, Wafh thyfelf v/here thou canfl, and call away the burden of thy fm the bed way thou canll, and then come to the throne of grace ? This would be a ftrange gofpel indeed. We know no other courfe a man Ihould take in this cafe, but coming to the throne of grace, to have the confcience fprinkled with the blood of Chrid, the only cordial for a didnrhed confcience, and the only pur-ger of a defiled confcience* Therefore Peter was quite out in his prayer ; he prayed backward, when he faid. Depart from me^ for I am a finfuiman^ 0 Lord^ Luke V. 8. Were ever woife words uttered at the knees of Jefus ChriU ? He had faid bet er, if he had prayed, *^ Lord, come near to me, and abide with me, and *« let me ever abide with thee ; for I a:n a finful niuU. *' Where can a finfuI man be better, than wiih the *« Siviour of fuiners ?" But Perer'i prayer is the natural prayer of every man that feeth his finfulnefs, and is ignorant of )cfu3 ChriiL The publican under-liood prayer, and plied it better, Lukexviii. i^^. when he faid, God be merciful to me a/inner. " 1 feel ray «' finfulnefs, I fee my mercy. Lord, let them meet; *< and thy mercy ihali be glorified, and 1 faved." Whoever therefore are didreiTcd with the guih of fin in their confcicnccs, or with the power of it in their hearts and lives, inud feek all their relief at this throne of grace. It is only the power of thai grace revealed and difpenfcd at this throne of grace, that is too hard ior fin, and all it? powers. And for any man to think to fubdue fin, except by the power of this grace ; or to think that he Ihall have this powerful grace, wlih-out coming for it to the throne of grace, is to dream %o his own defiruj^lion,

Ohje6l.

Object. 2. I am in ihe dark about my interefl ia God and Chrift, and therefore 1 cannot come boldly to this throne. If 1 did knov/ that God was at peace with me, and I reconciled to him, and juftified, then 1 might come boldly.

Anf, I. Whofe fault is ir, that thy interefl in Chrifl is not put out of quedioD? Were Chriftians more in felf-examination,more clofe in walking with God ; and if they had more near communion wiih God, and were more in a£ling of faith, this (hameful darknefs and doubting would quickly vanidi. It is a thing to be . heavily bewailed, that many Chriflians have lived ' twenty or forty years, fmce Chriit called them by his grace, yet doubting is their life ; they doubted when 1 they began, they go on doubting, and many die doubt- ' ing, when the blame isjuftly to be laid on thernfelves„ There is an afTurance of faith, that is a duty, as well ( as a bleffing, Heb. x. 22. And were it more minded as a duty, it would be more often attained as a mercy. That afTurance of faiih I prefs you to have,' ftands in firm and (Irong believing. The faithful promife of Chrill in the gofpel, is the foundation of it. And the ground will bear all the weight we can lay on it. This afTurance is not only a bleffing that comes down from heaven, but it may, by his bleffing of means, fpring up out of the foul; I mean, it may fpring out of the lively vigorous affings of faith. The great believers we read in the word, the conlidence of their faith rofe up to that height and ftrength that we admire, from a clear perfuafion of the truth of the promifes, and of the faithfulnefs of the maker of them. So it is faid of Abraham, Rom. iv. 20, 21* He fiaggerednot at the'promife of God through unbelief ;

hut wai firong in faith^ ^^"^^'^^ ^^^9' ^' ^^^ ' ^^^ ^^* ing fully ferfuaded^ that what he had promlfed, he wa^ able alfo to perform. And left any fliould think, that becaufe the man was fingular, and the cafe (ingular, therefore ordinary believers may only wonder at ir,

and

and not attempt to imitate it; ^he apodle adds, ver. 2:5, 24. Now it zbas net writ fen (in Gen. xv. 6.) for his fake alone; but for us afo, &c. A% if the apo-ftle had faid, " You fee what ground Abraham had ** for his faith; how (Irongly he built upon it, and " how pleafing that was to God. You have the fame *' ground; build ye alfo upon it by faith, and that " faith in you will be as pleafing to God." Abraham . bad God's promife to build upon. In this promife there was its outward part and external. And this was an offspring of his body by Sarah, and the land of Canaan for an inheritance. The fpiritual and main thing in the promife, was Jefus Chrift the Saviour, and the blelnug oF eternal falvadon in him. This was Abraham's gofpel: Gal, iii. 8, 9. And the foriptures forejeeing (that is, the author of the fcriptures fore-feeing) that God would juJIify the heathen thro' faith^ preached the go/pel before unto Ah rah am y faying^ In thee fhall all nations be blefjed. So then they which be of faith^ are bleffed with faithful Abraham. His gofpel and promife was of Chrift to come, and of falva-tion by him. Ours is the promife of falvation in Chrifl: come already, delivered for our offences.^ and raifed again for our juflification^ Rom. iv. 25.; that is, ..imprifoned for our debt, and fet at liberty for our , difcharge. Now, confider how Abraham improved this promife. He had nothing eife in his eye, he would confider nothing, but the promife, and the faithful and mighty proraifer. So mu(t we, When we give place to confidering of ourfelves, our fmful-nefs and unworihinefs; when we confider the great-nefs of the bleiTings in the promife, hov/ far they are beyond cur deferving, how many things there be that do make it incredible to reafon that we foould ever receive, or that Gcd fhould ever give fueh great things to us, faith mull: be at a ftand. It is as incredible to an awakened confcience, that (Sod Ihould juftify a finner, as it was to reafon, that Abraham ihould have a foa by Saraht Our only way is, to confider

fider the promife. God hath faid it, and he will perform it, and 1 will believe it. If all the angels in heaven, or faithful men on earth, had faid, that God will fave me from fin and wrath by Jefus Chrifl:; that fuch a vile creature as 1 am in myfelf, ihall be accepted in that beloved, I durft not believe it. But when God himfelf hath faid fo, why fhould I doubt it ? God's promife in the gofpel deferves our higheft truft and confidence ; and fuch as view it in all its grace, truth, and power, will pay it that due.

AnJ. 2. Suppofe thy want of clearnefs as 'o thy in-terelt in Chrift, and that ic is thine owti fauir; may you not come boldly to the throne of grace for fatif-faftion therein ? If you know not who is your Father^ may you not come to him to know it ? There are many worfe prayers made than this. That the Lord would make manifeit his own work in you, Lord^ help my unbelief, was a believer's prayer. Complaining of doublings and darknets, and praying tor light and clearnefs, hath often difpelled the clouds, and brought the foul under a bright fun-(hine.

AnJ. 3. Dire6f trutling on God, when faints have been in darknefs as to their intereft in him, ^s required and commanded in the word, Ifa. L to. Who is a* mong you that feareth the Lord^ that obeyeth the voice of his fervanti that walketh in darknefs and hath na light ? Let him trufl in the name of the Lord, and flay upon his God. What had the viroman of Canaan, Mar. XV. 22,—28. but diredf trufting ? Chrifl: was filent to her firft crying upon him; when the difciples crave an anfwer for her, Chrift tells her and them, that he was not fent for fuch as (he \ when (lie comes and wor-{liips him, faying, Lord^ help me^ he anfwers her humble believing prayer with reproach. Yet all {hakes her not ; but by faith (he relies upon Chrift, and makes an argument from this very reproach. And bleiTed was the iflTue.

Objed. 3. What (hould a man do that never came to the throne of grace before ? I can uaderftand how

Vqjl. I. M a be-

a believer may, and (hould come boldly. It is no wonder that a poor beggar go boldly to that door, that he hath been often at, and was never fent empty from. But can, or may a poor fmner come boldly, the firfl time he comes P

Anf. I. It is granted, that ufually firft approaches to the throne of grace are feeble and weak, and not with that confidence of faith that believers do grow unto by experience, and exercife of faith.

Anf, 2. Yet a man may come boldly at the firft lime. There is good ground for it. i. Confider the tejit. Let us come boldly.^ that ive /Jtay obtain mercy, and find grace. Who can, or (hould put in for ihefe bleilings; more than he that never yet got any ? Do receivers come to receive daily more grace and mercy ; and may not one utterly deflitute and needy, beg fomewhat of his mercy and grace ? 2. Confider the ground of this boldnefs lies fair and equal to all that will ufe it in coming. To name only now the promife of God : This is laid before all men io the gofpel. Have you a hand of faiih to lay hold on it I That makes it yours. God's promife is as fure and true before we believe it, as after. Believing adds nothing to the fure-nefs of the promife. Our believing is like a drowning man's catching and laying hold on a rope thrown out to him; his laying hold on it makes not the rope Wronger, yet it makes the rope his defence. The promife is equally true before beiieviug and after believing; but it is no man's known property, till it be believed. The cords of falvation are cait out in the gofpel to multitudes; yet moll: perilh, becauls they do not lay bold on them. No man can fink into uell, that holds the promife of falvation by the arm of faith. 3. Confider how the Lord dire(fts, Jer. iii, 19. But I fa'id^ How Jh ail I put thee among the children^ and give thee a pieafant land^ a good'y heritage of the hojt of nations f Ihat is dreadful indeed, when God maktrs fuch a quedion. Who can anfwcr the Lord's quelli-onsj but himfeU I And I/aid, Thoufhalt call me. My

Father,

Father^ and Jhalt not turn azvay frQtn me, A mod blelTed anfwer ro a dreadFnl qaeftion. Ver. -4. Wilt thou not from this time cry unto me^ My Father^ thou art the guide of my youth f An intereft in God by Chrift is offered and promifed to all in the goi'pel •, plead it by faith, and it is yours.

3. We find inftances in the word, (and the iike the Lord can make again), of great confidence in fome at their firfl coming to the throne of grace: As the blind man, Mark x. 46,—-52. Fie only heard of Chrid's palling by : he (laid not for Chiid's calling him, but began to cry out, Jefus^ thou Son of David^ have mercy on me. When many charged him to hold his peace^ he cried the more a great deal^ Thou Son of Davidy have niercy on fue, " Chrift was never in ray way before, " and he (hall not pafs now without fliewing mercy *' <on me, if crying may prevail." And that his crying was in faith, Chrift wirneffeth, ver. 52. In all appearance, the wotnan of Canaan was never at the throne'of grace before, Matth. xv. 22,-—28. at lead, never at Chrift's feet before : yet (lie managed her firft addrefs with that confideDce^ that (he not only got her defire, but that high commendation with it^ O woman^ great is thy faith. So the centurion, Mat, viii. 5,—10. But above all inftances, is that of the believing thief on the crofs, Luke xxiii. 40,—-43. Never had the throne of grace fo little to encourage au addrefs to h, as when the King of grace was dying on the crofs. Never had a fmner lefs enceorageraent to come to the throne of grace, t^an when the Saviour was nailed ro one tree, and the fmner to another. Marvellous faith! a dying fmner, dying for his fiil^', employs a dying Saviour for hlvnv.i'% Lord, remem-her me 'when thou comejf irJo thy kingdo?n.. How little-did Chrift nailed to, and dying on the crofs, lookdike a King ? How (trong was the man's faith to believe, that Chrift, through death, was going to his king-doraP and that Chrift's gracious thought of htm would fave him? And J efus faid ^nto him. Verily I fay unto

p2 Sermons concerning Serm. V,

thee. To-day Jhalt thou be with me in faradife. As if our Lord liad fa-d, " This is thy lirft and thy laft ad-** drefs to mc, verily it (hall be heard.'' Believers do not think how pleafing to ihe Lord, large and high thoughts of the lufEciency, fuinefs, and freedom of the grace that is in Jclus Chrifl, are. Believers (hould devife liberal tkingSy and by liberal things they /hall Jiandy Ifa. xxxii. 8. Let a believer afk, and think on. the warrant of the promife, as much as he can ; the Lord is able to do exceeding abundantly above all that •we ask or think, according to the power that worketh in us. Unto him be glory in the church by Chrifi Jefus^ throughout all ages, ivorld wit bout end. Amen* Eph. iii, zoy 2 1,

SERMON V.

H E B. iv. 1 6.

Let us therefore come boldly unto the throne of grace^ that we may obtain mercy ^ and find grace to help in time of need,

IT is God's great and wonderful mercy, that ever there was a throne of grace ere^led and revealed, and that he makes fuch a pioclamation as this in his ■«s.'ord, Lei all men come boldly to it. I have fpoke unto two things iu the text, i. Of the throne of grace, to which we are invited to come. 2. Of the boldnefs allowed in coming to it.

Head IIL The third thing follows to be fpoke to, the ground of this boldnefs, implied in this therefore. And we muft look back to ver. 14, 15. for the

finding

finding the force of this therefore. The words are. Seeing then that we have a great High Priefl^ that is pajjed into the heavens^ J^f^^ ^he Son of God, let us hold fa ft our profejfion. For we have not an High Friefl which cannot be touched with the feeling of our infirmi-ties ; hut was in ail points tempted like >is we are, yet without fin* Let us therefore come boldly^ See,

The doftrine I am to handle from, this inference of the apoflle is to this.

D o c T. That the main ground of all the holdnefs aU lowed in coming to the throne of grace^ is in our Lord JefusChrifl,

The intereft, and room, and place, that Chrifl: hath in this throne of grace, is the ground of all allowed boldnefs in coming to it. When people are fecure, nothing is more commonly pra(^ifed by them, thaa fearlefs rufhing into God's prefence. Any carnal carelefs fmner can, when he will, bow the knee, and make that he calls a prayer to God. Bat when con-fcience is awakened, and light darts in to make thein know fomewhat of God, and of themfelve?, it is then found a matter of wonderful myftery and difficulty, to perceive any thing that can juftly and fufficient-ly fupport the confidence of a felf-condemned fmner, in his approaches to God for mercy, lience it is fo often feen, that this is the common way of all the ungodly, and of fuch as are ignorant of God in Chrifl:. While they are fecure, and blind, and hardened. J'^^j feel nothing, and fear nothing: but when death and judgment approach, and ftare them near in the face ; and when they begin to think in earneft, that they muft ftand before God, and receive their eternal doom, being ignorant of a Mediator, and quite e-ftranged from any believing imploying of him, they £nk in difcouragement and defpair. And, alas! how many miferable finaers are there, that are never a»

wakened

wakened oat of the fleep of fecurity, untill they are plunged in the very pit of defpair P

The refolution therefore of this qaeftion, How a finner may draw cear to the throne of grace with confidence, fo as he may be welcomed by him that fitteth OQ it, and m^ty receive good things thence i* is only in this, that this boldnefs is ail in and by Jefus Chrift* My work therefore at this time (r^nd it is indeed the main work of mioifters at all times) is, to declare and fhew you, how our Lord Jefus Chrijl is the ground and foundation of true'confidence in coming to God, And herein I would lead you to fuch things that concern the Lord Jefus as are commonly know^n, ufually talked of, but rarely duly pondered and improved^

t. Let us confider the perfon of this Mediator by whom we may have accefs with boldnefs^ Eph. iii. 12* A wonderful perfon I the Son of God made man ; a marvellous man ; by whom all men may be accepted with God, when there is not a man in the world that can be accepted of God in his own name : yet ail that come in Chrilt's name are accepted. Oar Lord Jefus Chrid is God's own Son, the Sort ot God tlber-nacling in the fleih; God manifefl in theflsfh ; the brightnejs of the Father'*s giory^ and tlje e^cprefs image of bis per Jon ^ Heb. i. 3, "[here is tine God^ and one Mediator between God and men^ - and the man Chrift Je^ fus ; who gave himftlf a ranfomfoK ally to be tefttfied in due time^ i Tim. ii. 6, 7. In due time it will bs fee*;, what this rai-fom was paid for, and for whom : for every one of the ranfomed (liall get their liberty and inheritance in God's time and way. People com-ir.only profefs the faith of this rrudi, That our M-^di-ator is God r.nd man. Bin Jiow little is it improved by faith ? We do not confider him^- hov/ great a pefr-iow he is, and how fit for us, Heb. iii. i. 2. 8u/:h as have any ferious thoughts of God, and of them-f elves, (and they are in a forlo'-n ftate that have -lioite), &ad a neceffity of a Mediator, when they confi '^-r rhe

ftfi^lnefs

Serm. V. the Throne of Grace, ^f

flri(flnefs of his juflice, and the power of his wrath, the perfect purity and holinefs of his nature, compared with the finfulnefs and vilenefs of their own nature, hearts, and lives. But there is another deeper thought of God, that will difcover as great neceflity of a Mediator ; and that is of his greatnefs. With God is terrible majefly ; with God is uafearchable glory. How can there be a bold and acceptable approach to him of whom we cannot frame a right fuiiable thought?' How is it avoidable, but that all our worfliip mult be to an unknown God? for 7io man hath feen God at any time, John i. i8. Here comes in the Mediator Jefus Chril!:; who is not only a fcreeri betwixt juftice and us, but is a glafs wherein we may behold the glory of God. This glory is only to be beheld in the face or per/on of Jefus Chrifl^ i Cor. iv. 6, All other views of God's glory are either confounding, or but vain unprofitable notions. All the fpecularioQs of the Pagans, that polKhed the dim light of nature ; and all the curious ftudies of fome called Chriftians, about the nature, being, properties, and attributes of God, are nothing but pretty pieces of philofophy. Tbcr.e i$ nothing of found theology in thofe thoughts, unlefs they be all dinted, limited, dire£i:ed to, and determined by that difcovery that God makes of himfelf to us in and by his Son Jefus Chrift. The mediation then of Jefas Chrifl-, is not Dot only an argumen?: which, and on which we may plead with God ; but it is the mean by which only we mull: approach to God, and the light wherein we fee, and know favingly the God we worftiip. He knew the way bed:, who is the way to the Father^ and faid, 1l\o man cometh to the Father but by me ; and did anf-wer Philip's weighty and very natural defire, ^hew us the Father^ anditfufficeth^ thus, Have I been fo long time with you, and yet haft thou not known me, Fhiliff He that hath feen me, hathfcen tbe Father: and hott/ fayeft thou. Shew us the Father? John xiv. 6, 7, 8, 9, They all worlhip j^n idol, or wander in a perfed maze

and

^S Sermons concerning Serm. V,

and labyrinih, that feek God outof Jefus Chrifl. No where elfe is he to be fought or found, but as a con-fuming lire. God of old put his name at Jerufalem; to it they mufi: come with their foleran facrifices; when afar off, they muft look to it, as Dan. vi. lo. When they are bid remember the Lord afar ojff^ it is added, end let Jerufalem come into your mind^ Jer. li. 50. Now, Jerufalem, temple, altar, holy of holies, mercy fear, priefts, facrifices, &c. were all but lliadows of Jefus Chrift. Under the new teflament, when Chrift is come, the name of God is in him, and all the wor-ftiip and approaches are to be made to God dwelling in this true tabernacle which the Lord pitched, and not maiij Heb. viii. 2.

2, Let us confider our Lord's office of High Pried. So the apoiiie calls him our great High priejly and we have him^ ver. 14. This is a great ground of bold-> Defs in dealing with God, that we have Chrift for a High Pried. He was of God's own chufmg and calling. He is not of our chufmg, but he is for our ufmg. Should that man be called a Chriftian, who hath no ufe for this great High Pried ? High priejis were tak^ en from among men, and ordained for men in things per» taining to God, Heb. v. i. Confider the honour of this office to Chrid, and its ufefulnefs to his people. He glorified not himfelf to be made an High Friefl ; hut he that faid to him, ver. 5. Chrid's offices of King and Prophet carry vifible plain glory in them. But to be made an High Pried, efpecially when he is to be both pried, alrar, and facrifice, feems to have no glory, but abafement. But if we look to the infide of this office, it excels in glory. What inconceivable glory is it to Chrid, to be the reconciler of all things, to take up fo honourably the grand quarrel betwixt angry heaven and finful earth, ko purge ourftns by the facrifice of himfelf, and then ft down at the right hand of the Majefiy on high? Heb. i, 3.; to oder a facrifice, in the virtue whereof an innumerable company, out of all nations, tongues, and languages, are redeemed.

deemed, and juftified, and glorified; for which he ihall be eternally praifed in heaven, by all the happy inhabitants of that bleffed place I Rev. v. 9. As for the ufefolnefs of this office to his people, 1 fhall only name two things, i. In this office he manageth all our bufinefs with God ; fuch as we could never have done ourfelves; and rcuft be eternally undone, if it were not done for us: to fatisfy juiHce, fulfil the law, and bring us in a fure title to the inheritance of heaven. 2. By him wp offer all our fpiri-lual fervices, and have them pre(ented by him for acceptance, Heb. xiii, 15. We mud do all in his name^ Col. iii. 17.

3. Let us confider what our Lord did when he was on earth, and thence we have great ground for confidence in coming to the throne of grace. This the apoftle hath in his eye, ver. 15. and chap. v. ver. 7, Two things I would take fome notice of on this point. I. He had the fame things for iubfcaiipe as errands to the throne of grace that we have. 2., That he did ply the throne of grace as we fhouid. Only permit-ling this, that there is but a hkenefs in what he did, to what we (hould do at the throne of grace ; and that likenefs confident with manifold differences, as we fliall regard.

ly?. Our Lord Jefus Chriit had the fame things, and the chief of them, that are to us errands to the throne of grace. I fhall inftance in fome of thenij and anfwer an obje£fion.

(1.) Our Lord had affliclion for an errand, and more of it than any of his people. He was affli6fed ; yea, fmitten of God and ajjli^led^ Ifa. liii. 4. He was opprejfed and afflicted^ ver. 7. If a?iy man be ajfltcied^ let htm pray^ James v. 13. When Chrift was afflicted, he prays,

(2.) Our Lord was deferted. Bleff d be his name

for it. We (hould rejoice, that he had not a life

without clouds. The biitereft and faddefl: defertion

that ever a believer was und^r, is nothing to what

Vol. L N Chrid

c/S Ser?7ions concerning Serjvi. V.

Chrld met with, when he cried our, My Gody my God^ ivhy hafl thou forfaken r,ie f" None are fo much to be pitied as a faint under defertion. When afiliv^iion is heavy and preiTing, iFal) be clear above, though there be clouds round abou% yet if the Lord iniile from heaven, a Chriflian's cafe is not much to be pitied. Eut if all be dark abour, and the darkeft oF all clouds on the amiable face of God, this is the extremity oar Lord was in. Yet he prayed, and in his agony prayed yet more fervently, Deferted believers, take comfort in a deferted Saviour. His defertion was penal, yours but medicinal. Though it be bitter phyfic, it is of the great Phyfician's prefcription ; and he can and will blefs it, and make you blefs hiii:, both for the phyfic and the cure.

(3.) Chrid had temptation as an errand to his Father : In all points tempted like as ive are^ yet without firiy ver. 15, O that Chridians would learn to behave thcmfelvcs under tem.piation, in fome meafure, as Chrift did 1 Temptation to Chrifl was a far other thing than it is to us. Temptation is bad to us, becaufe of the danger of it: therefore he bids us. Watch and frajy that we enter not into temptation^ Matth. xxvi. 42, when he was in the depth of his agony. But temptation to Chrift was a mere affliction. There were never but two finlefs men in the world, the firil and fecond Adam. Satan carae to both. When he 4fctme to. the firft Adam, he found nothing of his own in him \ bat he quickly got fomewhat put in him, aad left it with him^ and in him and all his pofterity. When he came to the fecond Adam, he found nothing in him, and could put nothing in him by temptation, John xiv. 30. I'he holier a faint be, and the more grofs the fm be he is tempted to, and the more haired he have of the fin, the greater is his trouble in and by the temptation. What afBic^lion then mud k have been to Chrift to be io tempted as he was I Matth. iv.

(4.) Our Lord had the charge and burden of iiii

no

on his foul, not upon his confdeDce : The Lord laid m him the iniquity of us al^ Ifa. liii. 6. And was noc that a mighty ioad I Seiife of fm is the greatest dif-couragement to believers. But never was there a man out of hell, or in it, that had fach a load of fm on him as Chriit had. lYn ownfelf bare our fins in his own body on the tree^ i Per. ii. 2-. Law and jairice charge «d Chrift fevcrely ; and exaci^ed more of him, tha;i ever they did of any other perfon. None but Chrijl zuas 7nade fin^ i Cor. v. 2 !• Men are finners by nature, and increaf^ their finfulnefs by their life; and an inexhaulhble fountain of fm is in their heart, Eccl. ix. 3. Bat none of them is, or can be made fm. He only that knew no fin^ was made fin» And becaufe he was made fm for us, he was alfo made a curfe for us^ Gah iii. 13. The lawcurfeih the finner, but cannot make a fmner a curfe for orhers: it c;n, and doth make him accurfed, and a curfe for himfelf. Here is lieaven's art: all the righteoufnefs we are made, flows from ChrijVs being made fin for us ; all the blelTings we get, fpring out oxChrift's being made a curfe for us, BeHevers, learn where to feek and find true righteouf-nefs^ and the true blciTing. hi vain are they fought any where but in Chrift, and in his being thus TW^isf^ Jm^ and a lurfifor us. The Lord Jehovah charged Chriil with the debt of his people's fins, and he could cot deny the debt. Though he contra6led none of i(, yet he undertook as Airety to anfwer for it, ^nc^jb difcharge and pay it. Therefore the law and jafap exacted it of hitn, abated'him nothing. Becaufe trie law will have Mood aud life for (in, Chriit 0itei|, and gives his. Our Lord Jefus had no challenges in, nor burden upon his confcience ; yet he had a heavy burden upon his foul: therefore he had a troubled foul^ John xii. 27 though a quiet confcience. For trouble of confcience properly flows from the fight and fenfe of committed fui; but ChriiVs trouble of foul was fio:in the fenfe of wrath, for the charged and imputed fius of others.

N 2 ' Ohjea,

^ *

ObjcH, Bur, may a poor believer fav, Chrifl knew cot what a body of fm and death wa«?, he knew not what a bad heart is; and ihefe 1 feel, and am dif* courag»d by.

Jn/zv. Chrifl: did not know thefe things indeed by feeling and experience, as you do; but he knew them better than you do, or can. i. Chrifl: knew ihem by the wrath due to them. He that paid the debt, knew befl: the debt that was conrra6i:edj though he himfelf did not conrra^^ it. He knew how dear the expiation was for the (in of your heart and nature. 2 Chrifl knew it by temptation. Temptation brought fin as near to Chrifl:, as it was poffible it could be brought to a finlefs man. "Some faints know fome fins only this way. There are feve-ral afts of wickednefs that the Lord refl:rains his people from, bifore their converfion fometimes, and uf-ually after it. Thofe fins they know not by the committing of them, nor it may be by any fpecial inclination to them; yet they may know them to be dreadful evils, by an external temptation to them, and by the fight of their fin and mifery that wallow in them.

idly. As our Lord Jefus Chrifl had many errands to the throne of grace, fo he did ply that throne. Our Saviour was a praying Saviour. He fpent whole nights in prayer to God his Father. As he was^ fo ^ould we be in the worlds i John iv. 17. Are we af-P61?^, and Ihould we pray ? So afi:li(^ed Jefus prays. :Vorr fool troubled, and do we pray P So Chrifl did, Joha :: > 27, Are we deferred, and pray P So did our Lor.j. But here is a depth too cl^ep for us to wade in ; how our elder brother, how God's own Son in "!t;:io's nature, did plead at the throne of grace. This throne he plied, was not the fame we come to. To us he fits on the throne himfelf, and therefore it is a throne of grace to us. We approach to God in Chrifl:, and in Chrifl:'s name. Chrifl came in his ow^n name, and needed no mediator. We find became to his Father frequently, earneflly, and confidently.

The

Serm. V. the Throne of Grace, loi

The church of Chrift owe him eternal praife for that prayer, John xvii. which is only properly. ChriiVs prayer. That in Match, vi. 9.—-13. is a pattern of our prayer taught us by Chriil r but this is the prayer made by Chrid ; and therefore truly the Lord's prayer. Of ChriiPs praying the apoflle fpeaks, Heb. V. 7. Who tn the days of his flefh, when be had offered up prayers and fupplicationsy with flrong crying and tears, unto him that was able to fave him from death, and was heard^ in that he feared. This is a great word. When a poor believer is hanging over bell, and a fpirit of prayer working in him, how mightily doth he cry to be faved from that death .^ ^' O " let me not fall in : if ever thou had ft mercy on a *' finking foul, fave me." But never did a diftrefTed believer cry fo mightily to be faved from hell, as Chrift did to be faved from death. But that, death Chrift prayed againft, was another fort of death than we know, or can fully apprehend. Chrift prayed with great fervency, arrd with great confidence. We rarely have them joined ia our prayers. If we have confidence of a good iftue, we are apt to grow cold in aflcing. Chrift knew the bleffed iffue of all his diftrefs, and believed it confidently, Ifa. L 7, 8, 9. yet prayed earneftly. He was heard, and knew it : John xi. 41, 42. Father^ I thank thee, that thou hafl heardme. And I know that thou he are ft me akv ays, Chrif-lians take encouragement and direction to pray, »k how to pray, by Chrift's practice v/hen he v/as on earBp^ 4. Let us confider Chrift's death for encouraging us to conhdeace in coming to the throne of grace. This is the main ground of boldnefs in coming : Heb. X. 19. Having boldnefs to enter into the holiefl^by the blood of Jefus, There is precious blood muft be (bed, or we cannot enter ; we muft fee it by faith, or w^e dare not venture. We muft come to the blood offprink^ ling, Heb. xh. 24. We dare not ftep one ftep into God's awful prefence, unlefs we fee the way marked, coufccrated, and fprinkled with the Mediator's blcod.

How

I low ih?i'l the unhoiiefl of Tinners venture to come ia-to ihe holiell of all, God's prefeoce ? Yes, faith ihe , Holy Ghoil:, fuch may, by the blcod of Jefus, Let lis therefore confider what this blood of Chrift doih, and fpeaks, in order to our boldnefs in approaching 10 the throne of grace.

ly/, This blcod fatiblies juftice, and anfwers all the claiiT's and charges of the law againil: us. What mars boldnefs, like fears of a {landing controverfy betwixt heaven and us! God is holy, we are vile fmners; God's law is ftrifl, we bsve fmfully broke it, and de-ferve hell mod jnfily. No anfwer can be given, but by this blood. What would the law have, but Chriit gave i* Would the law have a finlefs man to anfwer it, a-s it was fxrft given to finlefs Adam ? Lo^ I comcy faith our Lord Jefus, without all fm ; a man againft whom, for himfelf, the law hath no charge or challenge. W^ould the law have perfecl fmlefs obedience ? Chrifl: did perform it. Mud the law have life and blood for every breach of it i"* Chrifl never broke the law ; but the burden of millions of breakers and breaches of it lay on him, and his blood was (bed for them : and thereby he fulfilled the law, put azvay fin by the fa orifice of himfelf Heb, ix, 26. ; frir'/hed the traffgreffion, made an end of fin y made reconciliation for iniqiittyt brought in everhfhng righteoufnefs^ fealed up the vifton and prophecy ^ and anointed themofi holy^ Dan. 1^24. You c:in never have boldnefs at the throne ^JPgrace, unlefs by faith you apply this blood. Chrifh is ft forth to be a proptiiation^ through faith in his bloodf Iloni. i:i. 25. The propitiatiou i;^ ia his blood ; faith in it makes it our propitiation.

2r//y, This blood, as it is fatisfying blood, fo it is purchafiQg blood. It is both an aiooemcnt and fatif-fa(^tion, and it is a price. It is redeeming blood for perfons, and piirchafing blood for bleiTings. All the bkfliDgs we come to the throne of grace for, are all bought by this blood. 80 that we may fay, that tho' v>'c have iiothing, and deferve nothing j yet when we

alk

Serm. V. the Throne of Grace. l^oj

aik all things, we alk nothing but what is well aad truly paid for by our Lord jefus.

3^/y, All the blefiings purchafipd and bcught by Chrilt's blood, are bequeathed to us, and left by hiin that (lied it. Chrifl's blood is a tcdamentary bequeathing blood: and believers, in their coming to the throne of grace, may come as fuers for the execuiioa and fulnlraent of the lalt will and teftaraent of our Lord Jrfus. For Chrift by his death ^turned the gorpcl and new covei?ant into a tefiamenr, Heb. ix. 15, iS^ 17. His death confirms his tellament. His laft w'-il is, that all the bleffings his blood purchaied, might be (ecured and laid up for, and in due ti;ne given forih to them they were purchafed for, and bequeathed to. The whofe legacy of grace and glory, and all the legatees, are and were well known to the teilator and executor, (though not to us particularly) ; and the teftament will be pun£lually fuhilled.

So much for the ainftance to faitii that Chrift's death affords. Learn to feed on it. He.that cannot make a foul-meal, and take a foul fill of afluia Saviour, is a forry Chriltian. A true Chridian is a poor fiarving finner, digging in Chrift's grave for eternal life. There it only is, and there he furely finds it.

5. We find further in our Lord Jefus, (and indeed every thing in and of him helps forward our confidence in coming to God), that this great perfon, the Soa of God in our nature, this great ofiicer that lived |j|^ holily, and died fo virtuoufly, that he alfo rofe again from the dead. The rclurrectloa of our Lord is alfo a raighuy ground of boldnef?: i Peter i. 3. Blejfed be the God and the Father of our Lord Jefus Chrijl^ which, according to his abundajit mercy^ hath begotten us again unto a lively hope, by the refurreclion of Jefus Chrifl from the dead. If Chrid had lain (till in his grave, our hope had lain there too ; but bccaufe he rofe, our hope alfo rifeth with him. So 1 Pet. iii. 2 r, where the apoftle hath an elegant fimilitude. ^He compares Chrill to the ark of Noah. All that,s|^re

m

in this ark, were faved, and they only ; the deluge drowned all the world befides. They that were faved in the ark, were faved from drowning in the water, and were faved by water. The like figure whereunto^ baptifm^ now favetb us, (Will bare water-bapiifm fave ? No : Not the putting away the filth of the fiefh^ but the anfver of a good confcience towards God), by the refurredicnof Jefus Chrifi, As if the apoftle had faid, " He that by faith hath fucked in the virtue of *' ChriR's refurredlion, and can by that faith plead it *' before God, is a faved man. If all the world pe-*' ri(h in the deluge of God's wrath, this man is in *' the ark, and nothing (hall hurt him." But, alas \ Chrift's refurre6lion is looked upon by many profef-fors as a part of gofpei hiftory and truth, that it is a fliame for any to be ignorant or doubt of; and therefore they profefs the faith of it. But they confider not, that a great part of the food of our fouls, and of our faith, doth lie in this point of truth. This I would ftiew in three things.

ly?, Chrid's refurredion was a demonflration of the divine dignity of his perfon : Rom. i. 4. He was declared to be the Son of God with power, according to thefpiritofhoHnefs, by the refurredion from the dead. The glorious rays of his Godhead did appear in his word and works; and fome had eyes to behold his glory, the glory as of the only begotten of the Father, full of grace and truths even when he dwelt among men, John i. 14. But his glory was under an eclipfe till his refurreclion. How (lately and how fweetly doth he himfelf exprefs it! Rev. i. 17, 18. J am the firft and the laft, (high names of a divine eternal perfon): Iamhetbatliveth,andwasdead; and beheld, I am alive for evermore^ Amen. They that faw him dead, could hardly believe he (hould ever live again ; and they that faw him aiive, had need of faith to believe he had ever been dead. He aiTerts both, and we ihould believe both. Since death entered into the world by fin, never was there a man more truly, real-

ly, and fuUy dead, than the man Chrift was, v;ho died for our tins: and there is no man on earth more truly aliv^s than the man Chrifl is no\^ a living man in hea-ven. He in his rifmg gave proof oF his divine power. He was crucified through weuknefs^ yet he liveth by the fowcr ofGod^ 2 Cor. xiii. 4. There was never fuch an appearance ofweakneis in the man Jefus, as whea he expired, and lay cold dead in his grave. Never did fm reign fo unto death, nor the law's power more appear, than in flaying the fecond Adam. As great, and greater, was the appearance or his divine powder in his riling again ; John x. 17. Tberefcre doth my Father love me^ becauje I lay down my life that I may take jt again. Chiifl died that he might rife again, lie went amongfl the dead that he might rife from the dead: ver. 18. No man taketh it frgm me^ bull lay it down of myfelf: I have power to lay it down., and I have power to take it agaih. This comtnandment have I received of my Father, Chrift was bid both d\c and rife again. Blefled be ttie commander, and blcffed' be the obeyer; for our everlajling life is in this com-mandment^ John xii. 50. Never any but Chrift had this power of his own life. We muft yield our life when God calls for it, and till then we m.ulf keep it; and when that call comes, we muft obey. We die, becaufe we can live no longer, and becaufe our times are in God's hand. And when it (lia'll pleafe the Lord to raife up our bodies at the refurre^fion, we receive our life again ; but have no pow'er to take it up again, till the powerful word of Chrift com.e, Arife from your graves ; and that word gives us our life again. None but ChrKt had power of his qwn life, both to lay it down, and to take it again. We dare, we can, we (hould do neither ; but only obey, and fubmit to the fovereign will of our high landlord, at whofeplea-fure v;e are tenants in thefe clay cottages. '

2^/y, Chriil's refurre^lion was a demonftratlon of

the acceptance of the facrifice of bimfelf; that the

blood he ihcd, and facrifice he offered, was favoury.

Vol, I. O and

and acceptable with God ; that the debt was fuliy paid, and the payment accepted, when the farety was difcharged of his prifon. Therefore we fioi it fo often Wiitten, that God ra'ifcd him from the dtad, A6ts ii. 24, 21. even when it is faid, that it was not foJfibU h^ficuldhs hdden of death> Death and the grave 2.xt, ftrong and cruel^ Song viii. 6. They have taken, or will take all mankind prifoners, and are a-/ ble to keep them : only they took one prifoacr, Je-(/ fus Chrifl, whovvas too hard, too (Irong, for them. Death had dorainion over hira but for a little while, and by his own confenr, Rom. vi. 9.; but it hath no more dominion over him. But he hath dominion over it: I have the keyi'gf bed and of (jleath^ Rev. i. 18. Courage, believers in, and heart-lovers of Jsfns Chriit! Death and hell are indeed dreadful jails; but as long as Chrifl keeps the keys, (and that will be till he cajl them both into the lake cf fire^ Rev. xx. 14), no believer fiiall ever be locked up in them. If hell were fearched never fo narrowlv, aracni^d all the condern-Ded prifoners there, no man or woinan could be fouad in it, whofe heau there was ever one fpark of true u faith in, or love to the Lord Jefu^;, Heb. xiii. 20. God ^ brought again from the dead^ the great Shepherd of the fheep^ through the blood of the ever la fling covenant. Chrifl alio is ohen faid to ri/^ by his own pozver, Chriil: put forth his divine power in his refurredion : the Father declared his full fatisfa^fion with his undertaking of the work, and payment of the price of rt^demp-lion, by difcharging of him in, and by his refurrec-tion. The angels v«^ork was only to roll away the itone ; but by his own divine power, his blclTed foul did take pciT^irion of his dead body ; and he did rife up immediately, a truly living man. And this he did by his Father^ leave and will ; and the angels ferved only as fcrjeants and ctTicers, Co unlock the prifon-doors of the grave : for ChrKI: could eafily have removed the Hone by his own povver, as he did greater ihings in his refurrc^ion. No wonder the apoftle Paul

made

made it o?ie cF hi^ great aims in ChrifHanity, to know the power of Chriffs rffurreflioriy Phil. iii. 10. It is not to know the hifioi y of his refurre^lion, nor i^ it to know the myltery of his refnrre'flion ; but it is to know the power of it. I'he Tame power that Chnll raifed hinifelf from the dead by, is put forth (and no lefs is needful) for the raifmg of a dead Tinner. The fame power that raifed the Saviour, dsadforfiriy is needful for raifmnj a fioner dead in fin : Horn. vi. 4. Therefore ive are buried zvith him by baptifm into death ; that like as Chrift was raifed from the dead by the glo-^ ry of the Father^ even fo we fhould alfi walk in newnefi €f lijey Eph. i. 19. There is an exceeding greatnefs of his power to us-ward who believe^ according to the work-ing of his mighty power^ which he wrought in Qhrifl^ when he raifed him from the dead^ See. How loth are men to admit this, that the faving quickening of a fm-ner requires the fame divine power that quickened the dead Saviour ? All faving converfions are the fruits of Chritl's refurreclion, and of almighty power.

^dly, Chrift's refurre<51ion is the pledge and earned of our refurreiStion, and of e'ernal life. How great things doth Paul buiid upon it! i Cor. xv. He proves our refurreftioa from Ghrift's refurrection. He argues for Chrift's refurre^^ion, by enumerating of ab-furdities that mud follow on the contrary : as, ver. 14. Jf Chrifl be not rifen^ then is our preaching vain^ and your faith is alfo vain. V'^w is- ^^^ (the apoftles) are found fa Ife wit?;effcs of God. Ver. 17. Te are yet in your fins, Ver. ?8 Then they alfo which are fallen afleep in Chrifl^ are perifhed. Ver. 19. Vie are of all vien mofl miferabie. But no%v is Chrift rifen from the dead, and become the firf} fruits of them that flept, Ver. 20. For ftnce by man came deaths by ?nan came alfo the refurredion 'of the dead. The firj} Adam was ?nade a living foul, ver. 45. But when he became a finner, he became a killing head to all his poflerity, Horn. V. 12. Thefecond Adam is a qukkening Spirit^

O 2 ^^

7iXi^\ gives eternal life to all his feed. And he took polTefTion of this eternal life in his human nature, and in our Head, at his refarrection. He' conquers and fubdues that death the firll Adam' brought in, and reigns over it by his grace, Rom. v. 21. Chriftians, w'aulJ you afpire after the refurr/f^lion of the dead, as Paul did P Phil, iii. 11. direct all your aims, build all your hopes on Chrift's^ refurredion : Becaufe 1 live^ ye ftmll live aifo^ John xiv. 19. This living head will in a little time have no dead members, with hia dead body fiall they arife, Ifa. xxvi. .9.

6. ChriiPs afcenfion into heaven, is a ground of boldaels in coming to the throne of grace. So in the context, verfe 14. He ispaffed into'the heavens. This is great ground of faith, that Chrift is in heaven, and for us hath entered within the vaii, Heb. vi. 20. How dare a fmfui man adventure into God's prefence ? Bc-caufe there is a fmlefs man there, that went thither on purpofe to mind our bufmefs, who are on earth, No man ever went thus into heaven, and on this errand, but our High Pried, John iii. ig. All others go thither to get for themfeives: Chrifl afcended to get, and to give, Pfalm Ixviii. 18 Eph. iv. 8. How * kindly did our Lord deal with his difciples about this, cud how hardly were they perfnaded to fubmit to his going away ? He told them whither he wa^ going, and for what; he told them of his returning again, and receiving them to himfelf, never to part more, John xiv, 2, 3, 4. and "^tx for row filled their hearts^ John xvi. 6, He again faich, ver. 7, Neverthelefsy it is expedient for ycu that I go away- If you will not be content, becaufe it is necclTary and fit for me, / tell you the truths it is expedient far you 'that I go away. How hard was it to beheve this r What was, to all reafon, more expedienr, yea necelTary, than that fuch weak fcholars Pnould have their bleiled Mader's company ? It was fo far from feeming expedient to them, that they thought tbey would be ruined thereby : and were very near itj^Luke xxlv. 21. Ahhough the

matter

matter be not fo obvious to our conceptions and liking ; yet really it is a greater mercy and advantage to us, that we have our glorified Mediator at the Father's right hand, than if we had him prefent with us upon the earth. Ic is more expedient for us, that he is where he is, than it would be to have him where we are. Poor diftreiTed believers, they cry for mini-flers and Chriflians topray with them, and for them : O but if they had one hour of Chrifl's bodily prefence with them, and had him to pray for them, as he did for fome when he was on earth, what heavenly con-folatioQ would it be to them ? Take in by faith the comfort of his being in heaven, and his being as knowing and mindful of you, and as able to help, and that as fpeedily, as he was on earth, or could be, if he were now on earth with you.

7. Lajlly, Our Lord's intercefllon In heaven, Is a great and ftrong ground of confidence in coming to the throne of grace. This is in the context. This is the laft ground of Paul's triumph of faith : Rom. viii. 33, 34. Who /hall lay any thing to the charge of GoTs elect? It is God that juftifieth : Who is he that con-dcmneth f It is Ch^ift that died^ yea^ rather that is rifen again^ who is even at the right hand of God, who alfo maketh intercejfion for us. His faith begins at' Chrift's death, and rifeih our of his grave with him, afcends up with him at the right hand of God, and concerns itfelf in his inrerceffion there. Not unlike this rifmg and climbing of faith, is his account of the rifing of grace on the veiT-i^ls o^ grace, Epb. ii. 4, 5* They are dead in fins when grace find-^ them tiril. The firft thing grace doth to them, is, 10 quicken them luith Chrift^ then arifing them up together^ ihcnfetting them in heavenly places in Chrifi Jcfus, All our life fprings cut of Chrifl's grave : John xii. 24* Verily^ verily I fay unto you^ Except a corn of wheat fall into the ground and die^ it abideth alone : but if it die^ it hringeth forth much fruit. This heavenly grain, Je-|us Chrift, Riuifc be fowa in the eanh and die ; and

from

from the virtue of that death, all the life of grace and glory fjrows up in ail his branches. He is indeed the tree r.f lifcy that now groweth in the midj} of the para-difi of Cody llev. ii. 7. And he is the glory of the place, and the eternal food of all the happy inhabitants thf^reof. But he was once dead in his grave; and grew cut of that grave, up to all that glory and dignity that we (hall one day be bleiTed with the beholding of, John xvii. 24. In this his glory in heaven, he inter-ceeds for us. InterceiTion is a fort of praying, i Tim. ii. I, Supplications, prayers, intercejjions, and giving of thanks, are commanded to be made far all men. We have one fad intercclTion, Horn. xi. 2. Elias made in-tcrcejfion to God againfl Ifrael. He was a fevere Prophet, and had fevere fervice put in his hand. But our great Prophet and High Priefi makes no intercef-fion againft his Ifrael, but all for them.

This intcrcelTion of Chritl:, which is fo great a ground of bolducfs to us at the throne of grace, (lands in thefe.

ifl, in his appeariog in hcaveuj in our nature, and in our name, before God ; Heb. ix. 24. For Chrift is not entered into the holy places made with hands, ivhich are the figures of the trve, (and thofe were the places the high pricfls of old entered into), but into heaven itfelf, tiozv to appear in the prefence of God for lis. He is there, not only for himfelf, to reap the glorious fruit of Lis hard work on earth ; but for his people, as their head and reprcfentatlve. All the church, the body, is now in heaven itfelf, bfecaufe its head is there, Eph. ii. 5, 6. Cbridians, you are now lying among the pots, and defiled with the fmoak ar.d foot of this fmful world ; you are fometimes plunged in the ditch^ till your own cloaths abhor you, as Job fpeaks, chap. ix. 31.; you cry out, Wo is me, that I fcjQum in Me/ech, that I dwell in the tents of Kcdar, Ffal. cxx. 5. Let faith fay, "But where is " my Lord and head ? Is he not in heaven ? in that ^^ a'lory that 1 am not able now to bear a view of?

" And

" And he is appearing there, as my uearefl and dear-" eft friend. 1 am aihamed to look on my (elf, -^wdi *' my lothforae deformity; 1 am afraid that io foul " and fpotted a face as mine (hould be feen in bea-*' ven. But Chrift is.there, and my Chrid is there; •* and there he is to appear for me, who mutl: dread *' my perfonal appearance there, if it were not for " this appearance of my head for me.*'

2^/y, Chrilt's interceflion (lands in this, That he, in our nature, and in our name, prefenis continually the favour of his facriiice ; Heb, ix. 12. He wmt inr to the holy place ^ not xv'ith the blood of goats and calves^ hut by his own bloody having obtained etirnai redemption for us. Aaron, and his fuccefiors in the office of high pried, were appointed to offer the great facrifice of yearly atonement at the ahar, and WMth the blood thereof to enter into the holy of holies, and to fprin-kle the mercy-feat (their throne of grace) wirh that blood. Lev, xvi. 14. Our Lord Jefus, the antitype, cfTered the facrifice of himfelf in his death; and, ia and with the virtue of that facrifice, he entered heaven, to fprinkle the highefl altar therewith, h is but a fond PopiQi fancy to think, that there do remain vifible marks and fignatures of his humbled (fate, on the glorified body of our Lord J-fus. That is indeed to know Chrif} after thefle/h^ in a bad fenfe, 2 Cor. v. 16. But his entering with his o-ivn bloody is fpiritually to be underdocd ; that Chrifi's appearance in heaven, is to bring up a memorial continually before Gcd, of the virtue and favour of that facrifice he clTered without the gates of Jerufalem : Eph. v. 2. Chrijl hath loved us^ and hath given himfelf for us^ an offering and a facrifice to God for a fweetfrneliing favour. This lavour never fpends or wears out. The blood of Jefus, in the virtue of it, in the merit of ir, and in the power of it, is as frefb thii day, as in the day it was (bed on the crofs. He is dill the new (lain way to the hoUefl of all, Heb. x. 20. as fr^fh and fragrant as ever. If men by their unbelief account it old or

dale.

flale, and to have lofl: its favour and virtue to tbem-felves; and if they will feck for fomewhat elie to procure them acceptance in heaven ; let them try, and perifh ; for npne can help them that rejeft Chrifl. But cur Lord prefents nothing for the falvation of his body, the church, but his own blood ; and nothing- elfe is accepted in heaven for this end, but that precious blood. And all they to whofe confcience this blood is applied, and who come into it, and feel its virtue and power, will abhor all vain and dangerous mixtures of any thing with this fovereign balfam. It is always favoury in heaven ; and it is always fav-oury to all them that are in the right way lo heaven. Our Lord, in his interceilion, fills heaven with the almighty and eternal favour of his blood ; and heaven is filled with the praifes of it, and of the ihedder of it. Rev. V. 9,— i2. If its favour do not fill the parts of the earth where it is preached, it is becaufe men have loft (or rather never had) the fpiritual fenfe that only can take in thi^ favour, and not becaufe this blood is impaired in its virtue. But this is the fin and mi-fery of this condemned v/orld, that what is moft fa-•voury in heaven, is leaft favoured on earth ; and what is moft fought after, prized, and doted on in earth, is Tanity and abomination in heaven, Luke xvi. 15.

3^/jV, In Chrift's intercefiion, there is his knowledge of, and fympathy with the ailments and diftref-fes of his people. This the apoftle takes notice of in ver. 15. His knowledge of their diftreffes, we can more eafily account for, than for his fympathy. His omnifcience as God, we believe. Peter fweetly owned it, Johnxxi. 15, 16, 17. O that Chrift would with power afk the fame queftion at all of you, and that you could give the fame anfwer! Chrifl's queftion is, Lovejl thou me more than thefc f " Not long fince *' thou faidft fo, what fayeft thou now ?" Peter's anfwer is, Tea, Lord, thou knoweft that I love thee. And on the repeating of the queftion, Peter gives the fame anfwer, ver. 16. When Chrift a third time a&ed the

fame

fame que (lion, Peter was grieved, ver. 17. and an-fwers, Thou knoweft all things^ thou know eft that I love thee. As if he had faid, " 1 dare not compare my *' love to thee, with that of others to thee ; thou haft *' reafon to queflion my love to thee, becanfe of my *' late woful denial of thee ; Liu yet 1 dare call thee <« to witnefs, who knowelf all thing?, that I do love

• *' thee. Though all my brethren love thee better •' than I do, or can ; though I be more unworthy than *' any, 10 be loved by thee ; yet I am fare 1 love " thee. If the love of Chrift were as a hot fire within, and \i% coals were Ciffting out a vehement flame ^ as Song viii. 6. believers would more often call Chrifl by that fweet name, fweet to us to fpe?ik, and fweet to him to hear, O thou whom my joulloveth^ Song i. 7. Miferable fouls are they who love, not Chrift ; and dull unobfervant people are they that know not whar, or whom their fouls love. Is the love of Chrift a mere notion ? Is it not a mod feafible, holy, and fpi-rjtual pafTion, or rather a heavenly grace 1 Can men , love Chrift, and not feel it?,Should they feel it, and not avow it ? Is there any thing we flioiiid be aHiamed of in the love of Chrifl, but the (liameiul fmallnefs of it ? that our higheft and hotted love is fo unfuitable a return to his incompareable lovelinefs, and his wonderful love to us, and the dear demondrations of it ? All ye that love our Lord Jefus in fincerity, look on him, and love him more ; love him with all your fouls, and blufh with fliame that you love him no better. Blow the coals of love by faith, and let the flame mount up to heaven, and afcend ye in the flame of the altar ^ as Manoah's angel did, Judg. xiii. 20. You that doubt of your love to Chrifl, go to him, fall down before him ; anfwer Peter's queflion, according to the true fenfe of your fouls, and it will be. Lord thou knowejl

' that I Jove thee. Love Chrifl, and ye will qnickly

feel ye love him. A fight of Chrid will beget iove^

and love will quickly fpeak for itfelf, 2 Cor. v. i^ 15.

Vol I. F -But

But for Chri(l*s fympathy with his people, this is harder to conceive, than his knowledge of their dil-trelTes. It is a fympathy different from what he had in the days of his own infirmicy. It is as tender, but not difturbing ; as real, but not ailli<5ling. It is incon-liflent wiih his gloiified Rate, to have any trouble. His fympathy iifelf is to be believed ; the manner how it a£ls, is unfearchable: Heb. ii. 17. In all things it behoved him to be made like unto his brethren ; that he might be a merciful and faithful High Priefl, in things pertaining to God. Heb. iv. 15. He is touched with the feeling of our infirmities; and was in all points tempted like as tve are^ yet without fin. About this deep point of ChriR's fympathy vsre may foberly conceive, I. Our Lord's remembrance of his own infir-roities, temptations, and affliftions, ia the days of his flefh. This is plain and certain. 2. His hire .and diftin^f particular knowledge and remembrance of his people, and of all that concerns them, within and without. 3. His interelt in them^ and care of them, and concern for them, as his members. 4. His power and wifdom as their head, to fend down vital influences upon them, as their cafe requires, Eph. iv. 16. Col. ii. 19.

^thly, Laftly, Chrift's interceffion ftands in prefent-ing his people, and their defires and wants, to the Father, for acceptance, and anfwers of peace. Both our perfons and our prayers muft be prefented by this great Htgh Prief}^ fet over the houfe of God^ Heb. x. 2i. or no welcome, no acceptance. An IfraelitCj though he brought, might not offer the facrifice on the altar; only the prieft; and the high pried only muft offer the great facriiice for all Hrael in the day of atonement. Chriftians muft bring themfelves, Rom, aiir I. and all their fpiritual facrifices; but Chrift nrnft prefcnt them, and we only by him, Heb. xili. 15. What a mighty encouragement is there in this for ,^^ith ^ Our High Prieft makes another thing of ©ur facrifices thaa we can. Believers often know not

rightly

Serm. V. the Throne tf Grace. ti5

rightly their owa cafe ; Chrifl knows it exa<5i:]y. Many ot our prayers are mere miflakes. Wc complain, when we [liould praife ; we alk whit would do as hurt, and are unwiliing to receive what would do us much good. Our Lord Jefus puts all to rights. He can fay over our prayers rightly, he can make good fenfe of them, can purge them of their fauhs, can fpy out any thing of his own Spirit in them, and lailiy, adds his own incenfe to them, Rev. viii. 3. And thus are they accepted. We may bed underfland Chrifl's heart and work in interceinon, by John xvii. wherein we find three.

