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T I-I E

RECOMMENDATION,

rHE fithje^s treated upon in thefe fermonSy have beeri a]-luays ejteemed by well-grounded ChrijlicinSf to have the greatejl influence both vpon cur duty and comfort.

The promifes of God, are the jnatter of our faith, and ground of our hope. Faiih in thefe precious promifesy is that grace-which conveys tons our inter eji intheniy anddv2iVfs, forth the ftrength andfcjeetnefs of them.

An honeft open profedion of that faith, not only in wcrds, or inflitiiied folemnities of public ivorfljipy tut in all holy con-verfation and godlinefsy is the diftinguiihing maik oj^ the churches of Chrift in the luorLL

Jnd a fteady adherence to that prsfefjion in times of temp'^ tation and great bachflidingy is the believers unqueCrionabie duty, intereft, and honour.

Thefe great poiiits of fpiritual and pra^ical religion, yoii have here opened andurgedy with that plainnefsy gravity ^ and good judgment i by which the late Reverend Mr Traill ha^ been well known in his former evangelical difcourfes. . If any thing here fiall feem lefs cor re Ely it will eafily be imputed to the ufual difadvantagcs of p oft humous produtlions.

But furcly great candour and tendernefs will be thought due iofuch orphansy as are turned out into the world, de/iitut;: of thofe improvements, which they might have received from the care and cukivation of their worthy parents, if they had n:t been by death deprived of them.

In compliance with feme of the author* s particular friends^ who were defrous to have thefe fet mens made public, we would recommend them to the perufal of aHfuch as are ''defirous to live more by fai.h upon the promifes cf God, and to bejufl and true to their holy profeffion. That the. God of all grace would make them effe^uai to thefe good purpofes, is the earncfi prayer op

Their Servants for Jefus fake,

Will. ToNGUEo John Nesbit. M4TT. Clark.

A LETTER from ttie late Rev. Mr. JAMES H E R V E y, to a Relation of the Author of the following Treatife.

S I R,

1 Received your very valuable and no lefs acceptable pre-fent, fome weeks ago. I fhould have acknowledged the favour fooner; but I chofe to ftay till I had tafted the diih you had let before nie. And indeed I find it to be favour/ meat, the true manna ; food for the foul.

Your worthy relative was a .workman that need not be afhamed. He knew how, clearly to ftate and folidly to e-ilabllQi the faith of God's dc6\:, and the doctrine according to godlinefs. O ! that my heart, and the heart of

every reader, may be opened by the eternal Spirit, to receive the precious truths!

The letter at the end of the firft volume, is a judicious performance. It rightly divides the word of truth, and lays the line, with a maiierly hand between the prefumptu-ous Legalifi-, and the licentious Antinomian. 1 am particularly pleafed with the honourable teftimony bore to thofe two excellent books, Dr Owen's treatife on juflification, and Mr Marfhali's gofpel-myflery of fan£}:ification : Books fit to be recommended by fo good a judge !

If the Lord pleafes to give Theron and Afpafio any acceptance in Scotland, I fiiail be fincerely glad ; but if he vouchfafes to make them, not only welcome, but ufcful vi-

litants, I fhall exceedingly rejoice. In cafe you fhould

think them calculated to promote the honour and further the gofpel of JESUS CHRIST, I hope you will favour them with your recommendation, and accompany them with your prayers j which will be a frefli inftancc of kindnefs to,

S I R^

Tour obliged friend, WESTON,^

July 8th, 1755. 5 and obcdieiit Servant,

JAMES HERVEY.

THE

STEDFASTADHERENCE

TO THE

PROFESSION OF OUR FAITH,

Recommended in fcveral SERMONS.

SERMON L

Hebrev/s X. 23.

Let us holdfafl the profeffton of our faith without wa-^ vering^ Sec,

HAVING infideJ at fo great length upon the firfl exhortation of the apoftle, concerning drawing near to God, which is built u-pon the foundations of the Chriflian privileges, that the apollle named, and that we have fpoke of, from the 19th, 20th, and 2i{tverfes; thofe exhortations that remain are deduced from the fame foundation: wherefore I thought fit not to let them pafs. The former exhortation was unto a duty with refpefl to God, drawing near to him, which the apoftle requires to be performed in fuch a manner, that all Chriltians, and the beft of them, mufl: be learning to anfwer e-very day in their life, that they may come up more and more thereunto.

The

The other two exhoi cations are with refpefl: to our-felves antl orners. The firl^ is the 23d verfe, with rerpe<n: to our own protelilDn ; the other, in the 24th verfe, h with refped to our brethren and fellow-chriftians.

The firfl: of thefe exhortations, which is contained in this 23d verfe, plainly divides itfelf into the duty exhorted to, and the argument to enforce it. The duty is, Let us hold fajl the profeffion of our faith without UJavering, The argument to this duty is a ftrong and a proper one. He is faithful that hath promifed. Our faith iliould always be built on God's promife ; it is not the right faith if it be not fo ; and «ur faith on the proraife (houid anfwer the faithfulnefs of the proaiifer ; the ftrength of our believing the promife, ihould bear iomt proportion to the great faithfulnefs of rhe rniiker of it. Now, it is evident, that the a-pcftie's argument is both pertinent and ftrong: Let us bold faft the trofejfion of our faith without zvaveringy for God the piomifcr does not waver in what he has iaid.

I fnall begin with the firft of thefe at this time, the duty he cohorts to. And you may fee here, as I observed from the former exhortations, that the apoille, the penman of this blclTed portion of fcripture, puts :n hinifelf in this exhortation; Let us^ fays he, d(aw 7\car^ ike. And let us hold faft the profejjion of our faith without wavering.

In this duty exhorted to, there are three things to be confidered,

1. What that is which i?,. as it were, the fubje^^-m?4rter of this duty ; and that is, the profejfion of our faith ; fo we tranilate it. The words in the Greek, in the original, are certainly the confcffion of our hope. What reafou there hath been in the learned traniia-tors for akering ir, 1 do not know. However, it is no great matter ; for profelTion and confelTion, faith and hope, are clofely kait together; they are but ic^vercd words cxprciling the lame thing. Confeffioti

and

and profejficn are frequently named one for anoilierj zndi faith and hope are frequently named one for a-nother in the word of God.

1. Thc/ecotid thing is the a^, that the apoftle craves about this profefTion, and we read it, Let us hold it faft. As if the apoftle had faid, Th? profciriOD of your fiiith is very precious, keep it well ; it will be attempted upon by your fpiritual enemies, and they will be endeavouring to pluck it from you ; hold it fad, keep it firm.

3. There is the manner of this duty the apoflle craves about your proFeflioii : HoIdHfafty fays he,-without waverings without declining, without taroing it to the one hand or to the other, but holding h fleady and even. Thefe are the heads that 1 v/ouid difccurfe upon from this text.

And to begin with the Jirji of thefe, that are m the duty itfelf exhorted to, the frofejfion of cur fanh^ the apoflle, you fee here, plainly fignifies,' that it was made already, it was that they had ; they bad pro-feiTion formerly. Now, fays the apofile, let us lycld faft this profejion of our faith. This is^ the fubjet?-matter of the exhortation, the prcfelTioa of faith. And to make the way yet plainer, unio what I would obferve and difcourfe from it, I would fpeak a Utile to the opening of thefe two.

1. What is in this faith^ that is the ?natter cf this profejfion.

2. What is in the profejfion of our faith, cr cf this hopey which is as the form of it.

I. What is in this faith or hope. There is none can underftand what it is to hold fad faith and hope, till they know what faith and hope is.

Fir ft. For faith and hope, for I would ftilit^lie them in both together, and fliew, as we go along, the very fmall difference that i^ betwixt them; we ~ {ivAfaith/m the word of Qodi^ taken for the doclrine of faith, for the truth of Gcd. that is tobe received, taken up, apd embraced by fai?h : Do u-e mah Tuid

ihe law through faith ? fays the apoftle. God forbid^ yea^ we ejlahlijh the law^ Rom. iii. 31. where the meaning plainly is. Do we make void the law by this <]o£^rine of faith ? No; by no means, God forbid. Divine truth is neceilarily fuppofed to be the ground of all divine faith ; if there were not fuch a thing going before, as Thus faith the Lord, no amen of faith could ever follow.

Secondlyy In the confidering of that faith that we make the profeffion of, we raufl conGder that God that it is to be believed on. Faith natively, faith ultimately, terminates on God : That your faith and hope might be in God^ 1 Peter i. 21. where he joins them both together. There can be no believing where God is unknown, there is no believing in an unknown God. God cannot be known as the obje<^ of faith, but only as in Chrift Jefus. It is irapoffible that God can be grafped, may 1 fo fpeak, by the faith of a poor fmner, but only as this God reveals himfelf to us in Ghrift Jefus. There is no approaching to God by believing immediately : but by him we believe in God^ who raifed him from the dead^ and gave him glory ^ that your faith and hope might be in God, There is divine f'aithfulnefs for the ground of our faitb ; there is God himfelf in Chrift Jems for the objeiSi of our faith.

Thirdlyy In faith there is always an outgoing of the foul in defire and expeftation of fome good from him. This is believing, this is hoping. Now, this is infe-parable from the former. Where-ever divine truth is divinely believed to be true, and God in Chrift is embraced by the faith of a poor creature, this is unavoidable ; immediately there fprings fome expedla-tion and hope of getting good from him, and that is believing. All the difference betwixt faith and hope is this, that faith goes firft unto God in Chrift, on the ground of the promife for good ; and hope goes forth to the fame God, upon the fame ground, in the ex-, pe^aiion of that good ;hat is believed. This is not

fo di(liri6t;iy owned by every believer ; for there are fome that have true faith in them, who, through the wealvDcfs of their faith, and manifold temptations, nip the expectations of faith from buddiDg. But this is a violence done thereto. Where-ever a poor fm-ner hath taken the warrant of God's promife, and has fealed it with the poor weak amen of his faith, that this is true, and he is faithful that hath fpoken it; how can he forbear lO add, And therefore t'aere will be a fulfilment, when the good word that is fpoken will be accompiiihed, when the good thing fpoken of will be given I The apoftie Paul fpeaking of his o^^n faith, gives it two fpccial words, Phil. i. 20. According to my earnejl expsSiation and my hope^ (he made no doubr, but all things would do well wi^h him), that in nothing I fljall be afl:amed, but that ivith all boldnefs^ as always^ fo now alfo Chrift JImll be marni^ f.ed in my body^ whether it be by life or by death. The word there, earnejl expe^ation, is the fame word ia the original and our tranilation, with that which is ufed of the expectation of the whole creation towards the day of the glorious liberty of the fons of God. It is an exprelTion borrowed from an intent looking out as it were, and (Iretching forth of the neck, ia looking to fee a friend coaiing, that will be very welcome when he comes. This is faith, div ne truth known, God in Chrift received, grafpod, laid hold of by faith ; expedations raifed thereupon, that the good will come unto us. Though many poor believers do not own their expe(n:ations, yet fuch exptCl^tions ire there, and do difcover themfelves fufficiencly.

11. The fecond thing is. What is this pro/ejJI^n of faith f Certainly, profefTion and confelTion is a declaring of this expedatioa I have been fpeaking cf; it is a public declaring it one way or other. The a-poftle fpeaks of fuch kind of confeffion and profelTion, Heb. xi. 13. They confejjed that they were Jlrangers and pilgrims on the earth ; they made an open public

B pro-

profefliort cf it. Profellion of faiih is made two ways; it is made either by word, or by deed.

Firft^ Profellion is made with words. This the a^ podle does exprcfly limit to the tongue, Rom. x. 9, zo. Ifthsufialt conjefs ivitb thy fnoufb [ihc fame word with profellion here in ray text) the Lord Jefus^ and f<?alt believe in thine hearty that God hath raffed him from the dead^ thou/halt be faved. For zvith the heart ?nan believeth unto righteoufnefs^ and with the mouth ccnfejffion is made unto falvation, Confefiioa or puo-feilion by word is made feveral ways.

1. It is m>ade nnto God in prayer. AH our prayers, and a!! our callings on the nam,e of the Lord, are a confeffion : all that w^e fay ro him is a profelTion of eur fairh. O my foul^ thou haft faid unto the Lord^ Jhou art my God. What great matter is that ? Yes, it was a great word, that David's foul could fay to the Lord, Thou art my God. There is a duty lying upon Cbriftians to profefs their faith ua^o the Lord, to a-vow it before him. Our Lord will have a poor man do fo. D?ft thcu believe on the Son of God f Why, was Chrifl ignorant whether he believed or no? No; he that was the Son of God knew whether the blind man had faith or no ; bur our Lord will have it out of his own mouth j he will have him profefs it, and avow it: as accordingly he did. Lord I believe. And he ivorfhipped hi?n,

2, Profeffion i^- made by the tongue. In that fpe-cial cafe of confc;frion, when gofpel-truth is oppoicd, when i,t is made the (late of fuffering,, then it is that confeilion i3 fpecially culled for, it is with refpedl to this that our.Lord*y fevere word is, ?»iatth. x. 32, 33, Whofoever fball covfefi me hsfare men^ him wili I confefs alfo before my Father which is in hcljven. But whofo-ever /ball deny me before men, him zvill I alfo deny be-fore my Father vohich is in heaven.

Secondly^ The profeilion of our faiih is made by deed. A man that cannot fpeak may make a profef-fioa of his faith. He canDot make ii by wordf^^, but

he

he may make it otherwife ; I acknowledge not ^o eafy* lor che tongue is man's glory.

1. The outward attending on the means of grace is a profcilion of faith. V\'^hoever they be that give but their bodily prefence unto prayer and preaching of the word of God, and other indituticns of Chrift'^ appointment, they pro'fefs their faith of the gofpel. A great many are liars in fo faying; for they profefs what they have nor, and God will judge them accordingly. There is more need to be afraid, than people commonly are aware of. It is the moit dangerous employment that an unbeliever can be taken up in, to make a iecure attendance on the means of faith, when the man knows in his own heart, that he neither haih fait>), nor would have it.

2. People may and fhould make a profeiiion of their faith in their converfations in xiiOT families. This is one part of Chriftian prcfeiTion, that every one thai: has a family, that he is mailer or die is midrefs of, are obliged to make profeiTion of their faiih there. The Chiiilian conduct of a family is a very honourable Way of profeffing faiih. / will behave myfclf ivifely^ fays David, in a perfect way : O when wiU thou come unto mefl will walk %mthin my hcufc with a perfecl hearty Pialm ci. 2. Several good words he fpeaks there of his purpofe of owning of God, and declaring his refpeti- to him, by his condu<fi: in his family.

3. People make a profefhon of their faith by joining to and embodying themfelves'with the cliurcii of *Cart(l. If there were no more but twenty believers in a city, I am perfaaded that wiihin a little time i\\tiz twenty believers w^ould quickly fcrape up acquaintance one with another, and would unite tiiemfelves in the profeiiion of their faith. Shall we receive faith, this great gift, and the honour of fo near a relation to God and Chrift Jefus as faith brings us to, and (hall we not own it ? It is remarkable the apodle takes aciice of this, 2 Cor. ix. 13. Ihey glorify God^ fays he, for your prcfejled fub'iedion unto the /cfpd of Chrijh

" " Y^i The

The word in the Greek is more emphatlcal; it \s for the fuhjeci'ton cr (looping of ycur profcjfion to the gofpel of Chnft^ and your acknowledgment of it. Pray what great fubjciftion is there here? Is it fo low a ftooping for a man to make profeiTion of his faith, that it mud be called a (looping ? Is it any wonder that the apoflle called it ftooping to be fubjefi: to the gofpel, when he fays, Rom. x. 3. that the proud ielf-jurticiary will not fubmit to the righteoufnefs of God ? And it is*the fame word with fubjeflion in the other place.

4. People make a profeiEon of their faith by an holy converfation. A walk as it becometh the gofpel, is a profeiTion of our faith, an outward confeffiou of ir. Ail manner of godly converfation^ and the adorning of the gofpel cf God our Saviour in all things, is what is required even of fervants, Ticus ii. 10. But, izy you, what, will the gofpel be adorned, is there an ornament added as it were to the gofpel, by the faithfulnefs and obedience of a poor mean fervant ? Yes, fays the Spirit of God, you are to adorn the do£lrine of Qo^ our Saviour in all things. We find it ioftnK^ed in feveral very like things. There is the giving of charity to the relief of the faints: That is, fays the apoflle, by the experiment of this mitiiflrationy they glorify God for your projefjed juhjetiion unto the gofpel of Chrif} : and yen prove your fubje^lion by your liberal diflribution fo your poor brethren. Nay, to bring the matter yet lower, and I cannot bring it much lower, and that is even in womens apparel: fays the apoflle, i Tim. ii. 9. Likewife lei women a-dorn themfekes^ not with hroidered hair^ or gold^ or fearls, or coflly array^ hut (whhh becometh women frofejfing godlinefs) with good works. Let the ornament of a Chriftian that feeks to adorn the gofpel be good works, rather than the vanities of this world, that are utterly unbecoming the gofpel; that the gofpel never taught, and that it frequently rebukes; for

ihefe

thefe vanities always bring reproach upon it, and u-pon mens profeffion too.

5. The laft profeffion of our faith is the laft thing we can do; that is, dying in faith. After profeffion, and adorning our profeffion all manner of ways, as long as we live, in due time, when God calls us we are to m.ake profeffion of our faith in dying. There is a dying faith, as the apoftle fays of the old tefta-ment faints, Heb. xi. 13. Thefe all died in faith. They confeffijd thcmfelves, all their life long, to be ftrangers and pilgrims on the earth ; and in the fame faith that they profeffiid that they v/ere ftrangers and pilgrims on the earth, in the fame faith they died, and went to heaven. This is the noblefl of all; and if it be Dot only dying in faith, but dying for the faith, it i§ fo much the more amiable. The time of my departure is at hafidy fays the apoftle, 2 Tim. iv. 6, 7. / have fought a good fight ^ I have finifhed my courfe^ I have kept the faith. Well, had he no more to do with faith ? No, but one bit. Henceforth is laid up for me a crown of righteoufnefs^ See, 1 will die in the ex-peflation of the crown, 1 will have no more to do with faith. So Stephen, the firft confeffiDr, the firft pro-feffiDr of faith by his blood, A6ls vii. 59. And they floned K^tephen^ calling upon the Lord, and faying^ Lord Jefus^ receive my fpirit. " 1 have confeffisd thy name '* before thefe enemies, and they are driving this foul *« of mine out of my body ; now. Lord, receive i:; *« I have believed on thee, I fuffer for thy fake, 1 *' commit this expelled foul unto thy care and con-*'du£l; Lord J ejus y receive my fpir it P

So much now for the explaining the matter of faith and profeffion. The truth that 1 would fpeak a little to, is this.

D o c T. That whoever they be that have Chrijlian faith and hope in them^ Jhould make a Chriflian ccn-fejjion or profeffion of it^

It

It is implied in my text, that a profeffion of their faith, or a confefTion of their hope, was made, and, the apoftl^ exhorts them'about the keeping of it. It is Dot, Let us therefore make profeflioD, we have done that ah'eady ; but, Let us hold it fad. When we fir 11 gave our name to the Lord, when we firft left ihc Jewiih religion, or Paganifh idolatry, and turned to the true and livinj^ God and his Son Chrift Jefus, we then made profeiTion ; now let us hold it fall:.

lie lies to God and to the world, that makes profeffion of faith, when he hath it not; he diflembles with God and the w^orld, that has it, and does not profefs it. We fmd much fpoken of this profeffion in the word: Heb. iv. 14. Let us hold faft cur profejjion ; a word much to the fame purpofe with this. This I thought to have coiifirmed in a few thing?, and fo have made fome application. I {hall only give a few at this time of the grounds upon which this truth ftands, That all that have Chriftian faith (hould make a Chriftian profeffion of it.

Firf}^ The honour of Chrift calls for it, Chrid's. glory and honour. The truth of grace does mod immediately tend unto the falvation of a fmner; but the profeffion of grace tends mod immediately to the prsifc of Chrid Jefus. Now remember what fevere words I named already : Whofoever fhall be afhamed of me^ and of ?ny words^ fays our Lord, in this adulterous and finfv.l generation^ of him alfofJyall the Son of man be cjhamed when he ccmeth in the glory of his Father^ "With the holy angels^ Mark viii. 38. The glory of our Lord Jefus Chrid is promoted by our profeffing of him. Do you think that Jefus Chrid, and his fav-iog triub, and his gracious work upon the heart, are matters to be adiamed of? Is it not a great fm whenever this is committed ?

Secondly^ The good of others calls for this. The truth of faith is prolirable to us; the profeffion of faith is proiitable to others. Were it poffible that all the %Q'^\Y could kerp in all their grace, that none

in

in the world could fee it but God and ihcmrelyes. Done in all the world would be a whit the better For it. It is the difplaying oF grace and oFthe faith that God has given, that is the great means of promoting the reputation of the gofpel, and convincing of the world : Therefore, fays our Lord, let your light fo Jhtne before men that they may fee your good works, and glorify your Father which is in heaven^ Matth, v., i6. In the very next chapter our Lord feverely iiiveigh^ againfl: the Pharifees', that managed their religious worfliip with a defign only to be feen of men : that was all they craved, and their hypocrify was difco-vered thereby. But our Lord himfelf craves this of his people, that their light (honld not only fo (bine as to dirc£l their own ways, but fo (iiine ihar others might fee it, and be provoked thereby to gioriry their Father which is jn heaven. The apollle Peter fpeaks of a cafe, I am afraid the mean h feldom-tried, and\ therefore it is no wonder that the eifecl is feldom found. The naean is a Ghridian'' converfation, the effect is converfion. It is the convcrfation of the wife for the gaining of the husband. Now, the apoflle craves this, and hints a prcmife. for it. You would think it ftrange, that the Chriftiah-and fober deporr-ment of a poor woman at home may accompliln chat work, that by the ordinary means of grace had been in vain attem^pted : That if fays the apoft'e, ahy obey not the word^ &c. that is, it is pofTible foraecimes that the Spirit and power of God may attend a gofpeMike converfation, and make it do that which the gofpel and minifterlal dlfpenfations have not done ; they may without the word be won ; not that there is any converfion without the word, but that there may be fuch mcafures of light and convi^ion, given by other means that God may bring in othcrwife.

Thirdly, We find by this, that our Lord Jefus Cbrift has a great concern about our profcfTion. Chrift Je-fus himfelf was the great profeffor : He was fo great a profcffgrof faiih, ihat hi? wicked enernies reproached

ed him for it when he was upon the crofs, Matth. xxvii. 42. He trujled on the Lord that he would delivijr him, Pfaim xxii. 8. The apoftle calls him the high friejl of our profejjion. He made a profefiion of his own, 1 Tim. vi. 13. I give thee charge in the fight of God, and before Jefus Chrifl, who before Pontius Pilate witneffed a good confejfion. He told them he was a King, and that he came into the world to fet up his kingdom ; but they greatly miftook it. Chrifl might reign in this world, and all the kings of the world might fit where they are. Chrifl is trouble-fome to none, but them that trouble him, and he will be too hard for them. We find our Lord frequently upon this in exa£ling profefTion, and none needed it lefs than he. When people came to him for healing. What would you, fays he, that I fJoould do unto you? They tell him; and then he adds, Believe ye that I am able f Now, any man might fay. If thou be able thou mayfl cure whether 1 believe or no; but our Lord will have it out of their own mouths. He comes to one man after he had wrought a cure; our Lord finds him out; but the man had confelTed Chrifl ho-neftly, he was a found believer, and he was call out of the wicked church of the Jews, John ix. Chrifl found him when they had cafl him out, and fays to him, Dof} thou believe on the 8on of Godf Wha is he. Lord, that I might believe on him f fays he. And Jefus fa id unto him, Thou hajl both feen him, and it is he that talketh with thee, Lofd, I believe, fays he. And he wcrfhipped him. When Peter is to be reftored, our Lord will have it by a confefHon : he had given one great confelTion to Chrift, T^hou art the Chrifl, the Son of the living God, which our Lord praifes him greatly for ; but he had fallen foully when called to confefs Chrill in the high priefl's hall. There was no excufe for a man to deny that ever he had feen Chrifl Jefus, or been in his company. Poor wretched creature i if Chrifl had left him, if Chrifl had faid, 1 do not know Peter, as Peter faid he is

not

not my mafter ; if Chrift had faid, he is none of ray difciples, what had become of him ? Now our Lord is refloring him again, John xxi. our Lord asiis tiiin one queftion, 6imony/on ofjonas^ ioveft thou me ; and, Loveft thou mef &c. What wonder is it, Uiat the man is grieved that he fhould come thrice upon him I Ayy hut^ fays our Lord, / will have thee fay^ Lord^ thou knoweft all things^ thou kmweft that 1 Love thee* This is nothing but a profefiion of his faith and love, Laftly^ Faith irfelf will work a proFeffion in a manner, whether men will or no. it is impollible to keep the gre of faith without the fnioke of profefiion, and it is impoflible to fmother this lamp. \\ God hath kindled this heavenly fire of faith, and of the hope of the gofpel, in any of your hearts, it will break forth one way or other. They with whom you live will know it; your faith will break out fometimes in your tongue ; and it will appear, for as mcdeft, and fe-cret, and balhful as the perfon is, that there is forae-thing of heavenly fire working in him. This now is the conftant pra(ftice of all nations and all people; and the Chrillian is, not to be exempted from this common neceiTuy ; every fort of people in the world make a profefiion of what their faith and hope is: All people^ fays the prophet, will walk every one in the name of his god^ though they be falfe gods, and we will walk in the name of the Lord cur God for ever and ever^ Micah iv. 5. Shall a worfiiipper of Baal be more bold and confident in profefiing of an idol god, than Jehovah's worftiippers ? We will walk in the name of the Lord our God ; we will go up and down, profefiing and declaring, in ail prudent and fit Ways, our refpefls to him. We have an obfervable word of Jephthah ; and truly he was fuch an odd fort of man, that unlefs it were for Hebrews xi. and one or two good words in Judges xi. we Ihould hardly own him a believer. One of the words is in verfe 11. He uttered all his words before the Lord in Miz' feh : that looks fomething like. He was called ex-

C tra-

traordinarily to be the Uead of Ifrael for their recovery out of a diftreiTed ftate, and before he attempts the Work, he acquaints God. The words that 1 fpeak of, and bring to this purpofe, are thefe, verfe 24. it is in his meflage to the Aramooites, Wilt not thou pof-fefs that which Chemojh thy god giveth thee to pojTefs ? 80 whomfoever the Lord our God Jhall drive out from before us, them "will we pojfefs. Now, here was a great profefhon of the man's faith ; " You poor blinJ-** ed idolaters, that call upon your idols, and if you " have fuccefs in your way, will praife your idols, ** and keep that which they give you to polTc/s : ** Shall not we keep that which the Lord our God giv' " eth us to pcj/efs f' And, fays he, " Be it known to •* you we will." Try all the world over, 1 fay, where-ever there is a form of religion, true or falfe, a pro-feffion of it is always required. As far funk as the Antichriflian ftate is, yet when they admit infidels, and, according to their wickednefs, when they drive Proteftants to their communion, they crave fomethin^^ of profeilion of faith. But all thefe profeflions are rather profeflions of opinion. A great many, aik them what religion they are of, they can tell you ; ailc them the principles of religion, they can tell you them ; there is one queftion ftiil that a great many of our profeiTors are puzzled with ; " Pray, what is " your falch ?'' thefe truths are the truths of God, but what truth is there in your faith of them P The apoftle requires to be ready always to give an anfwsr to them that fhall ask a reafon of the hope that is in you. with meeknefs and fear» How many of onr pro-fefibrs, (and we have a great multitude more than the gofpcl is honouved by), how many of ihein are not able to give an account of the hope that is in them ? Unlefs Lhis religion be well founded in thy heart, it is none of thy religion ;, it is the religion only of thofe that believe. But unlefs the divine truths revealed in the Vvord, be ingrafted in thy heart by a true and lively faith in them acd on them, they are not thy re-

ligioa

ligioD, they are only thy opinion. Take heed ; this matter of profeifioa, and profeilion of faith, is not fo flight aod eafy a matter, as people imagine. There is a very great danger in folks profefiiog to have faith, when they have it not. We think there was great feverity in dealing with thofe two poor people, Ananias and Sapphira, in A<f>s v. There was a cuf-lom then, and fpecial reafon for it, that feveral rich folks, in the profpeift of the expelled difficulties that were coming upon the church, fold their land; two people, man and wife, agreed to fell their land, and keep part of the price in cafe of nccelluy for their own relief., Here was but bare lying in this cafe. It is true, the apoflle aggravates it, as it was lying to the Holy Ghoft; and it may be, there was fomething of a dtCign to try the apoilles. But this was an innocent thing to what it is for a poor creature to make a profeffion of faith, when he knows he has it nor. To make a profelTion of that he has nor, is to boafi of a vain gift. The Lord is flri£^ in obferving mens profeffion ; a little thing will go in God's fight for a profeffion : and accordingly he v/ill deal v/ith men that are not fincere therein ; but there is no true profeffion but that which is found. A profeffion that is of truth, is not only, that a man profelles to believe truth, but that he does truly believe that which he profeffies: therefore in the creed, commonly called the apoitles creed, the firil word in it, and which is the greareil myftery in it, is, '• i believe in God, I " believe that there is a God ; and I believe in," &c, Ajf but the main thing in thy creed is the firft word, " I believe this." What convi<Stioii hath the Spirit of God made upon thy confcience of divine truth to enforce this belief ? For faving fai-h is nothing eUe but the mark which a divine irapreffioa of divine truth hath made upon a man's heart.

C 2 SERMON

SERMON II.

Hebrews x. 23.

Let us holdfajl the pofeffion of our faith without wa* vering^ &c.

T SHALL now proceed to make fome practical J- improvement of what has been delivered in the former difcourfe.

APPLICATION.

i'/T-y?, then, we fee what a Chriftian profefiion is; it is a profeffion of faiih. This is the name given to it in my text, la Heb. iv. 14. it is only called our frojejfion ; fometimes without profeffion, it is called our faithy our confidencey verfe 35. Cajl not away therejorc your confidence^ &c. To a Chriftian profeffion of faithj there are two things required : i. That it be true. 2. That it be vifible. i. That it be true ; rhnt is, that not only it be a profeiTion of divine truth, but that it be a profeffion of a true faith that men have in the truth. If people profefs error inftead of truth, they take God's name in vain; if they profefs they have faith when they have it not, they lie ogainft God and themfclvcs too. Profeffion muft be found and true ; a man muft profefs what he hath, and no more, 2. Chriftian profeffion mult be vifible. Profeffion is mainly for others, as faith in the reality of it is rnaialy lor ourfelves; the apoflle rh-refore, when he is fpeaking of the great profeffion of the faith of the patriarchs, faiih, Heb. xi. 13, 14 They con-fejfed that they were fir angers and f: (grins on the earth. And they that fiayfiuch things^ declare plainly that they Jeek a country.^ &c. All who had known Abraham,

and

and Ifaac, and Jacob, who faw their way of living, who beheld their way of not mixing with the reft of the nations, who beheld their faith and hope; thefe might have feen plainly, thefe were men for another world than this. There can be no profellion unlefs it be vifible. This is fo general and well known a thing, that a vifible credible profeffion of Chrillianity is that only that deferves this name.

Secondly^ We fee hence, what reafon and ground miniilers and churches have to call for and require a confefTion of mens faith and hope. The apoftle ipeaks of it here, as a thing that had paiTed all thefe believing Hebrews. He reckons that all of them who had faith, had one way or other made a profellion of it. Minifters themfelves are or (liould be eminent profef-fors. Indeed their profeffion is very public; every time they preach, they profefs. The apoftle takes Dotice of this, i Tim. vi, 12. Thou hajl profejjed a good profeffion before many wifnejfes ; and every time Timothy preached faith, and called others to the hope of eternal life, he did thereby witnefs to his own faith in fo doing. Churches are focieiies appointed by Je-fus Chrifl, wherein his name is to be held forth ia the world ; and there is high reafon, that all who de-fire to join with them in partaking of gofpel-privi-leges, fhould make to them a profeffion of their faith. Notwithftanding all the corruption that is this day ia the world, (for i chufe rather to call it the world than the church), yet there is fomething of this remaining in all that pretend to the name of a church; only, that they account their profeffion is moft wofuliy mif-taken. There are a great many who reckon it profeffion enough, if people be born in a land where Chriftianity is the common and eftTibliffied profeffion. Thus it is in the Antichriiliaa kingdom generally. Some reckon, that their outward attendance on ordinances, and outward attendance upon the eilabliih-ed religion, is enough to get men the name of profef-fors J it may do fo, but this is ftill (hort of a profeffion

of

oF faith. Sometimes there is ailent required to be cxprelTed unto points of truth or do£lrine that a particular church efpoufes; and if men pafs that ted, ihis is ihouglu to be a profeffion by a great many. lojhe mean time, the thing in ray text is (till omitted, and that is, the proFclTion of a man's faith. It is not oriy the profeffion of the truth of the point of doctrine he affents to, but of his affent in it, that is ne-ceiKiry. i. It is greatly for the honour of Jefus Chrid, ' that men (houid knit themfelves vifibly under hisflan-dard and banner. Our Lord Jefus Chrift is no fuch mafter, that people ibould be afliamed to wear his jivery, and give themfelves to him, Again, it is greatly for the advantage of people too. You know there are two great plagues the church of Chrift has been iliurrifled by, and it will never be quite free from them ; a multitude of hypocrites in a fair day, and a nrakitude of apoftatesin a foul day. When fammer-weather is, hypocrites increafe to a multitude ; when a florm comes, they are blown away as chaff by the wind. What is likely to be the only way that can present the abounding of thefe dreadful fcandals P If there were (Iriiflnefs in calling for the truth of peoples faith, for the making of them give a true profeffion of it, if they had it, truly they would be found to adhere to the Lord, far more clofely in a day of trial. It is thought to be an outw^ard glory to the gofpel and Jefus Chrid, to have a great multitude of / profeffors of his name; but the fcandal that their converiation gives, and the grievous offences that their apofracy makes, countervail it wofully. Pray what fort of advantage is it to a poor (inner, to be admiired and entertained iu the fellowihip of faints, who him-felf hath no faith at ail ? People are apt to think that the minifler or church are very (Irift or fevere, that will not admit them to the Lord's table. Sirs, there is a great deal of love in this. What have you to do there, if you have not faith ? It is but as it were tendering you poifon; for io the fpQcial ordinances

of

of the gofpel are unto them that have not faith.. Therefore,

Thirdly^ You fee hence, what your duty is; to make a profejfion of faith. Do not look upon ir as a matter indifferent, whether you profefs it or no. Sa^ you, If I have faith, that will fave me; what inaicer is ir, whether the world know it or no r CoiBmonly they that have moil of it, make the leaft noife of it ; but it is a duty lying upon believers, to make profef-fion of their faith. 1 will give you a few things tor this. I. Let us fee the old te(lament precepts, that were typical of new leftament praflices. There !,> a notable one in Deut. xxvi. 3, 5, 6, 7. I will read it to you, becaufe it hath fomething worth fpecial regard ; vcr. g. And thou (halt go unto the priefl that fhall be in thofe days^ and fay unto him^ I profefs this day unto the Lord thy God^ that I am corns unto the country which the Lord fware unto our fathers for to give us. They would have all the couarry know that they are there, and that all the kingdoms round about them might know that they are there ; nay, but fays the Lord, I will injoin this upon you, that when yoa bring the firfl: fruits of the earth, you make this pro-feflion before God. And there is more of their pro-feffion, in ver. 5. And thou fhalt fpeak and fay before the Lord thy God. A Syrian ready to psrifh was my father^ and he went down into Lgypt^ and fojourmd with afeWf and became there a nation^ gf'^^t^ migky, and populous. Poor Jacob went down to Egypt fcr want of bread to eat, v/here God made him a great kingdom. Now, how eafy is the fpiritual applicarbsi of this ? A Chriilian is ro profefs before the Lord his God, that a Syrian ready to periih was his father, nay not only ready to periih, but that had penihei already, and was condemned by the righteous law of God, and yet the Lord had mercy, and gave hi* grace to him. 2. We Hnd the old tedair.ent proraifes of the new teflaraent practices. Several ot them fpeak forth> this profeffion very perempiorily : Ifaiah xliv. q, 5.

/ will pur (fays the Lord) water upon htm that is thtrjlyy and floods upon the dry ground: I will pour my ffirtt upon thy feedy and my hlefping upon thine cffspring. And what (hall come on it ? One/ball fay^ 1 am the Lord*s : and another pall call himfelf by the name of Jacob ; and another /hall fubfcribe with his hand un-to the Lord^ and furname htmfdf by the name of ifracU How expHcit are thefe words. One jhall fay, I a^^ the Lord^s! It is not, that they (hall only be the Lord's, biu they fiiall fay fo. There is fubfcribiDg with the hand, there is changing of the name: He Jhall fubfcrib e with the hand unto the Lordy and fur-name himfelf by the name of Ifrael. What can this be ? Why, he will account himfelf of, he will enter by his own a£l and deed into the family of Ifrael Is it not, that he will compare himfelf with fo great a man as Jacob, fo mighty a prince and wrefUerwith God ; ne-Terthelefs, to all the privileges he defires to lay claim, and to have the fame God to be his God. There is only one word now that is commonly repeated, and as commonly ill underftood, as any words we know in the mouths of people ; it is the word in the creed as we call it. *' 1 believe in the holy catholic church, •* the communion of faints." " I believe in the holy *' catholic church/' is, I believe that Jefus Chrift hath a holy church fcattered up and down the earth. This ** communion of faints" is of another confideration, as it were one of the privileges of this great church. If there were no faints upon earth to have communion one with another, there would be no church on earth; the church would expire. BlclTed be God, that can never be till the Judge come, when the communion of faiiits ceafeth, and endeth only. Now, here is a grievous fault among many people that make fome kind of profeflion, FirTi:, fome enter into a pro-feffion; they flip into it they do not know how; a great many years they have borne the name of pro-feffors. What faid you ? what did you ? Do you

think

think the bare croudiog to aflerablies, where the word of God and prayer is ufed, will make any think with therafelves. This is a man thac makes profeffioU ot faith? He (hould do fo, and the very outward appearance (hould never be but wuh this defign : but ic is not enough to convey the convi«Slion: for it is certain, that is done many times by them that are quite void of faith. Some again make a profeffion of their faith once, and they think that is enough for as long ^ as they live ; whereas, all our life long, we ihculd be declaring the faith thit is lodged in our heart. The whole courfe of our conv<"rfation is but going oa in profeffion ; yet many make a profeffion, and con-tradidf it daily by their converfation. Now it is a principle that the world will never beat out of wife mens minJs, that alwavs deeds Will be regarded before words; we will prove mens minds rather by vvbat they do, than by what they fay. If a man have a profeffion of faich in his mouth, and have his converfarioii quite contrary, no man regaids what he fays. Why call ye me Lord, Lord, and do not the things which £ fayf fays our Lord, Luke vi. 46. They profefs^ fays ihe apodle, that they know God; but in zvotki they deny him, being abominable and di/ohedient, and unto every good work reprobate, Tiius i. 16. But fo much now (hall ferve for this, the fubje^^-matter of the a-poftle's exhortation, the profeffion of our faith.

The fecond thing in the exhortation, is, the duty itfelf about this profeffion ihat he injoins; thit is. Holding it/a/l without wavering : 1 take them both together. The thing that I ^ra to fpeak to is thii^,

That Chrijlians fiould be fledfajl in their profajfion. Whatever faith or hope they ittake by word or deed, they ffiould be fledfafl in ir, they ffiould hold it fail : Let us hold fajl our profejfion^ fays the apodle, lieb. iv. 14.

In fpeaking to this, I would (how, what is to be held faft j why it is j and how : what is the matter

D of

of the duty ; what the enforcements to It j and what the manner of it.

I. What is it that is to be held fall, when we are commanded to hold faft the profcffion of our faicb.

I. Hold fafl: the truths profelTed. Whatever truths of God we have known and made profeffion of, we mufl be careful to hold them fad. This the apcdle Paul injoins to Timothy, 2 epift. i. 12. Hold fafl the form of found words^ 'which thou hafl heard of me, in faith and love which is in Chrifl Jefus. Deparring from the faith profefled is a grievous tranfgreflioa ; and the apoftle here, in this chapter, in thefe dreadful words that have been fo frightful unto many a poor weak confcience, has his eye upon this crime that I am warning you againft : If we ftn wilfully after zve have received the knowledge of the truths there remains 710 more facrifce for fin ; A word, I fay, that has been grievoully miftaken by many a poor exercifed creature ; a fcripture the devil has made ufe of to difqniet many an hc^ieft heart. It- is nor, if we fm wilfully, if we fin againft light and knowledge, that there remains no more facrifice for fin ; that were one of the moft dreadful things that can be thought of. The apollle's meaning certainly is this, If we fin wilfully by abandoning the faith of Jefus Chrift, who is the only propitiation for our fins, we fhall find that there is no other (acrifice for fia: if we refifl the only tru'e One, the blood of the covenant, and the Spirit of grace working therewith, as he explaineth in the 29th verfe, there is then no more (acrifice for fin, for the finner then throws away the only facrifice. there is Eone elfe to be had. Apofiacy from the Lord, and letting our profefiion flip, hath begun many a time at fome points of truth, which a great many Chrifiians, it may be, thought of no great importance. With what feverity does the apoftle thunder againft the Gaiatians tor their error in point of jufiification ; and that was this, that they would mix the works of the

law

law with the righteoufnefs of Chrid in the gofpel • chap. i. 6, 7. / marvely (fays he) that ye ars fo foon removsdfrom him that called you into the grace ojChrij}^ unto another gofpel; which 1$ not another ; hut there he feme that trouble you^ and would pervert the gofpel of Chrifl.

2. In the holding fad our profefTion, v/e (hould hold fad the communion of faints. Whoever they be that leave the communion of faints for the conver-fadon of the wicked, that perfon doth certainly forego his profeilion. It is impoiSble, unlefs through a drong temptation, that a true Chridian can favour that delight to his heart in the converfation of the wicked, as in communion with the godly. Thereupon we ficdj that the apodle, in the 25th verfe, does in a manner explain what he means by holding fad our profeilion : Not forfaking the affembling of ourfelves together^ as the manner offome is^ &c. As if the a-podle had faid, ** If you forfake your Chridian af-** femblies, your meetings together, your edifying and *' helping one another, if you forfake thefe, fo far " you forfake your profeiTion."

3. In holding fad the profefiion of our faith, this is required, that we hold fad the exerclfe of the grace of faith and hope. If this be not minded, you will quickly find thai all things elfe in a pro^eiTion do wither and wade away. When yon are called to hold fad yoiif profeffion, yen are called to hold on in believing, in the exerclfe oF ir.

II. l^htfecond thing is, Wherefore is it diat Chrif-tians diould be fo careful to be dedfad in the profeffion of their faith ?

I. Becaufe there are a great many devices of Satan and the world to drive people from it. Holding fad does imply that there are endeavours to take things from us. That which none will pluck away, none needs to hold. There is rcfidancc that is made D 2 from

from without, and great are tbofe that are made by Satan and the world, ly?, FroiiuSatan. The devil is a cruel, malicious, and envious enemy. We all have feme fort of notion of thefe woful wickedncflcs in the fp.ricual adverfaries. Bat there is one thing concerning the devil we do not duly confider ; the devil n the moft defperate fmner of all God's creatures. 1 mean Dot only deiperate in wickednefs, but deftiiute of all relief under it ; and therefore the profeffion of faith aau hope in a fmner, is the moft grievous thing that the devil can behold. He once had all believers his captives, and would fain bring them back agaiu into his bondage. There is nothing grates the devil more, thaa a^ fmner profeffing his hope in that glory he is fallen from. The devil is a defperate fmner, and he would fain drive all hnners into the fame (late wi.h himfelf, and if it v'f re not his cunning, that he knows the danger of awaking men. If the devil had his will, he would rather be glad ?hat all fmners were defpair-ing than flattering rhemfelves with vain hopes; but becaufe their fecurity lenders their fta^e more defperate in the iiTue, therefore the devil befriends them, and keeps all in peace. 2c//)', From the woild. You know what enmity the world has teftified againft the people of God ; and all this enmity arifes from pro-feflion. Let a man have never fo much fai^h, if this faith never difcovers iifelf, neither by word or d^z^d.^ the world would never have any fort of difturbance thereby, and would not be angry at men. It is the teftimony of the wntntiles that torment?, men that are upon the earth. What, thick you, is the reafon of all the perfecution that you read of in the word, and the bloody perfecution that hath been .in this land, and feveral other places ? The ♦rue reafoa is the profeffion of faith of the people of God. If believers would part with their profeffion, the world would part with their quarrels.

2. Chriftians (hould be very careful of their profeffion, to hold it faft \ for the honour of God and his

Son

Son Jefus Chrifl: is greatly concerned in it. It is all we can do for his glory. The higheft glory that is given to Chrift in this world, is by the lledfaft maintaining of the profeffion of our faith. The greateft affront that can be done, is by the people's abandoning the profeffion of that faith they once made. It is a horrible thing j a thing the Lord calls the heavens to be aftoniflied at: My people have forfaken me^ and have forfaken me upon feme alledged fault alfo: What iniquity have your fathers found in me^ that they are gone far from me? &c, Jer. ii. 5, 12.

3. Lafiiy^ Chriftians fliould be careful to maintain their profeffion, to hold it fad ; for their peace and their falvation (tands mightily on it. It is reraarlcable how the apoftle divides believing and confelTion : Rom. X. 9j 10. With the heart man heiieveth unto righteouf-nefs^ and with the mouth rmjcffion is maae unto falva* tion. Pi ay obferve, if a ni\n believe with the heart, he is not only poffelTed of righteoufnefs, and ft^inds clothed with it before God ; but falvation is fecured to him, by virtue of thai righteoafnefs too. Yet yoa fee, that the apoflle circfally (nuns the dividing thefe two, faith and confeffion, rightecufnefs in the one^ falvation in .ihc other : ConfeJJion is made^ fays he, unto falvation* After we are once polTLiled of the righteoafnefs of Chrift by faith, we only want complete falvation, and we mufl go on confeffing his name till we be poiTeiTed of it. It is obfervable, that of all the hells upon earth that ever a true believer fell into, moft of them have been upon this account, when the violence of temptation hath prevailed upon the people of God, in a day of trial, to abandon their profeffion. What fad inflances have we of fome of the mod eminent faints and fervants of God, that have been left of God in a day of trial, that have left their profef&on, and have been tortured in their fouls till they have returned to it again, though with the peril of their lives ? A (tout and free adhering to the profeffion of their faith, was commonly attended wiih joy

and

2nd peace in believing; and denying thereof, and complying with the courfe of ihe world, what fad fmart did it raife in their confciences ?

in. The third and lafl: thing is. How this is to be done.,.,J (hall not now iofift upon all things I thought ^of, with refpefl to this, how a Chriftian is to hold fafl his profeffion. I ill a 11 only dire6l the exhortation thcfe three ways.

X. Hold fall the profeilion of your faith before God. If yen ever have called God your God and Father, never eat in tliefe words again. How forry atid pitiful, but eoir.mon a matter is it, that a believer will call God his God confidently in the morning, ^nd may he in tl:e dark evening call him by another came ? ThoikJImlt call me. My God, andjkalt riot dt* fart from me : it is a promife the Lord makes; the Lord fulfil it to u>:.

2. We mufl learn to hold fad the profefTion of our faith before the devil. Whenever Satan and we come together, he begins to alTault ; then be fure to keep rhe profeiTion of your faith ; hold it faft. Above all^ fays the apoflle Paul, take thejhield of faith, wbers-ivith ye /.ball be able to quench all the fiery darts of the 'wicked, Epb. vi. i6. JSo alfo fays tht apoflle Peter, I epift. V. 9. Whom rejijl fledfajl in the faith, knowing that ike fame affliSticns are accomplifI:ed in ycur brf then that are in the ivorld.

3. We (hculd be careful to bold fafl the j r: iiioa of our faith before the world. The world h;.: harp fight into the iniirmiiiesof the faints, but is:) - iind as to their virtues: They cannot fee thefc in-not fee the beauty of the inv^ard maa ; but ti;cy can fee the fpots in the converfatloa of the people of God, and they Vi^ill be careful to take notice of them, and to make more of them than they are/ The moire captious the world be, the more careful faints fhould be in their converfations : Be hlamelefs and harmlefs, fays the apoftle. the fons of Cody without rebuke, 771

the

the midjl of a crooked and ferverfe natloriy holdmg forth, the word of lifey &c. Phi!, ii. 15, 16.

1 would only, before leaving this head, name a fe'^v things that make this holding fad of our profcilloa very hard, and {hould make us the more diligent in the exercife of faith, that we may get ilrengrh from the author of our faith to maintain the profcilioa of it.

ly?. It is very hard to keep the profelTion of our faith without wavering, when fin is in the confcience. The law of God enrers there, and a man fees his own iniquity. Peter perhaps had made no proFemon of his faith before ; but if he had, he renounced it v;hea he fpoke thofe ungodly words, Depart from me. Whad a Chriftian pray Chrift to leave hira ; is that fpoke hke a believer ? But the fenfe of fm was raifed la him, upon the appearance of divine power ia that great work of Chrifl.

^dly'y It is very hard to keep tlie profeiiion of our faith without wavering, when we fee a rod in an angry God's hand, and feel the fmart of it upon our owa backs. To think the fame thing of God, to have the fame kind thoughts of Chrill, and lively hopes of heaven, in this cafe as formerly, is hard indeed. Job was a man that held faft the profeffion of his faith, without wavering, at a mighty rate, when he (^iid^ Though he flay me, yet will I truft in him ; but Izvilt maintain mine own ways before him. He alfo j7:^all be my falvation ; for an hypocrite jkall not come before hwiy Job xiii. 15, i6." As if he had faid, '' I ^d^i •' all hypocrites in the world to fay fo." Is there any but a believer, and a ftedfaft one, who is able to fay, A God Haying me ihall be my God.

3<://y, It js hard to keep the profeiiion of cur faitl|,. w^ithout wavering, when there is a furnace of mens wrath for our profelTion, and when there are great hazards a man is expofed to for his profefTion. This. has tried many a man's profefTion. There are fignal inftances of this in the v\ and C\\x ciiuptcis oFDan-eL

The furious king and the fiery furnace was jufl: before the three children ; " Now," fays Nebuchadnezzar, <' will you fall down, and worfliip my golden ** image, or no P Will you profefs flili your faith in « God V " Yes," fay they, " whether he deliver *' us, or no, we will not ferve thy gods, nor worfhip " the golden image which thou haft fet up." Daniel would not forbear his praying in ufual times and places, and ufual circumftances, for all the danger of death thereby. This was the confeflion of his faith.

/^thly^ It is hard to hold faft the profeffion of aur faith without wavering, in the fight and feeling of un-behef. When a poor creature finds unbelief in him, yet, noiwithftanding, to adhere to, and hold faft the profefiion of his faith, is no eafy matter. He was a young believer for time, but an old fkilful believer for ftedfaftnefs, that gave an anfwer to our Lord, Ijordy I believe^ help thou mine unbelief; *' 1 own *« faith in the face of unbelief, in the feeling of it." Thereupon it is that that word turns, I fuppofe a good part of the meaning of it is this that 1 drive at, 2 Tim, ii. 12, 13, If we fuffcKy we fhall alfo reign with him ; if we deny him^ he will alfo deny us ; If we believe noty yet he abidetb faithful; he cannot deny himfelf. Pray obferve. If we believe not, if we have not the faith, that ftrength of faith that the cafe calls for; yet his faithfulnefs will take care of fecuring a gracious iffue: for the meaning cannot be. If you have no faith at all, but if your faith be weak, and be not in that high raeafure the cafe calls for, the Lord will lake care to fupport it; and he has done fo many times to many of his people, and they have been only obliged to God's faithfulnefs in keeping his^ord.

Laflly, 't is hard to hold faft the profefiion of our faith without wavering, in the fight of death and judgment. That is the great trial of a man's profeffion of his faith : this is the great wind, and ftorm, and rain that beats upon the houfe, and tries how well

it

it is built. It is an eafy matter to make a profefTioa ia a fair day, and keep to it ; but when this flprm comes, it is a great matter to hold it faft. How many fad inftanccs are there? Many, nay moft Chriftians unconcernedly fit down, and think fometimes that they have faith enough for their daily work ; but they do not know what provifion they have for this great trial, the very forefight of death and judgment. Death looks near, when it enters, as it were deeply into the meditation and thought of the heart of a poor fmner. Canft thou maintain the hope thou proftiTedft the o-ther day ? canft thou look on death and judgment as near at hand, and fay, " I retain the fame confidence « and hope of eternal life, that \ had when I thought: •' thefe things were afar offf*" The apoftle therefore did exprefs his faith extraordinarily, and profeiTed ic highly, when he fang, O deatB, where is thy fling f O grave^ zvhere is thy vidory f The Jiing of death is fin y and the Jlrength of ftr^ is the lata : but thanks be fo Godf which giveth us the viBory^ through our Lord Jefus Chrifl^ i Cor. xv. SS^ 5^^ 5 7- ^^ reckons him.-felf, by faith, as fure of the victory, as if already pof-feffed of it. The believer can by a ftrong faith (mg the praife of victory, before the battle be half ended : for the apoftle Paul had not yet known what death and the grave were; he knew them only by faith, and knew who had overcome death, and knew that he had an intereft in him that had overcome both.

SERMON

SERMON III.

Hebrews x. 23.

Let us hold fa ft the profejfion of our faith without wa-ver'mg^ for he is faithful that hath fromifed.

T H A V E fpoke unto the exhortation to the duty A that is in the firrt part of the verfe, Let us holdfajl the profejjion of our faith without wavering. The a-poftle, ye fee, joins himfelf in the exhortation ; and, as it were, exhorts hirafelF, whilfl he exhorts them. That great apodle, who had fo much faith, who h id made fo noble a profclTion of it, joins himfelf with the reft of believers, Let us hold fafly Szc. Paul's faith was greater than that of the Hebrews; his pro-feffion and confidence higher; his (lock richer; he joins himfelf equally with them : let us all mind this. Upon this 1 hare fpoken unto thefe two things.

1. That which is the matter that this exhortation is converfant about, and that is the profefhon or faith, or the confelTion of our hope ; and of that 1 fpoke under this note, That whoever they be that have Chrijlian faith and hopc^ tkey Jjjould male a Chriflian profeffion or confefjlon of it.

2. 'XhQ ft'cond thing in the worJs is the diuy he calls to, with refpea to this profeflioo ; and that i?, holding it faft wkhout wavering ; and of that I fpake lail day, that Chridians (hould be ftedfaft in their pro-feffion, 7iGt fnoved away from the hspe of the gofpcU Col. i. 23. This firll part of the verfe I ihall difmifs wifh two things, and proceed to this argument.

Iheyfr/? is this. That it is a mighty hard thing to make a true profelTion of faiih. Secondlyy It is a mighty hard thing to keep it when \x is made,

Firfl,

Firjl^ It is a mighty hard thing to make a true pro-fefTion of faith. 1 do not mean it is hard f«';r folks to fay they believe, that is as eafily faid as another word is; but to make a true profelTion of fairh, is a matter of great difficulty. No man can make a true pro-feflion of faith, but he that hath true faith. This is certain and evident in itfelf; for if a man make profelTion of what he hath not really, it is but a \\ty and a lie of grofs fort. No man can make a true profef-fion of faith, but the man who hath not only true faith, but hath fome fort cf knowledge that he hath it; for the profeflion of faith is fomething beildes the acting of faith. The acting of faiih is^ that it be wrought in the heart; the profefTion of faith is, a confident owning of that a£l before God, and men, and devils. They are witneiTes of mens profeflion, but the Lord only is the witnefs of the trurh and fin-cerity of faith; but when faith is come to profeflion, it is known to more than God. Now, that I may il-luftrate this- in a few things, That it is a hard thing to make a true profeflion of faith, I would fpeak a little to both the words, that in our tranilation, and that in the original. We call \i pro/ejjton cf faith ; the original is, the confeffion of our hope*

Flrfl^ To take it for profelTion of faith : / believe^ the firfl word in the apoftlc's creed, applied to divine things, is in fome the greated lie in the world. Moit perfons are guilty of lying in faying, I believe ; for God and their own confciences may tell them, that though their tongues fpeak the words, their fouls arc (Irangers to the power and truth of this believing, 1 will name fome few of the beads that people coni-monly profefs faith on ; and when they are ferioufly couiidered, it will be found that the faith.of them is very rare.

1. To begin with that which the apoftle calls the firft thing that a man muff believe, that God is, Heb. 2<i. 6. He that cometh unto God. muft believe that he is. How uncharitably would people ihink ihemfelves to

E- 2 te

be dealt ukb, if they were charged with want of faith as to God's being ? How confident are people that they are fincere, at lead in this, " I believe that ** there is a God ?" Pray confider what there is in this believing. He dwelkth in light that ho man can approach to; whom no man hath feen^ nor can fee. Whenever his glory (hines in any manner before the eyes of a creature, ir is enough to confound him. Do men believe that there is a God, that live plainly as if there were none ? Do raen believe that there is a God, in whofe prefence they are continually, and in the mean lime have no awlul thoughts of him ? the true faith of the being of a God would make the world a mod miferable world, unlefs Chrift were known, and God in Chriii. There is nothing more terrible to a man, as a man, and as a Tinner, than any dif-plays of the glory of God, unlefs there be fome dif-covery of this glory, as ihining in grace towards men. There is more fpiritual fenfe, I believe^ than commonly is conceived, in that old teftaraent word, IJhall die^ for I have feen God. Jacob wondered at the matter, and called the name of the place Peniel: for^ fays he, / have feen God face toface^ and my life is" preferved, Gca xxxii* 30.

2. A future Rate, and the foul's immortality. How commonly do m^u pretend to believe that they know God in Chrifl, that they believe the truth of Chrift, and the mydery of God manifeft in the ileih ? He that can believe this well, may believe any thiug. Let people be firm in the fpiritual belief of it, they are fit 10 believe any thing; that God became man, Luke i. :^5. Gal. iv. 4.; that this man is God over all, bleffed for ever ; that this man came in the fulnefs of time, and laid down his life a ranfora for many. There is nothing about Chrill Jefus, or about the whole myftery of the gofpel, but is incredible to a natural man, and to a natural reafon. When Paul /pake aboi3t one point, the refu.te^iion of the dead, ^ 0 king

0 king Agrippay fays he, zvhy jhould it he thought a thing incredible with you^ that God fhould raife the dead? Afts xxvi. 8. Here are matters far more incredible ; That God (hould become man ; that this man (hould be ftillGod over all, blelTed for ever; that this man is made the great ark for the falvation of all the ele£l: of God. Do not run away eafily with an imaginauon, that it is a common and ordinary thing to beheve the truth of gofpel-doclrine. People will fay, it is very eafy to believe what is written in the bible ; it is a hard matter to believe, they may fay, their own falvation ; and that one is a great deal eafier than the other. If there be a firm affent begotren by the Spirit of God upon the heart, is to the foundation-truth of the gofpel, the particulr:= application of that to thy foul for thy falvation ^^ I be found an eafy thing. Pray now, wherefore \l it faid fo often in the word, that faith is the gift of God ; that faith is the operation of God ; that JeTus Chrift is the author and finiflier of faith ? It certainly points forth this to you. That believing is a mighty hard taing ; that divine power is needful to beget it, and bring it foreward, and a(fl it, and maintain it.

Again, take the matter as to our hope^ there i^ great difficulty to avow the hope of eternal life. Ic is a hope of the greatclt bleffing that can be conceived, it is a hope bottomed only upon the pure word ot God. When you examine your hearts, you find fo tie hopes of being faved ; and that, in the day of the Lord, you Ihail (land with peace and confidence before your judge ; why {o ? wherefore do you hope for this ? Is it not becaufe God hath faid ir ? is it not becaufe the God that cannot lie hath fpoken it ? If you expe<fl to be faved upon any other ground, but becaufe God hath faid it, ye mufl change your minds ere ever you be faved ; for ye are off the rock, ye are off the fure foundation that all God's Ifrael mud refi: upon. This hope is a hard thing to have and to maintain, becaufe it is a hope chat is affaulted j there

is

is CO natural probability for it, and a great many dif-iicu);ics lying in its way. What is there now that can berrieod the matter in the eye of fenfe and reafon ? There is a poor creature under all the fraihies of body and mind, that are either natural to us as men, or that grow and creep upon us by age, and that are in us becanfe of fin ; our hope is, that we ihall be perfeft in foul and body in the enjoyment of God. Now we are encumbered with imperfeflions every day, and Eoihing fo common and fenfible as diftance from him, ai)d there is no probability of coming nearer. It is a probable thing that a young child may live and grow to be a man or woman, it is probable that a youDg plant may grow to be a tree ; thefe are the common works of God in his providence, in guiding of this world ; but what is there of probability, by philcfophy, by reafon, or fenfe, unto a poor Chrif-tJan's attaining the poiTdrion of his hope ? There is Bone for it, but a great many, on the contrary, a-g^iafl it. There is the law, confcience, (in, Satan, and the world, all combating our hope every day. So that from this you may fee it is a mighty difficult liiatter lo make a true profeilion of faich ; a man iTiult have that faith or hope, before be can truly pro-fefs them ; thefe things are hard to come by, and hard to keep.

Secondly^ It is as hard to hold fad the pmfefTion of faith,after we have made it. When a believer aih ir.ade a true profeilion of faith, and a true CGuUiTfon of his iiope, and made 1: often, it is very hard to hold n fall. The greatelt believers have failed here. I GO not fay failed quite, but they have (tumbled iliame-fuijy. Who was a greater believer and confeiTor of his hope than Abraham ? yet he (lumbled by unbelief grievoully, again and again ; Ifaac did fo, Jacob did fo. David, that great believer and conielTor of his faith, fays, AH men are liars : na^, it were well if Lis unbelief fpake no worfe ; it was, in t^tdiy God is a liar. Samuel, and Gad, and Nathan, and the

other

Serm. III. the Trofejfion of our Faith. jj

other prophets, fpake to him in the name of the Lord : And yet, fays he, IJaid in my hafte^ All man are liars ; anc} fiid, I Jhall one day fall by the ha ids of Saul; for all the promifes God had made, iiad for all the faith David had avowed. Bat above ail poor Peter, who is recommended above all men for his confeiTion, Matth. xv*i, how does he fa)i frorn \i ? Thou art Cbrijly fays he to our Lord, the Son of the living Gody ver. i6. Blejfed art thou Simon Bar-j^na ; for fieIh and blood hath not revealed it unto thee, but my Father which is in heaven. This great confeilor, what a ftrange confcfTion does he make to the maid! Art thou one of his difciples f fays (lie. / htS-zv not the man^ fays he. It is impoffiblc, that a believer caa keep the profefTion of his faith (ledfaft, iinleU he keep the exercife of his friith condaot; if faith decays in its exercife wiihio, the beauty and iledfadoefs of pro-feiTion will be marred abroad.

1 come now to i\xcfecond thiog in the words, and that is, the apoftle's argument by which he eiiforceih this exhortation : For he is faithful that hath promfed^ fo we read it. Three things I would take notice of, in the confideration of the reading of the words as they lie here, before I take them up in themfeives ; three things I note in general.

1. The apoftle names no perfon promifing, only fpeaks in general of one that promifes.

2. He fpeaks of no fort of promife, but only, that there is a promife,

3. This I note alfo, that the W'ord which we have rendered. He hath froinlfed^ in the origm-xl is in che prefent time. He ii faithful that is promifing. The promife here is not Ipoken of as an acl paft and goae, but of that which was prefent.

I. We find here the apoftie does not fpeak of any perfon that promifes, but only fays, He is fiithful that hath promfed* Who then is the promifer ^. Yciii may be perfuadcd that it is a divine perfon ; ar^d it isBO great matter which of the Three wc confine it to;

for I know it is generally applied to Chrlft's pronoif-ing. But we find, 17?, That the promiles that are the ground of the Chriftian's faith, are the promifcs of the Father, as the Author, as the grand Contriver and original Fountain of the covenant. So the apoflle calls him, Titus i. 2. Li hope of eternal life which God that cannot lie^ from'tfed before the world began. 2 dly^ We find the ptoraifes afcribed unto Jefus Chrift, and iie is the promifer. So when he left his people and went out of this world, he left them with the opening of his heart to them in abundance of promifes. And in his laft prayer, that is as good as any promife in the word; Chrift's prayer is as good as any promife in the bible. The promifes are alfo given by the Holy Ghoft : He is called the Spirit of promife ; both becaufe he is promifed, and becaufe he is a promifer and performer too ; for promifing and performing are afcribed ftill to the fame perfon, Heb, x. 15.

2. The apoflle doth not tell us what is promifed, but only fays, He is faithful that hath promifed. What then mufl we underfland to be the meaning of this dark exprefTion, when a promife is fpoken of, and no particular blefTing fpecified ? It is eafily gathered from the fcope: for the apoflle is bidding Chriftians hold

fafl the profejjion of their faith ; the confeflion of their hope ; for, fays he, He is faithful that promifes ; he plainly implies, that what he means by the promife is as large and broad, as all the foundation of faith and hope that a Chriftian has, God's promifes and our faith are to be comraenfurate; we are to make our faith as large and wide as the promife j it is to be (hapen as the promife.

3. The third thing that I note in general is. That the apoflle's word in the original i?, He is faithful that is promiftngy that is, in the act of promifing; fo it is in the original; he is faithful that is now, and pre-fently promifing ; the fame word, as in Heb. xi. 11. The promifes of God are not, as people imagine,

thing?

things that are over and pad, as foon as the word is out of his mouth ; but they arc continued, conflant, currect dreams that will carry on hi. people that are in them Oil}, till they be accoinplKlied fully. A pro-niifc never ends till there be performance ; a promife is in a£l: and motion fliil, till it be accompillhed. The like word the apoftle haih, i ThelT. v. 24. i TheiT. ii. 12. Faithful is be that calleth you^, who alfo will do it^ as we tranflate it: there had been as good reafoa to traniiaie it, Faithful is he that is now calling ycu : he called you at iird, by the efFe£lual working of his grace with the gofpel; and that calling continues dill, and it will never leave you, till it bring you to heaven. Jud fo it is with the promife. There are five places to God's promife, and we mud have our eye .djdin<Sdy upon them. }fl, God's proraife is in God's heart ; and there it is, but a purpofe unknown and unfearchable to all creatures whatfcever. This is called a proir.ife ; for it js faid, He promifed before the world bega?!^ Titus i. 2. idly^ A promife is next conudered, as it is in the word. There it is recorded, it is entered, and will never be repealed, ^dly. The promife of God is in Chrid ; that is another place for the promife : All the promifes of God in him are yea^ and in him amen^ 2 Cor. i. 20. The covenant is confirm' med of God in Chrifl^ Gal. iii. 17* There is no change here ; a promife in God's heart wUl furely have ef-fe^ from the v;ord ; performance of a promife ia Chrid's hand can never mifcarry. A^thly^ A protnifc comes to be in the hand of a believer's faith ; and this is a fhakirg, trembling hand. As it is in God's .hands, Chrid's hands, or in the word, heaven and earth, and hell cannot fnake it ; but as it is in a believer's hand, the lead blad from either will Oiake it. A poor believer grafps the prom.ife of God frequently very weakly: yet if he take ir, it is well, if he lay hold oti it any manner of way^ There would none of us ever come to heaven, if the promife of God did not keep us better by its grace aad power,

F thaa

than we can keep it by our faith ; for this is the order of God, his promife is a mean that catches a believer, and a believer catches the promife by faith. Our hold of the promife many times fails, but the promife to us never fails. If the promife of Chrift's grace come and take hold of ypur hearts, it will hook you, and pull you, and keep you, and draw you certainly to glory ; but our faith is off and on. Lajlly^ Believers fomctimes have the promife of God in their hand; not only in the hand of faith, bur, if 1 may fo fpeak, in the hand of performance; then they think it is well. If I may ufe the exprciTion, there was never a good man that had a more blelTed armful and heartful than old Simeon; he had all the pro-mifes of the old teflament, and all the blellings of the new teflament, and all grace on earth, and all the glory in heaven, at one time in his arras. When he took the child Jefus in his arms, JLord^ fays he, now lettefl thou thy fervant depart tn feace^ according to thy word ; for mine eyes have feen thy falvatioriy Luke ii. 29, 30, He had the covenant in his hand, he had all the blefllngs in poiTeiTion. He might have faid as Hannah, i Sam. i. 27. For this child I frayed: and the Lord hath given me my -petition which 1 asked of him. Something like this believers fometimes have; the proftiife of God brings forth, and they have the birth in their arms; but this is not that we muft live by.

The apoflle fays here, that God is promifing : Faithful is he that is promijing, I would warn believers of this common fault and failing, they look upon the promife of God as that which is paft and over: they are many times faying, 1 had once a promife of God, 1 do not know what is become of it now. What, is it out of God's heart ? out of the bible ? out of thy faith's hand i* The Lord is dill promifing the promife of eternal life that thou didft lay hold upon in thy firft venturing thy foul upon Chrift Jefus. God is making that promife every day to you, and you

ihould

(hould be believing it every day. We live by faith, and God keeps us in life by promifing. His promife runs down through all dates and conditions, and fo fliould our faith do. So much now for the general things from the words.

There are feveral doflrines from it, that I intend, if the Lord will, to fpeak from.

1. The/ry? note that i raife from the words, i?, (underftand it well and wifely, it may be you will think it an odd obfcrvation) The Chriflian^s God is a promifing God. The apoftle defcribes him by this: " What is the God that I Paul depend upon I He " that promifes; I will and can have nothing to do " with any God, but he that is promifing."

2. God is faithful in ail his promifes,

-^^ The faith of his people in a promifing Gody J/jould fome way anfwer the faithfulnefs of God in his fromifes,

4. A bold avowing of our faith^ is not bragging of curfelvesy but a magntfying the faithfulnefs of the fpeak-er. This is plainly the fcope of, Hold fa fl the profef fion of your faith without wavering ; for he is a faithful God you lean upon.

. Of ihtfirjl of thefe a little at this time, The Chrif tian^s God is a promifing God ; a God made known to us by his promifes, who comes to us in the malk, and under the veil of promifes. Let us fee a little how this comes about, and how the world is changed to our great advantage, and his great praife. This promifing God was from eternity bleffed in hlmfelf, and in the mutual communication of love and delight, and converfe betwixt the bleffed Three. He is alfo called a purpofmg God, Eph. iii. 11. 2 Tim. i. 9. In the falnefs of time he makes a world. He makes hini-felf known in this world three ways. 1, He makes known himfeif to fome creatures by their creation. There are fome creatures that God made on purpofe that they might know him. He made the greatefl

F 2 psrt

part of creatures in a manner only that God might be known, by others, not by themfeives. The heavens and earth, and all the hod of them ; this world, and ail the creatures ihat are therein, fave one fort, are all incapable of knowing God; but God is made known by them. The only creatures we know that are Hiade capable of knowing God, are angels and men. The one fort, the glorious fpirir?, were made the firft day of the creation ; the other is man, half fpirit and half lie(h, that was made on the lad day of the creation. Now, as foon as thefe rational creatures ftart out of nothing, by the commanding word of their Maker : as foon as ever they come into being, immediately the Lord's glory, as a Creator, is daring them m the face. Adam is no fooner a man, than he is a knower or Gcd, as his God Creator. 2. We find God making himfeif known to m.an (for it is about iman we will keep ourfelves confined) as a Lord Cont-manderj and as he has made this creature, he will diipofe of him as he fees good. He determines the place of his living; he determines his employment; he lays him under law, and gives him a jafl and righteous command. He made himfelf known to man as a threarener too: In the day that thou eatejl there-cfj thou fialt jurely die. Ay, bur, fay yoUj was there DO promife in the firit: covenant P Truly the word does Dot fay there was any : but if people will needs have it thai there was a promife, ir is not worthy the name of a promife, in regard of what we have in the new tedament. That promife laboured under woful dif-advanrages, that we are now relieved fro'n, ly?, That promife was a promife of continuance in that happy itare he was made in, but no promife oF a better. There was no promife of eternal lire to the firft Adam, as I'ar as we find in the teriDS of ir. There was no more fpoken of, but a continuance in that date : and this is implied in the threatening. In the day thou tdtefl thereof^ thou Jhalt die ; which implies, Until

the

the day thon earefl: thereof thou fliak live. But we have a prornife in the new covenant of a far better (late than that we are in. idly^ If there was any prornife, it was a conditional one, a promife upon the condition of perfeft obedience. There was no promife but upon this condition. Do this^ and live. Life was prorDifed upon the condition o^ doing, but no promife of grace to enable a man to do it. But now we are brought under a promife, blefT^d be he that pro-mi feth. Whatever is required to be done by the man that would have the blefling proraifed, grace to do that is promifed by the promifer. Hath he required faith ? He hath promifed faith, and he works faith.* Hath he required repentance ? He promifes, and gives it. Our Lord is a Prince and a Saviour, to give repentance and remiilion of fins to the houfe of Ifraei. Are we required to be holy in all manner of conver-lation ? Hath he not proraifed to fan£lify and make U5 holy ? Hath he not prayed for this, that we may be fandified ^ I told you but juil now, Chriil's prayer is as good as a promife. The heft promifes we have ia the bible are the promifes made by the Father to the Son j and next to them, are thofe promifes that we draw out of the Son's prayer to the Father. So that, upon thefe accounts, whatever there was in the firll covenant, it is not to be called a promife. 3^/y, There was no mediator in the firiT: covenant; and therefore it cannot be called a covenant of promife, like that We are now brought under. The mediator of a cove-n.^nt is to fee the terms kept on both parts., and 10 fee the ground fecure and fafe, that the bargain may not go back on either fide. This is our LordVundertaking, and his work. Now you fee, that as foon as fm came in, grace comes in with a promife. God made himfelf known to Adam as his creator, commander, and threatener of juft puniihment to hirn for his di(obedience. As foon as he difobeyed, fo foon is he convi61ed of guilt in his own confcience. As foon as ever he is arraigned before God, the womb of the

pro-

mife is open; then the fluice of the promlfe was drawn up, and it hath been flowing to this day. It began with a promife. Adam and Eve were to know God DOW under no other name, but the God that faid, The feed of the -woman fhall hruife the ferfenCs head. So it went on through all the old teflament; that flill went along by the promife. The Chrijlian's God^ I fay, is a promtfing God,

I. God cannot be known but as z fromifmg God. There is no faving knowledge of him, but as he reveals himfelf in the promife of life through Chrift Je-fus. 2. There is no worshipping of him but in this way. The apoftle joins them all together, Rom. x. 13,—17. How can they call on him of whom they have nor. heard ? How can they believe on him? They cannot pray, they cannot believe, they cannot know him, uulefs it comes by the word of God. Faith^ lays he, cometh by hearings and hearing by the word cfGcd; that is, the word of promife. Faith never comes by the word of command ; but it comes by the word of promife. God commands faith ; but God never works faith by the commanding of faith as any duty, but by the promife of faith as it is heard. The giving of faith, is the performance of the grand promife of faith. 3. There is no believing on God, but as a promifmg God ; there is no loving God, but as a proraifmg God. If you fuffer your hearts to take a view of God out of a promife, you wander in a maze and wildernefs: he is a confuraing fire, except in a promife* The Lord hath framed us in that manner, that it is impoflible that God can be loved, but by a perfon that takes up this God as a promifmg God, All mankind have either to do with God as promif-ing, or threatening. The threatening God threatens the moft dread iully : the promifmg God promifes the greatefl good. It is impolTible that there can be true and (trong love fixed en that perfon from whom we do dread the greateft evil: therefore the Lord hath framed the matter fo in the difpenfing of his grace,

in

in the call of the gofpel, that he ftill tenders himfeif to his people, and at all times hath done fince fin carae into the world, under fome gracious difcovery of himfeif. / a7n the God of Abraham^ and the God of Ifaac, and the God of Jacobs faith the Lord to Mofes. Evea when the man is afraid to look upon God, faith the Lord, Do not be afraid, I am the God of Abraham, &C *« 1 am the God of thy fathers, I appeared to them, I " fpake my good mind to them, and they lived and ** died in the promife ; and thou, Mofes, art one that " art concerned therein ;" Exod. iii. 3, 4. Two things I (hall conclude with at this time.