(i.) Chrift conceals all the faults and weaknefs of his people. Not a v/ord of thefe in all that prayer, and they were guilty of a great many. (2.) He tells all their good, and makes much of it; ver. 6, 7, 8. / have given unto them the %vonis which thou gaveft me : and they have received them^ and have known fure^ ly that I came out from thee^ and they have believed that thou didfl fend me. He knew, and reproved thena for the weaknefs and daggering of their faith; he foretold an approaching trial, and their fainting in it^ Jon xvi, 31, 32.: yet he knew they were true believers ; and he makes much of it in his prayer; as again^ ver. 14. 25. (3.) Ghrifl: declares fully their neceili-ty, and begs fupply for them. No Chriftian needs any more than a full anfwer of this prayer of Chrift; and it was put up for all his body, and will be aa-fwered as to z'^^v] member of it. Whenever you are upon your knees at the footilool, remember who is at the throne above, and what his bufinefs is there. Footftool-fupplicarions of believers would be all quite loft, if it w^ere not for the Saviour's intercelTion at the throne, Heb. viii. i. Our High Prieft is fet on the right hand of the throne of the Majefly in the hea^ vens. And he ever liveth to ?nake intercejfion for us^ Heb. vii. 25. This is the end of his living in heaven, <o make intercelTion for us. Take heed, and mind Chrift much in your prayers f and nevjr fear his for-

getting you. Shall Chrlil live for ever to make in-terceilion for you f* and will you live all your days without making ufe of hiai as an intercefTor ? Alas! that Chrid in heaven gets fo little employment from believers on earth ! He feeks your employment, he loves ir, and loves them bed that give him molt of it: He undertakes for every thing put in his hand, and in due time will give you a good account of all you in-trull him wiih, and make you fay, Hs hath done all things iveVy Mark vii 37.

'Application. Is all the ground of confidence at the throne of grace, laid in Jcfus Chriil our High Piieft ? Build then your confidence on this fafe and fure ground. Not only may you lawfully make ufe of ChriiVs mediation, but you mud do it. It is not only a privilege the Lord allows you to make ufe of, but it is his command, and your duty to ufe it. You are commanded to come to the throne of grace, and commanded alfo to come in Chrid's name, and to come boldly m this name. The negle^ of either of thefe is fm. Not to comQ to the throne of grace when he calls, is a great fin. To come to it (or rather to pretend to conie) in any other name but Chrift's, is a great fin too. And to come in this name difiidently, is 10 refieft unworthily on Jcfus Chrid, and the power and virtue of his mighty n.iaie : John xiv. \3, 14. Whaffoeverye fiall ask In my name^ that will I do^ that the Father may be glorified in the Son, Ifyefiall ask any thhig in my name, 1 will do it. Can a man defire a larger promife than this? Can one defire a dronger plea than Chrid's name, and a better hand than his to have our anfwers from ? Be ye ailierc, and afkers in my name, 1 will be the doer. The Father's glory in the Son, and the Son's glory, is concerned in giving good anf'^xrs to all prayers put up in Chrid's name. You cannot honour and pleafe 'Chrid more, than in ufing his name confidently. ^^|l bills with Chrid's name at them' will be accepted

at the throne of grace, and will furely be anfweredl But coming to the throne of grace in Chrift's name, is another thing than commonly people take it to be.' Some think it enough, that they conclude their prayers with the words Chrift taughr, Matth. vi. 9. but never for that ufe is it oft formally and fuperflitioufly put to. Some think, that it is only to lay in their prayers, for Chrift^s fake. To afk in his namp, is a higher bufmefs, than to be reached by unbelievers, and men void of the Spirit of God. If no man can fay that Jefus ii the Lord^ but by the Holy Ghofi^ i Cor. xii. 3. J if praying be required to be in the Holy Ghojly Jude. ver, 20.; li praying always with all prayer and fupplication^ fhould be in the ^pirit^ Ephef. vi. 18.; hovj fhall men call on him in whom they have not believed? Rom. x» 14. Bat can you take the fearcher of hearts to witnefs, that yoa build all your hopes of acceptance at the throne of grace, in this name and mediation of Jefus ? that you durfl no more ru(h into God's awful prefence, without the protection of this great name, than you durfl leap into a devouring fiarae r Can ye fay, *' 1 have no name to come " to God in, but Chrift's. My own name is abomi-'' nable to myfelf, and defervedly hateful in hea-*' ven. No oiher name is g ven under heaven, buc *' that of Jefus Chrift, in which a fmner may fafely " approach to God. Since the Father is v/eii pleafed ** In this name, and the Son commands me to ufe it, " and the Holy Ghoft hath broke this nam^ to me, *' and made it as an ointment poured forth ^ Song i. 3. «' and fmce its favour hath reached my foul, 1 will try ** to lift it up as tacenfe to perfume the altar and ** throne above. Since all that ever came in this name " were made welcome, I will come alfo; having no " plea but Chrift's name, no covering but his borrow-*' ed and gifted robe of righteoufnefs. I need no* *' thing, I will alk nothing, but what his blood hath " bought, (and ail that I will aik) ; I will expedt an-^^ fv/ers of peace, and acceptance, only ia that bleftcd

\' Beloved 3

« Beloved; beloved of the Father, both as his Son " and our Saviour ; and beloved of all that ever faw <« but a little of his faring grace and glory .^"

Let fuch go and profper. The Lord is with you, the Lord is before you. He will welcome the Mediator in his bringing you to bim^ i Peter iii. 18* and welcome you with falvation, who come in his name for it. The prodigal's welcome, Luke xv. is but a ftiadow of what ye fliaJl meet with. Chrift welcomes dearly all that come to him; and the Father Welcomes the be'iever that cometh in Chrid's name, and is brought in Chrift's hand, to this throne.

SERMON VI.

H E B. iv. 16.

Let us therefore come boldly unto the throns of grace^ that we may obtain mercy ^ and find grace to help in time of need,

FROM this text, I have already fpoken to three of the things I did take up in ir.

1. Unto the throne of grace iifelF, that is ert6led for, and revealed to finners in the gofpel ; that new court of grace, which the Lord invites the fallen feed of Adam to come unio.

2. 1 have fpoke to that boldnefs thst is allowed and commanded in coming to ir. We are not only allowed to come, but we raufl: come, or perifh, and bring the guilt of our own fouls blood upon our heads, by refuficg, A6ls xviii. 6. We not only may come and

* try, but we may and mud come boldly and confidently €5-pe(fl:ing to fpced in their coraing.

3. I have

3. I have fpoke 10 the great ground of this confidence, couched in the word therefore^ in the text, and relating to ver. 14, 15. Were it not for Chrifl's place, and bulinefs, and heart in heaven, no man on earth could have boldnefs at the throne of grace.

Head IV. The fourth and laft thing in the verfe, is, the end we/hould come for^ and the great bkjjings we may receive by coming ; expreffed in two words, that we may obtain mercy^ and find grace to help in time of need. God's mercy and grace are the raoft comprifing, comprehenfive bleffings; and thefe ex-pkcflions of them contain all that is needful for one happinefs. Nothing can be added to them; no blef» fing but is in them ; no blcffing is without them, k is the common apoflolic prayer, (and fuch prayers made by the penmen of the holy fcripture, under the immediate guidance of the Holy Ghofl, are equivalent to divine proraifes, yea are fuch), Grcice be to ycu ; fcmetimes, Grace^ mercy^ and peace be to you. So that thefe words, as they ftand in the text, do equally anfwer thefe two inquiries.

1, What good things fhall we get at the throne of grace? The Spirit of God anfwers. You may, and ihuil obtain mercy ^ and find gJ ace to help in time of need f And are not thefe well worth coming for ? are they any where elfe to be had ? And here they may furely be found. How ihould this endear the throne of grace to us, and engage to coming to it ?

2. Wherefore fhould we come f with what dejtgn f what end fhould be in our eye ? Come, faith the Spirit, by the apoflle's pen, that ye may obtain the one, and find the other. Come, that you may get both. De-fign this getting in your coming.

I would fir ft fpeak of our coming that we may obtain mercy ; and on it difcourfe of thefe three things.

I. Of the mercy that is to be got at the throne of gracet

2. Of

2. Of the import of the phrafe, obtaining of mercy.

3. Of the dury required of coming with this defigo, that zve may obtain this mercy.

I. 1 fiiali difcourfe of tbe mercy that is to le obtained at the throne of grace. You fee ic is only mercy that is named, without any mention made, whofe mercy it is, or of what fort it is. But when miferable finners are invited to come to God's throne of grace for mercy, it may be eafily known whofe it is, and what it is. It is God's mercy in Jefus Giirilt, v/ho is the mercy-feat, or throne of grace. It is not angel-mercy, or creature-mercy ; but God's mercy. And who can tell what a great and vafl thing his mercy is I Mercy, in the proper notion of it, is a kind, relieving corapalTion to the miferable. The object of mercy, is a miferable creature. Divine goodnefs ftiines in giving being to nothing, and in creating all things; wifdom, in ordering them, and guiding them 10 his glory; juflice, in difpofmg of them according to his will, the elTential rule of righteoufnefs. But mercy hath DO fit obje(^, till raifery appear for mercy to aft on. The ftiewer of mercy is a compaffionate perfon ; its nature and end is, to relieve the miferable. Mercy with God is another fort of mercy than what is required of, and can be praflifed by creatures. We may, and fhould have compailiou on the miferable, whom we are not able nor allowed to relieve. The judge that condemns the criminal, (hould do it with mercy and compailion ; but he breaks the law, if he fufFer his mercy to delay or divert a righteous fentence and execution. But the Lord's mercy is not only ten-dernefs and compafTion in his own heart, (fo we borrow words, by the pattern of found words in the fcrip-ture, to fpeak of God after the manner of men), but it is always relieving to the perfon on whom it is be-ilowed. Let the mifery be never fo great, and o-f what kind foever it be ; whoeyer they be that are the objeds of his mercy, they aie cerruinly relieved ihere-

by.

by. There is no redemption out of the pit, though their mifery that are there is the greateft. Why ? Becaufe there is no mercy for them. If it were pof-fible that God's mercy in Chrifl. could enter into hell itfelf, (as it falls on many very near to it), that mercy would bring them out. But the door of mercy is quite fhut upon them ; and the Lord hath refolved and declared, that Lis mercy fliall never vifit them.

That we may the better underftand what this mercy of God is, the getting whereof we fliould make our great errand to the throne of grace, it will be needful to confider that mifery in men that renders them needy of this mercy.

And this I would confider, as it a(^ually lies on them, and is incumbent \ or as it is coming on them, and imminent.

I. The mifery that all natural men lie under. It is true, they do not fee it, nor feel it; but this makes not their mifery the lefs, but the greater. For infen-fiblenefs of mifery, efpecially where it is removable, and when this infenfiblenefs is a hindrance of ufmg the right means of rem.oving it, is a great plague, and an aggravation of the mifery. I ftiall give you a few fcripture-accounts of this mifery.

i/?, The mifery of a natural man, and of all natural men, is, that they are utterly defliiute of all true good : In me^ that is^ in my flejh^ dwelUth no good things Rom. vii. 18. Muft it not be fo much more with thera that ^xtflefh^ and in the flejh^ and have nothing in them hmfle/h f The firft notion we have of mifery is this, that it (lands in a deprivation of good. And the greater that deprivation be, and the more good things a man is deprived and deftitute of, the more miferable we count the perfon to be. He is a miferable man that is blind; becaufe the light of the world is fo pleafant and ufeful, and the eye fimply needful to behold and ufe it. It is a great addition to this man's mifery, if he be dumb alfo ; becaufe the tongue is a man's £iory, and the organ of expreffiog

Vet, I, C^ our

our thoughts, and of commuoion wiih our own kind. The mifery is yet farther heightened, if a man be aifo deaf; for the ear is the door of knowledge, both of things natural and divine. If you go to the inward fenfes or powers; if a man be deprived of thofe, his mifery is yetgreater ; as it isa greater mifery to bevoid of onderftanding and memory, to be an idiot, (an innocent, as we call them^\ than it is to be deprived of any of the bodily fenfes. Now, if one wanted all the fenfes of the body, and powers of the foul (if fuch a creature ihould be-called aman), would we not acccuQt this a moft miferable creature ? Blit if ^here be yet fomewhai better than all chefc, furely then he that is altogether void of that, mufl be more miferalile fiill. That there is fomewhat better than aH thefe good gifts of body and mind, and that every man by nature is without it, is mofi: manifeft in the word. To be with" Gut Gcd^ without CbriJJy luithout hope^ Eph. ii. 12. is more, and worfe, than to be without any, or all outward good ihings. This deftitute (late is expreiTed by our Lord, Rev. iii. 17. Becaufe thou fayejl^ I am r'lch^ and increafed with goods^ and have need of nothing ; and knoweft not that thou art ivretchsd, and miferable^ and poor^ and blind^ and naked. What a great difference is there betwixt Chrift's, and their opinion of their (late .'^ And muft not Cbrifl's be right and true, and theirs falfe if it contradifl his P Were they any thing the lefs miferable; were they not rather much more fo, that they fo misjudged ? Our Lord aggravates both their fin and mifery from their ignorance, Becaufe thou knoweft not. Spiritual bleiiings are of that nature, that all are miferable indeed that are without them.; but no man is fenfibly miferable, till he feeth that he is without them. It is the knowledge of this want that brings in the fenfe of mifery ; as every unpardoned fmner is a miferable man; but he never counts himfelf miferable, till he fcfl the weight of fin, and fee the want of pardon.

2dl)'y

, 2^/jV, Every natural raan is needy of God's mercy, becaufe he is a condemned man. A condemned man, is a dead man in law. As there is no condemnation to them that are in ChriJJ Jcfus^ Piom. vlii. j.; fo there is nothing but condemQailoii to all that are not in him : John iii. 18; 36. He that hdieveth not^ is condemned already ; and the wrath of God abideth on him. You may have feen and heard, how malefactors will cry for mercy from the judge, when he cannot,'ought not to pity them, fo as to fpare them ; when they are bid hold up their hand at the bar to receive their doom, how earnedly on their knees, with tears, they wiil cry, Mercy'y my lord, mercy for God^s fake. Every natural man is condemned. But how few of their coq-fciences can witnefs for them, that they ever fought God's mercy fo as convi£l criminals an earthly judge's mercy ? The mercy they htg is fmall, ia regard of what fmners Hand in need of from God. An earthly judge may reprieve or pardon to-day, and the pardoned man may die to-morrow. But if the great Judge condemn you, and you are not pardoned, you are fen-tenced to a never-dying mifery. Prifoners beg mercy of a man, who, may be, is bound up by law, and confcience of his oath, to (hew none, but to execute jultice. Here the cafe is juil contrary. The Lord bids men beg his mercy, and condemns them only that defpife it. We have his command, and promif^, and m iny a£ls of pardon, for our encouragement. What pleading for pardon would there be at earth'y bars, if ihey had the judge's command to alk, fiis promife to grant it, and his hand and feal to that promife P Such is our cafe ; yet few beg it in good earneft. Be a-fhamed, and convinced of your fin, when you fee mea begging a frail, (hort life of a judge ; and fay, <* A-*' las! 1 never begged the mercy of eternal life fo ear-** neflly at.the throne of grace, as thefe wretches do a '' frail, fhort, uncertain life."

3^/y, The natural raan hath all the creation againft him, and therefore is needy of God's mercy. The

(^2' whole

whole creation grones under him; he is a burden to 'God's earth, a plague to the creation, Rom. viii. 20, 21, 22. What a noife do men make, and what pains do they take, to heap up daft ? If God profper their endeavours, they think he bleffeth them, and count themfelves happy in their enjoyment. But what is 2.11 this for to a natural unrenewed man ? All thefe creature-comforts will be but as fo many witneiTes againft them in the day of the Lord, James v. i,—•>4. Men feek the creatures to fatisfy their carnal defires, and fupply their outward wants; but they do not remember, that uniefs the fpecial faving mercy of God come along with them, the creatures are abufed, and in their way, witnefs and grone to God againft them. They grone to be put in God's room in mens hearts, and to be made fewel for mens lufts. They all wait but for God's call to execute vengeance on his enemies. Is not fuch a man needy of God's mercy, that bath the whole creation of God at war with him ?

4//??/y, But there is worfe than all thefe : The man himfelf, and all he is, hath, and doth, is under the curfe of God, Gal. iii. 10. What is the curfe ? It is the malediiftion of God on a man : it is God's devoting him to ruin. He is curfed in his body, curfed in Lis foul, curfed in his family, curfed in his trade and cftate, curfed in his crofTcs, curfed in his mercies, curfed in his life, and curfed in his death j curfed in time, and curfed to eternity. Ah, how long and broad is this curfe ! Zech. v. 2, 3, 4. O what need is there of God^s mercy! for it is this mercy only that can take away the curfe. There is no evil we are in danger of from an angry God, but muft be removed or prevented by the oppofite good from a reconciled God. If God's anger be our plague, nothing can remove it but his love. If his curfe be oar burden, only his blefTing can take it away. The whole creation cannot make up the lofs of God's favour. And this they know well, that ever faw the face of an angry God.

So

So much of the neceflity of God's mercy, from the pre'fent mifery of natural men.

2. I might proceed to fpeak of that which is coming on them, without the interveening of this mercy of God. We do not reckon a man raiferable only, on the account of what he feels, but alfo on that of his juft fears. And generally the fmart of mifery is railed from fear, rather, and more than from feeling. If any thing renders a man's prefent ftate miferable, the apprehenfion of the duration or increafe of what he feels, adds greatly to his mifery. Many things would be little complained of as great evils, were a man fure that in a moment they (liall be removed. But in a finner's cafe, for as bad as it is at prefent, it will furely be worfe with him (hordy, if mercy prevent not. There is certainty of its coming, and an e-ternal duration of it when it comes. It is called the wrath to come^ i Theff. i. 10. Nothing like it ever came on them. Prefent wrath, though dreadful, is but a trifle to that that is to come, it is wrath to come; for it will furely come. As furely as God lives, as furely as God is true in his word of threatening, this wrath will come on the world of the ungodly. There is no putting of this evil day far away, but in "vain thoughts; no diverting or keeping it back a moment. All the united force of the rebellious part of the creation will not be able to flem or flop this fearful tide of wrath. It is wrath to come ; for it is flill coming and approaching. As many days and years as an ungodly fmner counts in his life, as many days and years journeys hath God's wrath made towards him, Tnink on this, old fmners; God's wrath and you are near to meet, except mercy interpofe. You think that you run from it, but it runs after you. It will come upon yoUy and furfue you^ and overtake you, as Deut. xxviii, 45. It is wrath to come ; becaufe it is always a-coming, and never pad. The tide of God^s wrath on the damned is an eternal flood; .there will \vill never be an ebbing. Look down to hell, and

fee

fee bow they fare there. Alas! men will not believe, and fear, and fly; and therefore mud feel. How many daily hear of this wrath to come^ and yet never have any fear of it, till they be irrecoverably plunged into it ? who never awaken out of the fleep of fecurity, till they are awakened by the flallies of hell-fire P who will never believe God's wrath, till they feel it ? No true beiiever goes to hell; all unbelievers are fent thither . but as foon as they come there, they become woful believers, becaufe eternal feelers of this wrath to come.

Mens danger of this dreadful ftatc, fliould make them cry mightily for God's mercy, as it renders them unfpeakably needy of it. But your own ferious thoughts about it, would do you more' good than niany words can.

11. The fecond thing propofed, is, What is theohtain-ingof mercy f A frequent manner of fpeech in fcrip-ture : i Tim. i. 13. Who %vas before a bla/phsmer^ and a perjecutor^ and injurious : but I obtained mercy, 1 Per. ii. 10. TVhich in time pajl were not a people^ but are now the people of God: which had not obtain* ed mercy^ but ?ww have obtained mercy.

This phrafe of obtaining mercy fpeaks forth,

1. That the mercy is God's gift. Our obtaining, i? the fruit of his giving. / obtained mercy^ faith Paul, and may every believer fay. How {0 ? He gave it; hcfieived^ he de?no?2/lratedh, as i Tim. i. 16. it is the Lord's fliewing it, tendering, and giving of it, that is the only fpring of our obtaining it. We do not- buy it, we do not work it out, we are no way meet for it but by mifery. God's mercy fprings not out of the earth, but comes down from heaven. It is the gift of God: and as fuch mud: ail feek it that would obtain it ; and as fuch will all eternally own it, that do obtain it.

2. This phrafe fpeakn forth a particular applicarioa cf mercy to the receiver by the giver of it. / obtained

ed mercy^ faith Paul. " General mercy would not do " my bufinefs, another man's mercy would not Tave " me ; 1 mud have it of my own, for myfelf j aud fo I ** get it. Mercy came to me, made me a vifit, and " applied itfelf to me in particular." So mud: it be vi:h you. You will never be faved, you ihall oeyer fee God's face in glory, unlefs his mercy deal witl^ you, and apply iifeif as particularly to you, as if there were no other perfon in the world to be favx^d by mercy befides thyfelf. There is indeed a blciTed mul-tiiude of the veflels of mercy, and the Captain of our fahatlon brings many fons to glory, Heb. il lo. B^t yet there is a perfonai particular application of iav'mg mercy to every favcd fmner. And for this applicatioa of mercy, we fhould come to the throce of grace. Ihough there be infinite mercy at his throne, and though many receive of this mercy j yet you muil have of this mercy for yourfelves or you cannot be faved, Your foul is your own, and no.man's elfe; your danger, fm, and raifery, h your own, and no man's elfe ; and the mercy that faveS you, mud be as mu^ch your own, and not anorher body's mercy. That deep difcourfe 'of the apoftle looks this way, Rom. xi. 30, 31, 32. For as ye in times fajl have not believed God^ yet have now obtained mercy through their nnbelief: even fo have thefe alfo now not believedy that through your mercy they alfo may obtain mercy. For God hath concluded them all in unbelief that he might have mercy upon all. It is a great myitery of jndgweat and mercy the apoflle is fpeaking of; the reje<fling of the Jews, and calling in of the Gentiles. Mercy took occafon, from the jufl calling off of the Jews, to vifit the Gentiles; and will in due time bedow itfelf again upon the Jews. But both of them rauft have mercy of their own. Mercy to the Jews will not fave the Gentiles; mercy to the Gentiles will not fave the Jews. Both mud have their own mercy. The fountain is the fame, the drfams are the fame; buc the veffels arc not the fame, and every ved'elof sner-

cy mud have its own raeafure of its own particular mercy. So muft it be with you, if you be faved by mercy. It mud be your own, and no man's elfe.

3. Obtaining of mercy^ fpeaks forth the receivers ponejfling of it. Obtained mercy, is not only beflow-ed and applied mercy, but it is polIeiTed mercy. Such things as cannot be poiTefTed and kept, are worth little pains in feeking. But God*s mercy is well worth the feeking; becaufe it may be both had by feeking, and kept when obtained, and is unfpeak -ably beneficial when enjoyed: Pfal. ciii. 17. The mercy of the Lord is from everlafling to everlafling upon them that fear him. As if the Pfalmift had faid, " Man is but a flower ; his life is a wind and vapour ** that quickly and furely palTeth away. But it is not " fo with God's mercy ; it eternally abides on all it " falls upon/*' O that men would think on this! As God lives, and is true in his word, God's everlaftiog mercy, or God's everkfting wrath, will eternally lie upon every one of you. And what an amazing difference is there betwixt thefe two ! And yet how many behave, as if indifferent which of thefe two fliall be upon them ? God's favlng mercy is fuch a jewel, that though the Lord gives it but to few, yet he will never take it away from any he hath given it to, PfaLlxxxix. 28.—33. Believers, God may take any thing from you, bat his mercy ; and you may fpare any thing, but his mercy. If God come to take away your children, give them ; if he come to take away your eflate, let him have it; if he come to take away your health and lives, yield them ; drive nor with him; blefs a giving, and blefs a taking God. If he crave thy right eye, or right hand, and what is deareft to you, give, yield all to him* But fay, " Let me only keep thy mercy \ I cannot part with ** that, it is the only thing I cannot fpare." The bleffed Canaanite's driving with Chrid was about his mercy; " Be filent, difown, reproach me, I care not; but thy " mercy I mud have." It were a cruelty that only

unbelief

unbelief can charge God finfully with, to take away fo precious a gift as faving mercy is. Let but this mercy Joliow vu^ as Pfal xxiii. 6. and it is no greac matter where I go. If I be in the loweft hell, mercy will bring nie out: Pfa!. Ixxxvi. 13. For great is thy mercy toward me : and thou haft daiivered my foul from the lowefl hell. There is no linr.e-hell that a vf ffel ot* mercy can be in, but mercy will bring him out again ; and this mercy will fecure him from the eternal hell. This mercy is God's mercy; therefore fovereignly free, therefore almighty, therefore eiernai. You fin, believers, when you fear his takiug away his meicy. He gave it at firft, that you miglu be erernally pof-fclTed of ir. Mercy gave mercy, and mercy will keep mercy, and mercy will Hay with you, and keep yoa for ever.

III. The third thing to be fpoke to, is, the end and deftgn of coming to the throne of grace ; and that is, that we may obtam mercy. Not only that this mercy is to be got at the throne of grace, ahd ihere only; nor that this throne of grace is ere«rted on purpofs to dif-penfe this mercy; nor is it only that we liiould come 10 the throne-of grace, to alk and beg this mercy; but that we (hould come to obtain it. This is the duty exhorted to in the text. And in the fetting abouc this duty, two things are required.

I. Come as fenfible of your need of mercy. No man can come truly without this fenfe. He that hath CO fenfe of mifery, compliments God in afking mercy, and takes this faving name of God in vain. It is dreadful to provoke God to wraih in our way of aiking his mercy : and all fuch contratSt this guilt, and expofe themfelves to his wrath, that have no heare-fenfe of their need of this mercy. It is an anii^zing ftupidity that the power of fm hath brought on men, that, ia a world of fmners finking into everiafting mifery, fo few are really fenfible of their need of faving mercy.

Vol. I, K And

And no man is fenllble, till God by his grace make him fo.

2. Come in failh of his mercy. You cannot come at all without this fairh. Faith is coming to GoJ^ Heb. xi. 6. Unbelief is departing from the living God, Heb. iii. 12. No man can come, but he that is fenfible of mifery; for coming is the a£l of a man drawn and moved by the cords of a man. No man can come but in faiih; for there is no other coming for a Chriilian. Thefe three things (liould be in this faith.

iff, A believing that there is abundance of mercy with the Lord ; which if (hewed and put forth to you, and on you, would favc you abundandy. So argues the prodigal, Luke xv. 17, 18. And when be cajne to himfeif^ he faidy Ho-w many hired fervanis of my father''s have bread enough, and tofpare, and I perij'hfor hunger! I voill arife^ andgo to my father, and fay, Szc, Pfal. CXKX. 7. Let Ifrael hope in the Lord: for tvith the Lord there is mercy, and with him is plenteous redemption. The higheit working of unbelief is, when men judge their mifery greater than his mercy; the great work of faith is, to get thefe two to meet fairly : and mercy will furcly prevail. His tender mercy is over all his tvorks ; much more is his abundant mercy above a fmner's mifery. Cain's words ihould be left for himfelf, and iifed by none elfe, Gen. iv. 13. AndCainfaid unto the Lord, My punijhment is greater than I can bear ; or, My iniquity is greater than that it may be forgiven : words founding like the language of hell, and not to be fpoken by any that would efcape ir. 1 know many f»:cure people liud no difficulty in that they count believing of this, that there is mercy enough with the Lord, But yet the matter is far o-iherwife. It is mighty difficult to believe the abundance oF his mercy, when men are in great preiTures of mifery. The bed of faints have fometimes (tumbled here. When Mofes is pleading with the Lord for mercy to Ifrael, Numb. xiv. 17, 19. And now, 1 be-feechthecy let the power of my Lord be grcat^ according

as

^s thou haj} fpoken. And pardon^ I befeech thee, the iniquity of this people^ actordiyig unto the greatnefs of thy mercy. As if Mpfes had faid, " Lord thou hall *' pioclai:r.ed thy name, and 1 heard it, and believed " it J but 1 did not think, that their wickednefs would ** have been fo great, as now 1 find it to be/' Was Kot Mofes a great believer I yet he (lumbled in this poi-ai of the power of God*s mercy, Numb. xi. 18.— 23. Ifrael murmureth for ilelli, God promifeth a whole month's diet of it What faith Mofes, ver. 2 i, 11. \ How doth the Lord anfwer him ? ver. 23. And the Lord faid unto Mofes ^ Is the - Lcrd^s hand waxed fhortf thou fh alt fee now y whether my word fhall come to pafs u?ito thee^ or not. This great man's unbelief was greatly aggravated, in that he faw the Lord bring that people out of Egypt, with figns and wonders, and with a mighty hand; he faw them daily fed, clothed, and led, and protected wiih miracles of divine power and mercy : yet oae new difficulty (hakes his faith. When Paul gives us his lad account of his faith, (for that epiitle was his lad waiting), he iodgeth his faith on divine power ; 2 Tim. i. 12. / know whom I have believed^ and I am pcrfuadcd that he is able to keep that which I have committed unto him again/} that day, *' If *' 1 be perfuaded that he is able, i (hall not doubt of *' his being willing 10 keep that charge Mt 1 have " committed to him.*' Let the eye of faith take up clearly the power of mercy ; and the faith of its application to ihy benefit, v»'ill be the more eafy. But he is a rare believer, whofe view of the power of mercy is not darkened by a clear light and deep fenfe of his own great mifery, at lead at fometiibes.

sJ/y, To come for mercy in faith, is to believe the fitnels and fuitablenefs of God's mercy to cur mifery. Here many ftarable wofully. Their quefiion is, '" Am " 1 fit for mercy ?" when it fliouid rather be, *' Is his *' mercy fit for me ^.** And this queftion every fenfible foul can anfwer; the other none in heaven f^- -"^^^^ can anfwer* If any man think him^*-^^ ^^^ ^^'^ mercy,

of all men, that man is moft iinfiL for it, and far the 11 from receiving of it. But every fenfibie foul will fay, *' Though 1 be unfir for, and unworthy of mercy; yet *' mercy is very fir for me. Is there p::trdoning mer-•' cy with God ? who is ir ^o fit for as a guilty vile fm-** ner ? Is there favinj^ mercy with him ? who is it (o ** fir for, as for a loli man, as I am ?" Come ro the throne of gracf for mercy, in faith of this, *< Mercy •* is fie for me exactly, though I be utterly unworthy *' of ir." They that thmk they are fit for mercy, will never get ii, nor indeed can aik ir. But they that think they are needy of it, and that it is fit for them, will !)oih ai]< it and ge*- it.

^dly^ To come to the throne of grace in faith for mercy, is, to believe that there is all good-will in him that fits on this throne to give and (hew mercy. It is implied in the text, Let us come to obtain mercy. But what, if when we come, he will not (hew mercy ? That is aa tmgcdly fuppofition, mifchievous to ourielves, and re-fieding upon God. He hath mercy in abundance to give ; he delights in giving, he never refufed mercy to any that came for it, he hath promifed he never will: and why fhould men harbour fiich a fufpicion, that we may come and not obtain? Benhadad could adventure on a report, that the kings of ifrael were merciful kings; and yet Ahab was one of the word of ihem, I Kings xK. 31. And iliall nor finners come u-pon a more fure report of the mercii-ulaefs of the King on this throR? o^ grace ? It is on this truth of the Lord's goodwill to ftiew mercy that our faith fo readily hahs. M'-jny think they ought not to believe this good-will to Ihew mercy. 1 would have you confider fome indances of Chrift's dealing with finners. John iv. 10. J^fus anjwt)ed and /aid unto ker^ If thcu knewefl the gift of God, and who it Is that faith to thee, (jive me to drink; thou wouldfl haze asked of him^ and ^■^ "tvould have given thee living water. Where we '■"' -^A. i^ To whom thefe words were fpoken

by o°urtord ; to a Ssm^ \ a vile creature, as to

the former courfe of her life; a bliod, ignorant, fot-ti(h fihner, that was guilty of refufing Chrift a cup of water, the greateft fin ftie ever committed in her life. 2. What our Lord faith 10 her: If thou knewejlme, thou wouldejl have asked ; if thou hadjl asked, I would have given thee living water. And before he had done, he made her know him ; made her aflc, and gave her of his living water. But that I mainly obferve from the word of Chrift, u a truth, which few will believe when they hear it, even few believers themfelves will believe it as they ought. That Chrift is more ready to give begging fmners eternal life, than they can be to give Chrift himfelf a cup of cold water. Our Lord faith ir, but men will not believe it. Another of Chrift's words is in Luke xi. 13. If ye then, being evil^ know how to give good gifts unto your children ; how much more zvill your heavenly Father give the Holy Spirit to them that ask him f Chrift makes the compa-rifon favourably, ver. li, 12. of a child's asking ne-ceffaries; will a parent refufe that defire, and give what is hurtful ? But confider our Lord's defign in this faying. It is plainly to encourage to feeking. And the argument he ufeth, is from the greater ]o^Q and readinefe in Gcd to give the beft things, than earthly parents, have to give their children the ne-ceftaries of this life. The preference is not here given to God's greater riches and fulnefs, than that of parents, who may have their children beg of them what they have not to give, as in Lam. iv. 4.; but it is a preference given to God's greater wiilingnefs to give. Now, who believes this, and makes the juft application to his own cafe ? and fays confideutly, " The Lord is much more willing to give me faving " mercy, if I ask it, than I am to give a bit of bread '^ to maintain the life of the neareft and deareft rela-" tion I have in the world ?"

Application. I Ihall only add a few words of application,

-I. There

1. There is no principle of natural religion engra-Teu more deeply on the hearts of men, than there is iiiifery in men, and mercy in God; and that God's aiercy only can relieve men under this mifery. This runs through the whole world in all ages; and will continue as long as fenfe of mifery is in men, and any notions of God arc preferved in the minds of men. x\nd thefe feniiments are not to be defaced. Attempts of atheifts are damnable to themfeWes, but vain efforts againfl the Rock of ages.

2. Notwithftanding of this, God's true mercy in Jefus Chrift is the greatefl riddle, olience, and {Inin-bliag-blcck, to all natural men. God's mercy they like well enough, and would have applied to their own relief under mifery ; but God's only and true mercy in Chrift, they cannot away with. That there is no mercy with God for fmnerSj but what flows thro' the blood of Jefus Chrift; that God's love fiiauld appear in fending his own Son, under the charge of mens lin, and under the fmart and feeling of their raiferies; that as God fliew^s mercy only this way, fo men that would have it, mud only, feek it this way; the world never did, never can, never v/i!i under-iland, nor rehfli it, nor betake therofelves to it^ They would have mercy lo come to them another way ; and fo feck it, and lock for it in vain, and periili by the mifs of it.

3. There is no addrefs made to God, more honourable to God, more acceptable to him, and more becoming a miferable fmner, than an addrels to Go:! for his mercy. It is his glory to be the Sovereign Lord of mercy ; it is his honour to be attended with the addrefics of miferable men ; it is his delight to dif-penfe mercy to the addrciTors. What is more becoming God, than to (hew mercy ? and what can be more fit, than that a miferable fmner Ihould beg his mercy ?

4. There h no provocation more common, than jinful ways of begging God's mercy. I Ihall briefly

in-

indance in a few. Many profane carelefs creatures h?ve this word frequently in their moiuh?, God hemsr-ciful to me; who yet have no more h\X^z^ either of God or of themfelves, of his mercy or of their rnifery, than the ground they go on. This is a grofs taking of God's name in vain. Undue addrelTes to God for mercy, are great provocations. Some beg only outward mercies., Such people would like this text well, if it had been, *' Let us come that we may obtain " gold, and filver, and health, and long life." If prayer was ordained by God for (uch mercie?, the throne of grace'would be crcaded with fupplicants. But you will never ply prayer rightly, till you underhand that there is fomeihing to be got at this throne of grace, that is better in itfelf, more needful forymi^ and that will do you more good, than all that th^ v^orld hath to give. Some beg mercy only when they are under God's affli£ling hand : Pfalm Ixxviii. 54, When he flew fbem, then they fought him. Some beg God's mercy limitedly ; they only beg oue vnercy, atid defire no more. His mercy is of a large extent, and We (liould beg it all. We may beg a particular mercy, according to our prefent felt neceiTuies; yet we muft not make an exception againit any a£l of mercy. We muft tiot beg the mercy of pardon, with a lieart-quarrel agaiuft the mercy of fan<Prificatioii. The Lord be merciful to thy fervant in this things 2 Kings v. i§. was a faulty prsyer, if there was any (incerity in Naa-raan. Tho' we may ask any particular mercy, yet we may lay open our hearts to the whole flood of mercy: Pfalm cxix. 132. Look thou upon me^ and he merciful unto me^ as thou tifejl to do unto thofe that love thy name. So Pfalm cvi. 4, 5. Laftly, Some beg mercy for themfelves, and for their idols in the fame addrefs.. One part of their prayer is for mercy to themfelves,, and another part of it is for mercy to their idols. Is not that a woful, ill-made prayer P and yet how frequently is it done I Idols are fuch things as have a greater, nearer room in the heart, thaa God hath.

What-

Whatever is loved, feared, trufted, and delighted in, more than God, that is an idol, be it the beftor bafcil: thing we cap name, or think on. Thefe idols are of two forts ; lawful, and unlawful. Not that it is lawful to have an idol ; but many make idols of lawful things: fuch things I mean, that in their proper place may be fought, and lawfully ufed ; but are wofully abafed, when put in God's room. Thefe are the mofl: dangerous, becaufe lead perceived idols. Chrif-tian, it is lawful to love thy relations, to pray for wife and children, to beg God's blelTing on thy lawful diligence in thy calling : but watch well, that none of thefe lawful things come in between thy heart and God. If they do, thou wilt fall into this fnare, of begg'uig God's mercy to thyfelF and idols in the fame prayer. Unlawful idols, or idols in unlawful things, are, fms, lulls, and heart-plagues. Woe to him that begs God's mercy to them. We fhould daily beg God's mercy againil them. The more mercy (that is, forbearance) God (heweth to fuch idols, the more wrath, and the lefs mercy, he fheweth to the maa hirafelf. God's mercy cannot be fliewn both to a maa and his idols. The pureft mercy is then (hewn to a man, when the Lord dealeth feverely with his idols. Kill my finful idols^ andfave me, is a fit prayer at the throne of grace j and he is a happy man that gets it an f we red.

5. Sinful addreiTes for God's mercy, are great provocations of his wrath. His mercy is fo facred a name of God, that he will hold no man guiltiefs that laketh it in vain. In this matter the beft contracfl much guilt. All have many fms in their holy things, and in their approaches to the holiefl of all, the throne of grace, and do (land in need of atonement. And we ihould all come to the throne of grace, for mercy to pardon the fms that are in our feeking of mercy. But where then fhall the ungodly and fmner appear? He perifli-cth for want of mercy. He fhould come for it; and

he

he cannot come for mercy, while he is what he is, but he provokes the Lord to more wrath againfi: him. This is one of the ii:extrlcable (Iralrs that every unbeliever is in, that noiliing but foverelgn grace and mercy can bring one out of. Look to hira for this deliverance, and he will Ihew you mercy.

SERMON VIL

He B. iv. 16.

Let us therefore come boldly unto the throne of grace^ that we may obtain mercy ^ and find grace to help in time of need.

THE lad thmg in this verfe is, What is to be had at the throne of grace y and what we fhould come for ? And that is, mercy and grace ; and we need no more. And we (liould come that we may obtain arid find them : and we fhould, in our coming, defign no lefs.

Of the firfl: I began to fpeak lad day, and did open ihefe three things.

1. What is this mercy we fliould come for? It is God's faving mercy in Chrifl, fuitable unto, and for relieving of that mifery that every natural man is pe-rilhing under. Mercy in God, and mifery in man, are relatives; and happy is that perfon that hath them well married and matched together.

2. What is in this phrafe, obtaining of mercy? I told you, that it implied three things, i. That mercy is God's free gift. We only come by ir, becaufe he gives it. 2. That there is a perfonal particular application of this mercy to ihe obtainer of it. 3. That

Vol. L S it

it is given as a pofTeirion; net as a gifc ihat may be recalled and retaken ; but it is given for an evcrlail-jng poffcilion. Whoever is made partaker of God's fpecial faving mercy, it lliall never be taken from hiai, it (liall never walie, nor fpend, nor wear out; but (hall ftaywith him, follow him, and grow up with him to eternity. The burden of that heaven like fong, Pfalm cxxxvi. is fix and twenty times repeated, For his 7nercy endureth for ^ver. How fweetly will it be fung from all the manfions in heaven, ?.nd by all the bleSed dwellers in them! 0 oive thanks to our God; for he is good^ for his mercy endiireth for ever. Can you iearn this Jong / as the word is, R.ev. xiv. 3. Only the redeemed of the Lord c^nfiyfo ; but all they flioulJ fay fo, Pfalm cvii. i, 2, His mercy is moil fweet; a crumb of it will fave a fhrving foul, as Matth. xv. 27. A large meafure of it on eanh, is a heaven. But the eternity of this mercy, is the mercy of ibis mercy. Time-mercies, in regard of this, are no mercies.

3» I fpoke of the defign and end wc flionld have before us in coming to the throne of grace : Come that we may obtain mercy.

That which I would do at this exercife, is to apply^ this truth. And the Lord apply both AxjdiiXnz and application. And,

jp/V/?, 1 would pur this queftion to your confcien-ces, and let them fpeak as in God's light, J^^^^^^^r have ye obtained mercy^ or not f Can you fay v^'ith Paul, But 1 obtained inercy f You mufl have it as well as he, and may know it as really &s he did; though ye receive not fo much, nor know it fo clearly, as (o great a believer as Paul did. See to get your confciences well refolved in this main cafe, that you may be able to give a peremptory anfwer. The importance of this queflion is very obvious. Can a man retire wlch-in, and look up to God, and confider this, '' 1 am a *' miferable fmner in rayfelf, as all are ; nothing but *^ God's fpecial oiercy can relieve me j" and not think

it

it a matter of vaft confcquence ro know whether he hath obiained ihls^ mercy or nor Woe to them that Dever aiT:ed the qncllion ; and they are but ia a ibrry cafe that cannot anfwer it.

1 would propofe a few things to Inforce the duty of trying yourfetves in this matter.

1. It is mercy you have been feeking. If ever you made any falhion of prayer, furely it was raercy you fought. Mod of you, if not all, pray at l:,-a{l fome-times. Now, whenever you pray, unlefs you be wo-fully forniai and flu^})id5 your confciences mud tell you, it is mercy you feek. Have you long and often begged God's mercy ? and will ye never inquire whether or not you have got it ? None aik in earned, but they will try how they fpeed. There is no furerand plainer argument of trifling in prayer, than when mea are carelcfs what they get by prayer. We would be called of the gemraticn cf them that feek God* s face: and (hall we not inquire if we have found hiin ? Our Lord bids us ask, that we may receive ; and fhall we ask, and not think of receiving? nor try \i we have received P

2. A great many round you have obiained mercy; therefore it becomes you to enquire, whether you have obtained it. if the mercy oi" God were fo very rarely difpenfed, that none, if any, in an age, did partake of it, this neglc£f would be a iirde more excufable. But •when mercy falls round about thee; when one on thy right hand obtains mercy, and anoth» on thy left hand obtains mercy ; when this mercy falls on {o^\Z of the family ihou lived in, on fome of the congregation thou beared in ; when this mercy falls on one that hath the fame natural parents that thou had : will none of thefe tilings make you ask, Have I alfo ob' tained mercy? We find our Lord aggravating the mi-fery of the damned, by their feeing of the blclT^dnefs of the faved, Luke xiii. 28. There fhall be iveepwg and gnajhtng of^teeth, when ye fhall fee Abraham^ and ifaaCi and Jacob^ and ail the prophds^ in the kingdom

S 2 of

of God, and you your/elves thrujl out. A raofl: dreadful paiTage I Chrift is telling men that were to be excluded from heaven, what they would think, fay, and do, in that difmal cafe. Prevent this mifery in time, by inquiring whether you have obtained mercy : and do fo the rather, that ye may fee others partaking of this mercy* Wiien you fee the faving mercy of God fought and obtained by others, it Ihould provoke you greatly ; not to envy them their fhare, but to defire a Ihare of your own; for there is enough, and to fparc. And the Lcrd doth (liew mercy to fome on purpofe, that he may encourage others to come, and ask, and obtam. So Paul tells wherefore he got his mercy : i Tim. i. 16. Howbeit^ for this taufe I obtained mercy^ that in mefirfi fot the chief) Jefus Chrifl might jhexu forth all long-fuff'ering^ for a pattern to them ivhich fhould hereafter believe on him to life everlafting^ There were other ends Chrift had in fhewing mercy to Paul. The Lord (hewed him mercy, that be might be faved eternally ; he (liewed him mercy, that he might be an able minifler of the nezu teflament, 2 Cor. iii. 6. and a fUccefsfal apoiUe, i Cor. xv. 10.; and the church of- Chrift hath good caufe now, for many ages, to blefs our Lord Jefus for that rich mercy which that chofen veiTel obtained, and was filled with. But the apoftle, in that place, takes notice of another de-fign of Chrift's in his mercy to him ; and that was, to fet up Paul as a pattern and copy of the freedom, riches, and power of faving mercy. And Chrift can, vhen he will, write another copy, like Paul; and fomewhat like it he doih in all that he calls favingly, Eph. ii. 4. Take in this argument, " Many obtaia ** mercy ; and why not 1 ? None defcrve ir; yet ma-** ny have ir. None deferve it lefs, and need it more *' than 1; why then not I ?" If you fee the Lord fhewing mercy to others, and you care not for mercy to yourfelvesj how can you expe£t it, or think you have got it ^

3. In-

3. Inquire whether you have received God's fav-iDg mercy ; bccaufe this mercy is brought fo near you, that it mult either be received or refuted. There is no midfl:. No man doth neither, no man doth both. Ail that have the offer of God's faving mercy in the gofpel, do and muft neceffarily either receive or re-je6t it. This (liould make people inquire the more narrowly, whether they have obtained mercy. If ye have not obtained it, ye have refufed it: Adls xiii. 46. It was necejfary that the word of God fI:ould Jirfl have beenfpoken to you : but feeing ye put it from you^ and judge yourfelves unworthy of everlafling life, lo, we turn to the Gentiles, This lad is a Orange phrafe. I am perfiiaded in the Lord, that no man (hall ever get everlafling life, that thinks himfelf worthy of it. It is always tajbe fought by us, always given by the Lord, and always taken by the receivers of it, as an alms of grace for Chrift's fake. Nothing furely was farther from Paul's mind, than to have thefe foolifli Jews to count themfelves deferving of eternal life \ or that, on the account either of their privileges or works, they did or could deferve falvation at the hand of God. But all the apoltle meant, was this. " Ever-*' lafting life is brought near to you in this word of ** the gofpel: you put the word from you; thereby *' you declare, you are unwilling to receive everlafl-" ing life, and God counts you unworthy of the of-" fer of it; and we will carry u to others ;'* as he tells other unbelieving Jews at Rome, Aifls xxviii. 28. Be it known to you ^ that the falvation of God is fent unto the Gentiles, and that they will hear it.

Now, for refolving of this queftion. Whether yoa have obtained fpecial faving mercy, or not? this feeras eafily determinable. There is fo great a dliFerence betwixt that ftate of fm and mifery that mercy finds men in when it firft vifits them, and that flate that mercy brings them to, that we are apt to think the change may be eafily known. See EphJi. i.-—18. Yet there are fo many things that obf\ru6l, both them

that

j^t Sermons concernhtg Serm. Vil,

that have obtained mercy, from owning ir, and them ihai have not obtained it, from acknowledging their want of it, (of which 1 (hall not now fpeak), that fcarching is needful. And for your help in that work, I offer ihefe few phin marks.

K A high value of fpecial faving mercy above common mercy, is a good fign of one that hath obtained faving mercy. Tliere is a fpecial mercy of God, and there is a common mercy. Special mercy is faving; it comes from the heart and love of God, Eph. ii. 4. and is treafured up for, and laid out only upon his chofen. It is the favour he bears to his people^ Pfal. cvi. 4. Common m'ercies are thrown about with a large and indifferent hand : He maketb his^un to rife on the evil and on the good^ and fendeth rain^n the jufi and m the unjufl^ Matih. v. 45. Now, \hefe two forts of mercies are as far different, as xieaven and earth. The excellency of the one is far beyond that of the other, though we be unworthy of either. I am lefs than the leafl of all thy ?Hercies, faid a great faint. Gen. xxxii. 10 ; and fo (houid all fay. But few do perceive this great difference; and many give the preference to common outward mercy. Who but a Chrif-tiandoih count it a greater mercy tohaveiheconfcience fprinkled with the blood of Jefus, than to have a large and profpf rous eilate in the world ? that the light of God's couDtenance, and an hour fpenc in his courts, (when the King's prefence is in them), is better than all the enjoyments of this world ? Mofes was a man that obtained lingular mercy from the Lord. It appeared in this, that he efleemed the reproach of Chrijl greater riches than the treafures in ^gypt^ Htb. xi. 26. He had excellent balances and true weights. He put in the one fcale, Egypt's honours, trealures, and plea-fures, (and how weighty are fuch things in the worlJ-ling's balances!); and in the other, the reproach of Cbrij}^ and afflidion vnth the people of God. His judgment on this weighing, is. That this reproach, be-eaufc of Cbriirs concern in it j and this afiliflion, be-

caufe

Serm. VII. the Throne of Grace, 14

caufe it is of and with. God's people, is belter'tlian the other things. The true tcfl of mens fpiritsis jult-\y taken from their fettled inward apprehenfion bl the worth and value of fpiritual faving n?ercy, abpys all outward mercy. Pfal. iv. 6, 7. There be many that fay^ Who will Jhew us any good ^ Mo ft men are for a-, ny good, they know not well what, and from any ):and that can (how it, and give it. But David knew what good he wobid have, and who could (how ir, Lordi lift thcu up the light of thy countenance upon us^ Why is be lo earned for this; bleffing ? Thou haflput gladnefs in my hearty (carnal men feek gladnefs, and make it, and take it to therafelves, as well as ihey can; but gladnefs of God's putting in their hearty they know not), 7nore than in the time that their com and their wine increafed. David do:h not here compare, though he dorh difcover, the hoiinefs of his heart, with the earthlincfs of that of others j he compares na£^ the tendernefs of his converfatio'n with theirs: but he compares the joy God gave him by the light of tits.^ countenance, not with the joy he had, but with thai: the ungodly have, in their fenfual fatisfaclions. Try yonrfelves by this. Where is your edeem lodged ? What fort of things are they that reliOi with your fpi-rits ? Common outward merciescarry away the hearts of the moil part of men, and this ihev/s that few men have obtained fpecial mercy.

2. He that hath obtained fpecial mercy, hath a love to it, and to the giver of it, and to the way God gives ir, and in which he receives it. He that is a lover of God's mercy in Chrifl, is an obtainer of it. A natu-. rai man may have a liking of God's mercy in general: but mercy as from God through Jefus Chriil,. mercy (hown on the account of a full iatisfadlion made to juftice in and by his blood, mercy given freely to glorious ends and pu'^pofes, every natural man feeth no glory, no goodnefs, no beauty, in it. But every obtainer of it doth admire every thing in it. *^ tt is

<frich'

** rich mercy, faith he ; it flows from ablelTed foun-•* tain, Uzt love: runs in a blelTed channel, the re-" dempiion of Jefus; comes to me in a well-ordered " covenant; and was (hown me for his praife in my " faivauon from fin and mifery."

3. An obtainer of mercy, is a daily beggar for more mercy. Whenever God's fpecial mercy is tafted, hunger and third after more is raifed. No fooner did Paul obtain mercy, but behold^ he prays^ A£ls.ix. i [♦ There is more of mercy yet to be had. Mercy quick-, ens the foul's defires, and enlargeth them. The gre"at-efl receivers are the greatefl: beggars: i Pet. ii. 2, g. Deftre the fincere milk of the wordy that ye may grow thereby ; if Jo be ye have tafled that the Lord is gr a* cious. This mark is plain, and will never fail. They that drive not a trade of prayer for fpecial mercy, have not yet obtained it.

4, An obtainer of mercy from the Lord, is a (hewer of mercy to others. He is a merciful man to others,^ Matih. v. 7.: Col. iii. 12, 13. Fut on therefore {as the elect of Gody holy and beloved) bowels of merciesy kindnefsy Sec. ; forbearing one another ^ and forgiving one another ; even as Chrifl forgave you : and Eph. iv. 3 2. Fcrgivif2g one another, even as Gody for Chrift^s

fakey hath forgiven you. How unbecoming is it, that fuch (hould have bowels of brafs, on whom God's boWels of mercy have been poured out ? This is a mark that will never fail, but in a high fit of temptation. All that have obtained God's mercy, will be difpofed to fliew their mercy. Forgiving one another^ is an eafy thing; it cofls noihing but to think a kind thought: yet how hard is this to many, through the power of corruption P There are fome a6fs of mercy, as bounty and charity, that poor Chriftians have no ability for. But the principle a£t of mercy is in every Chriftian's power ; and that is mercy to mens fouls. We cannot give them that mercy we have obtained ; but we can, and fliould wifli the like to them. Never did a man obtain mercy from the Lord for himfelf,

bu;

but he wiftieth that others fliculd partake of it alfo. The wora^n t)f Samaria, John If. (of whofe conver-fion we have the largeft accouut of any convert in the Bible), as foon as ilie obtained mercy, (die forgot what fhe came to the well for, (he had got fomewhat better ihan the water of Jacob's well; (he met with Jacob's God, and had got Jacob's bleinng'^, ilie goes.10 the city, and turns a fort of a preacher to them: Come^ fee a man that told 7ne all things that ever I did:' is not this the Cbrijl f ver. 29. She obtained mercy, and would have all the city come, and get mercy alfo. And a great many came, and obtained mercy. Chrift caught that woman by his grace, and made her as a baic to catch many more. No believer can deny his fenfe of fuch a frame as this. There are fome perfons thoa dod: love, and (liouldft love : thou prayed for them. What doft thou mainly aik ior wife, children, brothers, filters, and all or any thou lovefl heartily ? Is it not, O that they might jhare in God's faying mercy ? If thou afk it for others as the greateft mercy, thou thyfelf art an obtainer of mercy. Paul obtained mercy. He loved his countrymen the Jews dearl^^ cind on good grounds, Rom. ix. i.—-5. What praya he for them ? Rom. x. i. My heart'^s deftre andfrayer to God for Ifrael is^ that they might be faved. AH right prayer (hould be the heart's defire. Salvaiioa is the bed thing we can pray for to ourfelves, or to them we love. And no man can heartily pray for falvation to others, who hath not got it himfelf.

Secondly, I would now direct fome words to them that have obtained mercy, and know it. BlelTed be the Lord, that there are not a few in the World, not a few in this city, and, I hope, not a few in this meeting, that have obtained mercy of the Lord, and know it alfo ; who can remember when their roifery was great; and when the mercy ofthe Lord made a vide to them; and what great things it brought to them, and wrought in them.