1. It is a marvellous condefcenfion in God, that he hath come to us as a promifmg God. He might have flood upon his ftate, and throne, and dignity; he might have kept upon the throne of his glories: but in wonderful grace he comes down, if I may fo fpeak, as an equal; and he comes into covenant with us, and plights his troth. Is not this wonderful ? Solomoa wondered : Will God indeed dwell with men f No wonder if God will command men ; no wonder if God will threaten finners; thefe things become God, and are like him, and are fuited to his nature : but will God promife to man ? Will he make a covenant wilk man f Job xli. 3,4. So Ezek. xvi. 6,-—9.

2. As it is a great condefcenfion in God to reveal himfeif to us as a promifing God, fo it is a great dmy upon his people to keep that name of God contihuallv in their eye. Pray what do you d'o in the word ? ia prayer ? What is the God you deal with ? Do yoa betake yourfelves to the word, to hear the word oF God as a commander ? Ay, but where is the itrengtli for obedience ? That is uncomfortable work then. Ay, but, faith the believer, God's promifing for ali that he hath done for his people before, and all that they have done in their a£iiug^ of iaidi towards him, encourages me. Would it not put another fort of edge upon our prayers, were we to eye God as a promifing God? What do we do in prayer: think

yen.

you, what is the bufincfs of prayer ? The main thing in prayer is to put God in mind of the promife. The great work of Chriftians is to turn proinifes into prayer, and God will turn both into performance. Every believer, you know, is to afk according to God's will. The aiking according to God's will, is to aik in faith, James i. 5, 6. And not only to afic what God bids us afk, but to afk what God has commanded us to hope ; and we know what to hope for, by what God has promifed. If we ftretch our hope beyond the pro-rnife, we are out of the way : but his promifes are fo large, that a believer needs not to fear but he hath room enough for his faith to work in, nay to run in. The faith of a believer hath room enough to treat with God in. Labour for this. All the difquiets that are in the minds of believers, all the changes that are in their thoughts about the God they have to deal with, all proceed from this. In the day of his love, in the day of their peace, he hath been made known to them as a promifing God. Ay, but now there is a cloud comes upon their faith, and may be a veil upon his face; and he comes to them and appears as if he were a threatening or commanding God. No dealing with him in this cafe- Learn to mind God's true name, He is a fromifing God* The Lord teach you this.

SERMON

SERMON IV.

Hebrews x. 23. For he is faithful that promifed.

YOU heard that thefe words contain the argument by which the apodle prelTeih the preceed-ing exhortation to Chriftians, Let in hold faft the pro-fejjion of our faith without wavering ; and the arga-ment is very proper, and very ftrong, Let in holdfaft the profejjion of our faith, for God holds fall his pio-mifes iufficiently. Yea, our faith is bulk i?poa his promifcs. It is time enough for ^aith to ^ap:.]er whea God fails, but never riil then. If God could iail,ihaa a believer's faith (liculd fail, and never till (beu. With regard to this argument of the apoftle's, Ididfirft take a general view of it, with refpe£l to foraething contained in the manner of fpeaking 1. He fpeaks of a promifer, and names no perfon, only he that promifes. He knew well enough, that Cbrifli^ns knew whom he meant; that it was God's promif:; faith looks to thai only. 2. The apoflle doth not tell what he promifes; but only he hath promifed. And here now it is needful that we gather the extent of the promife, and the nature of the faith and hope that the apoflle is exhorting them to maintain the profef-fion of. God's promifes, and the believer's faith and hope are juftly and equally commenfurate; all that we need to defire and hope for, God's promifes fe-cure. 3. I noted, that the word here in the original is, Faithful is he that promijes ; or, that is i\\^ promifer ; or, that is as it were in the aft of promifing* The promifes of God are not part: things; they may fcenr fo to us; but they are always current, and -re-

G font

fcnt, and ailing, and working perpetually, till performance comes.

From the words themfelves, I did propofe feveral truths to be handled. The firfl that 1 began upon, was this: That the Chrijharis God is a promifing God. The name that the apoftle here by the Spirit gives him, is. He that promifes, Befidcs what was fpoken lad day, I (hall now further fpeak upon this truth, in handling ihefe two things.

1. I will (hew you what is a promifing God, and what is to be considered therciti.

2. What need we have of a promifing God ; that there is no other God can fave us but a promifing God.

Lajlly^ I (hall make application of the point.

I. What is a promifing God f It is the true God fnanifefting his grace and mercy to us, and fecuring that by his faithful word, that is a promifing God ; he is the true God, and the Father of our Lord Jefus Chrift.

I. Confider, in this matter, the high and eternal rife of all promifes ; and that is the infinite, unaccountable love of God unto the chofen. The promife of God is but the birth of the purpofe of God. The purpofe of God fprings from nothing, the promife of God fprings from fomewhat. There had never been a word of good-will to the children of men fpoken by God, if there had not been thoughts of good-will framed in his heart from eternity. This we find fome-liraes called the promife : God that cannot Ue^promifed before the world began^ Titus i. 2, The meaning is, he purpofcd it before the world began, and as fooa as the world began he revealed it. This is carefully to be taken notice of. That all the promifes of God fpring from this purpofe of God, and are defigned by our Lord in their true application to anfwei the pur-pole ; that as the purpofe of his grace is a fare and limited one, determined, and diftin^; fo the promife

is

is of the fame defigo. Who hath favsd us^ faith the apoflle, and called us with an holy callings not accor' ding to our works, but according to his oivn purpcfe and grace, which was given us in Chrijl Jefus before the world began, but is now made manififl by the appearing Qf our Saviour Jefus Chrift, 2 Tim. i. 9, 10.

2. About this promifmg God and his promifes, we are to confider the channel wherein they run; and this is all in and through Jefus Chrift. That man looks with a bad eye upon any of the promifes of God, that does not fee Chriilin them: and they do not fee Chrift rightly, unlefs they fee all the promifes in him. We fee the covenant in him, and him in the covenant; all the proniifes of God are in him ; he was promifed himfelf, and all the bleffings that arc promifed, are purchafed by him, and left to his people as a legacy in bis laft will, confirmed by his own death.

3. The promifes in this promifiug God, come to be confidered as they lie before us in the word. There \hey are indited by the Holy Gholl, and written by holy men of God, that were a£led by the Spirit of God ; and, if i may fo fpeak, there we have

-them in black and white.

4. We would confider the proraife as the father of believers, or the mother in a iigarativc phrafe. Every believer is ^ child of promife : Now we brethren, as Ifaac was, are the children of pumfe. Gal. iv. 2B» Not only are we heirs of the promife, for that relates to the eftate. Gal. iii. 29. Heb, vi. 17. and xi. 7, 9. ; but children of the promife, begotten again to a lively hope through the promife. When a poor creature is converted, it is the promife of God that does it. The efficacy of the promife of God, in its begun performance, does change and renew the heart, Jam. i. 18. 1 Peter, i. 23. The apoflle, concerning his own converfion, fays, It pleafed God, who feparated me from my mother''s %vomb, and called me by his grace,

G 2 Gah

Gal. i. 15. It was a kind of ft range feparation. The poor ycuGg man was left of God as eminently as any youth in ah Judea; at his beft he was a fuperftitious blinded Jew, and at his word a bitter enemy to the Dame ofjefus Chrifi. Who would think now this mjD was (eparared from his mother's womb for God ? he feemed to be feparated from God, and feparated to the vengeance of God. For all tl i', grace feized his heart, and he is called in ^\xt time. Thefe things we are to conceive when we fpeak and think of a promifiDg God : the rile of them, in the purpofe of God's heart ; the channel of all the promifes, in and through the heart's blood of our Lord Jefus; recorded to us in the word, and io God's good time applied to the heart, to call in the heirs of promife, and to bring them home to pofiifs their eft ate.

IL The fecond thing i?, What need we have of a fromiftng God, This mufi: be a name peculiarly applied unto the God we call upon and believe in. Since fm hath come into the world, there is an abfo-laie neccffity of our having to do with a promifing God, and of God's dealing wi^h u^ as a promifing God, otherwife there can be nothing but ruin on our part.

I. Becaufe God cannot be favinglv known bat as a promiiiDg God. The promife of God is both a veil, and a giafs that we perceive God in. It is a veil u-pon his inconceivable, unapproachable glory : it is a glafs wherein we may perceive, and may get near to him. We cannot poffibly take up any comfortable, faving, right apprenenfionsof God, but as he is clothed and veiled to us in a promife. His own glory is unapproachable ; his juftiee, his majefty, the(e great attributes of his, are all amazing and confounding to poor creatures. But wl n God comes near to us, and promifes great and gojd things to us, then we come to know him. It is remarkable bow Mofes dealt wiih God, and God dealt with Mofes, iixod. \ xxxiii.

xxxiii. from ver. 13. to the end. The man is there praying for Ifrael under their great fin, and under God's great wrath for it: Shew me now thy way^ fays . he, that I may know thee^ that I may find grace in thy fight. At laft he arifes, Sheiu ?ne thy glory, ver. 18. Whether Mofes was led or left unto an unbecoming defire, to his defiring more than his prefent (late could permit, we cannot peremptorily fay. He was in a high degree of communion with God, as any mere roan in this world ever was. The Lord anfwer-ed him mofl gracioufly, and fitly to our purpofe. Mofes prays that he may behold God's glory. What! had he not feen enough already ? He faw, with all the people, the glory of God in the giving of the law; he raw a great deal more in his more near approaches to Go() ; he faw it yet more in his Haying with God forty days in the mount; he faw the pattern of the temple in ttie mount. Mofes yet, for all this, cries, I befeech thee fkew me thy glory^ as if he had never before feen any thing ot the glory of the Lord. Says the Lord, / will make all viy goodnefs to fafs before thee, (my greatnefs would confound thee), and I will proclaim the name of the Lord before thee ; and will be gracious to whom I will be gracious, and willfhew mer-^ cy on whom I willfhew mercy. Accordingly the Lord proclaimed it, chap. xKxiv. 6, 7. Will you take in now this that I drive at from this quotation, that a clear perceiving by faith of the fovereign grace and goodnefs of God in hispromlfes of grace and compaf-fion to poor finners, is the moft beneficial and higheil difcovery of divine glory that finners can arrive ar, and that believers fhould defire in this world. When we pray that God would (hew us his glory, the Lord will underftand it thus, and anfwer it thus: / will caufe all my goodnefs to fafs before thee* The more we fee of his goodnefs, the more we fee of his glory. 2. God cannot be wor(hipped acceptably, but as a promifing God. Says the apoftle, It is required that every man that comes to God to wor(hip, muft

believe

believe that God is^ and that he is a rewarder of them that diligently feek him^ Hebrews xi. 6.; that he is a gracious God, not only great in his being, but good, and bo?3ntiful, and kind, and gracious to them that feck him.

5. God cannot be trufled in, unlefs he be known as a promifing God. Trufl in God, faith in him, is a fpecial point of worihip ; it is not a duty of worfhip fo trndr as it is a grace that ftiould accompany every duty. Now, whence can faith in God arife unlefs God fpeak fome good to us ? Faith arifmg from any other fpring, is a dream and vain imagination of our own minds, net bottomed upon the fmgle, fole word' of God, They that know thy name will put their trufl in thee: for thoUy Lord^ hafl not forfaken them that feek theey Pfalra ix, 10. In Jacob's pleading. Gen. xxxii. 9, 13. fee how cxa£lly he (lands upon God's word. He not only calls God, the God of his father Abraham, and the God of his father Ifaac, that was s promifmg God ; but the God that faid unto me. Return unto thy country, and to thy kindred^ and I will deal well with thee^ verfe 9. And thoufaidfl^ I will fureh do thee good, verfe 12. See how Jacob's wreft-ling freed, how, if 1 may fo fpeak, the man behaved himfelF in his mighty wreflling with God, all wi:h ihe force of his word ; upon that word of his; faith he to the Lord, " Lord, thou bidft me, 1 am in the way " thou bidft me go in j and thou faidfl^ I will furely " do thee good,^^

4. God cannot be loved but as a promifi';^ God. Love to God is promifed, and love to God ;?>iifes from the difcoveries o\ God's goodnef^ to us : and the clearer thefe difcoveries be, love ftill iccreafes.

5. All the enjoyment we have of God in this life, is enjoying of Lim as a promifing God. Pray now which way is it that there is that mtercourfe and that familiarity, that mutual dealing between God and us, that is called by thofe blclfed names in the word ;

fdloW"

fdlowjbip with him, enjoy msnt of Him ^ Jin ding o/'him? All ftanus in this; we approach to God by the warrant oF his promife, he draws near to us according to his promife, and in the fulfilment of it. The promife is as it were Jacobus ladder, by which God comes down to us, and we rife up to him again. The communioQ v/hich believers have on earth is with God as a pro-mifing God; and the communion the glorified have with him above, is w^iih God as a performing God ; and, if 1 may fo fpeak, until God has perforaied all he has promifed, he mnfl never lofe the name of a promifing God to a believer.

Lajlly^ In the great wifdom of God, this name of God is appointed to be the great name wherein he will be glorified. The greateli glory that is given to God, is given under the name of a promifiag God, What is the reafon that Abraham is efpeciall? fald to give glory to God ? He was jlrong in faith^ .V'^'^S glory to God^ Rom. iv. 20. Believing is but thinking, it is no more: but it is a rare thing, \i is a great thought; and a great many things feem far bigger than believing. Doing feems to be a great deal greater than believing. Abraham's offering his fon ifaac was a great a<^; ay, but the excellency oF it lay m the faith he did it by. The reafon why believing is fpecially faid to give glory to God, is, becaufe the Lord bath a fpecial mind and defign to have himfelf glorified in the foul, under the name of a promifing God : and all good things ftiall came to his people^ to make them happy by virtue of the promife. But the maker of the promife, and the keeper of the promife, and the performer of the promife, mud: have all the glory. All that is in the promife is ours, but all the praife of making it is his; it is made by grace, kept by grace, performed by grace ; all this glory is to be given to him.

Application*

APPLICATION.

The fr/I ufe is this. That the Chriftian's God is a promiling God. I therefore call you to inquire and determine before God and your confcienccs, whether you do know God under this name. Do you know God as a promifing God ? A great many Chriftians there are that know no fuch thing; they are called, but are not really fo. The acquaintance that mofl Chriftians have with God, (poor it is), is with him as a commanding God. But if this does not fettle and fix ordinarily in your thoughts, and in all your dealings with God, I have now to do with a promifing God, all you do is worth nothing.

1. If you have not to do with a promifing God, you do not know God's mind. There is a great difference, you know, betwixt knowing a man's face, and fhape of his body, his eftate, and garb, and houfe, &c. and knowing his heart and thoughts, and how he ftands affected towards us. All other fpecuiations about God are tolerable pieces of philofophy to them that have no better ; but the grand inquiry that fliould poffefs our hearts is, What does this God think of me ? What does he intend to do with me ? This cannot be known but by the promife. Unlefs 1 have fome good word from this God to (how his good-will towards me, what do I know more than the devils do ? for the devils know God better than any men in this world, faving that they know God's wrath is a-gainft them to eternity. But this name, a promifing Godj they know nothing of. A great mercy it is that ever God (hould be known as a promifing God to fin-ful men. God was never revealed as a promifing God to fallen angels, but he was fo to fallen man.

2. Unlefs you know God as a promifing God, you cannot know God in Chrift ; and you do not know the true God, unlefs you do know God in Chrift j unlefs

lefs your deterraiaate knowledge of God, be of rh^t God thac fhines in his glory to ns in rlie face of J:fa5 Clirift. We muft look upon no (tod out of this face ; for there is no eye that can perceive God, but as :.e (liines this way, i John v. 20. fays the apoftle, IVe know^ that the Son of God is coiiie^ and hath given us an under ft anding^ that we may knozv him that is true : and we are in him that is true, even in his Sen Jefus Chrijl, 'This is the true God and eternal life^ i John V. 20.

3. If you donor know God as a pronnifing God, you know nothing of the marrow and fubfUnce of the bible. Take away Qodh promifes out of the bible, and there is nothing lef' in it, but bones, and f^ones, and poifon, and daii5 for poor man. If you do not fee God as proniifing, you do not know the marrow of tlie fcripture ; for the heart and niarrov/ of the will oF God lies there.

Laftly, If you do not know God as a proTnifing God, you cannot deal vviih God about falvaiion. Pray now, which way is it that men deal with Gcd about their falvarion P 1 do acknowledge, that there are fome people that make a fadiionof dealing with God about their faiva^on, who do not underfland the w^iy of God's de?din^ with them about fa^vuion. Such kind of dealers fpend their time ro no purpofe. All right dealing wirU God about our falvation, is in an-fwering of God's dealing with us ia that matter. Now, all the Lord's way of dealing with us'about falvation is by his promifes; he promifes eternal life, he fends this promife to us in the gofpel ; we mufl lay hold OQ or we cannot deal with God, as he deals with us, Pfal. xxvii. 8. Eph iv. 32. Rom. iv. 13. Hof. ii. 23.

Seccndlyy I would add an exhortation or two unro Chriftians. Is the Chriftian's God a promifing God ? Keep always this name of God in your heart and eye. You will find no great caufe in this work ; it is a hard

H wo:lc

work to keep God as a promifing God (till in the eye, but it is very needful.

I/?, Do not you iiud God began with you this way, and you began this way with God P You that arc true Chriftians, that have been born again, that have beea tranfplanted out of the old (lock iotothe new, do not you know fomething of this, thai as long as God was known to you only as a commanding God, and as a threatening God, there was nothing but death, and ruin, and damnation in your eye ? but when he was revealed as a promifing God, then light, and life, and hope, and liberty began to arife. Was there ever a diftrefied confcience in the world truly pacified without a promife I If it were without a promife from God, the devil was the do(flor, and the difeafc is worfe than ever it was. If ever thou halt been afraid of the wrath of God for thy fin, if thy mind has been quiet without a promife of God through Chrifl Jefus, you are but dreaming dill; fuch a cure is worfe ilian the difeafe. The apoftle tells us bow it was v^ith him ; When the commandment came, fays he, fin revived^ and I disd^ Rom. vii. 8j 9. There was woful work when the commandment came. When God is only known to you as a commanding Qod^^ fms grow greater, and appear exceeding fmful; but when grace comes, when the promife comes, the matter is altered, the prifoner is refcued. Before faith catne^ fays he, we were keft under the law. Gal. iii. 21.—24. We were prifoners lill Chrift came, and the promife came, and faiih came ; for they are all three come together. Chriil: comes by the promifes, and the pro-mifes are received by faith, and the prifoner is made whole by faith.

7diy^ You mufl mind this conlfantly, for ail believers raufl live by faith.; and if fo be we are called to live by faith, furely we mufl: remember ihat God is a promifing God ; this is necellarily implic •. To live by faith, implies thefe four things, (i.) That a poor believer in himfelf is a poor em^^ty creature ; he

hath ,

Serm. IV, the Profefion of our Faith, $$

hath nothing at home to live by in his houfe, Ifa. iii. 7. And fjnce there is no bread within, he mnft live abroad. (2.) It implies, that the (lock that a believer is to live upon,is elfewhere ; It is "without him, it is with God in Cbrill, Col. iii. g. (3.) ft implies, that there are ways, iffaes, venis, by which he may go out for it, or it may come into him; paiTages by which communication of this fulnefs in Chrift comes in to the a^iial poffeffion of the believer. There were no living by faith, unlefs the ilock that is ia Chrift had ways of venting itfelf, of being brought down unto the hand, unto the ufe and benefit of the poor believer ; and this is by the proinife. And therefore it follows, (4.) That the daily and conilant work of a believer, is to be pleading thefe promifes for his fupply. / live^ faith the apoAle, yet 7ict /, but Chrift liveth in me: and the life that I now live in theflejh^ I live by the faith of the Son cf God, who loved me^ and gave himfelf for me, Gal. ii. 20. Laftlyy Ke finds the good of it, Ffal. xxvii. 3. and xxviii. 7. Lafllyy Mind this freqaently, that God is a promif-ing God ; for as ycu mufl live by faith on a promif-ing God, fo you muft die and go before him under this name. The great appearance muft be ventured upon under this name. There are few folks, Sirs, that are fo happy, as to make their approaches to God by faith, with that dread, and reverence, and awe, that the iafl: approach requires ; we ihould then a£l firm faith freqaently; we rnuft die in this', with this God .in our eye, as a promifiag God. We have a remackable inilaoce of this in thofe tw^o good Qjen, the father and the fon, good Jacob 147 years old, and good Jofeph no years old : Behold^ faith Jacob to Jofeph, / die^ but God ftjall be with you, Genefis xiviii. 2 I. aod xlix. 25. with Luke ii. 30, as if Jofeph had learned It of his father, he tells his brethren that furvived him, when he came to die. Gen. 1. 24. I die^ fays he, and God vjtll furely vifit you, and bring ycu rji of this lands unto the land'which he fware to Abra-II 2 ham.

ham^ Sec. As iT thefe two holy patriarchs had faid, '• Now we die, but our promifing God lives ftill, and " the promife iives, ai:d will have its accomplilhment " in due time." It is upon this, that David amongfl his lall.words fpake that great word, 2 Sam. xxiii. 5. Altbo'jgh my houfe be not Jo with God ; yet he hath Wilde with vie an everlajting covenant^ ordered in all thtm^s' and jure, An. ill-ordered bouie, bift a well-ordereJ covenant; many things amifs in the one, but nothing amifs in the other, faid the believer. So muft you die, breathing cur, 1. Your foul, Pfal. xxxi. 5. 2. Leaving your body in the duft, Pfal. xvi. 9. 3. Your prefent cnjoymenii;, 2 Sam, xxiii. 5. 4. All your finful infirmities.

The fecond exhortation is this, Make ufe of this name ot God as a promifing God, carefully and wifely. How you fhouid ufe this name ot God, 1 would iD(lru<5^ you in a few thing-.

I. In ail your extremities mind this name only.

z> In all your walk, or ordinary cafes, mind it mainly.

I. In all your extremities mind this name of God only ; there is no other name then to be minded. There are two forts of extremities that Chriftians feel; and it is their great wifdom, when in them, to ufe this name. ]/i. There are great extremities of con-fcience. idly^ Extremities of dillrefs and difpenfati-cns. In e;::remities of confcience, people mud be very careful to remember no name of God, but the name of the promifing God j all is terrifyit^i^ but only thi?, I hinted but juil now, that the promife.of the gofpel is the only piaiiier for a wounded confcience, and when God lays it on and bleffes it, it is niarvel-Jous what a fuJden cure it will do. Health and peace quickly will foliow this application, in extremities of didrefs, it is to be only minded, when people are borne down quite, : !;d know not what to do. Saith jehoihapliar, Jf when iM cometb upon us^ we cry unto ibee in our ojfli^Vwn^ then thou wilt hear and helpy

% thron,

2 ChrOD. XX. 9. Good Hezekiah was a follower of him in this pra£lice, Ifa xxxviii. 14. O Lord^ fays he, / am opprejfed, undertake for tne, 1 may allude to the meaning of the word ; undertaking there is undertaking as a furety ; I may compare it with the fame his great-grandfather David ufeth, Pfalm cxix, 122. Be furety for thy fervant, O what a prayer is that 1 The good man is in deep diftrefsj as if he (hould fay, ** My word fignifies nothing before God, nor men, *' nor devils ; it will not pacify God, nor qaiet con-" fcience, nor (lop the devil's mouth : Lord^ befure^ ** ty fi^ thy fervant^ fpeak a good word for me, thou " art a promifing God." It is great boldnefs of faith for a believer to come to God to pafs his word for him, to be furety for him.

2. In ordinary cafes, we muft mind this mainly. There are feveral other names of God by w^hich he is known to us in the word ; and in his dealings with us, we muit give them their due room ; but this mud be the main flill. As for inftance, God is known to us as a commanding Lord and God, that reveals his will about our work and duty, hath proclaimed his mind, and calls for our obedience. Your duty with refpe6l to this is, ly?, Take the commands of God out of the baud of a promifmg God : This is not a bare commanding God, but it is a promifmg God that does command me. And unlefs you look thus on God's law, you may quickly over-ftrefs yourfelves in your endeavours after obedience, and yet do nothing to any purpofe. See how oblervable this is in the giv-mg of the law. God^s glory was difplayed, Ifrael and Mofes trembling, Heb. xii. 15, &c. yet i am your God. I am the Lord thy God^ which brought thee out of the land of Egypty cut of the houfe of bondage ; thou (halt do fo and fo. Obferve now the pre* face to the commandments, (fee Deut. xxvi. 16,---19.) It is not, Thou (halt do fo and fo, and then I will be thy God ; the Lord does not firil reveal himfelf to them as a commanding God, and promife that, upon

thciv

rhcir obedience, he will become a promifing God ; but he reveah hirafelf as a promifiag God, and upon thai requires iheir obedience to him as a commanding G.';d : Becaufe I was thy God^ I brought thee out of the land of Egypt ; and after 1 have brought thee cut of the bod of Egypt, I tell thee my mind about thy duty. Oa that fome Chriftians (if I may fo fpeak)^ could find as much gofpel in the preaching of the gof-pel, as is plainly here in the preface of the law ; bur fome will aiake gofpel-promifes come in after obedience 10 gofpei'precepts. There is no obedience that ever was performed by man rightly, nor gracioufly accepted by God, but that obedience that was performed to the commands of God, as a promifing God. Again, we are not only to take a command out of his hand, as a promifing God, but we are to turn the commands back again, for grace to perform them, Pfal, cxix. 6, 7, 8. As foon as ever God reveals his mind to us about our duty by a command, we are im-iTiediately to turn the command upon him in prayer : Lcrd^ perform thy word ; zurite them in my heart, that J -nay keep them^ for that is the promife; Pfal. cxliii. lo, A/Vhat a great word is that. Teach me to do thy wiil^ for thou art my God I It is not, to know or love thy Will, though that is needed and begged, Pfalm CMix,: it is not, Teach nie to do thy will, that thou mayft be my God ; but, Teach me to do thy ivill^ for thou art my God, Faith in God animates his prayer for grace, to yield obedience to it. God reveals him-felf fometimes to us as a threatening God. Th: '.aten-ings and promifes feem to be very crofs to one another. It is the promifrag God that does threaten, and the Lord knows very well how to m.ake his proniifes and his threatenings agree together, if we were wife to make them agree together in our faith. Jf his children forfake my law^ 8zc. I will vifit their tranf grefjicns with the rod^ and their iniquities ivith ftripes, JSeverthelefs\ my loving-kindnefs will I not utterly take from kim^ S'lc. Pfalm Ixxxix, 30,-34. It were well

for

for us, if we were as able to believe the (landing of promifes, and the love io his heart, notwithilanding the threatenings and the flrokes of his baud ; if we could in fome meafure do that, as well as he can make all his ways towards us to be mercy and truth. All the paths of the Lord are mercy and truth unto fuch as keep his covenant, and his tejiimonles, Pfal. kxv. io. We cannot eafily fee it, but God can eafiiy do it. Sometimes God is manifefting himfelf to his people as a hiding God; that is a fad difcovery, if it llioiild be properly fuch ; but it is a name of God oft knowp : Verily, faith the church, thou art a God that hidejl thyfelf^ O God of Ifrael the Saviouri Ifaiah xlv. 15. / will wait upon the Lord that hidsth his face from the houfe of Jacob ^ and I iviil look far him, I fa. viii. 17, Job akm, 3r*-'3» "11^^ fum of all this now i?, that this name of God, the fromiftng Gody is the leading name that (hould mainly be rnindtd by ChriQiADS in all his appearances. We take his commaads, threat-enings, rods, and corrections, we muft ufe them all, as remembering, that all thefe are from a promifing God. If the commands were alone without a promife, who could perform them ? If the threatenings were alone without a promife to fweeten them, and take away the poifon of them, who could endure them ? But all this is confident with his love, and therefore fliould not (hake the faith of a believen

SERMON

SERMON V.

Hebrews x. 23. He is faithful that promifej,

YO U have heard again and again, that thefe words are the argument by which the apofUe prelTeth the exhortation ucro the duty, of Chriftians holding fafl their profejfi on of faith without wavering. The argument is flrong in itfeif, and pertinent 10 the apoftie's fcope, and is an argument that has a great deal of good truth in it, with refpe61 to its contents. 1 have (hewn what is in thefe words. He is faithful that promifes, I firfl: fpake laft day to this truth, That a ChrifliarHs God is a promifing God. The name the apoftle here gives him is, He that promtfeth. He pro-iTiifeth like himfelf, hke a God. He is known by his promifes.

The fecond thing that I am now to fpeak to is this. That this protnifing God is faithful in his promifes : He is faithful that pro?iiifes. This is a name of God frequently given to him in the word, both in the old and new tedaraent. The prophet hath a great word about it, Lam. iii. 23. Great is thy fait hfulnefs. His mercies are renewed towards us every morning. His compaj/ions fail not. In the new teffament it is frequently ufed alfo: i Cor. i. 9. God is faithful, by whom ye were called unto the fcllowflnp of his Son Je-fus Chrifl our Lord, i ThelL v, i^,. Faithful is he that calleth you, who alfo will do it. 2 ThefT, iii. 3. But the Lord is faithful, who jhallflahlifb you and keep you from evil. And I name thefe rather in the new teftament, becaufe in all thefe three places that I have named, the word in the Greek is the fame with

that

that in my text. This is a naTne of God thnt all believers know, and all that would be believers mtiH ftudy. There is never a believer in the world but kcows that God is faithfal ; and if they knew it better, they would be better believers; and no man caa be a believer, till he know that his God is faithtul. There is no truft given to him, till his truilioefs be known.

I (liall therefore, in handling this name of the Lord our God, A faithful God that promifes^ give you, FirjJ, The meaning of it. Secondly^ The grounds of ic : the meaning, that you may -underdand \\ ; and the grounds of it, taat you may believe it the better.

I. The meaning of this word, this name of God, that he is faithful^ contains thefe things.

1. He promifeth who purpofeth, neither rafhly nor haftily. All his promKes are fiom eternity.

2. God fpeaks as he thinks. It is one of the g^^eat-eft and worlt pieces of diihonefty in promlfing, when people promife what ihey think never to do j that is lying. There is lying in promifing, when people do not intend to perform ; as well as in alTerting that to be true, when they know it to be falfe. The wife man takes notice that there are fuch kind of folks in the world, Prov. xxiii. 7. Bat when God promifes, he fpeaks as he thinks.

3. God is faithful in this fenfe, that he remembers always what he fays. There are fome ra(h folks that promlfe a great deal more than tbey perform, becaufe they forget a great deal of what ihey pro.iiifed. Our Lord never forgets a word of his promife. Whenever he has made a promife to a believer, it is fixed perpetually in his heart. Forgetfulneis is not to be afcribed to God. 1 know believers fometiraes, in fits of unbelief, have charged God this way: lialh God forgotten to be gracious ? Will the protnife fail for evermore? So in the Hebrew, Pfalm ixxvii. 7, But that is the infirmity of the fpeaker. We find fometiraes alfo, the people of God putting God ia

I mi ad

of his pronsifes; yea the Lord calling them fo to do : Fut me in remembrance^ Ifa. xliii. 26. But this putting God in remembrance is required of us, and to be performed by us, not to help God's memory, bm to exercife our faith : Keep 7iot filence, till he ejlablijh and make Jtrufalem a fra'ife in the earthy Ifa. Ixii. 6. Remember^ iays the pfalmift, the word unto thy fervant^ upon which thou hajl caufed me to hope^ Pfal. cxix. 49. The Spirit of God tells us of the exadlnefs of God's remembrarce many times. His mercy towards bis people is exprelTed this way. This is one of his names. He remembers his mercy to them that fear him. He is raindful of his covenant^ Pfalm cxi. 5. Nay, as to his people, it is fpoken aifo^ Mai. iii. 16. that there was a book of remembrance written before the Lordj for them that feared the Lord^ and thought on his name, 1 argue from that, that if fo be the Lord keeps fo exaft an account of the poor {lender thoughts that his poor people have of him, how much more will he'keep a good remembrance of all his own precious thoughts concerning them, and of all the good Wijrds he paffeth to tbem : Pfalm xl. 5. and cxxxix. 17.

4, God is faithful in this fenfe, that he never changeth his mind. Poor frail men may fomeiimes promife with an honeft mind, and ihey may fee good reafon for the changing of it. Sometimes it is lav/ful to change in fome cafes, fometiraes not. There may be fin in giving a ralh promife, that may be greater than the breaking of it. The Lord never changes his mind. Balaam is called a falfe prophet by Peter ; but the meaning is, he w^as not a falfe prophet in his prophefying, but a falfe prophet that prophefied. The^ Spirit of God fpake by him, but never touched the gracelefs man's heart: God is not a man^ that he fhould liey neither the fan of ??ian that he fbould repent: hath he faidy andfhall he not do it f or hath he fpoken^ andf})all he not make it good? Numb, xxili. 19« Job xxiii, 13. God never changeth his mind, never comes to be in another mind, than that wherein he

made

made his promife unto his poor children. Whatever changes there be in his difpenfations, there is no change in hi^ mind. If his childroi forfake my law, &c. / will vifit their tranfgrejjlons with the rod, and their iniquity with flripes. Here is a great change in God's difpenfaiions; inftead of heaping loving-kind-cefs upon them, he is vifitiag thena with rods and ftripes. 'Neverthelefsy my loving-kindnefs will I not utterly take from him, nor fuffer my faithfulnefs to fail. See. Once have I [worn by my holinefs, that I will not lie unto David, Pfaim Ixxxix. 30,-—35.

Laftly^ Qo^ is faithful in proraifing, becaufe he always performs what he promifes; he always does as he fays, fpeaks as he thinks, remembers what he fays, never.changes his mind, and always performs his word. What the tefiimony was, that Jolliua exa(^ed of the confciences of the Ifraelites, when he poiTeiTed the land of Canaan, our true Jofhua, Jefus, Will exadl: and get of all the true Ifrael, when they come to the true Canaan: jofhua xxiii. 14. And ye know ^ fays he, in all ycur hearts, and in all your fouls^ that not one thing hath failed of ail the good things which the Lord your God [pake concerning you ; all are come to pafs unto you, and not one thing hath failed thereof This is briefly the meaning of this great name of the Lord our God, a faithful God, faithful in his promifes.

II. ^Hiz fecond ^hing is, to give you fome grounds for our faith concerning this; for it is no fmall matter to have a firm faith of God's faithfulnefs. All faith is botiofned upon the promifes, and all taith in the promifes is founded upon the faithfulnefs of the maker of them. Though the promife be never fo good, yet if the maker of the promife be not faithful, it is no fecurity to the man that gets it.

1 am to ihew what grounds there are that we may ufe, and are given us in the word of God, for the clearing our uaderftanding, and fixing our faith on this name of God : That this tromifer is faithful,

I 2 I. The

1. Thtjirjl I fiiall Dame is taken from the nature of Gcd. Faithiulnefs is infeparable from bis nature, as infepaiable as any oti er name that can be given hkn. Omniporency i of the narure of God ; a weak God is DO God, but an idol. Truth and faithfulncfs are in the nature of a god ; a talfe god is an idol. Therefore, v/hen the apoftle would aggravate unbelief, jrofpel unbelief, he aggravares it by this: He that believeth not God^ hath made Mm a liar^ becaufe he believeth not the record that God gave of his 6on^ I Jo! 0 V. lO What is it to make God a liar ? It is i.TipciTiblc for a creature to do fo ; but they account him io, that is the meaning of it. When we do not take G^d's promifcj it is to make God a liar, it is to nia'<e God a devi!; for the devil is a liar, and the father of li, John viii. 44. See what rank wicked-nefs t::ere is in unbelief, Jerem. xv. 18. Pfalm Ixxvii, 7,-—fO

2. We find this, the vnchangeabknefs of God is a-nother ground of his faithtnlneis : W:th whom is no variab/enejs, neither fhadow of turnings James i. 17. Changing is always a creature infirmity j it is impof-fible for a creature but to be changeable. Unchange-ablenefs is a divine property, and cannot be communicated to any creature. Changing is twofold, i/?. From worfe to better, idly^ From better ro worfe. Neither of which can be in him. Whatever there is of fixednefs in the ftate of believers, it h not un-changeablenefs; but it is a coTiiriucicared fecurity by the grace of God the giver of ir. All quedioning of the promifes of God always charges him with being ctiangeable. He is the farce that he was, whatever t^e unbelcver, or the unbelieving, doubtful believer •may think. He i? fo as to eftabliilied angels, and

fain s in glory now, icd to eternity.

3. The great rooir. ^ai grace hath in the promifes, is one good ground fc. oui ^'-iirb, as to the taithful-nefs of God in the maklig oi chcm. And this is twofold.

fold, ly?, Grace is the fpring of all the promifes. 2^/x, The glory of grace is the defigo of all the making of promifes, and performance ot all the promifes: Therefore it is of faith ^ that tt might be by grace ; to the end the promife might be fure to all the jeedy Rom/ iv. i6. It is by promife; this promife is by grace, that ir may be fure to all the feed. If the promife were given upon any other account, and did flow from any other fpring but the grace of God, it might grow dry. If God promifed to us upon the account of any condition that might be wrought by us, the promife might not be fure ; but this fpringing from the goodwill and grace of God himfclf, as long as that remains they mult (land. The defign of all the performance of promifes is the glory of grace. Our Lord fpeaks many good words to us in the fcripture, he makes thele warm foQieiimes upon the hearts of his people in their faith ; and at lad, when all thefe good words fliall come to good deeds, and (hall fhine forth in their glory, what a wonderful fight will that be, to fee every poor believer have in his face, his heart, his foul, and body, all the promifes of God fulfilled to him ! Then the queftion will be. Why harh God done all this ? why hath he refcued, and fcraped, as it were, a company of vile fmners out of the bottom of hell, to fil them with (o much glory, and that to eternity; all to the praife of the glory of his grace, wherein we are accepted in the Beloved P Therefore are we a-dopted, therefore are we e!e<^ed, therefore ar:^ v/e juitified, therefore are we fanftified, and'^ffiereFore are we glorified, that it might be to the glory of his gracey Eph. i. 4,—14. and ii. 7.

5. The great room Jefus Chrift hath in the pro-miles in one ground of our faith, that God is faithful in them, and that they ihall be fulfilled. ChrilFs room, in the covenant is fo great, that in eficifl he is it, and he is called the covenanty Ifa. xlix. 8. and xlli, 6, ' He is alfo called the promife^ when the Father fent him into the world: He hath raifed ut an horn offnl-

vation

vatwn for us^ fays Zacharias, Luke i. 69. Chrift's jniereli: in the covenant and in the promife is great: they are faid by the apoflle to be ail in him yea^ and in him amen, unio the glory of Gd by us^ 2 Cor» i. 20. God's glcry wants flnners to work upon. If there were not loll Tinners in this world, promifes of grace coivd have none to work upon. If we were all per-fe611y holy, what hath the promife of forgivenefs to do in this world. Says the apoftle, They are all in hini yea J and in him amen^ unto the glory of God by us. We in our fins, iniirrnities, weakneftes, are the field wherein the glory of God's promifes is difplayed and advanced, and all this in Chrilt Jefus. Chrid's inte-red in the promife is threefold, ijl^ Chrifl hath bought ail the bleffings in the promife, and all the heirs of the promife ; he hath bought us for the promife, and the bielTings for us. His interefl: then mud be very great. There is never a bleffing that a poor believer partakes of, but Chrift's blood went for it; it went for your daily bread, and for more grace and glory. He is bleff:;d that believes, that his octward niercies and aflli(^ioa3, &c, are all by promife. Whatever we have is by promife and purpofe, Phil. i. 29. And never man received a promife, but he that Chriil boughi to be the heir of it. We are heirs of promife, becaufe in Chrift Jefus, We are all the cbil-dren of God by faith in Cbrift Jefiis ; and if children^ then heirs^ Rom. viii. 17. Ga!. iii. 29. zdly^ Our Lord Jefus Chrift hath this intereft in the piomiles, that his blood went for the confirm/mg cf the whole covenant. The whole book of the promifes, Chrifl's blood fealed it ail ; therefore it is called the bio:d of the everlafling covenant. The teftajmeut of the covenant is made fare by the blood of the teftacor ; no ni.'in iriuft add any thing to it. There is a curfe unto ihem that fivail add or pare any thing from the whole canon of fciipiure, Rev. xxii. i8, 19. How rn.uch liiore unfuHcrable ro add or pars from our Lord's tef-

taraent I

tameht ? The cove?2ant was confirmed before of GcJ in Chrijij Gal. iii. 17. By his medjatioa at laft, as mediator of the covenant, he confirmed it by his blood. ^dly^ A third intereft that Chrift hath in the cove-nant is, that he is the furety of it. He is to fee the bargain kept on both fides, that God may not caft us off for our iniquities, and that we may not leave God by our unbehef. Chrid is engaged on both ; ?.n<t, if I may fo fpeak, he has a hard laPxC of it, to keep devouring juftice from confuming ftubble fully dry» It is a tafk only fit for him, and he only fit tor it; a tallc he chearifully undertook and perfectly fulfilled, and is now fulfilling.

6. The high engagements of divine truth in the promifes, are great confirmations for our faith in God's faiihfulnefs. Proraifes are made by the Lord ^o de-liberately ; he goes fo high in them, that we nuiit believe he is faithful, and will perform them. See how the apoftle difcourfes to the Hebrews, chap, vi, when he is CKhorting believers ro be followers of thera who through faith and patience have inherited the pro* mifes: as if the apoftle had faid, *» Be not flothful^ " take pains, follow on ; all thofe that have tried this *^ courfe of faith and patience, have inherited the .iLpromifes. And fo will you ;'* why fo P becaufe when God made the promife to Abraham, becaufe he could fwear by no greater, he fwore by himfelf; faying, Surely^ blejjtng^ I will blefs thee, &c. There are feveral things of great confideration in that fcripture* ly?. That there is double fecurity, word, and oath« The lead hint of good-will from fo great a God, as our God is, (hould engage all the dependence of his children; nay, if it came but to only a may-be, God^s may-be is enough for our rcTerend waiting on him, God not only fpeaks, but he fWears, Now obferve, how the apoftle fpeaks, Becaufe he could fwear by n9 greater^ he [ware by himfelf; as if the apoflle had faid, *' If it had been pofilble for God to have gone *' higher, he would have gone higher.'' How does

God

God fwear by himfelf I As I live ; he fwears by his Ufe ; he fwears by his being ; he fwears by his Godhead, As true as I am God, / will blefs thte^ fays he to Abraham. What is all this to us now ? God teftifies a lingular refpe£J: unto an eminent man, upon a fingular teftimony of the man's refpect to him ; one of the moft eminent adls of faith, and of obedience that ever was performed by a mere man, to offer up freely to God his only fon now grown a man. Here was a noble a6l of obedience ; but the Lord teftifies a fpecial regard to this man, and gives him this oath. What is that to you and me P Now, fays the apo-ftle, this concerns you and me, that have /led for refuge^ to lay hold on the hope Jet before m ; he leads us to this, that every poor creature that has a mind for falvation through Jefus Chrift, fliould fay in himfelf, As fure as God faid and fwore to Abraham, fo fureJy hath God faid and fworn to me, that I (hall be bleffed with eternal falvation in flying for refuge to his own Son. So the apoftle applies it, That by two immuta-ble things^ in which it was impojftble for God to lie^ we might have a flrong confolation^ who have fled for refuge to lay hold on the hope fet before us, Obferve the vaft difference. Abraham yields a grand a6l of obedience, and lifts up his knife to cut the throat of his own fon at God's command : A poor finner what does he ? A fmner chafed by the torments of his own confcience, and the threatenings of the law ^ he runs to Chrift for falvation: he is a felf-feeker, if I may fo fpeak ; he is feeking the falvation of his own foul; nay, fays the apoftle, He that does fo, (hall get that fame fecurity for his falvation that Abraham got. It is a great point, and only fit for Paul's divinity, to fpell fo great a matter out of that extraordinary teftimony that God gave to Abraham. Though the fer-vice that God craved of Abraham be not craved of us, yet the privilege is allowed to every believer; fo that if you fly to Chrift Jefus, there is not a poor believers

ver, that hath laid hold on the horns of God's altar, but that poor creature (hal! be as fure of God's eternal blfffing as great Abraham was, when he heard God fvvearing to him. This is what the apoftle teaches; the Lord help us to prafHfe it.

7. There is divine forefight of all poiTiMe and future impediments of perlorraance, whicn is a great argument of God's faithfuinefs. That proves to us, that God is faithful in his promifes. An honeft man may make a promife upon his bed underftanding, hue the providence of God may render it quite impofTiblc: to perform it. Now, there is no fuch thing can be-fai the Lord our God. Here is a great argument for your faith in God^s faithfuinefs; he forefaw all things ih^t {hall come, or can come to pafs, that look like impediments. All your hnniDg, all your fainting, all your unbelief, all your mormurings, all your turnings and temptings of the Lord, poor believer, they were all fore fee n by God, yet he made the promife, and therefore he will keep ir. I believe we are fuch poor believers, that if we had the forefight of all that comes in the way to hinder, we would never believe. A poor believer, if in the day that he gives the hand unto the Lord, in the day that he marries his foul unto Chrift Jefus, in the day that he engages to ex-pe£l life, and righteoufnefs, :^nd falvation in this holy One of Ifrael; t fay, if this man, could for*fee all the fin, and all the mifcarriages and weaknciTes that will be found in him for but feven years to come, he would draw back his hand, and be afhamed to fay, / believe. The reafon why I fay fo is ihi*, becaufe when a few of thefe come in our way, they fliake cur faith. The children of God have one advantage in-their weaknefs, that our future things are hid from us; things that, (hall come to pafs we do not knx>w, but the Lord ffes them all, and in fight of them ail he makes the promife, and therefore, notwithltand-ing them all, he keeps the promife, Ifa. xlviii. 18, 19. and Pfah Ixix. 5.

K 8. The

•JO The Jledfafl Adherence to Serm. V,

8. The viighty power of God is that which we (hould ground our faith of his faithfulnefs upon. Omnipo-tency muft be engaged to fulfil the promifes, and om-nipotency mufi: be afled upon in believing the pro-mi fe: 2 Tim. i. 12. I knowwhom I have believed^ and I am perfuaded that he is able to keep that which I have committed unto him againfl that day* Abraham offered up his fon Ifaac, accounting that God was able to raife him from the dead. He had a promise, nat in Ifaac his feed Jhould be called ; God bid Abraham cut his throat, and burn (not bury) his body : fays Abraham, " That I will do," accounting that he was able to raife him up from the dead. How frequently do we find faith fixed this way upon divine power P Rom. xi. 23. As to the Jews, they (hall be grafted in ; why fo P God is able to graft them in : as to a weak believer, it is far more eafy, Rom, xiv. 4. lie Jhall be holden up : for God is able to make him fland. Sirs, your faith will devcr behave well, till you have a view of omnipotency. That faith is never foundly tried, till it is brought into that diftrefs that nothing but om-Dipotency can relieve out of; and that faith is not cleanly a^ted, that does not afl purely upon omnipotency. V/herefore do I believe the promife ? Bs-caufe he is the Lord of hods, for whom nothing is too hard, that promifes ; it is with this the Lord chides Sarah's unbelief. Is any thing too hard for the Lord? Gen. xviii. 4. Jer. xxxii. 17, 27.

Laflly^ There is fomething in the very nature of the promifes that fpeaks forth the certainty of their ful-filmcnt. Ye may know by the nature of the promifes, that he is a faithful God that made them. One is the abfolutenefs of the main proirife. That I call an ab-folute promife, wherein the whole of the care and charge is God's. When God fays I willy they fhail; / will he your God, and ye /ball be my people ; and if I will be your God, no man (hall fay he fhall not be my God ; and if thou fay. We fliall be rhy people,

none.

none (iiaii fay, We (hall not be thy people* There is again the wifdom of the order of the promifes, ih-at There is feme begun perCormance of the promifes; the performance of the promife of grace is in a good way to the performance of the promife of glory.

APPLICATION.

1. Learn to magnify this name. God hath magal-fied it himfelf, and fo (liould we ; Pfal. ' sxviii. 2. 1 Will praife thy name, for thy loving-kindnejSy and for thy truth : for thou hajl magnified thy word above all thy name. Magnifying of God's fauhfulnefs (lands principally in praifing for it. Praife him for all the promifes he hath made, and praife him for all the performance he hath given, and praife him for all the performance that (liall be given.

2. As you rauft praife him for it, io you mufl count God faithful This is a great matter. May i fpeak it in more plain homely words: Every one oF^you mud count God honefl^ an honefl, faithful, true God ; that never deceived any that tfuded in him, that is never worfe than his word ; always a great deal better. It is remarked concerning Sarah, Heb.xi.. i i. \\\2LKfhe judged him faithful who had promifed,^ S.hp is one of the women that are named there iQ ibat fiiort catalogue of believers; and it is well for her (he was named there, for indeed the account we have of her in Genefis is not fo much to her honoar ; when the promife is made in Genelis, it is faid, Sarah laughed^ Gen. xviii. 12. and xvii. 17.

When do ye think Sarah believed ? I really think (lie believed when ftie was reproved for her unbelief. What is her believing called ? Through faith alfo Sarah herfelf received Jhength to conceive feedy becaufe Jhe judged him faithful who had promifed. She accounted the promifcr faithful, that isfaiih; to account the promifes faithful, thac is believing. Is ii not a rea-fonable thing to crave this of you ? You muft ac-

K z count

count him faithful or unfaithful, there is no medium ; if you do not give him the pofitive teftimo-, ny of faithfulnefs, you reflect upon hira the blaf-phemy of unfairhfulnefs. Now this would bring me to the third thing, viz. That the faith of believers fhould in fome raeafure anfwer ihe faithfulnefs of . God, Sre rhat your believing anfwer the promife, as yonr believing is bottomed upon the promife. See ^£ls xvi, 15, Lydia's charge co Paul.

This accounting him faiih'ul craves two things ; I/?, That you niufl learn, in the nain matter of fal-v'ation, to take his word alone. We reckon always, that that perfon is je^alous O' another, that is not willing to take his word. It is true, that, on earth, meriT, may pretend prudence for their didrufl ; but in deal- ' ing with God, it is an abomination, a prudence that comes from hell, James iii. 15. If we account him faithful that prcmifes, we (hould feek no more, and jQi-uld crave no more. Believers that have their multiplied props from fenfe for their faiih, labour uoder the diiadvantage of a fecret charge of unfaithfulnefs in God. Will you offer to bring any creature 10 confirm God's 'teftimony ? '^dly^ Account hi:n faithiul that exacts this of us, that as foon a^ ever we get the promife, we fhould rejoice in hope of per*^or-maace. God hath f-poken in his hoUnefs^ I will rejoice^ fays David ; " I have got God's woid, that is enough ^* of joy to racj'* Pfal. Ix. 6.

SERMON

SERMON VI.

Hebrews x. 23* For he is faithful that fromifed.

FROM the laft words of this verfe, which is the apoitle's argument to prefs Chriftians to holdjaft the profejjion of their faith without waverings 1 have fpoke already unto two notes that I obferved there-frc'Ti; as, 1. It is a name here given to God, he that fromifes ; and from this 1 fhewed, that the Chrifti^ an's God is a promifing God, and he that knows not God by this name of a p/omifing God does not-know the true God ; no man can take up God aright, but in the veil of a promife ; no man can draw near to God aright, but in and by the encouragement of a promife.

2. The fecond note was thi^. That this pro?mfpjg God is faithful in his promifes^ this promifer is faithful. To this 1 fpoke laft day, and (li^U add but a little to it, and proceed to the third thing.

I know that there are a great many profeiTors that bear the name of Chriftians, (God knows how litde they deferve it, to him they ftand or fall), who wonder, why there fliould be fo much in the word fpo-ken of faith ; and that fome mioifters, in their doctrine ftiouid infift fo much upon believing: Why not, fay they, upon doing? Is not believing doing P The greatell doing that ever was done by a finner is believing, and all the right doing of obedience flows from believing. Whoever they be that know what it is to be a Chriftian, know that their life is a life of fai-h ; they live by faith, even as we live our natural hte by breathing. U is as impoffible, that a

Chrif-

Chriflian can preferve his fpiritual life, without repeated 2^H of believing, as it is for lis to preferve our natural life, \^iihout puaing forth and fucJcing in the air v/e breathe in. Therefore it is, that fuch as know what the life of fairh Is, that is, the Chriftian's life, never can think enough, they never can hear enough, becaiife tney can never do enough about believing. For this end, 1 have fpoke unto tnis great name of the Lord our God, That he is faithful in his promifes, I did lafl day, I. Shew you what the meaning of this is, what our thoughts of God's faithfulnefs do contain by the warrant of the word, and I gave you four particulars. Next, 1 ftiewed you the grounds, rather of your faith on God's faithfulnefs, than the grounds of his faithfulnefs* The pfalmifi leads us to this, Pfal. cxxxviii. 2. Thou haji magnified thy word above all thy narjie, God makes all his name fome way ferviceable for the advancement of the glory of his word, and his faithfulnefs' in his word is a main part of the glory of it. Several of the names of God chat are ufeful for the flrengthcning of our faith, as to his faithfulnefs, 1 mentioned laft day ; and (Iiall add two or three more, and go foreward.

1. The firft is his hoUnefs, His holinefs is a great ground of faith as to his faithfulnefs: God hath fto^ ken in his Jiolinefs, I will rejoice^ fays the pfal mi 11, P fa Ira !x. 6. Once have I fworn by my holinefs^ that I will not lie imto David, Pfalm Ixxxix. 35. Holinefs is a natne of God hateful to all finuers, and very awful to believers. When the purity, the fpoileffnefs of bis holinefs is feen, what fad reile(Slions ufually does it occafion ? But thou art holy : But I am a wormy fays the pHdmifu jr*2^ no man^ Pfalm xxii. 3. and 6. When God's holinefs was proclaimed before Ifaiah, Wo is mey fays hc^for I am undone^ chap. vi. 5. Can there be any enco^iragement for faith from God's holinefs P A great many Chriflians main fear arifcs from his holinefs. Now 1 am to fliow you, that the name of his holinefs is a great corifidcration for ftrer.gthen-

mg

ing faith. Faithfolnefs, if 1 may (o call it, is a piece of holinefs ; faithfulnefs is a branch of holinefs, fo that as God cannot do any thing that is evil, fo he cannot break his word. Then he fvvears by his holinefs ; as if he would fay,'' Take me for no holy God, •' if ever I fall (liort of my word of proaiife."

2. The fecond name of God is his unfdom. He makes promifes in wifdom ; he makes prcmifes about bleflings that he means to give, and knows, and hath appoinred when and how to perform. Wc, thar are poor creatures, that live in time, think a little time a long while, viz, from the beginning of the promife in Gen. iii. 15. uaro the end of time, and that is a great while after the end of the Revelation. You think it a long while betwixt God's {irft promife, and his lad performance; but it is nothing uith him, ia the point of promife. Saiih the apoiHe, One day is ivith the Lord as a t houfand years ^ and a thoufand years as one day, 2 Peter iii. 8. and L'a. liv. 8. There"are a great many ten thoufand days in a thoufand years; there is a great inequality betwixt thefe, but both a-like to God. We meafure time, as it were, by our own duration ; but he that tnhabiteth eternity does not fo. The wjfe God, Tfay, hath made all his promifes in wifdom. In his eye, betwixt the making of them and the performance of them, there is no kind of diftance at all.

3. Lafilyj The name of his love is a great encou* ragement to faith in his faithfulnefs. Love made the promifes, and love will fee to the fulfiilinoj oF them ; therefore the Pfalmift fays, I zvill pratfe thy name, for thy loving-kindnefs, and for thy truth, Pfal. cxxxviii. 2* The more love there be in making the proiriife, the more certainty there is of the fuifiimenr of ic. Surely promifes of love, free love, rich and eternal love» are made in love, Jer. xxxi. 3. and will be fulfilled,

III. The third thing now that I would fpeak upon, and that I obferved from thefe words, He is faithful

that

that promifes^ is, That the believer*s faith Jhould an-fwer God's faithfulnefs. The ftedfaftnefs of our believing Qiould anfwer the faithfulnefs of God in pro-mifing ; for this is the apoflle's argument, Let us hold faft the profejjton of our faiths or the confelTioa of our hope, without wavering / for he is faithful that prO' 7nifed, Your hope is fixed upon his promifes : hold fad your faith therefore, for he will hold faft his word: Ke is faithful that promifes. Be you (led faft in believing ; the promife is a ftrong promife ; it is the promife of a ftrong God ; that faith that ihould be given to it, (hould be a ftrong faith. This is the glory of believing. Abraham gave glory to God. "What way ? He was ftrong in faith ; and he was fully perfuaded that the promife would hold good, for God was able to perform it, R.om. iv. 20, From this truth 1 would fpeak a little to tbefe two things.

1, Why our faith muft anfwer God's faithfulnefs.

2. How it can do it.

F/Vy?, Why the believer's faith muft anfwer God's faithfulnefs.

I. The fir ft reafon is, becaufe faith and God's faithfulnefs are relatives; they are necelTarily related one to another. There were no ufe for divine faithfulnefs declared, no promife in time had been made, unlefs for fome that ftiould believe, John xvii. 20.; there were no ufe in this world for faith, if there were not fome appearance of divine faithfulnefs for faith to a£l upon. God's faithfulnefs is revealed oa purpofe that it may be believed. Faith is given on purpofe, that divine faithfulnefs may be trufted in, and refted on, and applied. They relate one to another as neceffarily as the eye and light do, and thefe are mighty like. If God had created creatures with eyes, and colours, or any other vifible things, and no light to fee by, it might be faid, Wherefore gave he them eyes ? The cafe is juft fo here : All the breakings forth of divine faithfulnefs are for faith's fake,

that

that it may work upon it; and all the giving of faith is for faithfulnefs fake, that it may aft upon it.

2. Divine faithfulnefs is the ground of faith, and the only ground of faith, therefore faith mud anfwer it. All the expeftations of good from God, all the warm applications made to God, are all bottomed upon, "Thus faith the Lord. If God's faithfulnefs be the ground of faitt), furely then faith (hould anfwer the ground. If fo be a perfon could believe as firmly, and build as ftrongly as the groand will bear him, he might do great things.

3, God's faithfulnefs is the author of faiih ; It is not only the ground of faith, that lays us under an obligation to believe when he fpeaks, but the very author and worker of faith. I do not mean onlv than God grants and works faith in his faithfulnefs; bur my meaning is more drift, that all faith is wrought in the foul by fome difcovery of divine faithfulnefs at fird, and in all the after-aftings of it. We fee that there are great multitudes that have the word of God alike, they have the fame bible, and the fame miniders, and the fame fermons; fome believe, and fome 6.0 not believe ; fome obtain grace to believe, and others not. Whence comes it ? Wherefore is it, that ever at any time a poor felf-condcmned finner truds Chrid Jefus with his falvation upon the warrant of tjie gof-pel-promife ? when is it he does fo ? Always then, and never till then, that he gets a difcovery of the faithfulnefs of God in the contrivance of the gofpel. When God damps his own faithfulnefs and truth u-pon the gofpel, then the man believes it, and truds it: nh is a faithful Jaying, and worthy of all acceptation^ that Chrifl Jefus came into the -world to fave

finners ; of whom I am chief, i Tim. i. 15. What is the reafon there is fo great difference amongd believers at one time and another, that the fame promife of God at one time is ftrong under them like a pillar of brafs; at another time it is weak, or they think it weak as a broken reed ? The true reafon is this:

L At

At all tttnes ihey have the word of the promife; but it is not at all times they fee the glory and faithfulnefs of the fpeaker. When the promife appears in the glory of the truth of the fpeaker, it is impoflible but it muft be believed. When God takes his own word in his own hand, and ftamps it down as the word of God upon the heart, then that mark is faith. Believing is another fort of bufmefs than a great many pretended profeffors of it know, or take it to be. The faithfulnefs of God is the caufe of believing, i Theff. ii. 13.

4. LaJIly^ Faith is God's appointed way for the performance of his promife. He will have glory by his people's believing, before he give them that fatif-faction that they expe£l, and defire in his performance. That rebuke our Lord gave to Martha, John xi. .^o. is of lading ufe in the church of Chrift, Said I not unto thee^ that if thou wouldfl believe^ thou jhouldfl fee the glory of God f " Did not 1 tell thee before, that " if thou wouldft but truft in me, and wait quietly " to fee the iiTue, thou (houldfl fee the glory of God, •' for all the appearance to the contrary V

The fecond thing is. How aught our faith to anfwer God's faithfulnefs f Here fome things muft be pre-mifed for caution, that we do not carry the matter farther than the balance of the fan6tuary will admit.

I. You muft not imagine, that any man's faith can anfwer God's faithfulnefs fully : that is impofiible. God's faithfulnefs is an infinite perfection in itfelf; our faith is a finite grace, given to a poor (hallow creature. Our faith can anfwer his faithfulnefs no more, than our holinefs can anfwer his holinefs, tho' we are commanded to be holy, as he is holy. We are to take the pattern of our holinefs from his holinefs j and we are to ftudy conformity to his holinefs; but perfedl conformicy is impofiible; and even finlefT-nefs, which is impofiible here, would not bring us to perfect conformity to God's holinefs. We muft not

think

think to anfwer God's faichfulnefs with our faith in a perfe(^ equality.

2. Neither doth a believer anfwer God's faithful-nefs with faiih as he ought. We do not pay all the faith that we owe to the truth of God. It is as im-pollible for a believer to perform the obedience of faith required in the gofpel perfe£lly, as it is for an unbeliever to perform obedience to the law perfeftly. Indeed an unbeliever can obey nothing. Even the obedience of faith, the obeying of the gofpel by believing of it, needs gofpel-grace for the forgivenefs of th'e fin of believing, or the fm in believing. There is never a believer that believed at firft, but there was fin in that believing : there are none that do rely u-pon the word of God fo firmty, as that noble fare foundation ferveth.

3. There is no believer believes fo firmly as he would : he does not anfwer God's faiihfulnefs by his faith fo well as he would. Whoever they be that think they believe as they defire to believe, I dare-fay they never believed, and never will learn to believe as long as they are of that mind. That poor man fpoke as iF he underflood faith wei!, Mark ix. 2^. Lordf I believe ; help thou mine unbelief. Believers are called to anfwer God's faithfulnefs by their faiih ; but they muft not think ihac they (hail ever attain to fo much as ihty would : they muil: flill go on growing in believing, as well as in any other grace. The right eoufnefs of God is revealed from faith to Jaith^ Rom. i. 17. We mud go on believing daily.

4. Faith in all believers does not equally anfwer God's faiihfulnefs. True faich is built upon it, but every one's faith does not alike equally anfwer it. There are (omc Jlrong in fait h^ and fome weak in faith. Thefe are words in the fcripture. Abraham is called

Jirong infaithy young believers are called weak infaithy Rom. xiv. I. Nay, the fame man is not 2X\viz(Irong in faiths or weak in faith ^ at all times; fometinacs ih^flrcng may grow weak^ and the weak may grow

L 2 ftrong

8o ' The Jledfaji Adherence to Serm. VI.

Jlrong, though they have both true faith, and tha^ built upon God's faithfuloefs.

Thcfe things I pretnife, for the preventing any miflake in the refolving this queftion, what way our faith is to anfwer God's faithfuinefs ? Our truft in believing, is to anfwer God's truftinefs in promifing.

ly?, It is to anfwer it by a fudden taking of God's word of promife, and reding on it. There is no delay for this. Tiiere is no time, no moment of time wherein a man is allowed to tofs this queftion. Is God to be truded, or no ? This is an abomination, tocon-ceive that the Lord will ever fufFer a man to fpend one moment in making this queftion, Shall 1 take God's Word, or no ? Does he deferve to be trufted ? This is wickednefs to think of, or to put it to the queftion. Sudden receiving of God's word, is the glory we owe to the faithfuinefs of it. Our Lord found fault with the difciples, that they were fools, and flow in heart to believe : they would take time to confider, before they would believe. This is fin. The apoftle commends the Coloftians for their faith, for their hope Jaid up in heaven. When began it P Since the day ye heard of it, and knew the grace of God in truthy Col. i. 6. " That very day ye heard the word with ** power, the grace of God came along with it." Our Lord takes notice of this in John i. 50, 51. So runs the promife, Pfal. xviii. 44.

7dlyy By taking the leaft hint of God's word for our encouragement This is to gi've glory by our faith to his faithfuinefs. The leaft appearance of his faithful word fnould be enough to engage our hearts. The great faith our Lord commends fo highly, / have not found fo great faith^ no not tn Jfrael, is exemplified by this, Matth. viii. 8. Lord, fays the centurion, / am not wsrihy that thou Jhouldft come under my roof: but /peak the word only, and my fervant Jhall he healed. As if the good man would fay, " Lord, I know that " thou dolt ufe to go to fome mens houfes, and vifit

the

" the fick, and heal them; but I am a poor man, " unworthy of this favour." But is he unwilling to receive Chrift's grace : No ; he was far from thinking fo ; the poor man had a mind to Chrift's grace ; Lord,/peak the word only^ and my fervant Jhall he heal* ed. This faith is commended in the nobleman, John iv. 50. Go thy way^ faith our Lord, thy fon liveth^ And the man believed the word that Jefus had fpoken unto him, and he went his way. You may be fure he went believing all the way, till he came near home, till his fervants came and told him. Thy fon liveth ; then he believed over again, and believed better. There is a great failing in the faith of the people of God in this point, That they offer fometimes, in the vanity and pride of their hearts and unbelief, to tell God which way he (hould engage his faithfulnefs. The lead hint of Chrift's faithfulnefs (hould ferve, if you have a mind to glorify the faithfulnefs of God. 3^/j/, Faith is to anfwer God's faithfulnefs in the full extent of it; that is, in believing in length and breadth, according to the largenefs and widenefs of the proraife. Now, here is a great duty that we are very dark and ignorant about. When a believer believes rightly, he is to believe every thing God fays. A great many things we believe, we do not know what they are; we are to believe them notwithftand-ing. When thou dofl believe eternal falvation thro^ Chrift Jefus, doft thou know what it is I Doft thou know what weight there is in the crown of glory ? what entertainment is with them that behold the face of God, and of the Lamb? what is done ? what is itdi on ? and what is enjoyed ? what is faid within the veil ? We know none of thefe things; but we mud believe them notwithftanding. We are to believe the full extent of the promife; that there (hall be a performance, though we do not know yet what it (liali be, l>low we are the fons of God, but it does not yet appear what wefhall be. But does that (hake their faith ? No, fays tie apoftle; we know that when he

fiall

Si The ftedfaft Adherence to Serm. VL

f/jall appear^ we [ball be like him ; for we Jh all fee him as he is^ i John iii. 2. And with the apoftle's leave, tor as great a divine as he was, v;hat feeing him as he \^ and what being like him as he is in heaven, the good divine John did not know on earth, and tells us that he did not know ; only in thefe general words he tells Gs, in ChriiVs words, That hejhould be with him^ and behold him / and his faith goes forth accordingly.

^thly^ Anfwering God's faithfulnefs by our faith, is to lay all our weight upon the proraife of God, and upon it only; every thing that concerns us for our fools and eternal falvation, for our out7/ard concerns, for Zion, for the church and people of God ; it is to glorify divine faithfulnefs, to lay all thefe burthens upon the back of the proraifes, not doubting but it ihali bear them ; laying it upon the promife alone. It is a great matter for a believer to think God's faithfulnefs fecurity alone, that there needs nothing to prop it and hold it up. We many times fmFully crave props of fenfe to fupport our faith ; but the matter indeed is to fupport the proraife ; therefore we would fain that God lliouid give fomething to fupport us; all this like Naanian, 2 Kings v. is unbelief. We Diud lay all our weights and burthens upon the faithfulnefs of God ; fo fays dying David, 2 Sam. xxiii. 5. Although my houfe be not fo with God; yet he hath made with me an everlajling covenant^ ordered in all things and fare : for this is all my falvation^ and all my deftre. As if David, in his laft words, had left this his legacy to all believers in after ages, that now when a dyiag man, *« 1 have," fays he, " feen a *' gr^at deal of fin and wickednefs in my family, in *• my heart and life, and in the land of Ifrael; in the *' cafes of Uriah, Abfalora, Amnon, Tamar, Adoni-^' jah ; but I now die fatisfied with this only. He hath ^' 7nade with me an everlajling covenant^ &c. Here is

all my falvation^ and all my defireP

Sthly,

$c

^thly. The anfv;ering God's faithfulnefs by oar faith, is in the avowing our faith to God and men. God avows hispromife publicly, Ifa. xiv. 19. It is not enough that we believe, but we inuft not be a-(hamed to own it. How frequently do we find the faints owning it to God ? Pfal. Ivii. i, 2, 3. Be mer^ ciful unto me^ O God^ be merciful unto me, for my foul trufleth in thee* 1 will cry unto God mojl high ; unto God that performeth all things for me. He Jh all fend from heaven, andfave mejrom the reproach of him that wouldfivallow me up ; Selab. God fhaII/end forth his mercy and his truth. Oh what a blelTed fong is this 1 He prays for mercy, becaufe he truils in it: and he adds this, God fl^ all fend forth his mercy and his truth. If I may fo fpeak, thefe two mefiengers, mercy and truth, are enough to pluck a man out of the jaws of death and hell iifelf; if God fend them, they corue; and if they come, they fave one, that is certain. I'h^ pfalmifl: complains moft grievoully of their reile^ing upon his God ; it was as a fword in his bones, while they reproached him for trufting in his God. Pfaloi xi. he is fo confident he will reproach them for xtj yer, i. In the Lord put I my trufi : how fay ye to my foul. Flee as a bird to your mountain f " Are ye not " afhamed," would David fay, " to look upon rae as ^' a forlorn perfon, and tell me to flee to the mouo-** tains for help, when I have a refuge in my Gcd r"

Laflly, God's faithfulnefs (liould be anfwered by our faith, in our conftant keeping upon this fonoda-tion. Faith and pradlice is required in order to the inheriting of the promife. Performance comes net immediately as the promife is made, nor as foon as 5t is believed, Af^s vii. 17. Pfaira xxxi. 15. Believing muft be drawn forth God's full time, till performance ripen the ground. Why we fhould believe God'g faithfulnefs is, becaufe God's faithfulnefs is acoiiltant thing itfelf. If the Lord's faithfulnefs did change, a believer's faith might change lawfully ; if there were any (baking in the word of God, it were no flvi for

^ be-

a believer to doubt in that word. The aggravation of unbelief is, becaufe we change in our faith, when God is unchangeable in his faithfuisefs;

APPLICATION.

If believers faith (hould anfwer God's faithfulnefs, I. Then, what can the unbeliever do that has no fairh ? God's faithfulnefs is before him; the faith-fulnefs of God is feen in his threatenings and promi-fes: the faithfulnefs of God is feen in the law, and in the gofpel; the unbeliever hath faith for neither. When God threatens the unbeliever with everlafting deftruftion for his fin in the law, every fecureTinner fays, God is a liar. Fearleffnefs of wrath, when a man is under the lafti of God's threatening is a certain proof that he believes not what he fpeaks. There is no word of threatening fliall come fhort of its fulfilment, no more than a word of promife. The unbeliever hath no entertainment to give to the promife of the gofpel, becaufe h-e hath not faith ; what then muft the iffue of it be ? A man that hath no faith, is under thefe two things; one at prefent, and the o-iher a-coming, if God prevent it not. Firft, Every man that is an unbeliever muft blafpheme God now, whatever he does when he goes to hell. There is no greater blafphemy againft God, than to fay he lies. A poor lying man, through the cuftom and faftiion of this world, looks upon it as one of the greateft provocations that can be given in words, to fay in his face he lies. Every poor finner that hears the law and the gofpel, and neither trembles at threatenings, nor rejoices at promifes, fays every day to God he lies. He that receives not his teflimony has made God a liar, I John V. 10. And he that receives his tejlimony^ hath fet to his feal, that God is true, John iii. 33. People that have not faith, have great need to cry for faith, to beg that God would give it, 1 have nothing to entertain

terta'iD God's faithfulnefs with, I have no hand to take a word from God, if I have not faith.

2. How juflly,chargeable are believers themfelves, if their faith fliould not aofwer God's faithfulnefs? How guihy are tKoft believers in this matier ? Aa unbelieving believer is a monfter, nor for the raricy of it, but for the uglinefs of it; for there is nothing more corainon araongfl: believer?, than to be a£liiig unbelief. There are few believers, but do act more unbelief than faith; they unbelieve, if 1 may fo fpeaic, ten times for their unbelieving once. Now, the great aggravation of this their fm is, that rot only God's faithfulnefs is engaged for their faith to a£l on, but God hath wrought faith in them : therefore the guile of bdievers is very great upon this account. Shall a man that is in this cafe be iliH aftino; unbelief? Too frequently they do fo, but I will name a ^t\v thing?, and conclude at this tJme.

ly?. How many believers act their unbelief, and are convi£led from this j^oint, in their fearing 10 be-Jieye, when they are called to lay hold on the hops fet before them, and to lay the ftrefs of their eternal falvaiion upon the faithful promife of (^od ? They are are afraid they (hall fin to believe, I pray now is this a mannerly queflion, Shall 1 fin in truitmg God ? Is not this a fearful thing P Is there any danger of finning in my taking God's word ? i am fore, the greatefl fm is in refufing it, and there can be none in taking of it. It is nothing but the power and firength of unbelief tliat makes fo much fear in believers. la putting forth the hand of faith, they feem to put forth their hand to God, as he i^ a confuming fire, Heb. xii, 29. and not as he is in his Son reconciling us to himfelf.

7dly^ Not only are they very fearful to believe, but very weak in believing. A great many believers (if I may ufe. fuch a homely firailitude) walk upon the promife at God's call in the way to heaven, even as a child upon weak ice, which they aie afraid will crack

M under

under them, and leave them in the depth. What can there be but unbelief in the weak truft we have in the promife of God ? Art thou fure, that thou haft trufted thy foul upon the word of God ? Do not reply, there is no more betwixt thee and erernal ruin, but a bare word of God ; for can that word fail ? is it pofiible, that it can mifcarry ? Why then fiiould we Bot believe more firmly ? There is a filly pra^lice a-mongft us, I Ihall not fpeak ray mind about it, I only fpeak of it now with refpe^l to my prefent purpofe; A great many believers do even venture in their believing upon the word of God, as too many idle people do upon their lotteries, they will try; but they do not know whether they (hall get a blank or a benefit. Is this believing and giving glory to the faith-fulnefs of God ?

3<i/y, There is doubting after believing* When a poor believer hath once caft his burden upon the word of God, a cloud comes on, and he begins to queftion,, whether he did well in trufting God or no; this is the Englifh of it. Did I well to truft God ? We trufted that it had been he which Jhould have redeemed Ifrael^ Luke xxiv. 21. but was it well done, thus to repent of their truft ?

^thly^ Believers are many times in danger, by u-Cng finful Ihifts to obtain the thing promifed, as in Gen. xvi. 2. David would not d,o fo, as you may fee, 2 Sam. i.

Laftlyy Believers are guilty of great unbelief, in pleading the caufe of their unbelief; they not only doubt, but they will argue for their doubting. Now, all objections of unbelief are argum.ents againft faith j they are all great reflections on God's faithfnlnef?, and are only to be anfwered by God's faithfulnefs: and we muft take this as an univerfai anfwer to them all, All the pleas that the carnal unbelieving heart of a Chriftian can frame for the fencing himfelf in unbelief, are all to be brokeu upon the rock of God's unchangeable

chaageable faithfulnefs. I wiii name fome of their obje^ions.

1. i do not know, if the promife be to me ; If I "Were fure that the promife were to me, I would be« lieve it better than 1 do. I anfwer, Is the law to thee ? is the command to thee ? Does the law of God threaten thee in the firft Adam I and is not the gofpel to thee alfo in the fecond ifVdara ? Is not the promife thine, if it be believed? What is the meaning of the preaching of the gofpel ? but only this. Preach the gofpel to every creature, and tell them, He that believes, (hall be faved. Whoever they be that will venture their falvajion upon the man (lain at Jerufa-lem, and expe£l God's favour, and eternal life for his .fake tendered to them, believe it that will, if they lake it, it is theirs.

2. K fecond obje^ion is, I am a vile, filthy, guilty creature, how dare 1 believe ? Satan and unbelief will multiply things here, and make a hideous appearance to a poor creature ; as indeed, if the devil get leave to draw a performs owii picture, and to fet it before his eyes, or to write the hiHory of his life, this will be a very dreadful thing ; fome have feen ir, and felt the terror of it. But what is this to the faithfulnefs of God ? Is God unfaithful in his promife, b^-caufe I am a great fmner P No fuch thing; nay, Lff God be triiSy and every man a liar. Is this an argument, Becaufe 1 am very fick, therefore Jefus Chrift the Phyfician will take no care of me; 1 dare not employ him^ becaufe I am very fick; AfTure your-felves of this, Where-ever fm is a man's difeafe, there Jefus Chrid has been already the Phyfician, and will certainly cure it. I do not fay, where fin is a man's delight, where iin is a man^s truce, but where-ever fm is a poor creature's ficknefs, and when they are groaning towards Chrid, the Phyfician, our Lord jefus, hath begun to cure them, and will perfe<5l it infallibly.

M 2 3. Ano-

3. Another objection that unbelieving believers make, is, 1 am a backfliding creature, 1 have been iBJghty unfaithful to God. What then ? It may be God will deal with you, as he did wi'h the bacldliders of old. See how he calls them, Return^ ye back/lid-ing- children^ I %uiil heal your back/lidings ; Behold^ we come unto thee, for thou art the Lord our God, Jer, iii. 22. The name the Lord gives them is, backfliding children ; the protrjife he makes them is, he tvill heal their backflidings. Both thefe are entertained by an silent of faiih, Behold, ive come unto thee; for thou att the Lord our God, that only can ft heal us. Sometimes they will plead, God is very angry, and hides himlelf. Wtiat then? He is not unfaithful for all that, the promife ftands fure. Verily thou art a God that hidefl thyfelf, O God of Ifrael the Saviour, \{d\A^ xlv. 15. fee alfo Pfalm cxix. 75. I can affure you, Chriftians, that that faith is very weak, and that believer will lead but a poor forry life, that hath not learned to believe in the dark, as well as in the light cf his countenance. We muft not believe by day-light only, w^e mud learn to believe in the dark. The greateft part of the way to heaven lies in the dark ; if we have not this light of faith, we are but in a bad cafe. Some may fay, they fee no appearance of performance ; ihey have tried the promife of God, and it is as unlikely as it was at firil:; the complete falva-lion of their foul is far off; the growth of their corruptions appears daily; their confcience? fometimes making as dreadful an alarm as in the days of their former darknef?. This is a very common and ordinary exercife, and the cure cf it is very eafy ; the remedy is near at hand. We are not to judge of the certainty of the fulfilment of the word of promife, by the appearances that are in providences towards us, but we are to build all upon the faithfulnefs of the fpeak-cr. Though clouds and darknefs be round about him^ righteoufnefs and judgment are the habitation of his throne^ Plal. xcvii. 2, The word ftands firmly, what-

ever

ever darknefs there be in his works; wait a while* and but a little while, (Heb. x. 37.), give him time, and give him truft, and none that believe in him fhall ever be afharaed.

SERMON VII.

' Hebrews x. 23. — 'He is faithful that fromifed,

THE apoftle tells us in Rom. x. 17, th?it faith Cometh by hearings and hearing by the zvord of God* Faith both comes by hearing, and grows by hearing. There is no part of divine truth that is more profitable for the growing in faith, than the do6lrine of faith ; it is therefore a great pity, and a great mifcarriage, that when people hear much of faith, they do not pra(9:ife much. Every thing that is fpoken of faith, is fpoken of it, that, ye fliould be always doing \ that as the ear takes in the report of the doctrine of faith, the heart may be exercifed in the acting of it. With refpedl: unto this, i have fe» Veral times fpoke already, upon this latter part of this verfe, which is the apoflle's argument, by which he enforceth the exhortation he gave in the preceeding part ; and from this argument I have obferved three things.

I. That the Chriftian's God is a promifmg God, He is called here by the apoftle. He that promifes ; and the apoftle knew well God's names, and which it is that is fitteft: to be ufed on every occafion.

?. That this promifmg God is faithful in all hh pro« mifes, which he hath promifed from the beginning

of

$Q The Jledfaft Adherence to Serm. Vil,

of the world to this da)'. There have been feme in all agc!3, and a great many in feme ages, that have trufted God upon hispromifesj but'tbere hath not been one that could ever juflly charge God with failing.

g. The third thing that I fpoke to was. That the Chriilrau's faith Ihould anfwer God's faithfulnefs ; that a.^ our faith is fixed on God's proraifes, faith flionld fome way be as firm as the promifes. A Chrif-tian is called faithful, becaufe he is a believer ; God is called faithful, becaufe he is d^fulfiller ; he keeps his word by doing it, believers are faithful in trujling it. Upon this note I (hewed, i. Why the Chriftian's faith (houid anfwer God's faithfulnefs. 2. How ic may and ought fo to do. Some ways it cannot, fonae ways it muft.

1 concluded with a double reflection; one upon the iinful miferable ftate of unbelievers. They have nothing to anfwer God's faithfulnefs; they muft perifh, becaufe they have not faith ; they dilhonour God highly, becaufe of their unbelief. The true ftate of the matter is this: Our firft father and mother, Adara and Eve, it 1 may fo fpeak, by their fin leapt overboard, they caft therafelves under the wrath and curfc of God. in this ftate all we their pofterity are born ; the Lord, in great mercy through Chrift Jefus, cafts forth the rope of his promife; now, what is an unbeliever, but like a poor drowning man ? there is a f ope cad out that may fave him, the poor man has no hands to catch at it, therefore mufi perifn; and to perilh in the view of a promife, is a fad cafe ; but to the believer, the Lord will llretch out his hand to help him.

2. I made a little reflection upon the unbelief of believers. Believers themfelves are wofully guilty fometimes in this matter, and their faith is far from anfwering the faithfulnefs of God. Compare his faithfulnefs with their faith, and you v/ould think they do cot relate to one another at all. Strong ground,

ftrong

Serm. VII. the Frofejjim of our Faith, ^i

firong foundation, but forry building upon it! I named four of their common failing*?, which I iball have occafion to infifl: more upon on the other head, Sonae-times they fear to believe, as if there were any fin Iq trufting God ; when diftruft is the greateft fm ; they believe fearfully and weakly, as if the ground would not bear ihera : they believe and doubt, and recall their believing: they plead fometimes the caufe of their unbelief in many of their ungodly objeOions a-gainft faith.

That which I would now do in the profecuting this point, and with refpe£l to all the three, fhall be to give you, Firft, Some doftrinal inferences from this point; then^ if the Lord will, we may come to make fome pra6lical exhortations unto duiy therefrom.

As to thefe inferences, I (hall fpeak to a few of them at this time.

I. Hence we fee, what the {lri£l and true nature of faith is. The doftrine .is, That believers faith Jhould anfwer God's faithfmnefi\ We hence infer the ffri£l and true nature of faving faith j which is certainly this : It is a trufling of God's word for his own faithfulnefs in fpeaking it, a trufling God's promife for the faithfulnefs of the fpeaker ; that is [lri£fly the nature of faith. It is a pity, but a piry that you will have occafion to exercife as long as you live in the world, that faith is fo mightily miftaken by To many people. People can talk of faith, can difpute of faith, and in the mean time they are in a cloud, in a maze about the thing itfelf, and know not what believing is.

ly?, Believing is not doing, but truding. It is op-pofed to doing and working, Rom. iv. 5. But to him that ivarketh not, but believeth on him that jujlifieth the ungodly y his faith is counted for right eciifnefs^ Joha VI. 26,-—29. The juj} lives by faith ; but the law is not of faith : the law requires doing. Gal. iii. 16, if, 12. Faith is God^s commandraenr, tha: is certain*

The

The firfi: precept in the decalogue is for faith, Thou Jhalt have no other Gods hut me ; the pofuive pan of it is. Thou (hah take me by faith to be the Lord thy God. Faith is never put forth as obedience; the ftri^l nature of faith is trufting the fpeaker. The a-poftle fpeaks in Heb. vi. i8. of faiih under a blciTed fimiiitude, as /lying for refuge to lay hold on the hope fet before us. Now pray confider what the (late of the man that fled for refuge was. There was no other appointment of God left for him, but only the next city of refuge. The man that had (hed innocent blood cafually, for that was the cafe under the law, there was nothing elfe required in order to his fafety, but running with fpeed to the next city of refuge, The man mud not go to the temple, or altar, and pray^ or offer facrifice there for his life, he mufl not go home to his houfe, and mind his bufinefs and affairs; there was only one thing required of him, if he would be fafe from the avenger of blood ; to the city of refuge he mud fly. A man mufl not go to fave his life by doing fome great a£l: of valour for his country, a-gainft the enemies of it. Flying was the only ftiift, if I may fo fpeak, that God fixed, and he mufl make ufe of. Believing is commanded, but it is always acted in truft.

2 J/)', Faith is not a notional afTent to a divine truth, but it is an afTent with the heart to the good will of God. Pray take heed to this ; true faith gives an afTent unio all that God fays, unto all that God re-Teals ; but if you came to the ftii^ nature of faving faith, it is only a trufting of a promifing God, it is only a hearty affiance in God, in, and under,, and by virtue of his promifes. To believe, is not only to fay, God has^faid this, and therefore it is true ; but i;.is to believe that what God fay?, he fays to me. What good-will hath God declared in the word concerning me? A believing of that is this faith that w^e are fpeaking of. Thus I fay, you are to take up the ftri6t

nature

nature of faith; the proper nature of it is trufling God's promifes, for God's faithfulnefs that fpea!<s it. And thus we have thefe advantages by this drift notion of faith, and thefe confirmations of its being right.

(i.) Thus it is dlftinguidied from all falfe faith. There is a great deal of faith in this world that is little worth, there is a great deal more in the next world that is lefs worth. In this world a great many of the ungodly have a kind of faith, fuch as it is; they know divine truth, they give an alTcnt to it; this alTent may be fo ftrong foaiccimes, that it mny Work fom.e alieration in their converfations, they may efcape the corruptions of the world thro' the kno^v'-ledge of our Lord and Saviour Jefus Chrifl, when, in the mean time, they have no faith for all that; they are dogs and fwine fliTl, as the apoflle calls them, 2 Peter ii. 20, 21, 22. The great difference that is betwixt all the unfound faith of hypocrites, and the true faith of a believer, is to be determined from the proper nature of believing. There is no unbeliever that ever takes God's word for his fecurity, barely as it is God's word ; there is never an unbeliever that trufls God's promife, becaufe God makes it; the pro-mife is never feen by fuch a one as it is in the hand of the faithful promifer ; and therefore the man never believes with the heart, and therefore never believes truly. Again, there is a great deal of faith in the other world. The devil hath faith, all the damned in hell have faith, but a woful faith it is; God fave us from ever knowing what it means. The devil knows the mind of God in the word better than any minifter this day in the world ; he knows God and he knows ChriU wofully : What have I to do iviih thecy Jefus, thou tion cf the mofl bgh God? Mark v. 7. The devil knows tne gofpel: Afts xvi. 17. 'Ihefe men are the fervants of the moft high God, which fJoew unto us the way of fa he at ion. What better can be faid of the gofpel than thib', to call ii the way of falvatlon ;

N ' and

p4 ^/^^ ft^^f^fi Adherence to Serm. VH.

and to call the fervants that preach u, the fervants of the moft high God^ that have it for their employment,. to /hew men the way of Jahation f All the damned in hell are great believers, but woful ones. They know certainly that there is a God, for they feel his dif-pleafure ; they know certainly he is a juft God, foe they lie under the lafiies of his juftice for ever ; they believe firmly the day of judgment, for they tremble in the fears and approaches of it: but there is no found faith there; why ? Becaufe there is no pro-mife there. If there was a promife let down to them that are in hell, faith might be there \ if the fame God would give the promife and work faith, it might be a<5led there; but there is no promife there, and therefore there is no faith there, there is no deliverance from that prifou, Luke xii. 59.

(2.) This is a fit defcription of the ftri^i: nature of faith, becaufe it anfwers the firft expreiiion of faiih, that is in all the word of God» 1 do not fay, that Abraham was the firfl: believer; but this you may fiud, that he is the firfl: man that is fpoken of as a believer, li is true, in the next chapter of thrs epiftle, there are fome believers named before him ; Abel was a believer, Enoch and Noah were believers; but the firfl: fai^h fpoken of in the word expreily is Abra» ham's; and you know how much ufe is tnade of A-braham's faith^ and pra-flice, and example in the new teftament, Gen. xv. 4, 5, 6. The word of the Lord came to Abraham, and faid to him. Look now toward heaven^ and tell the flars, if thou be able to number them. And be faid unto kim^ So fhall thy feed be. And he believed in the Lord y and he counted it to him for rightecufnefs, What was this believing in the Lord, but the believing wuh the heart, the truth of what God fpoke ? And ye know, by Paul's help, what a great deal of gofpel there was in this word, Sofhall thy feed be,

(3.) It anfwers the frequent name that i^ given to the revelation of God's will, that is, the way of our

/ falva'

falvation. It is called the gofpel, that is good tidings ; and what arc good tidings, unlefs they be believed ? It is called 2l promife ; and what fignifies a'promifa unlefs traded ? It is called a covenant ; and what fig-nifies a covenant, unlefs fubfcribed unto, unlefs a maa enter into it ? The entering into it is by believing hiia that promifes.

(4.) This is a right notion of faith, becaufe it an-fwers all faith, all forts of faith whatfoever. It an-fvt^ers the faith of the llrongeft, and the faith of the weakeft ; it anfwers Abraham's faith, and it anfwers them of little faith. What is the reafoii of this dif-iin6lion, that there are fome ftrong in the faith, but becaufe they put a (Irong truft in God's (IroQg faith-falaefsP What is the reafoa fome are called weak ia the faith, but becaufe they give a weak, wavering, ftag£.e;ing truft to the faithfulnefs of God? It an-fwr's all forts of faith ; faith for jull fication ; faith tor fandfification ; faith for oiir comfortable fupport in our pilgriarage ; faith for our Tafe landing at heaven. All ihefe confilf in our trufting God's promife, for his fake who gave the promife: as I (hall fnew more at large, wh'en I come to lay before you your duty of believing. Only this (hall ferve for the firfl inference, that we may hence fee, what the ftri(St. nature of believing is ; it is truiling God upon his pro-mife, it is taking God upon his word.

2. We fee hence what the reafonablenefs of believing is; o: llrong believing ; why ? Becaufe it is trufting Go-l's faitiifalnefs. What can be more rea-fonable than this? i know that fenfe and carnal rea-fon are the greaieft enemies of true believing-, but there isnoihrng unreafcnable in believing; nay, pure fi^iriiual reafon is highly for it. Can there be any thing more reafonable than this, to truft one that cannot lie ? to take an immutable foundation to build our confidence upon ? So the apoftle Paul exprelTes it,whea, pleading his caufe before Agrippa, and Feftus, and Bernice, Ta great many great folks were there) : and N 2 Ads

A6I3 xxvi. 8. He has this exprelTioa to king Agrip-pa. Why fkruld it ke thought a thing Incredible withyo^y that Godjhoidd raifi the dead f The apoltle's fcope there, is not to dilcourfe that head of divinity about the refurrtclion of the dead, that was not his principal defign ; but here lay the grand matter, that Paul laboured to pinch their confciences by, that our Lord and Mafter Jefus ChriH", that died for our fins, was xifea again for our juilitication ; the unbelieving world that faw him before he died, and faw him die, did not fte him after he was rifen again ; now, fays Paul, why Jhculd itfeem a thing incredible^ &c. ? The words before, and thofe following, (hew they had a promife for if, and that all the people of tfrael had hope ia the promife that God had made ; thereupon, in ver. 27. he drives the matter molt clofely upon the confci-ecce of that great man, Ktng Agrippa^ believefl thou the prophets f I know that thou be It eve ft ; as if Paul would fay, " Thou afTcnteft to this, that the pro-*' phets fpake the mind of God by infpiraiion: dort: ** thou believe that 1 preach noihing elfe but what *' the prophets foretold, and what 1 know is fcl-« filled ; that God hath railed his Son Chrift Jefus ?" Almojl, faith Agrippa, thouperfuadeft me to beaChrif tian. The higheft reafon for the believing any thing is. Thus faith the Lord ; the moft certain reafon that a future thing ihall be, is, that the Lord hath fai(J it fhail be. Therefore now we (hould tread down carnal reafon, and yield to this main grand reafon. Thus faith ihe Lord ; God hath fpoken, and it rauft be true, becaufe be faith it; and I will truit it, becaufe it is true. Confider an inftance of Abraham's faith with refpe£l of iiTue from Sarah, Rom. iv. 18, 19, Who again]} hope believed in hope^ that he might be* come the father of many nations. — He confidered not his own body 'now dead, when he was about an hundred ,years oldy neither yet the deadnefs of Sarah''s womb. He fiaggersd not at the promife of God through unbelief;

lief; but was flrong in faith^ giving ghry to Godm Pray obferve, Abraham in this cafe muft believe a-gainft ftnfe, againfl reafon, and againft all experience ; though it is likely that, before the flood, women were fruitful, when they were a great deal older than Sarah was; but a little while after the flooid, men and womens lives and vigour were coatra^led to much the fame bounds as at this day. Abraham con-fidered not that Sarah was ninety years old ; " Nay," would the man fay, " if (he were ninefcore, or nine " hundred years old, God hath faid it, and I believe " it." Now, the grand matter was not barely and fimply, that Abraham fhould be a father of a fon, that he fhould be a father of many nations; but in this great promife of iffue from God Chrill: was comprehended, who was to be the eternal falvation of the whole church of God. He was to fpring from' Sarah's womb, and Abraham had the promife of it, and againft all fenfe, reafon, and experience, he will believe it. Now obferve what ufe the apoftle makes of it: It was not written for hi t fake alone, that it was imputed to him ; but for us alfo, to whom it fhall be imputed^ if we believe on hhn that raifed up Jefus our Lord from the dead, who was delivered for our of» fences, and was raifed again for our juflification^ ver« 23, 24, 25. Pray obferve, what 1 drive at is this, That the apoftle brings in every believer on Jefus Chrift for falvation, in the fame lift of enjoying the blefting with great Abraham, that believed fo ftrangs a thing about Sarah. And the truth is, that the iui« vation of a fmner, dead in fins and trefpaiTec, by Chrift Jefus, is a greater wonder and miracle, thaa Sarah's dead womb bringing forth a living child % that, in a manner, was a work of wonder, wrought by the God of nature according to his word ; and this is a work of wonderful grace againft the courfe of finful nature, for the overthrowing of it.

3. Hence we fee why faith is faid to give glory to God : the reafon is, becaufe faith anfwers God's

faith'

fnithriilncrs. Great faith is faid ro give glory to God ; one of the fpeciai commendaiions of Abraham's faich j.s, He was jlrong infaith^ giving glory to God, Rom. iv. 20. God magnifies his name of faithfulnefs above all his naiDes ; the believer magnifies his faithfulnefs by his believing, therefore he gives glory to God. There are three honourable fervices that fome men gcc put into iheir hands, and which are denied to angels. There is preaching of Chrifl, fnifering for Chfift, and believing in him : thefe are three honourable pieces of fervicej that only poor mortal men are^ fntroRcd with. The apoflle reckons he had got a great grace, when he h^sd got that of preaching Chrift and thit too the unfearchable riches of Chrifl. When an angel was fentto Cornelius, he was not fent to preach ihe gofpei to him, but to reil him where a gofpel-preacher was, A6ts x. Suffering for Chrifl: is a great honour; angjels are not capable of it, it does not Ibiid wir.h thfir blelTed (late. The apoflle feems to call this a higher matter, than the honour of believing, Phil. i. 29. For unto you it is given in the be' half of Chrijl, not only to believe on him^ but alfo tofuf-jer for his fake. Let us pafs thefe, and co'nfider, wherein there is an honouring of God by believing; for it is a point very rarely believed. Who is there^v of believers that think, that by bare believing they give God more g^ory^ than any other way they can do?

ly?, Faith gives glory to God, becaufe it bring? Dothing to him, but poverty, want, and emptineis. All graces bring fomething to' God, but faith brings nothing. Love brings a flaming, burning heart to God; repentance brings a bleeding, broken heart to God ; obedience brings a working hand to God ; patience brings, as it were, a broad back to God, let hi'U lay on what he will ; poor faith brings juft nothing, but the poor man's bare hand and empty di(h. The poorer man CGines to God, the more glory to God. h is remaikabie, that in thofe caies wherein

we

Serm. VIT. the Frofejfion of our Faith. ' f^

we bring foniething to God, we are very apt Jo carry away fomething of the glory that belongs tp Uim: faiih brings nothing at all to God ; it brings uo more than broken bones, and fores to the great Puyficiau. As a condemned prifoner, it brings his ch;iins and feelers to the great Redeemer, but norhing to c:^Xk' mend him to God, nor carries away any thing kom God.

2t//y, Faith glorifies God ; for it feeks ail in hi^B, and from him ; as it brings noLhiqg to him, fo it ex-pe(fts every thing from him, whatever its wants be* The ^language ot faith is, " All my wants be iipcii " ihee, O Lord ;" there is no other way of bearia^-them ; it expedls all from him, and from the iingi<2 warrant of his word.

3^/y, Faith always glorifies God, for it vcatarcs its all upon his word. The believer is rtill iii thii frame, in the exercife of faith : ^* Now here I have " God's faithful promife ; and if it Ihouli fail (iqc, I " (hould certainly fink for ever. My foul, body, re-*' putaiion, privileges of the gofpel, all my corjeeras *'vvhatfoever, are all laid .upon the faithfuhicfs ©f *^ God; they are all put in that bottom of the &ip -*' if i raifcarry, i am gone for ever." "Who is there of believers that believes this, that a bare adveiiior-ing of thy eternal falvation upon the Son of GoJ, ^f virtue of the promlfe of God, brings more glory ny God, than all things elfe can do ?

Lajli'y, Faith glorifies God, becaufe all other afrs of glorifying God are only fo as faith is in them, an<l as they fpring from faith. When the spoftle is com--mending the great ejiploits of believers, Keb- xi. t.^* faith, they all all chtained a good report tbroi^gh faitl.K-If their works had been done w-ithout faith, therein" never a good word to be faid of them, whatever thef did. All our duties, obedience, fuiFerings, the gre:u things that are done for God, only tend, to the glorf of God, as they are fpirited and enlivened by fairh. Take away faith from your prayer^^ and God gets no

^ glory.

glory, and you no comfort, by your praying, James J. 5, 6, 7. Let faith be feparaied from the word, and God gets no glory by your hearing. Whatever you do, there is no glorifying God, unlefs in the doing of the thing you do believe : Whatsoever is not of faith is fiHi Rom. xiv. 23. Heb. xi. 6.

4. Hence we fee how faith is faid to fave the foul, becaufe it anfwers God's faithfulnefs. Such is approaching to the faving God, and it<? nearefl abode with him. It is running to, and abiding with him* It is going in the nearefl way to heaven : Heb. x. 39. We are not of them^ fays the apoflle, who draw hack unto perdition^ hut of them that helieve^ to the faving of the foul. The poor jailor afks a queftion, What Jh all I do to he faved ? Believe on the Lord Jefu? Chrijl^ and thoufhalt he favedy fays Paul. Pray now, what is the meaning of this ? " There is a man Jefus Chrid, ** whofe fervant I am;" would Paul fiy, " and thou *' haft perfecuted me for his fake, and for preaching ** of him; now believe on him, venture thy foul on *« him, take his word for thy falvation, his righteouf-" nefs for thy cloathing, his Spirit for thy fanftifica-** tion, and thou (halt certainly be faved as well as I, *« or any others." I need not infift upon the frequent connections that are in the gofpel, betwixt believing and falvation ; this only is that which I drive at, to (hew you, how faith comes to be faving to the foul; it is an echoing to God's faithfulnefs. Take the matter in thefe four plain principles, to begin at the top. i/?. My eternal falvation ftands in the enjoyment of God, 2C^/y, This God comes down to me in Chrift Jefus, for otherwife he is not to be known, not to be enjoyed. 3 J/jy, This Chrift Jefus comes to me in the pro-inife of the gofpel, otherwife he is not to be known, he is not to be received. A^thly^ This promife, in the day of God's power, is joined with my faith, and my faith with it. It came to me, and I received it. See for this. Gal. iii. 23, 25. Hence the believer rifes up again and fay^, God has wrought faith in me :

Therefore

Serm. VII. the Profeffion of our Faith. loi

Therefore (i.) The proip.ife is mir.e. (2.) Chriii in-feparable from the promlfe is mine, and then God infeparabie from Chrifi is mine, and I mn(l be faved for ever. So that vvhere-ever the behevcr begins, at the top, at God, or at the bottom, at the dependance of his loul on God, the realon backward or forward holds perpetually : now, there is no parting of any of theie ; God never revealed himfeif a .faithful God to any, but in Chriii; Chrift never revealed himfelf as a Saviour to any, but in the proraife ; the promifs does no good to any, but a behever. It is true, God in his great "wifdom maizes ufe of the prorinife, as the means of faith, as weii as the ground of faith. Ihe reafon why faith faves the foul, is not becaufe of any iTiighty thing in faith, for faith is a poor weak thing; but it is fixed to the faithfulnefs of God, and the faithfulnefs of God through Chriii is in it, and God is in it. You ir.ay take faithfulnefs from God the Father, as fooo as take falvation from a believer in' Chrift Jefus. Hence comes it, I fay, that faith is faving. The rope of falvation is in the promife ; the poor believer hath but a trembling hand in catching hold of it; but, if I may To fpeak, the higher end of the hope is in heaven, at the right hand of God, and it catches hold of the believer; unlefs it break, faved he mufl be ; break it cannot, and therefore faved he mufl be. See Phil, iii* 12.

5. I might add. Hence :7e may fee foraething of the eafmefs of believing. I do not fay, it is an eafy thing for a man to believe; this is a deceiving flattery of wicked, ungodly men. I intend, if the Lord will, to prove the contrary, that there is great difficulty in the working of faith. All my meaning is, that it is an eafy thing to a(Sl faith, where God harh wrought it already. In this cafe, it is but the foul's echo to the faithfulnels of God, it is only the foul's faying amen when God promifes. I hear the word of him that cannot lie, amen, fo be it; that if 1 may compare this ordinary inflaace with an extraordinary

one, Luke i. 38. The augel of the Lord that brought the virgin Mary the tidings of the conceptions of our bleffed Saviour, he fent her the news ; (lie daggers at it at firft, through unbeHef, at lail:, by the power of God, faith is begotten in her: Behold the handmaid of the Lord, be it unto me according to thy word ; that, i[ I may To fpeak, was the very confeut oi taith, that (he miraculous conception of the Son of God began with. So may it be with us, if the Lord will put that life, and power, and ftamp on the promife of the gofpel, that here is life, and falvation, and righ* teoufnefs, and all good, both of grace and glory, tendered to faith through Chrifl: Jefus. Truft him, truft God's word, and it (hall be done. Behold the hand" maid of the Lord^ be it unto me according to thy word. Though there be nothing more incredible, though there is nothing that is n^ore impolTible, than that fuch a vile creature as I am (hould be (aved ; yet God hath faid it, God hath bid me believe it, and believe it 1 mud, or call the fpeaker a liar. Believing is hard only to the unbeliever; but let the Spirit of faith (as the apoftle calls it) be ftirring, and a believer cannot forbear to believe. Let the word of God be heard as the word of God, and this is by the preaching it as his word, i TheC i. 5. and the af-ftnt of true faith will be given to if, i ThelT. ii. 13• And thus will its fruits be both unknown to the unbeliever, and to the non-fee.ling believer.

Laflly^ Hence we fee why-fo much is fpoken of faith in our Saviour, John iii. 36. He that believeth on the Son, hath everlajling life : and he that believ-eth not the Son, /hall not fee life ; but the wrath of God abideth on hhn.

9ERMO^'

Serm. VIII. the ProfeJJion cf our Faith. loj

SERMON VIII.

Hebrews x. 23. For he is faithful that promifed.

TH E faithfulnefs of God is one of his great and glorious names. Whenever he makes it appear before the eyes of a poor fmoer, when he proclaims this name, then they believe, but never till then, k is a fad thing to confider, that when there is fo much of faith fpoken of in the word, there fliouid be fo little of it in the exercife of Chriftians. The new teflament name that is given to the godly, is that of believers. A man is not called a believer, becaufe he hath faith, or becaufe he once a61ed faith ; as long as he lives, he (hould be ftili believing.

1. We find the gofpel is called the ivord of faith. The apoftle fpeaks of it exprefly in diftinftion from the law, Rom. x. 8. The word of faith which ive preachy Gal. iii. 2. it is called the hearing of faith ; that is, the doftrine of faith. The gofpel is called the word cf faith, as it is the onlv ground of faiih. All the hope that is railed in the heart of man, as to good in time, or as to eternity, is all founded on the bare word of God. We can believe nothing but his word ; and we believe it, becaufe it is his word. Again, it is called the word of faith, becaufe it is the mean^ of faith, and begets faith. What think you is faith ? hut only the imprelBon, the (lamp that the word of the gofpel, when brought home with power, leaves upon the foul. It is the heart's echo to the voice of falvation by Chrift in the gofpel ; and when the Lord proclaims ir, as he can, and always does to the cbo-fcD, this echo will Itill follow. Again, it is the word

of fa'ub, becaufe it is the food of faith, that which \Ve are to defire, that we may grow thereby^ i Peter ii. 2. The v\'hole gofpel is ilie word of faith ; people get no good by the gofpel unlefs they get faith ; they caniiot profit by the gofpel but by faith, and by the increafe of that faith.

2. We hnd Chrift gets a name from faith, Heb. xii. 2. He IS.ike author andfinijher of our faith When we think of the niany names and offices of our Lord, fome of which have a great deal of vifible glory in them, how (liall we conceive of this, thai our Lord Jefus ihould be denominated the author and finilher of our faith ! that Chrift (hould get a name, as it were, in the word, from the begetting, and cheriftiing, and preferving, and perfeding of faith in a poor creature !

3. We find the Holy Ghofl called the Spirit of faith ^ 2 Cor. iv. 13. We have the fame Spirit of faith^ ac^ cording as it is written^ I believed^ and therefore have Ijpoken ; ive alfo believe^ and therefore fpeak. We find farther in the word a work of faith fpoken of, a work of God's working, 2 Theff. i. 11. 'The work of faith with power. We find alfo a good fight of faith fpoken of.

Now, from all thefe things you may plainly fee, that people do not know what pertains to the gofpel; they knov/ not Jefcs Chriil, they know not the pro-mife ; they know not the Holy Spirit ; they know nothing of a work of God upon their hearts, unlefs they know fo'.nething of a work of faith. Alas! many poor creatures are wcfuily deceived about their fouls. Some have had experience of this, and they think it a great experience, that whereas they were ungodly, and carnal, and fecure, and walked ioofely ; flrong convi£tions of fm came upon them, and fome reformation from fm followed after; they immediately think they are good Chrittians, (many fuch good Chriftians are in hell), but in ihe meaa time have no

fenfe

fenfe of this Spirit of faith. What have you found of the Spirit of God as a Spirit of faith, carrying on a work of faith in your fouls, and drawing forth your hearts that are naturally unbeUeving, unto a trufting in God through our Lord Jefus Chrift ?

We find farther, a dior of faith fpoken of, A<5l3

xiv. 27. And hozv be had opened the door of faith

unto the Gentiles, See Heb. iv. i, 2, 3, 11. A poor unbeliever is a prifoner under the law, a prifoner under the chain of God's curfe, and he can do nothing but flay there ; for remove he cannot, until the devil come to drag him out to hell. In this miferable liate, the Lord opens a door of faith, that the poor prifoner may get our, and get into the open air, and come to partake of the glorious liberty of the fons of God: Gal. iii. 23. But before faith came^ we were kept under the law^ andfhut up unto the faith which fhould afterwards be revealed; that is, we were pri-foners till that faith came, then we had our liberty.

We find like wife the footfleps of faith fpoken of. There are no true Chriftians, but muft know fomc-

thing of this: And the father of circumcifton to them

who are not of the circumcifion only^ but alfo walk in the fleps of that faith of our father Abraham^ which he had being yet uncircumcifed^ Rom. iv. 12. He had the bleffing of the covenant before he had the feal of it. Now, Abraham's footftepswere (troug ones, fteady ones, and, if 1 may fo fpeak, they were wide iieps that he took in the way of faith. It is a hard mat* ter for you and me to follow hiin; ay, but though we cannot walk fo faft, nor fo (trongly as he did, yet we muft walk in the footileps of the fame faith* When our faith and his are compared, our fteps and his compared, it is a fhame to think what a great diiFerence there is betwixt them ; but this way we muft walk in; a child may follow the footfteps of a ftrong man.

Laflly, There is an end 6f faith fpoken of: Receiving the end of your faith y even the falvation of your fouls ^

\ Peter

I Peter i. 9. The end of faith is that which fajth aims m, thar which faith attains, atid that witti which faith hiun no more to ^o^ when it hath got it; for there is r.o proper believing in heaven ; and there is no true believer, but he believes till then. There is alfo, (f.) The rnyllery of faiih, i Tim. iii. 9. (2.) The law of faith, Roii). iii. 27. (3.) The work of faith, 1 Tim. i. 11. (4.) Houfehold of faith, Gf^al. vi, 10. (5.) Fight of iai;h, 1 Tirt vi. 12.

So much DOW is faid concerning faith in the word, and of irs great inflaence on all things that pertain to this life, and that to come, that fare no true Chrif-lian can polTibly be unconcerned about this affair.

In Ipeakin^ to this word, as I have done feveral ti?nes. Faithful is hs that promifes^ I have fpoken, i. To the promifiog God, as the name of our God. 2. Unto ibe fai-hfuhiefs of this proir.ifing God. 3. That the faith of believers fhould anfwer the faithfulnefs of God, that as all our faith is built upon his promi-fes, fo our faith fliould be built firm, becaufe the promife is fiim. I did propofe, in the application of thefe t'uths, fon[ie do-flrinal inferences to be drawn therefrom, then an exhortation unto believing inferred from all.

OF the do£^rina! inferences I named four laft day, and enrcrcd a \\u\z upon the fifth, which 1 v/ould now fpeak farther to.

I. Hence we may fee the true nature of faith, that it is an anfwerinp^ God's faithfulnefs. I fhewed then, 2. The rearonabieaefs of believing, that though corrupt reafon be a great enemy to f.^ith, yet there is no'hirg more reafonable, that a reafonable creature can do, ih^m trufl the infallible God. 3. I fhewed you, that hence you may fee how faith glorifies God. 4. How it is that it conduces fo much to the faving of the foul : it is called therefore frequently by Chrifti* 2.\i% favir.g faith ; we are faved by faith, kept by the power of God through faith unto falvation ; and believe to the faving oi the foul.

5. The

Serm. VIII. the frofejjton of our Faith, loj

5. The jfi/th thing was to fpeak a little of the eafi-cel's of faith. If fo be, that true faiih be an anfBering of God's faithfulnefs, and trulling of God's word, it items then to be a very eafy aff. I told you, that it is not eafy to come by it, neither is it eafy ro a<^ it, but it is eafy in the acfing. To prevent niiftakes a-bout this on either hand, I would give you but thefe few things, i/?, Believing is bard and utterly ini-pofllble to every unrenewed, ungodly man : No man can come to me^ except the Father zvhich hath fint me^ draw hjii^ fays our Lord, John vi, 44. This word did break the necks of a great many of Chrifi's hearers: and in verfe 6^, it is repeated, Therefore/aid I unto you^ fays he, when they began to murmur, that no man can come unto me, except it were given unto him of my Father» A little now of this. Believing^ as hath been faid, is but a trulling God's faithfalnefs in a promife of faivation by Chrift; it feems 10 be marvellous, that this fliould be impofiibie to a natural man ; naturally men think it very eafy, all the ungodly think they can believe v/hen they will. Bur how grofsly are they miftaken about it! I would therefore Ihew a litde whence it comes that it is im-pofiible for a natural man to believe. That he cannot believe, is frequently fpoken of in the fcripture, John V. 44. How can ye believe f John xii. 39. Therefore they could not believe ; the fame truth is held forth, in both places, they could not believe.

(i.) AH natural men are unconcerned about thofe great things which trufting in God is concerned abouto Truftingjn God, that is, true faith, is trufliiig in him through Chrift Jefus, for the great concernment of our eternal faivation, which is the pardoning of our guilty fouls, and wafhing of them from all their defilements, with the fubduing of all their corruptions. Now, do you not fee plainly, that rt is impoffible^. that a man (houid truft God for thofe things, when he has no heart-concern about them ? The fjiatters that faith is employed about, and which trufilns: in

God

God hath in its eye, are altogether remote from the thought and mind of a natural man ; therefore they do but lie againft God and themfelves, that fay they truft God with their eternal falvation upon his word, when their confciences tell them that their eternal falvation was never fo weighty with them, as the concerns of this poor frail life ; and that they never were in fo much earneft in faying. What (hall I do to he faved ; as they are daily in faying, What Jhall I eat f and what Jh all I drink f and wherewithal Jhall 1 be clothed f

(2.) The natural man is ignorant of God, and truft-ing in God is impofiible to all that do not know him. There is no trufting of an unknown God. Poor Pagans may worftiip an unknown God, but it is unacceptable worfhip, A61:s xvii. 23. Formal hypocriies perform feveral duties of worfhip to God, though unknown ; they may obey a commanding God, though unknown ; all thefe are but fmful pra(SI:ices : but trulling in an unknown God is impoffible ; They that know thy name^ will put their trufl in thec^ fays the pfalmift, Pfal. ix. 10. The reverfe of it is very plain ; They that know not thy name, will not put their truft in thee. When Paul gives an account of his faith, / know^ fays he, whom I have believed^ 2 Tim. i. 12.

(3.) All natural men are poffelTed with that which is inconfiftent with believing in God, vi'ith believing his word, or the truths contained in it. Hence is that great word of our Lord, John v. 44. fhw can ye believe^ fays he, which receive honour one of another^ and feek not the honour that cometh from God only f Pray obferve, that there is a greater depth of fpirituality in thefe words of our Lord, than ordinary readers do perceive. It hath but a very bare and harfti found, for to make it to be this. How can you believe that feek honour apd applaufe from men ? The meaning principally of it is this, How can you believe as long as this is in your frame, that the honour that comes

from

from God to you, and the honour given to God by faich, is not more dear to you than any thing elfe? A natural man can never give God the honour due to the nanne of his truth, and he cannot fet all his reft and confidence upon that honour and reputation that the free grace of God in the gofpel brings to hirn. How can ye believe^ then, fays Chrid, &c. ? Nay, a natural man hath not only unbelief in him, but the nature cf the natural man is unbelief. The apo(i!e cautions all of thi^, Hcb. iii 12. Take hsed^ brethren^ lejl there be in any of you an evil heart cf unbeliefs The apoflle fpeaks of unbelief now, not only as a heart-fill, but as if the heart of the unbeliever were made up of unbelief, as if there were nothing in it but unbelief. In fuch there is no ciifpo.'iiion to truH God upon his word ; all the trud qf the heart is Iodised on creatures, it is lodged upon things of noughts This is tie firfl thing, though i fay believioi^ is eafy, you mufl not think that it is eafy to a natural man, for to him it is impofiible.

idly^ Neither is believing eafy to a believer; o-therwife what need is there of the fght of faith ^ as I named but jufl; now ? The fight of faich, and the warfare of faith, do not only (land in faith's fighting a-gainft ail the .impediments that are in its way, but in fai;h's fighting againd the unbelief that is lodged in the fame heart with it. The believer is not perfeflly renewed ; there are remnants of the heart of unbelief in him ; and from thefe remnants it comes, that be neither can believe when he would, nor can he at any time believe as he wcnKi I believe^ fays the good man, Lord, help my unbelief He fpeaks like a maa that knew this point well : " I believe, and 1 have *' unbelief for all that; 1 will not deny my faith, be-" caufe of my unbelief; I will not conceal my unbe-" lief, bccaufe of my faith ; I will acknowledge the *^ one to thy praife, and the other ro my own (liame ; " Lord J help my unbeliefs Mark ix. 24." The thing tbeo that I mean, when I fay faith is ^^^"^^ i^:, that

F it

it is eafy in ihe a61ing ; there is no great difficulty in ihe a(5iiDg of it, when once received. This I would (hew you in two particulars.

(i.) Faith is fweetly drawn forth. (2.) It fweetiy a6ls when it is drawn forth.

(i.) Faith is fweetly drawn forth. The hand that works faith, deals gently with the foul. It is a drawing with loving-kindnefsy Jer. xxxi, g.; it is a caufing of a man to approach to God, Pfalm Ixv. 4.; it is a drawing with fuch an arm of love and poster, as there is no pain in it, but a great deal of pleafure ; there is a heavenly pleafure in feeling, as it were, the hand of God drawing the foul fweetly and kindly to him-felf; it is a gentle motion. Now, here is the myf-tery of the wifdom of the grace of God ; A natural Efeart is averfe from faith : but when the Lord comes to work faith, he offers no violence unto the nature of the man ; the way whereby he overcomes unbelief, h by an overpowering, gracious influence of his Spirit, whereby people are made willing. This day of power makes a man willing, as the promife is, which, bkffedbe God, hath been often fulfilled, Pfal. ex. 3. Thy people /hall be willing in the day of thy power,

(2.) it is kindly a^led too : as the Lord works it kindly, fo does the believer aft it kindly. What is there in believing, that fbould not be very kindly and fweetly done ? There is no other relief found for the diftrefled foul, but only in God through Chrift Jefus. This relief is found to be a very amiable and taking one. Is there any pain, think you ; is there any trouble ; is there any regret feizing upon the fpirit of a poor creature, when he gives hi? confent to a blefl'ed bargain ? When the condemned prifonc* takes his pardon, what pain is there ? is it not an eafy thing to accept of a pardon ? the captive is willing to have his chains loofed, and loofed by him that can take them off fweetly. Sirs, the thing that I drive at is only this, and in it I do appeal unto all the confcien-ces of them that hear me, that ever knew what be-

lieving

lieving is. That when God proclaims his natiie, and ihines in his glory in the promire, and draws the heart fweetly towards himfelf, was there ever any thing you did in all your life more fweetly done than to truft God ? It is one of the nioft cheerful ads that ever the foul put forth.

6. The fixth inference is about the fenfiblenefs of faith If fo be that faith anfvvers God's faithfulnefs, why, then, furely it feems faith may be a fenfible thing ; my meaning is, that a man may know it when he does it. 1 know there are a great many believers who are very doubtful of their faith, and I believe tbey will be doubtful as long as they live, if they-go that way ro work that commonly they do. They want a clearer difcovery oi the caufes and grounds of their faith, they want a clearer difcovery of the fruits of their faith, and truly boih the one and the other ^re pretty hard to be obtained. May 1 now offer an advice that may be iliorter than this, and that is, Look to faith itfelf The Spirit of God calls faith an evi-dencey Heb. xi, i.; and \% it fo myflical, fo involved, fo intricate a thing, that people mud go fo far about, as it were, to find it out ? Pray go to faiih itfelf: It is the evidence of things not feen^ fays the apoftle. Faith brings light to dark things, but dark things will not bring light to it. 1 know the Spirit of God can Ihine upon faith, and the grounds of faith, and cao make the fruits of faith appear to the comfort of his people ; but in the ordinary practice of believers, if they would m-^nd the a^^ing oF their faith more, they would come better to underftand, whether they have it or nor. It is a great word the apoflle hath, I John V. lo. He that believeth on the Son of God^ fays he, hath the witnefs in himfelf The words in the original had been better tranilated, if it had been. He that hdievesy hath the leflimony in himfelf; for witnefs fometirnes fignilies the perfon, and fo people commonly miftake it; bat the words are. He that believes^ hath the teflimony in himfelf; his faith re-

P % ceives

ceives the teitimoDy of God about the truth of the golpel, fo that the man relies npou his'faith, apprehends and haS if. Now, to bring this matter unto convi(^ion, that faith is a fet)fible thing, I v^ould only a/kvouthefe two things, Do you know what you think? and do you know what you do ? Surely, if people can know neither of thefe, they can pretend to know nothing. Bur if you do know what you think, and v/hat you do, I mud infer this, that you mud know when you believe, if you do believe." ly?, What do you think ? What think you of God, and of his faithful promife P Do you in your heart account him faithful I and do you account the promifes fure in your heart and thought? So faith is defcribed in the words, Harah judged him faithful who had promifed^ Heb. xi. ri. So that, in a manner, if Sarah had been to examine herfclf, Whether have I faith in God ? the matter was to be determined thu?, What dod thou think of God ? He hath palTed his word to thee, doft thou judge him faithful ? David thought him fo, 2 Sam., xxiii. 5. Pfal. 1. 10. Paul thought him fo, 2 Tim. i. 12. Cannot a man tell whether he judges God faithful in his great promifes of falvation through Chrid Jefus ? zJ/y, Cannot you tell what you do ? In .all other things people know what they do. A poor child can tell you plainly, as foon as it is able to fpeak, whom it trods for its daily bread and raiment. It is carelcfs and thoaghilefs about the things of this life ; and the ground the child can give, is this ; My parents take care of me. Shall a child, as fbon as come to the ufe of reafon, argue fo plainly as this ? and ftiall not a child cf God be able to do fo too ? Cannot you tell where you have lodged your great falvation ? wheic you have lodged your darling ? It is marvellous if people cannot do this; but 1 know and diall fpeak farther of it. There are a great many Chridians dare not deny, that there is in them the direct a61: cf faith, who yet, for the want of other things they would fain have, complain that

they

they have not the comfort of the truth of their faith. 7. Hence we may fee the grsatnefs of the fm of unbelief, fo much fpoken of in the word. Faith an-fwers God's faithfulnefs; unbelief will not (tir, but refleifts on God's faithfulnefs: He that believeth not Cod) hys the apoflle, 1 John v. 10. hath made hint a liar ; made God a liar ! A hard word. If it had been, He that believes nor, is afraid that God is a liar, that is bad enough ; and. He that believes nor, calls God a liar, that is yet worfe ; but this is a dreadful word. He that believes not, hath made God a liar. It is impoffible he can make him fo, it is impof-fible for God to lie ; but the poor man does all he can to make him fo, and (liall be reckoned as if he had done the greatelt wrong and hart to God imaginable. Unbelief is aggravated by iwo things up and down the world, ly?, That it is the boldeil and mod: provoking afFront that a (inful creature can give to God, not to believe his word. To call God weak, is blafphemy ; to call him fooliih is blafphemy; to deny him his eternal power and Godhead, all thefe are blafphemy : but to deny his truth, is fomething above thefe. See how it is among poor filly men. There is many a man will think it no great affront to be called poor ; another will think it no great aiTront to be called weak and foolifh, a man of fmall parts to be called (hallow ; but to call a man that hath any thing of a principle of honefty in him, a liar, this is not well to be endured. A man that hath a great many other infirmities, yet may be one that makes confcience of what he fays, Rom. iii. 4. Now, (hall the pride of man rife fo readily againli refle(flions of lying call upon him by his fellow-creatures, and yet (hall he caft this unfufferable aitront upon the God or truth? The grand tranfgreffion is to disbelieve God ; and all that do not believe, do fo. 2j/y, Unbelief hath this in it, that it is the mod certain, the molt fure, and dreadful way of ruin to men ; it brings de-ftruclioQ upon men with a fpecial vengeance. If ye

believe not that I am he, fays our Lord, ye Jhall die in your fins, John viii. 24. If I had 7iot corne^ and fpoken uniQ them, they had not had Jin: but now they have no cloak for their fin^ Joha xv. 22. See aifo verfe 24.

NoWj of this inference, that is fo native, concerning the greatnefs of the nn of unbeiief, there are two things mip^htily to be regarded, (i.) As great as this fiii is, and as fare'y damoing as it is, yet it never dif-turbs the confcience of a natural ungodly man. He niay be dih-irbed in his mind for fm, he may be dif-turbed in hxi confcience ix)r his own lying, but is never diiiurbed in his confcieQce for calling God a liar ; be may be diiiurbed in his confcience for his difobey-ing Goii's law, but never thinks it a fin to disbelieve God's promife; (baking ciF of God's authority and yoke of obedieoce, he may have forae challenges for, but in defpiiing God's grace and the offers of it in the gofpei, he is never difquieted ; therefore fomeiimes you raay marvel, whence this comes. A great many people, may be, have a hell-ftorm raifed in their con-iciences, but wait a little while, and you will find, ia many cafes, it comes to nothing; they are only fea-fick, it is the efFe£l only of feme fliarp affliftion, or fome temptation, or fome alarm upon confcience : when they come to (hore, and the weather grows fair, and the wind down, they are as quiet, and fecure, and harder than ever they were. The reafon is, be-c;iufe they never v^ere convinced of the fin of unbelief; they never felt any thing in their exercife about this, that they have been great finners before God ; becanfe this grace offered to them in Chrifl Jefus was pot made precious to them. More hopeful a great deal is the lUie of that perfon who is bewailing the heart of unbelief, than of thofe that are bewailing a covetous, worldly, proud, and filthy heart; though thefe deferve their own bemoanings in their ov;n places. (2.) As great as this fin is, and as much as there is of it ia the godly, jet it is a fin that very rarely difquiets

even

even godly mens confciences. This is fad, that Chrif-tians are feldom troubled about their unbelief. Ouf Lord fpeaks concerning ir, John xvi. 9. thst he will fend the Comforter to convince the world of fin, be* caufe^ fays he, they believe not on me, Mofes may convince men of fin, of murther, of adultery, of Swearing falfely, of profaning the holy day of God ; Mofes may convince them of a great many tranfgreffioa* againft the law ; but the Spirit of God only can convince a believer of the Tin of unbelief. Jodge you now how rare this is, in all the profeffion?, in all the humbling of believers, when they are alone. I pofe your confciences about it; what Chriilian is there to be found ? Not one among a thoufand have their hearts broken, their confciences difquieting them,^ as broken bones within them, becaufe of their unbelief, iheir jealoufies of Chrifl's love, their doubnng of the faithlulnefs of the promifes : nay, of the fame pro* mifes that they have'believed formerly, and have given glory to God by believing, they take back agaia the glory by unbelieving. The mod fpiritual attainment of a Chriftian in the world, the moft fpiiitual^ evangelical mourning and repentance that can be acted by a Chriftian, is a mourning over his unbelief j that the word of the Lord is not more precious to him; that he cannot truft God's word barely v/ithour props; that he doubts of it fo often, when darknefs comes on; that he lets go his hold of this great rock, the faithful ncfs of God.

3. and lajlly^ The laft inference is. That here we may fee the wonderful wiidom of God, in twiding his glory with the eternal concern's of the ciuldren of men, and that both in the faving of the ele^^, and m the perdition of the unhappy remnant ; for xh^ ele6^ are fometimes called the remnant^ and the reprobates are fometimes alfo called by the faT^enaiBe. The remnant are blinded^ fays Paul, Rom xi. In the fame place within two or three ve^fe^^ the elec^ arc called

the

the remnant according to the ekdion of grace ^ and the reprobates are called the rejl that were blinded. The Lord, I fay, hach herein linked his glory marvellouf-]y with the eternal concernments of men. Thus, as to the falvation of the ele(^, God gives Chrift for ihem, according to ttie eternal purpofe of his heart: he gives the proraife to them ; he gives them faith, to lay hold on the promife ; and he glorifies himfelf, and faves them in the performance of the promife : all thefe things are framed fo together, that the glory of God (hall be greatly advanced in faving of poor man. There is glory in eledling love, there is glory in redeeming grace, there is glory in God's faiihful-nefs in his word, this is glorified by the believing of the perifliing fmner ; and in and upon this believing, the performance of the promife, the applying of the redemption, the accomplifhment of the purpofe of his grace, is at lad reached. On the other hand, a great many under the gofpel peri(h. Chrift was ne-vet given for thera, but he is offered unio them. The promifes were never meant for them, but they are offered to them. No man perifties, becaufe Chrift died not for him ; no m.an raiffes of the performance of the promife, becaufe the promife was not made to him ; but heperiflies becaufe of his unbelief, becaufe the teftimony of God was not looked upon as fufficient ground to venture his foul upon, therefore he pe-riflies. And thus the Lord gets the glory of his juf-tice and faitbfulnefs upon thofe wretches, that have denied to truft him. The apoftle joins both, 2 Theff. i. 8, 9, 10. Our Lord is to take vengeance on them that know not Gody and that obey tiot the gofpel of our Lord Jefus Chrifl; and this, when he fhall come^ fays he, to be glorified in his faints^ and to be admired in all them that believe^ (becaufe our teftimony among you was beiie'vedjy in that day, " You that have believ-*' ed the teftimony of God in the gofpel," fays the apoftle, *^ our Lord will be admired in you, and glo-

" rified

*' rifled in that day." So tnuch (hall fcrve ^o^ the dodrinal inferences from this truth.

There is only one pra£lical exhortation, but it is a large one, that I would deduce from it, and name it nov/; that is, Since believers iliould anfwer the faithful nefs of God, I exhort yoii, in the Lord's name, to come with your faith and anfwer this faithfuluefs; believe as he hath promifed.

I fiiall not enter upon the particulars of it now, only conclude in general with thefe thrive.

1. If you would anfwer the faithlulnefs of God by your faith, you muft believe much, for God hath promifed a great deal ; ou-r faith, 1 fay, mud be a great one, ii mud be a hirge one, we nuiii believe a great many things, for God hath promifed greatly ; the covenant, if I may fo fpeak, is a large charter, and our faith muft feal every word in it; we muft put the amen of our faith unto every true and faiibfai faying of God, Rev. xix. 9. and xxi. 5. and xxii. 6.

2. If you would anfwer the faithfulnefsof God by your faith, you muft believe greatly ; not only much, but ftrongly. The promifes are ftrong in ihemfelves, fo (hould your faith be.

3. You muft believe long. If your faith anfwers God's faithiulnefs as it ought, you muft believe always, as long as promifes are promifes; and promifes are promifes ftiii, till they be performed j and therefore faith (hould be faiih ftill, and a^ed ftill, till the performance come. Te have need of -patterce^ fays the apoftle, that after ye have dene ^the will cf God, ye might receive the prcmi/e, Heb. x. 36. God's promifes are for a great while to come, as David^s \|^ord is concerning the Lord's kindnefs to him, Thou hajlfpoken aljo of thy fervanf s houfe, for a great zvhite^ to come^ 2 Sam. vii. 9. So that the anfwering oF God's faithfuluefs by our faith, (liouiu bear proportion unto the greatnefs, largenefs, freeaefs and length of the promife. We Ihonld look to the promife, and fay, Here is a great blefTing, \vhea is it 16 be P H'^re

is a promife leads into eternity, I will believe til then, fays the believer; till I launch into eternity; for there the grand expe<5lation of the main fulfilments is to be.

SERMON IX.

Hebrews x, 23. For be is faithful that froinxfed.

YOU have all great need to itudy your bibles well. According to their diligence in ufing of the word of God, is the thriving of mens fouls. There are thefe four things, that (hould itill be minded in our ufing the bible.

1. To look on it all as the word of God. When this is impreffed on the foul by faith upon opeoiDg the book, All this is the word of God, this is fcrip-ture infpired by the Holy Ghoft, what a great favour does it leave upon the heart I

2. In ufing your bibles, be fure to pick out the promifes thereof. This is the main thing in the word, the teftimonies of God's good-will to the children of men. People's fpirits are difcerned by this, w^hat it is in that word they chiefly mind. Some folks read the bible as they read another hiftory, and the hif-torical part they like very well; fome like the wife precepts of the word for the condu6l of their lives, of which the fcripture is full. But if fo be you be Ctiriftians indeed, the main thing you will fpy out in the word, is, Where does God's good-will appear ?

What

What has God faid for me ? What good word has God pafled that 1 may truft to, and be faved by ?

3* When we have picked out the promifes, we mud then lay them to the heart; they never do good till they meet with the heart. What gracious changes hath God wrought, when he hath laid a warm pro-mife to a cold heart! The fire of heaven kindles it immediately. We cannot put life into the promife, that is God's gift; we cannot put life into our own hearts, that is God's gift too; but we ihould flrive to bring the heart and God*s promife as near as may be. Ihy word have I hid in mine hearty fays David, Pfalm cxix. 11. God's people do as it were eat tbe word, Jer. XV. 16.

4. Laftiy^ In ufmg your bibles, be fure to pray o« Ter the promifes. 1 affure you, where-ever faith hath got but a bit of the bread of life in the promife, it will immediately lift itfelf upwards in defires, and ia breathings towards the Lord for performance. For thouy 0 Lord of hofls^ God of Ifrael^ haft revealed to thy fervant, faying, I will build thee an houfe^ there* fore hath thy fervant found in his heart to pray this prayer unto thee, David was a great believer, and he argues like one, 2 Sam. vii. 27* David needed thofe bleffiugs that God promifed, and in the fenfe of hi^ need ot them, he (liould and did pray for them : but when God gives him a promife, he prays then better for performance : and it is more of the nature of faith to pray upon a promife, than to pray for the fupply of a want. The defires of fupplies of wants are fomewhat of the voice of nature, but breathings for the performance of promifes are the very breathings of faiih itfelf.

Now, this text that I have fpoken from to you To often, is indeed but a (hort one, but it is in a man* iier the key of the Bible, Faithful is he that promifed. I have fpoke at large unto the obfervations from thefc words, befides what was taken notice of in the words with refpe6> to their fcope ; as,

(^2 /. That

1. That the Chridian's God is a promiung God ; he is made known by promifing ; and he is never rightly kuowo, but when known as a promifing God.

2. That this promifing God is faithful in all his promifes.

g. That rhe faith of believers (hould anfwer the faithfulnefs of God ; their faith (hou'd come up iii' fome meafure of correfpondency with the faithfulnefs of the promifer. Of this lad 1 have fpoke feveral times in opening up the doftrine, and began to apply it fird in dovTtrinsl inferences.

My work now is to enter upon the exhortation unto this anfwering oF divine faithfulnefs by your faith, and I vi^ould extend it to thefe three,

1. Anfwer divine faithfulnefs in the promife of fa!-vation by Chriil in the gofpei. This is the beginning of faiih, Heb. iii. 14.

2. Anfwer divine faithfulnefs in all the proraifes oF grace and glory made to believers. This is the courie and race of faith, Heb. xii. i. i Corinth, ix. 2 4j 26.

3. Anfwer the faithfulnefs of God in the grand promife of eternal life, to be poffefled upon our departure cut of ihis body. This is the beginning, this is the life, and this is the end of believing, i Peter

i. 9.

For the fifft of thefe, the exhortation is this, (and it is an exhortation to every one of you, whether you be believers or unbelievers), Anfwer the faith-fuhiefs of God in the promife of falvation by Chrifl in the gofpei, anfwer it by faith. This is that which is the (cope of all the gofpei, this is the defign of God in writing to us the gofpei. But thefe are written^ faith the apoille, that ye might believe that Jefus is the Chrifly the Son of God^ and that believing ye viight havs life through his name^ J.>hn xx. 30. This is what our Lord charges his apoftles with : G^, faith he, and preach the gofpei to every creature ; zed as the apofiie laith, which was preached ie every creature

which

which is under heaven^ Col. i. 23.: that is. Every man and woman that lives in this world, preach the gofpel to them ; what gofpel ? Tell them thae there is life and falvation for them in Jefus Chrifl ; if they will believe it, well and good ; if not, ihey Jhati be damned, Mark xvi. 15, 16. Upon this now, becaufe it is a matter of great concernment unto people to be well informed about it, to be well roufed up unto the prai^ice of it, I would ihew,

1. The nature of this promife that is to be believed.

2. The nature of that faith which is to anfwer the faithfuinefs of God in the promife.

jF/r/?5 For the nature of the promife of fahation by Chrift in the gofpel^ which is the fum and fob-ftance of ail the right preaching of the gofpel, there are three miflakes very ufual araoDgfl: people about it.

1. This promife is no declaring the eternal pnrpofe of eled^ioa. Though I know that the promife flows from the purpofe, and is a proof that there is an e-leftion, yet the promife is no declaring of the particular purpofe of eleflion to any particular perfon. You are not commanded to believe the gofpel becaufe you are ele<^ed, but you are commanded to believe the gofpel that you may know your elecTtlon, and that of God. No man is cad into hell becaufe not elected, (though all that are not fo, ftiall be feat thither) ; but men under the gofpel are damned, becaufe they are unbelievers, and receive not the tefti-mony of God.

2. Neither is this promife a declaration of the de* fign of the redemption of Chrifl:. A promife of the gofpel does not declare nor determine whom Chrilt died for; it is not the nature of this promife, nor the defign of it to do that. Chrift hath laid down his life for his fiieep ; the promife is made to all, tho* none but his (heep will receive it: Te believe 7wt^ fays our Lord, becaufe ye are not of my Jheef^ John x. 26.

3, Neither

3. Ncicher is the promife of the gofpel, the declaring of the effe^tupJ working of the Spirit upon the heart. It is the means that God works by, but it is not that which does dechire the work. It is a bad argument for one to fay, I know I am elected, and redeemed by Chrift, and fan^lified and changed by ihe Holy Gboft, becaufe 1 have the promife of falva-tion by Cbrift in the gofpel. Indeed, if you can fay, I have received the promife by faith, you fpeak according to the word ; then ail the former are evident, the faving operation of the Spirit appears, thy inte-reft in Chrift s redemption appears; thy name is written in the bock of life, and thou may ft read it.

What then is the promife, if it be not a declaring of any of thefe ? The promife or the gofpel is a declaration of God's good-wili to fave men by Chrift Jeius, and to this declaration he requires their faith. This good-will of God is tendered to men by promife, for wife ends.

I. By this means God brings in all the ele£l; by the means of the declaring his good-will in a promife. 1^/?, The promife is the means of their faith, and therefore is a ground of their faith. When the Lord, in the day of his power, makes ufe of the word, and fends it borne upon the heart, it begets faith ; and as foon as faith is begotten, it a£ls upon the fame word of promife from whence it fprang. Now, here is the great wiidom of God. His p!.> pofes are all kept hid wiih himfelf; he hath determined from eternity, in bis own thoughts and decrees, the eternal ftate of all men, anri his counfel will Rand ; he hath his people whom he haih a mind to fave, lying fcattered up and down the world. There is no mark upon them that is vifible to any creature ; they are in the fame mafs, cf the fame Tump, in the fame (late, children of wrath even as others, as ripe for hell as any man. The Lord, to accoraplilh the purpofe of his grace, fends the gofpel to then;. The promife is no more to them in the difpenfation of it, than it is to any body elfe*

I know

I know the promife in God's purpofe is otherwife de-figned for ihera than for others; but this promife is cafl abroad as an equal ground of fecurity lor all that will lay hold of it; and the poor ele«51: man, when he ventures upon the promife of God, hath nothing before his eye but only the promife : *' It is a true and ^^ faithful faying^ worthy of all acceptation^ and there-*^ fore worthy of mine; 1 will give it due attention, " and lay hold of ir."

2. By this means God (tops the mouths of the condemned remnant of gofpel-defpifers. Pray obfervc the word that is in the parable, Matth. xxii. 10, 11. Though parables, you know, are not to be fo (lri£l-ly urged, yet there are fometbings that are to be applied, and that is what ferves the fcope of them : When the King came to view his guefts, be fpiedone without a wedding-garment ; and he faith unto him. Friend^ how camefl thou in hither^ not having a wed-ding-garment f And he was fpeechlefs. Pray obferve ; we find in the fame feaft the invitation is given to all forts, the invitation is to good and bad ; fo the word is ; and it is made efFe^ual upon the lame, and blind, and halt, and mod miferable that could be found by the hedges and highway-fide, as Luke hath ir, chap, xiv. 16. where the fame parable is. Now, wh^t can be the meaning of this. Friend, how camefl then in hit her y not having a wedding-garment f Vvhy, if the poor man had not a wedding-garment, whence thould he get it? Should he not have fought it? All that makes us amiable and acceptable before God, is of the gift of bis grace on us. That which is the perdition of the ungodly unbelievers of the gefpel, is, be-caofe ihey do not receive the teftimony of God ; they' dare not, they are not able, they are not wiiiiag, to truft their eternal falvation upon God*s bare wordo So much cow for the nature of this promife. Th« promife is ChrilVs, and thai which he cafts forth in the difpenfaiion of the gofpel, and gathers in men thereby. Where the power of the promife reaches

the

the heart, it draws in the chofen ; where only a common power reaches carnal men, they are only drawn into a profelTion, and are cajl away as loft, as our Lord fpeaks oF the kingdom of heaven under the fimi-litude of a net to catch fifh, Matth. xiii. 47, 48.

ThQ /ec$nd thing to be fpoke to is, What is that faith that is to anfwer the faiihfulnefs of God in the promife, the general promife of falvation in the gof-pel ?

I. It is to believe the gofpel-report firmly concerning Jefus Chrift, and God's great falvation in him and by him ; that there is life enough in Chrifl for men, 1 John v. 11. It is to believe the report concerning Chrift, according to the prophet Ifaiah, chap. liii. J. Which words our Lord applies unto the gof-pel, mere plainly to himfelf, John xii. 40. where he applies the words of the fame Ifaiah unto the unbelievers that were in his own days. Some folks may pof-fibly think there is no great difficulty in this matter ; but it is bccaufe they are ignorant, and have never been tried. How hard a matter is h to believe the myftery of the gofpel, that the Father hath fent the Son to be the Saviour of the world ; that he came m the appointed time, that he did all his work, and obtained eternal redemption for us; that he bought all his (heep by the price of his blood, and by that blood entered into covenant to make interceffion for us ? and that becaufe he is there, he is able tofave them to the uttermoft^ that come unto God by him? as ia Heb. vii. 25. Pray obferve this, when a great many Chriftians doubtings are thoroughly fifted and canvaf-fed, it will be found that the ihaking of their faith^ as to their intereft in Chrift, proceeds much from the weaknefs of their faith as to the gofpel-report concerning him. I If people did firmly believe all that is faid in the old and new teftament, concerning that righteoufnefs and falvation wrought out by the Son of God, they would find it an eaCer matter to apply

. it

it to themfelves, and fay. Surely, (i ) 1 have no righ-leoufnefs of my own. (2.) Nor can any creature procure it for me. (3.) Enough is in Chrift. (4.) All is offered to me in the gofpeL (5.) My foul likes the offer. (6.) I willingly accept him for my only Saviour. Surely y jhall one fay ^ in the Lord have I righ-teoufnefs andflrcngth^ Ifa. xlv, 24.

2. It is to believe firmly the truth and the. flnce-rity of God in the offer of this Saviour, and of all his falvation as offered to men. Pray obferve here we {hall come to that which does pinch the coofciences of many Chriftians. Ye are required by the Lord, and in his name, by them that preach the gofpel, to believe the truth and fmcerity of the offer of Chrift and all his falvation ro thee in particular. You are to think thus within yourfelves, Verily this Saviour, and all his great falvation is offered to me. Pray what conceptions have you of the gofpel, if you do not admit this ? For you to run away with an imagination, that Chrift is offered unto the church, that he is offered unto his people, is wrong. I tell you, in the gofpel he is offered to you in particular j and there are none that believe in him, until they take it up fo. Says the poor jailor. What fhall I do to be faved f Believe thou on the Lord Jtfus^ fays Paul to

him, and thou /halt be faved, I am preaching Chrift, and I have got bonds for my reward ; but if thou wouldft be faved, remember that I in prifon offer this Saviour to thee : Believe thou on the Lord Jefus and thou/halt be faved. Unlefs people do come this length of faith, firmly to believe, that God fairly and honeftiy, and with an upright meaning, makes free offer and tender of Chrilt and of all his falvation to them ; they never will be believers, they never will believe the fcriptures aright.

3. You are to believe that there is no impediment nor hinderance, neither on God's part nor thine, to binder thee from partaking of Chriii, if thou be willing. This is a part of that faith that anfvvers the

R faiih-

faithfulnefs of God in the promife of the gofpel, and which a poor creature (hould believe firmly ; that there is no impediment on God's part, nor on ray part to hinder ray partaking of Chrift, according to God's offer, if J; accept of him. The impediment on our part is fm, the impediments on God's part are the law aad juftice. The Lord hath declared thefe (liall cot ftand. The law and ^uilice (lands in no man's way to hinder him from partaking of Chrift, if he will accept thereof. Neither (hall fin hinder him, for the offer is made to all men as fmners, whatfoever they have been, and whatfoever they are ; but none will accept it but enlightened fmners.

4. You are required to venture your falvation on Jefus Chrifl, according to the warrant of this offer, and according to the truth of this promife. As you believe the do<n;rine of Chrift, and believe the offer of God, and the fincerity, and freedom, and large-cefs of the offer, you are to accept thereof, and to venture your all upon it. This is believing. God has given his promife of life in Chrift Jefus, as the foundation of afl our hope of falvation ; we Ihould an fwer his faithfulnefs by building all oar hopes upon that bottom. Lay hold therefore on this cord of falvation, and ye cannot mifcarry. No man can receive Chrift out of a promife, do man can receive a promife of falvation out of Chrift : no man can do both, no man can do any one of them wirhout faith ; for believing is receiving ; and none who believe on him can periili, but fliaii have eternal Itfe^ John iii. 14, — 20.

5. Laftly^ You are to believe firmly, that if you be wiliins:, the Lord is willing, and you (hall be welcome ; nay, you are now welcome at this prefeut on believing. 1 fay you are to believe firmly, that when your hearts are drawn forth to accept of him, the Lord will accept of you, and to be confident of it too. Now, I dial) offer for the clearing of thi?, as far as feme ordinary traaladions amongft men may help, fomc in-

ftances

ftances which the Spirit of God makes ufe of in the word to illuflrate this aflair, this firft believing the promife of Jefus Chrift, or a poor fmner's firft believing. I know ail fimilitudes that are ufed in the word, or can be contrived by us, are but like parables, they do not quadrate fully ; but 1 (hall ufe them no farther, than as fiiall ferve the fcope and drift of this do£irine. *

The frjl is a common tranfa£lion of mankind, that of marriage. You all know how this matter is carried on. The tranfa£lion with God in Chrift Jefus for our eternal falvation, is frequently exprefTed by this fimilitude ; I will betroth thee unto me for ever ; yea^ I will betroth thee unto me in righteoufnefs^ and injudg-menty and in loving-kindnefs^ and in mercieSy—and thou fhalt know the Lordy Hofea ii. 19, 20, / have e* fpoufed youy fays the apoftle, to one husband^ that I may frefent you as a chafle virgin to Chrijl^ 2 Cor, xi. 2. The exprcfTions are manifold up and down the word, both in the old and new teftament, about this fimilitude. Now, to bring it to my purpofe, you know when a marriage is made up, efpecially of them that are vaftly unequal, as it is here, the man declares his love, courts the party, affirms, that if ftie will give her confentto be his, he is heartily willing to be hers. The promife upon the man's fide makes no marriage ; but the promife duly declared by the man, and duly accepted by the woman, makes one. The promife of the gofpel comes this way 16 you, finners \ it is the faithful promife of God in Chrift Jefus, that if you will accept of him through Chrift for your God and portion, he will be yours; give but your confent, and the match is made. But if the party that is courted fay or think, (i.) That either the bargain is not good; or, (2.) That the man that promifes is not true; or, (3.) If her affedlions are let on another ; or, (4.) If (he be married to another, Rom. vii. 6 ; or, (5.) If (he hate him, Prov. viii. 36.; in thefs R 2 cafes

cafes (he will wiih-hold her confent. In like manner aiTure yourfelves, that all gofpei-hearers who do not give their hearty confent to be the Lord's, will be chargeable with fome of thefe ; for either they think, that the bargain is not good, or that he that promifes is not true, or their aifeclions are fet on other objedls, or they^ hate the ways of the Lord.

2<i/y,'There is a tranfa^llon fpoken of in the word under the notion of adoption. It is now out of ufe in the world, but it was ciiftomary of old, when a man did adopt another's child, and brought in that child to pofTefs the inheritance, to bear his name, and to be his heir. There were ufual formalities, as good reafon there (liould be, where fuch matters are ; the confent of the child was required; Are you willing to be fuch a man^s ? to be under his conducl ? to be his heir? to be poffeiTed of his eftate ? The very declaring of the confent is that which makes up the relation.

The third inftance (hall be that of the King's pardon given to a company of rebels. So the gofpel is God's zdi of grace unto a company of franers ; it is proclaimed as publicly as may be ; and the more fin-Ders that hear it, the better, if they would believe. Now, fuppofe there be fuch a thing as proclamation of free pardon to a company of rebels, it is unavoidable, that their not accepting of it mufl be, either, I. Becaufe they think their caufe is juft, and them-felves not to be rebels ; or, 2. That they have ftrength enough to fight it out; and if they come in, they {hall be hanged ; if fo, they will rather die in their arms, they will /land upon their fword^ as the word of the prophet is, rather than accept of it. But if they have any hopes of pardon upon their fubmifTion, and believe the perfon who promifes pardon on fuch terms, will itacd to his word ; they will accept of it, and embrace it. The cafe is juff fo here : Proclamation of God's free grace and pardon through Chrifl Jefus, is tendered to the children of men ; it is necefTarily required

quired to the accepting it, that you have a trufl in the good-will oi the proclaimer, as well as confidence, that the mercy is great that is tendered.

We {hall confider this contra^, ^thly^ as in the cafe o^furety and debtor, for fo it is reprefented to us in the word. Our Lord Jefus Chriil is the great Surety ; we are great debtors, not able to pay ; Chriil offers to pay our debts; there is no more required, when the law and juftice condemn us to hell-prifon, bur, Lord, take bail of my own Son for me. But if men will pay part of the debt, and work out the reft, they defpife the gofpel; as too many do.

There is 2. fifth firailitude common amongft us, and that is of buyer zxidi feller^ all managed by faith, la buying and feiiing, you know how frequently this is ufed amongft men. (i.) We will fuppofe we know this, that the man that fells, is willing to part with his goods at the price named, otherwife he is a deceitful man that offers things, to fell, and will not part with them. (2.) We all know this, that if I come up to the price demanded, and pay it down, the goods are mine. Bring this matter to our purpofe : The great goods are Chrift and falvation, the price is nothing, the poor fmner is the buyer; now, this little price; this no price, this no money, is fo great a matter, that proud poor man is very unwilling to lay it down. Ho, every one that thirfteth, come ye to the waters^ and he that hath no money, come ye, buy and eat, buy wine and milk without money, and without price, Ifa. Iv. i. I counfel thee to buy of me, 8cc, Rev. iii. 18. Then if they be buyers, they had fometbing to buy with ; no, they had nothing ; for our Lord tells them in the verfe juft before, that they were wretched, and miferable, and poor, and blind, and nak» ed. Now, what can fuch folks have to buy with ? Gofpel-buying is nothing elfe but honeft begging. But notwithftanding the gofpel be fo freely offered, many fay to God, as Abraham faid to the king of Sodom,

I will

/ luill not take any thing that is thine^ lefl thou Jhouldjl fu)\ I have made Abraham rich. Gen. xiv. 23.