Vol. 1. T i, Let

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1/^6 Sermons concerntng Serm.TIL

u Let fach be very fhankful for fpecial faving mercy. Praife is a great debt, as well as a great blef-fing. Let none take this as an ordinary duiy ; but let all Chriflians know, ihat tlie main point of the life and practice of Chriftianity lies in the performance of ir, I Pet. ii. 9. Praife ihculd rife according to the worth of what we praife for. Greaieft favours calf for highefl praifes; and fpecial mercy from the Lord is the higheil favour. It is a good ciillon], and a duty alfo, that people, when ihey receive th^iir daily bread from God, do give him thanks for it, as well as beg his bleliing on it. Pray then, bow do yoa think the Lord will take unthankfo-nefs for his fpecial mercy ? How many hath the Lord to give in this charge againft ? " I never gave thee a night's reft> '' but thou gave mc thanks for it in the morning ; but " I have by ray mercy raifed thee up.to newnefs of *' life, and I was never thanked for it. I never fed *' thy body, but thou blell'ed me for my bounty; bat " I have given thee nry Son for the bread of thy foul, " but no praife for this gift. When thou waft near *'^eath, I did in mercy teflore thee, and was praifed ** for it; but fpecial mercy hatli delivered thy foul " from eteri'al deft ruction, but when did ft thou praifs ** for that ?'■' Have a care this charge be not given againft you. Live to his praife, and let praife be the main worl': of your lifie.

a. Vv'^a'.ic te^ndtrrly under God's fpecial mercy. The ore fi'CciHi the niercy be, the more carefully it (hould b improved. CvDd*3 faving n-\trcj is a load, a burden ; noi i;iJ'^i'd hard to be borpe, but it is hard to bear ir aright: a bardeo that will i^ot break the back, bni: V ill w;;:^^a iieavy on th>;; ftiouldrrs of the bearers; :^x)d. iwzh as -.;ro uii-Vr it> sre in no fmall dairger of flnTiibiiijg: L'ii. xxxriii* 15. What /hall I fay? he hath bofhf^LTt un^a tiu^ and hhnfclf hath done it: I Jhall go jojtjj all ?:-y years m the bittcrnefs of my foul, And rl];u there \7.»i ipeci^l mercy in his eye, fee ver. i7. 'Ji'.^rf^M in h ve tg liiy faul ddivered it from the

fa

pit of corruption ; for thou hafl cafl all my fins behind thy back. Here is a right fenfe of mercy, and a good refolutioQ about the guiding of it: *' 1 will walk foft-" ly all the years (fifteen oi them) that God hath ad-** ded to my life." But when performance was there ? 2 Chron. XKxii. 25. But Hezekiah rendered not again according to the benefit done unto him : for hii heart was lifted up,

3. Obtainers of mercy fiiould aik grace to guide mercy ; and alk it the more earnelily and confidently, becaufe they have obtained mercy. Be not difcou-raged in aiking more mercy, becaufe you have made fo poor improvements of what you have receivedc Every mercy lays us under an obligation for more fer-vice; and grace to enable for thatfervice mufl be giv-€n, and therefore fhould be aiked. We need mercy, God gives it; V/hen w^ get it, we (liouId guide it well; and in order to that, we muft beg more; new mercy to enable us to guide the old. No mercy from the Lord but it may be ill guided, but the iaft, eter-' nal I'ife^ Jude ver. 2 i. A Chriftian is not out of all d^-^er of abufing any mercy of the Lord, tiii he recede ^ perfeOing mercy in heaven.

Thirdly, To them that have not obtained mercy, or at lesift do not know that they have, only four things I would fay to fuch. Afic mercy, receive laercy, plead mercy, hope in his mercy.

I. Aik mercy. The Lord hath two defigns in offering and difpenfmg his mercy to men : to be honoured by the prayers of them that want it; and to be glorified by the praifes of them that get it. This duty of aiking mercy, is frequently commanded by the Lord, commonly pra6lifed by his people, and never in vain, i. Afk mercy like itfelf. Aik fome way according to your need, and its worth. If our begging bore any tolerable propordon to the great bkfiing of God's faving mercy, what mighty praying would there be ? Let not mercy be fought as a fmall thing. It is ^he oae thing needful, and it is the one thing we

T 2 iliouM

fhould feek of the Lord. God's mercy, faving mercy, free mercy, mercy great, vaPJy above all our mifery ; O how would it be afked, if alked like itfelf! 2. Aik mercy at the right door. There is Dot a crumb of faving mercy that comes to any periftiing fmner, but by Jefus Chrift. There is do corn in E-gypr, bur what comes through this Jofeph's.hand. He is a mad beggar of mercy that forgets Chrift. 3. Afl< mercy in God's time. He that commands us to ajk, and tells us at what door to beg, and promifeth to give, tells us alfo when we (hould alk. Men have their times; as in great diflrefs, when dying, and at judgmenr. Beware of purring off afking, till God's time of giving be paft. It is an awful word of Chriff, Luke xiii, 25. When once the rfiafler of the houfe is rif-en up, and h^th Jhut to the door, and ye begin to (land without, and to knock at the door, faying, &c. There are two fad beginnings here. Beginning to /land with' out when the door is fhut; fuch will eternally (land withpnt. Beginning to knock at the door ; fuch as begin ro kaock at God's (hut door, will never get in. There is no good anfwer to be given by God to fuch for eternity. Is not ihat a very unhappy beginning ? So our Lord tells us in the parable of the ten virgins, Matth. XXV. 10. The fooliili came when the door was fhut. They were foolilh that they came no fooner ; and miferable that they came too late. 1 believe the damned will fee more of the bleflednefs of the faved, than the faved will fee of the mifery of the damned. Chrift exprefsly aggravates the mifery of the damned, by what they Ihall fee of the blifs of the faved, Luke xiii. 28. But all we fee-in the v/ord that the faved ihall fee or hear of the mifery of the damned, is their refurre<ftion 10 damnation, John v. 29. (which is a moft miferable one ; better were it for them to have their bodies lie eternally in the grave, than to be raifed for damnation), their fentence of condem-Dation, and their vain pleas and pleadings for mercy. But O that icen would come in sit God's time.

and cry for mercy, as they will do out of time! How much better would it be for them ! God's time *is noWy to-dayy the frefent time: 2 Cor. vi. 2. Now is the accepted time^ now is the day cf fa hat ion. If men refufe God's mercy in his time, he will deny his mercy when fought in their lime, and oat of his. Ifa. XXX. 18. He waits to be gracious^ and willing to be exalted inhabing viercy. Nocwithfianding all the mercy with the Lord, all the mercy that is offered in the promife, the Lord never promifed a finner his mercy lo-morrow. If you will beg his mercy to day, yoa may have it, and it (liall endure for ever. But God nevcl* gave an allowance and liberty to any man, to fpend one day or hour in confuking whether he (liould beg God's mercy or not. David had indeed a fad choice of judgments laid before him, 2 Sara. xxiv. 13. and is bid by the Prophet, Advife now, and fee what anfwer Ifhall return to him that fent me. But for a perifliing finner, that hath an offer of God's mercy in Jefus Chrift, there is no delay allowed, but only he is bid ask it prefently,

2. Receive God's mercy. Receiving is eafier than asking. Asking requires fome pains ; receiving is bu^ a confent of the heart to take w^bat is offered. Ask^ iDg fuppofeth a great and needful bleffing, that he that wants it would fain have; and therefore he begs jr.- Receiving implies, that this great bleffing is in his offer fully and freely ; and therefore he muft accept it. Here is the (late of things betwixt God and men in the gofpel. The Lord brings his mercy near to them, offers it to them, bids them take and receive it; but many will not. God offers quarter to rebefs in arm<; againil him ; but they ffand upon their fword, and will not take quarter. Minifters work is, to in-treat and befeech in Chrift's (lead, 2 Cor. v. 20. God only can perfuade and prevail with men, Mercy comes prepared and ready for men. It is prepared in the purchafe of Chrift j it is prepared in the well-order-cd covenant j and as prepared and readyj it is tendered

dered freely to finners : All things are ready^ come to the marriage^ Mati'i. xxii. 4. All things are ready. Ood himfelf is ready to give mercy. Chrid is ready; he is /lain for us : let us come and keep the feaj}^ 1 Cor. V. 7, 8. The Holy Spirit is ready iofeal you to the day of redemption^ if you will accept of God's mercy in the Redeemer. Heaven is ready, the way is plain, and all hindrances of law and jaltlce removed, Heb. X. 19, 20. The city of refuge is ready ; and its gates are open continually, to receive and give entrance to ail that flee for fafety, Heb, vi. 18. Alas! all things are ready ; bu: men are not willing. There is not a moment's time needed to ripen God's mercy for men. No periftiing fianer, that feeth his need of God's mercy, and is willing to receive it, needs ftay a moment, lill mercy be ready for him, or he more ready for it: Piom. X. 6, 7, 8. The rtghteoufnefs which is of faith^ fpeaketh on this wife^ (How very few have ears to hear fuch a fpeaker, and fuch a fpeech ?), Say not in thine hearty Who fhall afcend into heaven f (that is to bring Chrifl down from above) : Or who J/jall defend into the deep f f that is to bring up Chrifi ag^ain from th^ dead) (Chrill: is come down already from heaven, and is gone back again to heaven). But what faith it f The word is nigh th:e^ even in thy mouthy and in thy heart: that is the word of faith which we preach. Mercy and falvatlon for lofl Tinners is prepared by Chrill's coming down, and going up again; and he hath lodged the power and virtue of his undertaking in the gofpel. Suck at that well with faith, and thy fcul {hall be faved : there thou wik find Chrifl, and all his fulnefs. There was never fuch a treaty made io ihe world. We can fetch no {Irailiiude fully like this amongft men. Thus the Lord pleads with meti in the gofpel. *' You are already undone with fm and mi-*-' fery lying on you, and you are every hour finking ** into greater ; let but my mercy in my Son enter in, " and it will cure all that is pad and prefent, and pre-^'* Feat all the mifery that is coming oji you." And

"Will

will not miferable fiDners receive God's mercy i* Are you afraid of faving mercy ? will it hurt you ? wby do ye not give it entrance ? It is one of the greateft deitionftrations what monfters fin hath made men, that they are unwilling to be faved by free mercy in Jefus Chriff. Open a door for God^s mercy, by a tree receiving of it; or elfe you will find the door of his mercy (hut againft you, when you need it moft. Your giving way to his mercy, is your receiving of it» Say with the heart, " Let God's mercy enter in upon ** me, and fave me its own way." A yielding, and giving, and putting of a loft foul into the hand of Chrift, is the nature of faving faith in him. Will ye not truft in his mercy ? Is it not able to hst you I # Your want of a fenfe of your need of his mercy, -. is a giving the lye to all the thrcatenings and curfe of the law ; your doubting of the ability of his mercy to fave you, is to gwt the lye.to all the faithfulnefs and truth of God declared and fworn in the gofpel.

3. Plead mercy. When you beg it, ufe no other plea for mercy, but inercy. When you beg niercy^ you mufl: beg mercy only for mercy's fake. That that moves God to iliew mercy, miift be our argument in pleading for mercy. Wherefore doth God (hew mercy? Becaufe he will flie^ mercy, and delights in ity Micah vii. 18. And therefore ihould we plead i|» Mercy in his heart, is the only fpring of mercy froih his hand, David, who knew God's mercy well, had rafted of it often, and needed it greatly, when fallen into a foul pit, thus pleads for mercy ; PfaL li. i. Have 7nercy upon me, 0 Gsd^ according to thy loving kindnefs z according unto the multitude of thy tender mercies blot out my tranfgrejjtons. Have a care of making any 0-iher plea for mercy from the Lord, but that of mercy with him. And ftick to this plea, and it will prevaiL If the Lord for trying of your faith, or Satan for Ihakiog-it, ftiould fiy. How dare fuch a vile Tinner as thou art, beg fo great a gift as faving mercy, from fo holy a God i the poor pleader hath a ready an-

fwer I

fwer : " I want mercy as much as my foul is worth. « In vain do I feek it of any creature ; nothing but " his mercy can fave ni«. I beg mercy only for mer-« cy's fake : I-bring omhing but a ftarving foul, and *« an empty hand. I beg his mercy as an alms, which ** will eternally enrich the receiver, and not impo-*« veriih the giver* What can fuch as 1 beg of fuch " a God as he is, but mercy ? His name is Mercy^ ray *' name is Mifery, I would have my mifery relieved *« by his mercy, and his m.ercy glorified in my relief."

4. Hope in his mercy ; Pfal. cxlvii. i k The Lord taketh pleafdre in them that fear him, in thofe that hope in his mercy, Pfal. cxxx. 7. Let Tfrael hope in the Lord I for with the Lord there is mercy. It is from the devil, for whom there is no mercy, that any of the mofl miferable out of hell are tempted to think there is no mercy with God for them. He envies men God's mercy. He doth not only tempt to fm, but alfo to fecurity in it, till the day of mercy be pafL If God awaken a finner to fee his need of mercy in lime, Satan tempts him to think that it is out of time. In fuch temptations he a<fl:s mod like himfelf, a reprobate damned fpirit ; and in managing of them he hath great advantages, from his own craft and malice, and mens juft deferving of wrath. Look on all fuch thoughts as from that adverfary, and treat them accordingly. When you beg mercy, look for it: expert to obtain it, when you would lay hold on it. The Lord will never keep back his faving mercy from a fmner that would have it as his life. When you plead for mercy, for mercy's fake, hope, to prevail;. and that will help you to plead better.

So much for this exhortation. Will ye ^o home and do fo ^ Will you (ludy more your mifery, and the greatnefs of his mercy; and aik and plead for it more carneftly ^. There is never better fruit of preaching, than when the hearers are fent away hungering and thirfting after the Lord's mercy,

SERMON

SERMON VIII.

He B. iv. 16.

Let us therefore come boldly unto the throne of grace ^ that we may obtain mercy ^ and find grace to help in time of need,

T HAVE fpoke to tl^e finl: of the blefTines to be -^ got at the throne of grace which we fhould come for, obtaining of mercy. The frcoiid is, '1 be finding cf grace to help in time of need, This expreirion5y?-*jc/-ing of grace f is probably bov rowed from the old tef-tameflt, wherein the bellowing of favour is ufually fo exprelTsd. We fiad it in mens pleadings v/ich one another. So Jacob to EfiU, Gea. xxxii. 5. and xxxiii. 8. Thefi are to find grace in the firht of my lord. And he pleads upon it, ver. 10. If I have found grace in thy fght^ then receive my prefent at ?ny hand: .for therefore I have feen thy face^ as though Ihadfeen the face cf God; and thou waft pleafed with jne, Jacob had leen God's face that morning, and had found grace in his fight, and he remembers it when he finds grace in the fight of his angry brother. So we find the phrafe ufed in deafmg with God, by Mofes, Exodus xxxiii. 12, 13. Tet thou haflfaid^ I know thee by name, and thou haft found grace in my fight. Now thereforey I pray thee^ if I have found grace in thy ftoht^ fhew me now thy way^ that I may know thee, that I may find grace in thy fight.

The firiii: thing I would remark here, is, the con-DC^lion betwixt thefe two bleffings and er-ands, qb^ taining of mercy^ and finding of grace, Mercy and grace are joined together by God, and are not to be put afunder by maa. Many would feparaie them. ^ Vol. /. U They

They woald be content to obtain mercy ; but they care BOt fo much for his grace. But fuch are only profane ignorant perfons, that know neither God nor them-felve?, nor his mercy, nor his grace. The Lord will not give mercy without grace, nor grace without mercy. All that receive either, receive both; and all that would have either, rauH: ask both ; and none cm ask either aright, but he that asks both.

This grace we are called to come to the throne of grace for the finding of, is fpecified from it^ great advantage and ofefninef?. It is grace to help in time of need. The words in the original ^v^, grace for fea-fonable opportune help. It is the nature ol this grace, that it is helpful. Its helpfulnefs mainly appears in a time of need. A time of need will come : this grace is to ht. asked before that time come ; it is to be waited upon till ibe time of heed come, and ufed when ii comeso

The truth to be fpoke to, is this plain one :

D o c T. That all that hear of God^s offer of grace^ fhould corns to God to ask ity to get ity to find it.

Men fhould come to God's throne of grace, for grace for therafelves. They (hould come to God in Chrift j:efus, for the grace of God in and- by Chrifl: Jefus. This is a truth fo bright in its own evidence, that there is no need to confirm it. What hath been faidof coming to obtain mercy, is equally binding unto coming to find grace.

Two things, then, I would fpeak unto at this time.

1. What is this grace we are called to come to the throne of grace for.

2. What finding of grace is ; what fpecialty is there in this expreffion r* It is certain, never did a man find grace, before grace found him. Grace is always the firil finder : but the fenfe of it, and our knowledge of our having found it, follows after.

I. What

I. What is this grace we ore to come to the throne cf grace for finding of? We have need to knov/ ibis di(tin6lly. The reafon why many are fo confufed, and dark, and barren in their prayers, is, becaufe they knpw not- what is to be got by prayer. If wc had a clear knowledge of the full extent of this grace ihac is to be difpenfed at this throne of grace, weihould quickly know what to ask, and Had matter for asking continually.

This grace cfGody that we are mvited to come to the throne of grace for finding of, comes under three different confiderations. i. As it is in the fountain from whence it flows. 2. As it is in the channel ia which it runs. 3. As it is in the ¥eirels that do re-cciv ^ it.

I. Grace considered as in the fountain from whence

it flow?, is grace in God The fcripttares take notice

of the fpecial intereft that each of the three bieffed

perfons of the godhead have in the difpenfing of grace.

We find the Father called the God of ail grace^ i Pet.

V. !o.; and d:iere Chrift is alfo named, and the Holy

Ghoft implied. The Father^ the God of all grace, is

the caller ; he<:a]1eth us to his eternal glory by Chrifl:

Jefus; we are fitted for the pofieifion of it by the

grace of the Holy Ghoff. Our Lord Jefus Chrift is oft

fpoke of as the fountain of grace, John i. 14. Full (f

grace and truth ; and that we might know that this

fountain-fulnefs in him is for communication, ver, 16^

And out of his fulnefs have all we received^ and grace

for grace. The Holy Ghoft is called the Spirit ofgrace^

Heb. X. 29. ; cf grace andJupplication^Xcch, xii. 10.;

vffaith, 2 Cor. iv. 13. When we come to the throne

of grace, for grace in this confideraiioQ, we come for

the manifedation and communication of grace from

the fountain, according to his will and our need, for

the carrying on of our falvation to the praife of his

grace. It is to be obferved in that apoftolic wiih,

which by a good cuftom is made the concluding blef-

iiag in Chrlfti^n affegoblies, 2 Cpr, xiii. 14. The grace

U 2 f

cf the Lord J ejus Cbr'ift^ and the love ofGod^ and the com?nun:cn of the Holy Ghoj?, be with you all. Amen, that there is grace in the Father's love, and grace in the commuDicn cf the Holy Qhoil, as well as there is love and coiiimunion in the grace of our Lord Je-fus. For grace is in ali divine favou;, and in all its fruits, Ireely beftowcd on the undeferving fons of men.

2. Grace may be confidered as it is in the channel in which it runs, in the way and means of its conveyance, ufually called the means of grace. And this is the gofpel. It is true, that this form of fpeech, 7nea?2s cf grace^ is not a fcriptural phrafe, though it be ufual v;ith us. But by it we noean nothing, but fuch means •as are hallowed by divine in{litutioD,and backed with a gracious promife of beftowing grace on the right ufers thereof. The main of which means, is the gof» pel itfelf, called by Paul, in A^h xx. 24. the gojpelof the grace of God, and ver. 32. the word of his grace. And in Tit. ii. 11. the gofpel is called (imply, the grace of God. If you take away the do(ftrine of free grace, you take away the gofpel. It is but an empty (Iiadow, a falfe name, to call that do^v'mtgofptl, that is not the ivord cf his grace. The grace of God in the means is univerfally offered to all that hear the gofpel ; but the bleilingitfelt isfovereignly difpenfed,like grace There is ground fufHclent in the promife for faith in waiting on the Lord in the ufe of his appoiucments : but yet the Lord never ufed any outward mean that was always effe^lual to all them that had ir. The greatelt of any outward means that ever men were under, was the perfonai m.iiiiRry of Chrid; yet all his hearers did not believe, yea, but a few did, John vi. 26, &c. What a heavenly difcouife doth Chrill deliver 1 but what was the effe<^ of it ? ver. 66 Erom that time many of his difcifles iveni hack, and walked no more with him. The Lord hath wifely ordered it thus, that the ip,eans (the chanuel his grace runs ip) are at fome

times

Serm. VIII. the Throne of Grace, J57

times, and to fome perfons, filled with his grace ; and at other limes are but empty pipes, that the means themfelves aiay not be doted on, and that the fountaia may ftill be depended on. When, then, we come to the throne of grace, for grace as in the means, we come begging, that the Lord, who hath appointed the means, and keeps the blefling of them in his own "hand, would fill the means with his grace, and fill our fouls with the communication of that grace, in our ufe of thefe means.

3« Grace is confidered as it is in the veilels that receive ir, in men that partake of it. And here it will be needful to diltinguilh. The grace of God as received, comes under a very notable diftin^tion, of common grace^ zndi favinggrace^ or fpeciaU Somewhat hath been hinted of the fame diftinction, betwixt common and fpecialfaving mercy. But of this diftin^ion, as to grace received, i would fpeak more fully.

Firfl^ Common grace nio z-^W^d.^ not becaufe it is ordinary and ufual, (for in bad times it is rare enough), but becaufe it is not faving. It is mod likely, that ia fuch happy times (which v;e cannot now boalt of, bun only hope for) when faving grace is bellowed on many, common grace is difpenfed more frequently alfo. 1 hat there is fuch a thing as common grace, is as certain, as it is that there is fuch a creature (if I may io call him) as a hypocrite in the church, or in the world. For an hypocrite is nothing elfe but an unrenewed fmner, painted over widi more or iefs common grace. And to men that fee the outfide of others only, he may appear like a true Chriftian.

I would give fome particular indances of this com^ mon grace.

I. There is a common enlightening grace, a common illumination, Heb. vi. 4. and x. 26. The apof-tie fuppofeth, that there is an enlightening^ and a receiving a knowledge of the truths that may be where a fatal apoftafy may follow. The Lord may give the light of his word J and, in and by that light, m-\^'

da It

dart io forae clear beams of gofpel-truth on fuch that are led no farther. It is far from being true, that all knowing heads have found hearts. Tbeie may be, and often is, much clear light in the mind about points of faving truth, when there is no fenfe, no favour, no faith in the heart. Atfts xxvi. we find Paul fpeak-jng in the rcofl noble affembly that it is like he ever fpoke in; a King and a C)neen, and a Roman Governor greater than both. In this auguft afTembly, Paul, though a prifoner in bonds, remembers his being an apoftle, and preacheth Chrift, and takes Chrift's grace in converting him, for his text: ver. 24. When he is thus /peaking^ Feflus /aid with a loud voice^ Paul^' thou art beftde thyfelf: much learning doth make thee mad. At the fame time, ver. 28. Agrippa /aid unto Paul, AbnoJ} thou perfuadefl me to he a Chrijlian. This was a great deal better than Feflus's word, yet a poor word in itfeU. It fpoke fome glancing of ineffectual light on his mind. An almoft Chriftian, and no more, is but a finner almoft faved, and no more j or one that is no Ghrillian, and never faved at all.

2, There is coramon awakening grace. The Lord fometimes alarms the confciences of the ungodly, and may raife a great fcnfe of fin in fach as are never forgiven; and fears of heJ, yea, a foretafte of hell, in fome that never efcape it. / have finned, faith Pharoh; / have finned^ faith Saul : / have ftnned (faiih Judas), in betraying imioccnt blood. Alas, poor wretch 1 it had been better to have confeiTed his fm againft his mafter, to his niafter, than to his murderers. Felix trembled when Paul preached. It was grace ia God to come fo near to hira, and great power was put forth. What elfe could make fuch a great prince as Felix was, to tremble at the words of a poor prifoner (landing before him in his chains ? A-wakening grace is but common grace. The ]a^v ♦ivounds maay a confcience that the gofpel doth not bscil J becaufc not applied tOo No wound can the

law

law make, which the gofpel cannot heal. Boaft not of your wounds by the law, unlefs you can teil bow you were healed. There is no cure for a confcieuce wounded by fin and by the law, tut the bbod of Te-lus (hed for fin. Did ye come to it ? Heb. xii, 24. Did he apply it to you ? Were you cured of your wounds before ye went to him, and before he came to you i Woful is ihat cure, and worfe than the wound. Many poor creatures are wounded by the law, and to the law they go for healing. But God never appointed the law to heal a wounded confci-ence; and it never did. nor can, nor will, to the end of the world, nor to eternity. It is Chrift's name, and property, and glory, to be the only phyfician of fouls; and all mull die of the difeafe of fin, that are not his happy patients.

3.^ There is common reftraining grace ; an aft of t,ods grace and wifdora, which he often puts forth in his ruling of this wicked world. How quickly would Uus earth become a hell, were it not for this reftrain-ing grace ? If all unrenewed men were oermitted by God, to commit all the fin Satan tempts to, and their natures incline them to, there would be no livin? ia this world for the godly. This reftraining grace we find a Heathen had : Gen. xx. 6. / with-heU thee fromftming agalnjl me, faith the Lord to Abimelech. And, which IS more, we find a great faint praying foe K, i-fal. XIX. 13. Keep back thy fervant alfo from pre-Jumptuousfins, let them not have dominion over me: that is, " Lay a powerful reftraiot on me by thy grace, « that when I am tempted, my way may be hedged ' up, and I may be kept from complying with the " temptation." But yet bare reftraining grace is noE defired by a Chriftian in good cafe, without fanflify-ing grace. He defires not only the reftraining of the outward aas of fin, but the removing of inward inclinations to fin ; he begs the renewing and changing of the heart. So David, when he had fallen foully, by the ftrengifa of inward corruption, and God's leaving

t6o Sermons concerning Serm. Vllt

ing of him to liimfelf; when recovered by grace, and renewed unto repentance, prays like a wife believer, Pfal. li. lo. Create in me a clean hearty O God; and renew a rightfpirit ivithin me^

4. There is common aiTifting grace. Many a bad man hath had good aiTiftance from God in a good \S'ork. The Spirit of God hath clothed many, and enabled them to great and good works, which God gets fervice by, and the world good by, though the doers thereof be not accepted : Matth. vii. 22. Many Jhall fay to me in that day^ Lord^ Lord^ have we not prophe^ fied in thy 7iame f and in thy name have cafl out devils ? and in thy name done tnany wonderful works f AU great things, and all done in Chrill's name, and done by his afliftance. In their cajling out devils^ and in work* ing of miracles^ there was an exerting of omciporency, with and by their faith; which is the greateft divine afTiftance we can imagine. And no doubt they were affifted by Chrift's Spirit in their prophefying in his name. Now, fuch things they thus did. Chriif, ia his reply, denies not their doing of them, finds no fault with the works in themfelves; but all his quarrel is with the workers: / never knezv you, you are work" €rs of iniquity,

5. To common grace belongs fome comfort and joy reaching the heart in hearing the word. Our Lord exprefsly explains the flony ground this way, Matrh. xiii. 20. He that received the feed in flony places^ the fame is he that heareth the word, and anon zvith j^y receiveth it.

6. Laftly, There is reforming grace, that "belongs to common grace. The power of the word may come fo on natural mens confciences, that they may reform many things; as Mark vi. 20. Herod, when he heard John Baptifl^ did many things^ and heard him gladly, 80 2 Pet. ii. 20.

If any fay, What! fhould we come to the throne of grace for common grace ? 1 anfwer, Not for it a-lone, but for it, aad beticr. It is a mercy to have

comnioa

common grace ; it is grace that is undeferved : but it is a woful fnare to him that refts in it. If the Lord reftrain your corruptions; if he enlighten your minds, and awaken your confciences; if he afiid you with gifts for good works; if he help you to mend any thing that is amifs in your converfation ; blefs him for all: but reft not on any of thefe things. It is a higher and better grace that is favtng, and that you muft feek after.

Secondly^ Saving grace^ as diftin6l from, and beyond all that is commonj refpe6^R three things,

\. It refpedls and works a change in a man's ftate^ which common-grace never performs. Saving grace changeth a perfon's ftate. By this grace an enemy is reconciled to God, a guilty fmner is juflified freely through the redemption that is in Chrifl Jefus, a flran-ger receives fonihip by Chriit. Common grace never alters the ftate ot a man's perfon, but it leaves him where it found him. It never doth, nor can take hira out of the old ftock of fallen Adam; he ftill lies ia that pit; and is never by it tranflated into Chrift, and ingraffed in him, as a new head. But faving grace, when it comes, doth all, Eph. ii. 4.—18.

2. Saving grace refpe£ts man's finful nature, and

changeth it. And this grace thus working, is called

regenerating^ fandifying^ and renewing of men. Chrift

calls it, being born again^ Jo^^n iii. 3. If any man be

in Chrift^ (through this grace), he is a new creature^

2 Cor. V. 17. This the apoftle calls. Tit. iii. 5. Ac-

cording to his mercy he faved us^ by the wajhing of re-

generation^ and renewing of the Holy Gho(l, Natural

men are apter to look to their converfation, than to

their nature. They may fee many things amifs in ^

their way, who are loth to look into their heart. And

if light Ihine in, to difcover inward heart-faults, they

are ftill backward to own that all is naughty a-.id 'that

there is no good in their hearts. It the light purfue

ihem yet clofer, and make them fee that all is ftark

naught within, they are ftill more backward to own

Vol. I, X the

the true fpring of their difeafe, and the true remedy for it; that all this dominion of fin over them, flow's from the natural (late of their perfons, as (landing flill in and under the firft fniful Adam ; and can never be akered and mended, but by grace putting them into Chrifl, as the root of their new life.

g. Saving grace refpe^ls and works on the new nature. Special grace not only changerh a man's If ate, Dor his old corrupt nature only : bat it works on this aew nature wrought by grace. The fpecial operation of the grace ol God, in and from the fountain, is u-pon his own new creation in the hearts of his children. We carinot conceive it fully ; our minds are not able to take in thefe depths of God. We hear from, and read in the word, of the intimate correfpondence the Lord entertains with them in whom he dwells. Chr'ijl dwells in the heart by faith^ Eph. ili. 17. Kts Spirit dwells in bis people, Rom. viii. 9, 10, 11. But what is it in their hearts that he dwells in ? He dwells in his own workmanlhip in their hearts, in his own new creation, in his own garden that he hath planted in them. There his prefence is, and there his eye is, on that his hand is; this is that he waters, and carefully looks after. When a believer comes to the throne of grace, for this grace, he comes to beg that the new creation in him may be vifited, refreflied, and ftreng-thened, and brought to perfection. They that have no planting of Chnit in them, want this errand to the throne of grace, that believers daily come upon. So much for the fii ft; thing, Wha: this grace is ?

II. What is the finding of this grace ? Why the a-poftle ufeth this phrafe, different from' the former, about mercy ? That was obtaining of mercy^ this is finding of grace. Mercy and grace are near akin ; and io\s obtaining zndifind'tng. Befides the Hebrew phrafe, remarked already, thefe things I would note in it.

I. 1 conceive, that this phrafe q{ findinggrace^ doth imply the duty of feeking it; according tg our Lord's

own

own direction, Matth. vii. 7. Ask^ and It will he giv^ en you : feek^ and ye flmll find: knocks and it Jhall be opened unto you. Where, and in ver. S. our Lord gives three commands to one duty of prayer, under three feveral names; and fix promifes for encouragement, under three different names alfo, redoubled.

2. This form of fpeaking, points forth the giving and bellowing of grace. His grace and favour is what is given to, beftowed on, and enjoyed by them that comes to the throne of grace. When the old World was exceeding bad, allflark naught, and buc one good man in it, (you mufl needs think that it was a bad world then), and that was Noah, Gen. vi. 8. But Noah found grace tn the eyes of the Lord. This word we (houid regard the more, that it is the firft place where the grace ofGodh mentioned in fcripture. Thee have I feen righteous before me in this generation^ faith the Lord to him, Gen. vii. i. And how this man came by his righteoufnefs, fee in Heb xi 7. By faithy Noah being warned of God of things not feen as yet.^ moved with fear, prepared an ark for the faving of his houfe ; by the which he condemned the world^ and became heir of the righteoufnefs which is by faith* Who but the Spirit of God by Paul (who I think was the penman of this epiille) "would have found the righteoufnefs by faith in Noah's building of the ark ? Manyp nay, motl: of men, called Chnjlians, cannot fee this righteoufnefs that is by faith, in {he gofpei itfelf. There was a brave inheritance and eftate in this righteoufnefs of faith, fecured and revealed in the firlt gofpei. Gen. iii. 15. Of this eftate Abel and Enoch v/ere polFeffed ; and Noah became (that is, declared himfelf) an heir of it, by his faith, and the fruits of it. The whole world had the warning; Noah from God, the world by Noah. Ail were e-qually concerned in the danger. Noah preached it to them ; and God's Spirit was with him, (Iriving with them a hundred and twenty years. But not one man found grace, but he alone. A prodigious depth of

X 2 juJg:\}cnt

judgment and mercy ! fuch a man as N:>ali preached fo long CO the zvorId of the ungodly^ as 2 Pet. ii. 5. and nor one fingle man or woman believed. He only found grace in the eyes of the Lord. Jcr. xxxi. 2, Thus faith the Lord., The people that were left of the fword^ founder ace in the wilder nefs : even Ifrael^ when I went to caufe him to reft, it is a grear bleflicg to find grace any where ; but to find grace in the wildernefs, to find grace where and when the fword oF God*s anger and jufHce is deftroving muititudes, is heightened grace. Grace tails ftiil on remnants. Jurtice and Wrath feizeth oo he bulk and whole piece : Rom. xi. 5. A remnant actord':ng to the eledion of grace, ver. 7. The election obtained ity (taat is, grace) ; and the refl were blinded and hardened. The m.ore be left, and the fewer be favingly taken, the greater is the grace flievved to thofe few, and the more happy are they iliac find it.

3. In this phrafe o^ finding grace^ there may this be conceived, if you will underttand it righdy, the cafualiy of the getting of grace. There is no fuch thing as cafualty 10 God : he always knows when, and where, and on whom, to beftow his grace. But the beftowing of his grace is a mere cafualty to all men ; both to them that receive it, and to others that look on. My meaning is, grace comes unlocked for, un-deferved, undefired, unexpe61ed, in its firft vifu efpe* cially. So that all receivers of it may fay as Hagar, the only good word we have of that bond-woman. Gen. xvi. 13. And fhe called the name of the Lord thai fpake to her. Thou GcdfeeJ} ms ; (fiappy are they that can name God from his grace aiid mercy to them. David calls him, the God rf my mercy^ Pf^l, lix. 10. 17O 5 fi^/^^M^dy Have I alfo here looked after him that fceth me f " The Lord hath had his eye on me for -' good, when I was not thinking on him.'' Grace always comes at firfl by furprife. How m.any are there that attend diligently on all the means of grace, a3d never find grace? wbea fome that come but

by

by accident, (as we think), grace finds them, and they find it. This is the treafure hid in the field o£ the gofpel: bleffed is he that finds it. Matt. xiii. 44. Many dig in this field, and never find the treafure in it* Men ihould ufe means, Prov. viii. 33, 34.; minifters j(hould defign wifely to catch louls, and labour painfully in it: but the Lord, in his application of his grace, pafl'eth by many that we would faineft haVe faved, and lights on others we never thought on. And let him do with his own grace as feemeth him good. Little thought little Zaccheus of falvation, when he climbed the tree to fee Jefus pafs by, Luke xix. If Chrilt had not called him down, the poor rich publican was as like as any in the company to have let Chrifl pafs on in his journey. When Saul was going his wicked journey, Adlsix. who would have thought, that grace would have fallen on him as it did! All partakers of grace, that can remember its firfl; vifit, can witnefs, that their finding of grace was a mere cafualty to them. They thought not of it, they fought it not; yet it found them, and was found by them : Ifa. Ixv. I. I am fought of them that asked not for me ; I am found of them that fought me not. Seeking is our duty, and finding is our mercy; but both right feeking, and gracious finding, are fingly owing to his grace. The apoftle, after a deep difcourfe of the fo-vereignty of God in difpenfing his grace, faiih, Rom. ix. 30, 31. What fhall we fay then f That the Gentiles which followed not after righteoufnefs^ have attained to righteoufnefs^ even the righteoufnefs which is of faith ; hut Ifrael which followed after the law of righteoufnefs^ hath not attained to the law of righteoufnefs. The caufe of Ifrael's mifling righteoufnefs, he gives verfe 32. Becaufe they fought it^ not by faith ^ hut as it were by the works of the law ; for they did not build and believe on Chrift as a foundation, hmflumbled at him ^%2. (lumbling'flone. A mod dreadful way of ruin, for men to break their necks on the Saviour. But the apoftle gives no caufe why the Geniiles attained the

vigh-

righreoufnefs of faith ; but his difcourfe hints it plainly. Grace fent the gofpel to them, and grace bieffed it to them, in working faith in them ; by the which they laid hold on the righteoufnefs offered to them ; and fo they were poffelled of it, and faved by that poffeflion.

Apflication. Should we come to the throne of grace for grace ? Then, i. I infer^ That every man fliould pray. Have you found grace already ^ Come for more ; for more grace is needed by you, and raore is to be had from the giver. It is a bleffed name of God, much to be called upon by us, James iv. 6, He giveth mere grace. It is much that he giveth any grace at all ; but more, that he dill gives more. If he gives more and more grace, you fliould come more and more for this more grace, if you have never received grace, you muft come to this throne of grace, where only it is to be found. This text hath a ftrong argument in it, as well as a great encouragement-Are men invited to the throne of grace that they may find grace? Then furely gracelefs folks fhould mainly come, and have mofi: need to come. You will fay, that the prayer of the wicked is; an abomination to the Lord, True; what then ? Therefore, fay you, I fhould not pray. A bad inference. But fay you. Were it not better that a man fhould mend and grow better, and then come, and not till then? This is a perverfe method, that Satan befools nrniitirudes with. 1 pray you, how long may a man be a-mending him-felf, ere be be one bit better, till the grace of God come and mend him ? A fmner never doth know truly his badnefs, till he fee it incurable by all his own doings, and that it is only curable by fovereign grace. Men fee a little of the fruits of fm in their walk ; and them, or fome of them, they think they may remove ; and io indeed they may. But the fountain remains (till, and will fend forth its flreams one way or othero Till a man fee his heart and nature, he feeth but the outfide of fin ia himfelf. It is the fight of fin in our

Dature,

nature, of fin as our nature, that is truly humbliog. Then a man feeih himfelf quite lofl, and for ever undone, without any poffible ground of hope, unlefs almighty free grace undertake for him.

In anfwer to this objection, in ail its ftrength, 1 faj four things.

1. Coming to the throne of grace for grace, is required by God. He commands it as a piece of honour to him, that all (hould implore his grace. No fmful or miferabie circumliances can be in the condition of any out of hell, that can diilolve mens obligations to this duty. The power of fm and guilt on an ungodly man, difables him quite from the right performdnce of any command of God ; but doth not loofe the obligation of God's law upon his confcience. You are bound to pray ; you cannot pray. This is your ftrait; own ir. Grace can only extricate you out of it,

2. Secure negle6t of prayer, is a great deal worfc than a faulty managing of it. Let fuch folks fay then, I will pray, and try to pray: and though I (houid mar twenty prayers, 1 will pray {till ; for it is better to try as we can, than to negle<^ it quite. What know you but grace may come in, and help you, when iiak-ing under the weight of prayer?

3. Is not that a good prayer, and fit for your cafe, Luke xi. 1. Lordy teach us to fray? " Lord teach *^ us to come the right way to the throne of grace ?" If you can fay no more, fay that, and }-ou can f.iy nothing better. An humble groning to Chrift, to be taught by him to pray, hath more of true prayer la it, that many fine words, which men call prayer^ and commend as brave praying.

4. Is it not a throne of grace you are called to come to, that ye may find grace P You want grace, and cannot come, fay ye ; You want grace, and therefore come, fay I. You are not to bring grace of your own working, but to find it of his giving at this throne. Would you have grace P Come, and get it. Men pe-riili under the gofpei only for their rcfufing of the

grace

grace of God. And juflly are they counted refufers of grace, that will not come where it is to be founds and molt righteous is their condemnation.

Inference 2. Should we come to the throne of grace-that we may find grace ? Then prayerlefs people are gracelefs people. Grace is only to be had at this throne ; therefore fuch as have no bufmefs at the throne of grace, are gracelefs people. A prayerlefs perfon is a gracelefs perfon ; a prayerlefs family is a gracelefs family ; and London would be a gracelefs city, and England a gracelefs kingdom, if there wer^ DO feekers of God in them. But bleiTed be God, there are a great many. The Lord make them an bun-dred times more^ and that our eyes may fee it^ as Joab faid to David about numbering of Ifrael, 2 Samuel xxiv. 3. Jer. x. 25. Pour out thy fury upon the heathen that know thee not^ and upon the families that call not on thy na?ne. Heathens that know not God^ 2LV\di families that call not on his name^ are the fame fort of folks, and the fame wrath of God hangs over them. Wrath overtakes all that have not found grace at this throne.

Inference 3. It follows alfo, that the mod diligent pliers of the throne of grace, are the greateft receivers of grace ; and the greateft receivers of grace, are the greateft comers to, and ufers of the throne of grace. Would ye try the meafures of grace received ? Try it by your diligence in praying. Some would fain know how it is with their fouls. Here is a (hort, plain, and fare mark to judge it by. How goes the work of praying ? It is a better mark, than your iucreafc in light and knowledge of the letter of gofpel-truth ; better than to try yourfelves by your public duties, and attendance upon all outward ordinances. It is impol-fible, that a man can be diligent, painful, and ferious in plying of the throne of grace, but there will be grace found, more or lefs, of one fort or other. E-"very one muft fay with the Pfalmift, Pfal. Ixxiii. 28. But it is good for ^e to draw near to God; and the

oftner

oftner the better. He hath not /aid to us, that we JJjould f^ek his face in va'in^ Ifa, xlv. 19. And none of the feekers of his face dare fay, that they do feek him in vain, unlefs in a fie of temptation, when they iye againft their right. It is alfo as impoffible that the work of grace can profper, when this high-way, is unoccupied, as Deborah fing«, Judges v. 6. That Chriflian that lets grafs grow on the road betwixt him and heaven, rottenuefs is entering into his bones, a con-fumption is coming on upon his foul, a.^d the holyfiefh ii faffed from him^ as Jer. xi. 15. The favour and re-h(h the foul finds in approaching ^o the throne of grace is the fureft teft of foul-profpcring. In this I appeal to the confciences of all that ever knew communion with Gcd. Is it not belt y^iih you every way, when you are mod with him I Do not your burdens grow light, when you caii them on the Lord ? Is not your path plain, when his candle fliineth upon you ? and doth it not fhine, when you are much in his company ? Difficulties evanidi, and hard v/ork grows eafy, when the Lord is with you, and you with him. See how the apoflle joins things together, Jude, ver. 20, 2 r. But ye^ beloved^ building up your [elves on your mojl holy faith^ praying in the Holy Ghojly keep yourfelves in the love of God, looking for the mercy of our Lord Jefus Chrifl unto eternal life. Your faith, your love, your hope, are all to be a6^ed in prayer ; and are cherifti-ed by prayer, and ftrengthened by the anfwer of prayer. Would you have plenty of the grace of God ? Here is a plain and fare way taught you by the apodle; and he joins himfelf with them he exhorts. Let us come to the throne of gracey that we may find grace.

Vol. L Y SERMON

SERMON IX.

He B. iv. 16.

Let us therefore come boldly unto the throne of graccy that we may obtain mercy ^ and find grace to help in time of need*

THE gracious call and invitation contained in this text, hath been often fpoke to : an invitacion frequently delivered In the preaching of the gofpel, and as frequenily flighted by molt of the hearers of the gofpel. It is fuch an invitation, as if it were delivered in the laft day to the miferable company on Chriil's left hand, we may think what complying with h would there be. If there were a throne of grace fet up then for but one hour, where mercy and grace might be had in that time of need, think ye not that there would be coming and crouding, crying and ror-ing for mercy and grace ? But that day will attord no fuch privilege. Now you have it; and the Lord knows, and next to him your confciences know, how this is" entertained. What this throne of grace is; what coming to it is; what boldnefs in coming is allowed ; what ground there is for this boldnefs, have been Tpoke to. The laft thing in this verfe, what blelTiDg? may be had by coming, hath been fpoke to alfo ; of the mercy to be obtained, and of the grace to be found. Of this lafl: 1 have handled two things. I. What is the grace that is to be found ? 2. What the phrafe o^finding grace imports ?

There are two things more that remain in the text; I. The helpfulnefs of this grJice, We are called to come to find grace to help, 2, The feafonablemfs of this help of grace. It is g^acc to help in time cf need.

So

So our tranflation carries it, and pretty well. Th« original runs in fewer wordf?, grace unto feafonaSle help, or help in due feafon, . Of thefe tWo 1 would fpeak at this time.

I. I would fpeak of the helpfulnefs of grace, God's grace is a naoft helpful blefliug.

1. It is promifed by him that gives it, as help. Ifa. xli, 10. Fear thou not^ Jor I am with thee : be not dif' mayed^ for I am thy God ; 1 will firengthen thee^ yea^ I will help thee^ yea^ I will uphold thee with the right hand of my righteoufnefs, Alas! who hath faith e-nough to draw at this deep well of falvation ? Every word hath rich food for faith. Whenever God would engage the heart of a poor creature to a dependence on him, he doth it, by promifing to be that to them, and to do that for them, that none befide^ himfelf can be or do« No man can truly a<5l faiih on God, for that he thinks a creature can do for him. You neveit believe foundly, but when you look to, and wait on God, for that that is impofnble utterly to the whole creation to give to you, or to do for you.

2. Again, we find the faints beg God's help. Whenever they come to God in earned, they corae to this 4 Ij)rd^ help; for gU ether help is vain. There is no more common prayer in the old and new teilament, and to this day, than prayer for the Lord's helping grace. All our prayers, in their greatell variety, center in this. Help us by thy grace. The great believer, Matth. XV. 25-. caine and worfhipped him^ faying^ Lord^ help me. A ihort prayer, but mighty, and full of faith. A weaker man in faith than this woman, Mark ix. 22. Have compaffion on us^ and help us, praying for liim-felf and his fon ; ver. 24. he prays for himfelf alone, Lo'rd^ help my unbelief. There is no believer on earth who may not daily pray this prayer.

3. All the people of God find the helpfulnefs'cf his grace. All that feek it, find it ; and all that Bnd it, find the helpfulnefs of his grace.

Y z Firfl,

jF/Vy?, I would in a few things fhew the helpfulrxefs of grace.

(. The grace of God helps always to pnrpofe, and effectually. This grace helped Paul lo labour more a-bundantly than all the apojlles^ 2 Cor. xv. i o. 1 fay rjct, that this is dlways feufible ^o the receiver ; but only that grace given is always rc-tlly eifeclual for the end for which ir is given. It is not given in vain.

2. The grace of God helps univerrally. There is no cafe wherein i*- is not helpful. As without Chr'tft we can do nothings J^^'^ xv. 5.; fo, thro^ himjlrength-fling, we may do all things^ or any things Phil. iv. 13. A Chriftian can imagine, can forelee no condition, no trial, no difficulty, wherein the Lord's grace cannot help him. So the text runs, that we 7nay find grace to help in time of need. Let the time be what it will, and the need what it will, grace can help in it. It were a fad weaknefs of faith for any Chriilian to fay, / am in that condition^ that the grace of God cannot help me in. His grace is omnipotent.

g. Grace helps fweetly. I mean, that it doth not help as an external help, but as an internal. As for a familiar fimilitude : A weak atid weary, or Imie per-fon, may be helped by the (Irength of ar.other, or by being carried ; but this is but external help. This weak or lame perfon is helped far better, when his infirmity is removed, and new ilrength given to him, lo that he can pleafantly walk an(3 run : Pfal. cxxxviii. g. In the day tvhen I criedy thou anfweredfl me ; and (Irengthencdji me with ftrengtb in my jcuL Ir is true, the grace of Qod. wherein our ftrengtb confuls, is without us, and in him ;. bur it is inwardly applied to us, when ftrengtb i^ found and felt. Therefore is it that believers not only find, by the difpenfings of his helping grace, an effedlu^l firength for their work and duty ; but a great deal of fweetncfs and eafinefs in the exerting of that gracious help. So Pfal. cxix. I will run the way of thy command?nents^ when thou fhalt enlarge my heart. When he draws^ we run^ Son^ i. 4.

When

When fuch helping influences of grace come on believers, holy obedience becomes in a manner as fweet, eafy, and natural to them, as it is to a man that hath bodily ttrength, to ufe it in fpeaking, Walking, or working: Ifa. xl. 31. They that tvait upon the Lord^ JJmll renew (or change) their ftrength: they Jhall mount up wit^ wings as eagles^ they /ball run and not be weary, and they fhall walk and not faint, PfaL ciii. 5. Thy youth is renewed like the eagles^ is one of the notes in the Pfalmift's fweet fong. No faint is ignorant of this in his own experience. Who knov/s not, that ar. fome times their work is heavy, and is a burden too heavy for them; at other times it is as light as a feather ; and as pleafant and eafy to them, as for a bird that hath wings to fly I

4. Laftly, The grace of God helps very myfteri-ouily. Sometimes its help is very fecret; and at o-ther times it is very plain 10 be difcovered. Irs help is foraetimes fo fecret, that the faints cannot know or difcern it at prefent, but they are made to know it afterwards: PfaL Ixxiii. 2. But as for me, my feet were ahnoft gone : my ft^ps had well-nigh flipt. ver. 22. So foolifh was /, and Ignorant: I was as a beaft be-fore thee. This is the account be gives of the power of the temptation he was under, and of the bad frame it had brought upon him. ver. 23. Neverthelefs, I am continually with thee : thou haft hblden me by my right hand. He did noc know this, till he was brought out of the darknefs of the temptation : but then he did difcern, that there had been a fecret fupport given him, otherwife he had fallen utterly.

Secondly, V/hat encouragement have we to come to the throne of grace for this helping grace I

I. The propofal and revelation made to us of this grace as helpful, is an encouragement to come for it. Hath the Lord revealed his grace, as only helpful to his people; and ihould they not come for that help ? Your faith is not very ftrong and a£live, unlefs you qap catch at the gra(;e of God, without a plaiii particular

ciilar promife. I fay not, but there are promifes many and great of this helping grace, and that faith muft build upon them, and doth : but 1 only mean, that the bare revelation of the treafures of grace that are Mt'ith the Lord, ftiould, when an interefl: in the promifes is dark, encourage a poor foul to com^ for a fhare of this grace of God : ETal. cxxx. 4. But there is forgivenefi with thee. He faith not. There is for^ givenefs for me ; but. There Is forgiveyiefs with thee. So ver. 7. Let Ifrael hope in the Lord: for with the Lord there is mercy^ and with him is plenteous redernp-t'lon. Wherefore is this forgivenefs^ this ?nercy^ this rede?nption, with the Lord ; and why is it reve;>ded ; but that the guilty Ihould come for t'hh forgivenefs^ the niiferable for this mercy^ the many-ways captives for thh plenteous redemption f The Lord's fulnefs of grace is an argument for our faith, as well as his goodnefs and fairhtulaefs in making and performing promifes of grace.

2. But we have promifes alfo for our encouragement. Promifes* imply God's fulncfs'of grace ; but do cxprefs his good will to difpenfe ir, and do bind and engage his truth to fulfil them, to all that take God at his word, and trufi: him on his wo:*d. It is a pity, that ever the exceeding great and precious profnif-es^ and precious faithy 2 Pet. i. 1. 4. ihould be parted. Mark. X. 49. And Jefus jlood ftilly and commanded him to he called : and they call the blindman^ /^y^^^g unto hi?ny Be of good comfort^ rife; he calleth thee. They had no promife ; but they underftood Chrilt's calling of the blind man, was an a(51 of mercy, and on a defign of (liewing more mercy. Bat we have many promiies oF grace.

3. We have all the experience of the communica-lion of his grace, according to his promifes, for our encouragement iu coming for grace. Every fuppli-cant for grace (hould encourage his heart, by all the Lord's difpenfings of his grace. How many of thefe ^re revealed in the word 1 and many like them daily

are

are to be feen in the church of Chrifl. IF you have fuch experiences of your own, build upon them, praife for them, and beg more. If you have none of your own, behold the iliowers of grace, that have fallea upon many as bad as yourfelves, and which have changed them into that fame bleiTed (late that you de-fire to be in.

Application, i. Is the grace of God thujj helpful ? and ftiould we come to the throne of grace for the help of grace? Then we fee, that weak Chrif-tians fliould pray moH. Such as can do lead for them-felves, have moft need of grace to help them, and ftiould feek it mod. Is any man unt'er a clear con-vi^^ion, by the light of the wordj and his own fenli-ble experience, that he is extremely weak, and utterly unable for any good word or work ? This man, of all men, fhould pray mod. Manage your fenfe of weak-nefs, as a call to aik much of ihishelping grace of God.

2. Surely, then, coming to the throne of grace for grace to help, m.uft be hopeful work. If at any time Satan, or in ungodly world, (hould tempt you, or your own heart fail you, in fears of the unprofitabie-nefs of feeking God, have this as a ready anfwer : '* *i am fit for nothing, his grace can help me in every " thing. Whither (hould i go but to a throne of " grace ? what can I beg there but his grace ?'' Say with David, Pfal. hii. 2, 3. / ii^ill cry unto God mojl high ; unto God that performeth ail things jor me. He Jh all fend jroni heaven, and five me. God fh all fend forth his mercy and his truth. And will not thefe fave any man ?

Exhortation. I would give you a few directions ia the prafiice of this duty of coming to the throne of grace for helping grace.

1. Come to feek this helping grace.

2. When you feek it, expe<^ it.

3. When you expe<5l it, receive it.

4. When you receive ir, guide it*

Exhort.

•

Exhort, r. Come to the throne of grace to feek helping grace. Seeking (as is already remarked) is not expreffed in the text; yet it is plainly implied, boih in the duty of comings and in the bleffings of ob-taming 2in6 finding. You mud feek grace to help you. Grace will not help to fin, but helps againfl it; yet, blefled be God, grace can, and will help fmners, o-therwife we were in a forlorn ilate indeed. Grace will not help to lazlnefs, (that were an hinderance, and no help); but grace will help lazy people, and help them out of it. To engage your diligence in feeking helping grace, I would (hew you what help grace gives.

1. Grace helps to fave you. If people come to the throne of grace, if men pray, and have not falvatioa in their eye, they come not aright, they pray not. We are/aved by grace, Eph. ii. 5. Nothing iDut grace can fave a fmner : and if it were not the grace of God, and therefore omnipotent, it could not fave. Is noc it a great help, to be helped to falvation P Is not that a great lift, to be delivered from the power of darknefs, and to be tranjlated into the kingdom ofGod^s dear Son ? Col. i. 13. Who would not prize and defire a faving lift of God's grace ? All that have found it, value n ; and they that never found it, (hould (but will not) beg it earneftly. The grace of God brings falvation^ Tit. ii. 11. It brings it near to men in the gofpel. This is all that it doth to many. But to fome this grace brings falvation, and gives it; plants it in their hearts, and waters it, and makes it grow with the in-creafes of God, till it b^ ripe, full-grown falvation. would you be helped to heaven ? Imploy and implore the grace of God. It only can do it. And mufl: not they perifh, and do they not periih juftly, that will not accept of faving grace, nor beg it, when they muft perifh without it ?