Beggir.g is di Jixth fimilitude by which this matter is exprellcd ; begging and receiving. God offers, we beg ; God gives, we rake ; and all begging of God is in faith. We have fome kind of faith, thac God bath thefe good things to give, and is willing to give, elie wherefore do we ask them P When he gives them, we receive tliem. Have you received Chrift Jefus the Lord ? As ye have received him^ fo walk ye i?2 him, fays the apottle, Col. ii. 6. From ail thefe now you fee, that the tranfa£tions amongft men, in all forts of affairs almoft, do difcover the relation that is entered into^- and that covenants are made a-niongft men by mutual truft ; that we trufl: him that promifes, and accept the bargain becaufe we do fo : So mud there be here. Only there are two great differences in this great bargain of the gofpel, which 3re beyond all that we can gather out of any fimilitude. (i.) That the confenting truft of the receiver, is the work of the offerer ; this truft, this faith, this receiving that we have fpoken of, is God's work. He thar propofes a good bargain to another, hath no power over him to perfuade hiai, infallibly to give his confent; but the Lord hath this power. (2,) The nature of God's proffer, and his promife, are the mcaDS by which he works the principle of acceptance. When the finner is rebellious, (as all men by nature are, till grace tame them), the Lord can deliver the promile of promife of falvation by Chrift Jefus in that beauty and glory, and with that power and ftrength, that no man can refift it: Thy -people Jhall he willing in the day of thy power^ Pfal. ex. 3. If the Lord put forth this power, this willingnefs, this truft, that i am calling for, will infallibly be produced.

So much now for the explaining of thefe things, what the promife of falvation by Chrift in the gofpel is, that we fliouid glorify God*s faithfulnefs in, and v;hat that faith is that wefhould meet this promife with.

Application.

APPLICATION.

1. Hence you may fee the raarvellon? way of faring us by Chrift Jefus. What wonderful grace and wifdom (liioes here ! All this falvation was prepared in God's counfel before the foundation of t!ie world was laid, we had nothing to do with it; all this falvation was wrought out in God's time, by the life, and death, and fuiFerings of our Lord Jefus; that which he had no hand in^ and in which all our falvation (lands J for all that, all this grace and mercy, and falvation comes ftreaming unto us in a bare promife of God ; the Lord proclaims it; this is the call of the gofpel, He that dares truft Chrift with his foul, upon the warrant of the gofpel, (hall be faved for ever. The Lord tries people this way. We have no more to do but take pen in hand, and fay, Amen,

0 Lord ; it is a good bargain, and a true w^ord, and

1 will truft my foul on it. This is believing.

2. See, Sirs, what you have been doing under the gofpel all your days. 1 know that this affembly, as moft weekly affemblies are, is made up of a fort of people that fpend a great part of their time in hearing. For God's fake tell me, what you have beea doing all this while. Have you put the main matter of your falvation out of the devil's reach ? Have yoa made confcience of this, of givitjg glory to God's faith-fulnefs in the grand promife of falvation by Chrift? Have you learned to know Chrift P Have yoa learned to talk of him ? Have you learned to underftand the gofpel ? to trlk, to reafon, to difcourfe of it ? But is this all ? Have you never been exercifed about this, about putting your own feal to the gofpel ? He thai hath received this tejlmony^ hath Jet to hh feal that God is true, God will be true, whether we fet our feal to it or no ; but God's truth will not be to our in-tereft and advantage, unlefs we fet to our feal. Take heedj there are few folks, whofe confcience falls un*

der

der conviction of duty in this matter; that they are bound before God to believe on Chrift Jefus for eternal life. People will not believe, that they (hould believe \ and can there be any hope that ever they will believe, who are of this mind ? How hard is it to perfuade people that they (hould believe ; that'upon the preaching of the word, and the proclamation of God^s falvation by Chrift Jefus, they muft venture u-pon it! Say fome, " I know not whether the pro-*' mife be to me." Is it not to you as much as ever it was to any ? Is it not to you as much a§ ever it hath been to any fmner, the hour before he was converted ? The promife will never be more to you, till it be believed, than it is now. Repent^ fays the apoftle to the murtherers of Chrift, yi?r the promife is unto you, A£ls ii. 38, 39. Ye killed the promifer juft now, yet for all that you ftiall be faved, if you repent; one of the ftrangeft repentance that ever was required in this world ! The very exa^ling repentance from them was exprefly exa£^ing of faith; for it was impoflible for any man to repent of killing Chrift, but he that believed he was the Son of God ; therefore, fays the apoftle, the promife is unto you, and to your children. Say you, " Natural men are without the promife, ** and fir angers from the covenants of promife ^^^ Eph. ii. 12. And what theii I If they be, what will you infer from that ? I am a poor natural creature, a ftran-ger from that covenant of promife. But I pray, how fliall this ftrangenefs be removed ? Juft as if a poor man, ftanding without like to ftarve with hunger and cold, fhould fay, Alas! I fhall die in this place, without the houfe. Why, the door is open, in God^s name enter. We enter by faith ; the promife is God's door caft open, that poor men may enter in. Pray now confider that place, which I will fpeak a little to, as well as from the preceeding and following words: Heb. iv. i. Let us therefore fear^ left a promife being left us of entering into his reft^ any pf you fhould feem to come fhort of it. The thing that the

apoftle

apoftle deduceth his exhortation from, is a moft awful in fiance ; the inflance of the people of Ifrael in the wildernefs. Take notice; of the paiTage, and of tlie Spirit of God's ufmg it. God had fa'id to Mofes, that, at the appointed time, he would brinir the children of Ifrael out of Egypt. He appeared with them, and for them, in ten great wonders and miracles, that they might know his calling to be of God, and his meffage from God. The people believe at Jait ; ihey believe that God had a good mind towards them, and w^ould bring them into the land of Canaan, ac^ cording to his promife ; but wlien they are a little way got through the Red-fea, difficulties meet them, unbelief arifes, and they hardened their heariSj aod^ tempted God ; from whence we may obferve, Hoiv hng^ fays the Lord, refiffe ye to keep my commandments and my laws f That which they were bound to believe, was this. That God meant well and honeftly with them in the promife of bringing them to the land of Canaan ; and becaufe they did not believe ir, God fware, that not one of them from twenty years old (hould enter into it. Upon this inftance the apo-flle makes his exhortation : Let u? therefore fear^ lejl a promife being left us of entering into his reft^ any of you jhould feem to come fhort of it, Alas ! the reft we are called to, is a far greater reft 'than the reft of Canaan, the promife is a promife more fure. Ay, but fays the apoftle. Let us fear^ lejl a promife being left us cf entering into his re fly any of you fhould feein to come fjort of it^ left we iliould/2// after the fame example of unbelief^ as he has it in ver. 11. The cafe then, as to us, is this, The Lord harh proclaimed 10 us in the gofpel, his good-wnll-in liigh and great pro-mifes, to fave us by Jefus Chrift. He proclaims ir thus, that whofoever will truft him, and take his promife, (liall certainly come to heaven. There are fomeri of the children of men, whom God harh a mind to bring to heaven, and a great many others have the promife in their hand, as well as they, bur have not

S fahh

faith ID tlieir bears; they let the promife flip, and the promife lets them flip; and, if I may fo fpeak, to hell they fall; but there is no fault in the proniife, it is becaufe they do not buiid upou it.

Some may fay, *« I am not qualified for the pro-" mife, 1 am not fo good as 1 fliould be. Anfwer^ Are you qualified for hell or no ? No man (haUbe in heaven but he that fees himfelf fully qualified for hell, as a faggot that is bound up for eternal burnings, unlefs mercy pluck the brand out of the fire. Inftead of thefe objections, I will tell you better, i. What think you? Is Chrifl: a fit Saviour for you ? ,Chrifl: is exaClly ftiapen, as fit for a finner as poflibly he can be. God, in making and framing his Son for a Saviour, confulted to make him as fit to be a Saviour for finners, as divine wifdom could make him. 2, Ask this queflion, whether there be no promife in the new covenant that looks towards you P Are there no dreams in this great well of falvation ? Yes, fure-ly, the covenant flrearas out towards thee. Pray now can you find nothing in the promife of the new cove-Bant that fuits you exaflly ? / will pour clean water vpon you :. who needs this more than the filthy ^ From all their iniquities will I cleanfc tbe7n, I wilt take away the heart of jlone^ &c. If you have a heart of f\one, your cure is in the covenant. My meaning is, that you, feeling the heart of (lone, may piead this promife. I know nobody that hath a hard heart can plead this promife ; they that have a truly hard heart, think nothing ails them, 3. The third queflion you fiiould ask yourfelves is this. Whether there is any truft in your heart worldng towards God I Shall ail the promifes of the gafpel be proclaimed to men eve« ry day, and no thoughts of trufting in him arife I That he is a faithful fpeaker, is plain ; therefore his mellage (hould be received. The myilery of faving particular peifons by the application of divine grace, is greater than any can fathom, with refpe61 to them-felves, but more or lefs they can fearch it with refpefl

to

to others. All the faith that ever was wrought in the hearts of believers, to raake unbelievers believers, and make believers better believers, was ever-more wrought by the appearance of divine faithfulnefs ia the promife. The better you know the promife, the better believers you will be ; therefore make confci-cnce of this. Think that your e,ternal flate depends upon this, how the gofpel hath been received by faith. Secure fmners find no diiFiculty in believing, but poor awakened fmners find ic the greated difficulty in the world. A natural man finds no difficulty ia believing, becaufe he is not concerned about falva-lion ; a poor awakened finner finds it a hard matter to believe, becaufe he is deeply concerned about fal-vation. Nothing can fave- us but only the bare promife. This promife can fave no man till it hath laid hold on him, and till it hath put forth its power upon him. It ufually appears but a weak and {lender thing for a man to trufl his all upon. Hov/ (lightly do unbelievers think of the promife of God ? There is not an ungodly man ia the world, but he reckons a rich man's promife to provide for him in this world, is a great deal better than all the promifes in the bible. But this is a lign the poor creature hath no true faith in a faithful God, whatever falfe truit he may have in man, who is not only a liar^ Rom. iii. 4. but a lie^ Pfalm Ixii. 9.

S2 SERMON

SERMON X.

Hebrews x. 23, For he is faithful that promifed.

T I TTLE do msny people know, that daily hear •^ the gofpel, what the gofpel is, and what hearing of it Ihould be. The gofpel is a divine procla-Hiation of-God's gi^od-will towards perifhing finners, delivered to us in many words in the fcriptures. The ^nm of it is in this offer, Thar whofoever they be, and whatever they have been, they are content to take Chriil for their guide, and his fulnefs and grace for * their flock, and God^s faithful promife for their fe-curity, as fure as God lives they fliall be faved for ever. This is the gofpel which is preached in many forms of words, but the fubflance is the fame. How many are they that do not know what they are doing when they hear? It is a proclamation that is either received to God's highed praife by faith, or is rejected to his greatefl diil:onour, and to mens mofl certain ruin. It is the Lord's great wifdom that the gofpel fhouid be preached,- and that it fliould be preached by men, by fmful men that are believers them-. Selves J and they (hould recommend the lame way of ^^Ivation to the falih of ctheriJ, that they have takea ^0 themreives.

Upon thefe words you know that I have fpoken feveral times concerning the promifmg God, his faich-fulnefs in his promifes, and the duty of his people to -nfwer his faithfulnefs by their faith. The lad day ^ propofed tl)e application of this whole matter in three exhortationfj and fpake unto the firft lafl day ; I /hall now add a link mors and proceed.

I. The

f. The firft exhortation was to this duty. That you Jhould ali anfwerthe faithfulncfs of God in the great promife of falvation by Jefus Chrift in the golpel; for in a manner this is the promife that faich firil meets with, and firft fixes on ;. faith is begotten by it, and faith receives the new life in it, and by it.

2. The fecond exhortation is. That believers mufl anfwer the faithfuhiefs of this promifing God, ia the expecting of all good by the way

3. That believers Ihould anfwer the faithfulnefs of God, ia a firm expectation of the inheritaDcs at laft.

Of the firft of tfiefe I fpoke fome time iaft day, and fhewed you, i. What the nature of this promife of falvation is, that our faith firftftionld take hold of.

2. Wherein the anfwering of faith to the faithfulnefs of God does confift. ly?, In believing the truth of the gofpel-record and report, that there is life in Chrift for men. 2dly^ It is a believing of the truth and fincerity of God in the offer of it. o^dly, A believing that there is now no impediment on God's parr, or on ours, that ftiall hinder the partaking of the blef-fmg promifed, if we will be wiliiog to truft. The Iaft is, by venturing our eternal falvation upon it ; that is believing, taking up, taking in the truth of the gofpel-promife of falvation by Chrift, that the heart is refolved here to fettle, and here to adventure its all. Lard^ to whom jh all we go? fays Peter; thou haj} the words of eternal life : we will lodge our eternal life on thee, and upon thy word ; no where elfe can v/e find them, and they are fufFiciently with thee for our truft ; for we believe and are fur e^ that thou art that Chrijl the Son of the living God^ John vi. 69. The only thing I would do, before I leave this firft exhortation, fhall be a little more fully to bring this matter near to your confcience, fearching and trying of you, whether you have given this faithfulnefs of God a meeting; the queftion is a queftion of the greatcft importance, all things elfe, that you may be

concerned

concerned about, and there are a great tnany other things that people may lawfully be concerned about tinder the gofpel, all things elfe 1 fay, are either trifles in themfelves in regard to this, or very unrea-fonably ftarted till this grand queflion be determined. Have I entertained God's o&r and promife of e-ternal life by Chrift Jefus with true faith or no P The importance is obvions, foi our eternal falvation (lands iipoa it; the qneftion is not only important, bat it feems eahly refolved, it feems to be a great deal harder one Way to conceive how a believer (hould be ignorant of his believing, than how it (hould be that he ihould know it: though I do acknowledge that many believers are ignorant that they are believers ; the a-podie's word puts it out of qucftion, i John v. 13. Ihefe things have I written unto you that believe on the name of the Son of God ; that ye may knozv that ye have eternal Ufe^ and that ye may believe on the name of the ^on cfGody that is, that ye may believe better, that ye may know ye believed, and that ye may know what ye have in and by believing ; The apoftle feems to fpeak of it as a matter of wonder that people (hould BO- know it. Examine yourfelves^ whether ye be in the faith; prove your ozunfehes ; know ye not your own fehes^ how that Jefus Chrift is in you, except ye be reprobates ** Only now a few things concerning this maiter, that will make it on a little enquiry appear at lead to be ealiiy refolved.

I. The greatnefs of the matter intruded in this believing; the more confiderable the matter of truft is, the better people ufually know where they traft it, and \vhen they truft it ; if a man truft his wife and children, his edate, his houfe, and all his bnfi-nefs, he knows very w^ell when he trufts that which is fo dear to him ; but alas, a great many never knew they had foul?, the precioufnefs of their immortal fouls was never felt by them ; thefe folks can never tiuil, or know whom they truft.

2. The

2. The party truded is one, one only ; when our trufl is fcattered as it were, people may forget where one part of it is lodged, and where another parr ; but where it is all unitedly centered in one hand, why (hould people not know where it is ? I knoiv^ fays the apoftle, whom I have believedy 2 Tim. i. 12, O how bleffedly thefe two words anfwer one another. Faithful is he that promfedy and / knozv^ &c. There is God's name, and there is the fakh of tlie Chriftiaa concerning this God: it is he whom 1 have trudedy he that promifes, is he whom 1 have believed; whereas u double-minded man is unjlable in ail his ivaysy James i 8,

3. The warrant of this trufl: is fingle, it k upheld by the word of promife, and that alone, that (epa» rate from all things elfe ; all our hopes are Fauadcd barely upon the word o^ God, and the more we ftrive (as you have heard already) to add fupports to the word, for the imaginary ilrengthening of our faith, the more we weaken our faith, and the more we diftionour the word. If God's word of pro-mife cannot bear thee up, though all the (boulders of all the angels m heaven (hould prop thee up,. thou wouldft fink under them.

4. The influence and power that is neeufu! for the drawing forth this trult, makes it remarkable alfo; when God caufes us to hope^ as David fpeaks, Pfalm. cxix. 49. this makes the matter yet more remarkable ; if faith and trull in God were a plant that could grow up in our hearts daily, it might ipring up unobferved, as a great many other tijings do; there are a great many feeds of knowledge and un-derdanding, that do naiuraliy grow up in children, as they grow in years, from the (tock of natural parts that God gave them in their firfl frame j but faith is none of thefe things, this truftingis never without a caufing, a caufing to approach to him ; k is never without a drawing : Therefore believers are more fenfible q^ the power that works fikh, than of that

faith

faith working in themfelves, they are more fenfible of the pains God hath been at to draw forth faith, than of the living a^ls of faith in themfelves.

5. The light of faith Is to be taken notice of; as in Gen. xxv. 22, 23.

6. Laflly^ The grand expectation of faiih is of that nature, that we cannot tell how it can be acled, tho' it may be known after it hath been a^ed. What do we take Chrid's word for, and fet our feal to it, but for everlafting falvation, for a glory to be revealed at the appearing of Jefus Chrirt, beyond what our ear hath heard, or tongue can tell, or heart can conceive ? And noiv^ Lordy what wait I for ? My hope is in thee^ Pfalm xxxix. 7. We are not of thenl who draw back into perdition^ but of them that believe, to the

faving of the fcul, Heb. x. 39. We are looking for the mercy of our Lord Jefus Chrifly unto eternal life^ Jnde 21. Now may not one know thefe things, think ye ? Nay, there is a fpecial weaknefs in faith, a fpe-cial cunning of our adverfary the Devil, that makes this believing not more frequently known by believers, that we do not know that we truft, when we trud; the matter is fo confiderable, the a£ls fo formally and deliberately put forth, that a man may believe/ and yet not be fenfible of it; but by the fruits and effeflsof believing, v/hich are the ordinary ways by which we come to know it, Therefore now unto fuch of you, as can with fome confidence avow it before God, that the gofpel promife of falvation by Chrifl: Jefus hath been fo warm upon your hearts, that you have built ycnr everlafting hopes upon it, only three words, and I proceed.

17?, Blefs the Lord, the great promifer, for the work of faith, and that on his promifes ; praife is due upon both accounts, his grace made the promifes, and his grace works upon the heart, which is always needful to embrace the promife ; and the heart that partakes of the bleiTmg, (hould entertain a due fenfe of its great debt to God, and pay it in praife;

that

I

that is all the payment we can*glve, though praifiDg is rather owoing a debt than paying ir.

2dly, You that have built your (alvation and eternal hopes upon the promifc of the gofpe!, relt your-felves on him ; whatever your Hate and condition ia the v/orld be, yon are bleiled by God, and (hou!d own it J Bleffed is Jhe that believed, for there Jhall be a performance, Luke i. 45. How many bklTcdnefs are afcribed unto believing andtrufling in God? Bkffed ar", all they that put their trujl m kiuu PTalm ii. 12. Here nov/ is a fault that is very ircqucnt with the godly, they are ready to be fenfiblc of mercy, and to blefs God for mercy, they are feDfible of promifes, they blefs God for making of thera, and when God makes a performance of a promife, they blefs him for that too ; this is the thing 1 find fault with, that few Chriftians are heartily thankful to God for trufting, for believing ; a poor child of God can look upon the promife, and fay, Here is a full pro-tnife but no performance, no appearance in ihe world for performance, yet God be thanked, lean trudir, and believe his faithful word, and wait till his time comes.

Lajlly, You that have built your falvation and e-ternal hopes upon the promife of the gofpel, never recal that truft but reaft it every day ; the righteouf-Defs of God is revealed from faith to faith, and believers (hould go on believing the promiie of falvarioa that we believed at firft believing ; we are to believe flill more and more, growing in faith ; for faith is a grace to be grown in as well as knowledge, and repentance, and holinefs ; how many believers are there that are fenfible of the one, and iufenfible of the other ? They are eafily convinced that rhey can never be holy enough, but they are not eafily convinced, that they cannot believe flrongly enough, that there is fomething (fill lacking in their faiih, tliat they fliould labour to build up and to advance in more and more ; if I may fo Ipeak, faith is fomething like a believer, believing is like a believer, a believ-

T cr

cr is never perfe^ till he is dead, and faith is never perfe£^ till it is done : 1 mean, there is always forae failing in our believing till believing is ended, and feeing comes in its room. As ye have therefore receive ed Chrift J ejus the Lord^ fo walk ye in him : Rooted and built up in hivi^ and eftabli/bed in the faiths as ye have been taught^ abounding therein with thank/giving^ Col. ii. 6, 7. Wherein obferve the variety of cKprel-fions concerning faith, i. There is Receiving. 2. Walking. 3. Rooting. 4. Bui/ding, 5. Stabttjbing* 6. Abounding, To which is added, 7. TJjankfgiving.

This leads me to the fecond exhortation, and ihat }s, that we Jhould anfwer the fait hfulnefs of God by be* iieving^ that allpromi/ed good things J^all be given unto you, by the way. This is a needful anfwering the faithfuinefs of God, to believe all good by the way, and to believe nothiag but good ; this is believing, to expeel all good by the way from God, and nothing but good ; fo his promife runs, and Oh! That our faith could faden upon it, and kindle with that gracious promife a flame of love. If fire from heaven would nil the altar and kindle the facrifice, to wit, our faith, what a blefled meeting would it be i* And I will make an iverlafting covenant with them^ that I will not turn away from them, to do them good; but I will put my fear in their hearts^ that theyfJmll not depart from me, Jer. xxxii. 40. Pray obferve, we are not oniy to ex-pe£t all good from God, but are to expe«5t from God that all good fliall be with us; we are not only to believe he will do us always good, but we are to believe, we (hall believe, we are to believe cur faith (liall never fail, for that is a part of the pronnife. / wt II put my fear in their hearts, that they/hall net depart from me. God's faithfu!nefs is equally engaged in keeping his people from departing from him, as it is engaged in his net departing from them j he that fays, / wilt not turn away from them to do them good^ has aho faid, theyfhall not depart from me. Now what follows, ver. 41. lea^ i will rejoice over them to do

thejn

them good^ and I ivill plant them ia this land, (that is a pan of the Old Teftament type from the body of the new covenant) affitredly^ with my whole hearty and -with my whole fouU Were ever fuch words fpok-en by God, with my whole hearty and with my foul f Now who can underftand what is in this ? God's whole heart, God's whole foul is in this proraifing, and (hould not the believer^s whole heart and whole foul, be in the believing of it ? VNThy this is but rea-fonable, that we (liould give God a meeting, this way has he promifed to do me good, with his wliole heart and his whole foul, and (hall not I truft him with my whole heart and my whole foul I Pfal. cxix.58, Proy. iii. 6. this is foon faid, but it is notfo foon done, 1 fliall therefore upon this exhortation fpeak a little to thefe two particulars.

1. The grounds of this faith that 1 am calling for.

2. The cafes wherein this is efpecially to be a£led. 1. As to the grounds of this faith that 1 am calling

for, the anrwering God's faithfulnefs in the promife, in expe(f^ing good from him; the grounds are two.

\ft^ From the (late of the believer, ^dly^ From the nature, and order, and condition of the covenant.

i^, From the (late of the believer, what fort of a man is a believer? He is one that is brought within the chariot failed with love^ for the daughters of Je-rufalem^ Cant. iii. 10. Every one that is brought to heaven, is carried in that chariot, love all ever, bottom and top and all the fides of it; every believer is a prifcner of love, he is guarded by love, till he come to heaven ; every believer is an heir of promife, the promifes are his, he may count them in his ellate; all the charter we have, is the promife. God is our father, Chrift is our redeemer, the Holy Ghoft is our fan<5iifier, heaven is our inheritance, promifes are our charter : Such a man as this, that is an heir of promife, furely (hould expert the fulfilling of the promife?, the cftate his father hath given him, and may exped to be dealt with accordingly.

T 2 idly^

2<i/y, The nature of the covenant calls for the ao-fwerinr of our faith unto God's faithfulnefs, as to all good by the way.

1. All good and nothing but good is in the covenant ; all blefnngs are in it, and every thing that is iq it, is a bitlling, becaufe it is in h ; if the rod be in the covenant, as it is, it is good, becaufe it is there ; and it will be found to be good when we meet ir. / knozu^ O Lordy that thy judgvients are righty and that thou in fait hfuhiefs ha ft afflided me^ thou haft kept thy promife to me, Pfaim cxix. 75, and ver. 6>^. Thou haft dealt welt with thyfervant^ O Lordf according unto thy zvord.

2, There is this in the covenant, that trufl: is God's appointed way for the getting the performance ; the Lord hath given many great promiles to us in the covenant, and he expe^ls to be trufled when he promife?, if we would have the accomplifliment of what we want. Befid(^s all the great promifes of the new covenant, obferve thofe mentioned in Ezek. xxxvi.

25. 57. Then w'ul I fprinkle-clean water upon you^

and ye Jh all be clean from all your Jilt hinefs^ and from all your idcls will I cleanfe you^ See. After all which h added, Thus faith the Lord Gcd^ I will yet for this be enquired cf by the hoafe of Ifrael, to do it for them. It was for llraei's fake that the promife was made, yet he will have Ifraers faith and prayers called upon and brought forth, in order to the accomplifhmeut of thein. As the brazen ferpent healed thofe that beheld it, Namb. xxi. 9. and as Jordan healed Naaman, after he had dipped himfelf feyen times^ 2 Kings v. 54. or as E'iiha's Itaf! would not raife up the dead fon, 7 Kings iv. gi. So, unlefs we addrefs ourfelves to God by prayer for the performance of his promife?, which cannot be done without truffiug in him, we cannot exjie^r to receive any real advantages by the promiies: But if w^e do make our fupplicaiions unto hini, re (hail undoubtedly partake of the proraif-ed rev/2rd?.

3, There

(3.) There is this in the covenant, that the promi-fer and fulfilier is the fame. God does not intrufl: the fulfilling of his proraifes to any body elfe ; we are not to take God's promife as a bill, and call upon another man to pay it: no, we are to bring then all to hioi-felf, he is the fulfilier. What a blelTed faying is that of good Hezekiah, Ifa. xxxviii. 15. Whatf^aU'Ifayf He hath both fpoken unto me^ and himjelf hath done itf I got the word from him, and I got the deed from him; the words were the words of his mouth, and the deeds were the work of his hands .* He hath both fpoken unto me, and himftlf hath done it. Here is a remarkable emphafis, :i fpiritual eying that this godly man had of the eminent hand in fulfilling his gracious word to him,

Lajlly^ The great Mediator of this covenant 0-liges us to faith mightily. I defy a believer to take a look on Ghrift Jefus by faith, but in and by that look he will find ground for better believing. Look on him which way you will, fo it will be found. I will name a few things concerning this, how our faith fliouid be flrengthened in the expe<5ling of all good things,according to God's covenant, becaufe of Chriil's interefts in it.

[r.] The promifes are in the hand of Jefus Chrifl:; this covenant is eftabliflied in the hand of a Mediator, he gets the promifes. You think this" ftrange ; the promife of the forgivenefs of your fins, of the fanc-tifying of your nature, of the bringing you fafe to the kingdom of glory, are firil Chrift's promifes; they are made to him for us, and he is fir(t intruded with them ; but the covenant is confirmed before of God in Chrid. The promife is made unto the fame Chrifi: pecfonal and ChriH: myftical, the head of the body, as the apoflie faith of it. Gal. iii. 18, 19.

[2.] Our Lord is not only the receiver of the promifes, but he hath already fulfilled the grand condition of the covenant, the proper ftri6l cohdition of the covenant, whereupon, without any more, an immediate

accefs

accefsto all the bleffings is given to every believer upon his pleading. When thou Jh alt make his foul an offer-i?:g for ftn^ that is the condition, hejhatlfee his feed^ "^he /hall prolong his day s^ and the pUafure of the Lord fl} all fro [per in his hand. He Jhallfee of the travail of his fouly dnd fhall he fatisfiedy Ifa. liii. 10, 11, So that now when you are to believe the proraifes, you are to exercife your faith thus : " This promife hatli *' a great biefiing, that I (land greatly in need of; •^ our Lord Jefus Chrift hath fulfilled the grand con-*' dition of the promife, and all the bleffiogs that arc •• :n the promife, are now made over to me in the « lafl will and teftament of our Lord Jefus Chrift> *' confirmed by his blood ; that as fure as Chrifl was •* dead and is alive, fo furely is the new teftament and *' all the bleiTings of it confirmed and fealed already." Our charters for heaven are fealed by our Lord's blood, we have no feai to put to them, but the fcal of our poor faith.

[3.] Our Lord is rainiftering in the fan^luary a-bove. If Chrift were not interceding in heaven, a poor Chriftian would have a comfortlefs work in believing on earth : but our poor believing and his grand interceiTion, when they chime, if I may fo fpeak, make wonderful mufic above. He fends his Spirit to work in us thofe defires after covenant-bleiTmgs, that he is pleading for in the virtue of his blood, in the higheft fan61uary. Let your faith then argue thus : " Jefus <' Chrifl is at the Father's right hand : I am a poor *' pleader at the footftool, but there is a ftrong pleader *^ at the King's elbow, if I may fo fpeak, in the high* '' eft court, and it is his bufinefs to mind my affairs.'* How (Wrongly would believers plead, how believingly Would they fend up their broken dcfires to heaven, if they did duly know, that all their petitions muft be fent up to God through Chrifr, and be perfumed with another kind of incenfe than they can give! So much for this, on what ground believers fiiould ex-pe(rt all good from God by the way.

2. What

^

2. What are the cafes wherein this believing and glorifying God's faiihfulnefs is to be a<^ed ? The an- ., fwer is, In every thing. 1 (hall only name a few par- it j ticulars, which as they are the great trying of faith, I r wherein believing is moft difficult, fo they are tri- \ umphs of faith, and believing is raoft noble, when in ihefe cafes,

17?, In cafe of great afBif^Ion from the hand of God. That is a cafe wherein believers are called ta expe^ good from God, when things to fenfe and rea* fon, and to common obfervation, Jeem to go againft us; we fay fuch an one is in affli<flion. They arc called evil things fometimes by faints themfeives : Shall we receive good at the hand of God^ andjhall we not receive evil ^ fays patient Job, chap. ii. 10. But believers fhould learn to name things as God names them, and as the covenant names them ; we are to learn to name God's works by his word, and not ta name his words by his works. Aflli(flions are very common, and they are very many ; the heads of thenn are many, the various forts of them are innumerable : I will only name a few things concerning them, that are commonly raoft trying. to faith, and name them to prefs believing the more carncftly,

(i.) There is the furprifmg unexpe^ednefs of af-fli(ftion, when it comes from a quarter that people did cot expefl it to come from. The apofile warns Chrif-tians as to this : Beloved^ think it not /Irange ccncern-' ing the fiery trials "which is totry you^ as though fume Jlrange thing happened unto ycu, i Peter iv, 12. It is very obfervable, that there is hardly a perlon that is foundly afflifled, that is fmanly afflified, but he apprehends there is fomething fpeciai in h s cafe, which never was in any before. A man that hath a true fight of his f:ns, thinks they are the g'cateit chat ever were ; a man that rightly fees his own mercies, [hinks thofe the moft fpecial mercies that ever were j a man that narrowly looks upon his own afflifljons, feme:-times thinks them fo too. Sarprifmg, unexpecfecl,

15,

unacGOUDtable afHi<rtlons5 are commonly very trying ; and ufually this is in them, that the man thinks them greater than have befallen others. The infinite wif-dom of God can fhape and frame aElifrlons; thofe which feem to be common, yet by fome form, by fome reafon, by fome circumftances of them, he (hall make them as fmgular, as if they had never been felt by any; this is a part of the vvifdom of God. Our Lord fpeaks of a man's taking up his crofs. What, does not God give a common crofs to a great many ? No ; every one hath his own, and the Lord makes it, and (hapes it, and fits that crofs, which is fitted to be laid upon the back of his poor child.^

(2,) There is an oppreffing affliction that is a great trial, that feems to threaten all things, and to cut down the very root of all. A poor creature expe<5^s that the tree will be cut down from the very root of it, and that it will be quite plucked up. Lopping olt the branches is not fo formidable : / am otprtjjedy fays Hezekiah, Lord^ undertake for me. Sometimes a dark and dumb affliftion is a very great trial of faith, and a great many of the children of God meet with fuch. Says the poor creature, I have had fuch an afflidtion a long while upon me, and I have many times laid my ear to it, to hear what it fays, and there is no voice, if I may fo fpeak. If you cannot hear the rod's voice, pray hear God's voice in the word. Sometimes the rod cries aloud, and fpeaks God's mind in the word ; fometimes we mud bring the word to the rod, and fee if we can put the rod upon the rack, and make it fpeak what God means thereby. Now, in all thefe cafes, in any fort of affll(ftion, let it be fur-prifing and flrange, let it be oppreiTive, let it be dark. Jet it be dumb and fpeak nothing, believers muft believe ftill.

[i.] Believe that whatever changes there are in God's way to you, there is none in his heart. The Lord hath changed his couatenaQce, the Lord hath

changed

i

changed his countenance, the Lord hath changed his hand, only his heart remains unchangeable, {\\\\ that is to be firmly believed : As many as I love^ I rdnike and chajlen. People commonly think as foon as Chrift begins to rebuke and'chaflen, he begins to ceafe to Jove; but our Lord faysjalT: the contrary, Ilcv. iii. 19. Sec aifb Prov. xxvii. 6. Pial. cxix. 75.

[2.] Believe this firmly, that God's wifdom is never puzzled or nonpluiled, though you be. The Lord knows his matters, and he wiii not give you an account of them; but we are to believe he knows w';ac he dcs, and he has a wife end before him. Chrif-lians do commonly imagine they are io wife, th^it if there were any pciTible good, that could be the fruit of fuch a difpenfation, they could perceive it, bur, after all their (1 adying, they cannot find what good this can turn to. If it he rnaroeHous in the eyes cf the rejiinant of this people in thofe days^ faith the Lord, fhoiild it afo he marvellous in mine eyes ? Zcch. viii. 6. A fevere rebuke given to an unbelieving people. ^efl. Do you think God's eyes arc no better than yours I

[3.3 In all the trials of your faith by affli£lion, believe this, that God's eye is on you, when you cannot fee him : Behold^ fays Job, I go fcrxvard, but he is not there ; and backward^ but I cannot perceive him : On the left hand where he doth zvork, hut I cannot behold him : He hideth himfeif on the right hand^ that I cannot fee him^ Job xxiii. 8, 9. I take it, fays he, when t am tried, 1 (hall come forth as gold.

Lajlly^ \n all your afflictions believe a fafe ifTue, that you (hall get well our of all : Many are the afflictions of the righteous ; but the Lord delivereth him out of them all^ Pfalm xxxiv. 19. Thefe are they which come out of great tribulation^ fays the angel to John, llev. vii. 14. There is no affliction can enter heaven, but L believe the beft talking of affl £lion that ever Was, is in heaven. All the glorified m heaven under-iland better all God's way with them. They were

U many

many of them plagued every morning, and chailened every moment; their fouls were filled with bitternefs and forrow all their life long ; yet there is never a one there, but fees that every thing was well done, there was nothing that they could have been without; their guide guided them well, and there is nothing amifs, nothing crooked in all God's way. It is v;ith refpcift to this, that the apodle calls to believers, to rejoice^ though in the midfl of manifold temptations ; why foP knowing that the trial of ycur faith (hali turn to praife, i Peter i. 6, 7. Te are in heavinefs^ through manifold temptations^ that is, as to the things of fenfe ; but, fays the apoftle, ye rejoice with joy un-fpeakahle^ as Chriflians; and wherefore rejoice in the midft of heavinefs P Becaufe your faith, though much exercifed now, will make a glorious appearance at the lad day. One of the greateft praifes that can be given to the Lord by his people, is, that their faith glorified his faithfulnefs, whiKt ou earth, in the midft of their greateft diftrefs.

^dly^ People fliould a£l: their faith on God's faithfulnefs in cafe of dcfertion, w^hen our Lord hides bimfelf. Our Lord Jefus went before us as a pattern in this, My God, my God, why hafl thou forfaken me ** To put a my to a forfaking God, is brave believing. Our Lord's cafe, I know, is altogether fingular, but many believers have had forne meafure of his Spirit in ufing that word in their own cafe. When a man walks in darknefs^ and has no lights what (hall he do then ? Let him truf} in the name of the Lord, and flay upon his God, Ifa. 1. 10. If a man forbear irufting ia . the Lord, till darknefs be fcattered, and light coaie, and jf he fays it is time enough for me to believe, when (Tod lights the candle; no, fays the Spirit of-God, When he walks in darknefs^ and hath no lights let him then truft m the name of the Lord,

T^diy, In the cafe of temptation, (I name thefe things which are fo common, that, in truth, believers lives are fpent about them), temptation from Satan.

Sirs,

Sirs, if Chrifiiaiis were wife, they would learn, if I may fo fpeak, of the devil; the more the Lord loves us, the more the devil hates us; and the more the devil hates us, the more we (liould love the Lord. As fcon as a Chriflian gets faiih, the devil falls upon him ; and when the devil falls upon him, he fliould believe the more. The time was, faith a believer, when he let me alone ; what makes this great change, that he is turned to a roaring lion P It is becaufe I left his camp, and turned to another mailer. Faith is efpecially to be afted in temptation, and vi6i:ory over temptation is by faith. When our Lord faid to Peter, ^imcny Simon, behold Satan bdth deftred to have you, that he may fijt you as wheat ; our Lord adds, But I have prayed for thee, that thy faith fail not ; and if rhy faith do not fail, the devil will get the word of the bargain, Luke xxii. 32. The apoftle puts a fpeciai mark upon this piece of the Chriftian armour : Above ail, fays he, taking the fhield of faith, where-with ye fhall be able to quench all the fiery darts of the ivicked, Eph. vi. 16. That above ail does not only point forth the eminent ufe of faith, in the warfare of faith, but it feems to fet forth the excellency of a Chridian's armour in this matter. When Satan and a poor Chriitian engage together, the devil would fiift have the (hicld of faith laid down, and then he would be too hard for any of die children of Qod, for commonly one temptation comes not alone. Now thou art put upon examining and trying whether thou haft any faith. Oueftion all, doubt all, fays the devil, and let us argue upon the point. But if you enter with the devil upon ihefe terms, he will cerialniy be too hard for you ; lay down the conclufion of faith firmly, and tell the devil, I have intruded my foul with Chriil Jefus, what haft thou to f^iy to that P will be fail me or no P If thou fpeakeft any evil of my Lord, thou fpeakcfl: like the devil, and I do not regard thee ; but if thou fpeak evil of me, I will be-litve ihce, and can fpeak of ic myfelf, and tell it to U 2 iry

my Lord, Pfal. xlii. 5, 6. The queftion tlut we are to propofe in the warfare of faith with the devil, i?. Is God true or no I If he be true in his promifes, I will believe them, aiid believe none that coiitradiifl: xhem, and in all my adverlities will I take the jhieid x)ffaith. SeeEph. vi. 18. and Pfalm xci. 4.

4A6/)', In the cafe of manifold delays and difap-pointments, as to the performance of pleaded promi-fes; in this cafe, 1 fay, you are ftill to believe. If though yoii have taken the promife, though you have believed it, though you have prayed upon it, though you have been looking out'and waiting for; the fulfilment of it, (till delays come in the way, believe (iill. The Lord in bis wifdom has referved times and fea-fons tor our mercies, and for his fulfilling his word, all-to himfelf. He hath told his people what he will do for thera, but he baih not teid thera when. Tho' he made a great promife to Abraham, yet he did not tell him when he would perform' it ; that great believer mufl wait twenty-five years from the promife, till the performance came, yet no doubt he believed the promife every day.

5//?/)', In cafes of challenges of confcience for ^m. Believers mud learn to exerclfe their faith upon this faithlulnefs of God, in the view and in the face of chaliengeS'of confcience for fin, Iniquities prevail a-ganijl 7ne, fays the pfalm-tl, Pfalm Ixv. 3. What could a man fay after this ? What .could you expe^l ihould be the next word P MuR it not be, And therefore wrath (hall come upon me? No fuch thing : As for our tranfgrejjions^ thou Jhalt purge them away. If thou. Lord, jhouldft mark iniquities^ O Lord, who fhall flandf But there is fcrgivenefs with thee, that th.u mayfl he feared, Pfalm cxxx. x, 4. Oar confciences are fot^etimes diilurbed with challenges for old fins long firce committed, which, according to a fimilitude that a holy fiint of God gives us in his letters, like the ghofl of a dead friend^ continually haunt us. An

old

old fabdued, pardoned fin, may fright one terribly ; we have great need, if I may fo fpeak, of ftroog faith, to converfe without fear with this ghoft, the ghoit of an old tranfgrefiion. A fm that is twenty years old may appear as formidable as the devil him-felf; but if we do not learn to believe and raaintaia confidence of faith, notwithilanding challenges forfiD, who can believe ar all ?

Lajlly^ In cafe of God's calling us unto any fpeci-al piece of fervice, fome fpecial piece of hard, lingular work, that we were never called to before ; in this cafe faith is to be exercifed, for help in time of need (hall be given us; if the fervice be required of you, the aiTiilance for it (hall be given to you; really the faith of Chriftians is tried greatly wiih the change of work that God purs in their hands, they think they have fome tolerable meafure of faith for their daily and ufual work ; but if God call them to that they never a£led before, to fome new fingular piece of work, then believing is fpecially called for CO help out in this lime of need ; as we are to crave help in all times of need, fo we are to crave fpeci^ al help in times of fpecial need ; I named thefe fiy, as being thofe in v/hich the life of Chriftians is mainly fpent, takeaway the ChrifiiaQ's afiiidlions and de« fertions, his temptations, challenges of confcience, delays in promifes, and fpecial turns of God's hand towards him, and pray what is left in a Chriftian's life, that is fo diflicult ? And fince our life is fpent a-bout thefe things, we mud live by faith, we are to exercife faith in and about all thefe things, that our life is mainly fpent in ; how bleffed a thing is it for a believer to go on towards heaven, and in every flep of the way to be able to fay. Though God hath changed my way towards me many times, though he hath brought me into many by-paths, yet blelTed be his name, there was never a path I was in, but I believed in him, and if it were an evil one, I hoped to be delivered out of it, but if a good one, 1 believed

it

it would advance me towards heaven, 1 believed and praifed ; and io every one 1 believed it would turn to ray faivation. I knew they would bring me nearer to God, that they would at lad bring me to heaven, where i hope eternally to blefs him for them.

SERMON XL

Hebrews x. 23. For he is faithful that fromifed*

FROM thefe words I ha^ c fpoke unto three doctrines, and they having been again and again repeated unto you, you may eafily remember them ; 1. That the ChrtJIiaK^s God is a pro mi ft ng God, 2. That this promififig God is faithful in all his pro?nifes. And g. that the faith of believers fhould arfwer the faithjul-nefs cf God in the promifes, 1 referred the main ap-plicaiion of the whole ''o<^rine unto this lafl: head, in laying the duty before you, that this truth does ex-a^, and crave of you. I named three things, wherein our faith fhould anfwer the faithfulnefs of God, ^nd have already fpoke unto two of them.

The firft was. That our faith ihould anfwer the faithfulnefs of God, in the grand general promife of faivation by Chrift Jefus: this is that faith that the word calls fo much for, it calls for it from unbelievers, and this call is God's appointed means for working the faith that it calls for; faith comes by hearing, and hearing by the word of God ; the word of God tells us what we (liould believe, and the word of God, in the name of God, commands us to believe what God fays: this 1 did infift fometime upon. I know there

are

are fomc who think it neediefs to prefs people to believe, and to put forth faith ; at firlt a great many poor creatures think it an eafy thing to belicYe, whereas it is a hard matter to awaken the confciesce; but when the confcience is awakened, they think it an eafy matter to believe, but they" only think fa, tliat never knew what an awakened confcience was; Jet a poor fmner fee nothing before him but hell, and nothing within him but what deferves hell, it is only the wonderfull power of God, that can make this fmner truft Chrift upon a bare word for his eternal falvation ; believing and trufling the ioul on Chrift Jefus is found a mighty difficulty by all them, vatli are concerned about their falvation ; fome think this anfwering of God's promife in the gofpel improper to be laid before fmnersat firft ; thefe people imagine, that there is fomething that finners ihould be Called to before believing, but as long as thefe two principles of truth remain, and remain they will, as long as the world lads, this is always a vain obje£lion. Firfl^ That no man can do any good, nor f<et any good, but in and from. Chrift Jefus. Secondly^ That no man can do any good with Chrift, nor get any good from him, but in the way of believing ; and if fo, will our Lord give his help to them that will not ,^ive truft to him ?

Thefecond thing 1 was laft day exhorting you to, was this, To anfwer the faithfulnefs of God in believing for all covenant-bleffings by the way. This h properly the life of faith, and a great work this is to believe, as large as the whole covenant: to believe as firmly, as the promifes are firm ; to believe as iongai until the promifes turn to performances, how much of divine power is needful for this work ! Juftly does the apoftie call the work of faith a zoork of fa'iih z&ith power^ 2 Theft*, i. 11. j in which not only power is put forth by the creature that a<Sts it, but there is power put forth by God to draw it forth, and to keep it up. Of this.I fpoke laft dav.

The

The third exhortation that remains to be handled, and that I (hall infift on, if the Lord will, a lirtle more, is, That believers fliould anfwer the faiihfulnefs of God in the proraife of eternal life, by believing the prize and hope of our callings as the apoftle calls it. The Spirit of God calls this eternal life, the promife^ as if all were contained in it; 1 John ii. 25. And this is the promtfe that he hath promijed us^ even eternal life. Faith in this cafe that I am to fpeak of, is faith which entereth into that within theveily as the apo-ftle faith of hope^ Heb. vi. 19. 1 am now to dirc6l this exhortation unto them that have fome confidence and good confcience towards God ; that have in fome meafure regarded the former and performed ir, and that defire more and more to be in it^; fuch as have intruded their fouls by faith in Chrift's hand, upon the warrant of the promife of the gofpel; fuch as are exercifed in living by faith upon the promifes of the new covenant ; it is upon them that I lay this burden, and a fweet one it is; that you (hould believe eternal life. The apoftle John, chap. v. 13. fpeaks fome-thing to the fame purpofe : Ihe/e things have I written unto you (fays he) that believe on the name of the Son of God ; that ye may know that ye have eternal life^ and that ye may believe on the name of the Son of God, The apoftle's meaning certainly was not, to perfuade them to believe that they were in heaven, for he and they both knew the contrary fufFiciemly ; but he calls them to believe that they had eternal life, that they had already a hold of it by faith ; that they had it in the root by Chrift's dwelling in their hearts by faith; that they had it in the foundation of it, by their believing the record that God gave of his Son ; as is plain from the context.

In profecuting of this exhortation, there are three things that 1 (hall have fome refpe<^ unto, and handle,

1. What is to be believed, or bow it is that a Chrif-lian in the way of duty muft anfwer the faithfulnefs of God, in the promife of eternal life.

2. What

2. What are the diiEcuhies that lie in a Chriflian's way, which make this believing io rare and fo hard.

3. What the grounds of this faith are, hat believers fliould improve, and in the improving of them triumph over all the dilHcuiiies that are-in the way.

i'/V//, What it is believers are ro believe, when ihey are called to believe eternal life. I take it, as you may perceive, flri61iy, as conrradiilinguidied from all the covenani-blellings that believer^ have a right to in this life, and have a begun poiTeirioR of, that they fliould live by that faith, of, which 1 fpake in the formeir part. Bjt I (liall now refpefl: only ths pize of our high callingy ths mark that God has fee before us to run towards, to chear ourfelves wirh the faith of it before we come at it. And furely rhe fpeaking and hearing of heaven iliould be a plcafing fubje(fl unto all them that have anv hope to be in.it ; the fpeaking of it is fometimes bleiT^d by the Lord to make them mind it, that nevep thought of it before. The fum of it is in ihefe lour particulars,

I. In the way of duiy, in anfwcring the faithfn!-nefs of God,, believers fliould believe this, that a^ foon as the foul departs from the body, it is immediately received by Chrifl:. A believer is to honour God's faithfulnefs in believing this, that as foon as the foul and body are parted by death, the foul is immediately wiih the Lord. This the Spirit of God, by Paul's pen, teaches us, in two places, very fuliy, 2 Cor.

V. r, "^'J^^^ P^^'^* '• 23. In rhe former the apoflle

exprefiy alierts this do^lrine : For we know^ fay^- he, that if our earthly houfe of this tabernacle zvere dijfohed^ we have a building of Gody an houje not made with handsy eternal in the heavens ; knowing that whilfl we are at home in the body^ we are abfent from the Lord^ — We are confident^ ^ fiy-> ^^^-^^ zuiliing, rather to be ■ abfent from the body^ and to be prefent with the Lord, By how many words does the apoflle exprefiy teach us that the (fate of abfence from the body to a believer, is immediately attended with a flace of prefence

X with

with the Lord! And in Phil. i. 23. he fays, For I am in a flra'it betwixt twOy having a dejire to depart^ and to be with ChriJI, Detartin^^ and being with Cbrijl, are joined together, as ibkparable. As foon as Paul is gone out of ihis world, he is with Chrilh Our Lord gave a very great promife to the believing thief, for he v^'as then a great believer, though once as great a thief, Luke xxiii. 42. To-day, fays hz^Jbalt thou be luith me in paradife* " Thou art dying, thou *' art dravi^ing near to thy end, as i am, buc this day ** thou and I {hall be together in a better date."

2, Believers mud believe, and glorify God's faith-fulnefs in^believing, that the bodies they leave Ihall be raifed up again glorious bodies, at the appearing of Chrift. This is as plain as any thing can be ex-prefTed to be in the word, that the body the believer leaves, as it were, in the duit, which dearh hath dominion over, which rortennefs and corruption triumph over, the fame body fhaii live again, and be raifed by his mighty power : Knowing that he which raifed up the Lord Jefus, fJmll raife up us alfo by Jefus^ and Jhall prefent us zvith you^ 2 Cor. iv. 14. For if we believe that Jefiis diedy and rcfe again, evenfo them alfa which fleep in Jefus, will God bring zvith him, i TheiT. iv. 14. See alfo i Cor. xv. 58. This faith Job acted, and it is one of the finguiar exprelTions of a new teiiam^ent faith in the old tcAament times : For 1 knozif (fays he, chap, xix. 25, 20.) that my Redcejuer liveth^ and that he fhail ft and at the latter day upon the earth. And though after my skin, worms defray this bcdy^ yet in my fief? (hall Ifee God. A great part of the meaning of wliich is; Job had, by this loaihforae difsafe that was fent upon him, in a manner dtzxh. beginning to prey upon him ; now, fiivs the good man, though worms (hould go on, and after they have deftroyed my fkin, they (hould dellroy my flelh alfo, yet in my fitfh Jhall I fee God ; zvhom I fhall fee for myfelf, and mine eyes [hall beholdy and not another, though my reins be confwned within me^ verfe 27. The faith of the

refur-

refurre£lion of the dead, thoui^h plainly revealed ici the word, is not a matter fo eafily attained, there needs a great deal of faith to believe it firmly. How quietly, how patiently, how cheerfully would believers look upon death feizing them, and coming in upon them, either gradually by age and the infirmities of ir, or more violendy and fpeedily by ficknefs and difeafes; how quietly would they look upon the tumbling down of this earthly tabernacle, if they believed this firmly ? For our converJat'iGn is in heaven^ from whence alfo we lock for the Saviour, the Lord Jefus Chrift: what will he do when he comes? Here 13 one thing, fays the.apoille, he will do, he will change cur vile body, that it may be faJJnoned like unto his glorious body, according to the working whereby he is able-even tsfubdue all things unto himfelf, Phil. iii. 20, 21. The faith of the refurreiSlion of the dead can never flaad, but upon the prop of divine omnipoten-cy. It is founded upon this, That he has faid it that can do every thing. Thereupon whea our Lord checks the Sadducees for their infidelity, he faith, Te do err, not knoiving the fcriptures, nor the power of G(5(i, JViatth. xxii, 29. if you underftood the fcrip-tures fpiritualiy, you would not have aflced fuch a qticflioc m dcrifion of the: refurre<flion ; it you knew the power of God, you would firirJy believe that God can perform it. Our Lord tries Martha with this, John xi. 25, 26. / am the refurredion, and th^ life : be that btlieveth in me, though he were dead, yet Jhall he live ; and whofoever liveth and believeth in me,jhall never die. Btlievefl thou this f Our Lord, in the queflioniog of ir, hints the difHculty that was in it, and fome backwardnefs unto this believing that he perceived in the good woman. See alfo Luke x.s.

3. That the departed foul and the raifed^body fnall be eternally united together. This is a part of that faith that we owe to the faithfulnefs of God in the pr^mife of eternal life, that not only the body {hail

X 2 be

be raifed, but that our fpirit Tnall again, by the mighty power of God, take .poirciTion of theie fame bodies. It is the f^me body the apoftle (fill fpeaks of, wlien he faith, It is /own in difionour, it is ra'ifsd in glory; it is fown in iveaknefs^ it is raifed in power ; it is foivn a natural bod}\ it is raifed a fpiritual body^ Sec. i Cor. XV. 4^, 44, &c,

4. That this united foul and body (hall be unfpeak-ably bleiltd in the highefi: heavens with that that ig called the reward of eternal life. This, I fay, is the iUm of what we are called to believe, and is the duty Of every believer to believe, in anfwering ».he faith-fulnefs of God in the prornife that .he hath promifed ; that when he fees good we Ihall live here no longer, he will immediately receive our departing fouls; Lord Je/us, receive my fpirit ; that when his appointed time conits, when the morning comes, he will alfo in power and mercy vifit our rottennefs and dud in the grave, and raife up a glorious tabernacle, and unite the foul therewi:h, and blefs both body and foul, the whole m^n, in the enjoyment of himfelf. Thefe are the common plain truths that are in this prornife of eternal life ; but this 1 would not leave thus ; therefore we will take a little farther notice of this great blef-fing, according to what we gather of it from the word ; for whoever they be that are called to the e.s:-ercife of faith, they had need diftinflly to know what it is they are to believe for, as well as what is the ground to believe upon. We find this great prize of our calling fpoken of to us in the word three ways, and I would handle it a little in all thefe three re-fpefls.

\J}, It is fpoken of Negatively^ by removing all the known evils from that ilace, ihat we know to be evils in this ftate ; this is a way I fay, whereby the Lord helps our weak (hallow apprehenfions about the prize of eternal life, that it is a ftate feparare from, and akogeiher above all the miferies, calamities, and e-

vils

vils that are allli£ling and diflurbing in the prefenc date. So we find in Rev. xxi. 4. And Godfliall wips away all tears from their eyes^ and there Jhall be no more deaths neither forroiv^ nor crying^ neither Jhall there be any more pain : for the former things are paf fed away. Sorrow and caufe of forrow are To infe-parable from the (late we live in, that in a manner we do not know how to live without them, nor to think of our hfe, as feparate from them; we all know how natural it is for people to frame apprehenfions ok a happy {late, by removing of miferies from their thoughts and defires: Now take all the heaps of miferies you know, and concerning thefe you may fay, none of tl^efe things are there, there is no fin, there is no forrow, there is no fickncfs, there is no diflurb-ance without nor within, there is nothing at all of thofe things, that we are now daily exercifed with and bewail before God and men ; now this negative notion of it leads no further than we can diiUndly know. We know what an evil thefe things are, but we do not know what a great happinefs it is to be quite rid of them all, we know what a trouble paia is, and what a bleillng eafe is, what a trouble there is in ficknefs, vvhat a comfort in health, what trouble there is in croiT^s, loffss, diiturbances, in this world, we know a little of the mifery of them, and the happinefs of being rid of them, but we cannot conceive a right notion of that frate, wherein all things that are evil (hall be quite removed ; therefore you may find ail along the believer's faith goes beyond his knowJedge in the believing of eternal life. We believe what we cannot fully know, i Cor. ii. 9. But as it is ivritteUy eye hath not feen, nor ear heard^ neither hane entered into the heart of man^ the things which God hath prepared for them that love him. It is but a fmall portion thereof, that we come to attain the knowledge of.

idly^ This prize of our calling is known compara-^ tively, by comparing it with other things. We know

ii;

ir a little oe^ativeiy, by removing a^li the evil from it we know. We know it comparatively, v/hea we prefer it to all the good we know: now there arc three things vyhich bear the name of good, and fome oi: tbetn iindefervedly, that it is to be coraparcd wirh, and greatly preferred above.

(i ) The firil is tlie portion of the men of this world. This eternal life that we believe is a great deal bigger, higher and better than that. Lord^ deliver me^ fays the Pralmift, from the men of the world, which have their portion in this life. As for me, fays he, I €xpe<^ better things than this world can alTord, Pfalm xvi!. 14, 15. The portion of the men of this world is fiich a prize, that the greatcd part of the world run after it all their life long. What pain, what care, \vbat thoughts are fpent about thefe things? And when they have got them, what have they got ^ How poor and empty are they ? The believer's portion even in this life is a great deal better than that of the wicked. Better is that little the righteous man hath, than many revenues of the wicked ; how much more muft the prize of the high calling be ? We Would not, as it were, difgrace our prize fo much as IQ compare it with the portion of the men of the world ; and yet what a believer hath in time is beyond what they have.

(2.) We compare this with the fpiritual allowance of believers in this life. There is a gracious allowance of fpiritual blellings given to believers in this life. We are to compare this with what remains, and to prefer our expeflations to our pofT-iTions; there is foraething of the earned: of the inheritance given now, Eph. i. 14, 15. There is fomething of communion v;i!h Chrifl, now that fills the heart with joy uvfpeakabky and full ^f glory, i Pet. i. 8. And what is that now ro what remains?- There have been believers that have had heaven upon earth in this world, but when they came to enjoy heaven in heaven, they doubt-Lefs found a vail difference. At that day, fays our

Lord,

Lord, ye fl)all know^ that 1 am in my Father, and you in 7ne, and I in you. You (hall know it in a better manner, than now you can imagine ; all the enjoyments that God affords unto his people here, are all helps whereby believers may come to know and guefs better what heaven, is; they fliould not fay it is good to be here becaufe of thefe, but he is good that gives that good here, and there are better things prepared that we (hould defire more fervently; all fpiritaal enjoyments that are given in time are for the (harpea-ing the believers appetite, and raifing their fpirits in defire of heaven the more fervently.

(3.) We are to compare the prize of our calling, with the defire and longing of believers; oar defires are larger than our pcffeirions. There is never a believer but knows this in experience, that he cao defire a great deal more than he can hold. The reward of eternal life goes beyond our defires. The Lord^ works in us, and does for us exceeding 'abundantly a-bove all that we ask or thinks Eph. iii. 20. What ufe fnouid a man make of this name of God ? Think as as much as you can, and aflc as much as you caUj and in the faith of that alldng, and in the faiih joined to that thinking, expedl fome bleffing that is beyond both, beyond both our afiving, and our thinking: This is a fecond confideration, whereby we come to know what the prize of the high calling of God is, that we are called to believe, by comparing it either with the poor portion of the men of this world, or the fpiritual allowance of believers, or the extended de* fire of Chriflians.

idly. The word of God fpeaks pofttively oif it, and we are to learn fomething of it this way ; but as poii-tive as the fpirit of God is in [peaking of it, we aite ftill very (hort of being able to apprehend ir, there is a great deal more fpoken of heaven in the word, than any faint out of heaven can ever underftandj may 1 fo fpeak, we iliall underfland the Bible a great deal belter when we come to heaven, efpeciaUy that

part

part of it that fpeaks of heaven ; the blefling of eternal life, the greatnefs, the fweetnefs, the vaftnefs of it, is bed known by enjoying of it. Of the pofitive account that we have in the word, concerning the flaie of behevers in eternal life, I would give you fome hints from the word of God, in thefe fix or fevea things.

(i.) There is a glorious appearing and, manifefta-tion of Jefus Chrift fpokea of; from him grace begins, by him grace is carried on, with him glory begins, and continues for ever ; it is called the hlejjed hope^ and the glorious appearing of the ^reat God, ar:d cur Saviour Jefus Chrtfl^ Tit. ii, 13. The appearance, 1 fay, of Jefus Chrifl in his highefl glory. AP the appearances that Chrift hath made have been fome way under a vail, and under fome eclipfe, therefore is it that he is fo defpifed. In the iiifl appearance that Chrift made in the flefli, what a thick vail of infirmity was upon it ? The JVord was made flefh^ fays the Holy Ghoft, arid dwelt among us (and we beheld his glory^ the glory as of the only begotten of the Father) full of grace and truth, John i. 14. Every one could Dot do fo, he was made flefti, this is called an appearance of Chrift, he hath brought life and ijnmor-tality to light by this appearance of his, 2 Tim. i. i. Chrift makes an appearance unto his chofen firft in calling them, afterwards in vifiting of them; when he fi.rft comes to call a poor creature, this appearance of Jefus Chrift is under a vail, ftill it is Chrift in the word, Chrift un^er the vail of ordinances, Chrift in the means; many times he is not known, when he does appear. Many poor fmners Chrift hath appeared to in his working upon them, and he hath carried on his work a good while before they knew who it was that worked upon them; his appearing afterwards to his people in love-vifits, is more fenfible, but far fliort of this; / will mamfeft myfelf to hnn^ John xiv. 21, 23. There are fome appearances and manifeftations of Chrift unto the fouls of his people,

not

not wherein they fee any thing with their bodily eye?, or hear any voice with their bodily ear-, but in and under the form of prayer, the means ol his appointment, there is a gracious difplay of all the glory that paffes like a beam upon their foul?, that they can fay, this is the Lord, this is Chrift, this is he I have waited for; the (late of eternal life is incomparably beyond all this; there is a glorious appearance of Chrifl : The word fpeaks of ii fo, as if Chiid had never appeared before ; Col. iii. 4. When Ckiifl who is our life /hall appear^ the^ Jhall ye alfo appear with hiJii in gloryy i John iii. 2. We know, that when he Jh all appear, we JJjall he like him, for ive Jhad fee him as he is,

(2.) The word fpeaks of this bleffed (late, that is the hope of our calling, under the notion of a full vifion of hirn, or of feeing him ; he not only apr^ ;rs in his. glory, but that glory is feen by his people; thence fprings their happinefs. Our Lord Chriit knew beft what heaven was; it is beff learning what it is by fpeaking of it. See how he prays, Johii xvii, 24, Father, I will that they alfo^ who?n thou ha/l given ine, be with me where I am ; that they may be-hold my glory which thou hafl given me, Obferve Chrifl: there plainly fliews us, what is his great defiga in defiring to have all liis people with him,' and what way it is he intends to make them bleiTed, by beholding the glory the father hath given him. Now when we are living in this body, and are compaiTed about with frailty without, and fii) within, any fmgular appearance of his glory is dillurbing and dreadful to us; may I fpeak fuch a word, and you ucderiland it rightly, there is never a believer fo comfortable, but Je-fus Chrift could render that perfon a very m^ferable creature, by a difplay of his glory ; faints m;^vy defire more now than they are able to take in. / befcech thee fijew me thy glory, fauh Mofes, but the Lord anfwers him, Thou can/} not fee my face ^ for there fh all no man fere me, and live, Exod. xxxiii, ip, 20. Obferve liie

• Y vifioQ

■vifion that the Prophet Ifaiah had, was a fight ot Chrift, and was a fight of his glory too, Ifa. vi. i, 5. commented upon by the Holy Ghoft, John xii. 41. Tbe/e things^ faid Efaias, when he Jaw his glory ^ and /pake of him. Now furely you would think, that when there is a difcovery made of the glory of Chrifl unto fuch a man as Ifaiah, fo long before, that there fliould be a very great contentment therewith ; why Abraham faw Chrift's day afar off and was glad, A-braham's heart was cheared by believing Chrid'sday, and feeing his glory afar oil. But when this glory (hone, if I may fo fpeak, in thofe beams that mortal eyes were not able to receive, Ifaiah faith, Wo is me^

for I am undoney -for mine eyes have feen the King^

the Lord of hofls. Here is a fight not fit for a fiuncr to bear, the frailty 1 fay of our flefh with the cemain-ing corruption that is in our natures, makes that the full vifions of the glory of Chriil are very unfit for us, and we for them ; but this is the ftate promifed unto us in the gofpel, When he fhail appear^ wejhall he like him^ for we fhall fee him as he isy i John iii. 2. What have we never feen Chrifl as he is, before I No, ye only fee him in the glafs of the gofpel ; ye only fee him under that vail, and in that iha-dow that fs fitted for our prefent ftate ; hence it comes to pafs, that it is faid concerning believers in this day, 'That Chrijl jhall be glorified in his faints^ and admired in all them that believe, 2 Thefi". i. 10,

(3 ) In this ftate there is full conformity to a feen Chrift ; Chrtft in his glory is fully feen by the glorl-iied eye, and perfc<^ conformity to him refulteth therefrom. For according to the meafures of clear-nefs with which we fee Chrift by faith, are the meafures of our conformity to him now, 2 Cor. iii. 18. Bat ive all with open face ^ beholding as in a glafs the glory of the Lord^ are changed into the fame tviage^ from glory to glory, even as by the Spirit of the Lord, Pray obierve, the gradual progrefs of fiin<51:ificaiion in a renewed man j it is carried on by the vifions of

Chrift

Chrift by faith now; the more clearly the eye of faith takes up Chrift, the more ftroQg and abiding imprelTions of iikenefs are upon the foul. But what perfect conformity to him is, we cannot yet conceive, if I may oiFer fuch a fimilitude, we are fuch dunghills, fo dark, that when the Sun of righteoufnefs ftiines upon us, there is but a little beam left, jud enough to teftify that the fun haih (hone upon us; but the ftate of glory will render a believer both in foul and body like a cryflal wall, that will refle£l the image of the Sun of righteoufnefs mod purely and refplendentiy. The ftate of happinefs and eternal life confifts in being like Chrift : We [hall he like him^ for ive Jball fee him as he is ; the conformity is carried on by that feeing : Ifkall he fatisfied when I a--wake^ with thy Iikenefs^ Pfalm xvii. 15.

(4 ) There is a ftate of conftant fcrving him fpo-ken of, a ftate of unwearied delightful ferving of Je-fus Chrift. Heaven would not be heaven to a heavenly mind, if there were no fervice to Chrift in it. It is ftrange to fee how the apoftle values fervice to Chrift on earth fo highly, thit he lays it in the balance with the enjoyment of Chrift in heaven, and be cannot tell well which to chufe : I a?n in a flrait betwixt HvOy (fiiys he), having a dejire to depart, and to be with Cbrijl ; which is far better : Neverthelefs^ to abide in the ^efi, is more needful for you. It is natural, I fay, to a f<iirit to love fervice. It is promi-it6^ ihnt hey fhall fee his face ^ and his name fh ail be in their foreheads.'-'His fervants /hallferve him. Rev. xxi. 3, 4. See alfo chap iv. 10. Little we can do for Chrift and his glory while we are here, and we fhould be deeply humbled that we can do fo little. Chriftians, lay firm hold upon eternal life by ftroiig faith. You (hall bring more glory to Chrift the firll: half-hour in heaven, than ever you did, if you lived fourfcore years, in believing, and praying, and wref-tling here on earth.' There is pure iiQlefs ferving

y 2 that

that is tendered with delight, and received accord-

(5-) There is inexpreiTible fatisfa£lion and contentment in this blelTed llaie. h is properly called hap-pinefs. Whatever there be of goodnefs, the relifh of ihat goodnefs (lands in the lonl's contentment: John xvi. 2 2. And ye now thtrefore have for row ^ (ays our Lord, when about to depart, to his difciples : hut /, fays he, will Jee you again, and your heart /hall re* joice^ and your joy no ?7ian taketh from you. Tour heart Jhall rejoice, A heart full of joy is not to be expected by believers till this great day come ; but then the heart (hall be fo full of joy, that there Ihall be fio room for any thing elfe. \ know there are fome fud-den floods of joy that the Lord gives even here, and fuch as there feems to be no room left for any thing elfe ; but though this joy fill the whole heart, yet flay a little while, and the flood will dry, the flood will grow fmaller and fmaller, and the old darknefs will enter again. This joy will be taken away one way, or other j but in the (late above, our joy (liali have no end.

Laftly^ To complete all, there is eternity in this blcffednefs. Ever and .?i>^/- are the main things in heaven and hell. Take eternity out of heaven, it would turn heaven into an hell : take eternity out of hell, and it would turn hell into a heaven. Eternity is the joy of heaven, and the torment of hell. Poor Peter was little time in heaven, as he thought : Lord^ fays he, it is good fo be here. But all that are got up yonder may fay rightly, It is good to be here^ and good to be eternally here^ to be ever with the Lord. The greater any bleilednefs be, it is greatly inhanced by its lading; the greater any mifery be, it is greatly aggravated by its continuance. Where the greateft good comes to be enjoyed with the longeft duration, even eternity, what inexpreiTible joy is there ! But where the greateft rnifery is to be ioflii^led unto eternity, what vad heighteaiog is it of the mifery ! So

much

much now fliall ferve for the firft thing, what it is that we are to believe, when we are called to glorify God's faithfulnefs in believing the prize of our calling, that after we have given glory to God by believing for all the good things by the way, we may glorify him, by believing the good home he hath prepared for us.

APPLICATION.

I a/k you in the firfl place. Do you believe that there is fuch a hope of this calling ? Chriftianity is a defpifed thing. Chriftians are a defpifed people, be-caufe the prize is unknown to the defpifers. Do you believe firmly, I fay, that there is fuch a (late, and that all that are departed in the Lord are bleffed, be-caufe they are entered upon the enjoyment of it; and that all that believe on him, fliall certainly enjoy it in hi^ good time ? 1 would reckon, that that man were .fairly fetting out for heaven, who firmly believes that there is one, and hath his heart filled with a fenfe of it, as a great invaluable bleiung above all that time can talk of,

2. Mud not an intereft in this prize of our calling be well worthy ihe having, and the knowledge of it well worthy the feeking ? Are heaven and hell fo fmall things, and thefe different dates fo like one a-nother, that people fliould be unconcerned which of them be their lot ? Indeed the greateft part of people live, as if they had laid down this conclufion, I care not whether I come to heaven or hell.

3. Should not Jefus Chrift our Lord be very precious to us ? Whenever we think of the prize of our calling, we mud always remember Chrift, and our debt to him ; he bought this prize by his blood ; heaven is a fruit of the prize of Chrifl's blood, heaven is a palace built upon the foundation of the blood of the Son of God ; he hath bought it by his blood, and he offers it freely to us by his grace : Whoever

accepts his offer, he takes them and leads them kindly by i\\z hand ; he brings many fons untoghry^ Heb. ii. lo. and at laft, when he hath brought them through all, he himfelf puts the crown on with his own hands: Locking, fciys the apoftle, for the mercy of our Lord Jefui Chrif}, unto eterfiai Ife. Ye have got a deal of mercy from him before, but the grand gift of mercy will be, when the believer (hall kneel at Chrill's feed and receive the crown of glory at his hands. It is im-polTible that a man can have right thoughts of heaven that has not right thoughts of Jefus Chrift ; and it is impoilible that a man can have right thoughts of Jefus Chrift, but his heart will be filled with heaven.

SERMON XII.

Hebrews x. 23. For he is faithful that promifed.

THOUGH you have heard thefe words but once) if you be true Chriftiaos, you would never forget them; how much more Ihould they be well reinembered when they have been fo often repeated, and fo long fpoken to. That which remains Dow is a part of the application of the truths propof-cd from thefe words. I did propofe three exhortations in the cooclufion of the application of this doctrine.

' ^'i. That youfhould anfwerthe faithfulnefs of God, by believing the promife of falvation by Chrift Jefus. This is the firft aft of faith that God craves of all them to whom the gofpel is preached. Where-ever the a-poftles came with the glad tidings of falvation by

Chrift

Chrift Jefus, their application was to all. Believe; believe chis do^riue with the heart, and ye (hall be faved.

2. I was calling believers uqto the anfwenng of God's faithfuloefs, by truftiog him for all coyenaot-bleffiDgs by the way. And,

3. By anfwering God's faiihfulnefs by faith, as to the end, eternal life, the great hope of our calliog; the hope of eternal lifey as the apoUle Paul calls ir, which Gcd that cannot lie, pro?nifed before the world, legan^ Titus i. 1, 2. in the handling this exhonad-on, there were three heads I propofed to fpeak to.

//>/?, What is to be believed, when a believer ?s called to believe eternal life promifed to him in thjg gofpel; and this I fpent the lad time in difcourriQff to. Believers are called to. believe, that as foon a^ the foul is diilodged from the body, ii: is prefect witli ihe Lord. They are to believe, that the fame body that is laid in the grave and rots there, Ihall be raifed again in glory, at the appearance of Jefus Chrid. They are to believe that this departed foul, and this body raifed again fhall be eternally united, never to part morp. Lafily\ That in this ftate of perfeft'on^ we Qiall be eternally blefled in the enjoyment of God in Chrift Jefus above. Of the particulars of whi?h I difcourfed the laft day.

^ht fecond \hdX nov/remains to be fpoke to, is^ a^* bout the diiHcuky of believing this. Shall I prove that it is difficult ? Is there pot proof enough, that this fai[h is fo very rare f Ic may be, you may Uiin^ it an unreafonable formife and. jeaJoufy, but jet eve-^ ly one's confciecce anfwer for themfelves. It may be (i d.o not know that it is) that, in all this alTembly^ there is not one perfon that can tell when they fpeof a calm fweet hour in. the hope of the glpry o^ God, when they had a fatisfyiog rejoicing in the hope o^ this great prize of cur calling. If this be rare^ fure-ly the faith ofit is rare ; for it. is impoffible thsiC the

:■■■■■■■■■' '-.fauii

faith of the glory to come can be ftcong in the heaft, but joy will fpring up thereProm : By whom alfo we have accefs by faith into this grace wherein we ft andy and rejoice in hope of the glory of God, Romans v. 2, Chriftians know this well enough, that when they have tried their faith upon a great many promifes of the word, fometimes upon the promife of God, hearing prayer, that their faith does pretty well there; fometimes upon the promifes of pardon of fin through the blood of Jefus Chrifl:, and their faith anfwers: but bring them clofe to believing the prize and crown of glory, there frequently their faith fails them, they cannot draw it forth fo confidently as they would. That it is difficult and rare, I take for granted, and ftiall not fpend time to prove that which almoft every exercifed confcience in the company has a witnefs within to the truth of. My work then (hall be to ftiew you, whence it comes that believing of eternal life is fo very hard to be got, and is fo rarely found with Chriflians.

I. Becaufe this great thing, eternal life, is greatly unknown to us. It doth not yet appear what wefhall be^ fays the apoftle, i John iii. i.-—Neither have entered into the heart of man, the things whicLGod hath prepared for them that love him, 1 Cor. ii. 9. Now, it is true the apoftle fays, that it is 7nade manifefl by the appearing of our Saviour Jefus Chrift, who hath aboUfhed death, and hath brought life and immortality to light, . thro* the gofpel, 2 Tim. i. lo. Yet tho' it be made ma-nifeft, we are rather told that it is, than what it is. This gl.ory to come is yet zuithin the veil, as the apoftle faith of it, Heb. vi. 19. where Chrift is, whither the forerunner is for us entered. There is an exprefs allu-fion to the typical high prieft, who, when he had oft"er-ed the blood of atonement upon the altar, carried that blood within the veil to the mercy-feat; then he was quite out of the fight of the people, for he muft go in alone, and none elfe could look after him. Now,

how*

how eafy is it to conceive his, that the darker the thing believed be 10 us, the harder believi.g is? Mercies that we cannot well tell how to conceive of, is it any wonder, we cannot te!i 'low to beheve iheni firiTily ? For believing has aii expectation of a blef-fing, as well as it has in it a trufting in the truth of the promifer. Heaven (o every believer is more ftraoge, than Canaan was ro Abrahanti, who-'by faith, v^hen he was called of God, went into that place, and he went out^ not knowing whither he went ; he was called to go to a land which he never faw before; only the difference is great in this, that ihough it was a better fpot of the earth, than that where he was born or dwelt, yet it was a fpot of the fame earth, but heaven is a quite different country, Yitb, xi. 8

2. The vaft greatnefs and goodnefs of this prize, makes fonie difficulty to the faith o' ihe people of God. ' It is fo great, fo good, iha? they find it hard to believe the expreffions tliereof in the word, which are great and many. The hearts of believers are many times fo taken with them, and thar defervedly, when ihey have expatiated in their thoughts about the greatnefs of the hope of their calling, ihat they are ready fomeiimes to fay, And will God give fuch a blefling to me ? You know what is faid of the dif-ciples, and it is one of the oddefl accoujirs that can be given of unbelief, that while they beheld hirp, they belie'ved not for joy^ Luke xxiv. 4r. T'hey loved Chrlfl fo well, they forrowed for his death fo deeply, and were fo overjoyed at the fight of him riien again, that they could not tell how to believe their own eyes, as we ufually fay ; the news was, as they thought, too good to be true. People are fometinaes flacker to believe that which they would very f?.ia have come to pafs. Thus Jacobs heart fainted, when he was told that his fon Jofeph was yet alive, and more than that, was governor over all the land of E-gypty Geo. xlv. 26.