2. Grace helps to grace. All the grace that fs given to u?, is but a drop from the great fountain of grace that we make our application to, The firfl; grace

th^t

that is io us, is a gift and flream of that graee that IS with him. That gracious change that is wrought on a finner, by which, of a gracelefs, he is made a gracious pcrfon, how do you think this is brought a-bout ? There is a mydery in it that a mafter in Ifrael did not know, John iii. 9, 20. No fimilitude from the old creation can fully declare it; yet fome of ihem are ufed in the word, and give them fome light. This work of grace on the ungodly whom this grace falls on, is like a fun-b-a n darted from the body of the Sua of righteoufnefs, upon a fmner dead in fins, that doth immediately quicken him, and enliven him. It is both light and life, it is ail originally in thrift, and out of his fulnefs given to ali that partake of it: John i. 4, In hi?n was life, and the life was the light of men. John viii. 12. I am the light of the world ; ^he that followeth me, fhallnot wak in darknefs, hut Jh all have the itght ofUfe^ faith our Lord Jefus. Chrift is luch a fun that all on whom his gracious beams light, are faved. He quickens all he (hines upon, M-q periQi under the gofpel indeed; but it is becaufe the light of it fhincs only about them, and without them, 2 Cor. iv. 4. 6, but not into their hearts. All the grace whereby a-cy, and all the redeemed of the Lord, are converted, beautified, and faved, is from the higheft fpring, grace in Chrift : i Tim. i. 14. And the grace of our Lord was exceeding abundant, with faith and love which is in Chrijl Jefus. How came Paul by all the faith and love his bleffed foul was filled with ? All came from the grace of the Lord Jefus. And every partaker of true grace will own the fame original.

3. This helping grace which we fhould ai1<, not only helps to falvation and grace, but alfo helps grace jtfelf. The grace received, muft be refreChed and watered, and made to grow by influences from the fame fountain from whence it firft flowed, or elfe it will wither quickly. Therefore we have the grace of God in the fountain to betake ourf-lves unto, for the helping of his grace in us. For though 2:race as

Vol. I, Z ^ in

in Clirifi: needs no help; yet his grace given to, and dweiiing in us, needs a great deal. The father oF the lunatic, Mark ix. 22, 24. came to the throne of grace but forrily. What a marvellous change was wrought in him, and that fuddenly ? In his firit ad-drefs he a£led unbelief grofsly ; in the next he a6l5 iaith, profeiTeth faith, and prays Chriil's help againit his unbelief. Many did call out devils in Cariirs name ; but none could help other folks unbelief, nor their own. His begging help againfl: his unbelief, was the fame prayer with that of the apodles, Luke xvii. 5. Lord increafe our faith. And it gave more honour to Chriit in his office of a Saviour, and did iignify more, both of true faith in Chrift, and of an honed heart in the man, than if he had addreil'ed with the highcH: confidence to the Lord, to caft the devil out of his fon. The youth is lying wallowing and foming, and torn by the evil fpirir, in the fight of his tender father : yet no fooner doth the light of faith ihine in his heart, but he Teeth a devil of unbelief there alfo j and he firft begs that Chriil would cait out that, and help his faith. For helping of unbeliefs and helping of faith ^ is the fame thing, lie that feeks the helping of his unbelief, feeks the removing of it ; and he that feeks the helping of his faith, feeks the increafe and ftrengthening of ir. And both are done hy the fame hand, by the fame aft of grace, and at the fame time, whenever and where-ever they are done. And as it is with faith, io is i: vitb all the graces of the Spirit in believers; they do need help of his grace: and it muft be fought at the turone of grace. Can you (^, / repent f add, lj)rd^ halp my impenitence* I love f fay, Lord^ helpits coldnefy and blow it up to aflame. Where the true grace of God is, there is llili faioe fenfe of its weakncfs, and inclination after an io-crcafe therein; and fome dependence a6led on the Lord, who began the good ivork^ f»r ferforming it to the day of Jefm Chrijlj Phil. i. 6. 4, The grace of God helps our infirmities^ Ronu

yiii.

viii. 26. If it ATere not written, we Oiould tbink it hard 10 ufe the exprefiion. If the Spirit of God plant grace in the heart, is not that fair? if he water his own plants, is not that fair ? Nay, bnt, faith the a-poQle, he Mfs our 'infinities alfo. Might not the Holy Spirit difdain to have any dealing with the in-firmuies of his people ? Yes; bin he will nor. If be take no care of our infirmities, we may, and muft be loft thereby, A criminal pardoned by an aft of grace, may die of a difeafe, if not cured ; may ftarve of hunger and cold, if not provided with neceffaries; may be flain by his enemies, if not protefted. Senfe of infirmities (hould make us beg helping grace.

5. Grace helps in all the work and duty we are called to. Without affifling grace, the Jeaft piece of work cannot be rightly -done, and by its help any vork may be done : 2 Cor. ix. 8. God is able to make all grace abound tozvards you : that ye always having alljufficiency in all things, may abound to every good -work. ThcTQ IS grace, all grace, 2tn^ it abounding m God toivard his people. From this given to them, there is fuffichncy and allfufficiencyy and that always and in ail things ; and tiience flows good xvork^ every goodwork^ and abounding to every good work. Like to this is his prayer, Heb. xiii. 20, 21. The God of peace make you perfea in every good work to do his will, working in you that which ts welUpleafing in his fight thro" Jefus Chrifl. We need grace's help in every good work. No work is truly good, but what grace nelps us to. Grace and works agree fweetly in this order. Grace begins, and works "follow. Grace works or the man, and makes him a worker : grace pafleth on the perfon and his works, and makes them accepted ; arid the accepted worker gives grace all theglory, both of- his works, and of his own and their acceptance. Whence bis help comes, thither his praifes go.

6. Laftly, Grace helps in extremities. But of this in the lafl thing in the text.

Z 2 This

This then is the firft exhortation, Come to the throne of grace, feeking helping ^race. Enlarge and heighten the feme of your need aud weaknefs as much as you will, the fupply to be h id at the throne of grace is fufficient; Phil^ iv. 19. My God flmll /up-fly all your need^ according to his ricnes '« g^ory^ by Chrijl Jefus. And in I-^aal's llyle, glory and grace change names frequent!), Eph. i. 6. 12. 14. and iii, 16. 2 Cor. iii. 18

Exhort. 2* You mufl: not only feek grace to help; but when you feek it, you mufl expc£l it. The text runs plainly th'»s way. The apoftle implies ^7/i/;;^ ; but tx^^xzKzih findings and coming that we m^y find. Therefore we ihould come witK expe^lation of finding. The tpirit and life of prayer in faith, lieth more in expectation than in alking. Unwife Chriitians let out the life-blood and vital fpirits of prayer, when they let their expe^aiions langulfh. Here is a common, but unregarded error, in Chiidians exercife. When they fet their face to pray, they make feme confci-ence of fearching out their wants; they labour to improve that fight to the raifmg of fervent defires of a fupply of them : if they yet go higher, to take in a fenfe of the fuinefs and freenefs of that grace where their help is; yet how rarely are they careful to raife up expe6fations of that helping grace ? Few can fa\^, as Pfal. Iv. 16. As for me^ I will call upon God : and the Lordjhallfave me. ver. 17. Eiysning and mornings and at noon, will J pray, and cry aloud : and'he J hall hear my 'voice. Few can charge their Iculs as he did, Pfal. Ixii. 5. Myfouly wait thou only upon God: for my expedation is from him. See iiow the prophet's faiih rofe, Micah vii. 7. I will look unto the Lord ; I will wait for the God of my fahation : my God will hear me. Looking is a needy a(fl of faith, waiting is an expecting adiy and ajfurance is the higheft. if you look to the Lord, you may quickly know he is the God of your falvation ; if you know him as the God of your falvaiioD^ and your Godj you will aik earnefily, wait

paiieritly.

patiently, and by the fame faith prophefy a gracious anfvver. What do you take praying in faith to be, James i. 6. P It is not only to pray, believing that we call upon the true God, in the name of Chrifl, and for things agreeable to his will: it is not only that we beiievs that he is able to give what we afk; but that he will give what is good. But becaufe his grace to help, is not only good, and always good, bur nothing is good without it, Chriftians Ihould beg grace with confident expe^ations. What means Chrift's frequent anfwer to men : Matth. viii. 13. ^/ thou hafl believed^ Jo be it done unto theef and Matth. ix. 29. According to your faith^ be it unto you ? Is it not to tell us, that he meafures out his bounty to men, according to their believing expectations from him I John xi. 40. Jefus faith unto Martha^ Said I not unto thee^ that if thou wouldejl believe^ thoufljouidefi fee the glory of God f Our way is, if we could fee the glory of God, then we would believe. Chrili's way is jufl contrary : we mud firft believe, and then we fliall fee the glory of God. We fay, If the Lord would glorify himlelf in performing his proraifes, and in hearing our prayers, then we would believe flrougly. But this is inverting of Chrifl's order. Martha was a believer in Chrifi-, and expreffeth faith feveral ways in this chapter. It appears in the joint meffage they fent to Chrifi, ver. 3. Lord, behold, he whom thou lovefl, is ftck, Ver. 5. Now Jefus loved Martha, and her fifler^ and Lazarus, A bleiled family, and few like it j all loved of Chrift, and doubtlefs lovers of Chrift. But they built more on his love to them, than on their love to him, like humble and wife believers: verfe 21. Martha faid unto Jefus, Lord, if thou hadfi been here, my brother had not died. Her filter Mary faid the fame, ver. 32. It is likely, that none ever died in Chrifl's prefence, when he was on earth \ he cured all that employed him. But I know, that even now whatfoever thou wilt ask of God, God will give it thee^ Tcr. 22. Here was fome faith, When Chrifi pro-

uiifctb, ^

mifelh, vcr. 23. \h<it her brother fiould rife again^ (lie a<5^s faith as to the doftrine oF the rerarre(^ion, verfe 24. / i/z^j-z^ that hejhall rife again in the refurreBion at the laft day. When Chrift goes on in preaching him-felf, ver. 25, 26. and asks her of her faith; (he an-fwered bravely. Tea, Lord: I believe that thou art the Chrift the Son of God, which fhoidd come into the -jjorld^ ver. 27. A confeflion like Peter's, Matth.xvi. 16. What then was wanting in this good woman? Why cloth our Lord put fuch an if thou wouldefl be-lieve^ to one that did believe fo much and fo well ? Bccaufe noiwithftanding her faith in Chrill's perfon, as the Chrid, the Son of God, the Saviour of the world ; notwithdanding her faith of his power ; yet, in this infiance of raifing Lazarus, fhe expe<fied nothing. When Chriil, verfe 39. bids take away the flone, (he faid, Lord^ by this time he ftinketh : for he hath been dead four days. She that believed Lazarus Ihould rife at the laft day, could not believe that he fliould rife after death had hel(f him but four days. Such is the very nature of unbelief, or of weak faith in true believers; they can, or rather think they do, believe greater and harder things, when not much tried about them, better and more eafily, than fraal-ler and eafier things that their faith is called to a pre-ient exercife about. Let all Chriftians, in all their cpproaches to the throne of grace, behold this as written on the open gates to this throne, and hear it proclaimed by him that fitteth on ir. Said I not unto thee^ that if thou wouldefl believe^ thou fljouldejl fee the glory cfGodf Some believers are apt to think, that a trembling fearing frame is fitter for them ; and that raif-ing of expectation of good from God, will prevent or hinder humiliry, and lying low before the Lord. But they are quite miftaken that think faith and humility are inconfiftent. They not only agree well together, but they cannot be parted : Hab. ii. 4. Behold, his fcul li'hich is If fed up^ is not upright in him : but fhe

jujl JJ:all live by his faith. To bottom expectations of grace from God, on the account of any gootl, real or apprehentied, in us, or done by us, is not only de-ltru6tive of humility, but of faith alfo. A boaft^r is an abominable creature at the throne of grace; bat a pleader for, and expe6>ant of grace, for grace's fake, is an humble believer, and a ri^ht couriier aU this throne. oi/V.. .

Exhort, g.'^YbU mufl not only feek grace Vvhen you come to the throne of grace, and expe£l it when yoa feck it, but you nunl: be careful to receive grace! when it is given. Make room for it* What is faid by the Lord in the prophet, Mai. iii. 10. iho' fpoke" in another cafe, is applicable to this: 1 will open yoit the windows of heaven^ and pcur yen out a bleffmgy that there fhall not be room enough to receive it. Felt want and (Irong faiib, make much room for the grace of God. Open thy'mouth wide, and 1 will f II ity Pfakn lxxx\ {o. It mud be a wide-mouthed foul that takes ill, and a well-filled foul that receives a fiYi of God. liow mighty is that prayer, Eph. iii. 17, 18, 19.? We have all need not only to get it by heart, but to get it into our hearts, and to fend it up to heaven daily from our hearts. Paql makes a fpecial preface to that prayer, ver. 14, 15. In it he prays for//»<? flrengthning of the inner man^ by the Spirit^ ver. i6. nat ChrijI might dwell in their hearts by faith^ ver. 17. That being roofed in love^ they might meafure ths^ dimenftons of CbrifTs love, and know it that paffeth knowledge^ ver. 18, 19. Can any man go higher ia prayer ? Yes, one ftep higher ; That ye might be filled with all the fulnefs of God, Now, who hath room ia his foul for the anfwer of fuch a prayer as this is .^ If we had not thefe mighty words in this way, we (houid be tempted to think that it were rather a prophecy of what is to be enjoyed within the vail, than a prayer of faith to be put up by travellers in the way to heaven, and for bleflings to be enjoyed ia the houfc of their pilgriaagc, But a prayer it is, ami

fomc

fome good performance is given within time ; though the main meafure of the anfwer of this (as of all the moft fpiritual prayers of faints in this life) is referved for the day oF the Lord. It is a greater matter, both of duty and difnculty, than moft Chriilians think, to have the everlading doors of our fouls lifted up, and caft open, that the King of glory may enter with his fuper-abounding grace. Many believers take much pains, and make many prayers, for that grace of God, which yet they receive not, when it comes, and craves room and admittance. Grace comes always in and with Jefus Chriit. Whatever therefore hinders his welcome, excludes his grace from entering. Grace comes in and by the promife. If the promife be not received by faith, how can the grace promifed be received ? Grace comes always as grace, free and unde-I'erved. How can a proud perfon receive it ? And there is pride often working in the diTcouragements of Chriftians. They find they want much of the helping grace of God : they ask it, they fee it in the pro-mifes, and in ChriiVs hand : but they think, Should fuch as I lay hold on fuch a precious gift as his grace ? Why not ? It is grace, grace offered of grace, given of grace. Do you need it ? Why do you not receive it, and make room for it ? Some receive not that grace that is tendered to them ; becaufe it is not the particular grace they fought, and expe<!led, or becaufe it comes not to them in that way they looked for it in. Others receive not, nor welcome the grace rhey beg ; becaufe they think they cannot receive it. They look on receiving as a great and difficult bufmefs, far above their ability. But is refufing of it hard alfo ? Alas 1 that is eafy, becaufe natural to our hearts. Is not the feed of receiving in all fincere ailiing and expelling of grace from God ? Receiving of his grace, is no more but a heart-willingnefs that his grace may enter in, and a6l like itfelf upon us. And this receiving aft of faith doth greatly glorify God. Some think it very ftrange, and hardly credible, that any believer

can

can aflc earneftly that grace, which when tendered he is not willincr to receive. See how it was with foiTie eminent faints: Job. ix. i(5. If I had cailedy and ha had anfwcred me ; yet would not I believe that he had hearkened unto my voice. Why fo P For be hreaketh me with a tempeft^ ver. 17. Bin may not fatherly love and corr^flion be together on a believer P Rev. ill. 19. Yet the fenfe of the Tmart of corre6lirn, is a (Irong temptation to queftion the love of the correflor. David, or Afiiph, Pfal. Ixxvii. 1,2,3. / cried unto God ivith my vo'icc^ even unto God with my voice^ and he gave ear unto me. Who would think that this maa refufed to be comforted P Did he not pray for con-folation P Yet he faith. My jouirefufed to be comforted. I remembered God, and was troubled: I complained, and viy Jfirit was overwhelmed. There is a peevifh-nefs of unbelief that Chriitians fliould watch againfl.

Exhort, 4. You mud take care to guide this helping grace of God, when you have received it. Guiding of grace, is an art and myftery that Chridians fhould ftudy didigently. The rule of \\\vi art is this?. Guide the grace of God received by you, for thofe ends for which it is given by him. Now, what ends hath the Lord in giving of his grace P They are only-two. 1. For the praife and glory of the giver, 2. For the benefit of the receivers. Guide his grace for thofe ends, and you guide and ufe it well. Chriftians have little of his grace, and complain forrowfully ; not be-caufe he gives, and they receive little ; but becaufe they guide and manage this richcd trJent poorly. Dare any believer forbear to fay. If I had kept all I had got, and guided well all he hath given, I had been far richer in grace than now I am P Mifguiding of grace received is the greateft fin, becaufe an abufe of the greateft bleiTmg. Watch againft it, if ycu love his glory, and your own weal.

II. I come now to the fourth and lad thing in the

verfe about this, grace of God ; and that is, the feafon-

Vol. L A a ablenefs

ahknefs of its help. It helps always, but efpecially in tijjie of need. On this 1 Ihall now only note fome few things in general.

Obf. I. Whatever believers prefent cafe be, a time of need may come; and they (hould forefee it. Tbo' they know not particular circnmdarxes, yet they fhould lay their account with it. The Lord gives faithful warnings in the word ; faith (hould take them. We fee the times of need that many others come in ; and we (hould take warning by their experience. E-very Chriftian hath found times of fpecial need formerly ; the like may come again.

Obf, 2. Chriflians (hould pray before the time of need come, for that grace that may help them when it comes. The prophet fpeaks of hearing for the time to come, Ifa. xlii. 23.; the apoftle, i Tim. vi. 19. of laying up in flore a good fmndation for the ti?ne to come^ So here, men muft pray for the time to come. Is any man offli^fedf let him pray^ James v. 13, ; and.be-caufe any man may be afflifted, he (hould pray before-hand.

1. Becaufe we know not but we may be furprifed by a time of need ; our Lord's argument, Mark xiii, 33. Take ye heedy watch and pray ; for ye know not when the time is. The Lord rarely gives particular warning of the time when fpecial need is coming. It ordinarily comes by furprife to us. Death may, but ficknefs, lodes, and affliftion, ufually come on fuddenly ; and furprifing trials are fore and fearching ones.

2. We (liould pray before a lime of need come; for often when that time comes, we are thereby dif-abled for prayer. The diflrefs may be fuch, that even a believer can do nothing. The night may come^ when no man can worky John is, 4. Pray much before it come.

3. Becaufe many prayers have their anfwer delayed till a time of need comes. Chri(\ians think, that every day and hour of their life is a time (>f need, (and

fo it is in fome fenfe); bur there are (omt fpecial fea-fons of great need, of which the Lord is the only dif-pofer ; and he fits fuch times with difpenfiags of that grace that his people have many a day begged before. There may be worfe reafoning than this. " It " may be there are fome bicffings of grace, that 1 have " oft fought, and have not yet got, that* are referved " for me by the Lord, againft a time when 1 Ihall need " them more than now I do."

Thus you fee, in the fcope of the apoflle in thefe words, that there is llrong arguing for conflant feek-ing of God's grace. You are either at prefent in a time of fpecial need; or if it be not prefent, it may come. Whatever cafe a believer is in, his obligation is in a manner equal to this great duty, of coming to the throne of grace ^ for grace to help him^ as his matters do require.

SERMON X.

H E B. iv. 16.

Let us therefore come boldly unto the throne of grace ^ that we may obtain tnerc'y^ andjind grace to help in time of need.

YOU have heard that the gracious exhortation: in the text, to coming to the throne of grace, is diref^ed with refpe^l to the getting of two great bleffings, or of one under two names, God's mercy and grace. Concerning this grace I have fpoken to three things, i. What this grace is. 2. What the finding of this grace is. 3. What is the helpfulnefs of this grace fo found, 1 alfo entered upon the

A a 2 fourth

fourth and lafl: thiog, the feafonablenefs of this help-iog grace.

The truth I am to fpeak to, is this.

DocT. The grace of God is fpectally helpful in times of Jpecial need.

My work then is to fhew,

1. What are thofe times of need.

2. What the helpfulnefs of grace in them is.

Only I would ufher in this difcourfe, with a general coDfideracion of the conftant need that all itand in of God's mercy and grace. And that I ^vould branch into four. We need God's mercy and grace, as creatures, as men, as (ianers, and as Chriliiansj and that always.

I. As creatures. The native notion of a creature is, that it is a contingent, neceffiroDs being : For his fleafure they are^ and were created^ Rev. iv. ii. The Lord did not make all or any creature becaufe he needed them; but he made them that they might need him. He did not build this glorious fabric of heaven and earth, as a houfe to dwell in, or to contain hiniy I Kings viii. 27.; but he made this world as a ftage, on which to difplay his glorious wjfdom and power : and he made forae of its inhabitants, angels in the upper room?, and men in the lower, to be fpec-tators and praifers of his glory. It is not proper to fay, that creatures needed their being before the Creator gave it: For when there was nothing bur God, there could be no need. Need and want is eifential to a creature, and fprings up with their being. As foon as the creation received its being by the word of his power^ it needs upholding by the fame power : Heb. i. 3. our Lord Jefus upholds all things by the word cf his power. The whole creation would fall back im-XT^ediately iato its mother Nothings if ihe fame power

that

that pjave it a being did uot every moment preferve it. Would you have a joyful view of heaven and earth ? Look on all as in our Lord's hand. Why do the heavens keep their courfe P Why doth the fun (hine fo glorioufly, move fo regularly, and influence the earth fo virtuouily with his lii^ht and heat ? It is becaufe Chrift upholds all things by the word of his power. He is before all things^ and by him cill things confifl ; all things were created by hini^ and for him^ Col. i. 16. 17. Many are without Chrift in the worlds Eph. ii. 12. Many fee daily the works of creation and providence, and never think on Chrift as the head of all. But it is no wonder, that men that have no eyes to fee Chrift in the new creation of grace, cannot fee him in the old creation of nature. We, as creatures, are needy of God's helping grace and favour : for in him we live^ and rnove^ and have our beings A6ls xvii. 2 8. In his hand our breath isy and his all our ways are, Dan. v. 23.

2. Our need of God's grace appears yet more, as we are fuch creatures, men. We are, through the bounty of God, the moft confiderable part of this lower creation. Of man fome underftaiid that e-legant phrafe, Prov. viii. 26. The highefl part of the duft of the world. But there is no earthly creature ii^tdiy of God's grace but man, even in his natural frame, abftra^l from his fmful flate. The great Former of all things hath given to all a being, and to many of his creatures no more. To fome of hi3 creatures he hath given life, a nobler fort of being. But to all living creatures, but man, he gives no more,' and they need no more; they have not, they need not eternal life. When the breath of the other living creatures goes downward, as the word is Eccl. iii, 2 I. there is an end of them. But man is created in that ftate, that he mufl be for ever, and therefore be eternally happy or miferable. This flate he is made in, makes him vaftly needy of God's grace and mercy,

3. We

5. We grow yet more needy as finners. Sinners are creatures, with this great blcmifh, of guijr, fin, and corruption. A fmner is needy of a Mediator to deal tor him with God ; for he cannot deal with God for himfelf. A fmner is needy of the righteoufnefs of another to recommend him to God's acceptance; for he hath none of his own, The righteoufnefs of a fmner is a plain contradiction. And unlefs the power of fm had blinded men in the right knowledge of God, and of themfelves, and unlefs it had puffed up their hearts in this darknefs, there had never been a-ny pretence made by fallen men to felf-righteoufnefs. But now nothing is more common, more groundlefs, and yet more rooted in mens hearts, than that a fmr ner can, and may, if he will, bring or do fomewhat that may have feme intercft in, and influence on his acceptance with God. A fmner is needy of a right to eternal life : and this mull be brought by another ; for he can never purchafe it for himfelf. He is needy of fafety from the wrath to come, which is fo wofully well deferved by him; and the man can do nothing of himfelf, but what deferves it more and further,

4. We are needy of the help of grace as Chrifti-ans, as new creatures. A Chriftiun is a creature by nature, a human creature, a fmful creature; but made a new creature by grace. Yet there are feme fprings of conftant need of grace, in this new creature, the Chriftian.

iy2, The neceffary and confln:: ^ependance of the new creature on jts founrain ujd author, makes a Chriftian to be a very needy creature. The depen-dance of the beams on the fun is not more neceffary, than the dependance of a Chrillian on Chrift: With' cut me {ox feparate from me^ ye can do 7:othing^ John XV. 5, The Chriflian's life is by a continual efflux from Chriil:; and is to be fought and maintained by a conftant dependance on him, as light from the fun. Never was there, nor can there be a room fo full of light fropa the fun-beams, but if either the fun withdraw

draw his light, or if you exclude its light, by clofiog doors and windows, it immediately becomes dark, and that neceffarily. It is fo with all Chriftians. If it were not that the new covenant hath allured us, that there (hail be no final and total feparating of the fountain from the ftream, there would foon be aa expiring of all that good that is in the bed of faints.

2dly^ A Chriftian is always a needy creature; bc-caufe he hath much v/ork to do, and mod neceiiary work, and all above his ftrength. He that hath moft work, and lead ftrength, is mod needy of help : PbiU ii. 12, 13. Work out your own falvation with fear and trenibling. For it is God which worketh in you^ both to will and to do of his good pleajure. If the exhortation or command had been without the argument, it had beea difcouraging. What can a man do about his own fal-vation ? It is God that begun a good work in fhem^ and will perform it till the day of Jefus Chrijl, ?nil. i. 6. Put hand to your work j for help is near. As the exhortation, Work out your own faIvation with fear and tremblings hath the height of duty in it; fo the arg^. ment, For it is God that worketh in you^ both to ivill and to do of his good fleafure^ doth deeply debafe man's fufficiency, and highly advance both the fover-eignty and efficacy of his ailiding grace. And happy is that Chridian, who can lay the weight of the command on his confcience, and can at the fame time improve the encouragement for believing obeying. Whoever is void of fenfe of his need of God's afiid-ing grace, looks not rightly on the great work lying before him, and feeth not the great weaknefs that is in him : 2 Cor. iii. 5. Klot that we are fufpaent of ourfelvet^ to think any thing as ofourfelves : but ourfuffi^ ciency is of God,

idly^ in this great work above his drength, the Chridian meets with mugh oppofition, both from within, and from without: not always in the fame mea-fure; but fome alway>;. Special meafures of oppoli-tion, make times of fpecial needj of which I dial!

fpeak

fpeak. But there is fomewhat of oppofuion that is conilant: Gal. v. 17. For the flefh lufteth again ft the Jpirit^ and thefp'trit againj} the fiejh : and theje are contrary the one to the other ; fo that ye cannot do the things that ye would, TMx^fieJh and xXmfpirit is in all Chnf-tians. If a man were 'dWfiefh^ he were no Chriiiian ; if he were 2\\ff'irit^ he would be perfe^l, as the fainjs glorified be. IhhfiefJj and fp'trit luji and Jlrive one againft the other: and fo they muft do ; for they are contrary the one to the other. The effe6i: of this lufling and contrariety is, that the Chriflian cannot do the things that he would. He cannot do all \\\t flejh lufls to, becaufe of the fpirit^s oppofuion ; he cannot Ao all the /pirit lufts afier, becaufe of the oppofition of thefief/j. Of this combat the apollle fpeaks largely from his own experience, Rom. vii. And the more oppofition a ChrKtian meets with, (and 1 have named but one head of it), the more needy he is of helping grace.

^tb/yy The Chriftian's (late of abfence from the Lord, renders him a needy creature. He is made for the Lord; framed fo, that, as a Chriftian, nothing Ihort of being for ever and immediately with the Lord reigns in his heart as his prize and mark : 2 Cor v. 2. 4. In this we groan earuejlly^ defiring to be clothed u-pon with our houfe which is from heaven. We that are in this tabernacle do grone^ being burdened : not for that we would be unclothed^ hut clothed upon, that mortality might be/wallowed up of life, Wha't ails a believer togrone fo oft and fo deeply ? It is to be in heaven with the Lord. And the more heavenly and holy a Chriitian be, the more frequent and carneft are thefe gronings. He hath the mod healthy foul, who is Sck of love : whofe heart is frck with defires of being prefent with the Lord, The believer that js moft af-fured of heaven, grones dc;e.peiL Uubelievers run on in fin, and fing to hell; while hell grones for them : and fad will the meeting be. We find Paul groning for himfelf, only for two things j the body of fin and

death

death its dwelling in hlm^ Rom. vii. 24 and his dwdl-ing in the body^ We do not, nor can we know the vaft difference that is betwixt the happy Hate of the faints in heaven, and the beft (late of believers oa eanh. We do but guefs in the dark ; and our gueffes are but negative; that they are removed iro'i) a!i the evils we find here ; no nn, no clouds, no death, no crying, nor any thing to complain of. But thefc negatives taken in by faiih and experience, with the ioretafte and firft fruits of that good land, make believers grone to be poffeffed of it, although they go, as Abraham did, Heb. xi. 8. not knowing whither. Heaven will be a bleffed furprife \6 all the''pcir.ffors of It, They Vv'ill find it a far better flate than their higheft thoughts and larged defires could point forth.

But, befides thefe fprinas of conflant need, there are fpecial feafons of Chnftians need of God's grace. And they are eafily known by this general rule. That time that comes on a believer, wherein he is in great and fpecial danger, from which only prefent fupplies of grace can preferve him, that is a fealon of fpecial need of grace. And in the profpe^^ of, or in fucli feafons, Chriftians ftiould ply the throne of grace.

Of fuch times of need, 1 would fpeak to fix of them, I. The time of temptation. 2. Of a fpiritu-ai decay, 3* ^^ high enjoyments and attainments.. 4 Of affliflion. 5. Of fpecial duty and fervice. 6. Of dying. Thefe are all feafons and times of fpecial need of God's grace. And how fuch render Chrifli-ans needy of grace, and how helpful his grace is in fuch times, is all I mind to fay on this (cripcure.

I. The firft time of need, is the time of temptation : An hour cf temptation. Rev. iii. i o. A time of temptation^ Luke viii. 13. A day oj temptation, Pfal. xcv. 8. But becaufe temptation is of large fignification, and of fundry for(s, and from various quarters, I fliall confine myfelf to that fort that is from Satan. And on this head would confine myfelf to thefe three, i.

Vol. I. B b What

What temptation i?. 2. What need of grace to the tempted. 3. How grace helps ia time of temptaiioo. 1. What'is temptation f As we aie concerned in ir, three things are in a temptation. An outward obje«Sl, the occafion ; inward corruption, that is as fewel for the temptation ; and Satan's motion to fin, and his working on thefe two, to hatch fin. He is bat twice called the tempter; firfl, when he came to Cbrid, Matih. iv. 3. J and again, when he comes to Chriili-ans, I Their, iii. 5. Thefe three are not necelTdxily in all temptations. In his tempting the iiril and fe-cond Adam, there was only an outward object, and a motion of Satan But in all men befides, thefe three are in all temptations. And the Spirit of God in the word gives the name oi^ temptation to all of them : i Tim. vi. 9. T/:ey that wiltberichy fall into temptation. Few either of the poor or of the rich believe this. James i. 14, 1-5. Every man is tempted, when he is drawn away of his own hijly and enticed. Then when lujl hath concaved, it bringelh forth fin : and fin, when it is fmi/hedy bringeth forth death. Hence the difficulty is great in difcovering Satan's hand in tempting; becaufe there is inward corruption in men, that a^ls and works of itfelf, as well as it is fit to be a£^ed u-pon by Satan. If temptation from Satan came to a finlefs man, the tempter might be eafily known : but when it comes to a fmner, who hath an a£live principle of corruption in him, that prompts him to the fame fui that the tempter tempts unto, it becomes very hard to a man to fay, *• This motion is of the devil;" and, " This is of my own corrupt heart.'* And here feldom doth the devil get hir. due. Some blame the devil more than he deferves, and excufe themfelves more than they (liould; and fome excufe the devil, and blame themfelves more than they ought. What ihall we do here ? How (hall we know when temptation rifeth from corruption within, or from the devil without ? There is no very great need to know it ex-a^ly; as in forae cafes it is very hard to kno'jy it.

Tempu-

Temptation is {o natural to us, that \^ the devil be the firft mover, it feizeth {o qnickly on our corrupt heart, that u^e may juilly take the blame 10 ourfelvcs. The workings of the Spirit of God on the new creature, and of the fpirit of Satan on the old man, are great myderies. It is far ^vifer work to fet about refilling of our fpiritual enemies, than to perplex our-felves with queftions about their order. Therefore,

2. What need is there of ths grace of God to help the tempted f This is plain. Every one that is iu this cafe, knows his great need of grace. Yer, to make them that are not in it pity them that are, and to dire£l them that are in it to entertain a deeper fenfe of their need of God's grace, 1 w'ould fhewhov; needy a per-fon under temptation is oi' the helping grace of God. This appears in thefe.

ly?. Our Lord Jefus Chrifl commands us to pray a-gainft temptation. He doth not fo command us to pray agaiafl aftliiStion. Iti that pattern of prayer, Maith. vi. o.—-i^. (the words whereof are better known, than the deep fenfe and meaning of the words is uoderftood), there are but two petitions for fpiritual bleffings for ourfelves. One is, for the pardoa of fm, that relates to the (late of our perfons: the 0-ther is, for fanftificaiion and prefervation ; and that is exprelTed thus, Lead us not into temptation. Sanc-tification is prayed for, in prayinc> againft temptation 9 and much of fanctilicaticn is zS.zd in making fuch a prayer. Bat may not a man enter into temptation, and come v.'ell out or it again P Yes. Bat, in that cafe, more thanks is due to the Lord's grace and mercy, than to his own good condu<^. Chrift- would have you to be afraid of temptaiion, and to pray againll it: Matth. xxvi. 41. Watch and pray, that ye enter not into temptation. Whatever temptation a man rulh-eth confidently upon, he ufually fails by. In temptation, no L^liever is fafe, but the felf-diffiJent and tearful; and fear of temptation a<Si:s in praying againft k. Peter failed in his fearlelTaefs. His going to the B b a high

high priefl's hall after the warning his Mafler gave him, was rulhing on a temptation ; and fo came on ir. It mull therefore be a cafe wherein one is very needy of grace to help, that Chrift bids us pray againft.

idlyy We find the whole armour of God is provided and prepared on purpofe for the cafe of temptati-en, Eph. vii. lo. 13. The apodle is founding the alarm of war to all Chriftians. He fhews them where their ftrength lies, ver. 10, Be ft rang in the Lord^ and in the power of his might. He (liews them their weapon? of war, ver. 10..—19. and tells them how to ufe them. Their armour is that of God. No armour but that that is from heaven, is proof againft the batteries and afTauhs of hell. How dorh tlie devil laugh at, defpife, and pierce through that foul, whofe armour is forged and fraraed on earth .'' This armour of God the Chriftian mud put on, and take to h'lmfelf. It is not enough thit he know it, and have it lying by him. It is no armour to him, till be put dn by him. And why fuch armour, and fo put an? ver. 12. Be-^ caufe of fuch dreadful enemies as we have to deal with ; For we wreftle not againft fieJh and bloody (enemies formidable and dangerous fufficiently againft them that have no more but fle(h and blood to op-pofe them with), but againft frincipa'ities, again/I powers^ againft the rulers of the darknefs of thi^ world, againft fpiritual wtckednefs in high places. What but the whole armour of God can fecure a poor believer from all the armies of hell ?

3^/y, Our blefTed Lord Jefus himfelf was tempted^ that he might fuccour them that are tempted, Heb. ii. 18. There are feveral ftates and conditions that believers are in that Chrift himfelf was never in. We are oft fick and weak in body ; Chrift was always in found and perfe<ft health ot body ; for ficknefs is a eonfeqnent of inherent fin, and corruption of narure ; and of that Chrift? had none. M:iny particular diftref-fes we meet with, and wreftle with, that Chrift knew pot by his own experience, gut this fad cafe of temp-

taiioa

ration he knew and felt. Bur, ye may fay, if Chrifl had never been tempted, had he not been able to fuccour them that are tempted ? Yes, no doubt ; for no bounds can be fet to his divine power as God. What then doth his experience of temptation fignify to the fuccour of the tempted believer ? It is the ground of his fympathy with them ; and fym-pathy draws forth his helping grace. It is a ground-for the faith of the tempted to aiSl upon. How fweet is this thought to a Chriftian thus exercifed: " 1 am " indeed a tempted believer ; but I have a Saviour '* that was tempted hirafeif, and remembers it (till, " and pities them, and will help them that are in that *« cafe, that was once fo grievous to him.felf ?"

/\thly^ A tempted perfon is needy of God's helping grace, becaufe fin came in at firfl by temptation. Temptation was the door that fm came in by, and entered into the world of mankind. How fm came ia upon the angels that fell, is deeper than that we caa know it. And it is no great matter for us to be ignorant of it. We know they are now the woril:, and raofl wicked, and moft miferable of all the creatures; and that originally they were of the moft eminent order ; as one well faid, " The Lord wifely would not " declare the nature of that difeafe he was refolved *' never to cure." And fo we muft leave it in the dark. But as to fin's coming into the world of mankind, we have more light. The Lord created the root of mankind upright and perfe^l, firft the man, then the woman. In their created (late, there was no fin in either of them. But temptation was fo applied by Satan, that it quickly begot fm. This argument the apoftle ufeth, 2 Cor. xi 3. / fear, lejl by any meansy as the ferpent beguiled Eve through his fubtdty^ fo your minds fhould be corrupted from the fimpUcity that is in Chriji^ If Satan did prevail to bring in fin by temptation u-pon the finlefs and perfect; what may he not do on fmners, in whom he hath fo much intereft, and over

whom

whom he hath fo great advantage, by foraewhat of his own in them ?

^thly^ There is great need of the grace of God in ^ time of temptation, becaufe of the frequent fad ef-fefls of temptation, unlefs prefent help of grace be given. Rarely doih a temptation and our hearts meet but ibme fire of fm is kindled. I would name a few of thofe effe(^s of lemptanon.

(i.) Temptation doth often difcover hid and unfeen evil, and brings it to light. It brings forth that which the perfon, before the temptation, never thought was in him. So it is with the ungodly, and the godly themfelves. When Hazael was told by the prophet Eiiflia, what raifchief he would do to Ifrael, he faid, 2 King? viii. 13. But what, is thy fervant a dog^ that hefiould do this great thing f But (faith Elifha) the Lord hath fiewed me, that thou /halt be king over Sy^ ria, " Then thou wilt have power, and will to do " it" Wjtiat wickednefs will not that man do, w"hom Satan tempts, and whom God leaves ? David fell dreadfully by temptation. And fo did Hezekiah, 2 Chron. xxxii. 3 r, Howbeit, in the buftnefs of the ambaf-faders of the princes of Babylon, whofent unto him to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart. When the veiTel is broached by a convenient temptaiion, that liquor will come out that was never thought to be within. When Hercd feared John^ and obferved, ov preferved him ; when, on his /v^rf'?^ hi7n, be did many things, and heard him gladly ; who would have thougl}t he would have beheaded him? Mark vi, 20, 21. But a convenient day came ; a day when Herod lay fair for temptation ; and a day that Satan, and Herodias and her daughter, his fervants, laid the temptation before him : then the poor wretch -^as foon overcome. Bat indeed it was more (Irange, fhat fuch a king as Herod (hould hear fuch a prophet ;as John Baptift preach, than that he fliould murder iiim. At leailj it is, and hath been far more ufual

to

Serm. X. the Throne of Grace. T99

to bad kings, to flay prophets, than to hear them gladly. Peter was fo ccnfident in his courage, that in a manner, (though againft both grace and goofl manners), he gives the lye to his Mailer, Mat. xx?i, 31,— ^5. Then /aid Jefus tnito thejn^ All ye Jhall he offended becauje of me this night. Ver. 33. Peter an* Jwered and/aid unto hiniy Though all men jhould be offended becaufe of thee^ yet will I never be offended. As if he had faid, " Lord, at lead except me out of this <* all thou fpeakefl of." Becaufe he would not take the general warning, Chrift gives him a panicnlkr one, ver. 34. Jefus faid unto him. Verily I fay unto thee^ that this night before the cock crow^ thou fhalt deny me thrice. Will not Peter believe Chrift fpeak-ing fo peremptorily and plainly ? No : ver. 35. Peter faid unto him^ Though Ifhould die with theey (or for thy fake y as John xiii. 37), yet ivill I not deny thee, hikewife alfofaid all the difciples. So loth and backward are even godly men to own that to be in them, that they do not fee and feel at prefent working ia them. Thefe words Peter and the reft fpoke, (bating that awful fear that ftiould have feized on them, from fuch a warning as Chrift gave them), were words of duty; and were doubtlefs the hcneft expreffions of their prefent thoughts. Yet when the temptation came, Chrift's warning took place, and their refolu-tions vaniftied like fmoak* They all forf00k hiniy and fled. Peter followed afterward, and denied him (liame-fully, The voice of a damfel overthrew this man^ that had courage to draw his fword in his Maftcr^s defence againft armed men, John xviii. 10, He denied he knew his dear Mafter; when, if he had owned him, and himfelf as his fervant, there was no danger. John was there, and at the crofs too, without any harm.

(2.) Temptation often brings on a great and fud-den damp aod eclipfe on the work of God's grace ia the heart. It is as the fmoak of hell in the foni, that darkens the room j fo that a believer cannot fee

what

what of God Is in him. It is, as Chrift calls it, Luke xxii. 3 I. a fift'ing a man as wheat. Wheat, and chaff, and dufl", are then mingled together. No believer in ihis cafe can give fuch a clear and diftin^l account, nor have fo plain a difcovery of God's work in him, as before and after the temptation. Chriftians give the devil the advantage he feeks, when they judge of themfelves and their flate in the fit of a temptation. A<S1: grace diligently when in temptation, and try your ftate as carefully as you can when you are out of temptation.

(3.) Temptation increafeth greatly and fuddenly feen and known corruption. If temptation come on a latent hid corruption, it may bring it forth: but if it come on a known corruption, though it was not fo powerful before, temptation will make it rage. The temptation came on Judas. For as hateful as his name is juftly to all Chriftians; yet, before he fell, no man fufpe^ed him ; only Chrift knew him. When Chrift gave the warning, John xiii. 21. that one of the twelve Jhoidd betray him ; all the eleven faid, Is it If And at laft the traitor faid fo j and was anfwered, Matth, xxvi. 2 1,—25. The luft the devil afted on, was his covetoufnefs. He was a thief, a lover of money ; and the devil put him at laft upon a bargain that was his ruin. For a fervant to betray his mafter, and fuch a mafter ; for a fmner to fell the Saviour of all fmners that are faved, for fo inconfiderable a fum, after fo fair a warning of his fm and ruin by it, was a proof of the mighty power of temptation over a man. The apoftle Peter chargeth Ananias thus, Afls v. 5. Why hath Satan filled thine heart to lye to the Holy Ghoj] f The filling of his heart was Satan's work, as Peter faith : Why then doth he aik the man an account of, or charge him with Satan's a£lion ? Becaufe the devil can fill no man's heart with a finful purpofe, till the man give way to, and comply with the devil's working.

3. What

3, What is that help that grace gives to the tempted? We have heard how tempcation renders a man needy of grace ; now let ns confider how this i>race can, and doih help in this cafe. Paul, In his temp-raiion, 2 Cor. xii. 7, 8,9. betakes himfelf to the right courfe ; to prayer to the Lord : and thrice he bejought the Lordy that it inight depart from him. He is an-fwered, My grace is Jiifficient for thee. We wcuM be apt to think, that.Paul's great (lock of grace, and manifold experience, and his late extraordinary enjoyment, might have been fufScienc to have fapporteJ Paul in his condidi-. No ; they could not. Our Lord faith nor, '' Thy grace is liifEcient for thee, v/hich I " have abundantly bellowed on thee ;" but, My grace is fufficient for thee. So the apodle exhorts another, 2 Tim. ii. i. Be ftrofig in the grace that is in Chrijl Jefus ; and Eph. vi. 10. There are many enemies of the grace of God^ becaufe few are partakers of it. Such as have not felt the power of it on their own hearts, will always pick quarrels with the pure doctrine of grace. Some cannot receive this plain gofpel-truth, That a man nmit be confiicuted righteous in the fight of Qfodiy only through the righteoufnefs of another perfon, even Jefus Chrifi:, imputed to the fm-ner of free,grace. And fome that own this truth, flumble again on this other truth. That the fandlifica-tion of a juftified beli^ever flows from the conflant fap-plies of grace from Chrifi their head and root. They think, that there are habits of grace implanted in the new creature, (and this is not to be denied); and if they guide well what they have received in the grace of regeneration, they may live well, and grow on to perfedion. But it is not duly minded in mens fpiriiual exercife, that no flock of grace was ever given to any believer, to take him oflthe fenfeofhis need of daily dependence on the orioinal grace in Chrill Jefus. But the greatefl receivers always ail their dependence moft humbly, and fee their need of it moft clearly, and find the benefit of tbst dependence moil con.fortablr/

Vol. L C c Obferve

Obferve alfo our Lord's argument for the encourage" ment of Paul: For my ftrength is made perfed in weak-. nefs. What is Qhv\i\.hgrace in the acfwer, is Chriii's JJrengthin this argument; what \%fufficiency in ihe one, is making ferfecl in the other. As if Chrid h:: J faid to Paul, " 1 fee the devil is too hard for thy " weaknefs ; but thy weaknefs fupported by my ** flrength, (hall be too hard for Saian." Now, fee how Paul improves this anfwer, Mo J} gladly therefore •will I rather glory in my infirmitiesj that the power of Cbrift may teft upon me. No wonder he ghried in Chriji^ and in Chrift's grace beftowed on hirr); for that any Chriftian can do: but this glorying in irfr^ mitiesy is an exercife of grace only found with fuch fathers in Chrift as Paul w^as. Who is not humbled, and afraid of his infirmities I Here is a be'ievcr that glories in theno. But why P and how ? That the power of Chrift may red upon me* Infirmities as inflnnities, having nobbing in them to excite gJorying : but iniir-mities as opportunities for difplaying of the glory of Chriirs grace in helping under them, are to be gloria ed in. Chrift a^ls on them, and the fenfible believer employs him therein. Our weaknefs is the field his jflrength is glorified in. Whoever doth not own his infirmities, forfeits the aififtance of the grace of Chrifl, The grace that helps in temptation, is Chrifl*s grace: the employing of him for it, and drawing it from him, is by faith, and (liould be the Chriftian^s work.

How doth this grace help the tempted believer ?

ly?. In difcovcring of Satan's wiles and devices, Eph. vi. II. He hzihfery darts, verfe i6. and he hath zuiles alfo. His raofl dangerous temptations are bis mofl cunning ones. This ferpent hath his fuhtilty^ 2 Cor. xi. g. The lefs they be perceived, the more dangerous temptation is: and the more clearly they are feen, the more eafily they are overcome. The apoftle owns this in 2 Cor. ii. ii. Lef Satan fhould get an advantage of us : for we are not ignorant of his devices, Satan gets grcaiett advantage ofthcoi that

are

are (and becaufe they are) wnorant of his devices. The cafe the apoftle fpeaks of, is that of the inceiiu-ous Corinthian. He had finned greatly ; the church had not refented it as they ought. Paul, in his fird epiftle, chap. v. chargeth them for their want of zeal, comraanJs them to cad out that fcandalous member. The Lord bleffeth that letter and his advice, both to that church and to the offending perfon. Now, here lay Satan's device : he thdc had puffed them up with pride and fecurity in their former carriage toward that offender when impenitent, feeks alfo to flir them up to an uncharitable feveriiy towards him, when renewed again unto repentance. And of this kind arc many of his wiles. He drives men ro extremes on each band. Thus many profeffors are like the devil's footballs, kicked about from one extreme to another, and feldom are kept in the right midfl. The devil keeps men alleep in fia as long as he can. If they awake againfl: his will, he runs them on defpair ; if faith be wrought in them, he labours to make them turn the grace of God into wantonnefs. The inftances of hi; devices are inuumerablec The multitude and danger of his wiles mafl be great, if we coifider, f. His created (late : a fpirit more knowing than man. A fm-iefs angel is a higher creature than finlefs Adam was. 2. By his fall he hath lofi happinefs and purity ; but retains his knowledge, which his corruption hath turned into craft, malice, and wiles. 3. His long experience in cheating of men. 4. That in men rhat his wiles are propofed to It is to the hearty deceitful above all things^ and defperattly wicked^ Jer. xvii. 9. It is to the old many which is corrupt according to the deceitful Iufls^ Eph. iv. 22. Such a devil dealing with fuch a deceitful heart, muft have many dangerous wiles. Chrift*s jgrace only can enable a man to difcern them ; and it lliouM be much prayed for. Many have been fldlful in the theory and knowledge of the doflrine of Satan's wiles, that have been notwithftand-bgj prevsiiled upon by them. A man muft know his C c 2 owa

own heart well, and obferve its motions narrowly, and be much at the throne of grace, that would know Satan's particular wiies on hiinfel^^

7.dyy Grace helps the tempied, in helping to hate the (m they are le■Tip^t'd to. Many believers, though they cannotteil well whence the vvindconnes that drives them, whether from their owa heart, or the devil; yet they know whlihcr it drives them ; to fin that they are averfe from. Tempted Jofeph fpake like a man that had prefect affiflance of grace, when he fald. Gen, xxxix. 9. Hquu can I do this great wicksdnefs^ and fin oga'mjl God? As far, and as long, as the iin tempted to, ftands black and ugly in the eye of the tempted perfon ; fo far, and fo long, is the temptation ineffectual. Temptation prevails, when the fm tempted to lakes with the heart and will; James i. 14. A man is tempted^ {i. e. fuccefsfully), when he is drawn away cf his own iuj}, and enti.'.d. Sin was without him, but near to him by the temptation ; now it is within him, and it is his fm. The tempration to numbering of the people, took with David ; but his command a-bout it was abominable to Joab^ a man far (hort of David's grace, if he had any, i Chron. xxi. 6.

3(^A', Grace caif help the tempted to reftfJ and ftandy Eph. vi. 13. -No man is overcome of Sat\in till he flee and yield. Refilling is overcoming cf.him: Jam. iv, 7. B.ejijl the devil and he will flee from you. i Pet. v. 9. V\fhorn rsfifl fiedf aft in the faith Eph. vi. 16. Above ali\ taking the Jhield of fait hy zv'^ereivith ye fhall be able to quench all the jiery dart^ of the devil. They are daris^ ibey are the deviVs darts^ they zx^ fiery dart^^ there is an allo^ them ; yet by faith you may be able to quench them all. Why is io much laid of faith ? Be-caufe, as Chrift's flrength is the believer's flrength, fo faith is that only in a believer that acls on this flrength, draws it in, and a6ts in it. Separate faith from its oh-je£l, Chrid, either in judificaricn or in fan<fliticatioD, and it beccires an i^Tagination, a vanity, a nothing.

Now,

Now, confiJer how cunningly Satan deals with believers, and how fioiply they are gulled by him in temptation. He perfHades and often prevails with them, to lay afide the Jhield of faith ^ when they flioald mainly ufe it. How foolilh were that man that would yield his arms to an implacable enemy ? Chrift knew Peter's danger, and provides j^racioufly for it: 1 have prayed for thee ^ that thy faith fall not ^ Luke xxii. 52.

^thly^ The helping grace of God aiTids tempted believers, in prevArnting an ut^er foil by Satan, and in recovering.them from a begun foil. So did Chrid for Peter; and Paul, 2 Cor. xii. 8, 9. The devil never gets all his will on a believer : nor are any wounds he gives to a faint, mortal in the iffae ; whatever they be in tiieir own nature, in believers fears, or in the devil's ^t^igw. All the glory is das to the grace that is in Chriit Jefus.

Sthly^ Laftly^ Grace can rebuke the t^npter, and call him off. This Jofhua the high pried needed and got: Zech= ii. 2. And the Lord faid unto Satan^ (who ^z% ftandlng at Jofhua''s right hand to refift himy when he is Jlandtng before the angel of the Lordj ver. I.) The Lord rebuke thee O Satan ; e%en the Lord that hath chofen Jerufalern^ rebuke thee ; is not this a brand plucked out of the fire ^ This mercy was the fird thing in Paul's prayer, 2 Cor. xii. 8. For this thing 1 fought the Lord thrice^' that it might depart from me. This mefftcger of Satan was of Chrift's fending and giving : There was giuen to me a thorn in the fiejh^ a meffenger of Satan to hufet me^ ver 7. " Lord fave us from " fuch gifts," will Chridians be apt to fay. There is no reafon to pray for them. If the Lord fee them, needful, he will fend them. But it is comfortable, that all the devil's aifaults are of Chrid's ordering. He mud have Chrid's leave to tempt, Luke xxii. 31.;* and our Lord, when he pleafeih, can, and will call him off. When Chrid was templed, Matth, iv. he refills all bis temptations, by the v/ord, as his pco-

p!ci

pic {hould : at lafl he put forth his divine power, ver, lo. GfJ thee hence^ Satan^ &c. Then the dev'dleav-eth V>?, ver. ii. This we cannot do, but Chrifl can do it for us. It is a blefled promife, Piom. xvi. 2 0. The God of peace /hall bruife Satan under your feet fhortly. The grace of our Lord Jefus Chrijl be ^ith you. Amen. Poor tempted Chriftiaus think, that they are not only in Satan's fieve, and in his hands, but that they are often under his feet. But lift up your heads by faith on this promife. Compleat victory is coming; and the faith of it (liould not only encourage you to refifl-, but this faith is a prefent victory,* Faith is victory^ \ John v. 4. The believer (not only (hali be, but) is aa overcomer.

SERMON XI.

Heb. iv. 16.

Let us therefore come boldly unto the throne of gracej that we may obtain mercy ^ and find grace to help in time of need*

THE Lord haih been pleafed fo to order and determine the (late and condition of his children, while they are in this life, that they fliall be confbntly needy. This difpenfation we (hould fub-mit unto with all quitenefs of mind, not quarrelling with the wifdom. and mercy of our God therein. Yea, more thr.n fubmiflion is called for. There is a further duty required though it be hard to perform it, to take pleafare and to rejoice in this needy (late, that the power of Chrirt: may re(t upon us. For as the Lord bath laid us, or lefr us, under manifold jnecciEcies;

^ fo

fo hath he laid up, and is ready to lay out, of his grace for helping us under them. And furely fadi wants as lay us open for ihofe fupplies of his grace, will be found to have a great deal of mercy in them, in the ilTae. The exhortation in the text implies, that grace can help in every time of need. There are fome times of need, contrived by the Lord oa purpofe, that the helpfulnefs of his grace might the more fhine and appeir. I was fpeaking laft day from this truth, That there are feme fpecial necejfttous times^ in'which believers are fpeciaUy needy of ChriJVs grace^ and in which his grace is fpecially helpful,

1 hs.e fpoke to the firft of thefe times of need : A ti?ne cf te?nptation. Though all bdSevers be not al* ways tempted; yet there is no faint on earth who is out of the devil's giin-lhot. No faint on earth hath reafon to expert, that (if I may fo fpeak) God (hould ferve the devil with a Noliprofequi. God gives not, in this life, an igter difcharge to the devil, frona meddling w*lb, or molefting of any faint. Till wc ccrae to htaven, this adverfary maft be expe(^ed and prepared for- This world is his dominion ; he is the wicked god of ir, 2 Cor. iv. 4. And all the wicked ia it, a-i ..is people, fubje^fts, and children: and all the remaining corruption in the faints, is of the devil.

II. The fecond time of fpecial need of God's grace, is the time offpiritual decay ; a decay in the new creature, a decay in the work of God in the heart. Thi> pnir:^th under many names in the word, and well known in the fenfe and experience of believers. Some times it is called darknefs^ Ifa. L 10. It is the miiery of a natural (late, that they that are in it, are dark* nefs. It is the blefTednefs of a renewed ftate, that the partakers of it are light in the Lord, Their duty is, to walk as children of light, Eph. v. 8. Though they that are made light in the Lord, are never fulFer-ed to become darknefs again j yet they may walk in darknefs, and have no light; and the days of that darknefs may be niany^ as the wife man faith, Eccl.

xi. 8. We all know what natural darknefs is. All the natural light of the world is from, the fun ; and therefore natural light and darknefs, day and night, have their viciiTitudes and revolutions, according to the fhining or not fhining of the fun. All the fpi-ritual light believers have, is from the light of God's countenance. As the Sun of Righteoufnefs arifeth on them, Mai. iv. 2. or withdraws from them, fois their fpiritual day or night; fo do they walk in darknefs, or in the light of the Lord. Sometimes this decay is called deaths and deadnefs ; a (late of inability and in-adiiviiy, for working and doing what they are called to. Hence fo many prayers for quickening^ efpecially in Pfal. cxix. Natural death we know not; but fick-cefs, weaknefs, and fainting, we do know. Spiritual death is known and felt by none that are under its total power j but a weaknefs in fpiritual life, faints do know.

Of this decay 1 would fpeak, in handling three things. 1. Whence it comes. 2. How needy fuch are of God's grace, g. How grace doth help in it.

I. Whence comes this decay on Chriftians ^ Is a ftate too common to be queflioned, and too plain to need to be proved, that true Chriftians are, and may be in it. I would name fome of its fprings and caufes.

ly?, It flows from the infant, infirm (late of the new creature, in its firll forming. It is a new horn hahe^ 1 Pet. ii. 2. When the firii man was made, he was as perfeft and ftrong a man the firft hour he was made, as ever he was in all his life. He came out of his Maker's hands a perfe<5i: man. But the nev/ creature is born a weak thing, and is to grow up to thejlature of a perfect man in Chrifi^ Eph. iv.; and will never come to its full growth, till it come to heaven. None on earth knows what a perfe^ Chridian is. There are degrees of perfe£lion on earth, in refpect whereof fome are lefs, fome more perfect. But the mod per-fedl labour greatly under imperfection, Phil. iii. 12, 13, 14, and prefs raoft after perfecTion. I will not

fpeak

fpeak of the wife defign of God, in framing the new creaiiire thus. Only the glory of its prefervation, and of its perfection, is not due to the new nature ia believers; bur to the original of ir, God the Father; to the blclTed root thereof, Jcfus Chrift his Son ; to the inhabitation of the Spirit; and to the great fcca-» rity of the new covenant.

idly^ The new creature is not only in an infanr, weak (late, but it is planted in a bad and unfit foil for it. It is planted out of its element. Heaven is ihc proper element and country whence the new creature came, whence it is maintained, and whtiher ic naiive-ly tends. But it is planted here in the heart oF a finner. Now, the heart of a man, though mended by grace in part, is a very unfit and unfuirable foil for fuch a foreign heavenly plant, as the new creation is. And hence it is, that the grace of God in us is endangered by the place of its refidence.

3^/y, There is alfo much corruption remaining ia the heart of a believer, as noifome weeds growing near this precious planting of the Lord. The Lord never defigned to root all corruption out of the hearts of his people in this life, by the nrft planting of hi^ grace in them ; but only to give that grace that (hall break the dominion of fin, and that (hall maintain a war with indv^elling fin, and at lafl: (hall prevail com-pleady. So that it is plain, that on the account of ihofe three, if there were no more, Chriflians are very liable to fpiritual decays. And it is fadly confirmed from frequent experience. It may be in fpme, the work of grace was in beft cafe when it v;as firft begun; and that, from the day of their converfion, to the day of their being glorified, they never had much of any remarkable growth. But this is their fin, and their ihame.

2. Hence you may fee, how needy fuch perforis are of the help cf the grace of God^ An inward decay in the work of his grace in us, makes os very needy of help from the fountain pf grace in him.

Vol, I. i) d Tor

no Sermons concerning Serm. XT*

For this decay gives great advantages to our fpiri-tual enemies to attack us, and lays us under great dif-advantages ia refiiting them. I am apt to think, (I cannot no'.v give the reafons of it), that the devil knows the frames of our hearts, (rhough he does not knoiv the heart immediately ; that is God's property, A^ts i. 24.), and the condiiion of the work of God iri us, a great deal better than we ourfelves ordinarily do. Great is the intimacy he had with our fpiritJ?, efpecially with the remaining corruption in them. Great is his craft, acquired by obfervation, pra£i:ice, and experience, as well as by his malicious fagacity. And when he feeth a believer in a bad cafe, if he have permifiion, he will improve that defired opportunity, to make their bad cafe worfe. Pfal. Ixxi. 11, 12. David prays for halty help from God, on this argument, his enemies faying, God hathforfaken him * perfecute and take him, for there is none to deliver hini^ Caleb and Joihua encourage ifracl to go in and pof-fefs the land. Numb. xiv. 9. by this, Their defence is departed from them^ and the Lord is with us : fear them not. It is from this bad cafe that believers are in, that Satan hath fo eafy and fpeedy vi£lory over ihem at fome times, m.ore than at other times. When it is well with the new creation within, Chridianscan keep the devil at a bay and fland : when it is other-wife, he prevails immediately ; we are difarmed, and his darts pierce and enter. There is fome ground to fufpe61, that David's heart was not in (o good a frame as ufuaily, fome time before his foul fall, 2 Sam. xi. As to Peter, it is plain, his v:iiu feli-confiJence gave Satan an opportunity to fift him, as he did.

3. How doth the grace of God hdp in a decayed fiate ?

ij}^ Grace helps in preferving life at the root.

There is fome witnefs for God kept up. Ifleep^ but

my heart awaketh^ faith the bride. Song v. 2. It is

well all was not aficep. The fpirit is willingy but the

Jhjh is weak, faith meek Jefus, ia his agony in the

garden

SsRM. XF. tije Throne of Grace^ sir

garden, to the three diflenipered difciples, Matth. xxvi. 4i. Thefe fame three ileep in the mount of transfiguration, Luke ix. 32. and in the garden of a-gony. Paul found this witnefs preferved in his captivity to the law in his members, Rom. vii. 23,

idiy^ Grace helps under a decayed (late, by making a fecret growth downward : A growth that the believer cannot feel in himfelf, and that others cannot quickly perceive; yet it is a real growth, and will in God's due time appear. We commonly value moQ that growth in grace that hath fair bloffoms and fruit, appearing to our comfort, and to the Lord's praife before others. And it is indeed defirable, and to be (ladled, Matth. v. 16. John xv. 8. But there is a growth that may be carried on in the root only, in the rooting grace of a Chriftian : as in clearer dif-coveries of indwelling fm in the heart, and in more felf-djllidence and felT-diflrud. Paul had this fruit, 2 Cor. i. 8, 9. It is a fad thing, that many Chrifti-ans are fo fond of themfclves, of the good that is in them, that the Lord feeth that nothing is fo fit to cure them of this;, as leaving them to them.fdves. And when this leaving of them to themfelves hatli brought them to a difcovery of themfelves, and that difcovery hath wrought a dillruft of themfelves, and that diflrud hath taught them faith in God ; then the Lord haih reached bis (t\\^ on them, and will change his v/ay.with them.

3^/)', Grace can revive the decayed (late of a believer : Pfal. xxiii. 5. He rejhreth my fouL He renew-eth their jlrengih^ I fa. xl. 31. ihy youth is renewed like the eagles^ Pfal. clih 5. This is impoflihle in nature, ana as to our bodies ; but as to our fouls, and the work of God in them, it is what is promifedjand often done. Old people may, and do often, in their folly and vanity, counterfeit youth j but all their arts cannot make themfelves one hour younger. But the Lord can renew the youth of the new creature, and make it better with him than ever it was. David D d a prays

prays fcr it, Pfal. li. lo. Create in me a clean heart, O Gcd ; and renew a right fpirit within me, Peter got a new converfion, Luke xxii. 32. They both had been converted and renewed before ; but they feil under a fad decay, and needed this redoring grace, and got ir.

So much of the fecond time of need. I proceed to a third not fo common.

III. A time of [fecial enjoyments^ is a time of fpecial reed of God's helping grace. You may think ic ilrange, but it is true, that they that receive moll: of the Lord's gracious bounty, (land in moil need of grace 10 guide it well. Concerning this feafon, I would fpealc in five particulars.

1. Moft Chridians know what thofe enjoyments are by experience, although in various meafures. it is very fufpicious, that that perfon is an hypocrite, that is always in the fame frame, let him pretend it to be never fo good. The true Chriftian's Iky is never long clear, and without clouds. Change of weather and ways, is ufually found by travellers to heaven. It is to be fufpe<^ed, that he is not right who hath na ibar,geSy Pfal. Iv. 19. Thefe fpecial enjoyments are of feveral forts.

ly?. There is fome fpecial nearnefs to God enjoyed by Chriftians at fome times. We are not at all to be ofrended at, but raiher confirrried by the reproaches of the ungodly, that are utter itrangers to fuch enjoy-nients, and cannot endure cor underdand the fcrip-lure-names of fucu bleilings that they then^.felv?.s are unacquainted with. What is more freqaent in the word, than this nearnefs to God P What is better known in the experience of faints than this nearnefs ? lie makes gracious approaches to mens fpirits, and csufeth ihem to approach to him, Pfal. Ixv. 4. They find ic good for them, Pfal. Ixxiii. 28. The fird gracious change wrought on a foul, is by bringing a dif-tant fnner near to God: Eph. ii. 13. But now in Chrijl Jefusj ye who fom^timcs 'were far of^ arc made

nigh

nigh by the blood of Chrjjl. " Whenever the vir-*« tue of that blood came upon you by the Spirit " of Chriil, God came near to you, and you were *' brought near to God.'* But befules this nearnefs that is begun in the firft application of grace, and changeth their ftate ; there is more nearnefs given by the Lord, and enjoyed by his people, for the cheering of their hearts, and bettering of their frame, lixercifed Chriftians are able to give a diftincSi: account of their having of this nearnefs at fome times, and of their want of ic ac other times. How much of boih are in the pfalms of David ? And fuch as can under-(land the nearnefs to, and didance from God, io frequently mentioned there, as only the pfalmift's fenfe of God's favourable or crofs providence towards bim in outward things, are to be pitied for their ungodly ignorance, and defpifed for their expounding the words of a roan afier God's heart, according to the carnal fentiments of their own,

2^/y, There are eiFufions of the Spirit fpoke of In the word, and found by Chriftians, which are fpecial enjoyments. Sometimes they are found in the performance of fpiritual duties of worlhip ; fometimes in the exercife of grace. Grace ftiould be a^ffed la all duties of worfhip ; but it may be, and (hould be a£led out of any formal duty. You ftiould never pray, but there ftiould be a^ing of faith and love on Chrifi. But, God be thanked, you may a£»: faith and love when ye do not pray, when you are about no fettled fpiritual duty of worihip. There is a being in the fear of the Lord all the day long, Prov. xxiii. 17. A wali-ing up and down in the name of the Lord, Zech. x. 12. A doing of every thing in the name of the Lord Je/us^ Col. iii. 17. Every believer hath the Spiric of Ciirid i If any man have not the Spirit of ChriJ}^ he is none of hisy Rom. viii. 9. But there are fome fmgular pour-^ ings out of this Spirit promifed and beftowed, and w^ell known by believers; and they are precious enjoyments. This Sprit the world cannot receive ; be-

caufe

cauje it feeth him 'not^ neither knoweth him ; hut ye know him^ for he dwelleth with you^ and /hall be in you^ as Chrift faith, John xiv. 17.

3^/y, There is communion and fellowftiip with God much fpoke of in the word, well known by believers, I John i. 3. But I (liall name no more of thefe enjoyments.

2. As all Chriftiansknow what thefe fpecial enjoyments are, fo all of them do greatly defire them. This is fo fure, that many do over-defire them. This defire arifeth,

I/?, From the genius and in(lin(5l of the new nature. What is more natural to the new creature, than kindly breathing after heaven ? When a poor foul hath got of the water of life from Chrift, it becomes in him a well of water fpringing up into everlafting life^ John iv, 14. Immediately the foul faith, *' What fhall I do to be faved ? when fhall I be faved ?" Now, if defires of heaven be the native breathing of the new creature ; furely breathing after much of heaven upon earth mud be fo too; for the bighefl enjoyments of God on earth, are far fliort of what is reserved for heaven.

2(^/y, Experience of firft love, and of the firfl- gracious welcome he gave to tne believer, when he firft fled to the city of refuge, makes them defire more of thofe enjoyments.

3. Thefe fpecial enjoyments are very profifable, as well as pleafmg. They are given for profit, and do ufually profit.

ly?. They are fupporting under tribulation : Jn the multitude of ?ny thoughts within me, (and doubtlefs x^'-f^y were fad ones), thy comforts delight my foul^ Pf im xciv. 19. Ufually much affldion^ andy^?)' of the Hofy Ghofl, are together, i ThefT. i 6. The promifes are fitted for diftrefs, and the performance of them given to Chriilians under it. Some diltrcffes are fo great that nothing can bear up under ihe>Ti, hut a fpeciaj jappearance of divine grace j and in that cafe tucli

bkf-

blellings may be more importunately begged.

2dlyi Special enjoyments do fit and ftrengthen for work and fervicer There is a joy of the Lord that is the believer's y?r^«g/^, Neh. viii. 10. Elijah's double meal was to ftrengthen him for a forty days journey in the wildernefs; and the extraordinary manifefta-lion he had of God, was to fit him for his tranflaiion, I Kings xix. Many faints have found this fo often in their experience, that they do with fear receive fingu-lar enjoyments of God, becaufe they have fo oft found them followed with fome fpecial trial and difficulty.

4. Although moft Chriflianshave fomewhatof thefe fpecial enjoym-ents, and all defire them, and they be profitable in ihemfelves ; yet fpecial fpiritual enjoyments are dangerous, and render a man very needy of the helping grace of God.

iy?5 Becaufe they do ufually expofe to fpecial temp-raiions. Satan is a conftant enemy to ^1 Chriftians^ Bur there are two times efpecially that he would faineft afLult the believer; when he is at his word, and when he is at his beft. Let believers be never fo low, if Satan get his will, he would bring them lower. No man is as low as the devil would have him, but he that is in hell; but thither he cannot bring a believer. If a Ghriftian be never fo high, if the devil be let loofe upon him, he will quickly bring him down. Do noc think, that the devil will fear to engage a believer, even when in his befi ftate. He that had the bold-nefs to fall on fmlefs Adam in paradife, will think it an eafy matter to deal with any fmful man in this wildernefs. He that had the impudence to tempt our almighty finlefs Saviour, will he have either modelly or fear in templing a feeble believer P You whom the Lord makes at any time to ride on your high places, blefs him, and yet fear your adverfary.

idly^ There are fome fpecial conuptions that are apt to grow under fpecial enjoyments, as weeds by warm funlhine. If there were any fur'* e.-jo/mentcf God to be found in this life as wouid reruove eorrup-

tiun

lion altogether out of the heart, there would be no fear of abufiog it: but now, when the grcatell enjoyments that can be had in this life, are given to them that have a body of death dwelling in them, there are fome workings of that remaining corruption that are very ready to appear in this cafe. As,

(i.) Pride of heart; fpiritual pride. All pride is a fpiritual fm; but pride that rifeth on fpiritual blef-fings receiveci, is fpecially fpiritual pride. Pride on the account of beauty of body, or firength, or riches, is a carnal foolifh pride. If it rife on tlie account of gifts and endowments of the mind, it grows yet a worfe pride. But if the gifts of God be yet of a m.ore high and noble kind, as his fpecial love, and the precious fruits of that love, in begun conformity to Chrill, and comnaunion with him ; if pride rife on fuch grounds it is yet the worft of all forts of pride. For the more precious the gifts of God be, and the more eminently they be of free diftinguiftiing grace, and the more plainly the defign of God in giving thofe gifts be. to glorify the grace of the giver, and to fave the receiver, to the praife of that grace ; pride of heart on the account of fuch gifts, is yet the woril of all pride. Now, that fuch a corruption may grow under fpecial enjoyments of God, is part all doubt. 2 Cor. xii. Paul fpeaks of his being lifted up unto heaven, like a man that had not fully recovered himfelf: / knew a man in Chrifl above fourteen years ago, Cwhether out of the body, or in the body, I know not : God knowsthj, ver. 2. it was a long while fmce ; but in the time of the enjoyment, and fourteen years after it, he could not tell whether he was in or out of the body. He never fpeaks plainly of it, till he came to fpeak of his infirmities, ver. 7 LeJ} I Jhould be exalted above mea^ fare through the abundance of the revelations, there was given to me a thorn in the flePto, a mefjenger of Satan to buffet me, lejl I fjjould be e^taited above meafure. AV here we may perceive plainly, that whatever was in that extraordinary enjoyment Paul had in that vifiou from

heaven,

heaven, or in that vifit' to heaven,, that wa3 allowed him ; when he came back, he foancl the fame heart he had jr'ormerly felr, and the fame body of death he fo often had groaned under before. Although we know not what Paul enjoyed in that time, nor what the nat'-iie of that exercife by Satan was that he was put to: yet the Lord's defign, and Paul's danger, is plain. It is indeed a marvellous palTage. Such an extraordinary perfon as Paul was, the chief of the a-poftles, and mod eminent faint in all the new tefla-ment, after fuch a great revelation, muft be exercifed with hell, to prevent harm by his being in heaven, before he was fully ready and fit for heaven.

(2^) Contenrednefs with a prefent good condition, and dulnefs of defu'es after a better {late» is a common corruption that isapttorifeupunderfpecialeDJoyment?. If the difciples be on the mount of transfiguration, and Chrift be glorified in their fight, and glorified faints from heaven in his company ; then /V is good to be here^ fay they; not minding that which was more needful for them and all the church. And if they heard (as is moft likely) the difcourfe of Mofes and Elias concerning the deceafe of our Lord which he jhould accompUJh at Jeriifalem^ Luke ix. 30, 31. they were the more faulty. It is very hard to be truly de-firous of heaven, when we have much of heaven oa earth ; yet it may be attained, and grace can help to it. Of which in the faft place.

5. The grace of God, as it is needed, fo it is lafeful and helpful to believers under fpecial enjoyments.

ly?, Grace can humble the foul under them, and by rhemr Though Saran make them temptations to pride, the Lord can fancftify them to be means of humbling. Great cojnforts do not natively tend to humble us; but ail difcoveries of the glory of God are humbling. Ifaiah found it fo, ifa. vi, 5. Wo is me^ for I am undone ; for mine eyes have feen the Kmg^ the Lord of hofts. The vifioa was great and glorious; it was a fight of God in Chrid ; as John xii. 41* 'Ihefe

Vol. i. K e ihir^^s^

things faid Efaias^ when he faw his glory^ and ffnke of him. We would be apt to think the prophec thou id rather haye faid, " Happy am I,-that 1 have feeo now " what I never faw before, vyhat few, if any, befides " me, have feen." But fuch was the imprefTion the Spirit of God made on the heart of this man, that this extraordinary manifedation of God afFe£fs him with more deep fclf-abafement than ever he had before. Happy is the m.an that li-es (till the more low in him-felf, and before God, the more highly the Lord exalts him. Job found this fruit of a clearer difcovery of God, chap. xlii. 5, 6. Jacob (in Gen. xxxii. 30) called the name of the place Feniel: for 1 have feen God face to face ^ and my life is preferved. This place where he wreftled all night with the Lord, where the Lord bleffed him in the morning; this place he calls Peniel^ to be the name of it to him and his feed ; that whenever they faw the place, or heard of it, they might remember, that there the great God and a poor inan met in great familiarity, and the man was not con fumed. Jacob wonders, that his life was preferv-ed in fuch a meeting. Near approaches of God to his children, are fometiraes too hard for them to bear. This made one eminent faint cry out under fuch a high enjoyment, *' O Lord, deftroy m.e not with thy " glory ;" and another, " Hold thy hand, O Lord ; " thy fervant is a clay veflfel, and can bear no more." And both thefe were perfonsnot oppreiled by his wrath, but overcharged with his love and glory.

2^/y, Grace can help to record and remember fpe-cial enioyrents. There are ferae fpiritual eDjoymenis of God, that are like lightning, that dart from the one end of heaven to ihe other, that make a dark night to become like the morning. They come quickly, and they are quickly gone ; they are of fpecdy accefs, and of as fudden a rteefs. But though they be but (liort in their continuance, their fruit may remain. And one way for making their fruit continue, is, to lemember and record them. / t;ill remember the years^

the

, the works^ the ivonders of the Lordy Pfalm kxvn. io> 11,12. / will 77ieditafey I luill talk of them^ faith the faint. Thus David prays for Ifrael, 1 Chron. xxix. 18. Keep this for ever :n the imagination cfthe thoughts of the heart of thy people, Whac was this he prayed for Ifraei's remembering of, and for the Lord's keeping in their minds ? It was, that they might remember wiih what joy they made their willing offerings for the fervice of God. We have a gracious proraife of Chrid, John xiv. 26. The Holy Ghofl flmll teach you all thingSy and bring; all things to your remembrance^ whatfoever 1 have faid unto you. And this promife v/e ftiould plead, for bringing to our remembrance the things Chrift hath dooe for us, as well as what he hath faid to us. And no man can imagine (hue they that feel it) bow one of thefe remembrances will fortify the foul in a day ofdCbtfs. Spiritual things are fo unlike to carnal things, that all comparifoos betwixt them mnd needs halt greatly. ' That a poor, hungry, ftar^ing man, Ihould, in a dungeon, or dc-folate wildernefs, be refreihed, and made (trong, by the bare remembrance of a feaft he had feven years ago; this is impoffible in nature. But in fpiritual things it is otherwife. The favoury remembrance of a ipiritual enjoyment long fince pail;, can bring back the talte, and power, and virtue of it, to the foul that wants it. BeJieve^rs are ufually upon their recovery from a fad difconfolate (late, when they are ex-ercifed in remembering with favour their former enjoyments. Thus faith retarning Ifraei, Hofea ii. 7. / will go and return to my firjl husband :' for then tt was better with we than now.

-^dly. Grace can help to improve enjoyments, to defires of, and endeav :urs after perfe<^ion. We mull not fay, when it is well with us, It is good to be here ; but rather. It is good to be there^ where it will be a great deal better, Phil. iii. 13, 14. This one thing I do, (it rauit be a great thing doubtlefs that is Paul's one thing)^ forgetting thofe things which are behind^ ond

E e 2 reach'

N

220 Sermons concerning Serm.XI.

reaching forth unto thofe things which are before^ Iprefs toward the mark^ S:c, There i? z forgetting that is our dut7 ; and a rejnembering that is our duty alfo. To reniember^ fo as to fupport our faith, and feed our praifing of the Lord, that is duty; but 10 forget ai-tainmeuts, fo as to prefs after the mark, that is another duty. Alas! we are bad, both at right rememberings and right forgetting. You and 1 think, that if We had but a little of what Paul liad in one day ; if we had but a Jitde of what be had that night he lay in the ifocks, when ht prayed^ and fang praifes unfoGod^ A£ls xvi. 25, we could never have forgotten it as long ss we had a day to live. But Paul could forget all in his ardent defires of perfe<ftion. And fo mult you ; and this grace can teach you,

Thefe fpecial enjoyments of God are but rarely felt. Dote not on them, tieither defpife them. Mock cot fuch as know them in their experience though ye do not. If you be found believers, ye may live in your fouls, and live to bis praife, without enjoying any thing very extraordinary. But if the Lord grant fiogular communications of himfelf, know that it is a feafon of fpecial need of grace to guide them well. They would return more frequently, and would rife and fpring higher, and lad longer, if they were better improved. The greater the bleffing be, the more provoking is the abufe of it; the greater thebleiTiagbe, the greater is the difficulty of guiding it well: and the more difficulty be in our work, the more is our need of the grace of God ; and the more frequent and fer-* vent (hould our applications be to the throne of grace for that needful, helpful grace.

SERMON

SERMON XIL

He b. iv. 1(5.

Let us therefore come boldly unto the throne of grace ^ that we may obtain mercy ^ and find grace to help in time of need,

HAVING fpoke of the need of God's grace, and of irs helpfulnefs in general; I came to con-defcend on fome feafons wherein the grace of God is fpecially needful and helpful. Of them I named fix ; three of which I have fpoke to, and the other three remain to be handled.

1. The tirfl feafon named, was the time of tempt a^ tion. There was never a believer fo little beloved of Chrift, as to be given up as a prey to Satan ; and never lay a believer fo near Chrift's heart, but the devil may get him into his fieve. Therefore let us never flatter ourfelves in a (late of fecurity from difiur-bmce by the devil. Bleffed be God, we are broaghc into a (late of fafety from ruin by him.

2. A feafon of fpiritual decay: foul-ficknefs, a weak-nefs in the new creature. There are fome people that never knew by experience what bodily ficknefs means, but have enjoyed perfect health ail their life'. But I am apt to think, that few, if any Cbrlihans find it fo as to the new creation in them,

3. A feafon of fpecial enjoyments. Though thefe two feem to be very far from, and contrary to one another ; yet they agree in this, that in both grace is needful and helpful. The unaccountable wifdom and fovereignty of the Lord our God, (hines in his conduct of his people. Some of them have extraordinary receivings j others know little what they mean.

There

There are fome Chriftians, whore way to heaven lies all along in the deprhs aikl in the ^./'cs, when others ride on their high places. Now, theie finguiar mani-feftations from God, though defirable and ^n'ofiiable, yet are not wiihout fpecial dangers. To prevent, which, the Lord provides an 1 rainifters fpecial phyfic to them; and it is ilrong and unpleafant, but the phyfician can blefsif; as Paul's experience wiir^effethj 2 Cor. sii. He had been in heaven he knew not Low; he had hejid he could not tell what ^-ylien he came back. Bur he well knew what he mer with ca Lis return, and ho v needful aild nfeful was for him. Left he Qiould be exalted above meaiare with what he had feen and heard in paradife, hell is fent to humble him. May we not infer this, How unfit are believers, while in trie body, and a body of death is in them, to be in heaven, when any fjxxia.l enjoyment of heaven inuft hr^e fo dieadfui a remedy admi-ciftered to prevent hurt ?

IV, A founh feafon of fpecial need of grace, is the time of affliclion Afll^l^ons are of many forts and kinds. 1 am apt to f> Heve, that though there be fome likenefs in the afflictions of many, yet every afflicted man baih a particular affliclion of his own. As it is with people's taces, fo it is with their croiTes. For as many thoufand faces as are amongft mankind, though all are fomewhat like, yet e^'ery o?jc hath fome di^in£tion> The world is full of croilf^s; yet every affli61:ed perfoa hath his own crofs. Our Lord hints at it, Matth. xvi, 23. Let a iiian take up his erojs. The Lord appom:s a proper crofs tor evo y one : though people are ready to think and fay, that their crofs is unfir for them, and tbat they would bear another crofs better. In croifcs we mud neiiher chufe nor refufe. Divides cafe was fmgular, 2 Sim. xxiv. The Lord chuferh For us, and we niuft not, cannot refufe: Job xxxiv. 3;;. Should it he according to thy mind? he will recompenfe it, whether thou refuje^ cr whether thou ciAtf.-, and nut 1: therefore fpeak what

thou

thou knowef}. There is a general difliiK^ion of alHic-tions. Some are jrom God's hand, i'orfin^ or trial, or prevention: and fome dvtjrom mart's hand^ for ChrijTs Jake, and 0.\t gojfe'^s. In a)l of them grace is helpful and a^edful. But I would fpeak only fomeihing in geDeral, that every one may apply 10 themfelves according to their experiences and exercife ; and that on thefe two heads, i. The needfulnefs of grace to ths affli£lcd. 2. The heipfulnefs of grace to the affli£led, whatever their 3fFh(5lion be.

I. I would fpeak of the need of the grace of God to the afpjcled. Some fenfe of this is engraven on the hearts of men by the light of nature. The Heathen mariners in the itorm exprefs this, Jonah i. 5, 6. What meanefl thou, 0 fleeper f* Arije, call upon thy God, if fo be tnat God will think upon us, that we ferifh not, A fad cafe 1 A Heathen (hipmafter challenging a godly prophet for his negleft of feeking God ! He calls him by a ihameiul, but well-deferved name, 0fleeper. The ftorm came on for Jonah's fake, as he told them, ver. 12.; yet he is the fecurell perfon in the fliip. He only knew God, yet he is laft in calling on him. Ao honeft Pagan may outdo a difterapered prophet, in fome things, at fome times. This fenfe was ex-preiled gready by the king, nobles, and inhabitants of Nineveh, Jonah iii. 5.—10. And chey again go far beyond Jonah. They believed God on Jonah's preaching, repented, prayed, 2Si^fafled, and the Lord repented of the evil. But Jonah was grieved at all, chap. iv. ij 2. If it were not for his excellent prayer, chap. ii. and that he was a piophei ol the Lord, and the penman of the Holy Ghoft, to record his own fm and liiame, for the benefit of the church; we (hould be tempted to queition this man's grace, of whole fearful fins we have fo large an account. He Veoels againfl the Lord's cal^ to preach to Nineveh. When he flees, the Lord overtakes him by a itorm, takes him by the lot; he is caft inio the f-1, fchooled ia the whale's belly three days and three nights; a miraculous

culous chadifement, and a miraculous prefervation* He now obeys the repeated call. But when his labour had a gracious effe£l, he isdifpleafed exceeding-Ij, and prays mod fmful^y, Jonah's inftance fhould teach minifters and Chriflians to pray more, Lord^ lead tis net into temptation. As nature's light teacherh af-fli^ed people their need of the Lord's grace and mercy, the word declares it aiore plainly, James v. 13. Pfal. 1. 15. Hof. V. 15. This need of the helping girace of God in afill£i:!on, I would inftrmfl in thefe.

ly?, AfHic^icD-fins are readily fallen into without the help of the grace of God. Such fins, I mean, that afI]i£lion cloth eafily and naturally tempt unro ; as frecang, impatience, murmuring, and quarrelling with the hand of God. It is fadly and frcqaently feen, that aflli^lioa bath not only brought along with it dif-covery of fm, but alfo the aj^ings and 7/orkings of more corruption, than either the perfon himfelf, or any elfe, thought was in the man. It was a fad cha-ra^ler of a very bad man, 2 Chron. xxviii. 22. And in the time of his dijlrefs did he trefpafs yet more again/} the Lord: this is that King Ahaz, This is a man noted for a never-do-well. A brother in the fame office, and in the fame iniqalty, faid, Behold this e* vil is of the Lord ; what jhould I wait for the Lord a-ny longer f 2 Kings vi. 33.

^dly^ AlB;ftion-duties are only pra£i:icable by the help of the grace of God. Every crofs hath its work, as well as its trial. There is that required and called for in afRiflion, that craves a fpecial affiftance of the grace of God for the doing of it. It is remarkable, that the great duty of the afflicted is exprelTed by two negatives, Heb. xii. 5. from Prov. iii, 11. My fon defpife thou not the chajlening of the Lordy nor faint when thou art rebuked of him. What then is the pofi-tive duty ? It is that which is neither of thefe two. If the afIli(^ion be light, we are apt to defpife it; n id if it be heavy, we are as apt to faint under it. B it, faith the Holy Ghoft, fee that ye do neither. If it

be

be never io light, do not defpife ic; if It be never fo heavy, faint not under it. And there is no fmall need of grace to preferve us frona thofe extreme?, and to keep ns in the right midft.

3<^/)', The confolations of an aflh*(^ed date are very neediui, and grace only can fuinKh us with ihem. Be ye affured of it, that never did a Chriflf ai bear up patiently .under God's heavy -and, but by the flrong fecret working of fome confolatioa. it is true, we value and feek moft that confolation that comes ia as a great flood of fenfe, and that doth fvvallow up • the bitternefs of affliaion. This the Lord can, and fcmetimes doth give to his people. But there is a" fecret, fiient fpring of confolaiion, that is as profitable, and more common in the Lord's way with his children. Of this the apoiile fpeaks in 2 Cor. i. 3, 4, 5. Everlaftlng confolation, and good hope throuah grace^ are his blellings, 2 TheiT. ii. 16, 17.

2. Wherein doth the helpfulnefs of grace confift^ in an afflicted Jiate f

i/r, God's grace helps with light to know God's mind in r.ifiiaion. It is dreadful to be flruck in ths dark, ^^ hen a man neither feeth the path he walks in, cor the hand that fmiteth hin., nor the weapon he is fmote with. The great bleffing that grace can help us to, is, to know what the rod means, what its voice is, who hath appointed it, and what of God's name k written on the rod, Micah vl. 9. Job was very carnefl for this light, Job x. 2. / zvill fay unto God^ Do net condemn me ; Jheiv rae wherefore thou contendefl ivith me, Eilhu advlfeth him well. Job xxxiv. 31, 32. S,urely it is meet to befald unto God^ I have born chaf iiftment^ I viUl not offend any more. That which J fee not, teach thou irie ; if I have done iniquity, I will do no more. Many a poor believ:^r has been put to this, that if he had all the world, he would have parted with it, to have known God's mind in his af-fliclions. Sometimes by the light of the furnace, wc come to knov; our hearts and corruptiocii j and ibere-

VoL.I. F f by

by what God fmites for, and caiis to. The Lord can, by the teachings oF his word and Spirit, and by the wi(domof his providential dirpenfauons, engrave rhac particular meaning that is in his heart, on the rod that is in his hand, that men may know it. And liappy is that perfon that is fo dealt with. But it is indeed harder,, to be fmcerely willing to know and admit of God's mind in affl;(^ion, than it is to find it out. But his grace can help to borh, and the throne of grace (bould be ranch plie 1 for both.

idly^ Grace can give in flrength and fupport under afflidlion : 2 Cor. rv. 16. For which caufe we faint not ; hut though our outward man perijb^ yet the inward man is renewed day by day. It is a wonderful thing, to fee how much pain, ficknefs, and torment, a poor frail body is able to bear. We think how clofe and flicking a thing is life, that is not fqT-ieezed out by fuch a llrefs. Yet the frailty of the flefh, in bearing the diilrefs of the flefli, is a fmall^ thing, in regard of the frailty of the heart in bearing of God's rebukes; Prov. xviii. 14. 'Ihefpirit of man will fuflain his infirmity ; hut a wounded fpirit who can bear f Yet many have borne it ; but furely by divine fupport* It is the common fenfe of diftrelTc 1 Chriilians, that they have been put to bear fuch burdens, that ihey thought at firfi: would furely have crufaed them. The reafon of their wonder is, be-caufe the weight of the burden upon them was fenfi-ble; but the everlafling arms underneath them and their burden, were not feen, Deut. xx?viii. 27.

3^/y, Grace helps in afEi^^ion, by enabling the af-fll£ted to believe, tnat there is love in the afHicler. He faith it. Rev. iii. 19. As many as I love^ 1 rebuke and chajlen; and he can make us believe it. Nothing but his mighty grace can do it. Nothing is liker anger than afllifiion, efpecially when {tycxQ, Nothing is more difficult 10 believe, than that which, to all Gur fenfe and reafon, is ruining to us, fhould be in IpYC in him that doth it. Who can believe this without

the

the help of grace? and how great mufl: that help be, that enableth a man to believe To unlikely a thing ?

^\thly^ Grace helps in affii(ftion, by teaching to pro-fir thereby: Heb. xii. i r. AW 71q thafteningfor the frefenty feemeth to be joyous^ hut grievous ; neverihelefs^ afterwards it yieldeth the -peaceable fruit of rightcouf nefsy U7itothem which are exercifed thereby. The fruit of fanc^ified i^ffli^tion is a great inydery, as all fpiritu-al fiuit is. Y(m cannot tell how you profit by t1ie word. I ani afraid, that there is but little profiting at all; but they that do profit, cannot tell how they profit. They may fee the feed fown, they may find it fown in their hearts, they may perceive its fruit in their worfiiip and walk ; but how the grace of God works wi[h the word in making them profit, is too deep for theonoft difcerning Chriftians. It is fome way more myfterious, how the Lord works out profit by ri{Hi£lions. It is indeed often found, bleflfed be his name. Many can fay with David, Pfal. cxix. 67. Before I was afflicted, I went a/I ray : but now have I kept thy word. ver. 74, It is good for me that I have been afflicted; that 1 might learn thy ftatutes. But none €an tell how the grace of God makes the bitter {ztd of afih<5>icn bring forth the peaceable fruit of righteonfnef?. And where is that faint, who, when the Lord is writing bitter things a^ainfl him, and muliiplying his wounds, cm fay in faith, " Now, at *« this tifpe, and in ihi^ m2nner, the Lord is fowing *^ that {tzd in me, that fnail fpring up in fruits of ** rigbteoiifneA, to his praife, and my certain pro-*' fit; and the day will come, wherein I (hall blefs his ** name from my heart, for all theforrows I now feel *' and mourn under ?"

1 ihail fay no more of this head of affii(^ion; but orly would give you this w^arning. Afili^lions are ve' y common, and much complained of. Some pro-fellors fpend all the little religion they have upon their afflictions. Take heed to your hearts under af-fii<5lions. It is to be bewailed, that many Chriftians, F f 2 / ' their

their afiliifllons come on them they know not whence, they lie on them they know not wherefore, and they go off they know not how; that, if I may allude to fuch facred words, and apply the phrafe to fuch a fmful fraTTiC, afflictions co^ne on many, and they feel the fmart of them, but know not whence they come^ nor *ix;hither they go. They come on them when they are fent, and go off when they are called ; but they neither knew what God meant by them, nor did by them. ITo Chriiiian can ever make a fpiritual and hearty fong of praife for affl:i5tions, unlefs there be fome feufe or hope of profit thereby. If the profit be feen, the wifdom and love of God in afflicling, will be heartily ackro.viedged.

V. The fifth time of fpecial need of the grace of God, is a time cf fpecial duty and fervic^ to God called for. All the courfe of our life is to beconllant fcr* vice. *VV"e ought to live to his praife. We are made as creatures, and as new creatures, for this end, Ifa, xliii. 24. I Per, ii. 9, But there are fome feafons ia M'hich fpecial work is called for, and then there is great need of grace to help in that hour. It is a mighty word of the preacher^ Eccl. viii. 6. Becanfe to £vcry purpofe there is tinie^ and judgment ; therefore the vvjery of man rs great upon him. And it is only the wife inan'^s heart that difcerueih time and judgment^ Ter. 5. I would name four of tbofe times.

1. The lime that men are called to believe on Jefus Chriil, and to fecure their eternal falvation by a full clofmg with him. This is a now^ a day^ an accepted time^ a day of fahation, 2 Cor. vi. 2. All that hear the gofpel, are bound by the call of God in ir, aiid warranted by the promife of it, to receive by faitii Je:'us Chriil:, and eternal life, every time they hear the gofpel. But fometiraes this duty is fpecially called tor; which, if negle£led, may be of fatal confer quence to men. Hence that "exhortation, Ifa. Iv. 6. i>eek ye the Lord while he 7iiay he foundy call ye upon hmi 'wkik hi is near, Whca Chrift is knocking at

ihe

the door of the heart, then it is fpecial duty to open to hira, Rev. iii. 20, This was the day Jerufalem bad, nnd negle^led ; and that that Chrid mourned over them for, Luke .xix. 41,^42. Unfpeakable is meriS need of the prevailing help of grace, when their hearts and confciences are warmed with the calls of grace in the gofpeh In fuch feafons, the everlafting bargain is either fixed by the power of grace Working fai:h in the heart; or people are left to themfelves, and are farther from heaven than ever.

2. Some fpecial call to men to give their teflimony to Chrift and his gofpel by fuffering. The Lord comes and craves mens teftimony to his truth, and chargeth them thus. ** If thou haft any love to me and my *' honour, I demand thy witnefs, venture thy all, VAkz ** up thy crofs." Many Chriftians have negledted fuch trying feafons, which in vain and forrowfuUy they have widicd for again. There is much of God's grace needful to difcern thefe feafons, and wifely to improve them.

3. There is another remarkable feafon of mens nesJ of God's grace to help them in ; and that is, the feafon of the Lord's calling them to a duty-trial ; a duty called to by way of trial. The Lord gives the ,cali to try men ; and very great are the confcquences of obeying or difobeying of fuch a call. Mdny in-ftances are of this in the word. One is in Numb. xiv. The palTage is plain and awful. When Ifrael had been above a year in the wildernefs, twelve fpies are fent to view the land : they all bring back an evil report, fave Joihua and Caleb: the people murmur ; God threatens them with judgments: they feem to be fenfible of their fm; ic is like by the plague that flew the ten faife fpies, ver. 37. and by what Mofeg, fpake to them. They acknowledge their fm ; and re-* folve to go up next morning, ver. 40. Mofes tells them, they now finned again, and that the Lord was not among them, ver. 41, 42. What fevere dealing is this ? The Lord was among them yefterday, not this

morning

I

230 Sermons concerning Serm. XII,

Kiorning: they were bid go up yeflerday, tbey are forbid next morning Becaufe they did not what the Lord bid then^i do in his time, he will nrr p orf.cl them when they do the fame thing in their time Tous Saul was tried tw:ce, i Sam. xiii. Samuel bid bim^ tarry for him feven days at Gilgal: Saul i^rr'^t ■ fix days, and part of the feventh, and rhen ofFeied fa-crifice ; nos as I think, that he did invade thepnefl's office himfelf, but commanded feme prieft to do ir. Profane princes never want profane cb?plains. What a fevere fentence doth Samuti pronounce againft hmj, ver. 13, 14. P Again, the fyme man is tried with another duiy^ I Sam. xv. abi fails therein, and is punifh-ed therefore. This fort of trying men by duty, is like that in 2 Kings xiii. i45--'.o. which Eliflia did put / Joafti unto. How :r\2uy of the peopl'; of God, thr'/ ■ the want of the prefent help of gracr-in fome duty-trials, have ftepped into fuch path?, and have hUzn into fuch pits and fnares, as they have never got well and clearly out of, as long as ihey lived ?

4. It is a feafon of great need of grace to help us in, when the Lord, by bis providence puts feveral things in a perfon's choice, and leaves them to chufe. The fulled of this kind was that offer made to David about judgments, 2 Sam. xxiv. i?., 13. A hard choice ; but David did chufe wifely. His fon Solomon had another offer ; but it was of'bleirinn;s, and not of jiidg-nients, 2 Chron. i. 7. Aik what I jhall^he thee. And he chofe wifely: and by his choice proved, that he had already received a good meafure of wifdom. Mo-fes had a'great oiFer, ai:!d things of vail difference v^ere in his choice; and he chole like a man taught of God, Heb. xi. 24, 25, 26. Mofes, in his lad fer-mon to Ifrae), Deur. xxx. i5r—^9? 20. puts them on chufing : / call heaven and earth to record this day again/} you^ that I have fet before you life and death, blejfin^ and cu? [ing : therefote chufe life, that both than and thy feed may live : that thou mayefl love the Lord thy Gody and that thou mayefl obey his voice, and that

then

thou mayefl cleave unto him ; for he is thy life, and the length of thy days. So did his fucceflbr Jo(hua, whea he had fettled ifrael in the promifed land, a little before his death: Jofhua xxiv. 15. Chufe you this day whom you w'tllferve. Elijah axdi io with apoftate Ifrael, ^i Kings xviii. 21. Somewhat like this is laid before men in the daily miniilry of the v.ord. The curfe of the law, or the blefllug of the gofpel,is in mens offer ; and men get as they chufe. If men refufe the blef-fmg, the curfe belongs to them ; if they receive the blelTing, they are delivered from the cuife. But the chufing vrmean, is that the Lord puts men often to, in the feveral turns of his prov'dence towards them : Pfalm XXV. 12. V/bat man is he that feareth the Lord? himfhall he teach in the way that hejball chufe. Many gracious promifes are in the word, of God's guiding of his people ; many prayers put up by faints in the word tor this gracious guidmg ; and many praifes rendeied to the Lord tor their bleffcd experiences of his guiding. Who can walk fafely through this wil-dercefs, witnout the pilar of cloud by day, and the fiU lar of fire by night? How many of mens forrows may be laid on their being left of God, in cbufing for them-felves ? and how many of our mercies are owing to the Lord's gracious guiding of us in doifbtful cafes ? But it is a very hard thing to afk £lire(^ion from God, Three faults are common in this pr, 6llce. i. Pre-engagement of heart. As it is a great fin after vows to make enquiry, Frov. xx, 25.; fo is it to afk direction from God, when men are refolved on the way they will take. An eminent inftauce of this finful frame, we have in Jcr. xlii. and xliii. They fought counfel of God by the prophet in a great ftrait; they promifed to fallow it whatever it Wis: GoJ g^ves his mind \ they reje£l it, becaufe it fiiited nm their inclinations. It is no eafy thin? to all: dfre^-'ion of (^00, wiih an undetermined frame. 2. Piioe of underhand iug. M Ki think they are wife e-vjjgh to chufe their own way. Therefore that coiamand fliould be

iiiuch

niuch minded, Prov. iii. 5, 6, 7. Trujl in the Lord with all thine heart; and lean not unto thine own under* Jlanding, In all thy ways acknowledge him^ and he (b-all dire6l thy paths. Be not wife in thine own eyes^ And that other word, Prov. xx. 24. Man^s goings arc of the Lord ; how can a man then under (land his own way f Prov xvi. 9. A jnan^s heart devi/eth his way, but the Lord dire6leth his feps, 3. Halie. M.tn wait not for God^s counfel^ Pfalm cvi. 13.; and therefore go without it, and ilumble in dark [>aths. He that believeth, maketh not hafh^ Ifa. xxvlii. 16. A little more patient waiting on the Lord^ as Pialm xl. i. hath often brought in determining light in doubtful cafes. So much for the fifth feafon of need of grace. VI. The laft time of need of gr^zt is, the time of dying. It is indeed the I'diV; for he that is helped by grace in that tim^, v/ill need no more help of grace to eternity. This time of dying, is what we (liould all think ou; and if you think aiigbt on it^ it will not be unwelcome to hear of it.

On this I Would ihew, i. The need of grace. And 2, The help of grace in this lad and greateft time of need.

I, I would fpeak of the need of grace to help in this fcafm. Though all mtn have fome conviflioa of it; yet, to (trengthen that convi<^ion, I would fpeak to a few things about it,

\fl^ This lime of need is unavoidable. It is a time that muft come. Other times of need may come, and may not come. We may be tempted, we may be afflicted, we may be tried, we may be cad down, and we may be lifted up again : but die we mud. // is appointed unto men once to die^ Heb. ix. 27. As fure as wx live,^ we muft die. We live oUr appointed rime, and we die at our appointed time, Job xiv. 5, 14. and all our times are in his hand^ Pfalm xxxi. 15. Eccl. iii. 2, There is a time to he born^ and a time to die^ ver. II, He hath made every thing beauCful in his time. That man mult have better ey^s than thofe of flefli,

thai

that can fee any beauty in death. If there had been but two or three of mankind, that had lived from Noah to this day, and had been privileged with an exemption from this general appointment, every fool on earth would have dreamed, that, it may be, he ihall partake of the fame privilege alfo. Bat when all that ever breathed from Adam to this <lay, are dead, (fave the prefent generation, whom a fev/ more years will fweep away, as it hath done their predeceffors); what folly is there in m.ens thoughtlefTnefs of this unavoidable fate P But if you fay, All/hall not die, but be changed, as I Cor. xv. 51. i TheiT. iv. 17.; con-(ider, that this change is to them, as death is to us; and it may be will be as terrible to the faints alive then, as death now is. As believers now dread not death, and to be.dead, fo much as they fear to die ; the {late of the dead in Chrift is not terrible, but the paffdge to it is : fo they that are changed at Chrirt's coming, may have the fame fentiments, till the change be wrought on them. It is (iliougb none knows the particular mapner of it) a puiting ofFof m.ortaiity and corruption, and a putting on the robes of immortality and incorruption. The fame is done as to every faint at death and therefurreclion. Both are done to every believer in an inftant, who are found alive at Chrifl's fecond coming. Elijah's tranilation, 2 Kings ii. and Enoch's, Heb. xi. 5. were emblems of the change on believers at Chrift's fecond appearance ; as the raifmg of Lazarus, and others, both in the old teftamenc and new, were of the general refurredion : and ia fpecial manner they fpoke of, Matth. xxvii. 52, 53, And the graves were opened ; and many bodies of faints which flepty arofe, and came out of the graves after his refurredion^ and went into the holy city, and ap' feared unto many. But whatever the change on faints at Chrifl's coming be to them, and if it may be thought a more eafy trial than natural death is ; it is certain that the change that (hall then pafs on the ungodly, will be far more dreadful than bare dying is now. This Vol. I. G g is

£34 Sertnens concerning SeR'M.XII.

is then ihe only exception from the general appointment on all men once to die. How amazing then is the flupidity of men, that fo few ferioi^ily think on it, and prepare for it f* that fo many men and women, that are under the fentcnce of death ; that have the feeds of death in them ; that live in a world wherein all things that have life, are dying before their eyes: that live on creatures that lofe their lives to fupport theirs ; that have fo many warnings of death's fure and fpeedy approach, are yer, after all, furprifed by it when it comes, as if they had never heard of it ? This (lupl-dity is both a fad fign and efie^l of the plague cf unbelief. Judgment and eternity, that follow at death^s heels, are matters of pure faith. But death is obvious to fen fe, reafon, and univerfal experience. Yet men only think they may die, and do not entertain the perfuafion with aiTurance into their hearts, and ferious daily thoughts, that they mufc die.

2^/y, Dying is not only unavoidable, but it is a new trial. None can tell what dying is. Many know what it is to be fick, to be in great pain, to faint and fall huo a fwooD, which is a little image of dfeath ; as alfo the heathen poet called fleep, death"*! elder brother : but none knows what dying is. It was a very fenfible word a dying Chriflian in this city fpoke to myfelf, when vifiiing him a few hours before his death, ** No " man can tell another what dying is. 1 feel I am *' dying ^ but I cannot tell you w hat it is." Death is a path that you never trod before ; you never walked in it hitherto; you may have thought yourfelves to have gone a good way in the valley cfthejhadaw of death, but you never walked through it. Paul died daily^ i Cor. xv. 31.; he was in deaths often^ 1 Cor. XI. 23.: yet he was a living man then, when he faid fo; and he died but onee. All new trials require new fupplies of grace ; and the trial of death is quite Dew. When we are tempted one day, we may know what temptation is thereby, and be thereby fitted for

the

the next; but no pad experience tan teach us fully what dyinfi; is.

3<2'/>', Dying is not only a neceflary, and new trial; but it is fuch a trial, in which a man's all is concerned for eternity. Immediately on death followsyW^/;z^/?/, Heb. ix. 27. Death is the dark trance betwixt time and eternity. While we live, we are in time ; when we are a-dying, we are leaving time, and paiTiug into eternity ; when we are dead, we are quite and for €ver out of time, and are in eternity for ever. If a man mifcarry in this paiTage, if a man ftumble in the dark valley of death, if he fall here, he falls for ever. I would not have people to imagine, that the flrefs of their falvation depends on their frame when a«dying; for fome Chriflians, when near to death, have neither the ufe and exercife of fenfe or reafon, much lefs of grace. But furely, when the cafe of mens bodies permits a(Ss of a man, or of a Chriftian, there is great need of grace to enable us to die well.

^thly^ Dying is a great trial of faith. Though we know not fully what dying is ; yet we may know fo much of it, as to be convinced, that it is much harder to die in faith than to live by faith : and yet liv-ing by faith is the hardeft thing we have to do in this world. To truft in an unfeen God ; to believe his unchangeable love, when we feel his anger, to truft his bare word, when ws fee no appearance of performance, but many to the contrary, arc no eafy thiogs to th^ bed. Our freqaent experience of the difficulty, and of our many fuliugs in this daily exercife, of living by faith, iTiriy juilly make us fenfibleof our need ot great help of grace, when we (liall be called to the new and more hard work of dying by faith. To in'-force this a little, confider,

(1.) Ufually when death draws near to men, and they draw near to it, the eye of the mind is clearer, and the confcience more tender and (harp-fighted, in the review of their life and actions. Many never faw their lives well, till they are jad at the end of thera.'

G g 2 And

And many believers walk fo, as a fpiritual review of their ways breeds no fmall dorm in their confciences, and trial and fliaking to their faiib. Though death be a dark valley, yet great light of convictions and challenges fprings up in it. Woe to them that never know, till they are a-dying, what an awakened con-fcience is. Ways that are pleafing to men, when the evil day is put far away, look frightfully on them when that day approacheth, and is very nigh.

(2.) A dying time, is a time wherein the devil is very bufy. He fetcheth then his laft (troke on faints, and on fumers. He doth his utmoli to fecure the damnation of fmners, that he may not lofe them at laft. The devil's death-hold of a dying fmner is a ftrong one. He alfo doth his utmoU agaiafl believers, if not to mar their falvaiion, yet to hinder their confolation. The devil's parting-blow hath been dreadful to many a faint. It is a weighty word, Heb. ii. [4. where he is faid to ba've the power of death. It is true, there it Is faid alfo, that Chrift ovenarne hun^ and through death Deaih is properly and ftriflly in the devjl s dominions. Sin and death are properly the deviPs, though the Lord hath the wife ordering of both. He permits fin, and inflifls death ; and death lies near the devil's great prifon, hell. Through li.e valley of death there are two pafTages; one leading to hell, and another to heaven. Mofl fall into the pit ; others are brought through fafe and found, by the fkill and mercy of their bleffed guide, Chrifl. It fares here with believers as with Ifrael, and with unbelievers as with the Egyptians, Heb. xi. 29. By faith they pafjed through the redfea^ as by dry land; ivhich the Egyptians affaytng to do, were drowned.

(3.) Judgment and eternity, when near, and feen at hand, are awful things: and a near view of them-will try faith greatly. This view blow^s away the pre-fumption and hope of the hypocrite; Job xxvii. 8. What is the hope of the hypocrite^ though he hath gain-(di when Cod taketh away his foul f Job xi. 20, Eheir

bop^

hope is as the giving up the ghofl. His hope lived as long as he lived; and when he dies, it dies alfo. Woe to them that have a dying hope, a hope that cannot out-jive death. Chriltians are begotten to a living or I'lve^ ly hopey I Pet. i. 3. He hath hope in his deaths Prov. xiv. 32. The man's body dies, but the Chriftian's hope and faith lives. He lies down in the grave in hopey Pfal. xvi. 9. He dies in that faith he lived by, Heb. xi. 13. '

2. What is the heJpfulnefs of grace^ in this time of great needy a time of dying, I am fpeaking to living men, but to fuch as mud die, and know not how foon. I {hall only infid on one thing at this time. The grace of God helps believers, by (Irengihening of their faith. That is the help thev rnainly need in that hour. And this help ftands in thefe,

ijl, When a dying believer is helped by i^race to fee death in Chrift's hand. There is a vaft difference betwixt death in the devil's hand, who hath the power of it; and death in Chrifi's hand, who is mafter both of death and the devil : betwixt a man's feeing d^ach approaching, and the devil behind it, and with it; and a man's feeing death coming on him, and Chrift with it. Paul's triumph rofe on this ground : I Cor. XV. SS^ S^y SI' 0 death, where is thy fting f O grave y (or hell J, where is thy vidory f The /Hn^ of death is fin ; and the Jlrength of fin is the law "^But thanks he to God^ which giveth us the vic-tory, through our Lord Jefus Chrijl. That by which death (lings men, is fm unpardoned, and God's holy law binding fm and wrath on their perfons. Victory over both fm and the law, comes by Jefus Chrift/ When this vi61or, and vi^lory in Chrifi:, is feen by a believer, death is defied and defpifed, as a ftinglefs overcome thing. Much and ftrong f^aith is needful to enable a man xo play on the hole of this ofp, Chrift reveals himfelf to John, almoft dead with fear. Rev. i. 17, i8. Fear not ; I have the keys of hell and of death. •' Behold them in my band, and behold rae as the

*• lord

^ lord of them." Should a believer in Jefus fear a-ny thing that Chrift hath the power of? The bitter-nefs of death is pall to all believers, by Chrift's death, and vJftory over it. And if their faith was ftrong, their fears would be fmall.

zdly^ To have faith enabled to look through death, and beyond death. If a man's eyes be fixed on death only, and fee no farther, it is death to look on death : but when the believer's eye oF faith is fo quickened, that he can look through the trance of death, and fee within the vail, where Chrid ii?, that is a bleifed help of grace. Chrifliaas faith and hope enters within the vaily Heb. vi. 19. And a view within the vail is fpeciaily defirable and ufeful, when the Chriftian is walking in the valley of the Jhadow of death^ Pfal. xxiii. 4.