Z 3. The

5. The awfulnefs of the paflage to eternal life, makes the faith of it yet harder. If all believers were dealt with as Elijah was, that after they have accompli(hed their courfe of lervice and fulFering u-pon the earth, they (liouid be fen^ for, as it were in a chariot of fire, to be carried up to heaven ; it would be an ej^ if 1 may fo fpeak, fuirablc to their expectation^ But now for a poor believer, that hath been fed all his life long with the promifes of eternal life in the gofpel, and has been cheering his heart thereby, that this man (hould lie down in the duff, Ihould walk through the vale and fliadow of death, fhould leave his body a prey to worms and rottennefs in the grave, this feemeth very hard. Will not every one fay, Is this the way to eternal life ? This is a ftrange way to heaven, that lies through death and the grave, and through the loweft and mod abje<^ ftate that a man can be in. Yet thus our Lord went into his glory, only bating the corruption of the grave, which he could not fuffer; but thro' death, and fafferings, and groanings, and pain, he yielded up the ghoft, was buried, and lay under the power of death, until the time appointed of the Father for his refurreftion out of if. There is no Chriilian, but finds this to be true which I fpeak, that the dark black palTage of death makes the difficulty great in believing eternal life. How far remote is it from all our reafon, and from all our defires, that the lad ftep in cur journey to heaven, (hould be through fo thick and deep a mire as death itfelf is ?

4. The myflery of the tiile and right that a believer hath in eternal life, makes the believing of it the harder (till. His title and right to it lies in another, and not in bimfelf; it lies in the righteoufnef^j, and worth, and purchafe, and merit of the Son of God ; fo that the faith of eternal life cannot be kept clear in the heart of a believer, unlefs Cbrifl, who is the hope of glory, be kept clear in our eye by faith,

5. There

5. There are many mifgivings of heart that belie" vers cannot well avoid ; and if they cannot avoid thenr:* they muft meet them ; and when they meet them* they muft wrellle with them, and overcome them. The poor Ifraelites are not to be excafed, but are much to be pitied ; they were brought out of the land of Egypt with a high hand, God granted them a great deliverance through the lled-fea, they fung joyfully upon the other fide in the view of the great difcom-fiture of all their enemies, and like enough they expelled nothing, but very quickly they (liould come to the border of the good land. Bat when God led them about and tried them, they fmned ; when they finned, he punifhed them ; under their punifliment they repine and rebel, they vex him, and a great deal of forrowcame thereupon. Believers are in great danger of fomething like this; many fainiings and mifgiv-ings of heart feize upon believers as tothe hopeof their calling, (i.) Confcience of utter unworthinefs. (2.) Sen/e of great unmeetnefa for it. i. Confcience of utter unworrhinefs of this great prize, and every Chriftian hath this. No man will ever get to heaven that thinks he deferves it; for it is certain, whoever thinks he deferves heaven, may conclude from the word of God, there is a bar and bolt drawn upon heaven's gates againft that proud finner ; for it is the gift of God through Jefus Chrift our Lord. But this is not ufually fo hard ; this temptation does not fo frequently diftrefs believers, as the other ; they know the reward of eternal life is a reward of grace ; they know that it was dearly bought, freely promifed, and h graciouily given unto the feed of Chrift : but here comes in tht/ecc?7d. A fenfe of great unmeet-nefs for it, fays the poor Chriftian ; I know I am un-w^onhy of it. And fo was Paul, the iaft hour of Paul's life, he was unworthy of heaven. But, fay you, here is the great difcouragement, I am unmeet for it. But confider, that God works meeinefs in his people for heaven : Givirjg thanks unto the Father^

Z 2 which

which hath made us jneet to be partakers of the inheri-tame of the Jaints in lighty Col. i. 12, Though 1 knowiha! the word there in the original might be very well otherwife rendered, who hath graced us and privileged us with his favour, as it may al-fo be rendered in 2 Corinth, iii. 6. But now this only i would have to be confidered about meetnefs; it is certain that none are polTeiTed oF heaven, bat they thi' are meet for it; it is as certain that all believers when rhey come to lay their claim to eternal life, are^ali alike unmeet in their own apprehenfions. There is a jTcat difference between forae and others, as to -heir meetnefs for heaven : an ordinary Chrif-tian muft not pretend to be as meet for heaven as Paul was ; but there is not a Chriftian but (lands u-pon the fame level with Paul, as to his pretenfions and claim to eternal life. What would Paul be at ? He would ht found in him, not having his own rightcouf-nefs ; and fo would every believer be. God works meetnefs for heaven in rhem, that he makes pofTef-fors of it in a deep myfterious way. The fenfe of this meetnefs is, that that is never to obftrufi: pure and mere faith. Suppcfe, and it is a cafe that 1 wifti it were not a ba'e fuppofuion, but were more frequent and with a good foundation j fuppofe, I fay, that the grace of God feize a poor young creature, call him early, prevent him from wallowing in the puddle and nr.ire of the world's wickednefs ; fuppofe Itill the fame grace fancTtify him, and this fan^lified creature fliouid grov^ up more and more unto the Mature of a grown ^hiillian for many years in the houfe of God : now you will fay,Mhis man is meet for heaven ; he is fo, God hath made him fo. Pray now let this man be examined about his meetnefs, and let his laft plea as it were be heard, when he is knocking at heaven's gate for entry at lad. It is only upon the account of the common foundation that every believer's faith is fixed upon ; God will fave none but thofe he fan(^ifies j but eternal life follows more immediately

ately upon juftification ; our title to eternal life comes from the fame righteoufnefs that the forgivenefs of our fins flows from.

6. There is a fpecial zdimiy of Satan in tempting believers, that makes this work yet the harder. The devil's great work in this world is to increafe bad works, and to hinder good works; to keep them that are bad, bad (till, and make them worfe; and to hinder them that are bad from being good, and the good from growing better, and the bed from being perfe<n:. Believers are the fpecial mark of the devil*s malice ; and there are two times wherein, be fure, if the devil may have his will, and he hath a great deal lent bim by our Lord ; there are two times wherein a poor child of God may be fure to meet with the devil, if the devil be not bound by more than an ordinary re-flraint. The iirfl: time is, when the poor ele(^ child of God is ftepping out of nature into grace ; the other is, when he is ftepping out of grace up to glory^ If the devil can pofiibly have his will, and it is rarely denied him, he will (hoot his fiery darts in ihefe cafes. When a poor finner is leaving Satan's camp, and going over into Chrift's kingdom, when he is juft upon delivery from the power of darknefs, and of being tranilated into the kingdom of his dear Son, then the devil bends his bow, and lets fly thick and apace. A great many poor creatures that never knew there was a devil in hell, or out of helj, till this time, as long as they were in nature and quiet, the devil was quiet too ; but when Chrift came to pull them, and draw them, and bring them home to him-felf, they then found they had been under the keep-ing of an enemy, that was loath to part with them. The lafl: cafe is much the fame : When a poor creature is going over to Chrift, the devil is lofmg his right; when going to heaven, the devil is lofmg all opportunity againft: him. There are few of the people of God that, in walking through the vale of the fiiadow of death, do not feel this ferpent bruifmg

ihei?

/

;178 The ftedfafl Adherence U Sekm. XII.

their heel; but if they once be well landed, the fmart wili quickly be gone.

Lajlly^ There is fome wife deep contrivance of God in this matter. The Lord hath ordered the matter of our falvarion fo, that believing (hall be hard, and the lad believing (till hardeil; fo he hath ordered our right to eternal life : all is lying in another, norhjDg in us; we have a right in and by Ghrift, our charter of eternal life lies in God's w6rd. In the condudlicg of the people of God, the Lord guides li^em fo, that pure believing is never put out of its cilice; whatever he give, whatever path he leads them in, this remains continually ufefui and needful to them, that they mud flill go out of themfelves, and exerciie dependence upon another, upon the Lord alone. The whole contrivance of the way of our falvation, I mean the way of God's working with lis about falvaiion, is framed for this end, that believing (hall be perpetually ufed ; the contrivance of the u'ay of falvation for us, is made on purpofe for the glory of God's grace through Chrifl: Jefus; it is contrived for this purpofe, that all the way we (hould believe; whatever we receive, we muft truft (till, for the great hope of our calling. So much for this fccond thing, What the difficuhies are of believing eternal life.

The third thing is. How thefe are to be overcome; where is ihe vidlory that believers mud have over all thefe difficulties ? And this is the vi6iory that over-Cometh the worlds even our faith^ i John v. 4. The victory lies in this word, Faitbjul is he that -promifed. Let the difliculties that lie in the way of believing be uever (0 great, we mud hold up this as a (hield againd 'them all, Faithful i^ he that promifed ; and in order ro guide you in the right way of uling it, I would offer you four or five things.

I. Mufe, think often, both on the promife, and on the promifer. They whofe minds and thoughts are nor much taken up about the faithful God, and

the

Jhe faithful promife of God, bow can it be expe^ied that they ihould believe well? Entertain, I fay, a frequent favoury remembrance both of the pi*oiT>irc and proraifcr. Oar Lord charges his difci[)les with this, And now 1 Jfave told you before it come to psfs^ that when it is come to pafs^ ye might bcliet^^ John xiv. 29. and xvi. 4. Remember it then, that yoa may believe more. Can you imagine it poffibie, that fiiith (hould flourifn in the heart, when the proajife and promifer is out of- the eye, and out of the mind ? That is utterly impcfllble.

2. Pray to the promifer upon the prornife. He that prays much, believes well; and no man that ne-gle<^s prayer, can a£l faith. We pray upon the pro-mi fe to the promifer : Remember the word unto thy

fervanty fays David, upon which thou haft caufed me to hope^ Pfalm cxix. 49. The promifes are given for our faith, and our faith is to be a£led in praying upon them ; and when we pray upon the proiniies, we pray to him that made them, and he that made thena can certainly perform them.

3. Build upon the promifes^ lay "your weigl^t oa them. The apoflle Jude requires us to build up our^\

fehes'tn our mojl holy faith. Faith is on the promifes; and our building ourfelves upon our moft holy faith, is building on the promifes by faith. The proiiiifeof God can bear every thing, any thing, and we muil lay upon it; we muft lay every thing whatfosver u-pon the promife of God, all our defire, all our cares, all our weights, all our burthens, but efpecialiy of eternal life, which, as you know, we cannot bear ourfelves; let the promife of God bear them ; and in this matter of our eternal falvation, we know we cannot bear it of ourfelves. This burthen we mulir lay upon the promife, fnice it raulf be borne, or we are undone utterly. If this great affair of our eternal falvaii6n be not laid upon a foh'd unfinking fonndati-OD^ we are gone for ever; there is no foundation,

but

but the foundation of God, that ftandeth fuce, iFat of his faithful word.

4. You muft learn to reafon and argue upon the promifes. A belTed way of exercifmg faith is to be reafoning by faith. There are faith's reafonings that have a great deal of excellency in them, a great deal of ufe. If 1 may fo fpeak, it is a fort of pity that fuch good words (hould ever come out of fo wicked a mouth as Balaam's; the man fpoke words of faith, that he knew nothing of; Numb, xxiii, 19. God is not a man that he Jhould I'le^ neither the fan of man that he Jhould repent: hath he fa'id^ and Jhall he not do it f or hath hefpokeUy and/hall he not make it good? With a better heart ufe thefe bleffed words. The Spirit of God overawed the man's tongue to fpeak them, and the Spirit of God guided Mofes's pen to write them; therefore, though they are fpoken by a falfe prophet, it is a part of precious fcripture, it is of the arguings of faith : Hath God faid^ and/hall he not do it f There is never a man nor all the devils in hell (hall be able to fay. Here is a word oi God which he did not make good. See alfo, i Sara. xv. 29. I would only help you to a few of thefe reafonings of faith, that you may think of and ufe at any time, as God inclines your hearts,

ifi, God knew what he promifed, when he pro-mifed. Though God promifed me eternal life, I do Dot know what is in this eternal life, but God knows full well. We are puzzled, we are darkened in the ftudying the do^rine of grace, and the great prize of our calling; but God knows it well ; he promi-mifes no bkfTing unknown to himfelf though it be unknown to us.

2dly^ He knew to whom he gave the promife, he knew what they were, he knew what they would be, he knew what they would prove. When'God delivered to me, faith a poor believer, the promife of eternal life in the gofpel, he knew what 1 was, in the day I laid hold of it, John xiv. 18. xvi. 31. xiii. 36, 38.

idly.

idly^ This i$ arguing of faith, when the prormif^ and promifer hath engaged our truft aad cocfidenGe io any cafe, we may argnc upon that;. he harh net only promiied, but he haih begotten expectations lit our hearts eonceniing the thing he hath fpoken gU and will he fail in the word upon which he has caufed us to hope? Haft thou added the power with thd word, io as to make roe hope \h it, and wiit thoil cot perform it ? Pfalm cxix. 49. 2 Sana, vih 20. 27.

^thiy. Has Dot God begun to perfoTfa his promt-fes to us; and diould we not argue by faith, th?t we fliould truft in them more and more ? The pro-mife of eternal hfe is begun to all believers; He hath quickened us together with Chr'tfi^ and hath ra:fed ui up together in regeneration, and made us fit ingethef in heavenly places in him as our head ; and will not' reft come on then ? Being cor.fident^. fays ihe apGillcji of this 'very things that he which hath heguh a good work in you^ zvili perform it until the day of Jefus Chrijl, Phii. i. 6. i Theff. v. 23, 24. ^ . .

Lafllyy This is an arguing of faith^ God's defigfl in making, keeping, and performing this promife,- i^ the fame wish the believer's defign in receiring sitid refting on the promife; the fame thing that God de= ^igntdi in the making, and keeping, and fulfiUing hi^ t?t'ord ; the fame thing the believer dcfigns in his taking, and truPdng, and waiting for the performance of the word. What is God's great defign ? God's great defign is to glorify'//-?^ exceeding riches cf his kifidhefs towards us in J^fus Ghrijl^ as the apollle^ rells ti?^ Eph. ih 7. What does the believer defign 1 He de^ figns the fame thing. God promifes us crernsl life' W the praiie of the giory of his grace in Ghrid , JefiJs J what more would the believer have ? In the day thaf. he lays hold on the promife by faith, he meaiis 1^0-thing eife but this; he feeks nothing elfe, bat thst-he m.ay have eternal life, ro the praife of God^s grac(> in Chrift Jefus. Hath God dofrgned, in making thtl proaiife, to glorify Lis faithfulncfs P I, in believi^i^^:?

A a ^f^

the promlfe, defign the fame thing. Now, whenever God and a poor believer jump in the fame defign, it is impoiTible that it ihould raiicarry. Indeed, if God derigned one thing, and we another, God would reach his end, and we fliould lament our folly; but if we intend the fame thing in all our faith in the promifes, that God intends in making them, a dif-appointment is impoilible. See Phil. iii. 12. i Peter y. !0.

The laft thing is. That you rauft take this truth of God, Faithful is he that promifes^ and keep it in the hand of your faith in life and in death ; hold it fall continually, keep it ftill as your anchor. Wh?n the body is decayed, when Satan is tempting, when the heart is mifgiving, when pale death fettles upon your eye-lids, when an awful judgment is ftaring you in the face, nothing but thi^, Faithful is he that premi-fesy will fupport us. Weak is the believer, but faithful is the promifer. So much for thefe three exhortations that 1 promifed and have now fpoke to from thefe words.

There is one more, and that I would conclude with. I have been exhorting you to glorify God's faithful-Def?, by venturing on the promife of falvation by Chrift in the gofpel ; to glorify God's faithfulnefs, by believing all covenant-bkffings by the way ; and to glorify God's faithfulnefs, by believing eternal life in the end. Only one word more, and that is the greatefl: of all. Glorify God's faithfulnefs by believing the promifes about Sion and Chrift's kingdom, though its fiate be ever fo low. It was a good faying of a believer, in dark and difmal time?, " Now it is •' time to believe.*' The great believer had a kind of joy in dark hours, becaufe there was fuch a fair field for faith to a<51 on God's faithfulnefs. I believe many of you do not know much of the (late of the work of Chrift abroad in the world, and a great many arc little careful to know \{ thar iliould ; but, by all the little hints that we have any manner of way, it is exceeding

ceeding low at this day : let us believe notwithfland-ing it \hd.\\ be well ; this great faithful promifer hath pro-oifed great things about Chrid's kingdom, and we raufl: believe greatly about theui; the itrongeft faith (hould be put forth here.

1. The promifes that we are to believe on for ChrilVs kingdom, are Chrift's promifes. My mean-ing.i^, not only that they are by Chrift, for all are fo : but they are made to him ; fo, in fome (znic^ all are too ; but they are made to him primarily, they are made to him for his body's fake, the church. Shall we not believe firm-y the promifes of the Father to the Son I Of the increafe of his government a:id peace there [ball be no end^ upon the throne of David^ and upon his kin-^dom^ to order it^ and to ejlablifh it with judgment and with jujlicey from henceforth even for ever : the zeal of the Lord of hofls will perform

this^ Ifaiah ix. 7. Let the faith of believers believe it then.

2. Thefe great promifes we are to believe about Chriii's kingdcrn, are moft free to the church, but they are moft dear to Chrid Jefus, and he hath already paid the price for them ; he hath bought the kingdom already, and all that glory that is given him ; that name which is above every name^ that at the name of Jefus every knee fhould bow^ of things in heaven^ and things in earthy and things under the earth ; and that every tongue Jhould confefs^ thcjt Jefus ChriJ} is Lord^ to theglcry of God the father^ Phi!. ii,.io, i i.

3. Tnt^t, promifes are greatly fulfilled already, and we Ihould believe them the more firmly upon that account. Oar LoFd himfelf, the great heir of the promifes is, as well as we can wiili him, and better ihun we can think, exaked at the Father's right hand a-bove all his enemies, if there were a hoft of all Chrift's enemies together, it may be, they would be as bold as ever ; but if ail the devils in hell, aild v^ll wicked men on earth were conjoined again-l hl-ii,

A a 2 * y:t

j[ 34 ^^^ fl^(^f^ft Adherencs to S £ rm . XII.

yet a fight of his gjpry would chafe them to hell, 5ph. iii. 2 0,

4. Believe ihefe protr.ifes, for they are the largeft ^nd moft comprehertfive of all. The promifes of Chrift's kingdom, are the Hock of all the faiih of God's fchiiclren Id 2!] ages. Pray whence comes thy coover-fioii, juflification, cailing, or beiag brought ho^ne to God I* It came cut of the womb of the promifes of ihc Father made to his Son : He Jball fee his feed^ he Jhall prokng his day?, and the pie a fur e of the Lord jb all frcfper in h:s hand. By his knowledge fljall my righte-cus fervant f'flify many, for he fhall bear their iniqui^ tie.'^ Aii the faving grace that we receive, comes from tbefe promifes that are made to Chrift ; and what we deiire now, is but the fulfilling of them. What is there that we defirs in all this world but this, that a great many ungodly people may be converted, and tha: all the godly may be eminent in grace, and at lafi ripe for glory ? All thefe are contained in Chrift's promife?, thefe promifes wherein the faith-fulnefs of God is engaged i he hath proniifed this to David, that he wiil eftablifl^ his feed for ever, and hui-duf his throne to all generations^ Pfalm Ixxxix. 4, You have ground fure enough for your faith, and you cantioc be more happy than to have faith enough for ^]o':lx work. The Lord furnifn you with it.

SERMON

S E R M O N XIII.

Hebrews x. 24,

And let us confider one another to provoke unto love^ and to good works*

HAVING fpoke fo long upon the preceding verfes, 1 thought fir, before i left this fcripture, not to pafs this that follows. The apoftle, from thefe grounds that you have heard at great length, from the 19th, 2och, and 21ft verfes, drav/s three exhortations. The firit is with refpefl: to our duty, in the 22d verfe, Thar we (liould* draw near to him. The fecond exhonation is to a duty that refpe^ls ourfelve?, and our proreffion of faith, in the 23d verfe, which 1 have flood long upon. The third exhortation is in the wordsTead, and that is to a duty that refpefleta others. This is indeed the right method, that con-fcience be made of what we are to God^ and care be taken of what concerneth ourfelves, before v;e' be in a cafe to difcharge any Chriftiaq duty tcvards others.

This fcripture I mean to fpeak but a little to, and was fomething doubl^ljn fpeaking to it at all, not from any doubt cf its pertioency, but from a mighty doubt of its fruit; for the duty called to in this verfe is fo negle£ted, that it is not readily to be hoped people will much nriad -ir, when they hear of it, till at lead they begin to know faith the fpring of it: bur when 1 confidered that thefe two things, love and good works, are fo very fcarce, and that Chriftiaa fellowfhip is fo worn out of ufe aniongd them that are called Chriftians, I thought fomething ftiould be faid cf them, though I were never fo afraid that little good

would

would be done by it ; and therefore for once I will fpfak a little to it.

In this verfe thtrrefore lying before us, there is an exhortation to a duty that is very remarkably expref-itd by the apoltle. There is, t. The matter of toe dury in general, to conftder one another. " Let us," would the apoitie fay, ** that are bretiiren, ao j that ** know the wwy to the hoheit of ^.li, who have fome *' faith, 3 fprinkied confcieuce, and aclean converfa-*^ tien, aod have madeprofeffion oF .our faith, let us *' corjtder one another,*' The original imports a narrow JooKing one. to another. . : . : ,- a y r:

2. There is the end tij-it this duty is injoined ffer; and that is, to provoke us unto love, and to good works^ fo we read ii j but the word in tiie originil is far more fig:uficau' than our tranfld-ion carrieih it: Con-fider one another in order to a paroxyfm^ or high hor fi[ of iove and good works, to flir up mightily thereto.

I wouk' at this time fpeak a little to both of thefc.

1. To the matter of the duty, Conftdering one ano-' ther ; then, 2. The end of it, provoking unto love^ and to good works,

Firjly The dpty, Conjidering one another. This iin-, P^^eth, ;

i. That there is a plurality of Chrifuaos. If (q, be there were but one Chriflian in one place, he would have nothing to do with fuch a place of fcripiure ; he i?on!y to walk wifely to them thai are without, where the providence of God calls him ; but this confideriag one another is no work for him. ;

2. li implies, that they are knojcvt! one to another. When the a[)o(lle bids us confider oni^acother, it ne-ceflu:ily implies, thai we may knotv^ne anocher ; and truly Chriftians are eafily known one to another. I do not mean them that go with the herd, that call themfelves Chrili ms ou! of conipliiuent, or fafliion, or are Chrifiiai.s by rtafon the place where they were born profeiTech Chriftianity ; if this be all, it is no

eafy

eafy matter to know them : but fuch as have the power of the grace of God at work on their heart; and even here it is not fo hard a matter for one Chiiftiaa to know another.

3. Here is implied, and follows in the text, their meeting together ; this is a part of their profeflion. Not for fa king the affemhling of yourfelvef together^ as the'manner of fome is. This confidenng^ x\\2it implies thefe things is ipoken with relpe<5i: to our Lord the head, with refpe6l to ourfelves, and with refpe(5l to our brethren. The fame apoftie bids us conftder the Apcjile and High Fricft of our projeffion Cbrijl Jefus, chap. iii. i. That is a bleffed conlideration with re-fpedl: to patience in fufferiog : Conftder him that endured fuch contradidicn of finners agalnfl himfeif^ left ye be wearied and faint in your minds^ Heb. xii. 3. As if the apoftie would fay, " If you would ufe to *' ponder how Chrift was ufed in the world, and how *^ many foul tongues were employed againfc him, ye " would think little of all the contradictions you meet " with." For one fmner to contradi(^ another finner, is no great matter ; for a finner to contradict a faint, no great matter neither: but for wicked finners to contradiiH: the Saviour, is the wonder. We are bid to confider ourfelves, that if any fee another overtaken in a faulty zue might re/lore fuch an one in the fpirit of meeknefsy confidering ourfelves^ left we be afo tempted.

Now particularly what this confidering of others is, will you hear of it, and mind it a little more, what that Chriftian duty of confidering Chriflians aright is. You know, that confidering is a ferious employmeDt of the mind; this employment is about other folks, and this employment rauil be about every thing in them and about them that we can difcern. Thefe \ would reduce to three heads, their good, their bad, and what is indifferent, neither good nor bad in it-Mi^ but as it is guided.

I/?; I,n confidering oF other Chriflrans, ye fliould confider their good, I will not fay, that always it is

the

l88 . The Stedjajl Adherence to Serm. XIII,

the wifeft work for a man, in coriiidering himfeir, to begin with confidering his good ; but 1 dare fay^ K is the wifelt work in confidering others, to do io. Our Lord, in the feven letters he wrote to the feven churches of Afia, begins always with their good, .if there were any good in theTi, and conimends them, before he takes notice of, and reproves for their faults* A Chriftian is very ill confidered, if ail his good and the bell things in him is forgot. Amongft thofe good things that are to be confidered in order to provoke unt6 love, and to good works.

(f.) We ihou'd con(l<ier the grace of God that is in them, when it becomes vifible, and viilble it will be, if of the right kind. Barnabas faw the grace of God among them at Antioch, A61s xi. 23. Theapo-{lles faw the grace of God that was given to Paul, Gah ii. 8, 9. Sirs, communion of faints is one of the articles of our creed, as we call it; and there is io much fpoken of it in the word, and it is fo great a bleffing, that it is a thing impoffible, that grace in faints fiiould not be kuowable by faints, if no maa could know the grace of God in any other but hiin-felf, that man indeed might have communion with God, but he could have no communion with 'he faints. The main thing that we are to regard and to confider in Chriliians, is the truth of the grace of God in them, their (hining in the image of their heavenly Father, and their partaking of the Spirit of Jofus. Where-ever thefe chara<fiers and fignatures are, a fpiritual eye can diicern them.

(2.) We (hould confider the Ration they have in the body of Jefus Chrili:, and that alfo is difcera-able; i mean, what ftate, what place, what room, the Lord hath called them to, or placed them in, nor with refpect to their office in the church; that is a thing of another confideration, but with refpe£l to honourable fervice; the Lord gives his grace in various meafures to his people, and infome it is a inatter very remarkable, that quickly after the Lord hath

begun

begun to coairaunicate of his grace to them, he in-tends to prove ihemin a higher Iphere than ordinary ; we muit conlider^ what marks the Lord hath put u< pon them, that we know to be Chridians of a mor(* than ordinary ilature, and ufcfalnefs, and, fervice \\\ the body of Chrift, of which the apoflle fpeaks fo much, I Cor, xii. ahnoft througboar.

^d^y^ We are to coofidcr Chriftians in their bad things • can there be any provoking unto love and good works, iti feeing of their bad things ? Yes, a great deal j amongd the bad things la Chriftians, £ reckon,

(n) Their fins and their infirmities; thefe ate td be tenderly regarded, and looked upon, iheif weak-nefs, their (InmbliDg ; the apoftle calls much for a fpirit of meeknefs towards foch, a great deal of ten^* dernefs muft be ufed, happy are they that ein repre^ fent and exprefs the tender heart of jefus Chrift to-* wards Tinners in a Chriilian-lrke tendernefs^ towards finning and ftiimbiing believers; fee what tendernef^ ihe apoflle requires as to this^ i Cor. vii^ There Is a poor weak Chriftian, it may be ftumbled, when he (aw people making ufeof what was ordinarily botjgh^ in the market, it may be a great deal of the liieat that was fold there, had firll been (hown before their idols and prefented in their temples, and the poor Weak Chriflisn fcrupled this, and thought it a Ud. thing for a Chrillian to make ufe of his liberty tbi5 Way, fays the apdfile, ^Through thy knowledge Jhall ths ^jueak hrtjther perijh^ for whojn Chrift died? ver. i i, tor my part fays he, 1 will eat no fiefh while the world ftandeth^ lejl I make my brother to ojfend,

(2.) We fhouid confider folks temptations and af^ iliflions, we Ihould look on them fo as to provoke tints lovey and to good works; the more tempted and afHic-ted they are, the more need have they of pity froni the Lord their head, andof compaffion from ail their brethren. The apodle Paul exprelFed this tendernef:^ of fpirit, and oh for fome mcafiirs of it among ns I B b a G.^i^

2 Cor. xi. 29. Befides all his own fulFerings, of which he names a greac many, as perils by fea and land, and from his own couniry-men, as well as heathens, nay, all forts of dillrelTes, bcfides all thefe things, he had the care of all the churches devolved upon him, what fort of care was this think you ? Was this like the Pope's care that he pretends to have over tiae face of the earth, where-ever the name of a Chriftian is ? This was not thought of by the apoftle, the care of all the churches was only a care of tendernefs and fympatby, like the care of a mother to her children, when any of them are fick, Who is weak^ fays he, and I am not weak ? Who is of^ended^ and I hum not f What a brave fpirit is here ! Did not a diftrefs come upon a-ny Chrillian, the apoflie knew of, but his heart felt the fmart of it ?

g^i/y. There are fome things that we are to confi-der in Chriftians, that are in themfelves neither good nor bad, but are of an indifferent nature, yet are to be confidered, and are of great ufe to f revoke to love, and to gord works,

(i.) There is a confideration to be had of a Chrif-tian's education, of the place of his converfation, and of the means and helps that he hath or wants; there is a great matter in this. I do not fay, that always fuch Chriftians are of the bed compleyjcn, as to their inner man, that are born again under the greateft advantages of the gofpel mean?, only this is that 1 drive at, that the truth of the grace of God may be planted in the heart of a poor creature, where the means of grace have been but finall, and his help and ad« vanages but few ; now a great deal of tendernefs is to be exercifed towards fuch a one ; the apollie takes frequent notice of it, as to himfelf, though indeed the grace of God to him was extraordinary ; A6ts xxii. 1 do not mean, that the apoftle thinks to extenuate his fm before God by the mentioning it, but rather he mentions it to inhance the grace of God that took hold of him ; that it was a fufficient ground for

abating

abating the feverity oFcenfure from other Chrlftians, when they refle<^ed upon his former converfation.

(2.) We Ihoiild in things indifferent confider their natural temper ; tempers of mind vary as much as features of the face, we commonly obferve it with great wonder, that there is not to be feen in a whole kingdom two faces fo exaflly alike, but that we dif-cern fome difference, and there is a great difference in the natural tempers of folks minds; where the grace of God is grafted upon a good natural temper ; it does fet it oiF, I acknowledge very beautifully ; a-bundance of grace fown in them, that have an equal temper of mind, makes a Chriflian appear very amiable ; but the grace of God does not ordinarily fall there, the Lord commonly fows his grace in the worft foil, the heart of every man by nature is bad enough, but there are fome worfe than ordinary, and God plants his grace frequently thcx-e ; now when the grace of God comes, it is appointed to change our natural ftate, as v/e are fmners, and to make us believers, ofiinners to make us faints- but it was never appointed to change our natural temper, he that is born, as it were, with a hafty, hot, warm temper, the grace of God may guide that, and put it into a right channel, but rarely, if ever, does remove it; now it is CO be obferved, that a great many of the offences, that Chriilians take one at another, are upon the account oFthe breakings out of their natural tempers, but we (hould give allowance to thefe things; it is very likely, that our Lord in calling hi^difciples had regard unio this, and names them accordingly ^ Peter feems to be a forward, zealous, bold man, James and John feem to have been warm hot men, they are called fons of thunder, would our Lord fay, I will graft my grace upon thefe men ? Alid I will make ufe of their natural temper for the fetting forth fome piece of work, that fuch and fuch are fitteit for ? We fee then the wonderful wifdom of God, in guid-iflg the corruptions of his people; and Ihould we

B b 2 wonder

wonder at this, that the fame wifdorn fliould guide ?he n?.tural infirmities of his people, and make them feryiceable fo much the more in their time P We mnft ponfider I fay, one another's natural temper, and give foT,e grains of allowance thereto.

{3.) Among the things indiiTereor, I reckon peoples outward eftate in the world : Not many wife after the flefh, not many noble, not many rich, and not many mighty are called, but now and then fome be, and it is very obfervabie, that through v;aat of a que confideration of this, a Chriftian that is very high and rich, and wife in this world, and a poor low weak Chriftian as to his condition and natural parts, pre ufually very bad company, they are very apt not duly to coniider one another, with refped 10 this ; the poor are apt to envy them that are above them, and they that are high to defpife them that are below them, the word of God warns again if both.

(4.) People's age and (landing in Chrift's houfe, is 10 be coufidered by us; when we confider one another, we are not, we mull not expe£> thofe experiences and attainments in a novice, and one chat is newly come to the faiih, thai we may look for, and expe^ in them that are of long (landing in the houfe cf the Lord, the apoiiic takes notice of this, and he checks them that had ihis ftandinpr. For when for ^he time^ fays he, y ought tc be teachers^ yc have need that one teach you a-^ain^ ivhich he the fi^fl principles cf the oracles of God; and are become fuch as have ■(leed of milk^ and not of firong meat. See how the fpirit of God by Paul directs T'imothy to his carriage, i l.lpift. v^ I. Rebuke not an elder^ fays he, but entreat Dim as a father, and the younger men as brethren. The flder women as fncthers, the younger as fiflers^ zvith fJl purity» How didin^lly does the apoftle direct his ^ifconrfe unto fathers, and young men and children.

Lafliy^ Chiiflians different light about fmaller matters (hduld be confjdered, in order to provoking unto l^ye^ arid good works; if people lay afide the duty of

love,

love, till they be all of one mind in all things, they may leave love till they come to heaven, and truly they look unlike them, that ever will be-in heaven, that are llrangers to love v^hen ihey be on earth ; how tenderly does the apoftle apply himfelf unto this; Horn. xiv. li— -5. Rom. xv. i.—4 ! Him that is weak in the faith y fays'he, receive you, but not to doubtful difputations : What were thofe doubtful difputations ? Tnefe were not whether we are juftified by Chrili, or by good works, or by both together, they were about fmall little things, they were about food, fome would eat nothing but herbs, and had no liberty to eat ilefli, there were others that were llrong, and they could eat freely any thing, but fays the apoltle. Let not him that eatethy defpife him that eateth not. That is his weaknels, and let not him which eateth pot, judge him that eateth, for the man walks ac-cordmg to his light, and indeed according to truth j one oblerves a day and another nor, his non-obferv-ing is an a<ft of worfliip to the Lord, how excellently does the apoftle comment upon thefe things! The meaning was this, In the beginning of Chriftianity, there was fome of the Chrillians, that had been Jews, and were not yet altogether fo far reformed irom what they had prpfeffed before, but that they ftill retained, and were fond of their old cereoionies and cufioms, wherefore the apoftle exhorts them to bear with love and tenderoefs with all fuch perfous. The apofile therefore in fome places did tolerate their weaknefs, yet notwithflanding when thefe {ivl^W things are brought in upon an high account, how does he thunder againd them ! He fpeaks fo tenderly to the Romans, to doubtful believers, yet to fome that would obferve days, and abftain from meats, he is as fevere, Te obferve days^ and monthsy and times^ and yearsy Sec. Ye are men that are parting from Chriftj fays he, why fo ? Becaufe they did place a piece of their worfliip therein, and thought they would render thera acceptable to God, and therefore brought

ig

in thefe Jewifh rites and ceremonies into the matter of juilification before God. The Lord hath not given all his people the fame light, we are to be fuHy petfnaded in oar o^*'n minds abont our own light, Let e^^ery man be fully perfuaded in .his own mind, Rom. xiv, 5. But that is bin an ill fort of bein^ perfuaded •in our owii mind, that b'-ings this perfuafion alfo, that ihey who are not of our mind, are not right before God; fo nnich for the iirit thing, the matter of the daiv, coolid^ring one another.

The fecond rhmg. 10 be fpoke to, is what the end of this is, To provoke unto love and good works,

I, The firli fiin-^ I nore in this end is. You find love and good works joined icjgether. Good works, or hoUnefs will never thrive amongft Chridians, where lovr is under a decay, Where e7wyin^ and flrife is^ favs the apoftle James, there is confiifiop^ and every evilwofk^ chap. iii. 16. not only there & anevil work^ bar flic?.: is every evil work. The edifying and build-in.Pf up o the church by their mutual communion, as wel as by cominuaications from the head, Eph. iv. 16. is cxpi'!{ly 'stermined to be in this, edifying ofitjelf in love. From whom the whole body fitly joined together^ a' owta6led by that which every joint Jiipplieth^ ac-co\ I ng to the cffeBual zv or king in the meafure of every frt; makettj increafd of the body^ unto the edifying of ft feif in love ; as if the apoflie had exprefly pointed forth, th if he general fpirit of love is as it were the cement, and nutriment of the whole body o^ Jefus Chrift; grace from the head, and fpiritual love of tht members one to another, is as the fpring to their growth

2- We find that the increafe of love and holinefs, is t'tie )'oper and right end of Chriftian communfon. For this end churches are appointed by Jefus Chrid that they m.iy be focieties for buiiding up a company that he calls out of rhe world in love to God and to one ano her in aolmefs, till he tranfplant them to the church above.

3. The

3. The making this the end, fpeaks forth this, rhat the beft of Chriltians (land in need of being mightily {lirred up unto love, and to good works, or why ftood the Hebrews in need of being fo flirred up ? We have the fame word in the original, in 2 Cor. ix* 2.. Tour zeal hath provoked very many. The grace of God, and the Spirit of holinefs is ingrafted in the hearts of every Chriitian ; but notwithftanding, e-very one (houid make confcience to water this, 10 ftir it up, to blow upon this little fire, and to increafe it.

APPLICATION.

The firft word (hall be a word of reproof or JameQ-ration. How fadly is it to be bewailed, that lo?e and good works are fo rare, and the means for theai fo negle£led ? that there is fo little confidering one abo-ther, to provoke unto love^ and to good works f if it were not for the came of churches that is amongftos, one would hardly underftand, that there is fueh 2 cofir-pany of Chriflians amongd us ; that confidering oae another to provoke unto love^ and to good works^ ilie Lord knows how few mind. How many are there of our Chriilians, that are not a bit the better for their fellow Chrillians, fmce the day God gave grace to them ? Is there no Chriftian of your acquainraEcc^ that you can labour to do good to P I never expe^ that perfon is fit to get good from others, that is not ready to do good to others. The fpirir of bumi-lity, that makes us ready to receive good froia o-thers, will work a fpirit of love in readinefs to do good to others. Now, that this matter is negle^ied, is not all we have to complain of; but the contrary thereto is that which I would bewail and reprove, and the Lord makes reproof light where it is m^oft jutlly deferved.

I. There are a great many people, that confider one another's infirmities to blaze them abroad; ia-liead of coDfidcring one another to provoke unto love^

and

and to good ivcrksy they confider their infirinities to take notice of them, and to Blow a trumpet upon their failings. 1 have often feen, and you may ob-ferve it, and may have found, that very often fnch profeflbrs as have been given much to the ohferving of the infirmities of faints, and then publifaing of them, have been left of God to be apoftates from the truth of the gofpel themfelves. It is a greater tranC-greffion than you are aware of, to obferve the infirmities of faints, on purpofe as it were to crow over the profefTion, becaufe of the faults of them that make it. Let us always be tender of the name of Je-fus Chrift. If men that are not Chriflians are yet called fo, and fall, let them get their juft (hame; the way of the Lord is not a whit the worfe becaufe a tranfgreiTor falls therein ; the fault is not in the way, but in the walker. Who is wife^ and he Jhall under-/land thefe things f prudent^ and he Jhall know them f for the ways of the Lord are rights and the juft fhall walk in them: but the tranfgreffors fhall fall therein^ Hofea xiv. 9.

2. Some confider one another's iofirraities to imitate them, and to excufe themfelves in the like prac-* tice. This is juft contrary to what is in my text. In-dead of confidering one another to -provoke unto love^ and to good works^ they confider others in their failings and infirmities, they take notice of a great many infirmities in the people of God \ they think with themfelves. Why may not I do fo too I Such a mi-nifter or Chriftian has done fo and {o ; why may not I ? This is a raoft dangerous praftice, for people to take notice of the infirmities and failings of faints, to imitate them, and never take notice of their virtues to imitate them: therefore the apoftle warns them in this manner, Whofe faith follow^ fays he, confidering the end of their converfation ; regard their do(flrinej regard their pradice, imitate their faith. The wifeft obferving of one another, is to fpy out one another's

good.

good, and labour to imitate it immediately. Where-ever yoa fee faith, and repentance, and be]icvinj[T, and holy walking wiih God, fet about the iir.itaring that. May I fpeak of the loweft, of the meaueft, vjd of the mod foolifh pra<^ice amon»i1: us, a praftice that, I am afraid, is a great deal too common in rhig place? inftead of confidering one another to pro joke unto love^ and to good work^^ many confider one another to provoke ro vanity and luperflaity. h>!lead of taking notice of the virtues of believers, it may be people take notice of their \vay of living, of their garb; it is well if a great many be not hardened thereby ; If one wear fuch a garb, why may not I ? The righteous judgment of Goci will ever follow, wh^re oiis Chriftian makes not con< ence to obferve an j imitate the virtues of another, they (hall be left of C.o^^ to obferve and imitate the corruptions of one another. Let me therefore prefs it with thefe few., that yoa would mind well the plain words of the text, to con-fider one another^ &c. all the Chriftians ye know, con-fider in fuch a manner, as that you may flir them up to love and holinefs.

ly?. Is not this commanded by God ? There is none that can read the new teftament, and not find this commanded frequently, as Col. iii. 16, 17. 1 Cor. i. 5, 6, 7. and a great many other places.

2^/y, Hath not this been pra£lifed by the faints of God in all ages ? There was never a generation of believers that lived in any time of the world, but if they could converfe together, they would. There were a company of them long fince in the o'd te'U-ment, ih2ii feared the Lord, and ihomht on his name^ that talked often one to another. There were a con-pany when Chrift was born, and yet it was as dark a day as ever came upon the church, there was a company for all that, Luke ii. qo. that were-w^/f/Vi; for the confolation of Ifrael; and Anna, th- old prophe-tefs, knew them, and went to fpeak to ai! of ihem : like enough, Ihe knew where to find them that wai^-

C c ed

jpS Jbe SUdJaJI Adherence to Serm. XIII.

cd for rederapiion in Jernfalem. This is a duty now to be praifiifed, and there was never more need of it. What our Lord faid as a prophecy, hath been plentifully fnliilled in our day : Becaufe iniquity (ball a-bound, the love of many /hall wax cold^ Matth. xxiv 12, 15. It is a duty the Lord hath always put a fpe-cial renfiark upon, and hath taken great notice of, and for which a book of remembrance was written^ Malachi iii. 16. For thofe that had fighed and cried, becaufe of all the abominations done in Jerufaleir), thefe are men marked, fe* apart for fpecial mercy. 1 ftiall leave this matter with three or four notes.

(i.) Never did the grace of God reach a poor creature's heart, but with it there came an inllinft after converfe with them of its own nature. Whenever one is made a new creature, they begin to look upon them that are new creatures in another matter, and a warmer way, than they did before.

(2.) Where-ever the power of godiinefs is fpread-ing, Chriflian communion always is. Never did the power of godlinefs flourifh where this was neglected. Therefore I look upon it as one of the fad figns that the power of Chriftianity and the efficacy of the gofpel is greatly withdrawn from vis, becaufe Chriflian fellowftiip is fo greatly negle<Sled. I fhall Dot tell you whence it comes particularly, and how it may be mended ; much may be done to the.mending of it. The Lord incline their hearts in wbofe hand it lies.

(3.) Where love and holinefs is nor, the fmgle end of Chriltian fellowihip, the fellowihip of Chrif-tians, is a moft dangerous fnare. The compjunion of Chriftians one widi another js the molt dangeious company one can be in, if fo be that this be not the grand dcfign, to promote love and holinefs. There have been fuch meetings amongft us, among them that are called Chridians, and it may be are truly fo ; many people of different peifuafions have met together

ther for difputation ; a mod vaia fmful practice, that always flows from corruption, and always iflues in deitruflion ; fo far from good works, that it never was found to fail to provoke to hatred and ill works. It were far better that Chridians ftiould foberiy retain their particular fentiments.

Lajlly^ Where Chriftians are a plague to one another, it is a fad fign that God hath a mind to plague them all together. Where people neglect to do good to one another, where Chrillians are hinderances one to another in the righteous ways of God, it portends that God will plague them all together. That is a fad threatening, Ezek. xxii. i8. ^on of man^ the houfe oflfrael is to me become drofs ; what fiiall 1 do to them ? fays the Lord, as they gather filver^ and brafs^ and lead^ and tin into the niidjl of the furnace^ to blow the fire upon ity to melt it; fo will I gather you in mine angery and in my jury^ and 1 will lea.ve you there, and melt yoVy good and bad in the fame furnace, the ^A-ver and brafs, and tin, and iron. It is a fatal fignifi-cation, when the inftitutions of Chrift's appointment are not only forgot, but when they are perverted to contrary ends, than he hath appointed them for; it is a fad fignificatioa what the iilae may be.

Cc2 SERMON

SERMON XIV.

HebREYv'S X. 20.

By a new and living way which he hath confecrated for usy thrcugh ihs veity that is to fay^ his flefly,

THE fum of Chriftianity is to know Chrift, and 10 ufe liira ; to know hmni for ufe, is to ufe him as known ; his name founds daily in the ears of mul-tifudes, whofe hearts never did once make ufe of him in the thing, if 1 may fo fpeak, that our Lord only is ufetul for ihem in, and that is, his great calling to falvation. The apollle in the context is upon both thefe; he is both upon the doftrine of Chrift, and the improvement of it; in the do(fi:rine oi Chrift, he does difcover and reveal this great ufefulnefs for us in the matters of falvation, that the entry to the holi-eft of ail is through his blood, that the way to the holiefl of all is through his fiefh, that he oimfelf is the great High Prielt fet over the houfe of God ; thefe are in the 19th, 20th, and 2 id verfes. From the 20th verfe, I take notice of three things to be fpo-ken to.

FirJIy Where lies the way to heaven ? How may a man find itf When is it one may be fure he is in it ? Says the apoil'e, It is through the veiloi the ilefti of Chrift. They that know not Chrift, whatever they may pretend to, as to the knowledge of God or hea--ven, know nothing of either ; and this I was fpeaking to lafl: day, Thiit the way to heaven lies through the veil of the flcih of Chrift. Our Lord, in his help-fiilrjefs to us in our getting to heaven, is many ways fpoken of in the word. Sometimes this great ufeful-r.efs iL' expf cfted of his perfin, he is the peace ; forae-:ifL^cs u is expreffed concerning his office^ he is the

Saviour ;

Saviour; fometimes it is fpoken of his ///<?, and fome-ticnes of his death ; fomeiiines of \\\^/leJh, and fometimes of his blood. But whatever the words be that are ufed in the fcripture, concerning our Lord in his calling as a Saviour, v^e are to take none of them a-part, but to take all together ; for Chrift is not divided. His flefh that is here fpoken of, is his human nature offered in facrifice unto God, for the fms and fouls of his ele<ft; and through this we raufc pafs, if we have a mind to heaven. It was an old cultom, it is likely its original was from an inftitution, but it is very vifible that it was feveral times pra6lifed of old before the Leviticai law, and that it was a ceremony in making of covenants, that fome living creature (hould be divided into two, and that the covenanting perfons paffed through the parts thereof; which had a great fecret imprecation in the oath, that fo God might do to them as was done to the bead, if they did falfify their engagements; and this the Lord by the prophet charges feverely upon the people of Ifrael, for breaking his covenant: Jer.xxxiv. 18. When they divided the calf in twain, and pajjed between the farts thereof. Our divided and our ilain Lord Jefus is the great covenant-mean betwixt the Lord and us; and ail that feek their peace with God and entrance to the heavenly kingdom, muft pafs, if 1 may fo fpeak, through the parts of this divided and flain Son of God. Chrift's flefli is called the vail, becaufe it hides his glory, it is a vail, becaufe the paffage to heaven lies through it, though the vail of the temple covered thTeholreft of all from the eyes of all the people, yet through it a paffage was for the High Priefl: at the appointed time. There are three things fimply needful, not only needful to our falvacion, but grand pieces of falvation. The faving knowledge of God; acceptable worfhipping of God; and enjoyment of hiJU, In the faving knowledge of God, all graces are exercif-ed, in acceptable worfhip all duties are performed, in the enjoyment of God all bleffirigs and mercies are

received.

receive(3. Thefe three have all a mutual influence one upon 'another, the more there is of laving knowledge, th^ more there is jf acceptable worfhip, and the more there is of both thefe, the more of communion with God, And thus it is both on earth and in heaven, only there is a wonderful difference in degree, for all thefe are low here, but are perfect a-bove ; our knowledge is dark, our worQiip is faulty, cur enjoyment fcanty, final!, and qoickiy paiTes a-way, our vellei is narrow, and cannot receive much, and leaking, and cannot hold much, what it is they know above, and what worfliip they perform, and what enjoymeot of God they receive, is above our knowledge; of their knowiledge too the apoftle fpeaks ijngulariy. Far now we fee through a glafs darkly ; hut then face to face^ now 1 know in part ; but than (hall I know^ even as alfo I a??i known, i Cor. xiii. 12. The words that the apoftle^hath there, are very hard to be uoderftootJ, but we might know fomething of ihem by the former part of them, we know what it is to know in part^ we know a little what it is to fee through a glafs darkly, but what face to face knoW" \t^gt of God is, and what to know even as alfo we are known, v/e do not know; what is more common in the fenfe and thoughts of believers than this, even in their nearefl approaches to God even in their clear-eit views of him, It is bur a little that i know of him,i but he knows me perfedly. Will ever that day be,-that Paul dial! know Chrill as well as Ghrift knew Paul ? 1 (hall know even alfo as I am. known, as clear,' as fatisfyiugly, as far beyond what our prefent know*-\t^^t is, as any thing c?-n be> We/hall he like him, fays.the apoille jobu,; F^r ive Jhallfee him as he is^ 1 John iii. ::. Beloved.^ fnys he^ .now are -we the fons of Qcd, and it doth not y ft appear what wefhall be. Ay,' but will ir ever appear ? Yes, fayshe, it will appear, when he (hall appear, then we lliall be like him, for W£ /hallfee him as he is, the knowledge we have of God and of Chrift Jefus now, is through the glafs o^

the

the gofpel, 2 Cor. iii. 18. And the more that God fhincs upon that glafs, and the more chat he enlightens the eyes of our nnnds in beholding it, the more we perceive it ; bin now what a v/onderful knowledge of Chrift muft that be, that is gathered and learned out of his face, when we (lull fee him as be is! Chrift is a great deal better than the Bible, the Bible is a creature, the Bible is a created manifeftaiioa of the will of God, all cur knowledge now of God and Chrift muft be bounded with that, muft be determined by that, muft be fought from it; but the apoftle tells us, there is another fort of knowledge of Chrift, to be hereafter, when we fliall fee hira as he is; how they worftiip we do not know, we know what worlhipping in a temple is, but we do not know what worlhipping is without it, where the Lord God almighty^ and the Lamb, are the temple thereof^ Rev. xxi. 22. I only take notice of thefe things, be-caufe I was faying that thefe Were the main parts of faivation, and that we coine only to them through Chrift Jefus ; we cannot worftiip God acceptably but in Chrift, we cannot enjoy God, but in Chrift; never was there a gracious communicarion of God's love given unto men, but through Jefus. The application of this truth, that the way to heaven lies' through the vail of Chrift's flelh, 1 fliall forbear until I have gone through the words of the text, upon rhe fecoud thing, which is the properties of this way^ the way is ihrough his ftefti, but what fott of a way is : ? The apoftle gives us here three properties of ity and I will take one of them to fpeak to at this time.

It is called a new way, it is called a living way,, cind it is called a confecrated way for us; v/e would have no need of Chrift's flefti, or of its being made avail ; unlcfs, that it had been the purpofe of his grace to fave a multitude of poor loftfmnersin away confecrated for us.

Of the firft of thefe, it is a new way ; the mean-' ing of this, is what I would difcourfe a little to.

Firfi,

F/Vy?, To avoid miftakes, I ihall remove thofe things, that this word may lead people to, and tell you what is not the meaning of the newnefs of this way, then pofitively what it is.

1. This is not a new way, as if it were of a new invention, of late contrivance and device of God, but is as old as eternity, and there can be nothing before nor after, in eternity; our Lord is the way to heaven, he is the Lamb flam from the foundation of the -worldy and that in a ufual fcripture fenfe, as much as to fay, fro?n eternity^ Rev. xiii. 8. I was fet up from everlafling^ from the beginnings or ever the earth ivasy Prov. viii. 24. His way is from everlafting, Mic. v. 2. The way of faving men by Chrift Jefus is not a way of late invention, It is according to the eternal purpofey which he purpofed in Chrifl Jefus our Lord^ Eph. iii. 11. 2 Tim. i. 9.

2. Neither is it a new way, as if it were newly revealed, as if it were of late revelation, for this way of faving men by the fon of God, is as old as fm is, and was revealed immediately upon finning, in that way that we fhall further hear of. Adam knew this way, Abel knew this way, and Enoch and Abraham faw Chrift's day, and Chrift was before him : Before Abraham was, 1 am^ fays our Lord, John. viii. 58,

3. Neither is it of late as to the ufe of it, for the benefit has been received by multitudes; all along by Abraham and Ifaac, and Jacob, and all the prophets that are in the kingdom of God ; there is but one way to heaven, though this feems flrange to us. A-data died fome thoufand years before Chrift came into the world, before this vail was adlually made; fo did Abraham, fo did the Old Teftament churchy according to the order of their generations, fome a longer, and fome a fhorter while before : But they had the way for fubftance revealed to them, there was a revelation of God's good will towards them in fuch ways as he thought good, whereby his pardoning grace aud acceptance through a mediator, was

pointed

pointed out to them ; they had the f^ime hope thai we have, and the fame faith that we have, only w'*'i this difference, their faith was to look forward. . 'jd oiir faith is to look backward, their fairh was in the Mef-fiah to come, and our faith is in the MelTiah which is come ; their faith was in the vail of thac fleih that was to be reared up, and our fairh is in the veil of his fleili that has been reared up, and is no v gone up to heaven ; the fame faith we have, faiiii the a-pon:le, the fame Jpirit of faith ^ 2 Cor. iv. 13, We find there is a great difference between D.tvid and Paul, as tD their expreffions of godlinefs, and as to the clearnefs of their knowledge, 1, bur, fays the a-poftle, we have the fame fpirit of faith wi:h David, David faid I beheved, and therefore have I fpoken ; fays the apodle Pad, The fame fpirit of faith is ia us. Thefe are the things that are to be removed, when Chrifl as to heaven is come to be a new way ; not that it is newly devifed, nor newly revealed, nor newly ufed. It is called pofitively a new way, . I. Becaufe it comes after another, as the apoflle teaches us to argue, Heb. viii. 13. In that^ he faith, A new CQvenanty he hath made the fir (I old. So may we fay, when Chrift is faid to be a new way, there hath been then fome way before, that is now made void, and made void by it, as this was; there was a way by the firft covenant, wherein unlefs man mir^ht have been fayed and happy, this was a way God y\t* ver intended to bring one man to heaven by, do not imagine, that God did ever defign that which he never affe^led. When the Lord made the liril: covenant with Adam, he forefaw the event, if I may fo fpeak, the firft covenant was but a fcaffold reared no a little while, that the glory of the new might be difplayed ; the firft covenant was (r.) A covenant W'ithoi>t a mediator, God and man treated im mediately together ; fm-lefs creatures made in fo great perfedion, as God made them, were in cafe, if 1 may fo fpeak, of treat-

D d ins

ing with God. (2.) This covenant was made upon conditioD, that is to fay, ilie bieiliDgs of that covenant were fufpended until the duty of that covenant was fulfilled. (3.) There were peremptory ihreat-nings that did make all void, whenever it was incurred, In the day thou eatejl thereof^ thcu fihilt die. Sin broke this quite to pieces, this covenant of works, this covenant without a mediator, this covenant upon conditions, this coven:int that might be broken by fia is altogether removed, and no man can ever get good by it; the bridge is quite broke down, but fuch is the folly of this blind world, that multitudes will labour to buildup this bridge again, whereas the day of our Lord, ot a (torra will quickly difcover how rotten it is.

2. It is called nev/, becaufe of its great light in the revelation of it under the gofpel, becaufe it is newly revealed in greater light than it was before. There is a pregnant place to this purpofe, Heb. ix, 8. The apoftie is fpeaking upon the fame thing that I am, The Holy Ghojl this fignify'ing^ that the zvay into the holiejl of all ivas not yet made nianifcft^ zvbile as the Jirj} tabernacle was yet /landing. Pray obferve it, it is a great fcripture, the Holy Ghoit by thefe things taught the church of the Jcw.>?; the holieft of all was a type of heaven, there was an entrance inio this typical heaven for the High Pried, ia the name of all Ifrael, the Holy Ghoit fignified to them, that there was a greater light to come in the way to heaven, but that the firft tabernacle mull: be removed before that light come. How much does the apoftle fpeak, 2 Cor. iii. 6. to the end, of the difference betwixc the Old Teftament and New Teflament difpenfauon, ht deprefTcs the one, and raifeih and exalreih the other greatly, both in the power and glory of the one beyond the other ; let us now confider this matter a little mere narrowly, becaufe it is of confiderable ufe for directing our paih, in order to m.ake us thankful for the bleiung of our lot in the New Teftarapnt day ; you heard there was a revelation of Chrifl, and the

way

way to heaven, there were promifes, there was wor-fliip, there was fairh, and there was falvatioa under the Old Teftament, but how vaflly preferable is oar ftare beyond theirs ? (i.) As to the do<ftrine of Chrid, fee how the matter was difcovered to Adam and Eve, He was to be the feed of the woman, that is all we £nd they knew, that was to break the head of the ferpen:; there was to be 2 child born into the world, that (hciild defeat ail that the devil had done in de-flroying mankind in the firft brood. Oar Lord Je-fus was to Abraham the feed of the woman, in whom all the nations c^. the earth (hould be bleifed ; to Jacob he was Shiloh, Gen. xlix xo, 11, Binding his fole into the vine, &c. and in A61s vii. 37. he is a Prophet raifed up like unto Mofes, as Mofes foretold in Deut xviii. If we go further, he was to David the fon of David. If we go on to the Prophets, Ifaiah fpeaks greatly of him, chap, ix, 6. He was to be a child given to us, a Son lorn to us, his name was to be called Wonderful^ &c. chap, liii He was to be a man afflided of God, he was to beflain, &c. And Mic. v. 2. But thou Bethlehem Ephratah, though thou be little among the thoufands of Judah^ yet out of thee [hall he come forth ante riic^ that is to be ruler in Jfrael. Thefe are feveral of the bnghtell davVaings of the light and the knowledge of Chriil in the Old Teilament, but pray what are all thefe to one word that John Baprifl fpeaks. Behold the Lamb of God ^ which t a kith away theftns of the worlds John i. 29. And therefore he is greater than all the Propherp, that i^,- all the Old Tefiament Pro--phets, untiil the teitimony of the apoftlep, That which was from the beginning, which we have heard, which we have feen with our eyes, which we have looked upon, and our hands have handled of the word of Ife, i John i. I. Thereupon it was that our Lord faid, Bhjjed are your eyes, for they fee ; and your ears, for they hear. For verily J fay unto you, that many prophets and righteous men have defired to fee thefe things which ye fee, and have notfeen them ; and to hear thofe things

D d 2 which

which ye hear^ and have not heard them ; Mattb. siii. 16, 17. Certainly there was, if I may fo fpeak, a greater tempiaiion unto the Old Teftaraent faints, to defire to fcv- Chrift in the fieih, than there is to New Teftament faints, to long impatiently for his Tecond coming. Surely the (Irong faith of Abraham, that faw Chrifl's day near two thoufsnd years before he came, had great defu-es to have feen him in per-fon, and the Lord was pleafed to gratify him in fome meafure, for even the Son of God in all appearance; did take on him the form of a man, in appearance, not really, not the nature of a man, but the form of a pian, and did converfe with the propheis otol-d. The happiell man that we find in the Old Teflament, as to this point, was old Simeon, He was both an Old Teftament faint and a New, he had If revealed unto him, that he Ihould not fee death before he had feen the Lord's Chrid. I only touch on iht»"« things, to j(hew that the do^lrine of Chrift is a great deal more clearly revealed to us, than te them ; therefore the way may be called new. Next, as to their worihip, they had in the wildernefs a curions tabernacle, in Canaan, a ilately temple, and there was a multitude oi glorious ornaments in the cuifide aiid in the infide, there were courts, there were wailiings, there was incenfe, there was blood, fprinkliog with blood; and whatfignified thefe things? Since "we have got the true tabernacle lubicb the Lord pitched^ and not man^ Heb. viii. 2. We worihip towards the true tabernacle, that their tabernacle was but a type of. How weak a type and refsinblance. was that of a great houfe of ihreefcore cubits long, twenty cubits broad, and thirty cubits high, i Kings vi, 2, 6y. what fort of refemblance was this to a man like to this? But it was fo, and all that they had. Our Lord is the miniiler of the true tabernacle, which the Lord pitched, aud not man; all their wafhings and facrifjces were but ihadows of that, of which we have got the fubftance ; thefe were all \hz jhadows of

things

things to cojne^ but the body is of Chrijly Col. ii. 17. So 1 may fay as to their proraiTes; they had promi-fes, but there was fomething of a veil even upoa the promifes of the old teftament; a great many fpiritual promifes were veiled under temporal bleffings. The apoftle faith concerning them, Thefe all died in faith^ not having received the promifes^ but having feen them afar off^ Heb. xi. 13. That is the fecood, the way is called new, becaufe it is of a new, lightfome, glorious revelation, under the gofpel. The apoftle Paul faith. Be it known unto you^ men and brethren^ that through this man is preached unto you the forgivenefs of fins^ Sec. A61s xiii. 38, 39.

What great difference is there between Paul's preaching, and the bringing of a beaft upon the altar? and'the fmner laying his hand upon his head, and the prieft cutting his throat ? What a poor thing , was this, in regard of the plain gofpel-revelation of Jefus Chrifl's facrifice P

3. It is faid to be a new way^ becaufe it is newly and lately made : and the word in the original has fomething in it, that favoars this fenfe. Some read it a new/Iain way. It is a way that comes by blood, that blood is newly (hed; there is no abatement of the virtue of Chrift's death, his blood is as warm, cries as loud this day, as the day it was (lied : yet notwith-ftanding, it had fomething in it to work upon people the more readily, becaufe it was newly done at this if,ime. Now, when we come to a matter of fixteen hundred years, we are apj to think that the virtue is in a great meafure impaired ; but this is our fm and folly.

4. It is a new way, becaufe it is always new and never gives place to another. It is never called old, for that which is old is ready to decay and vanitli a-way ; it is called new, becaufe there is never to be another way to heaven. People had need take heed how they improve this. If we Jin wilfully after that we have received the knowledge of the truths there re-maineth no more facrifce for fins^ HeU x. a6. A fcrip-

'' " ture

tiir^ rh r, by the cunning of. Satan, and by the dark-Rcfs of the minds of many good people, has raifeJ a iioxm in many good people's confciences without ground. The n:e:ining is this, God will never provide another way to ihe end of the world, but this one way. *

Lajliyy It is a new way, becanfe it \% well prepared, as new ways ufe to be. In the order that God gives about the city of refuge, Deut. xix. 3, 4. Thou Jhait prepare thee a way, fays the Lord; thou {halt niake a new way on purpofe, a way that a man may eaiily find, a way that may be diftingailhed from all other ways, that may dire6l itfelf to the paiTenger ; whenever ^ man fiiould (land in need of the city of refuge, that he may find the way ready before him. Chrill as (lain as the nev^ way to heaven, that is, well prepared, all impediments being removed out of the way, and all furtherances being in it; every thing th?f may hinder is removed, juftice, the law, confci-fcierce condemning, and fin working; of all thefe we fiiid plenty fpoken of in the word of God. The Lord puts away fin by the facrifice of himfelf, he fpr'Dkle^ confcieoce, and gives full aiTiirances of faith ; bu-: fome of thefe I have fpoken to already. Only now a little of the pofiiive furtherances that are in this way, or tlie properties of it, as it is a new prepared way.

ly?, Chrift Jefus is a fafc and fare way, fo that a Iran needs fear nothing, if he be in Chrift : Who Jhallfeparate us from the luve of Chrlft? fays the apo-ftle, ilom. viii. 35. I know that they that are in Chrilt will fear often, but that is their weaknefs. It is a refiedion on our Lord Jefus, as to this fure way to heaven, to have trembling travellers w^alking in it; people (hould walk confidently, the way is fure and fafe. There are many enemies in it, that is certain ; but they are not properly in the way, but are in our way as we travel in it; (0 that believers cannot walk quietly to heaven for them, but they walk fafely for

all

all that. The devil has been biify for above thefe five thoufand years upon the road to heaven, yei: he never flew one believer to this day. If a man be in Chriil, the ark, he is certainly fafe : he may be frightened, he may be difturbed, he mny apprehend danger, but he (hall feci none.

2tV/)', This way is a well-provided way. If a maa have a great way to go, if there be danger of his being flarved by the way, he is in a poor cafe ; but there is no danger of being flarved, if we walk in Chrift. Here, if I may fo fpeak, we may live upon the way ; here is a cordial to the foul, food lo the foul. Remember our Lord's body was givea for us, his blood was fhed for us ; the eating his ileih and drinking his blood, is food to the traveller in this way.

:^d//)'. It is a very pleafant way. All they that know it find it to be pleafing both to God, and to his people. May we conceive. Sirs, how pleafing it is to the God and Father of our Lord Jcfus Chrift, to fee multitudes of poor fianers coming home to heaven in the arms and heart of his own Son ? to fee the fi:rayed (Iieep come home upon the good Shepherd's ihoul-ders ? to hear him fay, Behold, Here am I, and the children thou hafl given me? It is pleafant alfo to all believers; there is no believer that ufaally hath great trouble, but either v/hen his intereft in Chrift is hid^ or when his enjoyment of Chrift is fmall. When we know we are in him, and when we do feel the blsf-fednefs of being in him, it is not ordinary aft];6lioti that will work much upon the foul of a believer. With what contempt does the apoftie fpeak of all af-fliclions ? 7 ^now^ fays he, and am perfuaded^ that they are not able to fe par ate ?ne from the love of God which is in Chrijl Jefus, He was walking in the way^ and encompaiTed wiui the love of God in Chrift Je-fus; therefore he gives a defiance to things prefenr, and things to conie, as not being able to hinder hiia from reaching to hii; journey's end.

^thlu

4fA/y, Chrift is the way to heaven, and he is prepared as a near way. It is not far betwixt Chrifl: and heaven; for as foon as e-ver a believer fets foot in Chrifl as the way, he is immediately poflelTed of begun eternal life. We are to lay hold of eternal life ; that eternal life is in his Son, and he that hath the Son, hath life, faith the apoflle, i John v. ii, 12. Alas, poor people commonly mifreckon moft wofully, that we are fo far from heaven as from death and the grave; for though heaven's full enjoyment lies beyond both, and fuch as be young may poiTibly be a good many years from heaven ; yet if fo be that you be truly in Chrift, Chrift is now in heaven, and heaven is in him: we receive eternal life by receiving him ; we do not receive the full enjoyment of it, but we receive a right to it, and earneft of it. It is a near way, for a man may fee heaven when he is in the way. There is a promife in the prophet Ifaiah that has its veil on it: Thine eyes Jhall fee the king in his beautyi and they fhall behold the land that is very far off^ chap, xxxiii. 17. All that I allude to is, that as foon as a believer by faith takes up Chrift Jefus as his Lord and Saviour, immediately he fees the land that is far off; for there is no man can have a believing look of Chrift Jefus, but he ifiuft fee heaven and falvation in his face. . We have accefs, fays the apoftle, by faith into this grace, wherein we fland, and rejoice in hope of the glory of God^ Rom, v» 2.

SERMON

SERMON XV.

Hebrews x. 20.

By a new and living way which he hath confecraied for tiSy through the veil^ that is to fay^ his fisjh.

THERE are two things, that if ibey were more upon our hearts and minds, would make borh the fpeakiog and hearing of this fobjcft fwf^cc and favoury. If our hearts were fet on heaven, it would be delightful to hear of the way to it; and if our hearts were filled with love to Chrift Jefus, his n^oft lovely appearing would be very defirable ; and itie mcft ufeful and fweeteft fight that believers can have of Jefus Chrift, till they come before his throne, is to fee him, as by his death and blood making his way to heaven for them. Chrifl crucified and Chrift glorified is all tnat we are to ftudy ; the one we are to ftudy as long as we are on earrh, and the other we (hall be admitted to fludy when we get well to heaven. It is upon this theme 1 have been fpeaking a-gain a^id again, and, if the Lord wnll, ihail do it yet farther, That Jefus Chrift as (lain is the way to heaven ; or. That the flefli of the fla'n Son of God is me veil through which we muft pafs to heaven, 'i his point 1 have opened in feveral things ; and before I come to the large application of k that 1 defiga, I thought fie firft to fpeak of the commendations of t.iis way, that are in the text, and lali day fpake to the firft of them. That it is called a new way^ new not for its being newly contrived, for the contrivance of this way is as old as eternnv ; it was an eternal pur-pofe, that God purpofed in himfelf, about brii ging the ele^ number of Adam's faliea feed 10 glory by

E e his

his Son Chrift Jefus. It is not new in the revelation of it; for it was revealed as foon as fin came into the world, and fin is as old as the world, within a week or little more. 1 mean fin is as old as any creature is; it may be that fin was on the fixth day, or at lead on the feventh, it was very quickly. As foon as fin came in, the revelation of this way comes in alfo. It is not new for the ufe and benefit of it; it is not this day, nor yefterday, nor from the death of Chrift, that believers get entrance to heaven, but from the beginning,. from Abel the righteous, unto Zcchariah that was flain betwixt the altar and the temple ; and in all the old teilament times, the accefs to heaven was the fame as it is now. Why then is it called a new ivay f It is neither newly contrived, nor lately revealed, nor lately felt in the profit of it. It is nezu^ becaufe there was another before it; there was a way to heaven before it; but never man got to heaven that way and never man (hall, God never meant that ever man fliould perfeft obedience unto himfelf by the terms of the firfl covenant; though life was promifed by it, yet the lead difobedience was threatened with death. It is new, becaufe it is fo clearly and newly revealed in the gofpel; therefore the gofpel, in the declaration that we have of it, is called the new tefiament. It is new, becaufe it was but lately that this way was actually declared, and made known by the death of the Son of God. It is new, becaufe it is conftantly frefl}, and is never to give place to a fuccefifor; as long as the world laRs, God will never contrive another way to briog men unto eternal life, but this thro' his Son Ihall remain for ever. If men fin wilfully in the contempt of this, fays the apofile, there is no-more facrifice for fin ; God will never provide another facrifice for them that contemn tbisn It is new, becaufe it is well prepared, and made fit with all the encouragements that may be to the traveller. Of ihefe things I have fpoken already.

It remains, that 1 fpeak of the fecond property of this way, it is a living way. Chrifl (lain as the way to heaven is a living way. Now, this is a more marvellous property than the former. Here is, in the preceeding verfe, a man whofe blood was (lied and ail of it, and by blood (hedding he was ilain ; in this verfe, here is a man whofe life was taken away and his flefli rent, fo the word implies in the original, his body and foul were plucked afunder by violence. That our Lord Jefus as llaiu is the way to heaven, and a living way, is what we would inc[uire into the fenfe of, and fee what we are taught thereby.

I. Chrifl as fl>iin is a living way to heaven, becaufe there was great life in his death, mighty power, mighty effe6fs, it did great things. The apoftle Paul was a great divine, you know ; O what a bleiTing were it to the world, if there were but one man in it that knew Jefus Chrifl but half as well as Paul did ! Now, what was this great man's fludy all his life, but to know him ? That 1 may know him^ and the power of his refurreflicn^y and the fellow/hip of his fufferings^ being made conforraahle unto his deaths Phillip, iii. 10. Obferve, every body knew as well as Paul, that Chrifl had died and was buried, that Chrid had fiifFered and had rifen again ; but> fays the apoRle, I do not (lady that, that I know fulUciently ; there is fometbiag elfe about it, there is power and virtue in that death, and fuiFeriug, and refarreclion, that every day I am flu-dying more and more. See now h^w the apoflle does mofl excelleniiy aud elegantly vary the word. The general word is, ^That I m:iy know him, that i-^, Chrifl : the particulirs are various ; that I may know his refurreBicn^ and the power of it^ that is one pbrafe ; that I may know his fifferings in their power^ is another J and the thiid is, That I may know his death in being confortnable to it. The feilowfliip of his fuffer-ings, conformity to his death, and the power of his refurreftion, are but various words expremng the fame great fruit, that the apoflle aimed at in his know-

E e 2 ledge

ledge of Jefus Chrift. When I am dead to fm as he wa?; wheu 1 am like him in fuffering and weanednefs from cms world; when I know his refurrectiou, in being raifed up to newnefs of life, as he was raifed up, by the glory of the Father, to a new refarre6li-'on. There (vas never a death in this world, that had life and power in it, but Chrid's; God be thanked, death is the way to life, and we pafs through death into life ; but there is no life in the death of martyrs, when ilain for Chrift's fake, as Abel the righteous was ; when they are dead, their blood cries for ven-gc'^uce j but in the very death of our Lord there Wc:e great and mighty elfefls, there were great a61s ot life. \ will name them for our ffudy and ufe in our fpirituai knowledge, for in this exerdie of our faitii ihouid be our daily employment.

ly?, There was life in Chriit's death, for by it he reconciled us to God. There is a great word to this purpofe ; And having made peace^ fays the apoftle, through the blood of his crojs^ by him to reconcile all things unto himfelf^ Col. i. 20. The greateft quarrel that ever was in the world, or ever will be, is that betwixt God and fmners, taking up of which is the greateit difficulty ; the quarrel isjad on God's fide, for he is offended ; the quarrel is unjuft on man's fide, for the fault is his; the parties are mightily unequal matched, the almighty God and a frail worm. But our Lord by death made up this quarrel, and there was no way of making it up but only this, Now, we commoL'y know this, and fay it, that we are reconciled to God by the death of his Son ; but this matter (hculd be didinflly known, and narrowly thought upon; we (hculd have our faith exercifed fo about it, as that we may be able to improve it a little. I would therefore fliew you now, how Cbriil, by his death, reconciled us to God. He did this,

(4.) In that he fatisfied divine judice by his death. Theie can be no peace.betwi-xt Gpd and men, as long as God's juftice is dexuanding vengeance j as long as

the

the juftice of God has any thing to crave, there is no man can (land before him. Now, there are only two ways of fatisfying divine juftice, and there will never be a third. If all the devils in hell or men on earth (liould ftudy to devife one,, it will be irapoffible to find it. Divine juftice is either fatisfied by falling upon the finner himfelf, or the furety for hini: when juftice falls upon the (inner, and exa£ls payment of bim, the poor wretch muft be perpetually paying, becaufe he can never pay to purpofe : a great reafon why hell's torments are eternal, is, becaufe juftice can never get enough of them. But the ratisfa<flion that juftice got of our Lord Jefus, was full raeafure heaped up and running over; he offered himfelf a facri-fice to God for a fweet fmeliicg favour ; juftice was pacified and fatisfied, and love got a vent towards men.

(2.) The law muft be fulfilled before there can be •any reconciliation with God. The Jaw of God is not to be fliifted off or put by ; God's holy law is a perpetual bar in the way of all men to heaven, unlefs Chrift remove it and take it out of the way. God's law demands a perft<^ obedience or death. Our Lord Jefus comes in and gives both, on the behalf of thofe that he redeemed ; he was made under the law, and came under the curfe, that we "might receive the blef-fing, and that the curfe might be diverted from u?.

(3.) Sin muft be taken out of the way. Juftice was not only to be fatisfied, and the law honourably fulfilled, but firi muft be taken away, in order to our falvation and to our reconciliation with God. About this great work of our Lord, and that he did it by his death, the word fpeaks great things: But now once in the end of the world hath he appeared to put away fin by the facrifce of himfelf Hebrews is. 26. He hath done it for ever ; fm is fufficiently put away. But how is fm put away ? Sin by Chrift's death is not put out. of the world, but remains ftill in the

W01I4

worlsi, and is greatly aggravated by Chrifl's death, Jf 1 had not come and done among ft them the works that never man dtd, they had not had fin. Small fin gets ^reat advantage this way, upon gofpel defpifers; Chrid did not come then to put Hn our of the world, iicitb<!r did his death put fin altogether out of his people ; where his death and the virtue of it is applied, fia is fubdued, but is not expelled. The Cauaanites were worded, but were not quite put out of their coafts. Much lefs is fm by Chrifl's death put away as to its vile nature, but remains ftill where-ever it is, a vile loathfome thing to God ; neither did Chrift put a-way the defervings of fin. What then did he? Chrift put away tie condemning power of (in, that it (hall no m re be an impediment to the peace and reconciliation of believers, therefore fays the apoftle. There is therefore now no condemnation to them^ which are in Cbrijl JtfvLS^ .Rom. viii. i. The fecond word of Chrift's d;:aih about fm is, that Re condemned fin ^ he condemned fin in hts flefh; fm is a word that is too well underltood even by thofe that are unacquainted with both the Hebrew and Greek, all fm requires a facrifice for its expiation. He condemned fin in theflefb; there is nothing niore reafonable in all the world, rh-m for a poor creature to fear that fm (hould condemn him, thai he ihould be ccndemned for fm, there is Dothiog more known in the fcriptures than that Chrift died for our fms, then it would feem that fm condem-ued Chrift, how then did he condemn it P Let us con-iider now for this where the ftrengih of fm lies. The apoftle tells us. The ftrengih cf fin is the law^ i Cor. XV. 56. That which makes fm able to bind a man 0-ver to eternal vengeance, is the ftrength and power of God's law, and God's law is as ftrong as God him-felf, for almighty power is engaged to fee the law fuifilled. Now when Chrift engages with fm's ftrength, and hath overcome that, may it not well be under-flood, that he did condemn fm ? All fm's power to condemn, is from the law, our Lord hath taken that

on:

out of the way, he hath fawsfied it fully. The law demands blood for tranfgreirioD, it is granted, it is given, and blood of a high fort, even the blood of the Son of God ; fo much for this firft i,hing, Chri/} as jlrJn is a living way^ for there was life in his deaths as appears in his reconciliDg us to God by his death. But never (hall a man, to the end of the world, if it ibouid laft as long as it hath already (and blefled be God, it ihall never laft long) get God's peace and favour, but that man whofe peace with God was bought by this blood.

2. There was great power and life in Chrift's death, in his oveicoming the power of hell, he did it by his death. A great many words there are ia the fjcripture about this, hell never did a^: more like hell, than in flaying the Son of God, hell was never fo rampant as it was at that time, Luke xxii. 555. fays. our Lord, This is your hour^ and the power of dark-nefs^ your fad hour of temptation, the deviPs great power is exercifed now, Chrift is taken, and ro be condemned ; it is ftrange, if the devil Were ignorant of the confequeqces of this thing, he that entered into Peter, and got hold of his toDgue to perinade Chrift not to go to Jerufalem, where he was to die* Our Lord perceives the devil's hand in it, and calls Peter 6atan for his pains; is it not marvellous now, that this wicked one (hould have entered into the heart of Judas to betray him, and (hould have ftirred up the chief priefts and people to cry, Crucify him? Like enough the devil thought he had done a greater exploit than in throwing down the iirll: Adara, and what fays our Lord concerning ir ? Now is the judgment of this world: Now fhall the frincs of this W9rld be caflout^ John xii. 31, Our Lord propbeC-ed of his own death in thcfe words, Ap.d /, if I be lifted up from the earthy will draw all men unt-o me, John xii. 32. And in another place he tells us, The prince of this world is judged, John xvi. 11. This Kow we would confider, what way this power of our

Lord's

Lord's death appeared in the conquering of Satan, and in order to this, we would Ihew where Satan's armour lies, if I may allude to that word, for that word is fpoken of the fame wicked perfon, the devil, Luke xi. 22. When a Jlronger than he Jhall come upon him, and overcome him, he taketh from him all his ar-mour wherein he tnijled, and divtdeth his ffoils. Pray what is the devil's armour think you ? Where lies his ftrength P His flrengch lies in fin, which is his-feed and oiF-fpring; his ffrength lies in the law, where-' of he is the hangman and executioner ; his ftrength^ lies in the juftice of God, wherein fometimes he is the inftrument, therefore becaufe of this, the apof-tle fays expreily, Heb. ii. 4. that our Lord took part* of flefh and blood, that through death he might de» jlroy him that hath the power of deaths that is the de-vil. How came the devil to have the power of death P According to his interelt in fin, according to his in-lereft in the executing of God's vengeance, he has the power of death, but our Lord through death overcame him. Col. ii. 15. And having fpoiled principal lities and powers, he made a fheiv of them openly, tri-umphing over them in it. Though death and hell u-nited their powers againft him, he proved too (trong for them, and by dying overcame them. Hereby alfo he rent the vail betwixt Jew and Gentile, and becaufe the Spirit of God does exprefly and particularly mention it, therefore we may ; it was a greater matter at firft than now, through time, it is with Chriftians; we do not fufficiently ponder this great bleffing : For he is our peace, who hath made both one^ and hath broken down the middle wall of partition between us : Having abolifhed in his flcfJ) the enmity, e-ven the law of commandment contained in ordinances, for to make in himfeif, of twain, one new man, fo mak^ ing peace. And that he might reconcile both unto God in one body by the crofs, having flain the enmity thereby^ Eph. ii. 14, 15, 16. When Chrifl: died, the vail

of

of the temple was rent from top to bottom, Matih-xxvii. 51. Here now our Lord Jefus hi^ fieQi, was the vail that we miift go to heaven by ; \vhf.n Chrill the true vail was rent and died, immediately the ly-pical vail was rent alfo, as if God had faid, Now let all men know, upon the death of my Son, that all the partitions betwixt Jew and Gentile are removed, but this was a great myftery for a good while in the church, and Paul reckons upon his knowhtdge in this myftery of Chrift, Eph. iii. ^, 5, Whereby when ye read ye may under ft and my knowledge in the myftery of Chrifty which in other ages was not made known unto the fons of men^ as it is now revealed unto his r.oly a-pofiles and prophets^ by the Spirit ; that the Gentiles Jhould be fellow-heirs^ and of the fame body^ and partakers of his promife in Chrijl by the gofpel. So much for the firft thing, Chrift as llain, is called a liviug way, for there were great works of life even in bis death.

2. He is the living way, becaufe all the life of rcaa is lodged in him, whatfoever excent life is drawn to, ^vhatever fenfe we put upon this word life, as to all bleffifigs for this and the other world, they are all contained together in Chrift Jefus, fo contained ia him as to be found np where elfe, he is that living bread that came down from heaven^ that gave his flejh for the life of the worlds John vi. 51. The brazen ferpent was a type of this, as the life of the flung Ifraelites flood in that ordinarxe of God, fo the life of poor finners ftands in this grand ordinance of God, his llain fon. The firJl man Adam^ fays .the apoftle, was made a living foul^ the lafl Adam was made a quickningfpirity i Cor. xv. 45. Surely all the natural life, that is in the world, of fenfe, and reafon, and underdanding is derived from the firft Adam, be bath made of one blood all nations upon the face of the earth; Adam appears to have been a very fruitful root, the world now for almoll fix thoufand years, has been filled with his ofi*-fpring, for of two there F f fprang

Iprung si! mankiud that are upon the face of the earth; but, there is no quicknioghere, for all this. The fecond Adam, fays the apod'e, was a quickning fpirit to this mighty oiT-fpring of the firft Adam.

3. Chrift is a living \7ay, becaufe all that are in him, as foon -^s they are in him, live ; that is one of the meanings of this word, there is no dead man can be in this way. Do not alk the queflion for it is a very idle one, Whether is a man quickened before he is in Chriil, or whether he is in Chrill before he is quickned ? Neither the one or other, but both together, his life comes by being in Chilli, how can men conceive of quickning now I Quickning is a work of God; can it be faid, that he quickens before we have life, or that we have Hfe before he quickens? We can eafily perceive, that we ad life by his quickning, but the Lord quickens not a moment before we are a-livLe ; how did the Lord raife Lazarus ? There went life giving power along with the word, by which life was received, and the voice was heard, as our Lord calls it; the dead/hall hear the Son of Gcd^ and Rve^ they mud live before they hear, for hearing is Rn 2cl of life, and they receive life by the powerful word of Chrid.

4. He is a living way, becaufe he lives for ever to be the way; there is conrinual virtue in Chrift's death, which perpetually iilhes forth, in order to the falvation of all his people; you would think it (Irsnge, if one would alk, What is heaven P What is eternal life ? Why it is Jefus Chrii*^, that is eternal life, it

• is one of Chriil^s names. And we kmWy that the Son of God is comcy and halh given u^ an underf landings that ive raay know him that is true ; and we are in /jim, that is true, even in his Son Jefus Chrift, ^his is the tnie God, and eternal life ; 1 John v. 20. This way lives for ever, to preferve a^l his people, he \\\t% for ever to -make intercejfion for theniy Heb. vii. 25. Nay, if 1 may fo fpeak,- even in heaven, this way is not forgotten, 1 mean in the fongs of the glorified,

the

the fong of the Lamb is perpetual. They fang the foQg of Mofes and of the Lamb, what is in ike foDg of the Lamb think, ye ? Worthy is the Lamb that was Jlalriy to receive power^ and riches^ and w'tfdom^ and ftrength^ and honour^ and gloryy and hlejfing^ Rev. v, 12. Cbrift's blood in heaven, in the virtue and life of it, raifes the notes of perpetual praifes raofl: highly. 1 know the book of the Revelation is a myfteri-ous one, and every word of it is to be narrowly can-

vailed, And in the midjt of the elders^ ftood a Lamb

as it had beenjlain^ {o that though there be no appearance, nor will be, of any infirmity that attended the low ellate of the Son of God, when he dwelt in mortal ileih, yet there will be a perpetual remembrance of the deareil afts of his love, and richeil afls of his grace towards us, ia loving us, and giving hini-felf for us.

5. It is a living way, for no man can die in this way; that way may be called a living v/ay indeed, if there were fuch a one that led to a good place that no traveller in it could die, and would be a great temptation for people to undertake It There are fome places in the world where riches and honours are, that people run towards, and run through a great many dangers for; but they may die in that way, but never a man dies in this way, they ilcep in Jefus, but die not. I a?n the refitrre^tiGn and the life^ fays he, he that believeth in me^ though he were dead^ yet (1)all he iive^ And whofoever liveth and believeth in me^ /hall never die : Believcft thou this f John xi, 25, 26. O how fweec a queftion is that P Believeft thou this, that a believer in Chrift can never die r* Wherefore now fince our Lord died, death hath got a more fweet name, it is called fleeping, and fleeping in the Lord, thus it is faid of Stephen, that he was (loned, calling upon God, and faying, Lord Jefus receive my fpiritr—And when he had faid this, he fell aflcep. Ads vii. It is called/i'^/?-ing in Jefus, i ThelL iv. 14, 15. Do not you fee, fay you, that believers die like other men ^. Yes, but

F f 2 thea

then they die in Chrift Jefus, they only fall afleep in the way, aiivl rhe Lord, the way, will awake in a little while, and raife them up again, and bring them their new apparel, their houfe from heaven, 2 Cor. V. I, 2, 3.

Laftlyy It is a living way, becatife the traveller mull live upon this way; here is a marvellous living way, the traveller muit live upon this way, he lives as foon as he is in it, and he lives as long as he is in it, for he cannot die in ir, and he lives upon it, while he is in ir; my meaning is, that all the fare that believers muft cheriiii their new life with, is Chrift him-felf y therefore our Lord fpeaks of it fo frequently. Verily, verily^ ^ fay ^^^^^ J^^^j except ye eat the flejh of the Son of mcin.^ and drink his hlcod^ ye have no life in you. For myflefb is meat indeed^ and my blood is drink indeed^ John vi. 53, 54, 55. BlefTed are they that can eat and drink plentifully of ir, when the faint and weary .traveller walks in Chrid as the way to heaven, snd has uny thing that overtakes him, any faintnefs, any diilemper that feizes upon him, nothing is he to do, but only to fall upon Chrid by faith, and to live upon him, and to eat and drink this bleifed way. This was Paul's life, "The life which I ?20w live in theflefh^ I live by the faith of the Son of God^ who loved me^ and gave himfelf for nie^ Gal. ii. 24, as if the apoftle had faid. The ftay of mj life, the comfort of my life, the fecurity and coDtinuacce of my life depends upon this, whenever 1 can get but a look, whenever lean gti but hold of this love of Chrifr, that loved me^ and gave himfelf for me^ life, and ftrengtb, and vigour return upon me: 80 much for this fecond property of the way, that it is a living way; there was life in his death ; all our life is lodged in ir, alToon as we are in him, we live. Whenever a poor fiuner is drawn to Chrift as the way to heaven, he comes and lives, and lives and comes, and comes by life, and lives by coming. Turn it which way you will, the truth lies equally fure on all hands. This way is living, becaufe Chrift as the way

lives

lives for ever ; becaufe no man that walks in ir, can die ; and becaufe a believer can live upon this way, as long as he is in this world. Never bid better fare to a child of God, than more of Chrift, more of the fap and vn"tue of a crucified Saviour, If there were more of thit among us, our fouls would be more fac and flourifhing.

A word or two only, at this time of application, before I proceed to the third property.

1. Is Chriil: a living way to heaven? Is a flam Chrifl: for us, the living way in which we muft walk to heaven ? Then furely it fliould be very pleafant to the people of God to go to heaven. What is there to make it irkfome to a believer ? What is going to heaven ? It is nothing but walking in Chrift towards Chrift, to be ever with Chrifl ; that is going to heaven ; our way is walking in him, our way is walking towards him, our hope is to be ever with him. I knov/ that there are a great many impediments and hinder-ances in the way, and yet thefe Chrifl has difarmed and removed by his death ; they may make an appearance that may be frightful to fuch weak people as we be ; weak believers take the fhadow for an arra^ ed m.an, and are afraid many times unreafonably; but how pleafant will it be, I fay, for a believer to find himfelf guarded from all attempts againft him in his way to heaven? As ye have received Chrifl Jefus the Lord^ fo walk ye in him ; rooted and built up in hifUy Col. ii. 6, 7. Fix your root in him, and draw ybur fruit from him,

2. Is Chrifl a living way to heaven ^ Then what a forry pitiful cafe are they in, that walk in the ways of death, that defpife this way of life ? It is very common, and it does not ceafe to be the more fad, becaufe it is common, but is fo much the more grie^ vous, that perfons love death rather than life. I'he matter now is balanced thus: every finner is by nature dead in fin j if he continues in that flate, he dies

in

10 hi> fin, and crying in his fia, he dies for ever, for his iio: this nvJtrable cafe now is to be balanced with what our Lord proffers, that he will give the light of life, that he offers to lead men to heaven j that if they will but fet foot in him, fet their hearts OQ hioi, lodge their faith on him^ and put all their trufc in him, he will guide them fafe thither. You ihould reckon it a mercy, that you have finners to preach to you ;. if it were not, that we have the ex-perieoce of that rebellion of the natural heart in our-felves, minifters would be mighty impatient in dealing with ungodly perfons. What ails men, that ihey refufe Cbrift Jefus I What maduefs poileffes the hearts of mcD, that they will rather go to hell, with the devil, than to heaven with Chrifl jefus P Do not they well deferve to be in heli for ever, that make fuch an abaminable choice ? Yet every natural man does io, every natural man prefers the way of death to the way of life, and prefers Satan's driving to hell, unto Chrifl*s gracious and bleffed leading to heaven.

SERMON

Serm. XVI, Lbe TrofeJJlon of our FaHk «2f"

SERMON XVI

Hebrews x. 20.

By a new and Ihmg way which be hath conftcraUd for uSf through the veil^ that is to fay y bis ficjh,

I HAVE fpoke, upon the 20th verfe, of the way that is made to heaven, as the apoftle doesdeljghi-fully and wifely by the Spirit of God teach k; the various afpec^i as k were that Chrift hath on oar fal-vation, which v/e miift have in our faith on hiin fop falvaiion, I told you from th^is verfe, that fhe way ity heaven lies through the veil of the flelh oF a iSain Saviour, and this is the oniy way. 1 propofed tij? han^ die the properties of this way, before 1 canie to the large application that fo great a thep.ie calls for* I have fpoke of-the firft of them, Thit it is a new way, " a new ilain way. Lafl: day I fpake of this property of the way, That it is a living way. Jefus Cbrift as^. the way to heaven is a very great myrtery ; take but the words now as they are in our text. This fe.DfeoF them is infeparabl'e from them ; and can there be any thing more myfterious than they dO' exprefby that a-flain Chrift is a living way for dead finners to walk m unto eternal life ? Who undcrilands this ? who believes this? I fpake of the fignification of this property at fome length lad day, how that Chrid asiiiirts^ is a living way ro heaven, i. In that there was life in his death. He wascruciiied through weakoef^, as to outward appearance of his low (late ; yet the great things that were done by that powerful death, are un» fpeakably mighty and many. He bath reconciled u« to God, he overcame Satan, he overcame death la dying; death was Kcver conquered uniil it got one"

man in its hands, that was our Lord Jefus; and from that day to this, it is able to mafter none that believes on him, but muft make an entrance for them to the heavenly kingdom. Death cannot (top a believer in Chrift from going on to heaven, but rather it is'made now one of the laft dark gates that we muft pafs through. 2. He is a living way, in that all the life of poor man, all faving fpiritual and eternal life, is lodged in the Son of God : This is the record that God hath given of his Son^ that he hath given us eternal life^ and this life is in his Son^ i John v. 11. There is nobody makes a queftion of that, that calls themfelves by that common name of Chriftians, that all life is from Chrift ; and there are but fev;, but know that all life is in him, and that men get life by being in him ; that they have it when they have him. • 3. He is a living way, in that, as foon as a man is in Chrifl, he is made alive. When that power of divine grace draws a poor wandering fmner, and puts him in the way of Chrift, he is made alive immediately to God. 4. He is a living way, becaufe he lives for e-ver. The virtue and favour of his facrifice is as frefli in heaven, as in the day wherein it v/as offered. 5. He is a living way, becaufe all that are in him fli^ll live for ever; never can a man die in Chrift. 1 know that we fomeiiraes ufe the word dying fo frequently that this phrafe is common amongft Chriftians, living in the Lord^ and dying in the Lord ; but the new tef-tament phrafe is fitter ; believers in Chrift only /leef) in the Lord : They that fteep in Jefus^ will God bring ivith him. Laflly^ He is a living way, becaufe the Walker in Chrift lives upon the way, the way is food to him. The fame facrifice of atonement before God is made a feaft for the believer. As under the law and before the law, in peace-offerings, by which covenants of peace were confirmed, there was fome part thereof that was to be made a feaft of ; fo this flefta and blood of our Lord that is rent for us for a propitiation, is made a feaft unto faith : Except ye eat

ths

the fiejh of the Son of man, and drink his hlocdy ye have no life in you^ Joha. vi. 53.

The third property oF this way remains now to b^ fpoke to ; that ir is 2 confecrared way : By a nevj and living ivay which he hath coufecrated for uf, I he words as they run. in the original have confecrated before the other two propcrtie?, and ir^ay be equally fairly rendered, which he hath conf crated for us^ to be a new and living way ,• and that confecrating relates i3or only to the fubilance of Chrlfi's being the way, bin 10 his being a new and a living way.

There are three things that I would difcourfe o you from thefe words.

1. Of Chrifi^s confecration.

2. His own intereft in it, his hand in it; fo it \i told us in the text, By a new and living way which he hath confecrated for us,

3. For whom it is that this Way, this confecrated way is; it is confecrated for fome body; it is confecrated for us, for cur fakes, for our benefit, for our advantage.

fir/If Of Chrifl's confecration. This word confe^ crate as it is in the Englilh, is not in all the new tef-tament, that 1 know of, but in this epiftle ; and it is twice in this epitile, though not the fame Greek word in both places. See Heb. vii. 28. Confecrate in the old teflament is very frequent; and you know that the apoflle, as hath been frequently obferved to you, in this epiftle, and parilculiirly in that part of the epidle, has wifely accommodated himfclf to thofe he wrote to, who undcrflood thefe words a great deal better than we do, for they knew well whence they were borrowed: they were borrowed from the temple, and tabernacle, and old teftamcnt worililp, where confecrating was ufed about every thing. Confecrating is dedicaiing and devoting a perfan or thing to a fpecial or holy fervice ; fo we find confecra.in5 or dedicating of things and places. There was the book of the ro'.enant, and there was the tabernacle, £n 1

G f^ all

all the utenfils thereof, all of them dedicated with blood ; and this ceremony in their confecration was ufed, that, by being fprinkled with blood, they were dedicated to the holy ufe and fervice God appomted them for. So was it alfo as to perfons: we find it efpecially concerning Aaron, the high pried, who was the fifft type, and concerning his fons that were under him ; they were feparated and fet apart by divine appointment for a fpecial ufe, none eife were appointed for it; the fenfe then of this word is. That Chrift's confecration is that, that he is devoted and appointed and dedicated to, for a fpecial ufe, and that is, to be the way to heaven, that by him men may come to God ; John Baptift underftood this when he preached Chrift, Behold the Lamb of God^ fays he, which iaketh away the fin of the worlds John i. 29, Here comes the true facrifice, who bears the iniquity of his people. The apofile in Heb. ix. 22. makes a deep and excellent ufe of this confecration : Almojl all things are by the law 'purged with blood ; purging there is partly in the fame fenfe with our confecraiing. It was therefore necejfary that the patterns of things in the heavens fhould be purified with thefe ; but the heavenly things themfelves with better facrifices than thefe. What were the patterns of the things in the heavens I The holieft of all was the grand one ; the high pried was a pattern of our Lord Jefus Chrift; the temple was a pattern of the heavenly things; yet thefe were bat fliadows of them ; the things themfelves mull: be purified with better facrifices than thefe, even with the blood of the Son of God. AVe find therefore the truth of confecrating, and devoting, and dedicating our Lord Jefus to be the way to heaven ; it is frequently in the word, and ufed upon many accounts. We will therefore take notice, that it is the Father hath dedicated him to be the way ; for this is of great ufe in the exercife of our faith, to know our Lord Jefus under this name, That he is the confecrated way to heaven. ^

I. He

f. He is confecrated by the oath oF God ; as in Pfal. ex. 4. The Lord hath/worn y and will not repent ^ Thou art a priejl for ever after the order of Melchifedec, And this the apoflle difcourfes of at great length in chap. vii. of this epiftle, and noakes one of the grand differences betwixt his priefthood, and all that wen: before, to confilt in this. That they were made without an oath ; hinting there was a time when they fhould ceafe : but when he made our Lord Jefus a Prieft, it was by an oath ; which was a demonllra-tion, that he was to continue for ever in that employment. Therefore in the conclufion of that chapter, he fays, For the law maketh men high priefisy which have infirmity ; hut the word of the oathy which was fince the lawy maketh the Son who is confecrated for evermore. Take in this matter now by a true faith, and it may be that fome time or other you will find food for your faith from it. That by the oath and appointment of Jehovah, the God and Father of our Lord Jefus Chrifl, Chrift the Son is fworn and appointed to be the only way to bring finners to glory.

2. Our Lord Jefus is dedicated and cotifecrated to be the way to heaven, by preparing him a body to fuffer in. The covenant betwixt the Father and Son had all the bleffings therein fecured, by the mutual faithfulnefs betwixt Father and Son ; but the way by which thefe were to be brought about, was the facri-fice of the Son in man's nature ; therefore his confe-cration is carried on by his getting a human body: verfe 5. of this chapter, Sacrifice and offering thou wouldj} noty but a body thou hafl prepared for me. Did not God will and command facrifices ? Yes, but never out of his Son Chrift Jefus; thefe were all but Iha-dows and types of the great one, and there was no fuch thing required of our Lord Jefus, neither did he offer any fuch thing ; but, A body^ fays he, hafl thou prepared me,

3. By the commiffion and charge that our Lord had for the ffliing about this great work of redemp-

G g 2 tion.

tion. He not only had a body to fafrer in, but was commanded by ihe Father to lay down his life for his people. 1 his our Lord freqnently takes notice of : This commandment have I recehed of my Father^ John X. I 7, I 3.

4, He is dedicated by the holy anointing. One of the grand ceremonies of coufecrating a perfon under the old teftamentj was by anointing. Aaron was to be anointed, and his fons ; when they came in to be prieils of God appointment, they were God's a-LointeJ,. And all this is typical oF the true anointing of cur Lord Jefus, The anointing of Chriil is the tulnefs of the Holy GhcH, and hi"; pouring upon him : Iherefore God. thy God hath anointed thee with ths oil of gladnefs ah we thy fellcws^ Pfal. xlv. 7.

Lajlly^ ]iY giving him ail power over all perfon3 and things, in order to the accompliiliment of his Work. All judgment is comrnirted to him: As thou ha fl given him power over all fie fl?^ that he pould give eternal life to as many ai then haft given him^ Joha V. 21. Matth. xxviii. 18. John xvii. 2.

^ccondly^ How is it that Chrift hath a hand in his own confecranon } The word is, He hath confecrated himfelf to he the nezv and living vjay,

1. Chrifi devotes and coniecrates himfi^lf to be the way to heaven, in a cheerful and willing compliance with all the will of his-Father about him. In order to his beirg the way, the Lord God his Father opened his ears, and he was not rebellious; it was his de^ light to do his will; and in compliance with the divine will a great matter of his confecration ilood ; by the which will we are fan^tiiied ; the Father's will willing him to con^.e, the Son's will willing him to come

willin^^iy.

2. By his dying. Our Lord Jefus died willingly in another manner than any of us either can or fliould. He laid down that life that he could keep, if he would ; he laid it down as an a(St of great obedience unto the

will

will of his Father ; he died cheerfully, and died willingly. See what he fays of it before-hand ; And for their fakes 1 fanBify myfef^ that they alfo might be 'fanfiified through the truths John xvii. 19. What is that fan«ftifying of himfelf ? A facrificing of himfclf, devoting of himfelf to be a facrifice for the faving of his flieep. They could never come to that fan<f^ifica-tion, by gofpel-devotednefs to God, unlefs our Lord Jefus had devoted himfelf to deaih.

Laftiy^ He confecrates and devotes himfelf by the confequent practice and exercife of his office. Every poor finner upon whom our Lord Jefus puts forth his ikili in faving him, is a difplay of his authority to fave, is a further declaration of the power and might that he was clothed with in bringing men to glory. Therefore, fays the apoftle, it became him^ for whom are all things^ and by whom are all things^ in bringing many fons unto glory^ to make^the captain of their fal-vaticn perfed through fufferingSy Hebrews ii. To. He was made perfe^l through fufFerings to the end that he might bring many fons to glory ; and the more he brings, this perfetflion is the more evident ia him.

The third thing in the words to be explained is. For whom is this confecrating of Chiifl P The apo-ftle fays, he has confecrated this way for Mi, for a particular fort of people, for feme of the childrea of men. Chrift did not confecrate and make himfelf a way to heaven, and fend the gofpel into the worlds, that men according as they incline, and according to the direction of their free-wiii might come in and get life and falvation by him. Our Lord Jefus went a-bout his woik more knowingly, more fixedly ihaa that ; he knew what would come of it. It is doncj I fay, for particular per-fons. Confider, with refped to this,

I. That all the f?rings of falvation are towards particular perfons,

s. That

2. That the covenant, the charter of falvation is with, and for, and to particular perfons.

5. The polTeffion of it, is by, and for particular perfons.

1. The great fprings of falvation are all for particular perfons; the three grand fprings of falvation, are the election of the Father, the redemption of the Son, and the fani^ification of the Holy Ghoft ; now all thefe are determined towards diftin6l and particular perfons. ly?. The ele^ion of grace isfupon perfons, there is no election of qualifications, the eleflion is of perfons; where-ever it is fpoken in the word, it is fpoken of perfons. He has chofen us in him before the foundation of the world. Give diligence to make your calling and ele6lionfure, God hath not appointed us to wraths but to obtain falvation by our Lord Jefus Chrifl^ The eleflion is all of^perfons.

2^/y, The grace of redemption by our Lord, with his redeeming love, is of perfbns. Re laid down his life for his fheep^ and, / know you are none of my fheep, fays our Lord. That was a not Chrift could fpealc, but none of his fervants muft ever offer to fpeak after him, never was there an apoftle could fay fo in an affem-bly of people concerning one particular perfon, I know they are none of ChrifVs fheep^ that is only for the great fiiepherd to fay. The chief fhepherd can only tell his deep exadlly.

3^/y, The fan(flification of the fpirit, which is the great fpring of falvation, as it is begun in us, is of perfons; there is a devoiingof the whole church, the body of Chrift. But as it is a work on particular perfons, this work muft pafs upon parncular men, the fprings muft work in every man that is called to this faivation. For we ourfelves werefometimes foolifh^ dif' ohedienty deceived^ ferving divers lufls and pleafures, living in malice and envy^ hateful and hating one anO' ther. So that we find, I fay, that the fprings of fal-^vation are all about particular perfons, the fprings run in one ^iftindl: channel towards particular perfons,

and

and always anfwer the fame; every one that is elected by the grace of the Father, is redeemed by the blood of his Son ; every one that is ele<n:ed and redeemed, is fan£lified by the inhabitation of the Holy Ghoft. They are not equally vifible, but equally certain.

2. The charter of falvation is to particular perfoai. Every one muft have God's covenant made with hira-felf; none are faved by'a general covenant 01 God with a people ; a church covenant under the gofpel fignifies nothing at all, in matters of falvation. It may be of good ufe in church order. Every one in particular mud have falvation come to him, through the channel of a particular covenant, betwixt God and himo: He has made with vie^ fays David, an ever la fling covenant. If it had been only with Ifrael in general, it had been a cold bufinefs for a dying man's.comfort, but he has made with me^ as particularly with me, as if there were not another man in all the world, that God covenanted with,

3. The poffeffion of falvation is by particular per-fons; people are not faved in crouds and corporations. There are bodies of Chriftian churches, as they are called, that are to attend to the means of grace and mutual edification, according to the Lord's appointment ; but when we come to partake of begun, or of compleat falvation, every one mufl have it for himfelf, no other body's falvation can ferve him. This is the fubftance of the meaning of this word, that or.r Lord as flain is confecrated, and hath confecrared himfeif to be the way to heaven for his people.

1 would make fome little ufe of this at this time, and referve the more general application of this flain Chrift, as the way to heaven, unto another opportunity. Two things I (hall infer from hence, and fpeak to at this time.

I. Is Chrift a confecrated way to heaven, and hath he confecrated himfelf for his people ? Then behold how he loved them. If the Jews faid fo of Chrift's

weeping

weeping at Lazarus's grave, what muft we fay of Chrift's confecrating hirafelf to the death for us, that he might make a way to heaven for us ? Jefus wept^ John xi. 35. The Jews faid. Behold how he loved him. We find moll frequently in the word, when either this great devoting of Chrift to death is fpoken of in general as to churches; or applied in particular to particular perfons, it is flill afcribed to iove as its fpring. Husbands^ fays the apoflle, love your ivives, as Chrijl has alfo loved the churchy and gave h'imfeif for it^ Eph. V. 25. He loved me^ and gave hirafelf for me^ fays the apoflle, Gal. ii. 20. Great mud that love be, when the love gift is fo great. It mud be a (irorg love that gave fo great a gift. Who loved us, and ivaflKd us from our fins in his own bloody Rev. i. 5, 6. The love of Chrift conjtraineth us^ becaufe we thus judge ^ that if one died for ally then were all dead^ &:c. 2 Cor. v. 14. This 1 would fpeak a little to in a few particulars, this confecrating himfelf to be anew and living way to heaven.

i/?. Our Lord Jefus did confult the oecefTity of his people out of meer pure love. He was u-pon the Father's counfel from eternity about the way of faving man ; he has the wifdom of God, and liath an intered in the contriving of it; the eternal purpofe was purpofed in Chriil Jefus t)ur Lord. The contrivance was, What way may poor fallen fiuners be brought well and fafe to glory ? They are fallen by fin, conquered by Satan, proclaimed rebels by God, tainted and condemned by God's holy law, are beggered and impoveriflied, and cannot pay a far* thing to divine juftice : The law mud not ji)e broken. ^ judice muft not be affronted, God's power cannot be refided. How then can man be faved .'' Ic is impodible but only this way. Here is the mydery of our Chridi-anity, it is impodible that a man can be brought up to God, until God come down to man, and become man for him ; and that God-man is made the great mean to bring all his people up again to God. The facrifice of

the

the man and ihe power of God, and the merit of that facrifice of that God-man is made an everlafling chariot, that will carry all that believe on him cerr, inly fafe to glory; he confulted, 1 fay, our neceiTitv in great love. He confulted not his own conveniency at all, Even Chr'ifl phafed not h'nnfeJf^ &c. O vvu.v. an argument is here! The apoftle brings the fweeteft arguments fometimes to prefs the eafieil ordinary duties. Let us 7iQt pleajs ourfehes^ but every one another^ for edification^ that is vt'holefome advice, hm '.i <■ argument is beyond it, even Chrljl f leafed not hivfelf,

idly^ Our Lord's love in being thus a coafccraued way appears in this, that he draws all his redeemed to himfelf. Chrifl Being the way to heaven is no man's way till he be in it. No man is brought to heaven by Chrid, till he be in him ; therefore our Lord knovv--ing this, draws them to himfelf. And /, if I he lift-edup^ iviII draw all men to me^ ihat is, all that I have laid down my life for.

3^/y, This love appears not only in drawing them, but in preferving them to the heavenly kingdom. We do not fall out with ourfelves fo much as we ought, but we were in a bad cafe if Chrid (liould fall out with us, as often as we do with ourfeives. IF the Lord Jefus had had the fame thoughts of us, that we ought to have of ourfelves, where had we been P But he pities and fpares in his great love, and by his might keeps his poor people in the way, and give? them the crown in the end. Rev. ii. 7. To him that over-Cometh will I give fo eat of the tree of life ^ ivhich is in the midft of the faradife of God.

Sirs, Chriil's love is a bleffed thing. If a poor believer can but fee it through a glafs darkly, and perceive fomething of the ftream of it, he is joyful. But ChriR's love as a Saviour will never appear in its glory, till the crown of glory comes out of his own hand. When a believer, W I may fo fpeak, kneels before the throne of God and of the Lamb, and receives the crown of eternal life, our Lord may well fay then, H h Hereby

.Hereby thou may eft know how I have loved thee, Cbrifl: confecrated himfelf to be the way to heaven, and a great demonftration of his love we fliould gather our of it. See ^lev. iii. 9,

2, Did Chrifi: confecrate himfelf to be the way to heaven ? Then furely men may boldly nfe him as the way; he is devoted for this end. There are two grand abufes of confecrated things. When they either are not ufed for that end they were confecrated for^ or when ihey are abyfed to another end,

Is our Lord confecrated to be the way to heaven ? Men rauft boldly by faith make ufe of him. See our Lord's own argument, John vi. 27. Labour.not for the meat which p^r'i/heth, but for that meat which en-dureth unto ever la fling ///>, which the Son of Jiianft.mU give unto you : For him hath God the Father fealcd. He hath confecrated him, fet him a-part to be the bread of life, and giver thereof. This now i would only branch out in two particulars,

ifly Chriil as the way to heaven maketh us bold in entering by him; he is confecrated for this end. There is a boldnefs of fahh, that in the day of God's power is practicable. Ac firft believing fome have found it. 1 will not fay very many. The very firlt adventure of a finncr, that has been defpairlng of all relief before, may truft with great confidence upon Jefus Chi id, as the confecrated way to heaven. But fay you, I do not know that he has been confecrated for me: I know he is confecrated to be the only way to heaven ; but is he confecrated for me r I anfwer, (i.) No man ever did, and no man can, and you never will be able to know that Chrifl is confecrated for you, till you be in him. This is the great wif-

^dom of God. God's great book of life, 1 fay, is not to be read by any eyes, but the eyes of a believer* and when he reads the book, he can only read bis own name in it. But indeed Paul, by an apofiolic fpirit and difcerning charity, might fpeak as he did, Whofe names arc written in the book of life. The book

of

of eleftion and the book of Chrift's (lieep, can be read by no eyes but the eyes of a believer; and this is e-nough, we need no more. It would be enctf-igh to con-f^Jnd all things in the church of Chrift, if fo be that the fecret books of God's purpofes were Tifible nnio and legible by believers. If I may fo fpeak, there would be no living in the world, if men knew who were eieiTted, and who not. The very do<n:rina thereof you fee how many tumults it raifes; how much more would it be, if they faw the thing ? Take heed, remember that Chrift is confecrated to be the way to heaven ; he is confecrated to be fo for a particular number of men ; no man can know himfelf to be of that number, but a believer, and every believer may. Whenever a poor creature can allure his heart before God, that he, in the fenfe and plain con virion of liis defer ving hel), and of his being utterly unable to do any thing to bring him to heaven, takes Chrift as God's appointed way, and ventures his all upon the fiaia Sou of God, this man is a believer, and the wa/was confecrated for him ; as foon as he is in ir, he may know it. Make biit your calling fure, and you make your eleflion fure th^rebf. (2.) Whatever darknefs there be about this, whether the way was confecrated for you, you have encouragement to venture upon the way by ail the fcripture. It is not thedoclrine of the purpofe of God on the death of Chriif, that h the ground of our faith ; it is the dG£lrine about the fuf-ficiency of Chrift's death ; it is the do<5lrine of the gof-pel, wherein the tender of the Saviour and great falva-lion is brought to every man's door fo clofely, that the iilhe muft be either an acceptance unto falvation, or a refofal with the great aggravation of condemnation ; and fo will the judgment of the lad day proceed.

idlyy In ufmg Chrift as the way to heaven, we mull not only, becaufe he is confecrated ior this end^ venture on him boldly, but we mud walk in bins confidently, (i.) Without fear of enemies; I do noc fay without apprebeDfion ; there is an apprehenfion H h 2 of

of enemies, that is an a<fl of wifdom, and faith, in Older to prepare for the encounter. Take ye the whole armtur of God ; we have need of it, for there are great enemies; not flc^fii and blood only, tAit greater enennies we have to fight with. Remember this, that you cannot get to heaven in that road that the devil does nor haunt ; there is no path lies to heaven that the devil cannot meet a walker in it. We mull not expe6i: to get to heaven vviihout meeting hiai by the way; but let us remember this, I am u-poc coofecratcd ground ; if I be in Chrift, Satan cannot prevail agaiufl me. And the more confidence we have of our fecurity in Jefos Chrift, the more courage and ilrength we have agaiaft Satan.

(2.) Fear not raifcarryiog at lad, if ye be in Chrifl, It is a piiiful cafe that a great many believers are in ; there are believers, God help them, that are fo weak, they believe all their days, and they unbelieye all their days; they walk on in Chrifl, and fear they ihali never come to the end. What, art thou in Chrifl;, and yet feared thy miffing heaven ? Whither can Chrid the way lead a believer, but home to him-felf? Father^ 1 will that they alfo ivhcjn thou hafl given ?rie^ be with me where I am^ that they may behold my glory zvhich thou haft given me: For thou lov-edjl we before the foundation of the worlds John xvii, 24. 1 will not lofe a bit of them, 1 will not \o{t the man, notwith(lauding his temptation?, corruptions, and weakncfs in grace. I will make the poor creature get good of all. It will be feen when our Lord has perfe<fled his work, that he has loll noihing of all that was given him.

Laflly^ Walk confidently in Chrifl, and do not fear wandering. Believers have the promife of the Spirit to lead them into all truth. If they be in Chrid, Chrid will keep them. 1 do not fay, but many believers may be left to great midakes and errors about feveral things of fmalier moment. But every believer that is in Chrifl, as to greater matters, is kept in

the

the truth as it is in Jefus. O that this were duly minded ! How wifely does the apoftle fpeak of this point, Eph. iv. 14, 15, 16. compared with ver. 19, 20. and onward to Col. ii. ? The thing that I obferve from both thefe places is, the inftru^lion the Holy Ghofl: gives us of the fpring of error in the church. The apoftle cautions us, that we be not overtaken with the cunning craftinefs of them that lie in wait to deceive. How (hail we know them ? would the poor man fay. Know them ? Always by this, they do not hold the head, fays he : Not holding the head^ from which all the body by Joints and bands having nourijh" ment minijlred^ and knit together^ increafeth with the increafe of God^ Colof. ii. 19. As long as a believer is in Chrift as the way, he can never mifcarry, never wander totally ; he may miftake in fomething in his way, but he is in the right way in the great matters of falvation, and fcall be fafely landed at laft.

S E R M O N XVII.

Hebrews x. 20.

By a new and living way zvhich he hath confecrated for us J through the veil, that is to fay ^ his f^jh,

THIS is the fecond encouragement, that the apoftle, by the diredlion of the Spirit of God, gives in encouraging Chriftians to approach to God. They are ail drawn from Chrift Je'fds; and all our encouragements for faith are in Chrift alone ; nothing that is in him, but is encouraging to faith ; and nothing that can encourage faith is out of him, or any where

elfe

^elfe to be had. The firft is, That there is an entrance allowed to us by the blood of Jefus Chrift, verfe 19. The fccond is, That there is a way prepared, wild confecrated for us through the veil ; that is Chrifl too. And the third crcouragement is, That we have an High Pried himfelf, fet over the houfe

Upon this fecond encouragement from the 20th verfe, 1 have been feveral days fpeaking upon this truth. That the way to heaven is through the veil of tlie 11 lin Son of God, it is through the veil of his flefh; and upon it, at feveral times, I have (liewn what is meant by Chrifl's flefh ; it is his human nature offered in facrifice to God for the falvaiioti of his people, with all its fpirit, and power, and virtue. Next, I fliewed, why this flcfli is called the veil. It hid and covered the glory of his Godhead, and yet makes a paffagc unto us by faith to approach to God ; f^r an immediate approach to God, now that fm hath entered into the world, is impoilible; therefore all our approaches mufi: be by a mediator, and this Mediator did mediate mainly by his blood and facrifice. What fort of a way this is, has been fpoke to, both in general, and ;iccording to the three properties of it in the text; That it is a new v/ay, a living way, and a way of Chrifl's own confecrating for us ; and upon each of thefe feme little application has been niade fuirable to the doctrine that has been difcourfed to. 1 dcfign now, as i prouiifed, to make fome more Jarge application of this great truth. That our Lord J el as as ilain is the way to heaven ; though 1 know ihe apollle makes the grand application in the 22d verfe, for he points forth the ufe we ftiould make thereof, to draw t:ear to God,

I will notwithflandipg, as the Lord fliall help, fpeak foujcthing of applicauon previous unto that; and it ^hail be only in two particulars.

/v>/?, If Chrift be tlije way to heaven, we may plainly fee how fatally and wofuliy the ereateft part

^ of

of the world are miftaken about the way; and if mif-taken about the way, they mufl: mifs of the en J. If one do not take the right way to heaven, he can cever come at it. This is an inference that is very plain^ and very fad. There are two falfe fcrts of rdrgrons iti the world, I mean that almoft all the reft are reducible to two. Tiiere is natural religion ; and there is the Antichrilliao one, which is but a grand corruption of Chrifiianity, and changing of it foine way into the old Pagans natural reiigion, and many grofs things ihereip. 1 would fpeak but briefly itnto both of rhens, and reduce what I mean mainly to warn you of, as inferences from thence.

I. There is natural religion. I call it by that name, becaufe fbmeihing of it is every where, and it is only what remains in that fallen (late that miin is come into. We will fee now what this is made up of, what are thofe principles that are fo deeply engraven ia the hearts of men, that they do fill all the inhabitants of the earth with fome form of religion. Where-^ver travellers have come, and obfervations have beea made, among the mod favage people, there is fome-ihing left of fome notions of religion ; forms of Ir^ though very forry ones they be, it is acknowledged. You had need confider this, for this kind of religion is in every one of your he an 5; but unlefs the grace of God, and the light of the gofpel expel it, and plant fomething better in its room, you are lo(l for ever. Natural religion has in it ihefe particulars.

1/?, Some notion of the being of a God, that there is a God, and that this God is to be woriliippcd, and ferved, and obeyed. All the world o\^n fomething of this. The invifible things of him from the creation df the world are cUarly feen^ being underflocd by the things that are made, even his eterrtal power and Godhead / fo that they are without e^xcufe, Rorn. i. jo. There is^ nothing more inviQble than the Ck)dhead ; ersrnal power is alfo invifible : but, (iiys the apod'e, the very Heathens have thefe things imde vifible by the

niightf

mighty works of God ; and therr natural reafon can inftruft them fo far, that the rearing up of this glorious canopy of the heavens, the frame of the earth, the making of thefe great feas, and the making of fo many beautiful creatures upon the earth, mud be the work of forae great, powerful, wife agent. Aiheifm is againft nature, and is no where found, but where the principles of natural religion are extinguidied by the power of the devil, and the juftice of God by mens abufe of revealed religion. When men come to itruggle with the right way of the knowledge of God revealed in the v/ord, and (liut their eyes againft that, God fuffers them to be blinded, as to thofe things that the very Heathens have more light in. I beheve that there are more Atheids in England, than among all the Pagan nations through the whole earth. A place where the gofpel-light doth diine, and men rebel againft it, is the only plac- where fuch mon-flers are bred.

2 J/y, In natural religion, there is always fome dif-tinftion made about good and evil, fome light about good and evil, and fome confcience there is exercifed about thefe. Confcience is as natural to us, as un-derftanding, and will, and memory are. It is as natural to us to have a confcience, as it is to be men and women, or to have reafon ; for confcience is nothing elfe but the exercife of reafon about the greated concernments; it is only a man's judging himfelf, according as he ftands before a greater and fuprerae judge. Therefore the apodle fpeaks thus of the Heathen : Thefe having not the law, are a law unto themj'elvcs : which Jhewy fays he, the work of the law written i?2 their hearts, Rom. ii. 14, 15. Pray obferve, one of the grand promifes of the new covenant, is God's writing his law in our heart. Here the apodle fpeaks of the law of nature, as written in the heart of a Heathen, their confcience in the mean while, fays he, ac-cuftng, or elfe excitftng one another^ according to the light that they receive.

^dly^ There is amongfl all natural men, and a natural religion, fome notion of forgivenefs, and par- . doning mercy and goodnefs in God. Arliidftall their darknefs about God, yet they do know, that it is a great excellency, and all excellencies they will afcribe to God, to be good and graciou?, and ready to forgive. As there is a confcieoce of fin amongfl all men, fo they do give this praife to God, that he is a God that can forgive ; thereupon they.addrafs to hira, in their feveral ways, for it. All the Heathen have fome fenfe of judgment co come ; and from thefe principles all the fabrics of natural religion are reared up in the world. Now, where this natural religion comes to be poliflied by the light of the word, it will look a great deal better, and a great many are deceived by it.

What then are the grand wants and dcfe£>s that are in a natural religion, which mud certainly leave a man that has no more, in a condemned itate ?

(r.) With all their light, and ail the knowledge they have of God, they do not know the true God ; they do not know the God and Faiher of our Lord Jefus Chrid, they do not know God in Chrid. All gods not feen in Chrift are the idols of the nations. It is a deep word that the apoftle has, For after thai in the wljdom of Gody the world by "xnfdom knew not God^ it pie a fed God by the foclijhnefs of preaching to Jave them that believe^ i Cor. i. 21. Ail their wifdo^n could not bring them to know God, becaufe they did not know God in Chrift.

(2.) All natural men, whatever thoughts they may have of God's goodnefs in faving and forgiving, yec know nothing of God's way of doing it; and if they do not know of God's way of doing it, how can they come by it ? They do not know God's forgiving thro' a faiisfa^lion, they do not know of God's fiiving men by a mediator ; and a great many that hear of thefe things every day, feem to know it as little as they ; 'I mean, though they fubfcribs to the notion, the

1 i powcj.

power of the truth is as little upon their hearts as u-poD the Heathens. Therefore all this natural religion, that iiils the nations of the earth, is nothing but a dark and dim light, a falfe fire that leads men into the pit, ard never did lead a man to heaven ; for no man can be made wife to falvaiion, but by the revelation of the.word of God ; and no man can favingly know the word of God, but by the revelation of the Spirit of God.

2. The fecocd great religion that fills the world is Popery, as we commonly call it, Aniichrift's religion. They call it the way to heaven ; but the word of God calls it the myflery of iriiquity, and the head of it, the Jon of perdition^ 2 TheiT. ii. 3. and mo.n of fin. The fpirit of Popery lies in this, in inventing, devifing, and impofmg of faUe ways to heaven. Ail their feveral religions, as they call them, are but {o many ways to lead people from Jefus Chrid. There is a way to heaven that they propofe by the merit of good Vv'orks, fometimes by our own, and foinetimes by thofe of others: there is ^ way to heaven by the interceflion of faints or angels, thereupon they pray to them, and expe^l relief from them; there is a way to h'eaven in that pardon that they (land much upon, and that is by the abfolution of a finfnl pried like themfelves. Really it is amazing to behold the judgment of God, that fo many of the wife, and prudent, and great, of the kings, and princes, and learned of the earth, have been fo long bewitched with thefe forceries. They have another way to falvation which is yet worfe, and more dangerous becaufe it comes nearer the true one ; and that is, their carnal reprefenting the true way to heaven, that is, Chrift crucified. Here lies a great part of the myftery of Antichriiiianifm. If fo be that this were laid quite afide, that Chrifl is the way to heaven, Chriftianity were firmly and in plain terms laid afide ; therefore they are left to be fo grofs in their life to ierve their dcfigD. In the mean lime, Antichrifi: dees fo paint

fonh

forth and reprefent Jefus Chrill: to poor people, ihat quite enervates and fpoils aii the virtue of this great contrivance of God. There is reprereniing him by an image and picture ; they worfhip the pldlare of a roan extended upon thecrofs, and this is called by them their faviour ; but the Spirit of God calls it a devil; for every image or every creature that becomes the worliiip of man in the (lead and room of God, is called worfliipping of devils, worfnipping of (locks, and (tones, and devils. Another grols abufe of Chrilti-anicy is this, that is reckoned one of their great ways to heaven ; and that is, they turn the memorial of the .death of our Lord, that is to be perpetaally kept up in the church, into a propitiatory facrifice for the fins of the quick and dead \ befides the other abominable things that are therein, is that of tranfubitan-liation. But that which ferves my purpofe is mainly the facrifice of it. The defign of our Lord jefus in appointing his lad fupper was, that bread might be eaten, and wine drunk amongfl believers in the churches of Chriil, in the remembrance of ChriU's deaths ^J^^ ^^ come again; a plain naked teaching thing, and has its own fignitication in the inditntion of it. Inftead of this, they have the bread turned, as they fancy, into the ileih and body of a man, and this body eaten; and this they reckon the way to e-ternal life, when the abnfe of it is a fin, enough to damn men. But now, fay you, what does all this ferve for ? We are neither Pagans nor Papifts. But not.withflanding there U not one of you, but are in fome danger this way ; for, from a mixture of natu* lural andantichridian religion, there fprings up a great many forts of people among us.

I. There is the fuperftitious formalid. Thefe are in all forts of religion. They imagine, that becaufe they are in the true church, therefore they (hall be faved. The true church is not the way to heaven, but Chrift is the way to heaven | and all that are in I i 2 Chriil

Cbrift will betake themfelves to that church that is true. They commonly lay a great (Irefs upon their outward performances and duries, and many times on the fmalleft.

2. There is the moralid. Would any believe ir, tinlefs they read it in books and in fome mens preaching, that in fuch a land as England is and has been, there (hould be in it either man or woman, or child of feven years oF age, that ihould drink in this, dreadful noHon, that if i do juftly, and do as 1 would be done by, 1 fhiil furely be faved P But thou (halt fure-]y be damned, if thou dofl no more. Is not this a wonder, that after all thiit light that has fiione from the word of Gcd about the way of falvation by the ilain Son of God, that civility that is to be found a-wongfl: Heathens is all a great many have for their title to e:erna! life!

3. There is the felf-righteous legalifi: ; a man that goes beyond the former : he will noc (lint himfelf ia the matter of his falvation, and lodge it in the form of his profelTion, but will bring it farther to the ex-erclfe of his confcience, and the employment of his heart ibout good work?, about driving to pleafe God; he is about eftablilhing his own righieoufnef?, and he will find our a way 10 heaven for himfelf. Much isfaid againil this in theword of God, and muchfliould be daily faid againif it by the minifiers of the word. There are fome men fo i r.patient in hearing any fpeak a;T:aiD(l feif-rio'hteouffieA, as thoup-h it were not a fin, and no-body were in danger to be ruined by it; when it is the fin that is the lail firong hold of Satan, and that keeps many men in, that the word of God hath ferretted out of others What can be the grand reafon of this, that men fliould fall into (o many fatal raiftakes about the way to heaven ? I do not fpeak of them that want the light of the word, nor of Popery ; but that there (liould be fo many of thefe remaining mi flakes where the light of the word is, is ftrange. The reafon is only this, the great darknefs

that

that men naturally labour under as to the way to heaven ; this darknefs leads men to miftake it, and to take up other ways, becaufe they do not know the true way. Every body thinks that it is very hard to get to heaven, and it will cofl: a great deal of time and pains, and ftruggling before they get thither; but here is the mifcbief of it ; people do not know it is hard to know the way to heaven, they are not convinced of this, that unlefs a beam of light (liine in u-poQ thy heart, thou mayfl: hear of the way to heaven all thy life long, and not know it. There is the Spirit of wifdom and revelation in the knowledge of Chrift, that every one had need to pray fdr. 1 might inftance a great many of the ordinary fimple miftakes of people. Some do imagine, that any way that is contrary to the way to hell, is the way to heaven ; a great miftake. Every fin is the way to hell, will you fay, every duty is the way to heaven. Any fin may ruin a man, but nothing can fave him but Chrifi: Jefus. Intemperance, drunkennefs, &c. is the way to hell; but is there any fo unreafonable as therefore to think, that fobernefs is the way to heaven ? It is a duty, it is that which God commands of them that are in the way; and fome imagine, that what every one that is in the way to heaven does, is the way. But the way to heaven ftill is through Chrid himfelf; for though all this walking is to be in the way, yet walking is not the way; we are to walk in holinefs, but this is but our walking in the way of €hrifl: ; none can walk in him, but they are fanflified; and the more they are fan(ftified, the more they partake of him. That which is reckoned a very abominable he-refy araongfl: the Socinians, is indeed that which is very natural amongft many that would be reckoned good Chiiftians, that our Lord Jefus Chrift came to ihew the way to heaven ; but they do not believe, he came to be the way to heaven ; they think he came to tell us the way to heaven, and to make a way for

tSo fhe fiedfajl Adherence to Serm. XVIL

us ; but they canoot underftaad, that he came to be the way to heaven, that we cannot get to heaven un-fefs we be it) him. So much for the firft. That the way tu heaven is through the vail of the flefh, of the flaii5 Son of God. There are many in the world that are mod wofully and fatally raiftakcn, and we may make ufe of our Lord's words and arguments in this point : there are few that find this way. Broad is the way that leadelh to deftrudion^ and many there be which go in thereat-, why fo ? Becaufe Jlraight is the gale, nrid narrow is the way which leadeth unto life, ^ and few there he that find it, Matth. vii. 15, 14,

The fecond word that I would give in application of this truth. That Chrift as flain is the way to heaven, (hail be in exhorting of you to take this way. Labour to be acq -j aimed with a crucified Saviour. The apotUe Paul was a better preacher than any one in England : He determined to know nothing but Chrift, and him crucified, and he knew his work, he knew wherein profitable preaching lay. You muft labour, I fay, to be in him ; fee that you be in the way. This 1 would exhort unto, and inforce upon yoa in a few things, if the Lord give them force, for it is in his hand only.

I. ConGder and be ferious in this matter, whether you have a micd to be in heaven or no. Sirs, mini-iiers are deceived v/ofully here; we exped when we come to preach to people, and ftudy for them, and pray for them, we expe<9: the company has a mind to go to heaven ; but the matter is other wife. A great part of our work is to perfuade people to have a mind to be ia heaven ; but if you have a mind to be in heaven, have you ever been at tuat queftion ; What Jhall I do to be faved? Would you pretend to be Chriftians, or, for God's fake, would you have any to chink you Chriftians, that have not come this length, Ph what lliall we do to be faved P Do you think that, any man will ever come to heaven, that never thought

of it before he came thicher ? How God deals with infants, we do not kno7/, but for perfons that live under the means of grace, the falvation of folks that are mindlefs of falvation is impolTible. God never de-figned it, and will never perform it. This is thcfifft confideration. Enter into your own hearts, and think wiih yourfelves, what an anfwer ye can give to fo plain a queflion as this is. Is hell the mod unho'.y and unhappy place of all P Is heaven the holieil: and hap-pieft place of all I Is it lovely above all other lovely things to you ? Then here is the way to it; Labour to get into Chrift Jefus.

2. Confider, that if you have a mind to be in heaven, you mufl: be in that way wherein you may be faie againft all that can affault you. Have you a mind in earneft to be at heaven, to be furely there ? You mud be in that way wherein you may be fafe againft all affaults from enemies ; you mud be found there where you (hall be furely fafe. This made the a-poftle Paul fo defirous to h^ found in h'tm^ I Fear nothing, if I be found in him, Phil. iii. 9.; found ia him, the're lies the bufmefs. I (hall but run through^ and name a few of thofe difficulties that you will have to encounter withal, and that you can be no way fe-cured againft, but by being in Chrift as the way.

ly?, You have the world to oppofe you; 7v?A the World is too hard for any man that is out of Chrift, The world has been too hard for a great m^ny that thought themfelves ttrong enough for ir; its cunning, its wiles, its violence, its temptations have o-vercome a great many. There is 110 overcoming the world, but through hrm that has overcome it for us,-John xvi. 33. We have the devil to oppofe us, at^d we muft be in that way, wherein we can be fafe a-gainft him. If you be in Chrid, the gates of heli Ihall not prevail againft you : Greater is be that is irr ycu-^ thart he that is in the zvorldy i John iv. 4, You-bad need to be in that way, wherein you can give aa aiafwer to your confciitnoes* How needful is it ta

have

have fomeihing that can flop the mouth of the moft: craving clamorous confcience, that can anfwer it fa-tisfyingly. So that it (hall fpeak no more ! What can that be, The anfwer of a good confcience towards God^ by the refurreElion of Jefus ChriJ}^ i Pet. iii. 21. People will imagine now that the grand fecurity is the anfwer of a good confcience towards God^ as to our converfation, heart and way ; that indeed has its own ufe and an inferior ufe; but when men come to reckon with confcience, truly there is nothing but the fprinkling of the blood of Jefus upon it, that can make it good. But here is more, 1 will not fay worfe, but more dreadful than all this; God's holy nature, God's holy law, God's fpotlefs juftice, they will appear againft you in the way to heaven ; un-lefs you be in Chrifl: the way, there is no {landing before thefe. When a man is in Chrift he has a ready anfwer, I do not fear God's holy nature, for he hath provided a Saviour; I do not fear the law, Chrift, in whom I am, has fulfilled it; I do not fear the juftice of God, for Chrift has fatisfied that to the full. When death, judgment, and awful eternity flares a man in the face, he had need be fure that he is in Chrift. Death, that is the great terror to all natural men, to a believer it is looked upon as overcome by Chrift. This is the great comfort of a believer, I know I muft die ; but Chrift has died, and has overcome him that had the power of death. And why fliould a believer be afraid of judgment, who is in the way, walking towards him who is the Judge ? We mujl all appear before the judginent feat of ChriJ}^ ' 2 Cor. v. 10. If any man be in Chrifl^ he is a nezv creature. Do you think that a man that is in Chrift, has reafon to be afraid to ftand before the judgment-feat of Chrift ? No; a believer reckons thus with hira-felf. He that fpared not his own Son, the Son that fpared not his own blood, will he not give a favourable fentence in that day ^. And for eternity, that cndlefs awful thing, that we can never fathom in our

thoughts,

thoughts, the believer looks upon it a? a very Amiable thing ; This eternity that confounds other folks, to the believer is the great joy of his feeart; for there, and through all the ages of ir, will he be with the Lord, prailing him, enjoying his company, and parrak-ing of his fellowfliip. This i^ the fecond confideration. You Ihculd be fure, I fay, to be in Chrift the only way to heaven, where you may be (afe agaioil all ycti can encounter vvith. Whenever people come to have an awful profpe^l of thefe things, of God's holy nature, law and juflice ; of death, judgment, and eternity ; when their confciences are truly awakened, ail the fig-leaf coverings that men ufed to cover their naked-nefs wiihj are all blown olT. It is only mens trifling thoughts of heaven, and of thefe awful things that make Chrift fo much defpifed.

3. Confider this, what a great fin it is, how extra-* ordinarily damnab:e and damning, to negle^l Chrift as the v/ay to heaven ; a fm, as our Lord /eems to call it the only fin : If 1 had ?iot come^ fays hJ, and fpoken ' unto them^ they had not had ftn : But r.cw thsy havi no cloke for their fin. They had been an innocent kind of people, if Chriit bad never come amongll them: John xv. 22. 24. This h the co7:deiimathn^ that light is CGjne into the worlds and men love darknefi rather than hghtj becaUfe their deeds were cvUi Chrili came into the v;orkl, lightening them in the way xa beaveUj and they will not make ufe of hiiti. There are three mod facrcd things; and whofoever rtumbles at any one of them, is broken in piece?, if they flam-ble finally at one or at all. The firil is, The r-ich graca of God the Father, in providing the v/ay to heaven by his Son. The (tcond is, The blood of the Son of God, that made the way to heaven. The third is^ The gracious drivings of the fpirrt of grace in ihs gofpel, to bring men to walk in this way. Whoever ihe'y be that live and die under the gofpelj and do not make ufe of Chriif as the only way to h^nvenj l.hey are chargeable with all thefe i they frustrate th^

grace of God; they trample upon the blood ofJZlhrin:; and do violence and defpiie to the fpirit of grace; which are the higheft exprelTions of wickednefs that are in all the Bible, though 1 know the higheft degree of ihera is applied to the grand unpardonable fin.

Lajlly, Confider, that all excufes are taken oiF. Nothing can jullify a man in refufing to betake himfelf to Chrift as the wlay. The Lord has provided and framed the gofpel, by which he deals with men-fo, that they mud be rendered inexcufable, that do not embrace ir, and venture on Chrift offered therein. For confider, the light of nature makes men inexcufable, the light of God's law flops mens mouth*, and all the world are guilty before him. The light of the gofpel is alfo framed fo, that it much more ftops all mens mouths, and provides an anfwer for every thing. And indeed men are very fruitful in thefe ob-je£i:ions: " I am a fmgular fmner, therefore 1 dare *' not venture to come into Chrift as the way to hea-" ven." What fort of an objection is this ? Art thou a fmgular fmner ? Why, Jefus Chrift is a fingular Saviour ; let that ftand againft that; and his bufmefs was with fmners; he came into the world to fave fir-Ders; and all fmners that are in the world, and hear of him, ihould come to hira for falvation, then there is a happy meeting, " I am a vile fmful creature." What then \ We are called to come to a fountain that is opened for fin, and for uocleaniiefs, if I may fo fpeak : Come in filthy, and go out clean. Come now and let us reafon together^ faith the Lordj though your fim he as fcarlet^ they Jhall he as white as fnow^ though they he red like crimfon^ they /hall he as wool^ Ifa. i. 18. What reafon has God to argue thus with poor finners ? That he fhould reafon thus wiih un-reafonabie fmners ? That he (liould freely offer his pardoning mercy to thofe, that are altogether unde-fcrviug of it ? As if God ftiould fay, I know all that you can fpeak muft only be from your fins; I know them better than you doj come hearken tome, take

my

my counfel, your fios fliall be no hindrance, tbev (hall be removed quickly. But fay you now, what ihall a poor creature do that would be in Chrift as the way to heaven ? He is fenfible that he mud be in him, how iliall he do to get into him P

F/Vy?, Be willing to be taken by him. All that are faved are begun to be faved when ChrlH: begins to lay hold of them. The firfl a£l that is upon a fm-ner, is of Chrid's putting forth : That I may apprehend that^ fays the apoftle, for which alfo I am appre-bended cfCbrifl Jefus, 1 was a poor wandering creature, as if the apoftle had faid, one lime and for a long time; but at lad, Chrid laid hold of me. He remembered time, and place, and day, as long as he lived. Belie'ving is fometimes denoted by the name of comings fo it be by him. Would yau be ac-quainted with Chrid Jefus, and be in him as the way? Refolve to fay thus much, Though 1 cannot climb to Chrid Jefus, and though I cannot find him ; yet by God's grace, I will not run away further from him, I will day and long for his laying hold upon me. The mifery of people is this, they are condantly driving agaiod Chrid's faving of them. Whenever a poor finner is broke as to this refolved refidiog of the grace of God, grace does overpower him immediately. Be therefore willing to be taken by him.

idly, It is a hard matter to look on Chrid Jefus and be faved ? A man may look on one that he cannot come to. Look upon him as the way. If people do but get a view of Jefus Chrid as the way to heaven, their hearts will follow their eyes immediately; but this eye to fee him is of his own giving ; and he has an eye-falve to give to make us fee, as he promifes, Rev. iii. 18.

-^dly, Love Chrid as the way to heaven, and you ruall

be in him: nay, you are in him, when you love him.

It is impodible, that a man that loves Chrid Jcfiis,

fhould ever go to hell ) it is impodible, that ever a m:>.n

K k 2 can

can 'ove Chrld Jefu?, but one that is beloved of bim. But ROW the love of Jefas Chrifl, thoDgh it be the nioft ferfible of all graces, it is very hard to own it, bccaufe believers would fain love him more and better ; they cannot tell bow to own they love hira at all.

1 wciild aik yen but one o.uedion, Can you read, and feal, and fubfcribe ycur name, and put your amen to two verfes in the Bible ? 1 dare warrant you your e-ternal falvation, if you can do fo. The firft is a dread-iul word. If any ?nan love r^ci the Lord Jefus Chfifl^ kt him be an anathema^ Maranatba, Amen, fays ihe poor believer ; if God curfe him, it is no wondero What, not love the Lord Jefu?; ? The other is, Rev. V. 12. Worthy is ihe Lamb that was/lain ^ to receive pciver^ end riches^ and wifdom^ andjlrength^ and ho-7iour^ and glory^ and bleffing. Amen, fays the believer. That heart I fay, that is taken up with the love of Chrift Jefus as the way to heaven, that is bent to his praife, is one that is in him.

4. If you can trull Chtiil Jefus as the w^ay to heaven, you are in him. Do you know what trufling is ? You know w^bat it is in matters of m.oney and trade; it is juft the fame thing in mauers of your falvarion. Do you know in whom you have laid your great (Irefs, of bringing you to heaven ? Say to yourfelves, 1 do not know a better hand in heaven or earth to lodge 3my immortal foul in, than in Chrifl Jefus the Son of God. We come to him by faith, and we go on in him by trufling : 1 know whom I have believed^ and I am ferfuaded^ that he is able to keep that^ which I have co?nmHted unto him again/} that day. 1 know my friend, would the apoitle fay, and 1 am fure he will give a good account of all 1 haye truded him with,

2 Tim. i. 12.

SERMON

S E R M O N XVIII.

Hebrews x. 21, 22.

A}2d having an high priejl over the houfe of God: let us draw near ivith a true hearty in full affurance of faith^ having our hearts fprinklcd from an evil con-fcience^ and our bodies wafhed with pure water^

APPROACHING to God is a very awful and dangerous thing. Many are undone thereby, as truly, as readily, as the poor curious priers into the ark were. There is nothing more comri>on in people's practice, efpecially amongd u?,' than forms of approaching to God ; little fear upon mens hearts in the work, and little profit by it. There is need 6f great encouragement unto a ferious and fenfible per-fon to fupport his heart 'n drawing near to God. The prophet brings in men in diftrefs faying, Wherewith fhall I come before the Lordy and bow myfelf before the high God? Micah vi. 6. Where ihe majeily of God is feen, and our own vilenefs feen alfo, it mud be a great thing that can encourage fuch a creature as a finner is, to approach to fuch a God as our God is. All the encouragements for approaching to God are in Chrid Jefus, and from him ; every thing that is in him is encouraging, and every thing that is revealed of him is encouraging, and there is no encouragement elfewhere to be had. Our apoftle is here taking ie-veral views of Jefus Chrid, with an eye to this fcope, to encourage us tp draw nigh to God. We have fpoke to two of them already.

I. As his blood makes the entrance to the holiefl, 2. As his flain body is the veil we mufl pafs through.

w^

We now come to the third encouragement, which is taken from Jefu? Chrift, with refpe6t to his grand ofTice of being a Priefl:: Having an high p^iejiy fays the apoflle, over the houfe of God, He doth not name who this high priell is, neither needed he, for he had fpcken fo much of him before, that none that read this could doubt that this high pried, though unnamed, is Jefus Chrift our Lord.

1q thefe words are three things, I would take notice of, and fpeak to in order.

1. Ihe name of the office of our Lord; he is an High Prie/ly and exprelTed in a fingular manner. An high pried we read it; but the word in the original is not an high prieft, but a great priejl* Ic is not the ufual Greek word that the apoftle ufes in this epidle frequently, when he fpeaks of Chrift the High Pried after the order of Melchifedec, chap. vi. 20. and fe-veral times in chap, vii, viii, and ix. It is a Ipecial phrafe here : he is a great Pried ; there is fome-thing very fmgular in it, fomething above all that we can conceive.

2. Where his charge lies. Says the apodle. He is an High Priejl over the houfe of God, The houfe of God, in the new tedament phrafe, has two proper figniiications. (i.) The things that pertain to God, as the apodle expreffes it, Heb. ii. 17. That he might be a merciful and faithful high priefl^ in things per-iaining to God* Every high priejl taken from among men, fays he, is ordained for men^ in things pertaining to God, chap, v. i; (2.) God's houfe in the new tef-tament, and in this epidle, is God's church and people, that is, believers. So the apodle explains it, chap. iii. 6.— Whofe houfe are we, if we holdfafl the confidence, and rejoicing of the hope firm unto the end. He is a Son and Lord over his own houfe; whofe houfe are we, fays he. So the church is called the houfe of God, I Tim. iii. 15. Hereabout then lies the charge of our Lord as Pried ; it is in things pertaining to God, for his people : this is a matter that is

to

to be frequently and ferioufly minded, for it is of great ufe for the direfling the exercife of our faitb* Ye all know that our Lord Jefus, in his great work of Mediator and Redeemer, is clothed with three offices, Prophet, Prieft, and King ; and in two of them he deals with us from God, and in one of them he deals with God for us. i^s a Prophet he reveals God's mind from God to us; as a King he puts forth God's divine authority upon us, and over us, and all things elfe ; but as a Pried our Lord's bufmefs is only with God for us. In all the exercife of our faiih, the faith of a poor creature that flies to Chrift for righteoufnefs and eternal falvation, minds him mainly, in that office wherein Chrift deals with God for us.

3. The third ilimg that we have in the words, is the intereft that the church hath in this High Pried : Having an High Frieft^ fays the apodle : the word having is not in the original, but it is neceflarily fup-plied, to make our language run intelligible ; and it relates to the former havi?ig^ verfe 19. Having therefore boldnefs / and here again. Having there]ore an High Frie/l, He is not an high prieft to be provided, not to be got, nor to be fought, but he is already: every one has him not; but,, (ays the apodle, we have him already ; he fays he is in his office, he has done the greateft part of it, and is ready to compleat it quite. So much for the'heads of what I would dif-courfe upon from this verfe.

Ihtjirjl (hall be to difcourfe to you fomethiog of the priefthood of Chrift : then afterwards of the fm-gularity of it, and charge of it, and of the intereft the church hath in it.

The truth that 1 am to fpeak to is this. That out* I^ord Jefus Chrift, as the Saviour of the body, is a true and proper Prieft. So the apoftle calls him, and fo the apoftle proves him to be at more length, and with more words in this epiftle, than is any where elfe in all the bible. Though this office of his be touched

upon

upon both by the prophets and by our Lord himfelf, and by the other apoftles in other epKUes, yet this epiftle is principally written to fhew forth the priefl-hood of our Lord Jefus. Concerning this 1 would give you a few things to be coofidered.

I. We mull: confider Chrift's inftalment, when and how it was that he was inftalled the great Priefl over the houfe of God- He did not take this honour ro hiiiafelf, but was called of God as was Aaron : He glorifed not hlnifelf to be made an High Friefl^ hut he that Jaid to hhuy Thou art my Son^ this day have I begotten thee^ Heb. v. 4, 5. Chriit*s inftalment into the office is by oath: and this oath was a declaration, not only of the authority that was derived upon him, but of his continuance in it, and that he (hould have none to fucceed hitn therein; Thofe priejls^ fays the apoflle, chap. vii. 21. were ?nade without an oath^ but this with an oath: therefore is he furety of a better teftament. The words of the oath confecrated and made the Son Prieft, who is fo for evermore. The great charge as Prieft over the houfe of God was derived upon the Son of God in the eternal counfels of the Trinity, that in time, as foon as fin entered into the world, he (liould enter upon his office.

2. We are to confider the types of it; and when the truth is come, the (liadows may be the better known ; we may underftand better by the antitype, what the types did fignify. The greateft part of God's worftiip of old, until Chrift came, did confift in a great many (hadows of Chrift's coming; they are called Jhadows of good things to come^ but the body is of Chrift; they are the ihadows, but not the very image of the things, chap. x. i. Of prieflhoods we find three in the word ; they do ail fhadow forth the priefthood of our Lord Jefus.

The firlt was the patriarchal priefthood, the priefthood of the fathers; tor the firft word you read in all the bible of worlhip to God i$ expreffed hyfacri-

fice;

fee ; the firft word of God's good-will towards men, is in the promife of Cbrifl, Gen. iii. 15. The firft exprelTion of worfhip to God is in offering facrifice, by Cain and Abel; and it is not unlike but Adam was the priefl:. Adam, and Noah, and AbrahaKi, thefe fathers that were acquainted with God, were all priefts by office, neither of the one order, nor of the other; yet notwithftanding they were priefts, and did perform facrifice : and all thefe facrifices were Ihadows of the grand one that was to be offered by our Lord Jefus.

The fecond is the priedhood of Aaron, There is .a great deal written of it in the word ; the book of Leviticus is in a manner all of this prieilhood ; faey were diflingui(hed into many forts; there was a high pried ever all, that had feme of the holy things to manage, which none elfe (hould meddle v;ith ; there was the common priefl, that ordinary facrifices were to be flain by, ar.d offered up according to the law. This was a (hadow of Chriil's coming, of his being a facrifice, as the apoflle at length in his epiftie proves.