^dlyy Faith is helped, when the dying believer is enaoied to call his anchor on God in Chrift confidently in this iaft ftorm. This laft afl of faith is a great one. The more fenfible a man is that he is on the point of eternal ruin^ the nearer he is to drop into hell without divine help; the more fenfibly he a^ls faith. Then the clingings and grafpings of faith on Chrift, are fenfible and ftrcng. When a believer looks on himfelf, and on his way, and feeth nothing in them pleafing or ftaying to his foul ; he looks into the dark pnffage before him, and it is frightful to heart and flelh ; he looks on judgment a?id eternity asjuftathand, and his thoughts are fwallowed up with their greatnefs. In this cafe to flay his foul, and fay with dying David, 2 Sam. xxiii. 5. Although my houfc ho not fo with God, (Though my heart, my ways he not fo with God as they ought to have been); yet he hath made with me an everlafling covenant^ ordered in all things and fure : and this is all my j aha-tion^ and all my defire, requires fingular help of the grace of God. To fliut their eyes, and give the hand to Chrifl, and to qaiet the mind, by trufting our guide in this Iaft ftep, is a mighty blefling.

I would

I would conclude this difcourfe with tliefe four.

1. It is a great myftery of faith, and a great trial of (aich, that the way to eternal life fliould lie through the midft of this dark valley of death. Our Lord je-

' fus Chrift brought eternal life for us, by the price of his blood ; he went through death to take poiTcffion of his kingdom and glory : and yet his people mufl go through death to take poiTtilion of the gift of eternal life. If there were any allowed room or place for prayer in this affair, how many, and how earned prayers would we make to be delivered from going in this way to glory P But after a life of trial?, temptations, and manifold tribulations, this lad is flili before us; and we mud pafs through, and fet our feet in the cold waters of this Jordan, ere we enter the heavenly Canaan. After all the lively hopes of heaven, and fweet foretaftes of it, we have had j after our faith hath rifen us to a full aiTurance^ yet through death mud ail the heirs of glory pafs.

2. There is no wifdom like that of preparing for this awful hour : Job xiv. 14. If a man die^ Jhall he live again f All the days of my appointed time will I ivait^ till my change come, " I will think on it, I will " look for ic, I will prepare for it." Men are wife or foolifli, according to their faithful diligence, or unbelieving negligence, in this preparing for death. Many have bewailed their negledi:; never did any repent their diligence, in this work.

3. There is no right and fure way of preparing for death, but by feekiiig faviag acquaintance with Jefus, If you fet about the dudy of holinefs without Chrid» you miftake your way, and will never reach your end. But labour to be intimately acquainted with Jefus Chrid, and the communicationsof his grace will make you holy. Death deals with men, and billets them into their eternal quarters, in heaven or hell, as mea are in Chrid, or outof Chrid. Their works, according to which they are judged, are but the fruits and effects of their diderent Hates. Tfcefe two different

dates

ftates of men in this life, in Chrift, or not in Chrirt:, are the fouodarion of the two different dates in the next life, in heaven, or in hell; though all in ChrilT: are holy, and all outof Chrift are unholy.

4. There is no life truly comfortable, but that which hath a comfortable profpe£t of death and judgment. Never envy the condition of them who feem 10 be the only chearful men in the world, whom one quarter of an hour's ferious thought of death and judgment, is enough to make them like BeKhazzar at his great feaff, Dan. v. 6. whofe countenance was changed^ and his thoughts troubled him^ fo that the joints of his loins were loojed-, and his knees fmote one again/? another. Amazement feized on foul and body. How can a man be faid to live comfortably, that dare not think of death, for fear of niarring his comfort ? Miferable is that confolation, that cannot bear^ a ferious thought of an approaching unavoidable ihing. This is the wifdom and mercy of the Lord to his people, that their true confolation doth not only ftand and abide in the view of death and judgment, but it arifeth from that view that is fo terrible to all natural men. This is the bleiTednefs of believers, that this grace allows them a right to, and can give them a poffefTion of. And therefore we Ihould come to the throne of grace for it. Then you are happy Chrif-tians, when ferious thoughts of death breed ferious

joy.

SERMON

Serm. XIII, ths Throne of Grace.

SERMON Xlir.

He b. iv. 16.

Let us therefore come boldly unto the throne of grace ^ that we may obtain mercy ^ and find grace to hel^ in time of need.

YOU have heard of the helpfulnefs of the grace of God in lime of need, both in general, and with particular indances of fome fpecial times of need. The laft whereof is the time of dying. This I leit ac [aft day, and would fpeak a little more to it; and thea conclude all in a few words.

Death is a theme of great importance, and of t^ry obvious influence. If people would let it enter into their ferious thoughts, and would take a ferious and fleady view of it, ibey would quickly find more in ic and about it, than ever they did, or could hear, by all that is told them. Next to the faving illuminatioa of the Holy Ghoft, with and by the word, there is no better fchool for men to learn, weigh, and duly to uaderfland the things of God in, than a frequent and near view of death. What an tdgt w^ould this put upon our praying, hearing, worfhip, and walking ? Every thing that is done by men as dying per-fons, is ufually v.ell done. 1 (hall only add this. That there are fome fons of dying that are very deilrable, in which the grace of God is v^rry ufeful and needful.

I. Patient dying. Dying is not properly a duty, but a fufFering. Ic is not our a£l; but there is a m.ani-foid exercife of grace called for in dying. Never did any man aft in dying but Jcfus Chrirt : be could A?v dozvn his Ufe^ atidtake it again^ John x. 17, 18. V/e cannot lay down our lives ; they are not our own,

VoL.L K h We

We are bid keep ihem as \^'r,g as we lawfully can f and when the great command come?. Return^ we are to yield obedience to it. It is a great hlefling, to have patience For dying, and parience in dying: Keb. X. 36. Te have need •/ patience ; that'after ye have done the will of Gody ye 7nay receive the proimfe. And we often need patience moft, when juft upon the receiving of the promife. We fhould run with patience the race that is Jet before us Heb. xii. 1. And mod of patience is nfually mod needful in the lad flage of this race. Patience fhould have her perfeSl ivcrk^ Jam. i. 4. And the perfe<n: and perfeifting work of patience, is the lafl: a^ ofh. We ail know, that uf-ually death comes on by fuch fteps as are grievous to the flefib. There are pains, ficknefs, and langaifh-ings, that are no fnrall trials of patience ; but ihefe are in a mianner but trials of the patience of the fiefh. There are pther rhings about dying that patience Is tried by ; as time and place, and many circum-flances, that it is no fmall or eafy thing to be quietly fubmitted to. Jacob, the heir of the promife, goes down to Egypt, to Jofeph, for bread, after he is (tar-ved out of the land of promife ; and mult die in E-gypt, and leave his family there, where tbey w^ere to be long and heavily opprciTed, as the Lord told his grandfather Abraham, Gen. xv. 13. Mofes mud die on the other {vAt of Jordan. David muft not fee a flone laid in the temple. Jofiah mull die in battle, and that by not hearkening to the words of Isfecho from the mouth of Gody 2 Chron. xxxv. 22. But what of fuch fad circumfhiuces of dying ? Did not our Lord himfelf die under a dark clooicl on his dear Father's face, and on his own blcffsd foul P My Gody my God, why haft thou forfaken me f were fad words from the iad foul of our dying bleiTed Lord. His difciples for-fook him, the fun fcrfook iiim, earth and hell bandied againii him; yet all was nothing to his Father's for-laking him. ,How bitter was this to our Lord! And yet how fweet is it to the faith of believers 1 if you

be

be called to die under 0 cloud, re;iiember, The Lord, ihe heir, the purchafer of heaven, went to heaven in the greated (iorm thai ever blew from carih, and hell, and heaven, on any man's face, at death. Men are aftiained to exprefs any quarrel againft dying ; but there are many things aboiit it that makes us needy of much grace to help \o quiet fubmiiting untoit, both ia fubftance, and aU circumdances attending it.

2. Safe dying. This is very needful^ and it is grace's doing. Many die patiently, as men think, that die- not fafely. There are no bands irrthe death oj the i^/^/^^o/fohietimcs, Pfal. Ix/:iii. 4, Some go out of this life to hell more calmly, than fome of the heirs of glory pafs to their bief!?d home. Safe dying, is to die without any hurt to the foul ; that when the cage of the body is broken by death, the foul, the bird, may take wing, and fly (traightund fafe to heaven. Death is the believers, 1 Cor. iii. 22. as well as life. But what have we to do v,iih death, or death with us ? It is a black boat, that we muft fail out of time to heaven in : -and Chriil (leers the boat, and lands all believers fafely on heaven's ihore. Ihis h all we have to do with death. And when all the paf-fengers are brought over, ChrKt v/ill burn this ugly boat: Rev. xx. 14, 15. And death and hell (or the grave J were caft into the lake of fire : this is the fecond deatn. Jnd whofoever.iaas mt found written in the book of life ^ was cafi into the lake of fire > And then in the new Jerufalem, there jhali be no mere deaths neither forrow^ 7ior cryircT^ neither Jhall. there be any more pain : for the former things are pofjed away^ Rev. xxi. 4. \¥ho would not venture to pals out of this bad world," to that bleffed land, under Ciirift's conduft, though failing through the gulf of death be unpleafant in itielf to us ^. Men for gain will fail from one end of the earth to the other, through heat and cold, and ftormy feas and winds, and manifold perils, ia the probable hope of -advantage. But believers may be afTured, that they fcali arrive at their port, H h 2 ISlever

/

Kever did a believer in Jefus Chrifl: die or drown ia h;s voyage ro heaven. 'I'hey will be all found lafe 2Dd found wich the Lainb on Mount Zion. Chrid Jofeth UGne of them; nay, nothing of them, John vi. 59. Not a bone or a believer is to be feen in the field of battle. They are all mor? than conqutrorsy through him that loved them^ Horn. viii. 37.

3. it is very defirable to have an honourable dying. It is a part of tl^e vanity or this world, that many dote upon an Lo::ourable burial. SoTie refpe^l: indeed ihoald be paid to the dead bodies of believers ; but honourable dying is a great deal more confidcrable, ihnn that men call an honourable burial. Our Lord told Peter of his dying, John xxi. 19. This/pake Jt*

Jus, /pjufying by zuhat death Fefer Jhuld glorify God, That is honourable dying that brings glory to God. Paul is ronfidenr of this as to himfelf: Phil. i. 20: AccQrding to my earncjl expectation^ and my hcpe^ that in nothing I /ball be a/hamed^ but that with all bold-Tie/s^ as ahvays^ /o now al/o, Chri/l/hall be magnified in my bcdy^ whether it be by li/e or by death. The mofl hcncurable dying, is dying ifbr the Lord. This honour is not given to all his faints. Ail faints die in the Lord^ and ble/fedare they, Rev, xiv. 13. Our de-fu'e Ibculd be, to be enabled by his grace to bear our dying teflimony to Chrift and his gofpel. There have been ftrong convielions given to the confciences of finner?, wonderful fupports to the hearts of furviv-ing faints, by the honourable dying of fonne believ' ers. Their example, their words-, their very looks and behaviour, in the fhadow of death, have been of great ufe to the?n that have feen and beard them,

4. It is aifo de(irable to have the mercy of corrifort-able dying ; to have an entrance miniftered to us abiin-^ dantly^ into the ever la/ling kingdom 0/ our Lord and Sa^ viour Jefus Chri/l^ 1 Pet. i. 11. The Lord's dealings with his people in this matter, are a great depth. Some that have given moil: fhining evidences of the truth and firergtb cf the grace of God in them, vvhg have fpent

ibeir

their days eminently to the Lord's praife, and to the edifying of his body the church, have gone to heaven under a cloud : others, that were hardly knovva or regarded in Chrift's flock, have gone off the (tage triumphantly. No obferver can efcape the notice of fuch indances. Therefore we mud not f^iy, that con-folation in dying is a certain fign of eminency in grace, or of tendernefs in walking. It is not very unufaal, to fee the greateil dorm overtake even a ftrong believer, jud as he is putting into the harbour. However, this difpenfaiion of the Lord's grace in granting a comfortable exit, is what we diould beg earnedly, and pray for heartily. I believe there are few Chrif-tians fo cad down with fears, and clouds, and dark-nefs, but if they could be affared, that all (liall be difpeiled at death, (and it is fometimes fo); and that they diouId have a clear evening, and drong confola-tion, in their lad hours, they would bear their pre-fent forrows better. Though confifortable dying be cot fimply neceffary to the falvation of a beUever; yet it is a bleding more valuable than many others that are more in oar prayers. Grace can help to it; and a precious help it is, and we diould mind ic much in our addrefl'es to the throne of grace.

So much of thefe times of need, and of the help of grace in them.

There are a few exhortations from this whole doctrine of the helpfulnefs of grace in a time of need, that 1 would conclude this text with.

The general exhortation is this, Learn not only to fubmit as to what is determined, and that you canno? alter; but to be heartily content with this wife dif* penfation of God about your need and his grace, as a contrivance becoming his wifdom, and levelled at your good. As,

I. That our necefllties are fo many, fo great, and fo unavoidable; and yet there is a fudicient fupply provided fgr them, The new creature is the mod

needy

needy creature of all God's creation. The Lord hath framed the new creature in a (ingular way, and for a fingular ufe and end. All oihei creatures have their being from God, and have that being continued by God in the common courfe of his wife and poweiful pravidence. But tne new creature is cot only of and from God, but it is wrought, and haih its being in Chriii Jefus, and irs life is continued by a continual gracious eftlux frotn hira; for ivithciit hhn the ndW creaiure can do nothings John xv. 5. Let not fuch a thought ariie in your heart, (or if it ?rife, give ir no entertainment), Why hath God made this new creature fo needy a creature as it is ? Surely he might have done oiherwiiei He made the firll Adam in another (fate. Ik was m.ade perfedl in foul and body immediately. His ifate was perfect; he needed liitle, and ail at hand. But the new creature is framed v/eak and necf-iTuous. The difference is as great betwixt the firll Adam, and a Chriflian at his regeneration, as betwixt perfe^l: Adam, and a young babe newly born, or a child conceived in the womb. Yet the Lord hath made provifion of grace fufEcient for all thefe neceffities. And he loves the glory of his grace fo, and takes fo great delight in givii^g of hisgrace, that he not only lets the heirs of this grace fall into the corn-iron pit of fm and miiery with others, and fometimcs^ deeper than many of them that are left, thai his grace may be gioriiied, in loving them out oj the fit of corruption^ as Htzekiah's word is, Ifa. xxxviii. 17. ; (for dll that are converted, are plucked out of their natural damnable (late, by^ mighty aci: of the love of God, Eph. ii. 4.) : but when he hath pulled them out, he fets them down in hib kingdom of grace, in io indigent and weak a condition, that they may glorify him by begging and believing, and he may g'orify himielf in giving of his grace to them. Who ihould find iault with this wile way ?

2. Be fatisfied, that this grace which is your fup-ply, is all in Chrift Jcfus, and not in your own hand.

Since

Since Adam fell, and mined himfelf and all his pofte-rity, by having his and their ftock in his own hand, and (inoini^ it away ; the Lord ia mercy hath refolved never to intrull a mere man again with his own (lock ; but hath Iodgf:d all the grace his people are faved and fupplied by, in Chrilt's hand. And there it is fafe. Adam was created perfedl:, and had a fufficient ftock to have enriched himfelf and all his offspring; bat he was left to his free will, and fo came on it. This is an eternal difgrace to a man's free will. What mull the free will of a fmner be able to do, when the free will of perfeft fmlefs man opened the door to fm, and death, and ruin, upon the whole world of mankind ? It is therefore graciouily and wifely provided, that free will (hall have no hand in the falvatlon of finners, (and indeed free will to good, is but a vaia name, ufurped by willing and wilful Haves to fm); and that in its ftead, the free grace of God in Jefus Chrifl ihall be, and do all in all. But we are fo proud, th4t we would fain have fomewhat in our own hand; and are fo ufed to fenfe, and un/kilful in believing, that we can hardly reckon that our own, that is not in our poirefiion, and at our difpofmg. But, in this order, the Lord confulrs the interefi: of his glory, and the fecurity of cur falvatlon, and daily fupplies, by lodging our all in Chrifl's hand ; who is able to keep it fafely for us, and ready and willing to give forth of it 10 us, according to our real neceffuy.

g. Be fatisfied with this, that the ip<:cial times of our need are not ufually known to us before they come. There is none of the people of God, nor of ihe children of men, that ufually know tv/enty-four hours before, what temptations and trials they may meet with. We know we may be tempted ; bnt we know not when, nor how, and in vihai part, the ad* verfary may affaulr us, or with what weapons. We know v/e may be aiili6ted : but we know not with what rod, nor when. We know we muft die ; but we know not how, nor when. There is a fuoliih and

fmful

fmful curiofity in our nature, that raifeth defires to know future things concerning ourfelves. It were well, if men were duly defirous ro know from the word, what their eternal Oaie fhali be. But in other things that may befal us in time, it is dangerous ca-riofity to be inquifuive. People imagine, that it would be of great advantage to them to foreknow future e-venis, as to themfelves. But I am fure it would be a great difadvantage, and what you would quickly repent of< If the Lord fliould reveal to any of you, and fet in a clear light before the eyes of your micid, all the particular providences, trials, and afflictions, and temptations, you are to meet with in feveu years time to come; what a dread weuld it be to you ! You would foon beg that it might be forgot again. It is a great deal better for us, thai future things th;>t belong to God, are fecret and kept from us; and chat we are led on believing, and come to the waters in our way to heaven, one after another, and get ihro* them, by the gracious conducH: of our bleffed guide, Chrift. He will give no Chriflian a particular and exaft map of ail his way, and llages, and entertainment, in this wildernefs-journey to heaven, though our Lord hath fixed them all in bis decree. Shoald it not be enough for us, that he will lead us well and fafeiy; that no water ihall drown us ; that he will never leave us, but be with us where-ever he leads us, and will bring us fafe home at lalt to his Father's houfe ?

4. Be fatisfied with this part of his wife order, that this fupply of his grace to help in time of need, mufl be come for. Not only that we may come for it, which is a great privilege ; but that we muit come for it, if we would have it. Is there any fo unreafona-ble, as to find fault with this order ? Is it not fair and eafy, Ailc and have ? Would any have grace to help them, unfought ? If you would have it, you are aiking it. Is it not fit then to come for it, and tell

Chrift

, Chrifl you would have it ? If you would not have ir, you are praying againlt ir. And wicked are thofe prayers, that are in averfion from the grace of Chrill I Every believer will fiad his heart reconciled to thh order. They know, that there is a blelTing in coming, as well as a blcfling to be got by coming And mod Chridians, I am apt to think, continue their approaches to the throne of grace, as much, if not more, from the delight they find in coming, as from the profit they find by coming ; though thefe two are not in-confidenr. He that delights ?iot himfelf in the Lord^ iviil not always call upon God^ Job xxvii. 10. iSo much for this general exhortation.

Exhort. 2. In the next place, I would fpeak fome-what to them that are not acquainted wirh the graci of Gody nor with the throne of grace. Graceltfs people \s fo bad a name, that few will own it, tliough many deferve j.t. 'inch fill up much room in mol> af-femblies, and 'fpmetimes may (lep up into the pulpit, in the name of mmillers of that grace of God they never knew but in a book. But God calls all by their right names, and or^ly can make men anfwer to thofe names. Let thefe four things enter into fucla folks thoughts.

1. Unavoidably a time of need will come, that the grace of God can only he'p in. None but a great, atheift can make any <ioubt of this. Doft thou believe there is a God ? that thou art a mortal man, whom a few days more will turn cut of this world ^

'Deft (hou believe that thou haft an immortal foul, that muft be for ever ? (and how much a beaft is that man, and worfe than a bead, that doubts of any of thefe P) If thou believe thefe plain principles, canft th ni doubc but a time of need, will come, wherein notning can ftand thee in any dead, but only this God's mercy and grace ?

2. This prefent time you have, is the only time given you for preparing fcr the ;ime of need that mud come. How little is that precious golden talent, time,-

Vol. I. 1 i laid

laid out for that the Lord gives it for ? Can mea think that God gives them lime, to fpend it in the ways they fpend it ? That mud be ill-fpent time, that is fpent fo, as men know they muft either repent of, or perifh by. We are bid redeem the time, Eph. v. 16. But moft men throw it away, or fell it to fiii and Satan, as if they had no ufe for it. The bed ufe of time, is to fpend it in preparing for eternity : JII the days of my appointed time will I wait, till my change come^ Job xiv. 14. Thefc are well-fpent days. But how few of the hours of your days are thus fpeni ?

3. There can be no greater folly, than to negleiH: this prefent only feafon of preparing for an unavoidable time of extremity. Our Lord, in the parable, calls the five negligent virgins,/c?^///^, Matth. xxv. 2. If a roan throw away his eftate in folly and vanity, the world will brand him with the name of a fool, and juflly. If a man throws away his health and life, there is folly in that too. But for a man to throw away his foul, and all his hopes of well-being for eternity, is the ranked of all folly: yet is the world fo full of fuch fools, that very few give it its true name. He mnfl: be greatly plagued with blindneis and ftupi-dity, that is not convinced, that that is the greateft folly that flints a man eternally out of heaven, and locks him up in hell.

4. There can be no reflection and remorfe more fad and bitter than that that arifeth on the review and fenfe of this folly, when it is remedilefs. We read of the worm that dieth not^ Mark ix. 44, 46,48. This is commonly underftood of confcience. Confcience ftings two ways; and one way more dreadfully thaa the other. Confcience flings for fin, as it is an offence againft God, a breach of his holy law, and as it ex-pofeth the finner to God's dreadful anger. But confcience flings more dreadfully, for negle^ing the remedy for fin provided in Chrift, and revealed to men

in

in the gofpel. Therefore our Lord lay^ the condemnation of the world that perilhedi under the gofpel, on this, John iii. 9. It is not laid on the evil of their deeds : but on this, that their love to iheir deeds made them hate the light that difcovered them, and the grace that ordy can pardon and heal them. Men pe-rifli not under the gofpel, bec^.ufe they are finaers a-gainft God's law, (though the ieafl fm deferves hell: and they that have not the light of the gofpel, are juftly judged by the law) ; but becaufe they believe not in Jefus Chrijl^ John iii. 18. And believers in Chrifl: are not faved becaufe they are holy, (though all that believe are holy) ; but becaufe they are in • Chrifl: by faith ; that the glory of falvation may be Chrifl's entirely, and the blame of mens perdition under the gofpel may be their own entirely.

Let men therefore prevent this dreadful ruin, by giving an ear to him that calleih them, Chrift offers yoa laivation from a throne of grace : come and take it. Come and put forth your hand, and take and eat of the tree of life, and live for ever. You mull: all fliordy (land before Cbrift's throne, when it will be no more a throne of grace : 2 Cor. v. lo. We mujl all appear before the judgment-feat of Chrifl. That will be a time of great need ; and none can (land with peace before that throne, bin they that have been acquainted with this throne of grace in my text. CbrlH: on the throne of grace, and Chrift on the judgment-feat, is the fame Chriit. Chrift in the gofpel, and Chriil in the clouds, is the fame Chrift. Yet we muft diftinguifh. Curift on the throne x^f grace is no judge ; and Chrift on the judgment-feat hath no grace to difpenfe. Now is his time of difpenfing grace ; then will be the day of his puniihing the defpifers of grace, and of giving the crown of glory to the receivers of his grace.

In the laft place, I would give a few dire<flions unto real Chriftians, in order to your providing of grace to help in time of need.

ill \. Lay

1. Lnr the fourdation fure. A time of need will try ir, I Cor. iii. 11. Other foundation can 770 man layy than that is laidy which is Jefus Chrtft, The Farher hatli laid CVriii for a foundaTion ; Ifa. xxTiii. 16, Therefore thus faith the Lord God^ Behold^ 1 lay in Zicn for a foiindiitio^^ a ft one ^ a tried Jlone, a precious corner ficne,

a fare Jonndation : he that believeth, fjjall not make hajle. Applied to Chrift, i Peter ii. 6. The faith-i'u! miDi^^ers of the gofpel lay Chrifl for a foundation :

1 Cot. iii. io. According to the grace of God zuhich is given unto me, as a Wtje mafjer builder I have laid the foundation. Bur bow can a poor fmner lay Chrift for a foundation to himfelf f Turn but the words, and the.^ queuion is anfwered : Thy laying of Chnft for a foun-' dation, is thy laying thyfelfupon Chrifl as a foundation; snd it is neither more nor lefs, nor any thing elie. Caft yourfelves, and all yourcoDcrrns about faivation, on Chrift alone. Let him bear all. He only ctin, and calls for this from you. One of the iirft quefti-ohs that aijifeth in the mind of a Chriftian in a time of need, is this: Is the foundation right laid ? '^m^V founded on Chrift ? The florra will try the foundatiobr It were great wifdoin to fecnre that before the ftorm come.

2. Clear up your evidences againft a time of need. The evidences of a Chriftian are not his charters for heaven, (the covenant of grace contains them); but they are a-^ light, by which a Chriftian reads his charters. Evidences are of great ufe in a time of need. They (land in God's vx^ork in us. Our fairh (lands on God's word of pron^ife to us, and oa Chrift's work for us; the evidences'of believers ftand in God'^ gracious working in, and on, and by them. Thefe four words I would give about your evidences. 1. When you cannot perceive them, fearch for them :

2 Cor. xiii. 5. Eocamine yourfelves, whether ye be in the faith ; prove your ownfclves ; know ye not your own*

Jelves^ how that Jefus Chrifl is in you^ except ye be reprobates^

probates^ or dlfapprovedf The exhortation is fo delivered, as to perluade us, that very narrow and ex-acH: fearching is called for in this work. May not thnt Chrillian's heart condemn him, who is daily complaining of his ignorance of his ftate, when he knows that ferious felf-examination is negle^fted by him? 2. If upon fearching you cannot yet find, 1)eg the help of the Spirit of God to difcover his own work in you : i Cor. ii. 12. Noiu ive have deceived, not the fpirtt of the world, but the Spirit ivhich rs of God; that we may know the things that are freely given to us of God» The iiiumination of the Holy Ghoft is not only fimply needful, to give us a faving knowledge of the myftery of the gofpel; but is fb alfo to give us a right knowledge of the niyftery of his grace in us, Eph. i. 17, 18, 19. where the aportle prays for the Spirit, for both thefe ends. David prays for the Lord's help in his examining of himfelf, Pfal. cxxxix. 23, 24. A heart laid open to God*s fearch, a heart willing to have all in it viewed and difcovered by the Lord, is an upright fincere heart. Whoever is willing to know his worft, is not ffark naught: yethethat feeth but the lead half of his badnefs, will judge himfelf to be very bad. 3. if you cannot yet find your evidences, make them prefendy. Many Chriftians need this advice. They formerly had evidences of their intereO in Chrift; had a clear fight of the truth and fruits of their faith, and love, and repentance : this refrefliing fight is gone, and they mourn as without the fun^ as Job fpeaks, chap. xxx. 28. Let fuch take this courfe. Kdi afrefh that grace, when you are doubtful whether yoii ever a^led it before. See you at prefent no clear evidences of your former believing? A61 faith prefently. There are few things more evident, than ftrong= believing is in the very a6fing of it. And if the a6ling of faith on Jefus Cnrifl, 2^% [peaking in righ^ teoufnefsy and mighty to fave^ ifa. Ixiii. i. be evident to thee, thou haft the beft evidence for eternal life that is io all the Bible. Molt of the promifes run

this

$54 Sermons concerning Serm, XIII.

this way. Whoever beiieveth on the Son of Gocly hath everhfltng life^ John iii. 15, 16, 17. It is the gracious and wife coniiiiution of the Lord, that no giace can be ordinarily evident to a raan in whom it is, fo, ^s in snd by the exercife and acliog of it. 4. When you find evidences of God's work in you, blefs the •worker and difcoverer of them, and believe more and more. Say with David, Pfal. Ixxi. 14. / will hope continually^ and will yet fraife thee more and more. It is juft with God, and mercifull too, that darknefs Ihould come upon that man's evidences, who fits down upon them, and bklTeth himfelf in them, more than Le doth God for them; and pleafeth himfelf in a hfe of fenfe, with negle<Sl:ing the \\^^ of faith,

g. Make good ufe ot your former experiences of the mercy and grace of God, helping you in former / times of need. The Lord's kindnefs is not (hown to / vjs for the prefent time only, bat for the time to come. ' It is not given to us, to play or pleafe ourfelves with at prefeor, but for good and needful ufes ;^for{l:reng-thening of cur fairb, exciting of praife, and dire^t-, iDg and encouraging us 10 come to the fame door we were formerly relieved at. It is a part of the work of faith, to look back on forraerly-beftowed mercy and grace, as well as to look forward to the greater and betier things to come. Ic is a great fui, but very common, that a believer who hath many years experience of the mercy of God, if there be a flop put to the llream of mercy, he is often as much (haken in his faith, as if he had ntver tailed that the Lord is gracious.

4. In preparing for a time of need, be careful to keep your conrciences clean. There is no w^orfe / c:>mpany in an evil day, than an evil confcience. It ' ia worfe company than the devil's. His company is that of a tempter and accufer \ but an evil confcience ss a judge condemning, and an executioner tormenting a man. Therefore herein exercife your/elves^ to have a confcience void of offence toward Gody and to-

ward

ward men^ A^s xxiv. 16. It is ufualiy feen, that titnes of great trials do dart in fome light ioto mens confciences, and do make men look into their hearts and ways more narrowly, and fpy fmall faults that they could not fee at oxher times; for they are days of darknefs in one fenfe, and days of light m another. Study therefore 10 keep thy confcience clean and pure, by holy and tender walking, and by daily believing; for it is the blood of Chrifl chat only can/>«r^<? the confcience from dead works ioferve the living God, Heb. ix. 14. And let me affure you of this, (and if you will not believe it, 1 dare fay you will feel it, and feel it the more then, if you believe it not now), that fuch as make all their care about their confciences to (land in Watchfulnefs about their hearts and ways, and are utterly eflranged from believing applications to the blood of Jefus, when an evil day and an evil confcience meet together, (and meet they will), that they will be in a fad and dreadful confufion And no better will their condition be, who upon a falfe pretence (and in this cafe it is always falfe) of trolling ia Chrift, have no care either of their confcience or con-verfation. The myjlery of the faith is to be held (znd kept) in a pure confcience, i Tim. iii. 9. We Ihould ho!d faith and a good confcience, \ Tim. i. 19. They cannot be got, ncr kept, bur together. Whoever fuffers (hipwreck of the one, lofcth the other. Chrift is the SaT/iour of ftnners ; but he is no minifter of fn^ Gal. ii. 17. He came into the world to fave finnersy \ Tim. i. 15.: not to fave faints; for there are none in it, but of his making; arid his making finners to be faints, is a notable part of his faving, 2 Tim. i. 9, The inheritance is for them that obtain forgivenefs of fins^ and who are fanclified by faith in him, A^ls xxvi, 18. None are faved but the fan<flified; and none are fan^lified but by faith in Chrift Jefus, There may be in an unbeliever a pi«51ure and Ihadow of ho-linefs; but it is an abomination in the (ight of God ; whatever the man that hath it, or they that fee it,

may

may think of it. A holy unbeliever, or an unholy believer, never was fiuce the world began, nor will be while it lafts.

5. Multiply your addreffes to the throne of grace, belore the time of need come. Happy were that Chriftian that could cry as earnedly for that grace that can help him, before the time of need come, as he will fee it needful to have it, when that rime doth come. But it is the weaknefs of our minds as men, and of our grace as Chriftians, that we cannot take up fo clear a profpeft of things to come; and that they are not fo big in our eyes at a diftance, as when prefent. Yet by f^iith we forefee times of need ; and ihould pray much for grace to help us when that time comes. Suppofe you ihould, for twenty years together, beg that grace and mercy that you Qiouid not have occafion for till thofe years were expired j would there be any hurt in it ?

6. In any fpecial profpeft of an approaching time . of need, make fpecial addrefTes to the throne of

grace, for grace to help in that time. There are two things in thefe addrefles I recommend to you. i. Let them be perfonal, particular, and fecret; our Lord's direction, Maith. vi. 6. Many Chriflians find it an eafier thing to keep a day of prayer with others, than to fpend an hour in prayer in fecret by them-felves. It were far eafier to know a man's frame and flare, by his fecret dealings wiih God, (if we were acquainted with them), than by all his profellions and duties befides. 2. Let ihefe addreffcs be fome-times folemn and long. There are feme mercies not to be got (2is fome fort of devils are not to be caft out) hut by fafling and prayer^ Matth. xvii. 21. Secret, perfonal fads, I am afraid, are very rare amongH: Chriftians in our days. Chrift commands and dire(51s us about them, Matth. vi. 16, 17, 18. as well as a-bout fecret prayer, Matth. vi. 6, 7. Minifters (laould not load Chriftians with work above the ftrength of their bodies, or minds, or grace. But furely it is but

reafonable

reafonable fervice required of you, that you (hould make addrelTes to the throne of grace, in fonie fuit-ablenefs to your need of that grace that is difpenfed from it.

There are four things, which if they were the fruit of my fpeaking and of your hearing fo often from this text, v/e Ihould both have caufe to blefs the Lord, who teachcth bis people to profit, Ifa. xlviii. i 7.

1. If you learn to pray better, and to ply prayer more. VidisW gave himfelf to prayer^ Pfa'. cix. 4. The apoftles, thofe extraordinary officers of the primirive churchy gave thenfiehes continually to prayer^ and fa the mmijiry of the word^ AiSts vi. 4. There are times in which private Chriilians Jhould give thetnfehes to fajling and prayer^ I Cor. vii. 5* If you besoug to

God, he v/ill make you pray; and te*ich you with briers and thorns, if you will not yield to more gentle methods. How fad is the reflection that rife'h in the heart, under fome heavy trial, " This iy brought oix ** me for my indulged diftance and eftrangement fro-.a «Godi"

2. If you learn to mind Chrift more, and make more ufc of him in your praying. He is the King ca this throne of grace. As much as Chrift is out of your minds in praying, fo much are you out in praying, and your praying out of that it ought to be-That which we beg, isout of Chrifl's flore. In whofe name do we beg it, bur in his P for whofe fake, buc for his? Out of whofe hand do we receive what we alls: and get, but out of his? It is marvellous, that people ihould pretend to prayer, and think they pray» who yet forget Jefus Chrift, who is ail in all in all right prayer.

3. If you learn to mind and plead more Ood's free grace in Jefus Chrift, in your praying. Free grace is the fenfjble humble man's plea, lie is a proud ignorant perfon, that feeks or ufes any other plea at God's throne of grace. Free grace is the only thing that faith can firft lay hold on. It is a plea that any

Vol, I. K k man

man may ufe; it is the condant and powerful plea of a wife believer. It anfwers every cafe, and fuits every prayer ; and the lowed cafe, and the higheft prayer, bed.

^. If you learn never to leave oiT improving of Chrifl:, and pleading for grace at this throne of grace, till ye have no more need of grace. And that will never be as long as you live. U any man fall into fuch a dream, that he has got beyond the need of grace, and fo of praying, he is one that never rightly knew himfelf, nor grace, nor Chrift, nor praying. The believer knows he (lands in need of Cbrift and grace ; and therefore prays as long as he liveth, as David re-folved, Pfal. cxvi. 2. And when he comes to die, and hath prayed his laft prayer, with Stephen, A6ls vii. 59. Lord Jefiis^ receive my fphit^ and gets it an-fwered ; praying, believing, and the throne of grace itfelf, as to him, is at an end; and everlafting praifes before the throne of glory, of God, and of the Lamb, begin, never to have an end,

" Even fo come y Lord Jefus^ come quickly. Finifh " thy work ; fullil all thy promifes; anfwer fully all " the prayers of all thy people. Put an end to (In, " and time, and trouble, and temptation: and hafted " the marriage-day, that thy people ?nay be glad and " rejoice^ and give honour to thee^ Kev. xix, 7. Let *' the bride be made ready, and let the Bndegroom " appear ia his wedding-garments of glory. Ohow " ble(red will the meeting and the marriage be ! He " married his bride when on earth, in garments dyed ** in his own precious blood ; and the bride receives ** him as glorious, even in his bloody raiment. This ** moft precious blood was (bed in love to his bride, " and for her falvation ; and therefore he is amiable " to her in that drefs. Believers in Chrill are con-" traced to a (lain husbaiid ; but fliall be married to ^^ him in a far other raanifeftation of himfelf. How " great is the dificrcuce betwixt our deareft Lord

Jefus,

•* Jefus, under his crofs, and under his crown ? And ** yer, under his crofs, he is infinitely amiable to a ** believer's heart and eye. If it were not that the " light of that glorious day of his appearance will ** prevent all roiflakes, the nations of them which are ^^ faved (as they are called, for their muhitude out of " all nations, Rev. xxi. 24.) might doubt, (but doubt *« th / cannot; but' wonder they will, both at him " and at themfelves, 2 TheiF. i. 10.), and fay, Is this *« that bleiTed Saviour I believed on fo feebly ? whom *' I trufted with my foul and its falvation, with fo " much fainting, and with fo many fears? Is this he ** whom I loved fo little, and fo coldly? Is this he *' whom (all the time I lived on earth, after he had ** revealed himfelf to me), I depended and lived on *' by faith, and that wiih fo many daggerings through *' unbelief, becaufe I knew not io well, as now I do, *' whom I then believed ?

" And untill this blefled day come, (and come it *' will; for it is promifed and fworn by him who can-" not lye. It is not far oft; for it is above fixteen hun-** dred years fmce he teftified, Surely I come quickly^ " Rev. xxii. 20. It is his lafl: promife to his bride), *' let his raofl: excellent name he poured out as ointment^ *« and let the favour of his knowledge be made mani-^ ** feft in every place. Let his faving bleifed death *' be remembered, gloried in, and fed upon, by ali *' believers: (the greatell: token of his love to us, the ** only price of our redemption, i Pet. i. i^. and the •* only food of our fouls). Let his jadifying riqhte-** oufnefs be only mentioned before God on earth by *' believing finners, as it will be only mentioned by *' glorified praifmg faints In heaven. Let the throne *' of grace, reared up by the Father in his Son, and *' confecrated by the blood of thjs Son, God manifejl *' in thefleJJjy be revealed to the darkened world, and «* fet up among the blinded nations: and let grace ** from thence be difpenfed to many thoufand of pe-" rifliing fmners. Let the glory of God's free, moft K k 2 free^

'* free, every wajr free grace in Jefus Chrifl:, ftiine fo ** in the nations, as it may (and when that glory *' (hines, it will) darken, confound, and put to fhame, *< ail the Antichriitian darknefs, (and dreams of falfe " chrifts of mens making, and of works, hire, and " merit, under all their names and pretences), and *' make it all hateful in fmners eyes, as it is hurtful to *' their fouls, and as it is hateful in God's fight. Let *' the praifes of my Lord and my God, as recovered *' Thomas calls him, John xx. 28. fill heaven and " earth; and fill the hearts, and fiil the mouths, and «' fhine in the lives of all believers on his name ; and " let his praife fill all the gofpel-worfhip in all the *^ churches, till the day of the glorious appearing of the *' great God^ and our Saviour Jefus ChriJI^ Tit. ii. 13, ** And unto thefe wifties let every believer on, and '' fincere lover of Jefus Chrifl, fay (and every one *« that is fuch, will fay) Amen, So let it be^ fo will it « ber

A SER-

SERMON

Preached in October 1682,

Firft publifhcd in the Continuation of Morning-exercife ^leftions.

Quest. By what means may minifters bed wia

fouls ?

I Tim. iv. 16,

Take heed unto thyjelf^ and unto thy docirine : continue in them : for in doing this, thou Jhalt both fave thy-felfy and them that hear thee.

V

THE words are a fubflantial part of the good counfel and direction the apoitie giveth unto Tinioihy, and in him unto all the minillers of the gofpel.

In them are two things.

1. A threefold duty laid on gofpel-miniders, Take heed unto thyfelf^ and unto thy docirine ; continue in them,

2. A double advantage confequent upon the dif-charge of this duty : For in doing this, thoujhalt both fave thyfelf and them that hear thee,

I. Minifters duty is in thiee things here. ifly Take heed unto thyfelf. Thou art fet in a high office, in a dangerous place ; take good and narrow heed, look well to thyfelf, thy heart and way.

2dly, Take heed unto thy dodrine. Though thou be ever fo well gifted, aud approved both of God

and I

and nien ; though thon be an extraordinary officer, (as Tin^otby was) ; yet take heed unto thy do£lrine. Ihefe two we pafs at prefect; becaufe we (liall re-fume them at greater length, when we take their help to the refolving of this queftion.

^diy. Continue in them. This hath relation, it appears, unto ver. 12, and 15, as well as unto the pre-ceeding part of this verfe. I (haii difmifs this part of the verfe with thefe.

(1.) Coniinue in thy work. Thou who art a rai-niRer, it is a v/ork for thy Ufetime ; and not to be taken up and laid down again, according as it may bed fuic a man's carnal incHnations, and outward conveni-encies. The apoPcIes that laboured with their hands, have, by that e.^ample, fet the confcience of a mini-ller at liberty, to provide for the necefTuies of this life by other employmeots, when he cannot live of the gofpel ; yet certainly no man that is called of God to this work, can with a fafe conscience abandon it wholly. Paail, for example rather than neceffity, both preached, and wrought in a handy-crafr. As preaching doth not make working unlawful, fo neither fhould any other bufmefs of a minifler make preaching to ceafe.

(2.) Coniinue in endeavours after greater fitnefs for thy work. No attainments in fitnefs and qualifications for this work, can free a man of the obligation that lies on him to increafe and grow therein more and more. It is not enough that a man (tudy and be painful ere he enter into the mialftry, but he mufl labour fiill to be more fit for his great v»?ork.

(3.) Continue in thy vigour, and painfulnefs, and diligence. YouQg ir.iniders. that are found apd fin-cere before God, are ufually warm and diligent in the firfl: years of their rainifiry ;' and many do decline afterwards, and become more cold and rcmifs. This exhortation is a check ihereunto: Continue in them.

2. The

2. The fecond thing in the word, is, the double advantage propofed to encourage minilkrs to this hard duty.

ly?, Thou JJ;alt favc thyfelf. Thy own falvaticn fiiall be promoted and fecured thereby.

How becoming is it for a minifter to imvA hie owa falvarion ! and to mind it fo heartily, as to be animated from the hopes of it unto the greater diligence ia his miniflry!

Bur how doth faithfulnefs in the miniflry of the gofpel further the minifler's falvation P

(i.) Faithfulnefs in a man's generation-work, is of great ufe Und advantage to falvation. Well done good and faithful fervanty from the Lord's own mouth, is a great fecurity ; and diligence and faithfulnefs in improving the talents we are intruded with, through grace, procure that tedimony.

(2.) Thou (halt fave thyfelf from the guilr of other mens fins and ruin, if thou be faichfal in the miniflry : Ezek. xxxiii. 9. Thou haft delivered {oT^favedJ thy foul, faith the Lord to the Prophet in the cafe of un-fuccefsful faithfulnefs. So Paul, A^s xviii. 6. I am cleaiiy your blood he upon your own heads : and Aef s xx, 26, 27. / take you to record this dayy that I am pure from the blood of all men : fcr I have not Jhunned to de^ dare unto you all the ccunfel of God. Every minifter pledgeth his foul to God, that he fhall be a faithful fervant; and he that is fuch, may freely take up his flake, whatever his fuccefs on others be.

(^.) Faithfulnefs and painfulnefs in the miniflry of the gofpel, promotes a man's own falvation, in fo far as the work of Chriflianity is woven in with the righc difcharge of the orUce of the miniflry. Many mini-fters can fay, that if they had not been minifters, they had in all appearance loft their fouls. The fubjea of the minifler's work, is the fame with that of a Chrif- , tian's; and above all men ihould he be careful of his heart and intentions, that all be pure and fpiritual. No man in any work he is called to, is under io ftria

a ne-

a necefiity of dependence on the influence and aflift-ance of the Holy Ghod, both for gifts and grace. And are not all thefe great helps unto our own falva-tion P

2diyy The fecond advantage is. Thou [halt fave them that hear thee. There is little hope of that man's being ufeful to fave others, that minds not his own fal-vation ; and therefore the apoflle puts them in this order, thyfelf^ and then, them that hear thee.

This defcription of the people, them that hear thee^ faith. That the principle work of a minifter is preaching ; and the principle benefit people have by thera, is to hear the Lord's word from them; though there be 2i feeing (i. e, of their holy converfation) that is a'!fo ufeful, Phil iv. 9. But the apoflle knew no fuch minifters as were only to be feen in worldly pomp and grandeur, and feldom or never heard preaching.

Thcu/haltfave them. The great end of both preaching and hearing, is falvation ; and if falvation were more defigned by preachers and hearers, it would be more frequently the effei^ of the a6lion.

Thou Jbalt fave them. Thou (halt, by the Lord's bleiiing on that miniftry, be fuccefs^ul in converting finners, and in building up of faints in holinefs and faith unto falvation. Not that minifters are of them-felves able by all their endeavours to carry on this great end; they are only God's tools and inftruments, 1 Cor. iii. 6, 7. Concerning this,

(i.) We find, that the Lord hath appointed this great ordinance of the gofpel-miniftry fer this end, the faving of men, Eph. iv. 11, 12, 13. It is thro* their word that ?nen believe^ John xvii. 20. And divine appointment of the means, declares both it to be ufeful, and the end to be hopeful.

(2.) He hath alfo given many promifes of his pre-fence, blefling, and fuccefs, to follow and attend them whom he fends on this great errand. ChrKl's firit calling of the apofUes had this promife in it, I 'i^ill make you fijhen of men; which not only declared what

that

that employment was he called them ui3to, but it af-fured them of fuccefs in it. At his leaving of them Matth. xxviii. 20, he proiiiifed to be with them unto the end of the zvorid. And this promife is as good to us as it was to lb em.

(3.) Ks hath alfl) revealed much of his mind about minilters duty, iu order to this end of favicg men. This aifo m^kes the end more hopeful.

(4.) We find, that the Lord doth quahfy and fie them whom he makes fuccefsfuh He makes men ahU minifers of the new teftatnent, the word of life, 2 Cor. iii. 5, 6. And (till, according to the fuccefs the Lord hath a mind to blefs a man with, gifts, and qiid!il7ca-tions, and affiftance, are proponionably given. The apoflles, that had ihe grcaicft harvefi: to gather in, were made the (trongeft labourers : and, though in a far inferior degree, the fame method is obfervcd by the Lord in dealing with and by ordinary rninifters., It is true, that always the moft able and learned mi-nillers are not moft fuccefsfui; yet, generally, the mod: ikilful labourers are moil blefled. Neither are the moft learned and able men for parts mofl fit and fkilful in dealing with fouls at all times.

Now, having opened the words, we ihail return to the queflion to be refolved,

By what means may minifers bef win fouls f

. In fpeaking to which,.! (hall,

1. Shew what this text faith unto this purpofe. And then,

2. Give fomc further account thereof from other fcriptures'. And,

3. Apply it both to minifters and people.

L What this textfpeaks about this matter. It looks two ways upon this queflion. 1. It gives a direct anfwer unto it : and points forth duty. 2. it gives aa encouraging promife of the good effcft and fruit

Vol. I. L I of

of ihe difcharge of ibe duty. I {hall carry od both together.

J. Take heed unto thy/elf. Would ft thou be a fared and fuecefsful rninifter? Take heed unto thyfetf. Such warriings imply always a cafe of diiHculty and dacger wherein he is that gets them.

Take heed unto thyfelF in thefe things.

ly?, Take heed that thou be a found and ilncere believer. The importance of (ir.cere godlluefs in a irii« nifter, is written in the deep wounds that the church of Chriil: hath received by the hands of ungodly m-nillers. It hath been made a queftion, Whether an ungodly man can be a minifter ? but it is none, that fuch men are in a raoil defperate condition : Matih. vii. 2 2, 23. Departpcm me ; not becaufe you ran uu-fent, or preached error inflead of truth, or preached poorly and meanly, (all great fins in themfelves); but becaufe^5w work iniquity ; the ufual expreiiion of entire ungodiinefs. \Vhat ufe the Lord may make of the gifts (for great gifts he gives to the worft of men) of ungodly men, even in the miDiilry of the gofpel, is one of his deep paths.- But no man can reafonably imagine, that a walker in the way to hell can be a fit and uieful guide to them thst mind to gQ to heaven. If a man would have peace in his eonfcience, and fuccefs in his work of the miniflry, let him take good heed to this, that he be a found Ghriftian. There is a fpecial difficuhy for a minifter to know his grace. Gifts and grace have deceived many with their iike-neis; although the dlfFf^rence be great, both in ufeif, and o an enlightened eye.

idiyy Take heed to tbyfelf, that thou be a called and fent miniller. This is of great importance as to fuccefs. He that can fay^ " Lore, thou, haft fent *' me;*' may boldly add, ♦» Lord, go with me, and " blefs me." It is good when a man is ferious inthis inquiry. It is to be feared that many run^ and never aiked this queftion ; fo is it feen in their fpeed a:nd fuccefs. Jer. xxiii. 22. IfeiTt themn^y therefore they

Ml

Jhall not profit this people at ally is a (landing rule to ibis day.

Tliefe things, if found, may ferve to faiisfy a mi-nifter's confciecce, that Jefus Chi id hath fcnt him.

(i.) If the heart be filled with a fingle dtfire after the great end of the miniflry, the glory of God in the falvation of men. Every work that God calls a man to, he makes the end of it amiable. This defire fome-limes attends mens firfl: convcrfioa. Paul was called to be a faint and an apodle at once, Afts ix.; and fo have many been called to be faints and miniffers together. If it be not io^ yet this is found with him that Chrift calls, that when he is molt fpiritual and ferious, when his heart is moft under the im;5iefIions of holinefs, and he is neareft to God in communion with him; then are fuch defires after the ferving of Jefus Chrift i» the miniftry moft powerfiiJ. And the fmcerity of his defire is alfo to be examined; and when it is found, it adds grestly to a man^s peace : when his heart bears him witnefs, that it is neidier richer, nor honour, nor eafe, nor the ?.pplaufe of men, that be fecks after, but fingly Chrhi's honour in the faring of men.

(2.) It helps to clear a man's call, that there hath been a confcienticus diligence in all the means of attaining fitnefs for this great work. Tnat Xoit to the end that doth not dire6^ and decernnine unto the ufe of the appointed means, may jmilly be fufpe£led as irregular, and not flowing from the Holy Ghoft. Even extraordinary oiScers feem cot to have been above the ufe of ordinary means, 2 Tim. iv. 13. old dying Paul fends for his books and papers.

(3.) A competent fiLoefs for the work of the mini-dry, is another proof of a man's call to it. The Lord calls no man to a work for which he doth not qualify. Though a fincere humble man (as all minlfters ibould be) may and (hould think little of any meafure he hiuh, whether compared with the greater raeafures of others, or confidcred with regard unto the weight

L i 2 2!2(?

and worA of tlie work ; yet there muft be fome con-£vlence as lo his comperency, for clearing a man's call, 2 Cor. iii. 5, 6, What this competency is, is Dot eafy at ail times to deter^rine. Singular necef-■fities of the church may extend or intend this matter of competent fitnefs. Bin in general there mufl be, I. A competent knowleifge of gofpel-myfteries. 2. A competent ability of utterance to the edifying of o-thers. This is apfnefs to leach^ required of the apo-itle in i Tim. iii. 2.; and Titus i. 0. that a minilter be ahle^ 'by found dcdrine^ to exhort and to convince gainjayers,

(4.) The favour of a man's miniftry on the hearts and cit.fciences of others, both miniilers and people, helps much to clear a man's call. So that indeed ordinarily a man can never be fo well confirmed in the faif.h of his being called of God^ until he make fome cffay in this work. Deacons muft firft be proved, 1 Tim. iii 10. ; much more miniflers. A {mgXo. tef-timony given by miniflers and Chrift, that the word djfpenfed by the man is favoury, and hath eife(fl: on the confcience, is a great confirmation; efpecially if found converfioD of fome follow his labours. That is indeed a feal of his miniftry, 2 Cor. iii. 3. and i Cor. ix. 2.

g^^/y. Take heed unto thyfelf, that thou be a lively thriving Chiiflian. See that all thy religion run not in the chaonei of thy employment. It is found by experience, that as it fares with a minifter in the frame ot his heart, and thriving of the work of God in his foul, fo doth it fare with his minlRry both in its vigour and effects, A carnal frame, a dead heart, and a loofe walk, makes cold and unprofitable preaching. Ar.d how common is it for miinifters to neglect their own vineyard .'' When we read the word, we read it as miniflers, to know what we fnould teach, rather than what we fhould learn as Chriilians. TJn-lefs there be great heed taken, it will be found, that

our

our miniftry, and labour therein, may eat out the life of our Chriflianiry. Not that there is any dif-cord beiwixt them ; but rather a friendly harmony, when each hath its place and refpeft. The honclt believer meditates, that he may excite his grace ; and minifters too often meditate only to increafe their gifrs. When we preach, the fincere hearer drinks in the word ; and it may be we feldom mix faith with it, to grow thereby. O how hard is it to be a rainifter and a Chriftian in fome of thefe a6ls! We are ftiil converfant about the things of God ; it is our ftudy all the week long. This is our great advantage. But take heed to thyfelf, left ordinary meddling with divine things bring on an ordinary and indifferent im-prefTion of them ; and then their fruit to thee, and thy beneiit by them, is almoft gone, and hardly recovered.

/{fhly^ Take heed unto thyfelf in reference to all the trials and temptations thou raayeft meet with. Be on your gaurd, watch in all things^ 2 Tim. iv. 5; No men are iliot at more by catan than miniders, and he triumphs not more over the foils bf any than theirs. And Chrift is liberal in his warnings of dangers, and in his promifes of help in them.

2. The fecond word in the text to this purpofe of directing minifters how to be ufeful to others, is. Take heed unto thy doBrine. Arc thou a minifter ? Thou • mud be a preacher. Au unpreaching minifter is a fort of contradiction. Yea', every fort of preaching is not enough ; thou mud take heed unto chy docl::ins what it is.

Here is a warrant for (ludying what we are to teach^ and what we have taught people. But the great mat--tcr is to take heed, or dudy aright. Students commonly need litde diredion about ordinary dudy. Euc concerning the doctrine, I (hail entreat to take heed unto it in thefe things.