The third fort of priefts is that of Melchifedec, that this aportie in chap. vii. is very exa£l in the examining of. There are but two places in the old tef-tament that fpeak of him, yet what great matter does the apoftie draw from thefe two fcriptures! He leaves nothing that concerns the man without a myflery. He is Melchifedec^ he gathers a myllery out of bis name; he is king of right eoufnefs^ he gathers a myf-tery out of the kingdom, that he was king of; he was king of Salem^ that is, kiyig of peace, fays he ; fo Chrift was: he gathers a grand myflery out of the fcripture-filence concerning him ; the fcripture neither tells when he was born, nor who were his parents, nor when he died; in thi^, faith he, he was made like unto the Son of God, without father, without mother, having neither beginning of days nor end of life J he gathers a grand mylkry out of his bleffing

L I Abra-

Abraham, and cut of his receiying the tiihes of the fpoils of Abrahatn ; and from thence proves, that he was a great prieft indeed, when he was greater than A-braham hiinfelf, when he received the tithes of Levi, that was then in Abraham's loins; and here he fhews that Melchifedec was high beyond that of Aaron. Yet all this was but a type of Jefus Cbrifl ; and there is no doubt to be made but this Melchifedec was a man, and was born, and did die, and was buried like other men 5 but becaufe the fcripture fpeaks of him no otherwife, than by way of ri]enx:e in thefe things, therefore the apoftle gathers wifely from the fcripture-filence, thofe things that were ty-pical of our Lord Jefus Chrift.

3. We are to confider the parts of the pr;eilly of-'fice, wherein it did confift, Thefe we (hall bring to our purpofe, ar:d to our Lord's prrefthood. The parts of the prledly office were efpecially two; oblation and intercefliOD, offering a facrifice, and the making intercefTion in and by the vinue of that facrifice. Every high friefl taken from among men^ fays the apo^ Ale, that he may offer gifts and facrificeSy is or daisied for men in things pertaining to God^ that he may offer both gifts and fa orifice 5 for fviSy Chap. v. i. E'very high prieft is ordained to of-er gifts and facrifices; wherefore it is of neeejjity that this man have fomewhat alfo to offer. See how ihe apoftle argues. Is Cbrift called a High Pried P Then he mail have fomethiog to offer ; the offering that the prielf s of Aaron offered, he could not offer, for he was fprung, of the tribe of Judah, of which the Holy Gholt fpeaks nothing of prieilhood ; nay, if he were on earth, he mufl not be a priell, not a pried of the order of Aaron.

ly?. Then of ChrilVs oblation, the facrifice he offered was hirafelf; the facrifice of his own body, of bis own foul : He made his foul an offering for fin ; he poured out his foul unto deaths are the old tefta-meot expreffions of that facrifice, Ifaiah liii. 11, 12.

Here

Here now is the mofl common word in all Chrifliani-^ ty ; Chrift died for us, and lue very fo'ol of Chrif-lianity lies in the believing improvement of it. The meaning of the word is, Chrift died for us, Chrilt Jefus was offered in facrifice to God for us; he did Dot die only in love for us, and he did not die only to give an example for us, and he did not die only for our good ; but he died in our flead^ he died as a facrifice dies. The way in which the beaft that was to be facrificed died, was this; there was a transier-ring 01 the guilt of the mafter of it- upon his head; that guilt deferved death by the law, and this death was inEiifled upon the poor innocent creature ; this was a fhadow of that ^reat facrifice that the Son of

God was to offer. Neither by thg blood ef goats and

cahes^ but by his own bloody he entered in once into the holy flace^ having obtained eiernal redemption for us, ^hap. ix. iij 12. Here we would confider, ia order to the fixing and feeding our faith on this.

(i.) The vaft dignity and precioufaefs of this fa-criiice, the perfoo who did affume this nature, that it was which raifed its value and dignity inaiiireiy ; the comparifon is very mean betwixt a man and a beali. The poor idolaters that fell into that dreadful blipd-nefs and wickednef;!, as to offer irnto God the fruit of their bodie^r, for the fm-of their fouls; they did fail .into that abbri.inab'e wickednefs upon this fame principle ; 'they ih-cugiic always the more excellent thd facriiice'Wa?, the more pleafing it would be to God ; if the Lord req'.jir-ed the blood of a beaft for maii'^ fin, would he not be much .more pleafed with the blood of a child ? Sha/i 1 giv€ my frflborn for viy trurfjr.effiGnsf Will not he accept of the fruit of my • bociy fortheilju of my foul I It is marvellous to think liow'ftdcngthisfpirit of idolatry has been in the. world. oTChat ■a'itrong'deHre fcii-h there been of, p^.aoe with {God ! What:a ftrong fenfe of fm hath been in thefs blinded idolaters, that rujo iato ihefe ways of atonement 1 The. Lord condemns them utceriy, bec^vfe M m 2 ihey

they were all invented, he' never commanded them. Now, vthe facrifice is always, if commanded, the mor<; excellent becaufe of its native dignity. If God com-imnded the life of man for a facrifice, it had been much more than that of a beaft ; but here the life of one that is more than a man is coiinmandcd, it is given, therefore it is of infinite dignity. You do not imagine, it may be, fome of you, what you may feel before you die, even of the great difficulty of having faith firmly fixed, that the death of our Lord u-pon the crofs, without the gates of Jerufalem,'fliould be a fufficient atonement to God, for all the provocations that he hath received : yet in truth ye believe nothing, unlefs you believe that, you believe nothing that v/ill fland you in (lead in a great ftorm. The man that was facrificed was in human nature ; but the divine perfon that aiTumed it, made it of infinite dignity; therefore it is called, the blood of God; the -precious blood of Chrijly as of a lamb without ble-mijh and xviihout fpot.

idly, This facrifice that Chrifl: made an oblation of, was commanded, and required ; and covenanted, upon the terms of our falvaiion ; the conditions of it were adjufled from eternity ; the decree of elet^ioa adjuiled ir, the covenant of redemption adjufted it, •that when Chrid ihould make his f^ul an offering for fin, he jhould fee his feed^ he fljouId prolong his days^ and the pleafure of the Lord fhould profper in his hand» Thereupon we find, that the apoflle brings Chrill, as coming into the world with this. Sacrifice and ofering thou u'Ciddj} not, a body hafl thou prepared me : as if the apodle would dire^Sl us to this, that Chrift's thoughts were according to that appointment : " Fa-*< ther, I know, I am not coming into the world to be •* a priefl after the order of Aaron, to offer bullocks «' and goats on the altar at Jerusalem : but I am to '* offer that body which thou haft prepared me upon ** the altar of my Godhead, for the fatisfying thy juf-<* lice, and faving thy cls6t." Thcfe thoughts were i;i his heart. l^h^

3d//y, The power that our Lord had to do it. Never had any man, no meer man, power over his own life; We have neither phyfical nor moral power ; we can neither lay it down lawfully, when we will, nor can we keep it as long as we will; but in the keeping, and having, and lofing it, we are under the law, under his appointment, and under the conduift of his word. Our Lord Jefus was the only man that had power over his own life ; / have power to lay St down^ and I have power to take it again^ John x. i3.

Lajlly^ The lad virtue and grand efFe^l of this fa-crifice is, that that (hould be in our eyes when we tliink of our Lord's prieflhood, he offered a facriiice, he gave himfelf a facrlfice to God of a fweet fraell-ing favour; the greateft things that ever were done in this world, were done by our Lord upon the crofs: The law fulfilled, juftice fatisfied, heaven appeafed, God reconciled, the world of the ele£l redeemed, e-ternal redemption brought in, favaiion in God's covenant for us ratified and made unalterable by this blood. This was a great facrifice, and great effects it had.

Thtfecond part of the prleflly office is interceiTion, IntercefTion is uoi«hing elfe but the application of the virtue of th<tt facrifice, according to the appointment of God. The intercefTion of the high-priefl: under the law was explained and exprefTed to us, by his entering with the blood of the lin-ofTering into the ho-lieft of all, and anointing the corners of the mercy-feat therewith, for an atonement for all the children of ifrael, that they might be cleanfed from all their tranfgrefiions. Now, this was a (hadow, I fay, of the interceilion of our great high-prieft, Chrid Jefus. I fliall fpeak a little of this intercefTion, and confider it in three feafons.

I. Before he came into the world. 2, While in the world. 3, After he went cut of it; for, in all ^hefe feafons, our Lord was a prieft, and managed interccflion.

I. Be.

«^6 The pdfajl Adherence ts Serm. XVIII.

' i- Before be carrie iQto (he world. Pray obferve, ^ td'liched a little uf)ota Chrift's being inftalied in the tiSce of high-prien-; there could be do exercife of this cffic^, till there were fitiners; what ufe eouid ji prieii be of, till there were fiiiners, and fome ele6l fianers ni the world ? We hope in God, the firfl pair that lived in it were of that Dumber, I mean our firfl t)2irents. Pray obferve this, all the falvatidn, and pardon of fin, and entrance to heaven, that was giv-cri ro the fathers before Chrift came, was all given zb the view, and in the virtue of the death of our Lord, who was to die once for fin. Abel, Enoch, Koah, and all the faints of old, had their peace with God, thofe ii^rge meafures of the love and favour of God ;md (alvation in the end difpenfed to them, thro* 'the virtue of the facrifice of Chrift not yet offered. 'T'^t Fattier trufled his Son firmly, that in the fulnefs cf i'^^^ he would pay the debt. The difcharge is given before the paynicnt, the difcharge is given lo the criTiTiia'. before the payment is made by the furt-tj. The believers before Chrifl came, looked to hiin as come; and according to that fmall light that they bad in that time, fo was iheir faith. Now, if falva-"tioa., and all fpiritiial bleffings were given to believers before Chrid's coming, before he v;as in the Helh, we m:iy well conceive, that the interceilion which wss a pan of his office, and which he was to difcharge in feeaven, was not unminded by him.

2. When he was in the world, when he was la the jleth. We fiud he was greatly given to prayer. We find him' fuending feveral nights alone in prayer \o Ciod: Were it lawful to wrlh, atid may be it is not; lii^t far'ely, if it had been lawful to tviili it, 'and i-f-'it Irad been at rained^, and if grace had been given to guide it, the mod happy opportunity that ever was in the world, had'been iloliave heard ^tir Lord Jefus prr.yhig'a whole mghf to the Fath^ir. The fcrii>tyte doe^ not tell ns whiit h^ prayed for; but we are-fee of this, that he prayed for his flieep : I-pray n^t'for

the

the wQrld^ but for them which thou hajl gvcen me^ for they are thiney John xvii. 9. Somewhat our Lori tsf-ed to utter, and to pour forth his heart to his firher ^bout. Many prayers he put up for hirnfdf; pbrift made no facrifice for himfelf, but he put \\\} ny^xvf prayers for himfelf: Who in the day ofhis/Isfh^ rvhen he had offered up prayers and fupplications^ '^{th firo^g Crying andtea^Sy untQ him that was able to five hbiifrf^f^ deathy and he was heard in that he feared^ Heb. r. 7.

3. The third feafon is, Chriit'sinterceilioo ia hea-yen, when he went out of the world mio.his ^e^a^ced ftate; and that is the word mod commoniy vl^^^ in the fcripture about his intcrceiTion. His inccfXd'SQa is frequently both in the Old aiid Nevv Teftaqacat fubjoioed to his facnfice : He hath poured out hh foul unto death : And he was numbered with the hmifgref' Jhrs^ and he bare the fins oj manyj and made irJcreef-ftonfor the tranfgrejjorsy Ifa. liii. 12. It is Chri/i that diedy yea rather^ that is rifsn again^ ivho is c-cen at the right hand of Gody who alfo maketh inter cejjim far usy Horn viii. 34. He ever liveth t& make intercefflon^ Heb. iii. 25. Of this interceffion of our Lord, ajs^ managed in his exalted (late, we find feveralexpref-fions in the fcripture, and I ch'jfe rathsr, an4 will advife you accordingly to confiae your thpaghts ta /cripcure phrafe, about thefe things, wbereia we may over do, and ov^r think, and think aTnifs.

ly?, His interceflion Hands ia his entering into heaven in our name, and in our r.oorn. See hoiv the apodle exprelTes it, Heb. ix. 12. 24. Tae m,:;.:l ^\^--riou;j, the moll powerful entrance, the, ftare,%lv Oaing. that we can imagine next to his return agiin, was when a (lain, oaickened, afcended Lord lefus :u rran^s nature entered into the heavenly places; not ib^^j>'^-ies made with hands^ hut into heaven itfelf fays the apoftle. As long as he is there'we are there, -ior all his peoples cafes. \;7iil be miiided effetoally.

idlyy It is ealled appearing before God for i^?, not

only entering ij> our nanae, but ftaying there on our

■■' behalf

behalf, for our good^ To this purpofe feems the word of our Lord to point: The fpirit Jhall convince the world cf right eoufne/s ; why fo ? Becaufe^ I go to my Father^ and ye fee me no more. This is a dark exprefTion, I go to my Father^ and ye fee me no more. The meaning of it is plainly this, that the certainty of our juflificati-on by the virtue of the righteoufnefs of Jefus Chrift ftands in this, that the perfon whofc blood wrought cut this righteoufnefs is gone into heaven, and is not returned again. Pray obferve, the high-prieft under the law, was to go in, and accomplifli righteoufnefs for the atoning of God's anger againfl: Ifrael, in the feventh month once, and he was to come out a-gain, the poor man was not ftay there: But our grand high-prieft is to ftay for ever in heaven, until all the virtue of his death is fully applied to them that it was appointed for: when all that is done, then he comes out of his throne, in the clouds to gather all his people.

3^/y, His intercefTion is exprelTed to us by his knowledge and fympathy, with the ails, wants, and infirmities of his people. So the apoflle argues, Seeing then that we have a great high-priejl^ that is paf Jed into the heavens^ J^f^^ ^he Son of God^ let us hold fajl our profejfton, Heb. iv. 14. Bur, might the poor believer fay, our dear Lord is pafTed into heaven, and we are here in this miferable world ; how (hall there be converfe betwixt him and us f We have not, fays he, an high-priefl which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are^ yet without fin^ ver. 15. Pray obferve, that of the apoflle's argument, the main thing is implied, the other things are but the out-fide of it. The thing that is the out-fide, is, Chrift was once tempted as we are; the apoftle's argument from thence is. Therefore we have an high-prieft, that can be touched with the feeling of our infirmities, but the force and the fcope of it is, for our confolation, ibat he is touched w^ith them ) what his glorified ftate

does

does admit of, is what we cannot conceive of, but what our neceffities crave, our faiih is allowed to expert. Our Lord will not cry and weep at Liz.iius's grave now ; he will not grieve in himfelf, becaule oi the hardnefs and unbelief of their heart?, as he did when on earth ; he does not besr our iiiiirTiitie nor feel them with that aiHifling feufe and forr-jv^ ?; ^ iic had in the days of his ilefh ; but every ibin^/ihat .uls a poor believer, is as well felt and as really knowa by our Lord Jefus, as if Chrift and the man were ia one place-and room together.

Laflly^ His intercefiion Hands in bleflinf^, aiid willi-ing well. Thefe wlflies and x\{vj> blefuxng riTe upward to the Father, and come downwards to iisj he wifhes as it were, he wifhes and wills that all the bleffings purchafed by his death may be beftowed on all them for whom his blood was (lied. See how he expreiTes it in his iniercefTion on earth, how ho prays. Father^ I willy that they alfowhom thou haft given me'^he with me where I am^ John xvii. ^'4. is that a word for a man in prayer to hy^Lord I will f You fee how in feme cafes cur Lord with the deepeft humility addreiles the Father, I thank thee, O Father, Lord of heaven and earth, Matth. xi. 25. But here now, when he is giving us a copy of his intercefiion, and is fore-a«^ing bis intercelTion in heaven, he puts on the authority that in his glorified (late he is fully clothed with : / willy thai they alfo whom thou haft given vie, may he with me where I am ; that they tnay behold my glory which thou haft given me, Chrifrs blelTiag of his peC" pie Is the virtue of his interceffion ; when his wifhes as it were, and his will is delivered 10 his Fail.:, then the bkiTing wifhed for comes down upoL us. The laft thing our Lord did on earth (liould beden-10 us, to think how Chrift and his people parted ; he lifted up his hands andbkfTed them, that they might remember him as long as they" lived. Chriii ca^ne into the world to blefs his people, and died to obtain a blefling; and when he went to heaven, he left his Mm bkiTiDg

bleffing upon them; and it was the laCt thing he did upon earth.

APPLICATION,

Is Chrifl: a proper priefl:, a true pried ? i. Be very thankliil to God for this provifion, that we have an high-prieft. 2. Be careful to nniake ufeof him.

1. Be highly thankful to God for Chrifl, as a high-prieft. The provifion made is abfolutely needful, no dealing with God but by him. .It is provifion that is made in mere grace and mercy ; nothing is in us to move God to it but mere nierey. It is provifion that is made very coftly. To be a high-prieft coft our Lord a great deal: he made him/elf of no reputaticn^ and took on him the form of a fervant^ and became obedient unto deaths even the death of the crofs, Phil. ii. 7, 8. It is however fuch a provifion, as brought a great deal of honour to Chrift : He glorified not himfelf^ to he made an high-prieft^ but his Father glorified hina; this is a very ft range word, Heb. v. 5. This high-prieft was to be made a facrifice : was there any great glory in being made a facrifice ? To be made fin, to be made a curfe, to be made fliame, to be made as it were the channel of the wrath and difpleafure of God, for all the fins of the people of God ; where is the honour of all this ? But look through this; there is grand honour, he is to be the reconciler of all things to God, the great umpire of heaven and earthy the great purchafer of eternal falvarion for all the e-lecl. The condefcenfion and iownefs that our Lord ftooped to in undertaking this office, had great dignity in it; and fo it appears in ihe iiTue, and will appear more when all is done.

2. Be careful to ufe Chrift as an high-prieft. Wo to them that do not know Chrift ; but a great deal more wo to them that know any thing ot him, and do not make ufe of him. Every believer hath need of every thing that Chrift has to give. Chrift's ful-

nefs

nefs was never To laid open before the eyes of a believer, but the more he fees Cbrifl hath, the more the man is convinced of his need of every thing he fees. In this.ufing of Chriit as an high-pried, only take notice of thefe two particulars.

iy?5 Never deal with God without him in any thing. It is only the pride, and ignorance, and folly of the children of men, that they dare venture into God's prefence without Chrifl Jefus. An underftand-ing believer cannot do fo. He dares not come into God's prefence, but in the hand of this great hli^h-prieft, and with him upon his heart. Do not offer, 1 fay, in any concern, to deal with God without this high-priefl. Judge ye what would have been done in the ftate of the church of the Jews, if any man had brought his facrifice to the altar, and laid his own hands upon it, and faid, This facrifice is mine, and 1 will be prieft myfslf. That foul had been cut off from amongfi: his people. This was but typical of the fevere charge we lie nnder. In all things that pertain to God, wemuil: (lill bring Chrilt along with us. I will name foTie of thofe things, that we muil not deal with God in without him, and that we muil deal with God by him, and with him.

(i.) When we draw nigh to God for the acceptance of our perfons, and obtaining p.?ace with God ; this mufl be by our great high-prieft, for it is in the beloved only that we are accepted. Eph. i. 6. It is in his Son only that he is well pleafed. If ever you think to bring that to God that may make him love you, or that will render you lovely in his fight without Chriii Jefus, you will find yourfelves dreadfully miftaken, when it comes to the iffue.

(2.) In all the offerings of fervice to him let theia be all by the hand of this high-pried. If you pray, pray in his name, and not in your own ; if you offer the facrifice of praife, do it by him : By him let us offer the facrifice of thankfgiving. Whatever you do, do all in the name of the Lord Jefus. This great M m 2 high-

high-piiefl: mafl receive all oar fervicesand facrifices, and he only nitirt pre Tent them, if" ever they be accepted, Hcb. xiii. 15.

(3.) In all your expe£lations of good from God. Let ail rhefe expe£latioDs be through Chrift, if there be any looking and working of heart, as there will be if you be believers, in begging fomeihing, and looking /or ioajewnar. There is no Chriftiao that is exercifed in begging much, but that poor creature wil! find fome expeifraiion and hope rifing, that there flia?i be W" .nfwer of peace, there will come fome good, 10 : buffing will be returned. Now, take heed of thi^^ in all theie expectations, let thcanfwer of them all be ihfough Chrift.

In fum. The eyes of a believer are to be fixed in Chrilt, in all his dealings with God, (if I may divide tiiem {q.^ and this dividing, is but uniting, the eyes of faiih that are fixed on Chrill). The one eye is to be fet on his oblation, and the other on his inierceffion 5 7.v^<^ when your eyes are fixed, ferve God as painfully, and expert as highly as you pleafe ; afk as largely, and expeft as confidently according to his word. Then your eyes are fmgly upon this bigh-priefl fet over the houfe of God when your hearts bear you witnefs, and you are' perfuaded in yourfelves, that there is nothing in you, nothing done by you, that can ever turn to a good account in God's fight, uniefs this great high-prie(l put incenfe thereto, and obtain acceptance from God for you.

SERMON

SERMON XIX.

Hebrews x. 21, Having an High Friejl over the houfe of God*

TH E apoflle prefTing the great duty of drawing near to God, prelles it from mighty arguments. The flrength and muhitude of the arguments are fo many implied proofs of the backwardnefs of our hearts unto this great work, and of their great indifpofition for it. His arguments, as you have heard, are all taken from Jefus Chrift, concerning whom the apoftle fpeaks and holds forth the ir.yfteries of the gofpel, under the veil of the expreiTions of the law ; that, by the blood of cur Lord, accefs with boldnefs is made unto the hoiieft; that through the veil of his flefh, that is, him as (lain, we have a new and living way confecrated for us.

The third encouragement is, That this Jefus is a great Pried over the houfe of God. There was no approaching to God's worfhip under the law but by the priefts; the altar was not to be approached to, nor facrifice to be offered by any hand but that of the priefts; the holieft of all was not to be approached but only by the high prieft. This the apoftle here alludes to : We have, faith he, an High Prieft over the houfe of God. All the Jewifti priefts, all of the order of Aaron are removed, and the ufe of the temple is removed alfo, and all the fervice and ceremonies that belonged to it, are removed alfo: but the fubftance that they all fignified we have; we have Chrift as an High Prieft over the houfe of God. From this argument for our encouragement, that the

apoftle

spcllle here gives us, 1 did take up three things to be fpoke to in order.

i. The office of our Lord Jefus, .that though he be nor Darned, yet he is named immediately before and quickly after, and all the apoflle's difcourfe was of hiiii : therefore there-was no hazard of any man's Kiiliaking ; when the apoftie named the High Priefl, every Chriflian would underhand whom he meant,

2. We have the extent of his charge in his office; it is over the houfe of God*

3. We have the church's intereft in him: Having an High PrieJI, It,is true, that word in the original is warning, which is to be drawn from the preceding verfe; but it is neceiTarily implied ; this is certain ia the fenfe of it, we have an High Pried.

Of the firft of thefe, Chrifi's office, I fpake lafc day," That our Lord Jefus Chrift, in the great work of iaving of men, was and is a true and proper Priefc. 1 fpake both of his inftalment in his office, of the types and fhadows of his office, and the parts of his office in the oblation that he made, and in the in-terccffion that he doth daily make, for cur Lord is about part of his prieftly office now. Thefe things I did fpeak to, and entered a little upon the application thereof.

Now it remains to take a little further notice of a word 1 obferved to you before, becaufe it is fingular, 1 would not pafs it, but fpeak foraething to it apart. The note is this, That our Lord Jefus Chrift is a great High Pried. I told you that this word that w^e read here in our iranllation an High FrieJ}^ is not the ordinary Greek word by which the high pried is ex-preiTed ; but it is a fmgular word very different from what we find in other places of fcripture, a great friejl, Tliere is fomething Gngular to be obferved in every iota, in *the fmalled particle of the word of God. This then is that that 1 would fpeak 11;, what is pointed forth to us about Chrid's priedhood, when fie is called a great Priejl,

I. He

1. He is a great Prieft, becaufe he is a great per-fon. He is God's own Son, God's own equal. Tho* he be man, and converfed among men, the per Ton is more than man, be is God. If we therefore confi-der this, that this Prieft, Chrid Jefus, is God, he muft be a great one. The greatcft prieds that ev-er were in the world were men. Melchifedec was certainly a man, though we know Nothing of his pedigree; the Holy Ghofl: conceals it, and makes good ufe of that concealment, he being the grand type of the prieflhood of Jefus Chri(t.

2. Our Lord Jefus is a great Pried, for, by the virtue of his priefthood, he makes all whom he undertakes for priefts; For he hath made us kiyigs and priejis unto God and his Fathei\, Rev. i, 6r Ht' hath made us kings and prieJIs unto God^ Rev. v. 10. 7e are anholy priefthoody 1 Peter ii. 5, 9. Tbefe things I pafs, as not conceiving them to be of fo tolich importance at prefent.

3. Then and mainly Chrift is a great Pried, I>e-•aufe of his greatnefs in his office, or the greatnefs of the office he was clothed with. A proper priefl as under the law, was a fort of mediator betwixt God and men ; and this mediatioi" was mod eminently and folemnly afted and performed in the great day of a-tenement, when the high pried entered int6 the ho-lied of all in the name of all Ifrael, and wnrh their names upon his bread ; never a one of them iiDoa pain of death mtid follow him ; he brought back the anfwer of peace from God to them. Our \)(ytd. is a greater High Pried; ifraeFs fate depended on his welcome in the holied of all, upon the account of a far greater office than this. Let us conHder, for the fhewing of the greatnefs cf the office of Chrid as High Pried,

\fl\ The greatnefs of the parties he deals betwixt % he deals betwixt God and creatures; that is great, but there is a great deal more ; he deals betwixt an angry God and provoking finners. That is Chrid's

work.

work, 1 fay, that he is a Mediator betwixt God ^^ men, the man Chrid Jefus ; a work that nevei^ any was fit for, and never any called to, but he alone. They were but little inferior fhadows that were aded by fome of the faints of old. We find indeed in the old teftament, (and there is no reafon to queftion, but fome may be ^gain in the new, in our days), that fome have flood, by, faith and prayer, betwixt the dead and the living, and ftayed the plague ; that when God hath been angry, and his anger hath begun to burn, fome of his fervants have flood in the breach before him to turn his anger away, Pfalm cvi. 23. That is recorded to the praife of Mofes, Therefore he /aid that he would dejlroy theniy had not Mofes his cho-fen flood before him in the breach^ to turn away his wrathy lefl he fhould deftroy them. If I may fo fpeak, there was but temporal anger, and a temporal judgment threatened, and a temporal mediator, and a temporal mercy obtained ; but the mercy is far o-otherwife here, Chrift undertakes as Priefl betwixt thefe two great parties, an offended God and a fm-ful people.

idly^ His greatnefs in his office appears in the great work he doth in it; and that is, to reconcile both, to make up the peace : We are reconciled to God by the death of his Son^ Rom. v. 10. Therefore being juf-tified by his blood, we are reconciled to God by the blood of hiscrofs, Colof. i. 20. What a marvellous way was this, the taking up this controverfy, that this great High Prieft's undertaking in this manner fliould bring about, which otherw^ife was utterly im-pofTible!

^dly^ His greatnefs in his office appears in the greatnefs of the facrifice that he offered ; he offered him-felf; but who knows the value and worth of th?.ifelff He gave himfelf a ranfom for ^//, i Tim. ii. 6. Immediately after that he had faid, that there is one Gody and one Mediator betwixt God and men^ the man Chrifl Jefus. Sirs, the people that lived when Chrift was

in

in the world, and faw him, and heard him preach that faw him eat and drink, the greateft pan oF them thought with themfelves they faw no more but a man ; they could not fee through the veil of his ilcdi, to fee who dwelt in that temple ; yet there were a few that did fee : The Word was made fl^Jb^ and we beheld hh glory ; the glory as of the*only begotten of the Father^ full of grace and truths J^^^ J- M- ^^^^ faciiiice that Chrifl: off:red was hirnreif; thereupon the apoflle prefers him greatly unto all the priefts of old ; for it was but the blood of balls, or calve?, or goats, of creatures meaner and lower than themfelves, than they offered in facrifice to God ; but our Lord Jefus Chrifl becomes a greater Pried by a greater offering. Nothing but the human nature of Chriil could be the facrifice ; there was more than the man Chrift that was the prieft : He offered hhnfdf up to God through the eternal Spirit without fpot^ Heb. ix. 14, 1 would be loath to draw people's imaginations unto the knowing of Chrin. after the flefli; but whofoever he be that believeth not that Jefus is come in the fledi, is a man not born of God. We muft know Chrift's iledi, we mud know the facrifice, and what made it to be fi) great. If Chrifl had been only a man, his blood had been no more than the blood of another man, only becaufe it was a fmlefs man that made it better ; as we may fay of the facrifices that were ofFered to ths praife and fervice of God, by the blood and fuflerings of many witneiTes of Jefus, they are called facrifices in the v;ord ; but there is nothing of prieilhood here, they are not facrifices of atonement or propitiation, they are but facrifices of praife and tediinony. The great view that we have, and thar our faith diould ^ttd on about the lacrifice of our Lord, is this, That there was a piece of man's nature, by the extraordinary operation of the Holy Ghod, framed in the womb of the virgin, and which was aiTtimed by the Son of God, and made the temple wherein God dwelt; there dwelled the fulnefs of the Godhead bodily ; it.is this

N n temple

temple of his body that was the great facrifice, to which all the worfhip, and ♦ruft, and adoration of his people was rightly directed. For it is certain, that if our Lord Jefus Chrifl: were in his human nature on earth, he in that nature is to be immediately, and formally, and dire6lly adored and worftiipped j they are never reproved that didjo. When he Was in his low eftate, the poor woman fell down and worlhip-ped him, crying, Lord^ help me, Matt xv. 25. Chrifl liever found fault with that; but when any poor believers, in the height of their zeal or refpe£t either to apoftles or angels, did (oy they were checked immediately : Sland tip^ faid Peter to the centurion, I my" felf alfc am a 7Jian, A61s x. 26. See thou do it mt, fays the angel, 1 am thy fellow-Jerv ant, and of thy brethren. Rev. xix. 10. and xxii. 9.

Laftly, Chrift's greatnefs in his office appears in the great g^ory that accrues to hira in it, and by it.

(i.) He in and by this office is made the head of the new creation ; Chrift is made the head of the new wor'd. As God equal with the Father, and as rhe eternal Word of God, he made all things, and without him was nothing mide that was made ; by him were created all things, both angels, and principalities, and powers, all things were created by him and for hira. Col. i, 15, 16. But now, if 1 may fo fpeak, there hath entered one thing idro the world, that hath marred all the creauou ; that is fin. Our Lo|;d came to repair this with advantage. For be perfuaded of it, that unlefs the Lord had contrived to have brought more glory to his name by fm's entrance into the World, than its entrance could bring dilhonour to him, it had never entered ; for he does all things for him-felf; and the very permitting of fin was an a£l of infinite wifdom in God willing his own glory ; and by Jefus Chriil, as the great High Pried, is this end reached ; he is made the head of the whole creation ; all things are reconciled, all things are fee to rights

in

in him, all things are to be gathered together unto an head in him as the head.

(2.) There is this glory to our Lord as Priefl, that makes him a great one, that the everlafling faivarioa of all the elcdt and redeemed is purchafed by him. "What an unfpeakable honour is this ? He is the proper caufe of the falvatioa of all that are faved ; he becomes the captain, head, and author of our falva-tion ; He is the author of eternal fahatiGn^ Heb. v. 9. He hath obtained eternal redemption for us^ Heb. ix. 12. This I would confider a little.more particularly, namely, the glory that comes to our great High Prieft, by his being the author of eternal faivation.

[i.j We find that all faith in approaches to God is to be made through him ; all afts of trud Godward are to be made through him; No man cowcth to the Father but bsj him. He faves them that come unto God by him^ Heb. vii. 25 By him we believe in Gcd^ that raifed him from the dead-, and gave him gloryy 1 Peter i. 2 I. Ihis is propei divme honour to be a mean of peace with God ; and that perfon that is ihtTmean of approaching to God, ?nd that is the object of our faiih, is always divine. \¥e can approach to God by no creature, it is an honour too big for them ; but we may approach to God by Chriit Jefus, for ^the Father hath confecrated him in this ftation ; He fiif-fered the juft for the ur.juft^ that he might bring us to God J I Peter' iii- 18.

[2.] All the gracious communicaeion? that are be-tvyixt God and men, is all through this great High Pried. This is his glory., this makes him a. great one. All the gracious communications and feliowdiip, either of God's giving to us, or our returning again to hiiiJ, are all through this great High Prieft ; the communications, and bkiTing.'^j and privileges to us, and the return of praife to God again, are all thro' Chriit.

I.] The communications that are from God to u5, do all come from Chrid. if you receive them, you

N n 2 know

know which way they come, for they tafle of the channel.

[i. Our junification. This is by the redemption that is in Chrift Jefus, Rom. iii. 24. Whenever a finner ilands accepted before God, that fiate of acceptance is owing to this great High Pried ; if God look gracioudy upon him, if we may (land with confidence in his pret^eoce, it is all ihrough Jefus Chrift.

[2. Our fan^iification is by the Spirit of Jefus* Whenever fan<51ification is begun, Chrift is formed within ; whenever fan61ificanon goes on, conforrairy to Chrift is advanced, and we are going towards per-fe£lion. Whar is perfeifl: holinefs, but only conformity to the image of his Son ? And to this the Lord hath predeftinated all his chofec, Rom. viii. 29,

r^ CaradoDiion is throuoh this s^reat Prielt alfo : Ih bath redee^v.ed them that were under the law^ that they might receive the adoption 0/ fons. Gal. iv. 5.

[4 Our perfeverance is only owing to Chrift's grace and pow'er. He is able to make us ftand, and he will make us ftand. See what the apoftle fays concerning the poor w'eak towering Chriftian, that is weak in the faith, Rom. xiv. 4, Our fupports and encouragements under all our temptations and difficulties are owing to Chrift ; and eternal glory at laft is owing to him alfo ; he purchafed it for u><, he hath pofteifed it in our room, and ^receives us to himfelf at laft ; that where he isy there we may be alfo^ as his own words are. So,

2.1 Is it as to all returns of fervice unto God a-gain. Thefe are all to the honour of our great High Prieft ; that as God difpenfes all his good-wiii and favour through Chrift, we are to return all fervice and worftiip to God in him. This 1 would explain to you in thefe things.

[i. That all the adoration, and worftiip, and obedience, and fervice, call you them by what name you will, that is now given by Chriftians, is given at

the

the command of our Lord Jefus. We muft take this great High Prieft's will as the rule of our worfbip. So the Lord hath commanded^ is enough for a Chrlf-tian's confcience ; and where the Lord hath not commanded, no tender confcience will aft. Let men talk what they will, let the authority of men, either of churchmen or ftatefmen, work as they will, if they be in matters of the worlhip of God, our great High Priell muft command it, or we dare not do it. It had been a great deal better for the intereft of Chrifl's church in the earth, if the great High Pried had been better confulted. Confider^ fays the apoille, the High Prieji and Apojlle of our -profejjion. How many names hath the Lord Jefus Chrift in the word ? He is called the Apoflle and the High Prieft of our pro-fefTion; he is the Lord our righteoufnefs. Vf e mud profefs nothing but what he injoias, believe nothing but what he reveals, do nothing but what -he commands.

f 2. Not only mud all worfhip, and fervice, and 0-bedience, be done as obedience to him, but it mud be all done in his name ; that is more, not only at his command, but in his name. If we pray, it is in the nam.e of our Lord Jefus Chrid, John xiv. 13. If we offer up fpiriiual facrifices unro God, it is"by Chrid our great High Pried, that we are to offer them, Heb. XV. 15. To offer worQiip to God in the name of Chrid, is another fort of bufmefs than people commonly imagine ; it is to fet about the performance with an eye to the great undertaking of this great High Pried.

I 3. It tends to his glory not a little, that the eternal praifes of the faints in heaven will all depend, and border, and red upon this great Pried our Lord Jefus ; that when the heirs of glory are come to the poffeffion of the inheritance that is purchafed for them, the praife of this grace will be eternally fung by them. That fong in Rev. v. 9, 11. is a fong of praife to this

preat

great Pricft, Worthy is the Lamb that was /lain^ to receive power, and riches^ and wifdorti, andJlrength^ and, hon'cur^ and glory, and hlejftng. 'Thou hajl redeem-id us to God by thy bloody fays he. Muft not then Cbrift be a great Prieft, when all the falvation that is (iifpenfed on earth is all owing to him, and all the praife that v/iil be given in heaven will be all paid to hiin ? Thereupon the apoftle hath that word, 2 Theff. i. 10. When he flmll come^ (fpeaking of our Lord's fecond coming), to be glorified in his faints. The greatnefs of Chriit's priefthood will never appear io fully, as when the whole virtue of his facrifice (hall be feen, when all the heirs that his blood has bought (hall appear together, and all the glory and the pof-feffors thereof.

APPLICATION.

Our Lord Jefus is a great Pried, i. Then let him he great in your eye. He is great in himfelf, great in his cfHce, great in his Father's eye ; let him be alfo great in yours. Low, and common, and mean thoughts of Chrift are very ordinary, and very finful. If people would take the apodie's exhortation, Heb. iii. I. Confide r the High Fnef of our profejfwn ; if people would take a more near and clofe view of Jefus Chrift in his office of a Pried, what a beautiful fight would they fee ? Chrill always rifes in mens efteem, according as he is bright or dark in their eyes. Every man efteems Chrift highly, that knows him clearly. It is impoiuble, but the beams of the faving difco-very of Chrifl: muft imprint upon the foal unfpeakable apprehenfions of his greatnefs and value. See how the apoille fpeaks of him ; that very word is enough to make one have high thoughts of Chrift, if they were heard by faith ; Heb. i. 2, 3. God-— hath in thefe Lift days fpoken unto us by his Son, whom he hath appointed heir of all thingsy by whom alfo he made the worlds. Who being the brightnefs of his glory^ arid the

eicprefs

es'prefs image of his ferfon^ and upholding all things^ by the wordofidisfower, Muft not this be a great per-fon now, that is the very brightnefs of the Faiher's glory ? that is, another perfon, but the fame God ? and exa£lly like him ? What docs ih s great one now ? He upholds all things by the word of his power; he made all things of nothing in the beginning, and, by the fame word of power, keeps all things from droppmg again into nothing. What more ftatelv caa be faid in the word of the divine dignity of his perfon ? Now, in the next word, he comes to fpeak of his office, when he had by himfelf purged our fins^ How marvellous was it that fo great a perfon (hould come down for fo mean and fordid an employment as to purge our fms ? A prince removing dung from his own (table is a mean thing in regard of this: he did not commit this great work to another, but he did it himfelf; he purged our fins by himfelf, that is, himfelf offered in facrifice for fms.

2. Have a care that you make ufe of Jefus Chrld as a great Pried,

ly?. Bind this matter upon your confciences, that the greatefl: fm, or the greatefl: duty, that is commit-cd or performed by men, lies here. The greateft fm is not improving Chrift, the greatefl: duty is ufmg him in that ftaiion the Father hath fet him in. 8ee fays the apoftle, that ye refufe not him that fpeaketh^ Heb. xii. 25. Pray, obferve what the conneiTrioa is, Te are come^ faith he, ver. 24. unto Jefus the Ahdia-tor of the nezu covenant^ and to the blood of fprinkltng^ thatfpeaketh better things than that of Abel. See then that ye refufe not him that fpeaketh. If Chrift come to fpeak to you as a Prieft, if Chrid come to you by his blood ; take heed, that you refufe not him that fpeaketh : there is no efcaping, if you turn away from him that fpeaketh from heaven*

2dly^ As you would be careful to make ufe oFChrld as a Pried to you, fo you (hould learn to (lo it confidently. Wc Ihall have further cccafion to fpeak of

the

the coDfidcDce of faith which is allowed, in the next verfe ; yet I would not pafs it now, when it is fo needful to fpeak of .this great duty, this great grace of making: u^e of and improving of this great Prieft. It (hould be done with confidence.

I. With confidence as to the greatnefs of his office, and the fufficiency of his facrifice. Lay that down and fettle upon it, whenever you come to a£i faiih on Chrifl: for the pardon of your fins, and bringing you into the favour of God, Remember, you come before God in the name of a High Prieft, whofe facrifice is great. There are many great obje£lions that hinder confidence ; I will name a few of them, and I will tell you where their anfwer only lies. You may try and iearch for other anfwers, and the an-fwers may pleafe fometimes for a little while.

The firfl: obje^lion is this, " Shall I draw near to *« God ? I have to do with a great God." So you have ; in all your dealings with God about falvation, you have to do with a great God ; his majefty when it is difcovered, unlefs Chrift be difcovered alfo, is one of the grandeft (bakings of faith : Wo is me^ faith Ifaiah, / have feen the holy One of Ifrael.

The fecond objection is, " 1 am a great fioner."

The third is, " That the law h a great and awful *' law, that I am to anfwer to."

All this is true. What (hall a man do with this ?, Will God grow lefs, will the law be unbinded, or thy fin removed ? No; they (land all as they are, an infinitely great God, a vile guilty fian.er, a righteous holy law, that cannot be defeated.

The only anfwer is here. If I have a great God to deal with, and if I am a great finner, and if a great law to reckon with ; I have a great High Prieft, and 1 can fet this alone againft all thefe : he is a High Prieft whofe facrifice is of a fweet-fmelling favour before the great God ; the virtue of it cleanfeth fin, and the virtue of it fulfils the law. The apoftle therefore, when he is giving the grand foundation of a Chrlftian's

faith,

faith, lodges ir all upon this great High Pried : Who /ball lay any thing to the charge of GocTs eled f It is God that juJliJiL'th. But how can God juftify ? It is Chrifl that diedy fays he, yea rather, that is rifen a* gain, who is even at the right hand of God, who afo inaketh intercefpon for us. His dying is the oblatioa of this great High Priefl-, his rifing again is the application thereof, Piom. viii. 33, 34.

(2.) In your making ufe of Chrifl: as High Pried betwixt God and you, you mufl: do it not only wiih confidence of the worth and virtue of the facrifice, but with confidence as to your right to make ufe of it. Here is a common deceit that Satan hinders the peace of many a poor Chrifiian by ; the greater our fhame ; his cunning is not fo great as our folly is great. The common thought of men is this, there is no doubt but that Chrrif is a great Pried, and that his fjicrilice is a great facrifice, happy are they fhat have the virtue of it; but what right have 1 to make ufe of it. The meaning of this queilion. What right have i ? is com.monly this. May 1 adventure upon^ it without fm ? This is undeniable that thou mayfl; for there are thefe three things I would lay before you,

[i.] God commands thee, whoever thou art, to deal with him about falvatioo. Pray lay this down for a coDciufion ; it is the certain revealed mind and will of God, that every man and woman, how great fmners foever they be, (liould deal with him about their falvation. God never allows men to run to hell, neither in fecurity, nor in defpair ; but he proclaims his difpleafure a^ainli thofe that do cither way. If men run to hell deeping or roaring, and depart from God with a tormenting confcience, they are both condemned Juflly. This then is a principle, that is fome way befriended by the light of nature, the only true God commands me in his Vvord to deal with him about falvation ; and fmce his patience has kept me out of fe'ell, he allows me to lay hold of his grace, for the preventing of that dreadful ruin.

O o [2,]

[2.] God forbids thee to deal with him about fa!-varion ia any other name, but in Chrifl's name. That is as plain as the other. As God would have men mind their faivation, and glorify biin in feeki'ng for it from him; fo he forbids them exprefly, to come about falvation in any name bnt Chriit's: There is no Jahution in any other : for there is none other name under heaven given among men zvhtrthy we muft bejaved^ A£ls iv. 12. There are two things that are prerry plain : God commands us \o deal with him about falvation, and not to go to hell quietly and tamely ; and he forbids us to deal with him about falvation in any name but Chrifl's.

[9/. He has revealed and fet forth Chriil Jefus unto men in the gofpel to be thus made ufe of: Rom. iii. 25. Whom God hath fet forth to be a propitiation ^ through faith in his blood, As really as the brazen ferpent was ere^ed upon the pole, that the flung If-raelites might look and Jive ; (o truly is Chrift Jefus ' held forth in the gofpel, that every man that has a TTiiijd to f<^vation may look to him and get ir. All men that live where the gofpel is preached have alike right to believe on Chriil Jefus; no man has a right in Cbrift, lill he is a believer. There are fecrct'pur-pofcs and thoughts in God's heart where to apply his grace; but in the pubhc difpeofafions of ir, all men are^like afar off, and all have alilie equal right to believe. There is not a poor creature i:)pon the face of the earth, that lives where the gofpel is preached, but he has as much right to believe on ChriO for the falvation of his foul, as Saul had when he went ta_ Dcmafcus. Indeed an atflual rigb.t follows fairh. Doe^ God command you to treat abour falvation with hiivt ? cioih he forbid thee to treat in any other, but in ChriiFs name ? harh he revealed Chrill Jefus in the gofpei, for this end to be made ufe of? How can the defil prevail with aay creature ever to fall into this dreadful imagination, 1 am afraid Gcd will

be

be angry, if I Pnould veoture the burthen of ray lofl foul upon Chrift Jefus ? Be ye perfuaded of it, that' murther and adnirery, and the greatefr abominaiion?, are not more difpicafing by yirtue of that command of the law, than a bare not iipproving of the Son of God for falvation, h by virtue of the gofpel. This is the coDdemration, this is that which fends multitudes of poor finners to hell, if I may fb fpeak ; it fends more to hell in London, than all the profane-nefs in the niidfl of us; and until the power of the gofpel be fent more into the hearts of the people ; thefe open forts of profaneoefs will never be dellroy-cd. This confidence is fo far from pride, that it is a great acl of humility ; and it is only the pride of mens hearts that hinders this confidence ; they are unwilling to call themfelves upon this plea alone, to intruft the whole burthen of their falvation upon this great Pried alone; that is the v/ay to make all mif-carry.

idlyy Make ufe of this great High Pried entirely in all things, in all things wherein you need him^ in all things wherein he may be ufeful to you. We mnd: ufe our High Priell about our good things, aa well as about our bad. A great many poor creamrcs are fo ignorant, i hope fome may be Chriilians that are fo ignorant, but this may be, and it is certain with many of them, that whenever they come to tre:u wiih God about their fm, then they know they mnfl treat with him by Chriii Jefus j but waen they treat with God about their fervices, and when they prefent their grace, and faith, and repentance, and love, ajid wor-ihip, they do not fee {o much need of the High Pried:, if you make right ufe of Chrifl as the High PrieU: over the houfeof God, remember this, that you muit ufe him as really, as humbly, as entirely, in prefent-ing your good vrorks to God for acceptance, as in pleading for pardon for your bad ones.

^ihlyy Make ufe of Chrid as a High Prieil: con-ilanily. There may be fuch a wcaknefs amongd

O o 2 fome

forre believers, that they think, that when they be' gah urll upon godliaefs, they flood in need daily o ilie High Priefli they are weak and feeble : but af" ler they have got a great deal of experience, they hope that that experience and the means oF grace may do pretty well with them. And that is the reafon, why fo many do fo very ill. No Chriftian can ever oiuiivg the neccfary of employing Chriil: as High Prlefl: in all the (leps of his life ; and in the lad (Icp thro' death we muil fliil lea^n upon this High Prieft ; we go by our High Priefl within the veil leaning, and going through the veil of his flefti. And truly I am afraid, the Lord prevent it in you mercifully and gra-ciouiiy, there are many worfe things to be afraid of; I am airaid of fame Chriitians, that their bed a<^s of faith on Chriil Jefus are at their lad, that their believing through the courfe of their pilgrimage is a little mingled and mixed with fomething of themfelves; aud 'vhen they come to the awful and dreadful (lep, and look death and judgment in the face, then they throw all away to the moles and bats; then their renouncing their own righteoufnefs, is no gre^t buiinefs to a believer.

Lajtly^ Ufe him delightfully, ufe him with plea-fare. Sirs, the condraint of confcience is good where there cau be no better : but I would lead you to a better conflraint, and that is the conflraint of love: The kve of Chrijj conjlrains me, fays the apoftle, to live to him. There is no man ever will be in heaven, but he that loves heaven, and no man walks in the way to heaven, but he that loves that way. There is a perverfe love of heaven, and a midaken love of the way to it; and if people could examine their hearts, and iiod the matter thus with them, I may fay in a word, there is a determination about your ftate, A Chriftian loves heaven becaufe Chrid is there, and there he is feen and enjoyed ; and a Chrif-tlaa loves the way to heaven, becaufe it all lies thro' Cbnd : / live by the faith of the Son of Gody who

loved

loved me^ and gave himfelffor me. The virtue of the facrifice, giving himfelf for me, is the very Itrengch of my life; whenever 1 would be recovered, and re-frefhed, and (Irengthened, I take a meal by faith of this love, and of his giving himfelf for me, and do it delightfully. 1 know that there is fomething of the Dew nature, that does prompt every believer to fome fpiritual pleafure in all a£lings of faith; but fome-times this is not fo very remarkable. Says the apoftle, Te fled for refuge to lay hold on the hope fet before you. Great dangers conftrain people in a manner to rake the firft way of efcape ; but the believer comes to fee what a glorious refuge Chrid is, that not only is he a fure defence, but a glorious habitation ; he bleffes the danger that drove him, as well as the grace that welcomes him; he in a manner blefles the difeafe, that hath Tent him to fo fweet a phyfician. A great many make ufe of Chrift as a Prieft, when they cannot help themfelves otherwife. Let it be your thought. If there were a poiTibility of doing my matters with God about falvation, otherwife than by Jefus Chrid, I would renounce them all, and cake Jefus Chrifl-, But this is the only way ; it (hould be as our meat and drink. Believing on the Son of God, will never be ftrongly done till delightfully done. When the weary traveller cafts himfelf with delight, as well as with confidence, upon the (tone laid in Zion, he then feels the benefit of reft.

SERMON

S E R M O N XX.

Hebrews x. 21. And having an High Fricjl over the houfe of God,

1

H IS verfe contains the third encouragement which the apoftle draws frooi Jelus Chrift to flir up believers to approach to God in the right aian-ner 1 did jTopofe three things to be fpoke to; I bive fpoke ro the firft of them. The firft thing in this encouragv^ment is taken from Chrift's office; he is a Pried, and a great one. Accordingly I fpake to ihefe two : i. That our Lord Jefus Chrift as a Saviour is a true and proper Pried betwixt God and men. 2. That he is a great one ; as it is his office to be a Pried, he is a great oce in that office. From tbefe 1 have jpoke.

The iecond thing in the verfe, is that which follows now to be difcourfed of; and that is our Lord's charge in this office. AVe are told by the Spirit of God in the words, that be is a Friejl over the houfe of God, in it, towards it, and over ir. On this troth, 1 hat Chrift is a great Prieft over the houfe of God, 1 would fpend this time in fpeakiog, and would do it in this order.

1. Shew you, what is the houfe of God that Chrift's charge is in and over.

2. What fort of charge and authority he hath in it and oveftr. Then apply it.

ivr/?. What is the houfe of God that Chrift's charge lies about and over ? We all know, that there was of old a typical houfe, and it had a typical prieft, which was the chief officer over it. Of this there was a chapge in the wildcrcefs, and a good many

years

years after they carae to Canaan , the tabernade was removed in all their journeyings in the wildemers, and was removed according to God's ordinance and appointment feveral times; in the laud ot protnife it was fometimes in Kirjath-jearim ; the ark was ^ v,rhUc in captivity; it was at lait brought to the ciiy or D4-vid, then fettled by Solomon in the temple, whch the Lord calls his houfe, 2 Sara. vii..6, 7. This hon'Cc of God, the temple., was a type of Cariil's body. Sa our Lord ufes it of his natural body, if i may fo call it: Dcftroy this temple^ (zyz our Lord, and. I ivill ratfe it agt/in in three days ; hut he jpake of the temple of his body, John ii. i(), 20,21. All the glory Ukdt was in the temple, was but fo many ihadows of the great glory of that tabernacle wherein God was to dwellj whera the fulnefs of the Godhead was t--) dwell in the man Chrift. This temple was typical alfo of Chi^ft's myftical body, the church : therefore we find the church often called by this name, the temple of the living God: Te are the temple of the living God. Oar bodies are fo, the whole n:an is fo ; : Tim. iii. 15. That thou mayjl know, h-iiv thou oughtefl to behavs thyfelf in the houfe of God^ which is the church of the living God. That we have now no more to do wiih this typical temple, .it pleafed iht Lord, in the depth, of his providence, a little while after our Lord Jefus came in the flejli, and after he had gone to heaven, and had fulfilled all riglueoufoefs, and had difpatched all his work; it pleafed God, I fay, to lay this iCKU-pie defolate by the hands of ilrangers, and \i remains a ruin to this day ; and fo perhaps it Vv^ill ro the litt day. There is now no houfe can be called the houfe of God, as the temple at Jerufalem w:is. Typical temples and typical priefts aie all expired with the ceafing of the levitical fervice ; and it is but an aptng of this, that Aniiclirifl, and they that would work after rhe fame fpirit, labour to rear up in the church of Chrift. What then is the true houfe of God ? The apoltlc had certainly no laoughts to draw the miadsof

thefs

thefe "Hebrews unto the doting upon the outward >vorldly temple, that he knew was (hortly to be removed and dedroyed. By the houfe of God, that Chrift's charge is about and over, we are to under-ftand two things, i. All the matters; and, 2. All.the people of God.

I. All the matters of God. All ihofe things wherein God deals with us, and we with him, our Lord is concerned about them all: He is a merciful and faithful High Friefi in things pertaining to God^ Heb. ii. 17. Every high prieft is chofen from amongft men for things pertaining to God, Heb. v. i. Let us look a little to this.

ly?, In all God's dealing with us, he deals with.us ahogether by this High Pried. The Lord hath re-folved, and he keeps his purpofe, that he never will treat gracioufly with men, bu't only in, and through, and by Chrift Jefus. (i.) In all the revealings of his mind to us, they are in and by Chrift Jefus. If ever God manifeft his will, if he fpeak forth all his mind unto the children of men, it is by his Son, as the apo-ftle tells us, Heb. i. 2. (2,) In all his ruling, and managing, and guiding of his church and people, it is all done by Chrift Jefus. (3.)^" ^^^ ^^'^ communications of his love, and grace, and mercy to the children of men, they are all given through Chrift Jefus. Never did any man obtain a faving blefling immediately out of God's hand, it is all given by Chrift Jefus.

2dlyy In all our dealings with God, we rauft do fo too. If God deal with us only by Chrift Jefus, we muft deal with him, and thereby acknowledge thrs power that our Lord hath over the houfe of God. As for inftance, (i.) If ever we fet about the knowing of God, or thinking on him, or ftudying of him, we muft do it all by Chrift Jefus. There is nothing fo hard to bring your hearts to; I know it well by my own: and every one that knows his own heart,

will

will iind it fo ; there is Dothing fo hard as for a per-

fon to confine all his meditations and tbonohts of God unto tliofe difcoveries that are made of God \^ rhe face of Chrift Jefas. There are fome natorq^ no ions wc have of God, and by the light of the word; thefe are poliflied in a great many pi*ople ; thereupon you will find that the religion of a great many folks (a great part of it) who bear their heads high in Chrif-tianity before men, lies v;hoily and altogether, if I may fo call them, in a company of philofopbical thoughts of the majefly, and power, and attrihntes of God, and never a thought of God in Chrifr, Whenever a man thinks o: God out of Chr'.fl:^ he enters immxdlately into a maze and labyrinth, and he will be confounded and wander unavoidably: Tk^ light of the knowledge of the ghry of God p/mes to us in the face of Chnfl J ejus ^ 2 Cor. iv. 6. Jf thou haft

feen ?ne, faith our Lord, thou haft feen the Father afo :. believeft thou this f John xiv. 9. (2.) In all our treatings with God for reconciliation, they mud all be managed in Chrift J^fus. This is one of the matters, that God is fpecially concerned In thisofEce. It is a great refledion on Chrift as a High Prieft over the houfe of God, when a finner offers to make his peace, or feek his peace from God, without Chrifl-. No man can come to the Father but by "^iti; he is the only introducer of poor men inro Goo's favc ir and friendfhip. (3.) In all the exercife of grace and performance of worlhip and duts^, thefe are roarers of God, thefe are things wdierein we have to da with God, and in all thefe we muft de.il with (^c^ through Chrift Jefas. Whatever oar facrifices be, they muft all be olFered up in and by the hand of this great High Prieft. Never was there a man in ifcis world, that had fo good a gift to give to God, as that he durft give it out of his own hand. No, we muft: put it in Chrift's hand ; and till it come cut of his own hand, it can never be accepted of God; We are

- built up affiritual hoiife^ to offer up [pi ritual fact'^jicesy

V p ^t-

acceptable to God by Jefus ChriJ}^ i Peter ii. 4, 5. So alfo as to all our expectations from God, all the hopes that we have of good things from God, are all to be in Chrift Jefus; the apoiUe therefore does well call him Jefus Chrifi^ who is our hope^ i Tim. i. i. That is the firft thing that is to be'underftood by thehoufe of God ; all the matters of God, ail things that pertain to God, every thing v^'herein God deals with men, ind wherein men deal with God, he deals with us by this Mediator and High Prieft, and we muft deal with him fo too. He knows we cannot bear his immediate dealings with ns, and we (hould know that we are not able to deal with him ; therefore the Mediator is betwixt God and men, that all the affairs of God and men may be well and fi'ly managed.

2. By the houfe of God, is underftood, in the word, the people, the church of God, a company of people that our Lord hath chofen and gathered unto himfelf in every age. Sometimes they have been fewer, and fometimes they have been more; but it iB a plantation that halh been of i<^ long ftanding, and there hath been fo many in every age, that doubtlefs when they come all together, there will be a great and goodly company ; they are the houfe of God : In whom you alfo are budded togefher^ fays he, for an habitation of God through the Spirity Eph. ii. 22. So much for this thing, What this houfe of God is, that Chrift's charge is over ; all matters of God, and all the people of God.

Thefecofid thing to be fpoke to i.^ what is this authority that Chrift has over this houfe of God ? I will name a few of the general properties of it, and give you a few of the inltances thereof, that may give fome underflanding of the nature of it.

i. This authority that our Lord hath is divine, though delegated, though commiiTioned. All com-mifiion from God is not divine, is not fo divine as Chrill's authority is. The apoftles had their authority from Jefus Chrift, yet thdr auihority was but

that

that of men ; whatever power they are clothed with; it was ftill in the name oF another, in the name oF God. Bat our Lord Jefus comes in his own name, and in the name of his Father; his power, though delegated, is divine, becaufe the perfon is fo ; fo that all the refpeft that we owe to divine authority iu its moft glorious exertings and exc'rclfes, is due to the Son oF God. He hath committed all power to him, that ail mm jhould honcur the Son, as they honour the Father, He that honoureth not the Son, ho-7}oureth not the Father which hath fent him, Joha V. 23.

2. This authority of our Lord's is unlverfii] and ab-folute ; it is over all things, it is over all things' with reference to his church and people. The immediate exercife oF his charge as Prieft is about the houfe of God, but every thmg befides, as it may ferve that.

So fays the apoille, And hath put all things under

his feet^ and gave him to he the head ever ail things to the church,^Eph. i. 21, 22. He hath put all things under his feet; therefore it is evident, that there is^ Dothing that is not put under him, as the apoPile ex-a£liy reafons upoj Pfal. viii. in Heb. ii. 8. In that hs Jaith all things are fut under him, it is evident, that there is nothing left that is not put under him ; where we have the Spirit of God, \i\ the new tedamenr, giving a full meaning of the Spirit in the old. This au'hjriy that Chrift hath over the houfe of God, is altogciher inco^nmanicabie ; there is none but he that is God's fellow and equal, th^t is worthy of this honour, nor able to manage this great truft ; there is none capable of this trufl: but Chrifl Jefus; no men, no angels have a (hare in it. None of the apollles ever had a fiiare in an authority over the houfe ot God: they had but the power of fervants and minifters iu the houfe; they were not lords in it; as the fame apodle in Heb. iii. does mod elegantly compare Mo-fes and Chrift: Mofes was faithful in all his houfe ; but bow ? as a Jervant, faith he : hut Chrifl a^ a

P p 2 *^on

8on over his own kovfe ; wkoje houfe are we^ verfe 6. This now is the gercial nature of this great authority that our Lord Jefus, as High Pried, hath over the honfe of God ; it is divine, it is abfoluie in all things, it it; cominunicable to none, it palTes not from him to any body. The firft typical priedhood v^'as put into Aaron's har^ds ; when be died, it was left to his (on, and fo from one to another's fon ; fays the apoftle, Tkey could not contiitue in their office by rerjon of death : but this mariy hecaufe he continueth ever^ hath an un-changeable friefrhoGd^ Heb. vii. 24. It were well tbeii. ' fo :.>e, thai the name of a prieft had been bunt!J In the ruins of the temple ar Jerufalem : for tha-. ? ame and the office did alone belong 10 that con-* fliturion, and is quite foreign to the miniftry of the gofr)ei : i)u: Actichrift hath brought it in, as he makes himfelf the grand high-priefl, and ordinary rainrftiTs as underlings unro him : and he hath framed a fciCfifice for them, which is the very abomination of abominable Popery ; he has a prieftj and altar, and facrifice, for they will be perpeiually together ; where there is no altar, nor facrifice, wherefore fliould there be a priefl ? If our Lord hath offered the grand facrifice, and be the everlaRing Prieft, and about his work in heaven, and hat^^ ended z\\ his work on earth, there is no work for any man under that name, and in that office upon earth.

Now, the other thing that I promifed to fpeak to about the power of our Lord, is to (liew you fome particular iuftances of it, that we may not reft only in generals about Chrilt's power over the houfe of God.

I Chrifl's power over the houfe of God is feen in this, that he callerh and bringeth into the houfe of God whom he will ; he calls ilraogers, he hath the key of the houfe cf David, and he opens when he will, and (luirs when ^c will, Rev. iii. 7. T>c any of you partake of the grace of God f are you brought

in

^n truly to this fpiritual houfe of God ? All the thanks is owing to this great High Prieft. Our Lord puts forth his power and faves whom he will : he brings men to God ; he follows after (Iraogers; he knows them well. There is not an elecl perfon in the purpofe of God, and there is not a redeemed perfon in the defign of Chrift's dying, but our Lord knows them, and will purfue them, and follow them, and overtake them and bring them in ; Other fheep^ fays he, / have^ which are not of this fold; them alfo I vmft brings and they fhall hear my voice^ John x. 16.

2. Chrift's power over the houfe of God fs feen in this, that he difpenfes and difpofes the treafure of the houfe as he fees good. All the riches of this great houfe of God are ^iven forth by our Lord Je-fus, as he thinks good : Unto every one of us, faith the apoftle, is given grace^ according to the meafure of the gift of Chiijl^ Eph. iv. 7. No wonder that our Lord has great power in difpenfmg his grace, for it is all his own ; all that is given out of his houfe is the pur-chafe of his blood, and whet he bath dearly bought, that he might be the Lord thereof: Of his fulnefs have all we received, and grace for grace.

3. Chrift's power over the houfe of God is feea in this, that he welcomes all his people to the raanfi-ODs in his Father's houfe, which he has prepared for them. After he hath brought them into the lower houfe here, and hath enriched them as he fees good, he at laft brings them into his prefence above, and they enter by him as the gate. John xiv. 2, 3. our Lord fpeaks of his going to prepare a place for them, and of his receiving them to himfelf. The crown of eternal life is given particularly by Chrift Jefus to every faved one, as certainly as every bit of faving grace is Chrift's hte. gift. Now, the crown of eternal glory is his free gift: Loaking for the mercy of our Lord Jefus Chrifl unto eternal life, faith the apoille, Jude, verfe 21. They are vain lookers for the mercy of our Lord Jefus Chrift unto eternal lifcj that are re*

jet^ers of the mercy of our Lord Jefus in fitting us for eternal life now. But a poor believer that hath paiiaked of eternal life in its feed, and hath received a grt'jt d. al of Chrifi's mercy, this man may eafily expci^l:, and confidently look for the greateft at lalt; he that hath lived upon Chrift's grace and mercy all his days may expc£l the laft gift when he (lands in need of it, and when our Lord's time is to give it.

Lafily^ The hft indance of Chrid's great power over the houfc of God is in his coming again, and fetching the whole family together. Now heaven is filled with the fpiiits of jufl men made perfect, as Chilli calls them. We do not know how heaven is filled now ; fometimes we fee believers expiring, and they breathe cue their breath, and leave a carcafe lying upon the bed ; we can tee no further; how the immortal foul maketh its paffageinro the heavens, and is received there, paiTeth our underftandings. But there is one filling of heaven that is a-coming, which every one of you will be witneffes of, God grant you may be joyfal witneffes thereof; that is, when pur Lord Oiall come again, and gather the dud of his people, and raife up glorious temples out of their vile bodies, and iliall carry up foul and body to heaven. This is a proof, Lfay, of the lad great iaftancc iof Chri{t*s power over the hou(e of God, that as he didi afcend himfelf, and entered heaven with Ivis own blood, having obtained eternal redemption ; fo the day is coming, and may be nearer than you apprehend, when he (liall come again and gather all his people, and judge then:!, and fave them, and carry them up 10 heaven, and prefent them to the Father. The one is as fure as the other. And as it is ap' pointed unto men once to die^ but after this the judgment : fo Cbrift ivas once offered to hear the fins of many ; and unto them that look for himfhall he appear the fecond timey without ftn unto fahation. As if the iapoitic had (aid. As furc as Chriil died without the

gates

gates of Jerafalem, and there were thoufand;> thea aiive that knew it and faw it, as fure as that was, he will nnakc another appearance without (in ro faiva-tion, to all them that look for him. This is the lafl: aci: of our Lord's conducl in his great guidance of the houfe of God, that he then pais down all power, and authority,-and rule, and lays ':S\dit his orv^n mediatory difpenfaiion of the kingdom, that Gcd may be all in all, as the apoftle fpeaks of it, i Cor. xy* 26.

APPLICATION,

Is Chrift a great Pried over the houfe of God? Then I would, i. Ej^hort you 10 have great and high thoughts of Chrift Jefas. Pay a great deal of honour to him. Never think fo highly of Chrift as to be a-fraid to employ him ; but, in all your employiogs of him, have a great fenfe of his grandeur and power. With what reverence, and adoration, and fabmifiion (hould we employ him, when we exercife faith on him! Believing on Jefus Chrift, and exercifing faith on him, trufting him with the concerns of our eternrJ falva-tion, is one of the moil: bold and familiar, and alfo one of the mod reverent and awful thiags that a poor creature can do.

2. Learn to pay your due refpe^l unto, the true houfe of God, becaufe of its mader's fake. Every thing that concerns the houfe of God (hoiilJ be regarded reverently by us, becaufe it is Chrili's charge,

ly?, All the orders, and all the ordinances of the houfe of God are to be reverently regarded, becaufe they are under Chrifl's char,G:e ; he is the Lord and Mafter of them all. All gofpel-ordinances are Chrift^s appointments, and they are to be ufed as fuch ; and we are to fubmit <o them, and ufe them reverently as fuch. What our Lord faid of his fapper, may be faid of every appointment, Do thlsy faith our Lord, 171 remembrance of tne ; hear the word In reTtsembrance ®f Chrid that appelated it; pray in lemembraace of

him

joo The Jledfaji Adherence to Serm. XX.

him that commands men every where to follow his example, and to lift up holy hands without wrath and doubting. All the ordinances and order of his boufe are to be reverently regarded, becanfe of the Mafter thereof. The word is the word of Chrift: Let the word of Chriji dwell in you richly^ Col. iii. i6, This would make your Bibles dearer to you, and ma*ke you ufe them fpiritually, if every time you open your books, you thought, This is Chrift's will, and this is a.letter to me fent by Jefus Chrift from heaven ; and he by his Spirit can fpeak them tome, and t by faith may vent that back in prayer, that may make us true comfort and converfe with him, as if he were upon the earth.

2 J/y, There is in Chrift's houfe the dwellers, the inhabitants; his people are of the houfe, they dwell there. That charge our Lord gave, and the Lord grant its power may reach our hearts : Take heed, fays he, that ye deffife not one of thefe tittle ones that believe on me, Matth. xviii. 6, lo. They are little, they are weak as to a great many things; wherefore they may be defpifed. There is a deep providence of God in this, that there is not a perfect finlefs Chrif-tian on the earth. I do not believe the world would like them the better, if they were fo ; I do believe, if there were a perfe6l holy perfon upon earth, that perfectly holy perfon would be more perfe611y hated by all the ungodly than any. But whatever the infirmities andf weakneftes of the children of God are, which things commonly make them to be defpifed, our Lord w^arns againft it. Now, if I may fo fpeak, our Lord's argument is not fo great, though it be a good one, as that which this text does afford. Our Lord's argument is only drawn from a fmaller thing : Take heed, that ye defpife not one of thefe little ones that believe on me ; for as mean as they be, their angels behold the face of my Father which is in heaven. You would think it a great thing to have the company of an

angel,

angel, you would be loath to defpife an angel ; but you can defpife a weak filly believer, fays our Lord ; that weak one that believes in iBe is under the guard of thefe angels, yea of him who is the iVIafter ol angel?, of our Lord Jefus, who is the head of all prin-cip?.lities and powers; take heed therefore you defpife not fuch a believer.

gi/y. There are the concerns of the houfe of God, that you iliould be concerned about greatly. It is a (liame to think, how we are ouiftripped by old tcfta-ment faints in this point. What great things are fpo-ken of the zeal of the people of God of old 1 The zeal of thine houfe hath eaten me up^ faith David, ty-i pically of Chrift. And Pfal. cxxii. 7, 8. For my brethren and companions fakes ^ T will now fay ^ Peace Is within thee ; peace be within thy walls j and prof per ity within thy palaces. How much more may. we fay, ior our Lord's fake, who is the Mader of his houfe, we wifli well to the church of Chrift. There is a great want of public-fpiritednefs, and it is a great fign that God hath no great mind to do any great public work for his glory, and for his people, in that he hath re-ftrained the fpirit of due cor-cernment about the houfe and intereft of Chrift. All men feek their own things, but no man the things of Jefus Chrill, If a particular church, and a particular city or land havt the gofpel in any tolerable quietnefs araongO: them, and -all is well with them, very unconcerned are they, about the great difhonour that Chrift fuftains in the world. For Chrifi-'s fake we fliould be concerned about all the affairs of his houfe, about the profperity ard ad-vcrfity of it; rejoice when it is well with Zion, and mourn when it is otherwiie.

3. You that have a mind to be in the houfe of God, to be brought into his favour now, and into his pre-fence hereafter; you mu(t\^mind Chrift Jefus, make ufe of him, for he is fet over the houfe of God ; you muft enter by him, or you can never come into this houfe. If .you enter not by him that is the door,

ye are but thieves and robbers, and will be punilhed for your trefpafs, rather than coramendably entertained. Now, how (hameful is the pra61ice oi a great many in this particular ? There are many that do think they are in God's houfe already, as far as God's houfe is to be entered into by men on earth, and they hope they fliall be in God's houfe above for ever ; whereas in the mean time they have no acquaintance with JefusChrift, and no employment for him. See now how men miitake. There are fome that think they are born in God's houfe, and therefore they (hall be well, becaufe they are born of godly parents. There is no man born in God's houfe, no man born in God's inward houfe ; a great many are born in the outer courts. There is no man born to good purpofe, uulefs he be born again. There is no man born in God's houfe, though I acknowledge, that there is an exter^ial fcederal right which the children of believers may have*

Some think they are in God's houfe by education; they have light and knowledge, and have been in-ftru^ed in the ways and things of God from their youth and childhood : and by the fruits of thefe, they begin to imagine that furely they are in God's houfe. There are fome that go yet farther, and they think they are entered into the houfe of God by their profeilioa, by their profelled fubjeition to the gofpei* of Chrift; and 1 acknowledge, that where this is fin-cerely done, it goes a great way : but that is not a man's entering into this fpiriiual houfe, but a man's declaring that he is in it already, and that he defires to be trained up in it, Unlefs you have a particular exercife in the employing ChriH to introduce you into God's prefence : unlefs you have parriciUar experience, that Chrifl bath taken you by the hand, and hath brought you in, you have litile to fay for your being Chrift's. "Our Lord.Jefus Chrifl: is the only man that can introduce a man into God^s prefence ; and 0 how fweetly can he do it ? When we fpeak,

we

we Qiuft confider that we frame our words with reve' rence. Oar Lord Jefus, in prer^nting a fioner to the Father, fays ia a manner, " Father, here is a poor " one that thou haft given me, and that 1 have re-" deemed; he has been wandering from me, and I *' have purfued, and overtaken, and found, and " brought him home, and now I prefent him unto " thee ; Father, welcome this loft fheep." O, when our Lord as ic were takes a finner in his own hand, and prefents him to his Father as a returning flieep, as the apoftle faith, 21?^^ were fcmetimes gone aftray^ hut are now returned to the Shepherd and Bijhop of your fouls ^ I Peter ii. 25. how fweet, how great, and how fure is the welcome!

SERMON XXI.

Hebreavs X. 21. And having an High Friejl over the houfe of God,

YOU have heard again and again, that the fcope q{ the apoitie, and of the Spirit of God that guided him in this context, is to encourage believers in approaching 10 God, by feveral great difcoveries of Jeius Chrift, and of the great provifion made ia him for them.

1. That the entrance to the holieft is made by his Wood.

2. That the way that leads unto the holieft of all, is through the veil of his flefli.

3. That he is a High Prieft to introduce us, and JO t>nng us unto God, From this third argument of

(\jl 2 ca-

eocouragement that is contained in this verfe, I pro-pofed three things to be Tpoke to.

1. What that office' is that the apoQle here holds forth Chrifl: to be in ; he is a High Prieft, a great one ; the word here is only in the original a great p'lej}^ our traollators have rendered it an high p^iej} ; the lime apoflle in chap. iv. 14. calls him a great Hfgh fried,

2. 1 have fpoke fomething of Chrifl's charge, whereabout it lies. It is, faith the apoflle, over, or npon, or in the houfe of God. What this houfe of God, and what Chrid's power and authority in it, and over it is, I fpake to you lafl: day. The houfe of God, is all the matters of God, and all the people of God, and all things wherein God deals with us. He deals with us by Chrift ; and in all matters wherein we deal with God, we muft deal with him by Chrifl. The high priefl under the law, was a kind of mediator betwixt God and men. The immediate approaches unto Ifrael's God, were not to be made by the people immediately, but by the high priefl; and the answers of peace were to be rerurned by him, when he came forth from the holiefl of all.

This I Ihall difmifs with a word or two more of application ; and that i?, Since believers are the houfe of God, they that are fuch ihould mind tlieir duty, A great duty lies on them by this name, that they are of <he houfe of God.

I will name a few things that are plainly contained in it, and may be (Irongly urged from it. I fpeak now to them that are true believers, that are ChriR's fpecial charge.

I, You that are the houfe of God by faith in Chrifl Jefus, know humbly and remember frequently your great debt unto our Lord Jefus. I do not believe that ever there w^as a believer on earth, that had that fenfe that the greatnefs of the matter calls for, that fcofe of thankfulnefs for the marvellous change that grace makes when it plucks us out of nature, and

brings

brings us into Chrift, that the cafe requires. To be trqnjlated jrom the power of darknefs into the kingdom of God's dear Son^ as the apoftie's phrafe is, Col. i. 12, 13. is a juft ground of great ihankfgiving. Every one by nature is not only in the houfe of the devil, that is bad enough ; but every one by nature is the devil's houfe j that is a great deal Worfe : it is a great deal worfe to have him dwelling in us, than to have us dwelling with him : Te walked according to the courfe of this worlds according to the prince of the power of the airy the fpint that now worketh in the children of difobedlencey Eph. ii. 2- Is it not wonderful grace, that our Lord Jefus Chrift will make that heart to be the temple of the Holy Ghofl:, that was, till he entered, the habitation of the devil, and under the power of fm, and dominion of 'Satan! For fm and Satan the father of fin, are perpetually infeparable. If a man be fin's captive, he is the devil's, and taken captive by him at his will, as the apodle's phrafe is. Therefore you that have this change wrought in you, that are made the houfe of God, and are brought under the charge of our Lord Jefus, (liould humbly and heartily own his great goodnefs in this difpenfation.