1//, Take heed unto thy do<^rine, that it be a dime truth: Lst a man/peak as the oracles of God, i

Pet,

^ 7f ^J what means may

Pet. ir. 11. And therefore it is needful that mini-fters be well ^.cquainted with the holy fcriptures. A bad token of the temper of that man that reliflbes any book more than the word of God. The world is full of books written on pretence and defign to explain the fcriptures; and inens ftuaies are full of them. There is alfo a biefling in them, aod good ufe to be made of them; but alfo a bad ufe is made of them. Many niiniilers have found, that they have preached better, and to more profic to the people, wheu they got their fermon by meditation on the word, and prayer, than by turning over many authors. From this negledl of the word alfo come a great n^.any dc61riaes, that are learned by man, and borrowed from phiiofophy; )vhich though they may have forne truth in them, yet fince it is divine truth that a iiiinider (hculd bring forth to the people, he ihould not red on fuch low things.

idlyy Take heed unto thy doclrine, that it be plain, ^nd fuited to the capacity of the hearers. Learned preaching (as it is calltvl) is a vanity, pleafmg principally to fuch as neicher defign cor defire edification. True godly learning confifts in preaching plainly ; and therein is no Imall difScuky. Two things would help to plain preaching, i. Clearnefs of kno\T I edge. The alkdged depth of our doclrine often proceeds from cur own darknefs. i^ Humility and ielf-deniak We

\i mud not feek ourfelves, nor the applaufe of men ;

■ but God's glory, and nriens falvaiion. It is found, that the holieft minillers preach moft plainly, and the piaineft preachers are moil fuccef^fui.

3^/>', Take heed onto thy do£trin?, that it be grave, ;ind foiid, and weighty ; found fpsech thai cannot he condemned. Tit. ii. 8. Deep and weighty imprclT.oi'is of the things of God upon a m;in's own heart, would greatly advance this. A rainifhr's fpirit is known la Che gravity or lightaefs of his dod^ruie.

mintJJers heft zuin fouls f jfyt

II. But now wc come to the fecond thing; propof-ed, to ^^7ve fome anfwer to this queftion from cthef things in the word.

And I (hail, r. Shew fome things that mnft be laid to heart about the end, the laving of fouls; atid thetj, i. Shall give fome advice about the means.

I. About the end, the winning of fouls. This is to bring them to God. It is not to win them to u?, or to engage them into a party, or to the efpoufal' of fome opinions and pra£lices, fuppofing ihenl to be never fo right, and confonant to the 'Aord of God. But the winning of them is, to bring them out of nature into a (late of grace, that they may be fitted for, and in due time admitted into everlaflidg glory.

Concerning which great end, thefe few things fhould be laid deeply to heart by all that would feVve the Lord in being inftrumental in reaching \i,

ly?. The exceeding height and excellency of thi^ end is to be laid to heart. It is a Wonder of conde-fcendence, that the liOrd will make ufeof men in p'rd« moling it. To be workers together with God in fo great a bufinefs, is no fmall honour. The great value of mens fouls, the greatnefs of the mifery they are delivered from, and of the happinefs they are advanced to, with the manifold glory of God fhining in all, makes the work of faving men g;re3t and excellent. Preaching the gofpel, and fuiTering for it, are fervices that angels are not imployed in. Meaa and low thoughts of the great end of the miniflry, ^t they are difTonant from truth, are alfo great hindrances of due endeavours after the attaining the endo

^dly^ The great difHcuhy of faving foals muil b^ laid to heart. The difficulty is undoubted. To attempt it, is ro offer violence to mens corrupt natures; a^d a forming of hell itfelf, whofe captives all iln- ' cers are. Uniefs this difficulty be hid to heart, mi-uiflers will be confident of their own ftreilgth, aild fo mifcarry, and be unfruitful. Whoever profpers ini

winning fouls, is firfl: convinced that it is the arm of Jehovah only can do the vi^ork.

T^dly^ The duty of winning fouls mufl be laid to heart by rainifters. That it is their principle work, and they are under many commdnds to endeavour it. It is a fault to look on fruit only as a reward of endeavours; fo it is indeed, and a gracious one ; but it fhould be {o minded, as the end v/e would drive for. Col. i. 28, 29.; which, when attained, is {till to his praife : yet raoft commonly when it is mifiing, it is to our reproach and danger, when it is (as, alas! it is often) through our default.

2^thly, The great advantage there is to the labourer by his fuccefs, is to be pondered. Great is the gain by one foul. He that winneih fouls^ is happy as well as wife. Pro v. xi. 30. Dan* xii. 3, Won fouls are a minifter's ^rczf;2, and ^icr)/, 2i\idi joy. Phil iv. i. i Their, ii. 20. How far is this account above all 0-thers that a man can give of his miniftry ? Thefe things fixed upon the heart, would enliven us in all endeavours to attain this excellent end.

2. For advice about the means, I (hall add thefe few, befides what hath been faid.

ly?. Let minifters, if they would win fouls, procure and retain amongft the people a perfuafion of their being fent of God ; that they are ChrijTs mi-niflers^ I Cor. iv. i. It is not confident afferting of it, nor juftifying the lawfulnefs of our ecclefiaflical calling, though there^ be fome ufe of thefe things at foir.e times: but it is ability, painfulnefs, faithful-rxfs, humility, and felf-denial, and, in a word, conformity to our Lord Jefus in his miniftry, that wiil conftrain people to fay, and think, that we are fent of Gcd. Nicodemus comes with this imprefTion of Chriil, John iii. 2. A teacher come from God. It is certain, ihar thefe thoughts in people further the reception of the gofpel; Gal. iv. 14. Te received me as ^n angel of God^ even as Cbrijl Jefus,

rmmjlers hejl win fouls f r 7^

^dty^ Let miniflers, if they would wla fouls, pur-chafe and maintain the people's love to their perfons. And this is bed done, by loving of them, and dealing lovingly and patiently with them. There (hould be no ftriving with them, efpecially about worldly things: yea, meeknefs to them that oppofe themfehes^ 2 Tira. ii. 24, 25, 26. It is of great advantage to have their love. How carefully doih Paul fue for ic in feveral epiftles; and condefcend to intreat and make apologies, when indeed he had not wronged them, but they only did imagine he had wronged them! 2 Cor. xi.

3£f/y, It would further the winning of fouls, to deal particularly and perfonally with them; not always nor altctgether in public, Col i. 28. Acfts xx. 20, 21. Great fruit hath conftantly followed the confci-eniious difcharge of this duty. The fetting of it up, in Geneva, did produce incredible fruits of piety, as Calvin reports: when the miniflers, and fomc of the elders, went from houfe to houfe, and dealt particularly with the people's confcicnces And we are not without many inftances of the fruit of this mean ia our own time, and in thefe nations. Bleffed be the Lord for the labourers, and their fuccefs.

^thly, Minifters mud; pray much, if they would be fuccefsful. The apoftles fpent their time this way, A6ls vi. 3. Yea, our Lord Jefus preached all day, Knd continued all night alone in prayer to GdS. Minifters iliould be much in prayer. They ufe to reckon how many hours they fpend in reading and fta-dy; it were far better both with ourfelves and the church of God, if more time were fpent in prayer. Luther's fpending three hours daily in fecret prayer, Bradford's ftudying on his knees, and other inftances of men in our time, are talked of rather than imitated. Minifters fiiould pray much for themfelves; for they have corruptions like other men, and have temptations that none but minifters are aftaulted wi:h. They (hould pray for their meiTage. How fweet and Vol. L M m cafy

cafy is it for a minifter, (and likely it Is to be the more prontable to the people), to bring forth that fcripture as food to the fouls of his people, that he hath got opened to his own heart by the power of the Holy Ghcft, in the exercife of faith and love ia prayer! A minifter (hould pray for a blelling on the word ; and he firculd bemuch in feeking God parti-cularly for the people. It may be this may be the reafon v/hy fome miniders of meaner gifts and parts are more fuccefsful, than fome that are far above them in abilities ; not becaufe they preach better, fo ranch as becaufe tbey pray more. Many good fer-mons are loft for lack of much prayer in ftudy.

But becaufe the miniftry of the word is the main in-ftrument for winning fouls, 1 fhail therefore add fomewhat more particularly concerning this, and that both as to the matter and manner of preaching.

I, For the fubjeel-matter of gofpel-preachinsr, it is determined by the apoftle exprefsly to be Chrijl crucified^ i Cor. ii. 2. Two things minifters have to do about him in preaching him to them that are without. I. To fet him forth to people, Gal. iii. !•; to paint him in his love, excellency, and ability to fave. 2. To offer him unto them freely, fully, without a-ny limitation as to finner?, or their fmful ftate. And then Chrifl's laws or will to be publiihed to them that receive him, and are his, for the rule of their walk; and his promifes, for the meafure and foundation of all their hopes and expectations; and his grace and fulnefs, for their fuppiy in every cafe, till they be brought to heaven. This was the fimplicity of the gofpel that remained but a little while in the Chrifti-an church : for ceremonies among the Jews, and fmful mixtures of vain philofophy amonft the Gentiles, Col. ii. did by degrees fo corrupt the gofpel, that the myftery of iniquity ripened in the producflion of Aniichrift. It was a fad obfervaiion of the fourth century, that it became a matter of learning and ingenuity to be a Chriftian, The rocaQing was. That

too

too much weight was laid on notions, and matters of opinion; and lefs regard had unto the (oundnefs of the heart, and holinefs of the life. In the beginning cf the reformation from popery, the worthies whom God raifed up in feveral cotntries, diu excellently ia retrieving the fimplicity of the gofpel from the popifti mixtures. But that good work took a ftand quickly, and is on the declining greatly. How little of Jefusf Chrift is there in fome pulpits! It is feen as to faccefs, that \^hatever the law doth in alarming fmners, it is ftill the gofpel-voice that is the key that opens the heart to Jefus Chrift. Would roinifters win fouls? Let them have more of Jefus Chrift in their dealing with men, and lefs of other things that never profic them that are exercifed therein.

2. As for the manner of fuccefsful preaehing, I ihall give it in a negative sod pofitive, from thefe two places: 1 Cor. i. 17. and \u 1—^-4.

FirJI^ What this negative difowns, is our inquiry. The words are full: For Chrijlfent me 7Wt to baptize^ hut to preach the gofpel : not with wi/uo?n cf words^ left the crcfs of Chrift ftjould be made of none eftecl. Again, 1 came not to you with excellency of fpeecb^ or of wifdom^ declaring unto you the ieftimony of God. Again, And.my fpeeth^ and my preaching was not wtih enticing words of wan!s wifdom. Thefe are the Vv'ords of the^Holy Ghoft concerning a way of preaching that \f> unprofitable : a way that feems- was in ufe and re-fpfft with the Corinthians; and honeft Paul v/as def-pifed by them, for his fimple and plain W4y, dilxer-ent from theirs. 1 fliail only inftance in rhiugs that this fcriptural negative doth check and reprove in the way of preaching.

I. The eftablirning and advancing of divine truth upon the foundation of human reafon ; as if there were fome weaknefs and infnfSciency in thofc methods and arguments of working on mens confciences, that the Holy Ghoft prefcribes. The great fouiidatioa of ail a uiiniftsr hath to fay, is, Thui faith the Lord;

and a grave declaration of the teftiraony of God in this matter, is mmiiters duty, i Cor ii. i. and will have more au>rhority on mens confciences, than many human reafons* There is a raiional preaching, (as it is called), wherein men do not faiisfy" themfelvcs to make ufe of reafoa as a tool and inftrutnent, (and then its ufe is excellent), but vi^ill eftabliih it as a judge and di£lator in all divine matters and truth ; and fo in effc^l turn all their preaching into little better things than the le61ures of the philofophers of old ; fave that the poor Pagans were more fmcere in their morals, and ferious in delivering their opinions.

Let a minifter therefore flill think with hImfelF, that a plain fcripture-teftimony is his main argument; and accordingly let him ufe it. When he teacheth philofophy, and when he teacheth men the will of God about falvaiion, he is in diliinci: provinces, and bis management of his work therein (hould be very difFerent.

' 2. it is to preach with eisicellency offpeech^ and words of man* s w'ljdom^ when men think to reach the gof-pei-end on' fianers by force of even fpiritaal reafon and perfuafion. This corrupt thought rifeth in fome, from an imagination that moral fuafion is all that is needful for converting a Tinner: aod in fome this thought rifes on a better account; the light of the glory of God in the gofpel fhines fo brightly in upon iheir own hearts, that they fall into this conceit, that no man can (land before thai light which they can hold forth : Meianfthon's miftake at firft, till CKperi-cnce made him wifer. Haft thou a clear knowledge of gofpel-myfteries, and the word of exhortation is with thee alfo, fo that thou art qualified to urge, be-feech and plead warmly with fmners on Chriit's behalf ? Take heed of this fnare, left thou think, that thy wifdotn and gifts can promote and carry on the gofpel-defign on men.

3. This alfo is checked in the apoftle's wordi, the fening forth the beauty of the gofpel by human

an.

art. The truth of the gofpel ihines beft in its bare propofal; and its beauty, in its fimple and naked dif-covery. We may obferve from the church-hiftory, that ftill as foundnefs of doctrine, and the power of godlinefs, decayed in the church, the vanity of aa affe^led way of fpeaking and of v/riting of divine things came in. Quotations from the fathers, Latin, and languages, are pitiful ornaments unto preaching, if a man defign converfion and foul-edification. And yet more defpicable are all playing on v/ords, jinglings, and cadencies, (which things are in all the rules of true eloquence juftly exploded) ; and yet fome men reckon much on them. But would any man think his friend in earned with him, that would accoft him in any affair with fuch fort of language and gefture I

Secondly^ The pofitive is, in demonftration of the Spirit f and of power ^ 1 Cor. ii. 5.

1. Paul preached fo as gave a demonftration that the Holy Ghoft was in him, fan6^ifying him. This is a plain and blefled thing. Happy is the minifter that manageth his work fo, that if the hearers get not a demonftration of great parts and learning, yet they have a demonftration of the fanftifying Spirit of God in the minifter.

2. Paul preached fo as gave a demonftration that the Spirit of God was with him, affifting and helping him in his work ; even when he was amongft them in 7nuch weaknefsy fear^ and tremblings ver. 3. Happy is the minifter that can preach this way. He muft be a depender upon aftiftance from the Holy Ghoft.

3. Paul preached fo as a demonftration of the power of the Holy Ghoft was given 10 the hearts of the hearers. The Spirit of God fo wrought on them by his, power in and by Paul's preaching ^. This is the principle thing to be aimed at, and it is the proper fource of all profitable preaching.

To

* 1 Cor. iy. 2. Csinmcndtng vitrfelv€i t9 rjsrj> Thanhs CQ^/cincs mtke fight of God,

To condude t You that are miniflers, fuiFer a word of exhortation.

Men, brethren, and fathers, you are called to an high and holy calling. Your work is full of danger, full of duty, and full of mercy. You are called to the winning of fouls; an employment near a-kin unto our Lord^s work, the faving of fouls: and the nearer your rpirits be iu conforrnity to his holy temper and frame, the fitter you are for, and the more fruitful you fhall be in your work. None of you are ignorant of the begun departure of our glory, and the daily advance of its departure, and the fad appearances of the Lord's being about to leave us utterly. Should not thefe figns of the times roufe up minillers unto greater ferioufnefs ? What can be the reafon of this fad obfervation. That when formerly ^ few lights raifed up in the nation, did fhine fo as to fcatter and difpel the darknefs of popery in a little tiaie ; yet now when there are more, and more learned men amongft us, the darknefs comes on apace ^ Is it not hecaufe they were men filed with the Holy Ghoj}^ and with power ; and many of us are only lilled with ijght and knowledge, and inefHcacious notions of God's trufh ? Doth not always the fpirit of the miniflers propagate itfelf amongft the people ? A lively miniilry, and lively ChrifHans. Taerefore be ferious at heart ; believe, and fo fpeak ; feel, and fo fpe:ik; and as you teach, fo do ; and then people will feel what you fay, and obey the word of God.

And, ladiy, for people : It is not unfit that you fhould hear of miGiitcfs work, and dory, and diilicu!-ties. You fee that all is of your concernment. All things are for your fakes ^ as the apoille faith in ano-f.her cafe.

Then only I intreat yon, i. Pity us. We are not :aDgeL>, but raen of like palTions with ycurfelves. Be , iulier of charity than of ceofure. We have all that you h^ve to do about the faving of our own fouls ; XiXid a great work beHdes abouc the faving <:)i ycurs.

We

We have all your difficulties as Chridians ; and foine that you are not acquainted with, that are only mi-nifters temptations and trials.

2. Help us in our work. If you can do any thing, help us in the work of winning fouls. What can we diO^ fay you ? O ! a great deal. Be but won 10 Chrift, and we are made. Make hade to heaven, that you aod we may meet joyfully before the throne of God and the Lamb.

3. Pray for us. How often and how earneftly doth Paul beg the prayers of the churches! And if he did fo, much more (hould we beg them, and you grant them ; for our neceffities and weakneiTes are greater than his: 2 ThefT. iii. i, 2. Finally^ brethren^ pray

for us, that the word of the Lord may have free courfe^ and be glorified^ even as it is with you : and that we may be delivered from unreafonabh and wicked men: for all men have not faith*

A VIN.

A

VINDICATION

O F T H E

PROTESTANT DOCTRINE

CONCERNING

JUSTIFICATION,

And of its Preachers and Professors,

From the unjuft charge of ANTINOMIANISM.

In a Lett E'R from the Author, /<? a Minister in the Country.

YOUR earned defire of information about forac difference amongft Nonconforraifts in London, whereof you bear fo much by flying reports, and pro-fefs you know fo little of rhe truth thereof, is the caufe of this writing.

You know, that not many months ago there was a fair-like appearance of unity betwixt the two mofl confiderable parties on that fide ; and their differences having been rather in pra£lice than principle, about church-order and communion, feeraed eaiily recon-cileable, where a fpirit of love, and of a found mind, was at work. But how ftiort v/as the calm ? For quickly arofe a greater ftorm from another quarter; and a quarrel began upon higher points, even on no lefs than the doftrine of the grace of God in Jefus

Chrift,

Chrlft, and the jufiification of a finner by faith aJore. Some think, that the reprinting of Dr Crifp's book gave the firft rife to ir. Bat we mu(t look farfher back for its true fpring. It is v/ell knov;n, but little con fide red, what a great progrefs Annin'tamfm had made in this nation before the beginning of the civil war. And furely it hath loft little fince it ended. "What can be the reafon why the very parliaments ia the reign of James I. and Charles I. were fo alarmed with Arminianifmy as may be read in hiflory, and is remembered by old men; and that now for a long time there hath been no talk, no fear of it; as if Ar-niiniarjfm were dead and buried, and ro man knows where irs grave is ?. Is nor the true reafon to be found in its univcrfal prevailing in the nation ?

But that whict^ concerneih our cafe, is, that the middle way betwixt the Anninians and the Orthodox^ bad been efpoufed, and (Irenuouily defended and promoted., by feme Nonconformifts, of gre^t note for piety and parts; and ufualiy fach men that are for middle ways in points of doftrine, have a greater kindnefs for that extreme they go half-way to, than for that which they go half-way from. And the notions thereof were imbibed by a great many (ludents, who laboured (through the iniquity of the times) under the great difadvantage of the want of grave and found divines, to direcl and afiift their (Indies at uni-verfities; and therefore contented theiDfelves with (ludying fuch Engliih authors as had gone in a path untrod, boih by our predeceflbrs, and by the protef-tant univerfities abroad.

Thefe notions have been preached, and wrote a-gaiaft, by feveral divines amongfl: themfelves; and the different opinions have been, till of late, managed with fome moderation ; to which our being all borne down by perfecution, did fomewhat contribute.

It is a fad, but true obfervation. That no contention? are more eafily kindled, more fiercely purfued, and more hardly compofed, than thofe of divines j

Vol, I. N a fome-

282 The doBrine cf Jujlijication vindicated

fometimes from their zeal for truth ; and fometimes from worfe principles, that may aifl in them, as well as in other men.

The fubjecft of the controverfy is, about the juQi-fjing grace of God in Jefus Chrift. Owned it is by both ; and both fear it be abufed : either by turning it into wantonnefs; hence the noife o^ Antinomianifm : or by corrupting it with the mixture of works; hence the fears, on the other fide, of Armmianifnu Both parties difown the name caft upon thera. The one will not be called Ar?ninians : and the other hare both came and thing of Antinomianifm truly fo called. Both fometimes fay the fame thing, and profefs their ailenc to the do^lrinal articles of the church of England, to the ConfcfTion of Faith and Catechifms compofed at Weftminfter, and to the Harmony ^f the Confeflions of all the reformed churches, in tnefe do^rines of grace. And, if both be candid in this profelTion, it is very ftrange that there fhould be any controverfy among them.

Let us therefore, firft, take a view of the parties, and then of their principles. As to the party fufpec-ted of Anthiom'ianifm and Lthertinifm^ in this city; it is plain, that the churches wherein they are concerned, are more ftricl: and exa£i: in trying of thera that offer themfelves unto their communion, as to their faith at]d holinefs, before their admitting them ; in the engagements laid on them to a gofpei-walking at their admiflion, and in their infpe(5tion over them afterwards. As to their converfations, they are generally of the more regular and exa^l frame; and the fruits of holinefs in their liver, to the praife of God, and honour of the gofpel, cannot with modefly be denied. Is it not unaccountable, to charge a people with licentioufnefs, when the chargers cannot deny, and fome cannot well bear the fl:ri«51nefs of their walk I It is commonly faid, that it is only their principles, and the tendency of them to loofe walking, that they b]arae» Bur, waving that at prefent, it feems cot

fair

fair to charge a people with licentious do^rine??, when the profeiTors thereof are approved of for their god-lioefs; and when they do fmcerely profefs, that iheir godlincfs begun v/ith, and is promoted by the.faith of their principles. Let it not be mlflakeo, if 1 here make a comparifon betwixt Fapifls and Frof eft ants. The latter did always profefs the docf^iine of juilifica-lion by faiih alone. This was blafpheniy in the Pa-pifts ears, ^rhey flill did, and do cry out againft: ir, as a licentious do(nrine, and deRruOive of good works. Many fafncient anfwers have been given unto this iinjufl: charge. But to rny purpofe : The wonder was, that the Papifts v/ere not convinced by the fplen-did holinefs of the old believers, and by the vifible truth of their holy pra'51ice ; and their profeffing, that as long as they lived in the blindnefs and darknefs of popery, they were profane; and that as foon as God levealed the gcfpel tp them, and had wrought in them the faith thereof, they were faccflified, and led other lives. So wirneiled the noble lord Cobham, who fuf-fered in K. Henry V.'s time, above an hundred years before Luther, fiis words at his examination before the archbiQiop of Canterbury, and his clergy, were thefe. " As for that vertuous man, Wickliff, (for " wiih his doclrine he was charged), whofe judgment " ye fo highly difdain; I fhall fay of my part, both ** before God and man, thiar before I knew that de-** fpifed doflrine of his, 1 never abftained from fin ; **= but fmce I learned therein to fear my Lord God, it •' haih otherv/ife, I tniil, been with me. So riiuch *' grace could I never find in all your glorious inflruc-** tions." Fox^s hook of Martyr5^ vol, \,p. (^^o. col. 2. edit* 1664. And fince 1 am on that excellecr book, I intreat you to read Mr Patrick Hamilton's llfle trea-tife, to which Frith doth preface, and Fox doth add fome explication, 'uol. 2- p. 181,—192.;,where ye will find the old plain Proteftant truth about law and gofpel, delivered without any fchool-terras. To this, add, in your reading, in rhe fame re/. 2. f. 497,-509. N Q 2 Haejf.es

2 ^4 ^^^ doElrhie cf Jufl'ificathn vindicated

lierejies^and errors faljly charged on TindaVs writings ; vv'hei'e we wtil fee the old faiih of the faints in its fi'nplicity ; and the old craft and cunning of the An-tichrillian party, in flandermg the truth, 1 mud, for jny paw, confefs, that thele plain declarations of gof-pei'truth have a qu'te other favour with me, than the dry infipid accounts thereof given by pretenders to licraan wifdorn.

Bat paiTing thefe things, let us look *) principles, and that with refpe^l to their native and regular in-fiuence on fanclification. x^nd I am willing, that that ihould determine the matter, next to the confonancy of the principles themfelves to the word of God. it can be no do£lrine of God, that is not according to godlinefs. Some think, that if good works, and ho-jinefs, and repentance, be allowed no room in jafti-fiCatioD, that there is no room left for them in the world, and in the praflice of believers. So hard feem^ it to be to fome, ro keep in their eye the certain fixea bounds betwixt juilification and fiin£iification. There is no difference betwixt a juftified and a fandificd man : for he is always the fame perfoa that partakes cf th'efe privileges. But jufliiication and fan^iification differ greatly, in many refpeds: as is commonly known. But to come a little clofer:

The party here fufpe<5led o^ Jntiriomiam/m,docon' fidently protefl, before God, angels, and men. That they efpoufe no new dodrine about ih.e grace of God, 2nd juflification, and the other coincident points, but what the reformers at home and abroad did teach, and all the Proteftant churches do own. And that in fum is : " That a law-condemned fmner is freely juftified " by God's grace, through the redemption that is in ** Jefus Chrill ;• that he is juftified only for the righ-*« teoufnefs of Chrift imputed to him by God of his " free grace, and received by faith alone as an initru-" meat; which faith is the gift of the fame grace" For gu-arding againfl licentioufnefs, they conftantly

tcaqa

teach, out of God's word, " That without holinefs *^ no man can fee God: That all that beli:ve truly '* on Jefus Chrift, as they are jufllficd by the fpruik-*' ling of his blood, fo are they fan(ftiried by the ef-*' fufion of his Spirit : that all that boafl: of their faith " in Chrift, and yet live after their own lulls, and the *' courfe of this worlc^i have no true faith at all; but ** do, in their profeflion, and contradi^ling praclice, ^* blafpheme the name of God, and the dodlrine of ^'his grace; and continuing fo, (hall perilh with a •* double de(lru<^ion, beyond that of the openly pro-" fane, that make no proFeffion." And when they find any fnch in their communion, which is exceeding rarely, they cafi; them out as dead branches. They teach, " That as the daily ftndy of fanfl-iiicati-*' on is a neceiTary exercife to all that are inChrift; " fo the rule of their dire^ion therein, is the holy " fpodefs law of God in ChriR's hand : That the *^ Holy Ghod is the beginner and advancer of this <^ work, and faith in Jefus Chrid the great mean *' thereof: That no man can be holy till he be ia ** Chrin:, and united to him by faith ; and that no *• man is truly in Chrift, but he is thereby fan£lified. " They preach the law, to condemn all flefh out of " Chrift, and to (hew thereby to people the neceility *' of betaking themfelves to him for (alvation." See the favoury words of bleiTsd Tmdal, called the apof-tk of England^ in his letter- to John Frith, written Jan. 1533; Book cf Martyrs, -vol. 2./?. 308. " Ex-•' pound the law truly, and open the vail of Mofes, ** to condenin all fledi, and prove all men fmners, and *^ all deeds under the law, before mercy have taken *« awa;^ the condemnation thereof, to be lin, and dam-" nable ; and then, as a faithful minifter, fet abroach " the mercy of our Lord Jefus, and let the wounded " confciences drink of the water of him. And thea *' fhall your preaching be with power, and not as the " hypocrites. And the Spirit of God (hall work with ^* you j and all confciences ihali bear record uDto you,

*♦ and

285 The donrine of Jufl if cation vindicated

" and feel that it is fo. And all do£l:riDe that cafleth ** a raid on ihcfe two, to (hadow and hide them, I ** mean the law of God, and mercy of Chriftj that re-" fjil you with all your power." And fo do we.

What is there in all this to be offended with.'* Is not ihis enough to vindicate cur doclrice from acy tendency to licentioufnefs ? 1 am afraid, that there are fome things wherein we differ tr,ore than they think fit yet to exprefs. And 1 ffsall gnefs at them.

1. The firft is about the imputed righteoufnefs of Chrift. This righteoufnefs of Clirid, in his a<^ive and paffive obedience, hath been afferted by Proief-tant divines, to be not only the procuring and meritorious caufe of our iudification ; for this the Papifls own ; but the manor; as the imputation of it is the form of cur juflification : though I think, that our Jogical terms are not fo adapted for fuch divine m)^-f(:eries. But whatever propriety or impropriety be in fuch fchool-termiS, the common Proteflant do61rine hath been. That a convinced fmner feeking juflification, ir.uft have nothing in his eye but this righteoufnefs of Chriil, as God propofeth nothing elfe to him; and that God in juilifying a fmner, accepts him in this righteoufnefs only, when he imputes it to him.

Now. about the imputed righteoufnefs of Chrifl", fome fay, *' That it belongs only to the perfon of *' Chrift : he was under the law, and bound to keep *' it for himfelf; that he might be a fir Mediator, with-" out fpot or blemifh : That it is a qualification in the *^ Mediator, rather than a bencftt acquired by him, to ** be communvcated to his people."' For they will not allow " this perfonal righteoufnefs of Chrift to be im-*' puted to us any otherwifethan in the merit of ir, as ** purchafmg for us a more eafy law of grace ; in the *« obfervation whereof they place all our juftifying rigii-^^ teoufnefs:" underilanding hereby " our own per-^* fonal inherent holinef^, and nothing elfe." They hold, " That Chrift died to merit this of the Fathet, ** y/V. that v\e might be jufiificd upon cafier terms

" under

" under the gofpel, than thofe of thelaw of iunocen-

" cy. Inilead of juftification by perfe6l obedience, *' we are now ro bejuilified by our own evangelical '* righteoufnefs, made up of faith, repentance, and " fincere obedience." And if we hold not with them in this, they tell the world, we are eneiiiies to evangelical hclinefs, flighting the pradlice of all good works, and allowing our hearers to live as they liih Thus they flander the preachers of free grace, be-caufe we do nor place juflification in our own inherent holinefs j but in Chrill's perfed righteonfnefi?, imputed to us upon our believing in hina. Which faith, we teach, purifies the heart, and always inclines to holinefs of life. Neither do we hold any faith to be true and faving, that doth not fhew itielf by good works; withoin which no man is, or can be juflified, either in his own confcience, or before men* But it doth not hence follow, that v/e cannot be juf-tified in the fight ot God by faith only, as the apof-tle Paul alT^ns the latter, and the apoflle James the former, in a good agreement,

2. There appears to be fome cliiFerence, or mifun-derftanding of one another, about the true notioa and nature of junifying faith. Divines commonly dif-tinguifh betwixt the direct ad of faith ^ and the reflex act. The dire6l ad is properly juftifying and faving faith; by which a loft finner comes to Chrift, and relies upon him for falvation. The reflex ad is the looking back of the foul upon a former a<fl of faith, A rational creature can refle<5l upon his own adls, whether they be ads of reafon, faith, or unbelief.

A dired ad of faving faith, is that by which a lofl finner goes out oi himfelf to Chrid for help, relying upon him only for falvation. A reflex ad arifeth from the fenfe that faith gives of its own inward a6l» upon a ferious review. The truth and fmcerity of which is further cleared up to the confcience, by the genuine fruits of an unfeigned fairb, appearing to all men in our good lives, and holy convei fatloa* Bue

for

£88 The doBrine of Jujlification vindicated

for a? plain as thefe things be, yet we find we are frequently miftaken by others: and we wonder at the miftake ; for we dare not afcribe to feme learned and good men, the principles of ignorance, or wilfulnefs, from whence miltakes in plain cafes ufually proceed. When we do prefs finners to come to Chrift by a direct aft of faith, confiding in an humble reliance u-pon him for mercy and pardon j they will underftand us, whether we will or nor, of a reflex a6l: of faith, by which a man knows and believes, that his fins are pardoned, and that Chriit is his : when they might eafily know, that we mean no fuch thing. Mr. Walter Marfhaii, in his excellent book, lately publilhed, hath largely opened this, and the true controverfy of this day, though it be eight or nine years fince he died.

. 3. We feem to differ about the intered, and room, and place, that faith hath in juflification. That we are juilified by faith in Jefus Chrift, is fo plainly a New Teftament truth, that no man pretending never fo barely to the Chriftian name, denies it. The Pa-pifis own it; and the Socinians, and Arminians, and all own it. But how different are their fenfes of it ? And indeed you cannot more fpeedily and certainly judge of the fpirit of a man, than by his real inward fenfe of this phrafe, (if you could reach it), A [inner is jujlified by faith in Jefus Chrifi. Some fay. That faith in Jefus Chrift jufufies as it is a work, by the ^» credere; as if it came in the room of perfe6i obedience, required by the law. Some, That faith juftifies, as it is informed and animated by charity. So the Pa-pifls who plainly confound juftincation and fan<Stifi-catioD. Some fay, that faith juftifies, as it is a fulfilling of the condirion of the new covenant, // thou believefl thou fhalt he fived. Nay, they wnil not hold there ; but they will have this faith to juftify, as it hath a principle and fitnefs in it to difpofe to fincere obedience. The plain old Protellant doctrine is. That the place of faith in jullilication is only that

from the charge of Antinomianifm, aSp

of a band or inftrument, receiving the righteoufnefs of Chrift, for which only we are juftified. So that though great fcholars do often confound themfelves and others, in their difputacions about faith's juftify-ing a finner; every poor plain believer hath the marrow of this rayftery feeding his lieart; and he caa readily tell you, Tha't to be juilified by faith, is to be juftified by Chrift's righteoufnefs, apprehended by faith.

4. We feera to mifunderftand one another about the two Adams, and efpecially the latter. See Rom. V. 12. to the end. In that excellent fcripture a com-parifon is Inflituted, which if we did duly underhand, and agree in, we (houid not readily differ in the main things of the gofpel. The apofile there tells us, that the iirft Adam flood in the room of all his natural pofterity. He had their ftock in his hand. While he ftccd, they ftood in him; when he fell, they fell with him. By his fall he derived fin and death to ail them that fpring from him by natural generation. This is the fad fide. But he tcl!s us, in oppofition thereto, and in comparing therewith, that Cbrift, the fecond man, is the new head of the redeemed world. He (lands in their room : his obedience is theirs; and be communicates to his fpiritual offspring, the juft contrary to what the firft finful Adam doth to his natural offspring ; righteoufnefs inftead of guile and fin, life inftead of death, juftification inftead of condem-•Dation, and eternal life inftead of hell deferved. So that 1 think the 3d, 4th, and 5th chapters of the e-piftle to the Romans, for the myftery of juftification ; and the 6th, 7th, and 8ch, for the myftery of fanc-tification, deferve our deep ftudy. But what fay o-thers about Chrift's being the fiscond Adam I We find them unwilling to fpeak of it; and when they do, it is quite alien from the fcope of the apoftle in that chapter. Thus to us they feem to fay,." That " God as a re6lor, ruler, governor, hath refolved to " fave men by Jefus Chrift: That the ruie.of this

zgo The doBrlne of Jujlijication vindicated

'« government is the gofpel, as a new l?.w of grace : •* That Jefus Chrifi: is fct at the bead of this re£loral •' government: That in that fhte he fits in glory, *^ ready and able, out of his purchafe and merits, to «* give juftification and eternal life to all that can bring *' good evidence of iheir having coirplied with the ** terms and conditions of the law of grace." Thus they antedate the latl day, and hold forth Chrift as a Judge, rather than a Saviour. Luther was wont to warn people of this di[lin<51ion, frequently in his comment on the epiflle to the Galatians. And no other headQiip to Chrift do we find forae willing to admit, but what belongs to his kingly office. As for his furetifhip, and being the fecond Adam, and a public perfon, fome treat it with contempt. 1 have heard, that Dr Thomas Goodwin was in his youth an Armi-nian, or at lead inclining that way; but was by the Lord*s grace brought off, by Dr bibbs's clearing up to him this fame point, of Chrid's being the head and reprefentative of all his people. Now though we maintain Iledfaftly this lieadthip of Jefus Chriif, yet we fay nor, that there is an a<n:ual partaking of his fulnefs of grace, till we be in him by faith ; tho^ ihis/^//Z> is a}fo^/i;^/2 us on ChrijTs behalf^ Phil. i. 29. and we believe through gracef KEii xviii. 27. And ■we know no grace, we can call nothing grace, we care for no grace, but what comes from this head, the Saviour of the body. But fo much {Ivall ferve to point forth the main things of difference and miilakes. Is it not a little provoking, that fome are fo captious, that no miniiler can preach in the hearing of fome, " of the freedom of God's grace ; of the imputation *' of ChrKt's righteoufnefs; of foie and fmgle believ-*' ing on him for righieoufnefs, and eternal life; of ** the impoiTibility of a natural man's doingany good *« work, before he be in Chrilt; of the impofTibility *' of the mixing of man's righteoufnefs and works, ** with Chrifl's righteoufnefs, in the bufmefs of jufti-*' iicaiion 5 and feveral other points," but he is immediately

jnediately called, or furpe<^ed to be an Anflnomiaiif If we fay, iliJit faith in JcTus Chrifl is neither work, fior condition, nor qualidcaiion, in juRifiration; but is a mere inftrument, receiving (as an empty hand re-ceiveth the freely-given alms) the righteoufnefs of Chrifl:; and that, in its very aft, it is a renouncing of all things but the gift of grace; the fire is kindled. So that it is come to that, as Mr Chriftopher Fowler faid, " That he that will not be Antkbrijlian^ muft *' be called an Antiriomtan.'''* Is there a minider in London, who did not preach, fome twenty, fome thirty years ago, according to their (landing, that fame doftrine now by fome called Antinomian f Let not Dr Crifp's book be locked upon as the (hndard of our doftrine. There are many good things in it; and alfo many CKpreilions in it that we generally dif-like. It is true, that Mr Burgefs and Mr Rutherford wrote againfl: Aniinoraianifm, and againfl fome that were both Antinpmians a^nd ArminiaDS» And it is DO lefs true, that they wrote againR the Armiaians^ and did hate the new fchetne of divinity, fomnch now contended for, and to which we owe all Qur prefent contentions, i am perfuaded, that if thefe godly and found divines were on the prefent ftage, they would be as ready to draw their pens againft two books.late^ ly printed againft Dr Crifp, as ever they were to writs againfl the Doctor's book. Ti nth is to be defended by truth; but error is often, and unhappily, oppof-^ ed by error under truth's name.

But what ihall we do in this cafe ? What fhall we do for peace with our brethren ? Shall we lie Itiii under their undeferved reproaches; and, for keeping the peace, filently fuiFer others to beat us nnjadly ? If it were our own perfonal concern, we (hould bear it: if it were only their charging us with ignorance, weaknefs, and being unlludied divines, (as they have ufed liberally to call all that have not learned, and dare not believe their new divinity), we might eafily pafs it by, or put it up. But whea we fee the puce

O 0 2 gofpel

292 ^he doBr'vie of jujlif cation vindicated

gofpel of Chrift corrupted ; and aa Arrainiaa gofpel new vampi, and obtruded on people, to the certain peril of the fouls of fuch as believe it; and our mini-flry refle6fed upon, which ftiould be dearer to us than our lives; can we be filent P x^s we have a charge from the Lord, to deliver to our people what we have received from him; fo, as he calls and enables, we are not to give place by fubjedi-on^ not for an hour^ to fuch as creep in, not only tofpy out, but todeltroy, not fo much the gofpel-Ubcrty^ as the goipel-falvatiou we have in Chriit Jefus, and to bring us back under the yoke of legal bondage. And indeed the cafe in that epiflle to the Galatians and ours hr.s a great affinity.

Is it defired, that we fliould forbear to make a free OiTer of God's grace in Chrill to the word of fmners ? This cannot be granted by us: for this is the gofpel faithful faying, and worthy of all acceptation, (and therefore worthy of all our .preaching of ii), that Jefus Chrifl came into the world to fave firmer5^ and the chief of them^ I Tim. i. 1$, This was the apofblic pr;.6lice, according to their Lord's command, Mark xvi. 15, 16. Luke xxiv, 47. Tney began at Jerufa-jem, where the Lord of life was wickedly flain by them ; and yet life in and through his blood was offered to, and accepted and obtained by many of them. Every believer's experience witneiTeth to this, that every one that believes on Jefus Chrift, a6i:s that faith as the chief of fmners. Every man that feeth him-felf rightly, thinks fo of himfeif, and therein thinks Eot amifs. God only knoweih who i^ truly the great-efl iinner, and every humbled fmner will think that he is the man.

Shall we tell men, that unlefs they be holy, they muft not believe on Jefus Chrifl.'' that they mud not venture on Chrifl for falvation, till they be qualified and fit to be received and welcomed by him ? This were to forbear preaching the gofpel at all, or to forbid all men to believe on Chrifl. For never was any fmner qualified for Chrift. He is well qualified

for

for us, 1 Cor. i. 30.; but a fmner out of Chri!! hath DO qualification for Chrift but fm and m'jfery. Whence fhould we have any better, but in and from Chrlft ?• Nay, fuppofe an impoffibility, that a man v/ere qualified for Chrift; i boldly aifert, that fuch a maa would not, nor could ever believe on Chrift. For faith is a loft, helplefs condemned fmoer's: calling himfelf on Chrifl for falvaiion; and the qualified nian is no fuch perfon.

Shall we warn people, that they (hould not believe on Chrifl too foon ? It is impofiible that they ihould do it loo foon. Can a man obey t'le great g.^/^^/-com?nand too foon, I John iii. 23.? or do the great work 0/ God too foon, John vi. 28, 29. ? A man may too foon think that he is in Chrifl; and that is when it is not fo indeed : and this we frequently teach. But Uiis is but an idle dream, and not faith. A man may too foon fancy that he hath faith ; but, I hope, he cannot 2i£i faith too foon. If any fliould fay, a maa may be holy too foon; how would that (dying be re-Hefted upon ? And yet it is 'certain, that though no man can be too foon 'holy, (becaule he cannot too foon believe on Chrifl, which 15 the only fpring of true holinefs) ; yet he may, and many dOt let about •the ftiidy of that he counts holinefs too foon ; that is, before the tree be changed^ M..ni\\, x\\, 33, 34, 3.5.; before he have the new hearty Ezdi. xxxvi. 26, 27. ; and the Spirii of God dwelling In him^ which is only got by faith in Chrifl, Gal. iii. 14. ; and therefore all this man's (ludying of holinef?, is not only vain labour, but afting of fin. And if this fludy, and thefe endeavours, be man:iged, as commonly they are, to obtain juflification before God, they are the more wicked works liiil. iSvA becaufe this point is needful to be known, I would give you fome telfimonies for it. Doftrine of the church of England, in her thirty-nine articles, art, 13. '' Works done vcefore the grace *« of Chrifl, and the infpiration of his Spirit, are nor ;m pleafant to God ; forafmuch as they fpring jiot. 01

*^ Talih

294 ^^^ dodrine of Jujlijicatkn vindicated

** faith in Jcfus Chrift : neither do they make men *' meet to receive grace, or (as the fchool-authors fay) *' deferve grace of congraity. Yea, rather, for that ** they are not done as God bath willed and command-*' ed them to be done, we doubt not bat they have *^ the natnre of fin.'* 80 ConfeJJlon of Faith^ chap. 16. art. 7. Cahnn. hiflit, lib. 3. cap, \^, fed. 6. " They *' (faith he, fpeaking of the popifh fchoolraen) have ** found out I know not what moral good works, *' whereby men are made acceptable to God before *^ they are ingrafted into Chrift. As if the fcripture *' lyed, when it faid, Thr/ are all In death who have <=« not the Son^ i John v. 12. If they be in death, <« how can they beget matter of life ? As if ic were ♦« of no force, Whaffoevsr is not of faith ^ is fm ; as if " evil trees coidd h.'in-^ forth good fruit ^"^ Read the reft of that fe£\ion. On the contrary, the council-of Trent, fef]. 6. canon» 7. fay boldly, " Whofoever *' fcll fay. That all works done before jaftification, <' hovvfoever they be done, are truly fin, cind deferve " the hatred of God; let him be anathema." And to give you one more bellowing of the bealt, wounded by the light of the gofpel, fee the fame council^ fefj 6, canon 11. Si qui5 dixerit, Grafiam qua ju/Iijfcatnur^ effe tantum favor em Dei ; atmthemafit. This is fearful blafphemy, faith Dr Downham, bifhop of Lon-dond'.n'ry, in his orthodox book of jaitifxation, lib. 3. cap. I.; where he faith, " That the Hebrew words ^ which in the old teilament fignify the grace of Gody « do always dgm^y favour, and never ^^r^<:^ inherent. .*' And above lif^y teftimonies may be brought from «< the new teilament, to prove that by GocPs grace «< \{\%favour'\^ ftill meant." But what was good church-of-England do£i:nne at and after the reformation, can^ not now go down with fome Arminianizing Noncon-formifts.

If then norbing will fatisfy our qoarrelling brethren, but either fdence as to the main points of the gofpel, which we believe, and live by the faith oU

and

and look to be favcd in ; which we have for many years preached, with fome feals of the Holy Ghoft in converting finners unto God, and in building them up in holinefs and comtort, by the faith and power oF them ; which alfo we vowed to the Lord to preach to all that will hear us, as long as we live, in the day when we gave up ourfelves to ferve God with our fpi-rit in the gofpel of his Son : if either this fiience, or the fwallowing down of Arminian fchemes of the gofpel, contrary to the New Tertament, and unknowa to the reformed churches, in their greatelt purity, hz the only terms of peace with our brethren ; we mull then maintain our peace with God, and our own con-fciences, in the defence of plain gofpel-truth, and our harmony with the reformed churches ; and in the coip^ -fort of thefe bear their enmity. And though it be ufual with them to vilify and contemn fuch asdiiier from them, for their fewnefs, weaknefs, and want of learning; yet they might know, that the moll learned and godly in the Chrillian world, have maintained and defended tue fame dofirine we (land for, for fome ages. The grace of God Vv^ili never want, for it can, and will furniih, defenders of it. England hath been bleffed with a Bradwardine, an archbiihop of Canterbury, againft the Pelagians; a Twiffe and Ames, againft the Arminians. And though they that contend with us, would feparate their caufe altoge^ ther from that of thefe two pefts of the church of Chrift, i mean Pelagius and Arminius; yet judicious obfervers cannot but already perceive a coincidency; and do fear more, when either the force of argument {hall drive them out of their lurking-holes, or whea ihey (liall think fit to dlfcover their fecret fentiment?, which yet we but guefs at. Then, as we (hall know better what they would be at; fb it is very like, that they will then find enemies in many whom they have feduced by their craft, and do yet feem to be in their camp ; and will meet with oppofers, both at home and abroad, that thev think not of.

Our

2^6 Th9 doSlrine of Jujlification vindicated

Our doctrine of the iuftification of a finner by the free grace of" God in Jelus Chrifl, however it be mif-reprefented and refleded upon, is yet undeniably recommended by four things.

1. It is a do6l4ine favoury and precious unto all fe-ricus- godly perfons. Dr Ames's obfervation holds good as to all the Arininian divinity, that it is cojitra commumm fcnfum Jidelium / ^' againfl: the common " fenfe of believers." And though this be an argument of little weight with them that value more the judgment of the icribes, and the wife, and difputers of this world, i Cor. i. tS, ip, 20, 21. than of all the godly; yet the Spirit of God by John gives us this fame arguraenr, i John iv. 5, 6. They are of the ivorld : therefore /peak they of the worlds and the world heareth them. We are of God : he that knoweth God^ heareth us : he that is not of God, heareth not us. Hereby know we the Spirit of truth, and the fpirit of error. How evident is it, that feveral who, by education, or an unfound miniilry, having had their natural enmity againfl the grace of God ftrecgthened, when the Lord by his Spirit hath broke in upon their hearts, and hath raifcd a ferious fouUexercife about their falvation ; their turnmg to God in Chrifl, and their turning from Arminiacifm, have begun together ? And fome of the greateft champions for the grace of God have been perfons thus dealt with ; as we might inftance. And as it is thus with men at their converfion ; fo is it found afterward, that flill as it is well with them in their inner man, fo doth the doctrine of grace ftill appear more precious and favoury. On the other parr, all the ungodly and unrenewed have a diflike and difrelilh of this dc^frine ; and are all for the doctrine of doing, and love to hear it; and, in their forry exercife, are flill for doing their own bufmefs in falvation ; though they be nothing, but fin, and deflroy ihemfclves.

2. It is that do^lrine only by which a convinced finner can be dealt with efi'*:equally. When a man is

awak-

awakened, and brought to that, that a^I muft be brought to, or to worfe. What Jhall I do to befavedf ASis xvi. 30, 31. we have the apoftolic anfwer to ir. Believe on the Lord J ejus Chrij}^ and thou fJ: alt befav-edy and thy honfe. This anfwer is fo old, that with many it feems out of date. But it is liil!, and will ever be frefli, and new, and favoury, and the only refohuion of this grand cafe of confcience, as long as confcience and the world lads. No wit or art of maa will ever find a crack or flaw in it, or devife another or a better anfwer ; nor can any but this alone heal rightly the wound of an awakened confcience. Let us fet this man to feek refolution in this cafe of Tome maflers in our Ifrael. According to iheir principle?, they mufl fay to him, " Repent, and mourn for your ** known fms, and leave them and lothe them ; and '* God will have mercy on you.'' '' Alas! faith the " poor man, my heart is hard, and 1 cannot repent *' aright; yea I find my heart more hard and vile *' than when 1 was fecure in fin." If you fpeak to this man of qualifications for Chrift, he knows nothing of them; if of fincere obedience, his anfwer is native and ready, " Obedience is the work of a living "^ man, and fmcerity is only in a renewed foul." Sincere obedience is therefore as impofTible to a dead unrenewed fmner, as perfect obedience is. Why (hould not the right anfwer be given. Believe on the Lord Je-fus Chrifly and you JImll be favedf Tell him what Chrifl: is, what he hath done and fuffered to obtain eternal redemption for finners, and that according to the will of God and his Father. Give him a plain downright narrative of the gofpel-falvation wrought out by the Son of God ; tell hian the hiftory and my-Itery of the gofpei plainly. It m.ay be the Holy Ghoft will work faith thereby, as he did in thofe firft-fruits of the Gentiles, A6ls x. 44. Ifheaflc, What warrant he hath to believe on Jcfus Chrifl: ? tell him, that he hath utter indifpenfible oecefiiiy for it; for without believing on him, he mud peritti eternally ; that VoL.L P p he

3 9 8 The dodrine of Jii/Iijjcation vindica ted

he hath God's gracious offer of Chrlft and all his redemption J with a promife, that upon accepting the offer by faith, Chrill and falvation with him is his: that he hath God's exprefs commandment^ i John iii. 25. to believe on ChriJPs name; and that he (liould make confcience of obeying it, as well as any commaiul in the moral law. Tell hira of Chrifi's ability and good-will to fave ; that no man was ever rejc^ed by him, that cait hirafelf upon him ; that defperate cafes are the glorious triumphs of his arc of f^iving. Tell him, that there is no raidff between faith and unbelief; that there is no excufe for neglecting the one, and continuing in the ether ; that believing on the Lord Jefus for falvation, is more pleafmg to God, than all obedience to his law ; and that unbelief is the molt provoking to God, and the mofl darnaing to man, of all fms, Againft the greatnefs of bis (ins, the curfe of the law, and the feverity of God as Judge, there is no relief to be held forth to him, but the free and boundlefs grace of God in the merit of Chrifl's fatif-fa<^ion by the facrifice of himfelf. If he (hould fay. What is it to believe on Jefus Chrift ? As to this, I find no fuch queftion in the word : but that all did fome way underdand the notion of it j the Jews that di<i not believe on him, John vi. 28, 29, 50.; the chief pritds and Pharifees, John vii. 48.; the blind man, Jc-iin ix. ^5. When Chrift aiked him, Believejl thou on the Son of Godf he anfwered, Who is he^ Lord^ that I may believe on him f Immediately, when Chrift had told him, ver. 37. he faith not, What is it to believe on him f but, Lordy 1 believe ; and worjhipped him : and fo both profeiTed and a£led faith in him. So the father of the lunatic, Mark ix. 2^, 24. j the eunuch, Ac'ls viii. 37. They all, both Cbrift's enemies and his difciples, knew that faith in him was a believing, that the man Jefus of Nazareth was the Son of God, the Melliah, and Saviour of the world, fo as to receive, and look for falvation in his name, A<^s iY» 12. This was the common report, publi(bed by

Chrift,

Chrifl:, and his apoftles and difciplcs; and known by dl that heard it. If he yet all:. What he is to believe P you tell him, that he is cot called to believe, that he is in Chrift, and that his fms are pardoned, and he is a judified man; but that he is to believe God's record concerning Chrid, 1 John v. 10, 11, 12.; and this record is^ that Godgiveth (that is, offereih) to us eternal life in his Son Jefm Chrijl ; and that all that with the heart believe this report, and reft their fouls on thefc glad tidings, fliall be faved, Rom. x. 9, 10, r r. And. thus he is to believe^ that he may be jufJified^ Gal. ii. 16. If he ftill fay, That this believing is hard ; this is a good doubt, but eafily refolved. It befpeaks a man deeply humbled. Any body may fee his own impotence to obey the law of God fully ; but few find the difficulty of believing. For his refoluti-on, alTc him, What it is he finds makes believing difficult to him ? Is it unwillingnefs to bejudified and faved ? Is it unwillingnefs to be fo faved by Jefus Chrift, to the praife of God's grace in him, and to the voiding of all boafting in himfelf i* This he will furely deny. Is it a diftrufl of the truth of the gof-pel-record ? This he dares not own. Is it a doubt of Chrifl's ability, or good-will to fave ? This is to con-tradift the teflimony of God in the gofpel. Is it be-caufe he doubts of an intereft in Chrifl and his redemption ? You tell him, that believing on Chrid makes up the interefl in him. If he fay. That he cannot believe on Jefus Chrift, becaufe of the difficulty of the adling this faith ; and that a divine power is needful to draw it forth, which he fuids not; you tell him, that believing in Jefus Chrift is no work, but a refting on Jefus Chrifl; and that this pretence is as unreafonable, as that if a man v/earied with a journey, and who is not able to go one ftep further, ► ihould argue, " I am fo tired, that I am not able to *' lie down ;" when indeed he can neither ftand nor go. The poor wearied finner can never believe on jefus Chrift, till he finds he can do nothing for bim-F p 2 felf J

500 The do&rhe of Jujlificalion vindicated

felf; and in his firft believing doth alwa)'s apply him-felf to Chrift for falvation, as a man hopelefs and belplefs in himfeir. And by fuch reafonings with him from (he gofpel, the Lord will (as he hath often done) convey faith, and joy and peace by believing,

g. This doOrine of free juftification by faith alone, hath this advantage. That it fuits all mens fpirits and frame in their ferious approaches to God in worfhip. Men may think and talk boldly of inherent righteouf-nefs, and of its worth and value ; of good works, and frames, and difpofnions: but when men prefentthem-felves before the Lord, and have any difcoveries of his glory, all things in themfelves will difappear, and be looked upon as nothing. Zophar, though the hotted fpeaker of job's friends, did yet fpeak rightly to him, Job xi. 4, 5. For thou haft faid^ My dcdrine is fure^ and 1 am clean in thine eyes. But^ 0 that God ivould fpeak ! And fo Job found it, when God dif-played bis glory to him, and that only in the works of creation and providence, chap, xxxviii, xxxix. He then changed his note, Job xl. 4, 5. and xlii. 2,-6. So wasii with ifaiah, chap. vi. 5. till pardoning grace was imparted to him. No man can ftand before this holy Lord God, with aay peace and comfort, unlefs he have God himfelf to ftay upon. His grace and rnercy in Jefus Chriil, can only preferve a man from being con fumed ; and the faith of iu from being con^ founded. Hence v;e fee the difference betwixt mens frame in their difputes and doflrine about thefe points, and their own fenfe and pleadings with God in prayer.