2. You fhould know where your (landing is, what foundation you (land upon. AH grace comes from Chriil Jefus ; and the end of his giving of grace is, that^he may be m,ore improved and ufed by his peo' pie ; .for all the faving graces of the Spirit of God, are but like fo many various tools and inftruments, by which the new creature a6ls towards its original. Now, here is a woful courfe of a great many ; when Chrift beftows his grace, grace many a time is put in his own room ; when he makes his grace to dwell in us, we are apt to forget that our ftanding is ia himfelf alone, that created and infufed, and difpenfed the grace that is lodged in us. As we are made vef-fels of grace, we are as feeble as ever ; no difpenfation of grace was ever given in this- world for that

end ;

end ; ami if it be nfed for that end, it is grofsly a-biifed. Jliat a believer (liould live the lefs dependent upon Jefiis Chrlfl, is a fnare that you have great Deed all ol you to take good heed of, and beware of. Remember that you do not live, and that you do not (land by the grace that is in you, but only by the grace that is in him. Our (Irength ftands in the fountain ; Be ft rang in the grace that is in Chrijl Je» fus. A believer thinks himfelf exceeding weak, when he can fee nothing oF Chrifl's grace in hinifelf; but that is a great millake; that man is exceeding weak indeedy that can fee no gcace in Chrift Jefus;; that man is fallen wofully. HovV excellently does the a-poftie fpeak of if, 2 Coiinth. xii. 9, 19, Moft gladly therefore vjill I glory in my infirmities^ that the fo-iver of Chrijl may reft upon mei For when I am weak^ then om I flrong. It is befl with me when I am nothing. What a mighty word is that, Though I be nothings verfe 11.

3. You that nre made the boufe of God, the charge of this great High Prieft, mind the perfection of yoar (late, pref' towards that. Though believers are the houfe of God now, and he dwells in ihem, yet rherc is another houfe and another fort of dwelliog, that they do expert and /hould long for. Ail difpenfaticns o^ grace uixto the children of God, are not only given . in order to prepare them for glory, but in ordt. to ,€nabie them to prefs further to the obtaining of he glory of God. Wherefore receive ye one another^ i^s Chrifl alfo received us^ to the glory of Gsd, Rom. xv. %-As foon as Chrift's call has reached the heart o" a poor fmner, immediately he ihould bethinking wi -uij. himfelf. What is it that I am called to .'' I am calicd to heaven, I am called to march towards heaven, and I have Chriil, and the Spirit, and promife, and all ^fifpcnfations of grace as feals and earnefls of that great profefTion. There are fome things, Sirs, that are needful to make a lovely Chriilian, and I am a-fraid, that we may go far, and fearch long before we

can

find any of them; but we hope fome fuch there are. A lovely Chriftian is a man whofe root is deep ia 'Chrifl:, rooted and built up in him, Col. ii. 7. People, will not perceive it, until many fad experiences make them to feel it ; there are many things amlfs with many Chridians, and they are full of complaints; they do not fully ponder this, that the root is not deep enough, they have not taken deep root in ChriTc Jefus. Again, a lovely Chiiftian is one whofe fiuit abounds; That your fruit may abound through him. Abide in me, and I in you, fays onr Lord, fo fball you bear much fruit* Herein is my Father ^Jorified, that ycu bear much fruit, fo f}?aliye be my difciples, J)ha XV. 8. And feveral places in the fame chaprer. Fhe third property of a lovely Chiiilian is, that his feuF is green, his prqfeifioa fair, and clean, and nor withered. It is faid of the i;appy man in the firft pfalun, Flis leaf fadeth not ; he is well planted, and he brings forth much fruit in feafon. Alas! fruit is-in a great meafure gone, and the beauty of the leaves of onr, profellion is in a great meafure withdrawn alfo. Wo^^ few can fpeak David's v/ords, Pialm lii. S. But I am like a green olive-tree in the houfe of God, The love-linefsof our profeflion tends to our Lord's praife, and our fruitfulnefs therein not only to his praife, but to our advantage. The lad thing in a beautifal Chriftian is, that I may alhide to the word of the prophet Daniel to Nebuchadnezzar, that his branches reach to heaven. My meaning is thi^, that there (hou!d be^ breathings and pantings after per*^c61ion, and there* (liouid be fpringings up towards eternal life. £.s';i-mine yourfclves now about this point. I dare hv^ that the greateft part of Chrillians, found honei*: Chrillians, have more mind to beg grace of God, thar ihey may glorify him here, than they ht\ of any great delires of enjoying a perfcil (late hereafter, it is a fhame, Sirs, to think, how m.any Chrillians are plucked to heaven againil their will ; my meaning is, he-fote they would be there. They would be there at*

iaft ',

laft; but the ftiame is, that we (hould be fo unwilling to be there, whenever he calls. A believer, an heir of heaven, to be forry to leave this earth, is a mofl: fhameful thing ; but the churches of Chrift are full of fuch fhameful things. It was wont to be o-therwife, and God can make it otherwife again. We groan within ourfehes^ being burthenedy fays the apo-itle. Why, what burthened the man ? Did his af-fliflions burthen him ? No; he gloried in them. Was it his temptations burthened him P No ; he rejoiced in them too. His burthen was, that he was out of them, 2 Cor. v. 2, 3.

Lajlly^ You that are the houfe of God and believers, concern yourfelves in the profperity of the great houfe of God. Every believer is a temple of God, and the whole church \s the great one. Is Chrifl: fet over the houfe of God as a great Prieft ; is his charge lying there ? and (Iiould not the care of our hearts go where Chrift's charge is ?

ly?. Walk honourably, you that are the houfe of God : do not difgrace and dlfparage the temple of God : Know ye not^ that ye are the temple of Gcd, and that the Spirit of God dweileth in you f If any man defile the temple of Gody him fhall God deflroy. The true fpring of true tendernefs and holinefs in all manner of converfation, is the faith of thofe privileges* that by the grace of God we are poffelTed of.

idly^ You that are the houfe of God and believers, labour to bring in many to the fame houfe with you. The leavening power of godiinefs is greatfy gone: time hath been when it was otherwife, when the enemies took notice of it, that Cbriftianity was in a manner catcning where-ever it came; that fome Chrif-tians, by their converfations and by their example, by their exhortations, and fpeakings, and teachings of others, have been of great ufe to bring in many (Iran-gers to the houfe. O that that were more minded !

Lafily-i Let us all pray more for the profperity and incrcafiflg of the houfe of God, There is room e-

DCUgh

iiough Id this hoiife for Jew and Gentile. The gre^n High Pried is able to take care of them all, and he will take care of all that are given him; they (hall be fpoke for, and brought in, in his time. So much now for this fecond thing.

The third thing in the verfe, and which 1 would difpatch alfo at this time, is the iniereii: that the church hath in the High Prieft: Having an Hi^h Priefl- over the houfe of God. Ch^rifl; is the High Prie:^, the houfe of God is his charge, all his people have him ; that is what the apoflle (peaks. It is nor, feeing there is an high prieft, though that is fomeihing ; but it is an argument of far greater force, having him. But though the word having be not in the original here, it is neceiTarily underitood from the io.h verfe, and is exprelTed, chap- iv. 14. Thar whvii I am [o fpeak to then is this, That che church of believers has ar true and certain intereil in and poiTciTica of Jefus Chrift, as their High Prieft. 1 (hall oiily fpeak unto this, and th;'n make application, What that intereft is that believers have in Jefus Chrift as a High Prieft, how far we may carry this word hav'

1. We have this High Prieft taken from amongft men. He is a man as we are ; he is one of our nature, though not of our condition; Every hhh priejl, fays the apoftle, is taken from among fi men in things pertaining to Gody Heb. v. 1. So Jefus Chrift mult be taken from among men.

2. We have this High Prieft, 3s the Spirit of God calls it, with us: He Jhall be called EinmanuJy God with tiSy Matth. i. 23. taken, from Ifa. vii. 14.; witU us not only in the union of nature, but with us in a-Dother union, as he is our Lord, and head, as he is the head, and furety, and undertaker for his people,

3. We have him made, and framed, and (hapen for us. What did Jefus Chrift do in the world, acd what had he to do to be a High Prieft, but on'jy for his people ? //; all thincrs it behoved him to be like unta

his brethren ; that he might be a merciful and faithful High Friefly in things pertaining to Godj to inake reconciliation for the fins of the people^ Heb. ii. 17. There is a greater word in Heb. vii. 26. For fuch an High Priefl became us. Pray what doth become us 't Nothing doth become a finner, as a finner, but hell •, that he deferves, and that he is ripe for : bur, fays the apoflle, fuch an High Friejl became us, who is ho-ly^harmlefs^ undefiled^ fepar ate from ftnners^ and made higher than the heavens ; fuch a High Pried became us. In the framing of our Lord Jefus as a High Prieft, and as a Mediator, the infinite wifdom of God confuhed what was fit, and meet, and needful for poor men. Thereupon fays the apoftle, He is made unto us of Gody wifdom^ and righteoufnefs^ andfandi-fication^ and redemption^ i Cor. i. 30. So that if we mud conceive, as indeed we muft fome way, of the works of God, according to the weak thought that we are capable of beftowing upon them, the Father, in framing his Son Chrift, confidered what man needed; and whatever was needful and wanting in them, as all good was, that Chrrfl was made to be. If they are fools, he is made wifdom \ \^ they are guilty fm-Ders, he is made righteoufnefs; if they are denied creatures, he is made fan^lification ; if they be captives and flaves, he is made redemption.

4. We have him not only made thus, but fent, fear with the highed authority, coming in his Faiher's name ; as he fays himfelf, 1 am ccme unto you in my Father^s name ; he is confecrated by the word of the oath for evermore, Heb. vii. 21, 2B. This man is made a Pried by an oath, by him that faid unto him^ The Lord fwarey a fid will not repent^ Thou art a Friefl for ever after the order of Melchifedec.

5. We have this Pried with the greated part of his work done already, and the red he is daily doing. The comfortable do£trine of Chrid's priedly office was not fo clearly known, until he had done the greated part of it. It is marvellous to think what dreadful

fill darknefs was In the minds of believers before he died. Peter very readily faiih, Thou art Chrifly the Son of the living God^ Matth. xvi. 16. And the Lord owns biro a blefied man for fo faying, and tells him, that the Father had revealed this to him ; that it was true faith he had, and that it was of a divine original ; fo that it was an infallible evidence, that the man was a believer t but as foon as Chrift comes immediately after to preach to them th^ doflrine of his faiferings, that he was to be a facrifice, and was to go up to Jerufalera, and there was to be delivered into the hands of fmful men, and to be flaia. Be it far from the^^ fays Peter. Accordingly you know how fharply he was reproved by our Lord. But we need not aggravate the wickednefs of that worJ of the good man ; for their darknefs was fuch that they commonly flumbled in thefe things grievoufly. What! fpeak againft Chrid's ciferlug the grand facrifice, by the virtue whereof Peter himfelf was to get eternal life i But fo it was with him. But now we have this advantage, that the main, the hardeft part of it is paft: We have a great High Friefty faith the apofile, the Son of Gody that is pajfed into the heavens. There were fome that fliw him upon the crofs, that beheld our Lord in his agony, that faw him paying that price to divine jnftice, by the flcrihce of himfelf. We fee JefuSy faith the apofile, who was a little lower than the angels J for the fufering of death ^ croivned with glory and honour^ that he by the graCe of GodjJjould tafle death for every man^ Heb. ii. 9. As for his in-terceihon, he is daily about it.

Laflly^ Every true believer hath Jefu? Chrift given to him, and he is pGiTeiTed of him, with all the virtues and bencfiis of his great oifice, the virtues of his facrifice, and the benefits of his daily intercefHon ; the virtue of that one offering, and the benefit of his in-terceeding before God, this is the proper and complete meaning of this word, We have an High Priefl ;

R r 2 we

we have an intereft in him, we have all the benefit of this great oilice the Father hath fet him in.

Thus I have gone through thefe arguments of the apoftie's. Wnac "Toilows in the following verfes, is the proper ufe the apoftle makes of this dodlrine ; yet as 1 have, upon every one of the particular arguments and branches of them, made fome little ufe thereof; fo would I of this.

The only thir:^ I would fpeak to you about from this trarh is. That fiuce believers have Chrifl: the High Friefl:, 1 would exhort you to try and fee carefully wherher you nave him or no. That is a plain queOion, Have you Chriil or no f Chrifl: fuvcs none but them that have him : Chriil faves no man at a diitance ; he enters ioro us, and we into him ; and, if I may fo fpeak, we go to heaven together. The qucAionis this now^, and it is a very plain one, and an important one ; and it h a pity that,the queftion is Bor more frequently put, and feriocily confiiered, and tiiat there are fo few can truly anfwer it. Whether you have Chrift or no ? I believe if there were one to (land at the door as you go out, and allv every one this qoellion, wiiether you have Chrift or no, ihsrs would be confounded anfwers. You can tell what you have, and what you want of worldly things; cannot you tell, whether you have Chriil: or no ? The importance of this inquiry (hould prompt you highly to the refolution of it.

I. It is certain, that Jefus Chrift is come into the World, and did all h's work he came for, and that he is gone to heaven, and is about that work he has there, and will quickly finifli it, and return again: Behold^ I come quickly.

The inference 1 draw from it, as to this queftion, is. If Chrift be certainly an High Prieft of good things to come, it is mighty important for people to know, whether they have a fpecial intoreft in him; for Chrift's coming doe.- not make ir abfoluiri; neceftary, that all that are in the world after his coming fliould

be

be in heaven ; but multitudes perifli, notwithfland-ing the light is come into the world, and many pe-riSi thereby, through the corruption of their hearts, refufmg this tender of the grace of God.

2. ii is certain, that you have heard of Jefus Chrifi: as a great High Prieft, and this is a great blefliag that many want, and periih for the want of it. Now, to hear daily of Jefus ChriH:, and not to have him, is a grievous thing. The Lord has ways unknown to us tojuftify himfeif, when he dial I judge the Heathen world : but the greateft judgment will be upon them that daily have heard of Chriil, and never labour to gti him.

3. There is more than that, it is fure that you have had the ciFer of him. The gofpel is properly made up of two things, a declaring of what Chrid is by the Father's appointment, and the tendering of him. As the Father hath made him unto fmners according to their need ; fo in preaching of the gofpel, is the offering of Chrifi to all men. In all the preaching of the word that you hear, you never hear a word with one exception; you never hear our Lord commanding his fervants to preach the gofpel with any exception ; but preach the gofpel, and whoever believes and is baptized, (hall be faved. The tender of Chrifl: as a High Priefl: is a great matter. Now, to have Chrifl: offered, and not to have him, is worfe than not to hear of him, and not to have him. This gof-pel-offer of Jefus Chrifl: is of that nature, that every thing in it, look on it which -way you will, makes the fm of refufmg him very dreadful ; efpecially if we confider, who it is that makes the offer, God the Father, Son, and Holy Ghoft; all three are witnef-fes to it; and if we confider what that offer is, how great, how taking. Chrifl Jefus deals wonderfully with them he has a mind to fave ; Chrift courts his bride, if I may fo fpeak, always in his blood ; and to a believer, Chrift is never more beautiful, than when his garments are ftaincd or adorned with his

own

own blood for our redemption. Chrift: is made a feaft to us in his death : Therefsre let us keep thatfeaj}, (dp the apoftle ; why. What feaft P CbriJI our pa/-/over is jacrijiced for us^ i Cor. v. 7, 8. That per-fon is in a very poor cafe, (lark dead in fin, and may be dead, and in hell within a litde while, unlefs God prevent it by his grace, to whom Jefus Chrifi was never beautiful in his bloody garments, in his working out -eternal falvation for us. The offer is an offer alfo that is mod fit and fuitable for us. What can be more fit for them that cannot deal with God, and cannot bear God's dealing with them, than to have an High Priefl that can undertake for both, that can fpeak from God to us, fo that we Ihall not be confounded, and carry our mind to God, fo as we (liall not be rcje£led ? If God (hould deal with us out of a mediator, we fiiould be confounded with his glory ; and fliculd we deal with God out of a mediator, he would abhor us, and all our attempts, and all our fervices.

La/IIy^ It is certain, you all make profeflion to have Ghrirt. Pray take heed to this, that when you have the offer or the gofpel, and the offer of Chrift in it, that you get the thing offered, that you have the thing you profefs to have. Pray, what is the profeffion of a Chriftian f \¥hat is it to be a profeffor of Chrif-tianity P Is it to make parties in the church of Chrift ? "We know a great many things a man may profef?, but take the matter of Chriftianiiy fimply. What is it that man profeffes ? He profeffeth he hath Chrift. A Chriftian without Chrift is a monfter of hypocrify,' a piece of contradiction. Men muft either make fure, that they have Chrift, or, I affure you, it were good manners for them to renounce the name of Chriftiani-ty. Why iliould 1 be called a Chriftian, and have not Jefus Chrift ? The advantage of this reafonable Dame is from the poffeffing the perfon. A Chriftian is a man that hath, and is poffeffed of, and by Chrift. How may one know, that he hath Chrift as an High

Prieft P

Prieft ? I win name a few things coocerning this, aod they (hall not be very hard nor very high.

I/?, Do you love 10 have hioi ? Do you look npoa the poffefTion of Jefus Chrift, as that part which would make you completely happy P Paul proved his fiucerity this way : That I may win Chrift^ fays he. Why, had he not win him long fmce, and got him long fince ? Yes; bu* the man is for winning him flil!, Phil. iii. 8, 9. Abraham's word has more gof-pel in it, than a great many csrnal profeiFors under-fland. Gen, xv. 2. When the Lord comforts him after the (laughter of the kings, Fear net, Abraham^ I am thy Jhield^ and thy exceeding great reward. Lord^ fays Abraham, what wilt thou gire ?ne, feeing. I go childlefs f Pray obferve, our Lord could give him fafety from his enemies wiihoat children. Here lay the (Irefs of the matter, the gofpel bad been preached to Abraham before; as ihe apodle Paul cells q5. Gal. iii. 8. and the gofpel that was preached to Abraham was this, In thy feed flmli all the nations of the earth he bleffed, Chrid was preached to Abraham, as one that was to fpring oat of his loins. Now, Lord^ what wilt thou give me^ f^^^g I g^ childlefs f It is like Abraham did not well kno'.v, how many generations the Meffiah was to come after him; it may be he expelled his coming fooner than it was; like e-Dough he knew it would be a good while: but here lay the grand trial of the man's faiih ; God hath pro^ mifed, that in my htdi all the families of the eartb (hall be bleffed ; the univerfal blemng upon poor maa after (in came into the world, is to come into the world by a certain one, that is to be born of my pof-terity : this is that which Abraham had in his eye : Now, Lordj fays he, what wilt thou give me, feeing I go childlefs f In a manner the force lay here ; Lordy what wilt thou give me, feeing I go Chriillefs; where is the bleffmg of all the families of the earth ? Sirs, rf you can turn this now into the fpiritual fenfe of it, and your hearts can deal fo with God, if the Lord

(hould

fliould give you riches, and long life, and poflerity, and all ihe comforts of this life, Lord, what wilt thou give me, nay, what canft thou give m?, that can be a bleffing to me, if I do not receive Jefus Chrift P

idly^ You may know, whether you have Chri-ft or no by this; what is it that you are aiming at and catching at in the gofpel ? I would fain know, what people come to hear for, what is the inward thought of your heart to this, and the other places ? Is it, O that I may get hold of Jefus Chrift ? If I may but lay hold of the fkirt of this Jew, this great High Piiefl over the houfe of God, it is enough P Our work ia hearing the gofpel, is to fee if we can get hold of Chrift Jefus; he comes near to us in the word, and fometimes comes fo near, that a poor creature is enabled to get hold of him. Many ways do poor believers lay hold on Chrift; he is only laid hold on by faith, but faith a<5ls and works many ways ; faith works many times ftrong defires; pantings and breathings after him, fo frequently exprefled by our Lord, by hungering and th'irjling after htm ; but the proper meaning of this, is accepting Chrift in the gofpel. Try yourfelves by it. Can you iruft Chrift Jefus this great High Prieft with all your affairs ? If you can truft him, you have him, for he is poffefted by truft-ing. When the matter of your eternal falvarion is great in your eye, when you know the precioufnefs of your immortal fouls, when you fee the multitude of thofe fms you have to anfwer for, and fear the ftrength of corruption that is raging in you, and fee the power of temptation that furrounds you ; now, in ail this, can you, with the heart, truft this great High Prieft that is fet over the houfe of God, to caft yourfelf alone upon him, and to feek no relief elfe-where, knowing that you need no more than w.hat he is willing to give P Trufting in Chrift Jefus is a very deliberate aft, and a very determinate aci:. That man that trufts in Chrift jefus, can truft in nothing

elfe

elfe in that a£t wherewith he truih hira. People that are trifling, whofc heaVts are fccure and carna), cab eifily join thefc two toj^ether as they imagiac ; they can truft in CTirill) and in theiiifelves too. Biic it is impoilibie ; trufl mull be always determined u-pon one Tingle foot of account; it muft be undivided* Certainly every man may know this eafily, upon what account it is'that he lodges that fafety of foul. I know in ivhom I have believed^ and I am perfuaded he is abk to keep that which I have committed to hi?n.

^diy^ You may know if you have Chrift by thh^ Hath he done any thing in you ? We have not only a great High Pried for us, but this great High Prieil: docs many things in us, and by that we know vve have him. Whenever Chrift comes to take poffeiTioa of the heart, he does fomething in the heart that will eafiiy make a difference betwi^^t Chrift the new pof* fefTor, and the devil that was the old one. You will find that the favour of his faci ifice hath been powerful upon your hearts; you will find the benefit of ais intercefTion has been many times perceived by you. Every child of God finds frequently experience of the thing. They many times pray and pray poorly, and are heard gracioufly ; they wonder, they are furprif-td with mercies they did not look for ; they admire whence they flow. Alas, the poor creature does not know that there is a g^^jt friend in heaven that remembers them, and thefe are the fruits of his remembrance.

L-fz/Iiy, You may know if you have Chrid thus ^ if you have daily-work for him, you have him ; for if you underflapd i: righclv, it is a certain truth, rh,).t the employing of Cbriil is the poficiTing of him,, ^die employing of him is the enjoying of hira. It is ini-poiTible, that any can employ Chriit in any pan or his ci^cQy that has not Chrift in that office really be-ftowed upon them. If therefore you have Chr'R, this will unavoidably be; you have an'evidence, a^ac .Yc«5 have him by this, that you hiive daily work for

S f this

3i8 Thejledfajl Adherence to^ &c. Se^m. XXI.

this great High Prleft, you need the fprinkling of his blood for your daiiy tranfgreCions, and need the efficacy of his grace for your daily wants. Never bid a Wor'fe figa for a man that has not Chrift, than that he has no fenfe of the want of him. He that has no work for Chrift, is yet without God and Chrift in the world ; and a poor believer that groans in a fenfe of his need of Chrift, is oftentimes difcouraged, when it fliould be an argument of encouragement. Believers, if they be lively and growing, will find the uni-verfal fenfe of all of them is; In truth I find I have far more need of Chrift than I had twenty, thirty years ago. As his fulnefs is difcovered, and our emp-tinefs difcovered to us, our employing him does in-creafe, as well as our enjoyment of him.

A LETTER

A

LETTER

F R O M

The late Reverend

Mr. ROBERT TRAILL,

Minifter at Edinburgh, T o H I s

wife;

AS ALSO

ONE to his CHILDREN.

Both Written by him in the time of his Baniftiment,

TO WHI CH IS ADDED,

An A D V I CE about fome DUTIES. Fuhlijbed at the Requejl of fome Friends.

GLASGOW:

Printed and Sold by JOHN BRYCE, at his Shop,

oppofite Gibfon's-wynd, Salt-mab^KET.

M D C C L X X ¥•

To the READER,

CHRISTIAN IlEADE^^,

BY this you nwy eafil/form a chara6ler of this good man : he was a faichFul fervant to his Mafter, and adhered to his Mailer's cauly and intereft vjith undaunted courfige; as may appear by) he many imprifonments and trials he endured, and at lai^ a long and troublefomc ba-niihment (a full account of which you have in Mr Wod-ro\v*s firft volume of the hifiory of the fuiferings of the church of Scotland, pig. 73, 146.) from all his near and dear relations, and efpecialiy from his wife and children : but you fee, his love to theii made him not in the leall dc^ cline the fufiering of this punifhment (by pleading the removal cf this cruel fentence ;) but he fubmitted himi'clf and family to God's providence ; and although he was abfent fjom them, yet he had a great concern for them ; you may fee His concern for them wss greater than for hunielf, as appears in the following letters. He never forgets them, but has a weighty concern for the Talv^tion of/.heir fouls ; it v/as the falvation of their fouls he had moft at heart, and DOtlo much their welfare in this world. It is a very good example for every Chrlftian parent to copy after; and if parents were at more pains with their children, and more at the throne of God*s grace for them when young, they would reap more the advantage of their pains when they are old. You have, at the end of the letters, a very good and fea-ibnable advice about fome -duties, written by his eldeft for. Mr William, who was niinUter at Borthwick, attherequeft of a lady, for her own ufe; fo, it is hoped, the publiihing of it will do njo harm, but good, It is begged of the reader, that the little efcapes of wording or pointing may be pafled over, feeing it is a fault very common to all poi^hu-mous works, fuch as thefe. That this may influence parents to be more concerned about their own fouls, and the fouls of their children ; and that children may be ftirred up by this to follow much of their parents counfdls, is the car-neft deiire of thy foul's weil-wifiier. Faycv/el.

A LET-

L E T T E R

FROM

The late Reverend

Mr. ROBERT TRAILL

T O U I S

W IF E-

Aly dear and beloved Wife, np H E ftonii has fcattered our poor family and X has driven me here to this (traoge land ; and new ftorms arifmg do keep you that you cannot come to me here, and you know what hinders me from coming to you : but blefied be our Lord and our God, that we know that we may meet often before the throne in prayer and fupplications one for another ; and it is a mercy that we have yet jeave to commune one with anothei^in letters. I do often remember you, neither do I eat my folitary raorfels without minding you, and thinks on the days when you and the children were about our table : but alas ! the days of our liberty and peace were not improven by me as they ought and (hould have been ; and now all that I can do in that land of ray exile, next unto prayer for you, is to write you at this diftance. The Lord, whofe gift a good wife is, did choofe you for me, and has made you a mother of fix children unto nae, and has preferved you to me a help and yoke-fellow unto this my old age, yea, has made you comfortable to me in my fufFerings to which he has cailed me. It has been no fmall refreftiing to my fpirit to think that you do chearfully, and I hope comfortably, bear the part of thefe crofTes which the Lord has laid upoii

me.

me. I am fully perfuaded, that if we can take any \ok that we have met with in the Lord's way, and for hi« honourable caufe, joy.villy ^,^d wir.hou^ mar-muring, it (hall turn to our good, aijd it fhall well and abundantly be repaid by him, who give? the hu/idred fold even in this life, though with perf'^cution. Fret Dot agaioft unjuft men, who have driven me fo Far away irorn you; but pray for ihem, that the Lord may give them repentance lo thf^ acknowledging of his troth ?.nd of their own backflidiugs from it. Ye know that they have done worfe to others than to me; princes hav? been hanged by their han'^s, and rhey have ihed the precious blood of f?»itb{Lil wiiaefles : and 1 am furc you would rather have me in the ba-nlfliment far fi om you, than to have had me at home with you as a Bi(hop, or Dean, or time-ferv'ng Mioi-f!er. The longer you live, ye fhall tde more clearly fee the Lord's hand to be wife and good in all that has befallen us: I hope his thoughts toward u? are peace, and not evil, to give us an unexpected end. O pray for yourfelf and for me, that he who has given us, upon the behalt of Chrift, not only to believe in him, but alfo to fufFer for his name, would alfo give us grace that we may fuffer chearfully, and would alfo carry us through cleanly and faithfully: he who hat)} called, yes, he who ha^b called us, alfo will do it. He fends no man a warfare on his own charges, and he fits and furnlflies for fufFering work, and bids us commit all the fleps of our way unto the Captain of our faivation, even to Jefus, who is the author anJ fi-niflier of our faiib, who for the joy that was fet before hirn^ etidured the cro/s^ ^^fp^f^^^ ^^^ fhame^ and is fet down on the right hand of the throne of God^ Hebrews Kii. 2.

My dear wife, I intreat you to make your intereft fure in him. You fee that this world is a changing, evil world, and they \hz\ are troubled about the many things in ir, have mucb careful trouble and much toil in fceking them 5 and when they have gotten their

portion

portion qF them ; they are no? fatisfied, neither taflc of any true joy in the enjoying of them ; and when they come to lole them, as (ure they muit at lait, O what k dJfappointment do they meet with ! and then they are as a dreaming hungry man that drearaeth that he eateth, but when he awaketh his foul is empty, Ifa. xxix. 8. butchufe you the good portion that fliall not be taken from you, Luke x. 40, 41, 42. the world can neither give it nor take it away : it is the one thing needful j there is no more but to chufe it, and then it is yours, and is fure unto you ; for your chuf-ing of it is a fure and fweet evidence that the Lord has chofen it for you from all eternity, and therefore has made you to embrace his choice; for we have not chofen him firfl:, but he has chofen us; becaufe he has loved us with an everlafting love, therefore with loving kindnefs will he draw us: but we mud take heed that the chufrng of that good porrion, evea Chrifl:, and grace, and glory, be ferious, deliberate^ and fixed ; and therefore we would do well often to renew it in the Lord's prefence in our moH ferious hours, and to have our fouls oft faying to him, Thoti art my God and my fortiori^ and therefore will. I trujl in thee^ Pfal. xvi. 2. Lam. iii. 24. There is nothing worth our pains but this; for in having this, we have that which will fatisfy the defires of the luimorral foul, and which fliall through all eternity be the matter of our eternal fong and joy ; and having th!s, we fliall have all other things that the Lord thinks needful for us, while we are upon our way heavenward. My dear heart, make earned of religion : the moft part that are named Chriftians never make ferious of Chriftianity ; to know him and the power of Lis refurredion, the fellowfhip of his fufferings, being made conformable to his death^ Philip, iii. 8, 9, jo. This is a blefled and fublime ftudy: the greatefl: divines cannot go above it, and yet the weakeft bi^liever is allowed to enter upon it in Chriil's fchocl with the learnedcft 5 for it rauft be he that mud be our teacher ;

yea.

§24 ^ Leiter from Mr Robert Traill

yea, it is h*'^ that has made it one article of the Well ordered covenant, that we (liall be all taught of God, and (liall all know him froni the lead to the greatefl:; and it is therefore the poorefl and weakeft feekers of him who are long at their A, B, C, and profcfs little; he cafts none out that come to him, and enter themfelves under his teaching, neither did he ever put any away becaufe of ignorance or diilnefs of learning, and in conceiving the great mylleries of the kingdom ; if he take us in hand, we (Iiall learn and profit; and if we offer ourfelves to be taught by him, he will take us in hand as w-e are, and will make us better. 'You and I have a fair opportunity now to grow in acquaintance with Chrift, for he has allured us to the wildernefs to fpeak comfortably to our hearts; he has made us pafs under his rod, that he may bring us within the bond of the covenant; he has abridged us as to our former enjoyments in the things of this world, that we may learn better than ever we did before to be crucified to the world, and to have the world crucified to us; that ^ve may underfland ex- * perimentaily what that leiToa means which the apo* iile leaches us, i Corinth, vii. 30, g i. and that which Habakkuk won to, Hab. iii, 17, 18. Take courage, my dear heart: if our way be rough in our journeys and feemeih harder than it was, it is nearer to the end ; there are not many (leps to our journey's end ; the Lord, cur blefied and ftrong guide, lead us fafely through the laft itep of it, through the dark valley of the fiiadow of death ! If he be with us in that hour he (hall enlighten our darknefs, and we fiiall have a fong in thai night of the fetting of the fun of this frail life, in hope of a fair morning and of an everlaQing day. You and I could tell, if our memories could mind, and if our hearts were in a better fram.e to fet them a-working to mention, the loving-kindnefs of the Lord, and much of his goodnefs and patience, where-by he has been folbwing us all our life-time to this

day:

day: we cannot but fay, he has been doing us good and not^evii all our days, though we have reputed him variable and very unkindly: he would take it very ill at our hand, if Vve fhould now come to ceil his love and kindnefs in quellion, afier we have had fo many years experience of it; let us rather labour to believe, that he who has -vqt)' tenderly and abundantly cared for us from the womb to this day^ will not now leave us or forf^ike us when old age haih o-vertaken ns : he who raade us a family as a flock, and kept houfe for us, and with'usjfor fo many years. Will not now caft off the care of usj when unjud men h^ve fcartered U9j and yet he knows that they found nothing againd us but in the rfiarcers of our God, and yet men would needs fcatcer iis, becaufe we would not yield to forfake our good Shepherd, who had 'laid down his life for u«, (and follow idol-(hepherds, who feek pk-afure and not the well of the liock.) wbofe eye is upon us where-ever we be driven in :hl3 cloudy and dark day^ and wbofe hand will gather us again from all places where we have been fcartered, nnd will exa^fly reckon with ihofe idol-fhcpherds who fe^d rhemfelves and not the fiock^ and will bring a wo and curfe upon them, Ezek. xxxiv. througbour. But if we were lookirg more to the Lord's juft hand in all this that hath befallen us, we would not be dif-cburaged : for albeit we may hold up our faces before men, and maintain our righteoufoefs againf! tbeiit that have fpcken evil againtl us, becaufe we would Dot run on wii> them in the fearful backfliding^ ai^d becaufe we would not fay a confederacy to all tbofe to *who?n they/aid a confederacy^ nchher would fear their fear, nor have any parr with them who have robbed ^Chriil cf many of his royal prerogative!?, to adora poor dying, fmful clay with them ; (but alasj both ihieves and refetters mud anfwer fadly for this high-eft facriiege, in the day when cur Lord fiiall come to reckon for all the wrongs that have been done a-gaiaft Zion^ aad againft l-^er King !) yet could we not

T E aafvvef

anfw^r for one of a thoufand, if the Lord (hould enter into judgmeot with us ; for his hand isTioly and juft, even in that wherein mens hand is cruel and un-juft ; and that which is hard perfecution againft us, as it is from man, is a fatherly and juft chaiHfement upon us as it is from God: and therefore our beft courfe would be, to turn away our eyes from unjuft perfecuting men towards the juft correfling hand of God, and to fay as it is Lam. iii. 39, 40. Did not our mifimproviug of many days and years of profperity juftly deferve and require fome years of trouble ? If he had not feen that we were in danger of fetding u-pon our lees, he would not have thus poured us from veiTel to veffei; had he not feen our drofs (licking (o faft to us, we (hould not have met with fuch a hot furnace ; but bleffed be he who in faithfulnefs afflicts; who will not with-hold the rod, when fparing of it Would argue hatred to the child ; who will not fail to fdt up his fire in Zion, and his furnace in Jerufalera, when he fees that the fons of love have fuch need of purifying, and that unlefs the fire confume our drofs, we are in danger ourfelves of being confumed, Jer. ix. 9. The Lord brings it to that, that we may fee, that as he has afflicted us in meafure, and has not ftir-red up all his wrath againft us, but in the day of his eaft wind has ftaid and reftrained his rough wind ; fo we may in due time fee, that by this the iniquity of Jacob (hall be purged, and that this is all the fruit to lake away fin, Ifa. xxvii. 8, 9.

And now, fearing left I trouble you with fo long a letter, 1 (hall, in a few words, Ihew you what I mean.

I. I recommend to you, to acquaint yourfelf with the Lord, as he has revealed himfelf to you in his word. Job xxii. 21, 22. and feek his face in earneft and fervent prayer; for a right feeking and patient waiting will do you much good, Luke xviii. i,-—9. Lee the word of God dwell richly in you, and often look into that glafs which will both give you a fight of

your

yonr own heart and ways, that you tnay lotbe your-felf: in them you fee a fweet fight of Chritt's kind heart towards humbled and mourntul fianers, that you may love him, and feek to tafte and fee that he is good : and bleffed are they that truft in him.

2. When now you arc deprived ot that large allowance of public ordinances which formerly you en* joyed, be much in fecret duties; he can make this morfel, eaten in fecret both fweet and ikengthening unto you : next unto your bible, fome good godly books, as worthy Mr Rntherfoord's letterjJ, a book which has done much good unto fome fouls, and will do good to more, and that good litde book of Mr William Guthrie's.

3. Have a care of the children, now, efpecially, I am fo far removed from you and them ; fee what good you can do for their fouls, in often praying for them, and admonlQiing them in the Lord, as you fee their cafe doth reqaire. You have fome of them more ordinarily with you than the reft; let their time together be well improven, Havedfc care of Margaret your youngeft daughter, whom the Lord keep with you now in your old age: warn her to feek the Lord early in the morning of her age ; for thofe who feek him early (hali find him: charge her to efchew the vanities aod follies oi a prefent evil world, and to walk and carry herfeif as becomes the daughter of a pooc baniih^d minidcr. I have fome good hopes thit the Lord who faved her from death here in Holland, and brought her fafe home with you to the land where {he was born, will glorify himlelf in his mercy and free grace toward her ; the Lord grant that it may be fo : 1 hope you and fhe both will join your Amea to this. You have your fecond fon with you : he may be helpful to you and to the fmall remnant of that fcattercd family, that you have with you; and when his eldeft brother (hall return, he likewife will be helpful to you in family duties. I blefs the Lord for them both^. that he has begun to make himfelf known to

T t 2 their

their foul?, and to incline their hearts to feek hitn, and to cleave unip him in this backfliding time : rhe Lord eEcreafe his grace in them, and keep thetu fted-fafl in nearer commnnioawiih hia'ifelf".

4. Be not troubled with perplexing thoughts about the world : the meek in the earth are waxing nearer lb an end ; and you fee no way, in human appearance, how their place (hall be filled up again. Believe, that he that provides well for his owfi that trufl and wait on him, will make, that the barrel of meal fliall not wafte, nor the oil in i\\z criife fail, until the day that ilie Lord ferd the rain upon that poor Jand, I Kings xvii. 14. Has he tipt protriifed thait tbofe who walk uprrghrly.before hini, and whofe confidence is in him, ihail dzuell en high: the places of defence fhall be the muni lion of rocks ^ their bread fh all he given them, their ivater Jhall he fare f yea, your eyes fliall yet ice the King in his beauty, and ye (hall yet again behold the land tha: for the prefenr feems to be very far oif. That fcriptarc, Philip, iy. 6, 7? cught to be ofteif'aiid feriouily meditated upon.

Laflly^ I would entreat yoUs dear wife, to be ranch in chalking out, and trying your evidences for hea-. ven, and often praying/ that the Lord would write them clearly and diftin^ly on your heart, and would help you to read them, and to rejoice in them, or rather in him, who has made the purchafe for you, and freely given you the evidence of it: he knows that it vxuld be no fmail coirifort in this my old age; and I ^m perfuaded yet to hope to fee you and the Lord's Jerufalem in that l?.nd in peace, before I fee death. But this would much fweeten the delay, and rhi^ though it were till death, to have the lively hope that ye and 1 fhall enjoy the Jerufalem that is above, "where righieoufnefs and peace dwell, and where no ftorm can come to fcatter us again. Pray, pray for ' this to you and me, yea, and for all the children the Lord has given us. Sure 1 am there is roon) enough

for

for us all there. O let us run to him who has gone thither to prepare maafions for all whotu the Father has given to him m the eternal decree of election, and for whom he has laid down his life as a price for our redemption ! And we cannot better know that (even we, poor fmfal wretched) we are of the blelTed number, than by our coming to him to feek and find fal-vation in him, who has paiTed his word, yea, his oath dn it, that he will cad none out that come to him; and he is a King of his word, and will not fail ta perform what he has proraifed. Let us grip to thefe immutable things, his word and his oath, in which it is impoffible for him to lie, that we may have (Irong confoiation, when we flee for refuge to the hope fee before us. Now, I leave this on you ; lay hold upon him who has tenderly cared for me all my lifetime, and has been in a fpecial manner kind to me in this place of cay exile, giving me now and then fweet feafts in this wiideraefs, for which I defire you may blefs him: and caft all your cares upon him, for hie will care for you : he is my God, and w^ill be the God of my relations after me ; and when I come to fall afleep, and to be taken oiFthe ftage, I hope there fhajl be a family ferving the Lord in their generation better than ever I did in mine ; himfelf grant that it may be (o ! The abundant grace of our Lord, and the fweet confoiation of his bleffed Spirit, be wirh you, my deajf heart, and with the fix children, and with the eldeft daughter's children and husband. This is the frequent and fervent prayer of your loving husband,

ROBERT TRAILL

A LET,

A

LETTER

FROM A

FATHER TO HIS CHILDREN, &c.

[Rotterdam, March 1665 ]

Dear Children^ whom the Lord my God has gracioujly given me^

Grace^ mercVy ard peace be to you^ from Cod our Father, and from the Lord Jejus Chriji.

IH /VVC often, in tbi? time of my exile, had many earncii: wiilies for vour eternal faivation, and fome weak prayers to ^he hearer oF prayer, for all of you, that ye may be <aveJ from the wrath to come, and may, in the day of the Lord Jefus Chrift, be owned of him, fet on his right hynd, and taken in to dwell wirh him ror ever ; that ye be of the bkffcd number of thefe ot whom he will oe admired, and m whom he fh'I! be i^lor'tied, in that day ^ when he Jh all come m flaming fire, to take vengeance on all them that know not Gody and obey not the gojpel of our Lord Jefus Chrifly 2 ! heff i. 7, 8, 9, 10. and tiiat poor, wretched, unprofitable 1 mav have to fay in that day. Behold me, and the children thou hafl given fne^ which were for a whiie foi figas and wonJers in the world, and now are for fi^ns and wonders of thy rich mercy, and free un-deferved giace. The Lord hath often put it into my heart, to write unio you ail in one letter, that 1 may flir you up to the ferious and frequent thoughts of that which is your greateft concernment, even your eternal falvarion j that ye may make that your main ta/k, to work out your faivation in fear and trembling ; and, for that end, to give all diligence to make your calling and elcftt.njure : fa f ye do thele things^ ye fjail never fall; but an entrance Jhall be adminift red to you abundantly,

into the everlajling kingaom of our Lord and Saviour Jefus Cbrifly 2 Peter i. 10, 11. Tbere are thc^^e things mainly that have made me thus to '^rif" unto you. ly?, Becaufe this is a duty lyes upon Cmi^liiiQ parents. The Lord did ihew unto Abraham, the father of the faithful, that he expedled this at hish rr.l, in reference to his relations, Gen.xvii. 19, For I k^'^w that he will command his children a)id his hoifhold after him^ and they fhall keep the way of the Lord^ &c. And the Spirit of God in th^ new te{tam<^:nt, does much prefs this duty. 2dly^ Becaufe my obligations to Chrift, and to his free grace, aie fo manv, and fo great, that, had I never fo many children, I wouid think my-felf bound, to the utmoft of my power, to confecrate them all to him ; and to prefs upon them, by all that love could fugged unto me, that they would ferve the Lord God of their father. <dly^ Becaufe among the many other challenges 1 have now in my folitary hours, in this houfe of my pilgrimage, for negle^ of duties in my days of pe^ce, this is one, that 1 did not improve my time aright, when the candle of the Lord didfhim upon my tabernacle^ and ye were as olive plants about ray table. Alas! I did not prefs upon you, as 1 ought and might, the ferious thoughts of eternity, and of your fouls fahation j and tiicrefore I am the more o-bliged now to do it, at this diftance ; and who knows but it may fink deeper into your hearts, that it conies thus by a letter from an aged, baniftied father ? I re-mem.ber that 1 was often moved, in prayer with that family over which the Lord had fet me, to pray for preparation againft a time of fcattering, though I did Dot then think that it (bould have been fuch, and fo far off, before death ; but now it is come, and that which death will make is following : the Lord give us the fanflified ufe of the one, and ferious preparation for the other, ^thly., Becaufe i am under the bond of a promife and vow ro the Mod Higii God, taken on, before him, and unto him, at your baprifm, that I Ihould eadeavour to train you up tor himlelf, that ye

might

might learn to know, fear, and ferve him. I rerrjem-ber, I prefented every one of you to that iacramentj, except one who was prefenred, in ray abfence, by a faithful and worthy minifter, who is now at his reft, and who doubtlcfs did pray fo'^ the blcfiing and fruit of that ordinance unto tlie child he did prefent; andf 1 hope, his prayer was heard ; and that the Lord, who has chofen for her a good husband, and made her the mother of children, (haii own her as one of the daughters of Zion, who Ihali be found in the regifter of thefe of whom it is written, They were born there, by the new and better birth. Yea, the Lord has been graci-ouily pleafed to let me live fo long with you, till 1 have entered all of you (except the youngeft, who, I hope, fiiall not want his part of the covenant bleiTing) unto that other facrament of the Lord's fupper, that fo you might therein, by your own proper a(5land dccd^ make an open and avowed refignation of yourfelves to the Lord, as your God^ and your father'*s God^ and declare before the world, that in him alone ye have faivatioHj and that ye will live and die to him ; and fo might perform what was promifed for you by your parents in that fii'ft facrament, when you could not refiipulate by yourfelves, but behoved to do it by another, till ye (hould come to the years of knowledge, that ye might then give your own adlual and formal confent; which^, I hope, ye have done, as often as ye have been partakers of that other facrament. S^^h) Becaufe the Lord has made me, again and again, in this my Patmos, to cry unto him, more than ever before, for grace and glory to myfelf, and to my {^fA ; and to lay out before him that fweet and large promife, Deut. xxx. 6. And the Lord thy GGdw'illcircumcife thine hearty and the heart of thyfeedy to love the Lord thy God with all thine hearty and with alt thyfoul^ that thou mayjl live ; yea, now and then to a£l faith and to pray upon i:, and to win unto fome hopes that it fliall be made goo^d for all of you. Sure I am, there is room enough for all of you in heaven, were ye more than ye are : there is mercy

and

and grace ecoDgh ia Jefus Chrifl, to bring you thii ther ; and nothing can keep you out, but unwillingnefi to enter in by him, who is the ioa)\ the truths and the i'ljCi and who makes it one of his greateft complaints againft perilbing fianerS, th?.t they vjill not come unto hiniy that they may have life. And the 6th and lalt thing, that hath moved me to fcribble thefe liiies, is. That the few and evil days of my piifrrimage are faft tvearing to an end, the (liadows of'the evening are flretched out, and my fun is near the fetting, neTther know Ij if I (hall fee you any more in a prefent world ; and (herefore, while the Lord lets me yet dwell in this frail tabernacle, I would dtfire to midd you of dlefe Ihings which concern your eternal peace ; and that ye tnay remember thefe things^ when t ftiall be no moret wiihin time, ehher to fpeak or write to you. Now ajj that I drill recommend to you, I fhall fuiti up into \\it^t ic^ heads : Fir/I, ahd chiePiy, There are fome things I would prefs upon yoa» in reference to your feeking the Lord, and ferving him in your generations, ih^t ye may befaved tn the day of the Lord, Secondly, Some things in reference to yoor netiiral relations. Thirdly^ Some things in reference to the times wherein the Lo;d has caft your Jo: to KiV^.

^ I. For the///?, Mdke it ^6^xc daily tafk, to feek thd Lord and his face, and to ^zx^^^. him with aii your heart, as your God, and your father's God : add O that you and I could exak him ; and that he would prepare for himielf an habitation in my heart, aqd in the heart of every ode of you ! Read (he fcripture^ frequently and ferio'jflv^; meditare upon them', and pray upon them; i. For grace to obey the precepts there fet down, for To^- 2 For hearts to tremble at the threatnings that found there, that ye nilay efcape the dint of them, and iiiay, by your flying into Chriii, be kept from tlie fearful execution of ihem, which Will certainly pafs upo;i sll the children of difobedience. 3. Pray for faith ic-believe all the great and precious promifes that ar-breathed out there, that ye may by thefe be made par! a ^

U u

kers of the divine Nature^ having efcaped the corruption that is in the world through lufl, 2 Pet. i. 4. and that having thefe froinifes^ ye may by them (both as motives to perfuade, and as mei\ns to help and enable you) purify yourfelves from allfilthinefs^ both of theflejh andjpi-rit^ perjeding holinefs in the fear of God ^ 2 Cor. vii. i. and that ye may be heirs of thefe exceeding great and pre* cious promifes^ through Jefus Chrijl^ in whom they are all yea and amen, 4. Fray for wifdom to look aright upon and confider the examples of the faints recorded in fcriptnre, both in their failings and falls; that ye may be brought to ply your courfe circumfpe£lly, and with fear, efchewing thefe \ for they are fet up as beacons, to warn thefe that fail through the fame fea, to beware of the rocks on which they did (Irike, and fu.^-fered lofs, though they were faved from drowning by the fkiil and care of their bleifed Pilot, who brought them in at lad, as (hip-broken paffengers, to their iafe and quiet haven : and alfo in their virtues, and holy walking before the Lord, in their generations; that ye may in thefe he followers of them^ who through faith and fatience inherit thepromifeSy Heb. vi. 12. and that^ being compaffed about withfo great a cloud of witnefjes^ye may lay afide every weighty and the fin that doth fo eafily befet yoUy and may run with patience the race that is fet before you^ Heb. xli. i. And as I do recommend unto you frequent and fervent prayer, fo I would have you not to forget, or negleiH: praifmg, I mean, finging of pfalms, even in your fecret worfliip ; but remember tojlng with thefpirit, and with the under/landing alfo : this is one main part of our immediate woifhip, and fhall continue through all eternity, vvhen all mediate worfhip ihall ceafe. Ye may perform this fwcet part of worfliip, even in fecret, wiihout letting your voice be heHj d by others, who pollibly may be in places or rooms near you. And then when you have been at the throne, and have prefented yourlelves and your fupplicaiions unto him who fits thereon, then look up, aud exped your anfwer from the hearer of prayer, and

through

through his merits and mediation, who has a cer.fer^ and much incenfe is given to him^ that he may offer it with (or, as it may be read, that he may give or add to it) the prayers of all faints, Rev. viii. g, Buf, while ye wait for an anfwer, and look up, do not fet a time to him ; /7r fare he will make the vifion to/peak, and the promife, on which ye pray, to be fulfilled in the due and bed time ; and therefore wait for ir, even when ye think it larrieth long ; for ye have his word for it, that it flmll come, and fhall not tarry^ Hab. ii. i, 2, 3, 4. And tho' ye cannot be aUvays on your knees in prayer, neither is this required of you; yet know, there it a way to entertain communion and fellowlliip with God all the day long, and to give him the conftant fer-vice of the afF.'a:ioTis of your hearts^ and to be fending and darting up frequent ejaculations unto him, iii whatever company you be, whatever ye be looking oa and fpeaking of. V/e know how it was with honed Nehemiah, chap. ii. 4. Then the king [aid unto me. For what dofl thou make reqnejl f So I prayed to the God of heaven. This were 10 fet the Lord always before your eyes ; this were to walk with God, and to be in the fear of the Lord oil the day long ; and fo, when death ihould come, ye ihould but change your place, and Dot your beft company.

II. That which 1 would recommend to you, in reference to your natural relations, is, r. la reference to your mother : I charge you be. kind to her, now whea ihe is come to her old age ; and be helpful and comfortable unto her, as the Lord (hall enable. Probably file will live longer with you than I (hall; and I pray the Lord that it may be fo. She hath been a kind and dutiful wife unto me, and comfortable to me in the time of my fufFerings ; and the Lord will blefs her, even for that. She has been a very tender and dutiful mother to all of you : ia her womb were you conceived, and in pains did fhe bring you forth into the world, and nourifhed you on her breads; and fince that time to thi?, her care towards you has been very

U u 2 lender

p36 J Letter frotn Mr Robert Traill

lender and grea: ; and the Lord both craves and tx" pefts a kind reqoiral. 2, In reference to yourrelves, as brethren and fillers brought up in one fatiiily, tho' novv fcatiered. O love one aDotber in the Lord, and fall not out by the way ; but be helpful one to another, cfpecially as to your fouls concern. Pray one for a-nother, and, as occafion offers, one with anoiher : ?,nd ye, who are elder, have a care to ,be(low a word of admonition upon the younger \ efpecially forget not your younger brother ; ye who are his elder brethren, give him v/arning to beware of the evils of the liire wherein bis lot is cad, and of the fmful city he lives in; bur, above all, to beware of the evils of his own heart. Kecomraend unto him that fcripture, (which 1 hope ye recoiDmend to yourfelves), Pfaim cxix. 9. Wherewith Jhall a young rnan cleanfe his way f but by taking heed thereto according to thy word, Ecch xii. i. B^eynember thy Creator in the days of thy youth. He bears the name pt his grandfather, who was no fcholar^and yet a man well acquainted with God, and much exercifed in the fcriptures, and in prayer, and on Chrifl's fide, in the conrroverfies of Zion, under ;he former Prelates : he would never countenance any of them, albeit he had natural relations to fome of them : he did towards bis end give tcfrimony againll the ufurpation uied by thefe men upon the congregation where he lived, and where-: of he was an elder : and fo after, and through inanir fold temptations and affl(f}ions, be entered into the kingdom of God, and died in the affured hope of the blencd days of reformation, which we Qiould fee, and which we did fee. But alas! our unthankfalncfs for thefe days, and our many provocations againlt the Lord, have brought a fad change. The Lord grant, that, as that young man bears his name,^ fo he may learn to live and walk in the good old way wherein he vyuiked, that he may find reft to his foul.

HI, There are fome things I would recommend to you, 'U reference to the prefent times into which your jo: is Caft to live. And, i. Beg of the Lord wifdom

to

to difcern the times, and to know what Ifrael ought to do, 2. Keep yourfelves from the evils oF the times; for they are evil days, wherein even the ele^l are in danger of being deceived : Have no felhwjhip zvllh the unfruitful works of darknefs^ but to reprove them rather^ Eph. v. 11. And beware leflye alfo be led a-way with the errors of the wicked^ andfo fall from your ozvn fledfaflnefs : hut grow in grace,, and in the know-ledge of our Lord and Saviour Jefus Chrifl, 2 Pet. iii. 17, 18. Pray to be kept from the way of thofe who are turned afide from the good old way, wherein fome time they walked ; and wherein they promifed to ' themfelves, and avowed and profefied before others, that they fhould find reft to their fouls: yea, and fome preached this before many witneiTes; but now they feck their reft in other paths, which the Lord has curfed, and which he will yet again curfe. Be not fliarer^ with thefe men in their fms, that ye may not be partakers of their judgments; for their judgment fleepeth not, but is as taft haftening as they are ripening for it, and that is faft enough. 3. Labour to be marked among the mourners in Jerufalem, who figh and cry for all the abominations that dre done in the midfl thereof^ Ezek. ix. 4. O beware of being reckoned in the number of thofe who eat and drink, and are not grieved for the afflictiom of Jofeph ; ox of thofe who uiake merry ia their fenfual delights, in a day and time when the Lord is calling to mourning and weepings and fafling; againft whom a wo is denounced, and whofe iniquities (hall not be purged away till they die, Amos VI. I. Wo to them that are at eafe in Zion. And Ifa. xxii. 12, 13, 14* And in that day did the Lord God of hofls call to weeping and to mournings and to baldnefs^ and to girding with fackcloth : and behold^joy and glad-nefsy flaying of oxen^ and killing fheep^ eating fleft), and drinking wine ; let us eat and drink^for to ?norroio we fhall die. And it was revealed in mine ears by the Lord of hofls ^ fur ely this iniquity fhall not be purged from you ^ till ye die^ faith the Lord God of hofls, Moura for the

blood

biaod oF the bi<{l>d inanyrs, th-it has been fhed in tnar f^rear, but iintul city ; and ^lefs the Lord, who gave to thofe faitnful and valiant witnefies to offer their blood fo willingly, For fealing tbefe iure truths, that are now oppofed by a gainfbying generation ; and for ailerting the royal prerogacive of Zion's King, who will take no laws of dyii!^ king^^ whofe breath fooa goes out, and in that h.>ur all their thoughts penili with thern Let the two precious heads that are fee on the Netherbow, hut (hall be; feen in the great day, with crowns upon iheii ; yea, their adverfaries mutt fee them amongft thefe whom the king will honour ; Jet, I fay, the he.id'^^ of thefe faithful witneffes (wboy being dead^ yet /'peakJ mind you, and. llir you up 'o cry. as tht- foul- u * t the ahar do. How iong,0 LorJ, holy and true, doff thou not avenge the blood of thy fer-vants on them th':t dwell on the earth ? R'^.v. vi. lo 4. I would recoil^ meuu unto you, my two eld eft fons, who were entrif^g upon }our rnals for th" preaching of the gofpel, wheo thc,tlo?*n[i arofe which razed presbyteries, (bur their foundation cannot be razed,/(?r // is built upon the rock of ages ^ againfl which the gates of hell /hall not prevail;) iec Lot tins (torm (hake you, or make you quit y^iur purpofe. You were minting to fit youilelve^ for putting your hand to that plough, when the Lord fliould give you a call; and therefore look not back, bur purfue your purpofe; and, by the Lord'e grace, and his itrength, b': diligent in the ufe of ail means, whereby ye may ne fitted for that high and hoiy callmg ; and polfiMy the Lord of the vineyard fh»:ll call you, among other?, to woik in his vineyard in that poor ianr', when he ih;il! have driven out thefe wild boars, which have laid it walte for a while. The Lord know?, that as ir would be a great part of my joy, to iee a'l my children walking in the truth ; fo would ir be fome tunhcr degree of 'tjv joy, to fee you two honouied of the Lord, \o be preache^^ of the truth. I mean, faithfu*, and not time-lerving preachers, entring by tne door, and not ciimbing up lorne o-

ther

ther way. Tl:u. x^ord can do u, and, if he fee it fit for his own glory, he will do it; 'lud on thei'e terms alienarly do 1, and ftiould ye (ttk it.

Lafilyy 1 would recommend to all of you, both fons and daughters, and that, w this backflidm^^ rime, zvhen fo many are turning back from Chrtft^ and walking no more with hif?i, ye would itrenpihen your refolutioa not to leave him ; for to whom Jhould ye go^ in turning away from him^ feeing he only has the words of eternal life f Jjbh vi, 66, 6j, 68. Fro/n that time many oj /.'/> difciples went back, and walked no ?nore with him* Then faid Jefus unto the twelve^ Will ye alfo y^o away ? then faid Simon Peter unto bim^ Lo^dy to whomfhail we gof for thou hajl the zvords of eternal life, 3ay ye noty A confederacy to all thofe to whom this apofiate generation fay^ A confederacy ; neither fear ye their fear^ nor be afraid: butfan^lify the Lord Godofhofis in your hearts^ and let hi?n be your fear and your dready Ifa. viii. 12, ig. The Lord himfelf fpeaks in this to your hearts and mine, with a ftrong hand, in(tru6lingus. Now, I conceive, that this would much conduce to help you to fledfaitnefs in a backiliding time, ofcen to make a£lual refignation of yourfelves to tne Lord, I mean, on your. knees in prayer, humble and hearty prayer ; to give up yourfelves,, fou's and bodies to him, who is your Lord, Creator and R.edeemer, who has bought you by a dear price, that ye (hculd be his, and that ye fhould live to him^ and not to yourfelves. This aduai reUgaing yourfelves to hiai, and explicite and formal covenanting with him, would pleafe him well, would give the devil and your own corruptions a great dadi, and would make you underftand fome fcriptures more clearU'^and more comfortably ; as Pfal. xvi. a. O my fouL thou hafl-faid unto the Lor d^ Thou art my Lord: my oood'iels tX'-tendeth not to thee. Pfal xxvii, 8. When thou faidfi^ Seek ye my face ; my heart [aid unto thee^ Thy face^ Lord, will Ifeek, Jer. xxx. 21, 22. Aw^ their nobles (kali he of themfelves, and their governor (hall pro-.ced from the midfl of them^ and I will caufe him to draw ry-ir,

and

and he Jhall approach unto me : For who is this that engaged his heart to approach unto me^ faith the Lord f and ye /hall be my people^ and I will be your Gody Zech. xiii. 9. They Jhall call on my narne, and I will hea^ them : J will fay y It is my people ; and they Jhall Jay, Thd Lord is my God, Bat of this worthy and (tedfafl: Mr William Guthrie has written well; which liitle great book I recommend to all of you. And now, my dear children, whofe everlafting falvatlon my fool prays for, and defires to believe, and whofe holy and Chriftlan converfation, in the way thither, 1 earnellly beg, meditate often on that fcripture, Titus ii. it, 12, 13, 14. t'or the grace of God^ that hringeth Jahation, hath ap-feared to all men / teaching us^ that, denying ungodlr-nefs and worldly lufls^ we JJpould live foberly^ righteouj-ly and godly in this prejent world ; looking for that blej'^ fed hope, and glorious appearing of the great God, and our Saviour Jefus Chrijl: who gave hinfelf Jor us^ that he mivht redeem us from all iniquity^ and purify unto himfelf a peculiar people^ zealous of good works» And pray for grace to obey that great and excellent gofpel leffoD, that ye may affure your hearts bcjore him, and that it may be well with you in the great day of the Lord. And {ball 1 mention to you what v»rorthy Mr Bohoil faid on his death-bed to his children ?■ (I hope, the rcentioning of it fhall do you no harm, but good) / charge yoUy faid he, 0 my children^ not to meet me in the great day, in a ChrijVefs, gracelefs condition ! 1 hope,* every one of you wiil endeavour, and make it your main (ludy and care, to be found in Cbrift in that day, not having your own righteoufnefs^ but that which is through faith in him. '1 he Lord himfelf grant that it may be fo ; and the Lord God, my God^ and 7ny father's Gody who has fed me^ and provided for me all my life long until this day^ and the great Angel of the covenant^ which r-jdeemedmefrom all evil, blefs the lads, and laffes aljo. And fo I recommend you to him, as your God aii-fufficient., and to the word of his grace which is able to build you up^ and to give you an inheritance among all

them

them that are fLindijied through faith that U in him. And now the very. God of peace fandify you wholly :■ and I pray God, that your whole fpirit,Joul and hodyy be pr^feried hlamekfs unto the coming of the Ijjrd Jefuf Chrifi, Faithful is he who calleih you^ who a If0 will do it. Children, pray for me, your aged father, who defires to live and die in the hope, that we (hall, with joy, meet before the throne ; and that ye talce thefe lines, as Tome weak help to carry you thiiher. They are frox,

Tour loving and affcclionate father^

ROBERT TRAILL.

P. S, I would defire, that ye would choofe fome conve-iaient day, when all of you may meet together, and have this read amongO: you, with eariieft prayer to God for his ble/Iing upon it, and for mercy and grace to him who wrote It, and is now at fuch a diftance from you ; and then let e« Very one of you have a copy of it, to keep befide you, as the belt love-token I can fend you. Grace, grace, rich and free grjice he the portion of every one of you ; and then arc ye rich enough. Let me have an anfwer from you, fubfcribed by all your hands, that I may know how you accept of this counfel, and what your purpofe is of hearkening unto it, and following it in the Lord's ftrength ; and I fliall carefully keep it by me, and fhall prefent it before the Lord, h'f prayer to him, who muft work in you both to will and to do of his good pleafure, that he may give you to work out your falvation in fear and tren^bling.

A necefTary and excellent

ADVICE ABOUT SOME DUTIES-

I. As to worfhip*

I, pREQUENCY in elTays of worfliip and duty

-»- feems to b* more ufefui and edifying, than

the lengthening out of thefe duties, or fpending much

time at once in any of them, except upon extraordi-

X X na?y

nary cafes and occafions ; and frequency in thefe da-ties comes alfo neareft the fcripiure rule, and fcrip-ture precept, Pfalm Iv, 17. Evening and mornings and at noon, will I prai/e, and cry aloud, Pfalm cxix. 164. where the Pfalmift is found to pray feven times a day ; and it is to be fuppofed,that Chriftians who are much alone, and whofe time and affairs permit, do ufually pray much oftener than feven times a day. When you get an hour or two for^fecret duties, it is better to pray three or four limes during that fpace, than to fpend it all in one addrefs, without intcrmiffion, or intermixing of other duties with it.

2. In fecret, let reading, efpecially of the fcrip-tures, and meditation, be intermixed with your effays of prayer.

3. In fecret, make ufe of your voice fo high^ and to low, as you find, by experience, doih mod conduce to the help and furtherance of ferioufnefs, fervency, livelinefs, attention, and fixednefs of heart and mind, in oppofition to vain, wandring thoughts and imper-tinencies.

4. Secrecy, and preventing your being overheard, and the ihew and appearance of oflenration.

5. Reverence the fovereign, unfearchable, holy, and wife providence of God, in granting you liberty to pray, foraetimes for one thing, fometimcs for another, and fomeiimes, it may be for a long time, not granting you liberty to pray for that fame thing that you would faineft be at. For we cannot, when we pleafe, command liberty in prayer ; nor have we any power over ourfelves, to feek fpiritually and fervently, even that which we would fain have, Rom. vii. And this may let us fee a vafl: difference between natural, fpi-riiual and gracious dellres after the fame thing.

6. Stumble not, nor entertain harlh thoughts of God, if you get liberty in prayer for a thing, with faith, fervency and fubmiflion, and yet be denied that thing, which you were helped more than ordinary to feek; for ihele prayers are heard and accepted, though the

thing

be not granted* So it was with Chrifl himfelf, Heb, ii. 9. Matth. xxvi. 39. O my father, if it be pojjible, let this cup pafs from me : nevertheiefsy not as 1 willy but as thou wilt,

7. When ye cannot get liberty to pray for your-felves, nor for others, nor for the public and general concerns of the gofpcl and people of God, nor for any thing, then try confeflion of fin, and renewing of repentance : try thankfgiving and praifes for what you have got of late and of old, and for the many good things you prcfently poiTefs, and for what fpiritual bleilings you enjoy beyond many about you, and for what liberty you have had at anytime formerly. Praife and thankfgiving fometimes prove a mean of enlargement, and loofmg of bonds. Alfo obferve, improve, and take hold of providential calls, and feafons of fe-cret prayer, befides your ordinary times for it, fuch as thofe : immediately after prayer with others, either in public or in private, then go to your clofet, if opportunity be given : alio when you are in any commotion, or diflurbance of pefilon, through fudden anger, fear, grief, or joy, uoexpccfled or furprifiog accidents, crof-fes, &c. then effay 10 compofe your heart, by venting it to God, and breathing out to him in prayer ; like-wife, after the commiffiori or firfl difcovery of fome frcfh fin and guilt ; again, immediately before you enter upon any bofinefs cf weight or moment: likewife, all y*}ur duries of worfhip are to be begun and clofed with fecrer prayer. Again, when ye get any-liberty, or loofmg of heart, blefs and praife him for it, both before you leave the duty, and alfo when you make your next addrefs to him, for what you got when you were lait before him. Again, though you gel neither fenfible accefs, norclefirable returns of prayer, yet you ought to be encouraged in the faith of that great truth, Ihat he hath not bidden the feed of Jacob j*A his face in vain, Ifa. xlv. 19. And if it is ill with you, as it is, you may be fnre it would be much worfc with you, if duties of worfliip were (lighted.

X X 2 II. As

II. As to your cafe and frame.

I. T A B O U II to get out of your fouPi. rroublei ^-^ not To much be can(e it is terrible to you, a» becaufe it is fKiful, and oppofire to faith, and almofi: all other duties, John xiv. i. Let not your hearts be irouhkd ; ye believe in Qod^ believe afo in me. Yet it JDufl be granted, that it is the ufual fpdt of the children of God ; and that is a more kindly and hopeful token, lo-have a little too much of thi?, than to have nothing of it at all, Pfalm Ixxiii. 14. All the day long have I been plagued^ and chaftened every mornings Pfal-n Iv. _J. Labour for much eflabliihrnent of the heart by grace, and for an eqnal conflant frame of fpirit, that you may not be foon cad down, nor rafhly frighted with e?ery me :pe<51ed thing, and often put out of frame, and iiive fo many ups and dov^^ns, like the legs of the lame. Pfcv. xxvi. 7. The lej^s of the lame are not equal. Heb, xiii. 9. It is a good thing thai the heart be eftahlifhed by grace ; and many other places. Labour much for the ornament of a meek and quiel fpirit^ which is in the fight of God of great price^ i Peter iii. 34. and alfo very favoury to our neighbours. And alfo, guard a-gainft all paffion, either fperjking or doing any thing in your hafie ; and efj)eclally againil the hidden venting of your pailion : if at apy iime you be overtaken with it, do but think a whiie upon the thing that Texes you, before you it^>\ yonr mind about ii : and T^'hen at length you muA fpeak, yer, even then, fpeak lefs than you think ; fpeak not all the v^orfl o^' 1% for that would but infiame the heart more than it was before. Prov. xxix. I I. A fcoluttereth all his mind, but ^ ivfe man ktepeth it in til afterwards^ Prov. xvi. 23, "-Jbe heart of the wife teacheth his mouth, and addeth ka^hin^ to his lips. Learn to put a favourable and / hopeful CO??.Iru6]ion upon the providences of God towards you, and tven upon thofe that are dark, fad, rTid difmal-like : and do not carry like one that is jea-\om of his kiadnef^; and dp qoi think, that, iu every

crofs

crofs difpcnfation, he is feeking advantage of you, and, as it were, laying a fnare for you ; but rather. if a difpenfation be liable to leDtation and diffeieDC conllruflions, whereof nine are bad, and but one of ihem good, let the praying believer rejedl and leave the nine bad interpretations, and put only the good and favourable fenfe upon that fad difpenfa:ion : for it well becomes him, and it is his duty and wifdom io to do ; and, with the fcripture warrant, Mark vii, and lafl, He hath done all things well, Rom. viii. 28. And we know that all things work together for good, to them that love God. Pfaliii xxv. 10* All the paths of the Lord are mercy and truths &c. and in many other places. Again, in the trial of your cafe, and fince-rity of your faith, love, and of the refl: of the graces \ 1 fay, in the cxannination of them before God, mind ihe differences mentioned between the marks of llrong faith, and the marks of true faith, though weak.

2. Often and ferioully put your heart in his hand, and pray, that he would not fcfFer you to provoke hira, nor deceive yourfelf, in your trial, and juclg-ing of your cafe, Pfalm cxxix. 23. Search nie^ 0 God^ (ind know my heart. And Pfalm xsvl. i. Judge nie^ O Lord^ for I have zvalked in mine integrity,

3. When the trial proves dark and diiEcult, and ye know not what to think of your cafe, being fo con-lufed ; then put off intricate queftions about your fia-cerity in former times, and fet about the dire<fi: a6ts of faith, which (land in the outgoings of the foul towards Jefus Chrifl-, and chufing and cleaving to him, as a fui), fufBcient and only Saviour of poor lofl fin-ners; which fuppofes an heart-humbling and exer-cifmg fenfe and feeling of your finfulnefs and mifery.

4. Beg that promifed fpirit, i Cor. ii. 12. Now have we received, not the fpirit of the word^ but the iSp'trit which is of God, that we might know the things that are freely given us of God. Lay your account with many ups and downs in the cafe; for they are

, ufeful, needful, profitable, and kindly to faints, in theic

voyage

voyage to the land oi" reft: and we cannot well bear conftant fair weather, but muft fometimes have ftorms and crols winds, and fometimes gales of favourable and fair winds ; and ail is made through prayer^ and fupply of the Spirit of Chnjl Jefus^ Philip, i. i^. to contribute for the furtherance of their voyage heaven-ward, and giving them more and frelh difcove-ries of ttie working of fan6tifying^ and faving grace in the hearts of his people, and foulrefrefhing exer-cifes, that are fuitdble tor a militant chriflian la this world.

111. As to practices of duty,

I. /^ F T E N mind what :s your daily crofs, Heb. ^^ xii. 2. that you nray take it up, and follow Cbrif>, bearing it, and from time to time taking a frefh lift of it.

2. Defiring and endeavouring to do all in faith, depending' upon God in Ch'-ifl, {leaning upon him while ye walk through the wilderne/s of this worlds Cant, viii. 5 ) for furniture and through-bearing in all the cafes you can bt in.

3. For acceptance of you and your efTays of duty, of fuccefs of duty, and growth therein, of holinefs, and nearnefs to God thereby

4. Of a reward and bleiTing, that it fhall not be io vain, Ifa. xlv jp. 1 fatd not unto the feed of Jacobs Seek ye me in vain, i Tim. iv. 8. Godlinefs is profitable unto all things^ having the promijes of the life to come^ and that which is now, Alfo, you muft be prefTing forward daily, 10 know more of the power, life, and fpirit of every duty, and flill to be going on from flrength to ilrength; unto which progrefs, the wife ob-lervation of our fhort comings doth daily heJp.

5. Keep your eye much upon your predomioantf, and upon ihtfm that doth mofl eafily befet and over^ throw you; for thefe may be the Capiain of your foul's enemies. More particularly, cuquire whether any of

thefe

thefe preTail over you, viz. doubting, misbelleF, and calling almoft all truths to queftion. 2dly, God-provoking and felf-difquieting jealoufy of his love to you, noiwithftanding of his multiplied evidences of the care of your foul. 3^/y, Tormenting diffidence, impatient hafte, rafli cenfuring of others, and iiafty venting of your thoughts when you are vexed : it is better to vent your heart to God in prayer, which is the breathing of the foul; and then, as you fee fit, to vent yourfeif to your fellow-creatures. /\thly^ Mind the proper feafon for every duty; and learn daily more ot taat great duty of redeeming time, Eph. v. 16. Redeeming the timey becaufe the days are evil, ^thly^ Whatever you think Chrift would have done, in fuch a particular cafe, when he was upon earth, do you the fame. This may be a direction in very dark and doubtful cafes, and it is commanded in the imitating of Cbrift, I Peter i. 15. But as he which hath called you is holy^ fo he ye holy in all manner of converfation. i John iv. 17. Becaufe as he is, fo are we tn this vjDorld^ i Cor. xii, 11. But all thefe worketh that one and the fame fpirit, dividing to every man fever ally ^ as he will. Mind that general rule. Matt. vii. 12. Therefore all things what^ foever ye would that men fhould do to you^ do ye evenfo to them^ &c. with its due limitations.

6, Learn to keep in mind your latter end ; and be dying daily, by conftant effays of that precept, i Tim. vi. 19. Laying up in fore for themfelves a good foundation againfi the time to come^ that they may lay hold on-eternal life ; by diligence in the great duty of Chrif-tianity, by labouring to grow daily in grace, and by adventuring on nothing but wh:n is duty, both lawful and feafonable, and as you think you would adventure upon, if you had but a day to live. Improve your fenfe of fliort-coming, not for difcouraging vou from or in duties, but for ftirring you up to more diligence and watchfulnefs.

IV, As

IV, As to your converfe with others,

I. 'W IN D what was formerly hinted, of fpeak-^y^ ing within bounds; which feems to be the fcripiure rule, Pro?, xvii. 27. He that hath knowledge^ fparcth his words^ Sec. and many other places,

2. Study to be both doing good, and getting good in every company ; let all be for edification, other-wife you will be getting hurt, or at lead lofin^^your time, and falling behind in your great work.

3. Let your vifits be mod to the godly. Prov. xiii. 20. He that walketh with wife men^Jball be made wife^ Bcc, Yet not only to thofe ; Prov. xviii. 24. A'man that hath friends^ muft Jhew himfelf friendly^ &c« I Cor. V, 10. Tet not altogether with the fornicators cf this worldy Sec.

4. When you give any vifit, make it (liort, except tlie company be very good, and their difcourfe edifying.

5. When you receive a yifir, rather lead the difcourfe, by propofmg forae pertinent purpofe, than lofe the time by idle, vain, and unprofitable converfe; and the more ferious and fpiritual your difcourfe be, you will be the fooner quit of their company, if they be carnal, and they will the feldomer return to trouble you : yet be not behind the worft of them in coramoa civility and neighbouring kind offices,

6. Let the difcourfe be led, by talking of remarkable providences or queftions fuiiable to the company you converfe with. There are many innocent wiles of (hortning unprofitable company ; in the ufe whereof prudence is needful, and wifdom is profitable to dire^ ; fo there is need of watchfulnefs and refolution, 10 make them effectual with little obfervation.

At Borthwicky December nth, 1708. F I N I S.

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