4. This do<Slrine of juflification by faith without any mixtures of man, (however, and by what names and titles foever they be di-gnified or diftinguifhed), hath this undoubted advantage. That it is that which all not judicially hardened and blinded, do, or would, or muft betake themfelves unto, when dying. How loih would men be to plead that caufe on a deathbed

from the charge of Ant'iKomianifm. ^c r

bed, which they fo floutly Rdnd up for wich tongue and pen, when at eafe, and that evil day far away P They feem to be jealous, left God's grace and Chrift's righreoufnefs have too much room, and mens works too little, in the bufmefs of jufljficaiion. Bat war> there ever a fenfible dying pcrfoo exercifed with this jealoufy as to hirafelf ? Even bloody Stephen Gardiner, when a-dying, could anfwer Dr Day, Bidiop of Chichefter> who offered comfort to him by this doctrine, " What, my Lord, will you open that gap " now ? Then farewel altogether. To me, and fuch <« other in my cafe, you may fpeak it; but open this <« window to the people, then farewel altogether." Book ofmartyrSy vol. 3./). 450, In which word?, he bewrayed a conviction of the fitnefs of thedoftrine to dying perfons, and his knowledge that it tended to th= deftroying the kingdom of Antichrift. As Fox, in the fame Book of martyrs^ vol. 2» p. 46. gives this as the reafon of Luther's fuccefs againd Popery, above all former attempts of preceeding witneffes. " But « (faith he) Luther gave ihe ftroke, and plucked " down the foundation, and all by opening one vein, *« long hid before, wherein lieth the touchitone of " all truth and doctrine, as the only principal origin " of our falvation; which i?, our free juftiiication by « faith only, in Chrift the Son of God." Confider how it is with the raofl holy and eminent faints when dying. Did ye ever fee or hear any boafling of their works and performances ? They may, and do own, to the praife of his grace, what they have been made to be, what they have been helped to do or fuffer for Chrifl's fake. But when they draw near to the awful tribunal, what elfe is in their eye and hearty but only free grace, ranfoming blood, and a well-ordered covenant in Chrift the Surety ^ They cannot bear to hear any make mention to them of their holinefs, their own grace and attainments. In a word, the doctrine of conditions, qualification?^, and re^oral government, and the diftribuuon of rewards and pu«

niihmcats

gC2 The doBnne (rf Jvjlification vindicated

niuimer;ft, nccording to the new law of grace, will mike bric an nneafy bed to a dying man's confcience ; and v;il! leave hiiTi in a very bad condition at prefent, and m dread of worfe, when he is feeling, in his laft agoniec, that the iva^^es of fin is death, if he cannot bv (aiih add, But the gijt of God is eternal life^ thro* Jefu5 Chrijl cur Ldrd, Rom. vi. 23. He is a wife and happy man that anchors his foul en that rock, at which he can ride out the (torm of\death. Why Oiouid raen contend for that ia their life, that they know ihiey itiufi: renounce at their death i* or neglect that imX\' now, tha^ Ihey muft betake themfclves un-fdrhcni Why fliould a man build a houfe, which he muft leave in a ftorm> or be buried in \i.% ruins? Ma-.Dy'aTchite^s have attempted to make a fare houfe of their own righteoufnefs : but it is without a founda-tlow';? a?ki innft fall, or be thrown down forrowfuliy by the foolifh builder ; which is the better way. It is a great teft of the truth of the do^rine about the way of falvaiion, when it is generally approved of by fen-fible dying men. And what the univerfal fenfe of all fuch in this czit is, as to the righteoufnefs of Chrill, snd their own is obvious to any man. He was an in-•>-enuous B.ilaamite, who being himfelf a Papill, faid to a Proteflanr, *« Our religion is bed ro live in, and " your's bed to die in.'*

But notwithilanding of thcfe great advantages (and they are but a few of raan-y) that this dofirine is attended with, there are not a few difadvantages it labours under ; which though they are rather to iis conimci)dation thsn reproach, yet they do hinder its welcome and reception. As,

I. This doclrine is a fpiritual inyRery, and lieth rot level to a natural underflanding, 1 Cor. ii. 10. 14. Vv''orl(ing for life, a man naturally underdands: but believing for life, he underQands not. To mend the old man, he knovv's; but to put on the new man by faith, is a riddle to him. The (tudy of hoiiiiefs, ap.d CO endeavour to fquare his life according to God's law,

he

from the charge of Antinornianifm. jjj

be knows a little of, though he can never do it ;• but to draw fanaification from Chrift by faith, aad to walk holiiy, in and through the force of the Spirit of Chrift in the heart by faith, is mere canting to hi:r. A new life he underdands a lirrle ; but iiothin,^ of a new birth and regeneration. He never f.iw hmifelf flark dead. Nay, not only it is unknown to the n:i-rural man, but he is by his natural ilate an enemy to it. He neither doth, nor can know it, nor approve ofir, I Cor. iL 14. Wifdwi (that is, Chrift's way of faving men revealed in the gofpel) u juflifted of all her children^ and of them only, Matth. xi. 19, Luke vii. 29, 30. 35. This enmity in men to the wif-dom of God, is the caufe not only of this contempt of its miniflry, but is a temptation to many miniliers to patch up and frame a gofpci that is more fuii-d tO', and taking with, and more eafily underilood by fuch men, than the true gofpel of Chriil is. This Paul complains of in others, and vindicates himfelf fronf^ I Cor. i. 17. and ii. 2. He warns others againii if^ Col. ii. 8. 2 Cor. xi. 3. 4. Gal. i. 6, 7, 8, 9. And it is certain, that doing for life is more fuitcd to corrupt nature, than believing is.

2. Our oppofers in this doflrine have the many for them, and againit us; as they of old boafted, John vii. 48. This they have no ground to glory in, tho* they do ; nor we to be alhamed of the truth, hecaufc we cannot vie numbers with them. With our oppof-ers are all thefe forts, (and they make a great number) j though I do not fay or think, that all our oppofers are to be ranked in any of thefe liils; for fome both godly and learned may miftakc u?, and the truth, in this matter-, i. They have all the ignorant people, that know nothing of either law or gofpel. They ferve God, (ihey fay, but moil falfely); and hope that God will be merciful to them, and fave them To all fuch, both the clear explication of God's law, an<J the mylteries of the gofpel, are (Irange things. Yec iancere obedience tfcey love to hear of; for all 06

them

5 04 ^he dodrine of Jujlijication vindicated

them think there is forae fmcerity in their hearts, .lud that they can do fomewhat. But oF faith in ' arilL they have no knowledge; except by faith y.iti under-{land a dream of being faved by Jefus Chriil, though they know nothing of him, or of his way c! favi^g men, nor of the way of being faved by him. 2,. Ail fornialifts are on their fide ; people that place tht:ir religion in trifles, becaufe they are ftraneers to the fubliance thereof. 3. Ail proud fecure fmners iire agalnft us, that go ahouty with the Jews, to ejlahli/h their own righteoufnefs^ Rom. x. 3. The fecure are whole, and fee no need of the phyfician ; the proud have phyfic at home, and defpife that that came down from heaven. 4. Ail the zealous devout people in a natural religion, are utter enemies to the gofpel. By a natural religion, I mean that that is the produ(^ of the remnants of God's image in fallen man, a little improved by the light of God's word. All fuch cannot endure to hear, that God's law muft be perfedly fulfilled in every title of it, or no man can be faved by doing ; that they mud all perilh for ever, that have not the righteoufnefs of a man that never finned, who is alfo God over all blefled for ever, to (heher and cover them from a holy God's anger, and 10 render them accepted of him ; that this righteoufnefs is put on by the grace of God, and a man mud betake him-felf to it, and receive it as a naked blulhing fioner ; that no man can do any thing that is good, till gof-pel-grace renew him, and make him firlt a gcod man. This they will never receive, but do flill think that a man may grow good by doing good.

3. Natural reafon is very fertile in its objections and cavils againfl the do6lrine cf the grace of God ; and efpecially when this corrupt reafon is polifhed by learning and (trong natural parts. When there are many 10 broach fuch dc£trine, and many fo difpofed 10 receive it, is it any wonder that the gofpel-truth raakes liiile progrefs in the world ? Nay, were it not for the divine power that.fappons it, and the promif-

es

esbfits preferVaridn, its enemies are fo irany and (IrtDri^, and true friends fo few and feeble, \7e might fear its perifhing from the earth. But we koov/ it is impcffibie. And if the Lord have a defgn of mercy to thefe nations, and hath a vein of his eleclioo to dig up amongft us, we make no doubt, but the gbry of Chrin", as a crucified Saviour, fnall yet be difplayed in the Itiidfl of us, to the joy of all that love his fal-vaiion, and to the fliame of others, Ifa. Ixvi. 5.

4. 1 might add the great declention of fome of the reformed churches from the purity and fimpliciiy of that doi^rine they were firft planted in. The new iVIeihodifls about the grace of God, had too greac an iccreafe in the French churches. And, which was very ftrange, this dcclenfion advanced amongd them, at the fame time when Janfenifm was fpreadicg a-mongft many of the church of Rome : fo that a maa jtiight have feen Papifts growing better in their doctrine, and Froteflants growing worfe. Sse Mr Qj2iW% Idea 0} Janfmifm^ with Dr O-ven's preface. What there is of this amongft us in England, i leave the reader to Mr Jenkyn's Ccleufma^ and to the Naked truth, part 4. And if there be any warping toward Arminian dodlrine by forae on our fide, in order to ingratiate themfelves with that church that hath the fecular advantages to dlfpenfe, and to make way for fomc accomniodaticn w.th them, I had rather wait in fear till a further difcovery of it, than offer td guefs at.

5. Laftly, It is no fmall difr^dvantage this do6^rinc Kes under from the fpirit of this day we live in. A light, frothy, trifling temper, prevails generally; doc* irines of the greateit weight are talked of and treated about, with a vain unconcerned frame of fpirit; as if men contended rather about opinions and fchoo!-points, than about the oracles of God, and matters of faith. But, if mens hearts were feen by themfelves; if fm were felt; if mens confciences were enlivened ; if God^s holy law were known ia lis exaOnefs an.i

Vol. I, ' Q^q feverity,

2c6 ^he dodrine of JujTjfaation vindicated

feverity, and the glory and raajefty of the lawgiver Ihining before mens eyes *, if men were living as leav ing time, and lanching forth into eternity ; the gof-pel-falvation by Jefus Chrid would be more regarded,

Obj(:ci. I. Is there not a great decay amongil pro-feiTcis in real pra^ical godlinefs ? Are we like the old Proteilants, or the old Puritans? I anfwer, That the decay and degeneracy is great, and heavily to be bewailed. But what is the caufe ? and what will be its cure ? Is it becaufe the doflrine of morality, and virtue, and good works, is not enough preached ? This cannot be : for there hath been for many years a public miniftry in the nation, that make thefe their conftant themes. Yet the land is become as Sodom for all lewdnefs; and the tree of profanenefs is fo grown, that the fword of the magiftrate hath not yet been able to lop oiTany of its branches. Is it becaufe men have too much faith ia.Chriil ? or too little ? or none at all ? Would not faith in Chrifl increafe holi-nefs ? did it not always fo P and ^vill It not (till do it ? Was not the hohnefs.of the firPt Pioteftints eminent and fliining? And yet they generally put aiTurance in the deftnition of their faiih. We cannot fay, that gofpel-holinefs hath profpered much by the corre«!^i-on or mitigation of tiiat harfli-like definition. The certain fpring of this prevailing wickedncfs in the land, is people's ignorance and unbelief of the gof-pel of Chrift; and that grows by many prophets thac ipeak lyes to them in the name of the Lord.

Objeci, 2, But do not fome abufe the grace of the gofpel, and turn it into wantonnefs ? Anfwer, Yes \ ^ome do, ever did, and full will do fo. Bat it is only the iii-underftood and not believed doclrine of grace that they abufe. The grace itfelf no man caa abufe; for its power prevents its abufe. Let us lee how Paul, that bleiTed herald of this grace, (as hz was an eminent inftance of it), deaieth with this ob-ie£lion, Rom. vi. i. &c. What doth he to prevent 'chis abufe I h it by extenuating whuc be hid faid>

chap.

chap. V. 20. \);\2X grace abounds much more^ where fin had abounded f Is it by mincing grace frtialier, that men may not choke npon ir, or rurfeit by ii I Is it by mixing fomething of the law with it, to make it more wholfome ? No : but only by plain afTening the power and influence of this grace, where-ever it really is; as at length in that chapter. This grace is all trea-fured up in Chrifl Jefus, ofFere^l to all men in the gof-pel, poured forth by our Lord in the working of faith, and drunk in by the eletfl in the exercife of faith; and becomes in them a living fpring, which will, and mu(t break out and fpring up in all holy converfation. He exhorts them to drink in more and more of this grace by faith. And as for fuch as pretend to grace, and live ungodly, the Spirit of God declares, they are void of grace, wh'ch is always fruitful in good works, 2 Pet. ii. and Jude's epiflle. The apoflie orders the churches to caft fuch our, i Cor. V. 2 Tim. iii. 5.; and ro declare to them, as Peter did to a profeiTor, Aft" viii, 20, 21. that they have no part nor -portion in this matter^ for their heart is not right in the fight of God; though the doftrine be right, that they hypocrirically proiefs.

But if our brethren will not forbear their charge of Antinomianifm, we intreat them that they will give it in joftly. As, i. Oo them that fay, that the fanfti-on of the holy law of God is repealed ; fo that no man is now under it, either to be condemned for breaking ir, or to be faved by keeping it; which to us is rar»k Antinomianifm and Arminianifm borh ; yea that it doth not now require perfect holinefs. But indeed what can it require P for it is bo law, if its fanflion be repealed. 2. On them let the charge lie, that are ungodly under the name of Chriftianity. And both they and we know where to find fuch true Antinomians in great abundance, who yet are never called by diac name. And is it not fomewhat ftrange, that merr who have fo much zeal againH: an Antinomian principle, have io much kindnefs for true AntinoiJO-'ans in Q^q 2 piafticer

.508 TJje dc Brine of Jb(fliJication vindkaied

pra<9:'ce ? 5. Let hitn be called by this ugly name, that judgetli not the holy law and word of God written in ihe old and new teftament to be a perfedt rnlq <)f life to all believers, and faith not that all fuch ihould lludy conformity thereunto, Rom. xii. 2. 4. I'hat enccuragerh himfell- in fiii, and hardeneth him-ielf in impenitence, by the do^lriae of the gofpel. 1^0 man that knows and believes the gofpel, can da fo. What fome hypocrites may do, is nothing to us, who difovya all fuch perfons and pra<5lices; andov/a DO principle that can really encourage the one, or in^ flocEce the other. 5. That thinketh holinefs is not Beceil'iry to all that wou'd be faved. We maintain, not only that it is necelTciry to, but that it is a great part of falvarioQ. 6. Whoever thinks, that when a believer comes ihort in obeying God's law, he fins noc; and that he ought not to mourn becanfe of it as pro-v^okin? to God, and hurtful to the new creation in Jbim ; and that he needs not renew the exercife of faith and repentance for repeated wailiiog and pardoning. Laftly, That fay, that a fmner is a^fually jafli-fied before he be uciied to Chrifl by faith. It is ftrange, that fuch that are charged with this, of all men do mod prefs en finners to believe on Jefus Chriit, and urge the damnation threateaed in the i^ofpel upon all unbelievers. That there is a decreed juitificatioa from eternity, particular and fixed as to all the ele^V, and a virtual perfe<fl: junification of all the redeemed, in and hy the death and refurrc£lion cf Jefu^ Chriil, Ifa, liii. 11. Rom. iv. 25. lieb. ix. 26. 28. and x. 14. is not yet called in quellion by any amongll us; and KJore J5 not craved, but that a finner, for his a.51ual J43fi;f]carJcn, muft lay held on and plead this redemption in Chrift's blood by faith. -

But, on the other hand, we g^ory in any name of reprcach (as the honourable reproach of Chrill) that is cad upon us for afferting the abfclute boundlefs freedom of the grace of God, which excludes all merit, acd every thing like it j the abfolutenefs ct the covenant

nant of grace, (for the covenant of redemption was plainly and (Iriftly a condicioaal one, and the nobleft of all condinons was in it. The Son of God's taking on him man's nature, and ofFeiing it in facrifice, was the ftric^ condition of all the glory and reward promifed to Chrift and his feed, Ifa. Hii. 10, ii.)» wherein all things are freely promifed, and that faith that is required for fealinga man'sintereftia the covenant is promifed in it, and wrought by the grace of it, Eph. ii. 8. That faith at firfl is wrought by, and afis upon a full and abfolute offer of Chrift, and of all his falnefs; an cijer that hath no condition in it, but that native one to all offers, acceptance; and in the very adl: of thi*? acceptance, the accepter doth exprefly difclaim all things in himfelf, but fmfulnefs and mifery. That f^iih in Jefus Chrift doth juftify (although by the way it is to be noted, that it is never written in the word, that faith juftifieih a^ively, but always paffively : that a man is juftified by faith, and that God juftifieth men by, and through faith ; yet admitting the phrafe) cniy as a mere inftrument receiving that imputed righ-tcoufnefs of Chrift, for which v/e are juftified ; and that this faith, in the office of juilification, is neither condition nor qualilicatioo, nor our gofpei righteouf-nefs, but in iis very a<fl a renouncing of all fuch pretences.

We proclaim the market of grace to be free, Ifa. Iv. I, 2, 3. If is Chritl's laft offer and lowed. Rev, :s-xii. 17. If there be any price or money fpoke of, it is no price^ no Tiioney. And where fuch are the terms and conditions, if we be forced to call thera fo, we iDuft fay, that they look iiker a renouncing, than a boafl-ing of any qualifications or conditions. Surely the terms of the gofpel-bargain are, God's free giving, and our free taking and receiving.

We are not aftiamed of teaching the ineff; ^^u^lnefs of the law, and all the works of it, to give life; either thatof juftification, or of regeneration and fanc-^ lification, or of eternal life ; That the law of God

caa

31 o The do5lnne of Juflificatlon vindicated

can only damn all finners; that it only rebukes, and thereby irritates and increafes fin ; and can never fub-due it, till gofpel-erace come with power upon the heart; and then when the law is written in the heart, it is copied out in the life.

That we call men to believe on the Lord Jefus Chrift, in that cafe the firfl: Adam brouprht them to, and left them in "; in that cafe that the law finds and leaves them in, guilty, filthy, condemned : out of which cafe they can only be delivered by Chrill, and by believing on him.

That we tell finners, that Jefus Chrift will furely welcome all that come to him; and as he will not caft them out for their finfulnefs, in their nature and by-paft: life, fo neither for their mifery, in the want of fuch qualifications and graces that he only can

That we do hold forth the propitiation in Chrift's blood, as the only thing to be in the eye of a man that would believe on Chrift unto juftification of life ; and that by this faith alone a finner is juftified, and God is juftified in doing fo.

That Godjujlifieth the ungodlyy Rom. iv. 5. neither by making him godly before he juftify him, nor leaving him ungodly after he hath juftified him ; but that the fame grace that juftifies him, doih immediately fancfify him.

If for fuch dx)£lrine we be called Antinomians, we are bold to fay, that there is fome ignorance of,, or prejudice at the known Proteftant doclrine, in the hearts of the reproachers.

That there are forae things we complain of. As,

I. That they load their brethren fo grievoully with unjuft calumnies, either direclly, or by confequence : as when they preach up holinefs, and the neceflity of it, as if it were their proper doclrine, and difowned by us ; when they cannot but know in their confci-ences, that there is no difference between them and u?, about the Daiure and ncccffity of holinefs, but

only about its fpring and place in falvation. We derive it from Jcfus Chrift, and faith in him; and know aiTuredly, that it can fpring from nothing elfe-We place it betwixt juftification and glory, and that is its fcripture-place ; and no where elfe can it be found or itand, let men try it as much and as long as ihey will.

2. That they feem very zealous againft Antinomi-anifm, and forget the other extreme of Arminianifm ; which is far more common, as dangerous, and far more natural to all men. For though there have been, and may be this day, fome true Aniinomians, either through ignorance, or v/eaknefs, reeling to that extreme, or by the heat of contention with, and hatred of Arminianifm, (as it is certain, fome very good and learned men have inclined to Arminianifm, through their hatred of Antinomianifm, and have declared fo much): and fome may, and do corrupt the do^rine of the gofpel, through the unreaewednefs of their hearts: yet how deftru£cive foever this abufe may be to the fouls of the feduced, fuch an appearance of Antinomianifm is but as a meteor or comet, that will foon blaze out, and its folly will be quickly hiffed oiT the ftage. But the principles of Arminianifm are the natural diiflates of a carnal mind, which is enmity both to the law of God, and to the gofpel of Chrift ; and, next to the dead fea of Popery, (into which alfo this itream runs), have, fmce Pelagius to this day, been the greatefl: plague of the church of Chrift^ and it i3 like will be till his fecond coming.

3. We do alfo jultly complain, that, in their op-pofing of true Antinomian errors, and particularly the alledged tenets of Dr Crifp, they hint, that there is a party of minifters and prolelTors that defend them ; whereas we can defy rhem to name one rainifter in London at lead, that doth fo.

4. That expreffions capable of a good fenfe, are flrei)uoully perverted, contrary to the fcope of the writer or fpeaker. But this and fuch like are the u-

fua!

fual methods of unfair contender?^. Were the like methods taken on the other fide, how man/, Pop^i^i, Ar-mtnian, yea and Socinian exprefiions, wx^m be pub-liftiedP IF any gofpcl-truth be preached or publiCied, that reflej^is on the idol of felf-righteoufnefs, and juf-tificaiion thereby, it is Toon quarrelled wicb. Bur reproaches cad: on the free gr-jce of God, and the imputed righteoufricfs of Chrifl, are with them, if not tipproved, yet but venial, well-meant n^viftakes. Let tnens ftated principles be known, and their expreflions explained accordingly, or miftakes and contentions will be endlefs.

5. We do alfo complain, that love to peac: hath made many grave and found divines forbear u) utter (heir minds freely in public on thefe points: whereby the adverfe party is emboldened; and fiich minillers as dare not purchafe peace by fileiicc; when fo great truths are undermined, are expofed as a mark. Bat we do not quellion but thefe worthy brethren, when they Ihall fee the points of controverfy accurately dated (as they may fhortly), will openly appear on truth's fide, a> we know their hearts are for it.

6. Lajlly^ We complain, that the fcheme of the gofpei contended for by oppofers, is clouded, vailed, and darkened by fchool*terms; new, uncouth, and unfcriptural phrafes ; whereby, as they think to guard themfehes agaiatt oppofinon, fo they do increafe the jealoufies of their breihren, and keep their principles from the knowledge ol ordinary people, who are as nfiUcli concerned in thofe points as any fcholar or divine.

This controverfy looks like a very bad omen. We thought we might have healed our old breaches, in fmaller things; and, behold, a ne%v one is threatened in the greatefl matters. We did hope, that the good old Proteftant do<5lrine had been rooted and rivetted in the hearts of all the minifters on our fide ; but no'-v wc find the contrary, aad that the four leaven of Ar-

icinianifiu

minianifm works ftrongly. Their advocates do not yet own the name ; but the younger fort arc more bold and free : and with them no books or authors are in eftecm and ufe, but fuch as are for the new rational method of divinity. (Rational is a fitter commendation of a philofopher, than of a divine : and yet it is fomev/hat better applied to a divine, than to divinity; for true divinity hath a higher and nobler oiiginal than man's reafon, even divine revelation ; and it ean never be rightly learned by thera that have no higher principle in them than reafon, e-ven the teaching of the Holy Ghoft). But for Luther, Calvin, Zanchy, Twiffe, Ames, Perkins, and divines of their fpirit and (lamp, they arc generally negle£led and delpifed.

We were in hope, that after the Lord had {o fig-nally appeared for his truth and people, in preferving both, under the rage of that Antichriiliaa fpirit of perfecutioUjand apoftafy to grofs Popery, that wrought fo mightily under the two lafl reigns, and when he had given us the long-defired mercy of a legal efta-blifliment of our gofpel-liberty in this, that all hearts and hduds ihould have been unaniraouily employed in the advancing of the work of Chrift. But we find, that as we have for a long time lod, in a great mea-fure, the power, we are now in no fmall danger of iofmg alfo the purity of the gofpel. And without them what fignifies liberty !

It is undoubted, that the devil defigns the obftruc-ung of the courfe of the gofpel; and in this he hath often had the fervice of the tongues and pens of good men, as well as of bad. Yet we are not without hope, that the Lord, in his wifdom and mercy, will defeat him ; and that thefe contentions may yet have good fruit, and a good iifue.

For furthering of this good end, let me requeft a few things of my brethren,

1, Let us not receive reports fuddenly of one another. In limes of contention, many falfe reports are

Vol. L H r raifed.

3J4 ^^ doflrine of Jujlificalicn vindicated

raifed, and raihly believed. This is both the fruit and the fewel of contention. ^For al) the noifeof An-tinomianifrn, I muft declare, that 1 do not know (and I. have both opportunity and iDclination to inquire) any one Antinomian ininifler or Chriftian in London, who is really fuch'as their rcproachers paint them out, or fuch as Luther and Calvin wrote againft.

2. Let us make Chrlll crucified our great ftndy, ss Chriflians; and the preaching of him our main work, as ffiinidcrs. i Cor. ii. 2. Paul deterniined to kndw nothiog t}S^» But many manage the miriiftry, as i£ they bad taken up a contrary determination, even to know any thing, fave Jefus Chrifi^ and him crucijied. We are amazed to fee fo tnany adiamed of the crofi of Chrift, and to behave as if t^hey accounted the tidings of falvation by the (lain Son of God, an old antiquated (lory, and unfit to be daily preached. And what comes in the room thereof, is not unknown, nor is it worth the mentioning. For all things that ccrae in Chrift's room, and juftle him our, either of hearts or pulpits, are alike abominable to a Chriitian. How many ferroons may a man hear, and read when printed, yea, and books written, about ihe way to heaven, wherein is hardly the name of jefus Chrid I And if he be named, it is the name of Chrid as a Judge and Lawgiver, rather than that of a Saviour. And as little roona hath Chrid in many mens prayers; except it be in the conclufion. When we cannot avoid the obferving of thofe fad things, let it be a iharp fpur to us, to preach Chrid more,, ta pray more in his name, and to live more to his praife* Let us. not be deceiv-. ed with that pretence, That Chrid may be preached, when he is not named. The preaching of the gofpti is the naming of Chrid, and fo called, Ronv« xv, 20, And Paul was to bear ChrijVs name before the Gentiles, and kingsy and the children of Jfraely A<^s ix. 15.

3. Let us dudy hard, and pray much, to know the truiU, and to cleave unto it. It is an old obferva* tioi), Ante Pehgiumfecurius loquebantur Patres : *' Be-

'« fore

*' fbri? Pelagius even the fathers fpoke more care-** l.efsly ;" hveaning well, and feannp; no m'Ttakes in their hearers. Now i:: it not fo ; ihc more careful iliould we be in our do<Slrinc. Let us fearcb our own confciences, and fee how we oarfelyesare juftified before God. So Paul argued, Gal. ii. 15, 16. And let us bring forth that dc6lrine to our people, that we find in our bibles, and have felt the power of iipoii our own hearts.

4. Let us not run into extremes, upon the right or ieft hand, through the heat of contention ; but carefully keep the good old way of the Proteftant doctrine, wherein fo many thoufands of faints and martyrs of Jefus have lived holily, and died happily, who ccver heard of our new fcbemes and notions,

And, for this end, let us take and cleave to the ted of the AiTembly's ConfefTion of Faith and Catechifm^.. More we own not cuifelvcs, more we crave not of our brethren ; and becaufe we deal fairly and openly, I (hall fet it down verbatim, Ccnf, chap. 11. OfjuJIi-ficattcn. Art. i. " Thofe whom God eiTc^ftnally cal-*' leth, he alfo freely jariifieth : not by infufing righ-. ** teoufnefs into them, bm by pardoning their fins, " and by accounting and accepting their perfoiis as ** righteous; not for any thing wTought in them, or *' done by them, but for Chrift's fake alone ; not by ** imputing faiih itfelf, ^he a^ of believing, or any ** other evangelical obedience, to them, as their righ-*' teoufnefs; but by impuiiiig the obedience and fatif-*< fa^lion of Chrift unro thetrj, they receiving, and red-** ingon him and hisrighteoufnefs by faith ; which faith *« they have, not of themfelves, it is the gift of God"

Art. 2. '^ Faith, thus receiving and refting on Chiift *' and his righ teoufnefs, is the alone inflrument of ** judiiication. Yet it is not alone in the perfon jufti-*' fied, but is ever accompanied with all other faving " graces ; and is no dead faith, but worketh by love.'*

Art> 3. " Chrid, by his obedience and death, did

«* fully difcharge the debt of all thofe that are thus

E r 2 ''juf-

ti

316 fbe doftrine of Jujlificathn vtndkated

juftified, and did make a proper, real, and full fa-*« tisfa^^ion to his Father s juftice in their behalf. Yet, ** in as much as he was given by the Father for them, •' and his obedience and fatisFa<flion accepted in their " flead, and both freely, not for any thing in them, ** their juflification is only of free grace ; that both " the exa£l juitice, and rich grace of God, might be *' glorified in the jaiftificaiion of fmners."

Art. 4. " God did, from all eternity, decree to juf-*' lify all the eie£i: ; and Chrift did, in the fulnefs of •'lime, die for their fins, and rife again for their juf-** tincation: nevertbelefs they are not juftified, until ** the Holy Spirit doib, in due time, a£lually apply «' Chrift unto them."

Art, 5, " God doih continue to forgive the fins of *' thofe that are juftified. And although they can ne-•* verfall from the ftate of juftification ; yet they may, •' by their fin?, fall under God's fatherly difpleafure ; •* and not have the light of his countenance reftored « unto them, until they humble themfelves, confefs '* their fins, beg pardon, and renew their faith and " repentance."

Art, 6. ** The juftification of believers under the old ** teftament was, in all thefe refpe(^s, one and the fame *♦ with the juftification of believers under the new tef-•* lament." This is the whole chapter exaflly.

Larger Catechifm. ^ " How doth faith juftify a ** finner in the fight of God ? Anfw. Faith juftifies a *' finner in the fight of God, not becaufe of thofe o-*' ther graces which do always accompany it; or of *' good works, that are the fruits of it; nor as if the ** grace of faith, or any a£f thereof, were imputed to •' him for his juftification ; but only as it is an inftru-*' ment, by which he receiveth and applieth Chrift ** and his righteoufnefs."

Let thefe weighty words be but heartily afl*ented to, in their plain and native fenfe, and we are one in this great point of juftification. But can any confidering man think, that the new fcherae of a real change, re-

pent«\ace

pentance, and fmcere obedience, as neceffary to be found in a perfon that may lawfully come to Chrift for juftification ; of faith's juflifying as it is the fpring of fincerc obedience; of a man's being juftified by, and upon his coming up to the terms of the new law of grace, (a new word, but of an old and ill meaning) : can any man think, that this fcherae, and the found words of the Reverend Affembly, do agree ? Surely, if fuch a fcheme had been offered to thac grave, learned, and orthodox fynod, it would have had a more fevere cenfure pafTed upon it, than I am willing to name.

Do not we find, in our particular dealings with fouls, the fame principles I am now oppofing ?

When we deal with the carnal, fecure, carelefs finners, (and they are a vaft multitude), and afk them a reafon of that hope of heaven they pretend to, is not this their common anfwer : " I live inoffenfively; " I keep God's law as well as I can ; and wherein I *« fail, I repent, and beg God's mercy for Chriil's " fake. My heart is fmcere, though my knowledge *' and attainments be fiiort of others? if we go on " to inquire further, What acquaintance they have " with Jefus Chrifi? what applications their fouls have *' made to him r what workings of faith on him ? *• what ufe they have made of his righteoufnefs for " juftification, and his Spirit for fan^lificaiion ? what ^' they know of living by faith in Jefus Chrifl ?" we are barbarians to them. And in this fad ftate many thoufands in England, live, and die, aod perilh eternally. Yet fo thick is the darknefs of the age, that many of them live here, and go heoce, with the reputation of good Chriftians : and fome of them may have their funeral fermon and praifes preached by an ignorant flattering minifl:er; though it may be the poor creatures never did, in the whole courfe of their life, nor at their death, employ Jefus Chrifl fo much^ for an entry to heaven, purchafed by his blood, and only acceffible by faith in him, as a poor Turk doth

5 iB The doctrine of Jujl if cat ton vindicated

Mahomefj for a room in bis beaftly paradife. HoW common and fearful a thing is this in this land and city !

When we come to deal with a poor awakened (inner, who feeth his loft ftate, and that he is condemned by the 1 iw of God; we find the farae principles working in him i for they are nataral, and therefore uni-lerfal in all men, and hardly rooted out of any. We fi;id hirn fick and wounded ; we tell him where his help lies, in jefns Chriil; what his proper work is, to apply to him by faith. What is his anfwer ? *' A-" las 1 faith the tnan, I have been, and I foraa vile " a fmner, my heart is fo bad, and fo full of plagues *' and corruption?, thati cannot think of believing on ** Cbrid. But if I had but repentance, and fome ho-*' iioefs in heart and life, and fuch and fuch gracious " qualifications, I would then believe:" when indeed this his anfwer is as full of nonfenfe, ignorance, and pride, as words can contain or exprefs. They imply, 1. ^* If I were pretty well recovered, I would employ " the Phyfician, Chrifl. 2. That there is feme hope " to work out thefe good things by myfelf, without " Cbrift. g. And when I come to Chi ill with a price *^« in my hand, I (hall be w^elcome. 4. 1 hat l can ** come to Chrifl: when I will''. So ignorant are people naturally of faith in Jefus Chrift; and no words or warnings repeated, nor plaineft infcru^lions, can beat into mens heads and hearts, that the firfl: coming to Chrift by faith or believing on him, is not a believing we iliall be faved by him; but a believing on him, that we may be faved by him. And it is lefs to be wondered at, that ignorant people do not, when fo many learned men will not underftand it.

When we deal with a proud, felf-righteous hypocrite, we find the fame prmciples of enmity againft the grace of the gofpel. A profane perfon is not fo enraged at the rebukes of fin from the law, as thefe Pharifees are at the difcovery of their ruin by unbelief* They cannot endure to have their idol of felf-^ighteoufcefs touched J neither by the fplrituality of

God's

God's law, that condemns all men, and all their work?, while out of Chrift; nor by the gofpel, which reveals another righteoufaefs than their own, by which they muft be faved : but they will have God's ack of the covenant to fiand as a captive in the temple of their Dagon of felf-righrcoufQefs, untill the vei)gc-ance of God's defpifed covenant overthrow both tbe temple, and idol, and worfhippers.

There is net a minider that dealeth feriouily with the fouls of men, but he finds an Arminian fchenie* of juftification in every unrenewed heart. And is it not fadly to be bewailed, that divines fliould plead that fame caufe, that we daily find the devil pleading in the hearts of all natural men ? and that inftead of cafling dowrii 2 Cor. x. 4, 5. they {hocId be niakiDg defences for fuch flrcng boIJs^ as muft either be levelled with the duft, or the rebel that holds them oat, muft eternally perifh ?

It is no bad way of iludying the gofpel, and of attaining more light into it, that may be nfed in dealing particularly with the confciecces of all forts of men, as we have occafion. More may beJearneJ this way, than out of many large books. And if mi-niflers would deal more with their own coafciences, and the confciences of others, in and about thefe points, that are mod; properly cafes of confcience, we (hould find an increafe of gofpel-light, and a growing fitnefs to preach aright ; as Paul did, 2 Cor. iv» 3. By inanifeflatton of the truth^ commending ourfehei to every marHs confcience in the fight of God.

Let us keep up, in our hearts and doflrine, a re-verend regard of the holy law of God, and fuffer not a reflecting, difparaging word or thought of it. The great falvation is contrived with a regard to it; and the fatisfa£lion given to the law by the obedience and death of Chrift our furety, hath made it glorious and honourable, more than all the holinefs of faints oa earth, or of the glorified in heaven, and than all the torments of the damned in hell \ though they do alio

320 The doclrine of Jufllfication vindicated

fo magnify the law, and make it honourable. But if men will teach, that the law, and obedience unto it, whether perfect or fmcere, is the righteoufnefs we rauft be found in, in our pleading for juftifi-cation ; they neither underJland what they fay, ncr whereof they ajfirm, i Tim. i. 7. They become debtors to ity and Chrijl profits them nothings Gal. ii. 21. and V. 2. 5. And we know what will become of that man, that hath his debts to the law to pay, and hath CO intereft in the furety's payment. Yet many fuch offer their own (ilver, which, whatever coin of maa be upon it, is reprobate, and reje£led both by law and gofpel.

Let us carefully keep the bounds clear betwixt the ]aw*and gofpel; which " whofoever doth, is aright " perfect divine," faith blefTed Luther, in his commentary on the epiftle to the Galatians: a book that hath more plain found gofpel, than many volumes of fome other divines. Let us keep the law as far from the bufmefs of juftification, as we would keep condemnation, its contrary. For the law and condemnation are infeparable, but by the intervention of Jefus Chriit our furety. Gal. iii. 10.-—14. But in the practice of holinefs, the fulfilled law given by Jefus Chrift to believers as a rule, is of great and good ufe to them ; as hath been declared.

Laflly, Be exa£l in your communion and church-adminiflrations. If any walk oiherwife than it becom-eth the gofpel, if any abufe the doclrine of grace to licentioufnels; draw the rod of difcipline againft them the more feverely, that ye know fo many wait for your halting, and are ready to fpeak evil of the ways and truths of God.

The wifdom of God fometimes orders the different opinions of men about his truth, for the clearing and confirming of it; while each fide watch the extremes that others may be in hazard of running into. And if controverfy be fairly and meekly managed tnis way, we may differ, and plead our opiuions, and both

love

love and edify them we oppofe, and may be loved and edified by them in their oppofition.

I know no fear poiT^lTeth our fide, but that of Ar-miiiianifra. Let us be fairly fecurcd from that; and as we ever hated true Antinomianifm, fo we are ready to oppofe it wich all our might. But having fuch grounds of jealoufy as I have named, (and it is well known that I have not named all), men will allow us to fear, that this noife of Antinomianifm is raifed, and any advantage they have by the rafhnefs and imprudence of fome ignorant men, is improved to a fevere height, by fome, on purpofe to ilieiter Ar-miuianifm in its growth, and to advance it further amongfl: us; which we pray and hope the Loud will prevent.

Teur's,

Rob. Traill*

POSTSCRIPT.

THIS paper prefented to thee, was in its firft defign intended as a private letter to a particular brother, as the tide bears. How it comes to be publifhed, I fhall not trouble the world with an account of. I think, that Dr O^ven's excellent book o^ juftijication^ and Mr Marfliall's book of the myftery of fandif cation by faith in Jefus ChriJ}^ are fuch vin-dications and confirmations of the Proteilant do£lrine, againft which 1 fear no effe£lual oppofition.. Dr Owen's name is fo favoury and famous, his foundnefs in the faith, and ability in learning for its defence, fa juftly reputed, that no fobcr m.an will attempt him. Mr Marftiall was a holy retired perfon; and is only known to the mod of us by his book, publifhed lately. The book is a deep, practical, well-jointed drf-courfe ; and requires a more than ordinary attention in the reading of ix with profit. And if it be fingly ufed, I look upon it as one of the raoft ufeful books Vol. L S f i^e

32 2 The doclrine of Jujiijication vindicated

the world hath feen for many years. Its excellency is, that it leads the ferious reader dirc£lly to Jefiis Chrift, and curs the finevvs and overturns the*founda-tion of the new divinity, by the fame argument of gcfpel-holinefs by which naany attempt to overtara the old. And as it haih already the feal oF high approbation by many judicious minifters and Ciiriilians that have read it; fo I fear not but it will iland firm as a rock againit ail oppofinon, and will prove good feed, and food, and light, and life, to many hereafter.

All my defjgn in publifhing this, is, plainly and briefly, to give fome information to ordinary plain people, who eiiher want time or judgement to perufe large and learned tractates, about this point of juififi-Cdtion, wherein every one is equally concerned.

The theme of junification haih fuifered greatly by this, that matjy have employed their heads and pens, who never had their hearts and confciences exercifed about it. And they muft be frigid and dreaming fpe-cuiations that all fuch are taken up with, whofe confciences are nor enlivened with tbeir perfonal concern in it*

Thefe things are undoubted: i; That as it is a point of highelf concern to every man, i'o it is to the whole dccflrine of Chriltianity. Ail the great fundamentals of Chriftian truth, center in this of juftifxca-tion. The Trinity of perfons in the God-head \ the incarnation of the only begotten of the Father; the fatisfa<fiion paid to the law and juftice of God, for the fms of the world, by his obedience, and facrifice of himfelf in that fle(h he alTumed ; and the divine authority of the fcriptures, which reveal all this; are all (traight lines of truth, that center in this dodfrine ©f the julVification of a finner by the imputation and application of that fatisfaflion. No juflification without a righteoufnefs; no righteoufoefs can be, but what anfwersJully and perfe<^ly the holy law of God ; DO fuch righreoulnefs can be performed, but by a di-mne periou \ oo benetit can accrue to a finner by it,

unlefs

unlefs it be fome way his, and applied to him ; no application can be made of tbis, but by faith in Jcfus Chrift. And as the coDncftion with, and dependence of this truth upon the other great myderies of divine iruth, is evident in the phiin propofal of it; fo the fame hath fadly been manifeft in this, that the forfak-ing of the do£trine of juftification by faith in Chri{l*s righieoufnefg, hath been the firft (tep of apoftafy ia many, who have not flopped till they revolted fron^i Chriftianity itfelf. Hence fo many Arminians, and their chief leaders too, turned Socinians. From denying juflification by Chrift*s righteoufnefs, they proceeded to the denying of his (atisfatStion ; from the denial of his proper fatisfaflion, they went on to the denying of the divinity of his pei fon. And that man's charity is excefTive. that will allow to fuch biafphem-crs of the Son of Godj the name of ChrijQians. Let not then the zeal of any for fo fnndamemal a point of truth, as that isof the jurtification of a fincer by faith in Chrift, be charged with folly. Ir is good to be always zealoufly aife^^ed m a good thing: and this is the bed of things.

2. It is undoubted that there is a mydery in this matter of juflification. As it is God's adi, it is an a£l of free grace and deep wifdom. Herein juflice and mercy kifs one another in faving the Tinner. Here appears God-man, with the righteoufnefs of God, and this applied and imputed to fiuful men. Here man's fin and aiifery, are ihe field in which the riches of God's grace in Chriil are difplayed. Here the finner is made righteous by the righteoufnefs of another, and obtains juflification through this righteoufnefs, though he pays and gives nothing for it. Goci declares him righteous, or juflifies him freely; and yet he is well paid for it by the redemption that is in Chrift Jef'us, Rom. iii. 24, 25, 26. It is an a(51 of jaiUce and mercy both, when God juflifies a believer on Jefus Chriff. And raufl there not then be a great myftery !m it ? is not every beliaycr daily admiria^ ^ f 2 ths

324 ^^^ do8rin€ of Jujlijicatlon vindicated

the depth of this wa)^ of God ; This myftery is, uf-ually, rather darkened, than illuftrated, by logical terras ufed in the handling of it. The only defence that gocd and learned men have for the ufe of them, i?, (and it hath gre,at weight), that the craft of ad-verlaries doth conftrain them to ufe fuch terms, to find them out, or hedge them in. It is certain, that this myftery is as plainly revealed in the word, as the Holy Ghofi thought fit to do in teaching the heirs of this grace ; and it were well if men did contain ihem-felves within thefe bounds.

3. it is certain, that this dc<flriDe of juftification propofed in the v^'ord, hath been very differently un-deriiood and expreffed by men, that profefs that God's word i§ the only rule of their thoughts and words about the things of the Spirit of God. It hath been, and will dill be a {lone of ftumbling; as our Lord Jefus Chriil: himfelf was, and is, Rom. ix. 32. 33. I Pet. ii. 7, 8.

, 4. That whatever variety and differences there be in mens notions and opinions (and there is a great deal) about juilification, they are all certainly reducible to two ; one of which is every man's opinion. And they are, That the juftification of a fmner before God, is either on the account of a righteoufnefs in and of ourfelves; or on the account of a righteoufnefs in another, even Jefus Chrift, who is Jehovah our righte-oufne/s. Law and gofpel, faith and works, Chrift's righteoufnefs and our own, grace and debt, do equally divide all in this matter. Crafty men may endeavour to blend and mix thefe things together in junification ; but it is a vain attempt. It is not only moft \exprefly rejected in the gofpel, which peremptorily determines the contrariety, inconlidency, and incompatibility betwixt thefe two; but the nature of the things in themfclves, and the fenfe and confcience of every ferious perfon, do witnefs to the fame, that our own righteoufnefs, and Chrid's righteoufnefs, do comprehend all the pleas of men to juTtificaiion, (one

or other of them every man in the world {lands u-pon); and that they are inconfiftent with, and deftrnc-live one of another, in juflification. If a man traits to his own righteoufnefs, he rejects Chrift's ; if he trufls to Chrift's righteoufnefs, he reje(5ls his own. If he will not rejefl his own righteoufnefs, as too good to be renounced ; if he will not venture on Chrift's righteoufnefs, as not fnfficient alone to bear him out, and bring him fafe off at God's bar, he is in both a convi6led unbeliever. And if he endeavour to patch up a righteoufnefs before God, made up of both, he isftill under the law,and a defpifer of gofpel-grace. Gal. ii. 2 I. That righteoufnefs that juftifies a fmner, confifts in aliqtto indivifibili: and this every man finds when the cafe is his own, and he ferious about it,

5. Thefe different fentiments about juftification, have been at all times managed with a fpecial acrimony. They that are for the righteoufnefs of God by faith in Jefus Chrift, look upon it as the only foundation of all their hopes for eternity, and therefore cannot but be zealous for it. And the contrary fide are as hot for their own righteoufnefs, the moft admired and adored Diana of proud mankind, as if ic were an image fallen down from Jupiter ; when it is indeed the idol that was caft out of heaven with the devil, and which he hath ever fmce been fo diligent to fet up before finful men to be worftiipped, that he might bring them into the fame condemnation with himfelf: for by true fm, and falfe righteoufnefs, he hath deceived the whole worlds Rev. xii. 9.

6. As the Holy Ghoft fpeaking in the fcriptures, is the fupreme and infallible judge and determiner of all truth; fo where he doth particularly, aud on purpofe, deliver any truth, there we are fpecially to attend and learn. And tho', in moft points of truth, he ufually teacheth us by a bare authoritative narration ; yet in fome points, which his infinite wifdom forcfaw fpecial oppofition to, he doth not only declare, but debate and determine the truth. And the inftanc^s are two cfpc*

ckilly.

32<5 7he dodrine of Juftification vindicated

daily. One is about the divinity of Chrifl's perfon, and dignity of his priefthood ; reafoned, argued, and determined, in the epiftle to the Hebrews. The o-ther is about juflificatioa by faith ; exa^lly handled in the epillles to the Romans, and to the Galatians. la the foriiier of thefe two, the do6>rine of free juftification is taught us mcft formally and accurately. And tho' we find no charge againft that church, in Paul's time, or in his epiftie for their departing from the truth in this point; yet the wifdom of the Holy Ghoft IS remarkable io this, that this do£i:rine (liould be {o j)lainly afTertedj and (Irongly proved, in an epiftle to that church, the pretended fuccellbrs whereof have a-poftatizecj from that faith, and proved the main affer-tprs of that damnable error, of juftification by works. That to the Galaiiaas is plainly written, to cure a begun, and obviate a full apoftafy, from the purity of the gofpel, in the point of juRification by faith, without the works of the law. And from thefe two e-piftles, if we be wife, we muft learn the truth of this doctrine, and expound all other fcriptures, in a har-ifiony \?;ith what is there fo fetly determined, as inforo contradiftoriQ,

7. Laflly^ It is not to be denied, or concealed, that on each fide, fome have run into extremes, which the generality do not own, but are ufually loaded with. The Papifts run high for juftification by works; yet even fome oFthem, in the council of Trent, difcourfed very favourably of juftification by faith. The Armi-nians have qualified a litiie the groffnefs of the PopiGi dc6irine in this article ; and fome fince have eft'ayed to qualify that of the Arminians, and to plead the fame caufe more finely. Again, fome have run into the other extreme, as appeared in Germany a little after the reformation : and fome fuch there hath been always, and in all places, where the gofpel hath (Iiin-<ed ; and thefe were called Ant'hiomians^ But how unjuftly this hateful name is char;ged upoa the orthodox preachers aad fwcerc bclisvers of the Proteftant

doc-

do(flrine of juftification by faith only, who keep the gofpel-midft betwixt thefe two rocks, is the de'fign of this paper to difcover. What we plead for, is in fum. That Jefus Chriil: our Saviour is the fountain opejied in the houfe of Daridy for fin and for uncleannejs^ wherein only men can be walhed, in juftification and fan^ii-fication ; and that there is no other fountain of man's devifiDg, nor of God's declaring, for walhing a finner firft, fo as to make hirn fit and meet to come to this, to wa(h, and to be clean.

As for inherent holinefs, is it not fafficlently fecur-cd by the Spirit of Chrift received by faith, the certain fpring and caufe of it ; by the word of God, the plain and perfect rule of it; by the declared necef-fity of it to all them that look to be faved, and to juftify the fiacerity of a man's faiih ; unlefs we bring it in to juftification, and thereby make our own pitiful holinefs fit on the throne of judgment, with the pre" qous blood of the Lamb of God ?

Though I expe£l that a more able hand will undertake an examination of the new divinity ; yet, to fill up a litde room, 1 would fpcak foraewhat to their Achillean argument, that is fo much boafted of, an^ fo frequently infifted on by them, as their ftiield and fpear. Their argument is this: That Chrift's righ-teoufnefs is our legal righteoufnefs ; but our own is our evangelical righteoufnefs: that is. When a finner is charged with fin againft the holy law of God, he may oppofe Chrift's righteoufnefs as his legal defence; but againft the charge of the gofpel, efpecially for unbelief, he muft produce his faith, as Lis defence or righteou^efs, againft that charge.

With, a great deference to fuch worthy divines as have looked on this as an argument of weight, I (hall^ in a few words', eiTay to manifeft, that this is either a faying the fame in other odd words, that is commonly taught by us; or a fophifm ; or a departing from the Proteftant do^rine about juUiiication.

I. This

328 The docirine of Jujlification vindicated

I. This argument concerns not at all the judifica-tion of a finner before God. For this end, no more is needful, than to confider, what this charge is, a-gainfl whom it is given, and by whom. The charge is faid to be given in by God ; and a charge of unbelief, or difobeying the gofpel. But again ft whonn ? Is it againft a believer or unbeliever? and thefe two divide all mankind. If it be againft a believer, it is a falfe charge, and can never be given in by the God of truth. For the believer is juftified already by faith, and as to this charge he is innocent. And innocence is defence enough to a man falfely charged, before a righteous judge. Is this charge given in againft an unbeliever ? We allow it is a righteous charge. Ay, but fay they, " will Chrift's righteoufnefs juftify a " man from this charge of gofpel-unbelief ?" The anfwer is plain. No, it will not; nor yet from any other charge whatfoever, either from law or gofpel; for he harh nothing to do with Chrift's righteoufnefs while an unbeliever. What then doth this arguing re-frovef.hhy that no man's faith in Chrift's righteoufnefs can be juftified in its fmcerity before men, aud in a man's own confcience, but in and by the fruits of a true lively faith P In this they have no op-pofers that I know of. Or is it, that a man may have Chrift's righteoufnefs for his legal righteoufnefs, and yet be a rebel to the gofpel, and a ftranger to true holinefs ? Who ever affirmed it ? Or is it, that this gofpel-hoiinefs is that that a man muft not only have, (for that we grant), but alfo may venture to ftand in, and to be found in before God, and to venture into judgment with God upon, in his claim.to eternal life ? Then we muft oppofe them that think fo, as we know their own confciences will when ia any lively exercife. Thefe plain principles of gofpcl-truth, while they remain, (and remain they will on their own foundation, when we are all in our graves, and our foolifti contentions are buried), do overthrow this pretended charge, i. Thai Chrift's righteoufnefs is the only

plea

pka and anfwer of a finner arraigned at God's bar for life and death, i. This righreoufnefs is imputed to no man but a believer, g. When it is imputed by grace, ^nd applied by faith, it irainediarely and eternally becomes the man's righteoufnefs, before God, angels, men, and devils, Rom. viii. 33, 35, 38, 39.* It is a rightecnrnefs that is never lolt, never taken a->vay, never inefFedual ; anfivereth all charges, and is attended with all graces.

2. 1 would alk, What is that righreoufnefs tliat juftifies a man from the fm of unbelief f We have reje£lcd the imaginary charge ; let us now con.fider the real fin. Unbelief is the greaieft fin againfl both law and gofpel; more remotely againfl the lavv, which binds all men to believe God fpeaking, fay what be will; more direftly againft the gofpel, which tells us what we Ihould believe, and commands \i% to believe. Let us put this cafe, (and it is piiy the cafe is fo rare, when the fm is fo common), that a poor foul is troubled about the greatnefs of the fm of unbelief, in cal-ling God a lyar^ i John v. lo. in diftrufting his faiih-ful promife, in doubting Chrid's ability and goodwill to fave, in (landing aloof fo long from Jefus Chrift ; as many of the ele6l are long in a ftate of unbelief t'll called ; and the beft of believers have unbelief in fome meafure in them, Mark ix. 24. Abraham's faith daggered fometimes. Gen. xii. and xy. What fhall we fay to a confcience thus troubled ? Will any man dare 10 tell him, that Chrift's righteoufnefs is his legal righteoufnefs againft ibe chargi^ of fins againfl the law; but for gofpel charges, he muft anfvver them in his own name ? I know our hotted oppofers would abhor fuch an anfwer ; and would freely tell fuch a man, that the blood of Jefus Chrijl ckanfeth from all fin ; and that his juflification from his unbelief mull be only in that righteoufnefs which he fo fmfuily had rejei^ed while in unbelief, and now lays hold on by faith.

:^, But fome extend this argument yet more dange-'VoL. I, T 5 rcuily

3 3 o The dodr ine of JtifUficathn vindicated

loufly : for they fay, That not only men mud have their faith for their righteoufnefs againd the charge of unbelief^ but repentance againll: the charge of impenitence, fmceriiy agaiiifl that of hypocrify, bolinefs sgainft that of unholinefs, and perfeverence as their ^ofpel-righreoufnefs, againft the charge of apoflacy. If they iiieari only, that thefe things are jufHncations and fruits of true faith, and of the fincerity of the grace of God in us; we do agree to the meaning : but highly difiike the expreflions, as uufcriptural and dangerous, tending to the difhonouring of the righteouf-refs of Chrid, and to run men on the rocks {of pride aod felf-righteoufnefs, that natural corruption drives all men upon. But if they mean, that, either jointly or feparately, they are our righteoufnefs before God ; or that, either feparate from, or mixed with Chrid's righteoufnefs, they may be mad2 our claim and plea for falvation ; I mud fay, that it is dangerous doctrine : and its native tendency is, to turn Chrid's imputed righteoufnefs out of the church to dedroy all the fclid peace of believers, and to exclude gofpel-judification out of this world, and referve it to another, and that with a horrible uncertainty of any particular man's partaking of it. Bat thefe bleiTed truths of God, and bltdings of believers, dand on firmer foundations than heaven or earth, and will continue fixed agaiod all the attempts of the gates of hell. ElciT'd be the Hock, Chrjd, on which all is built; blelTjd be the new covenant, ordered in all things and Jure ; and hlejjed is he that believeth ; for there Jhall be a performance of thofe things which are told hm from the Lord, Luke i. 45. Amen.

LONDON,

Sept. ift, 1692.

TheEiiD of the First Volume.

Princeton

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