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S K R M. XXXVir. The Duty of fearching the Scriptures. John v. 39. Search the Scriptures* — — P» 79

SERM. XXXVIII. The Indwelling of the Spirit, the common Privilege of all Believers.

John vii. 37, 38, 39. In the lajl day^ that great day ofthefeajij J ejus Jiood and cried^ faying-, Jf ^^y ^^^^ ^^^^J^t ^^' ^^^^ ^°^^^ unto me and drink. He that believeth on me^ as the fcripture hath faid^ out of his belly jhall floiv rivers of living zvater. But this fpake he of the Spirit, which they that believe on him Jhould receive, — — — P» 89

SERM. XXXIX. The Refurreaion of Lazarus.

John xi. 43, 44. And when he had thus fpoken^ he cried with a hud voice, Lazarus come forth. Jnd he that was dead^ came forth, bound hand and foot with grave-cloaihs : and his face was bound about with a napkin* Jefus faith unto them^ Loofe him, a?td let him go* — — p. 103

SERM. XL. The Holy Spirit convincing the World of Sin, Righieoulhefs, and Judgment.

John xvi. 8. And ivhen he is come, he will reprove the world of fm, and of righteoitfnefs, and of judgment. P- 127

SERM. XLI. Saul's Converfion.

Acts ix. 22. But Saul increafed the more in Jlrength, and confounded the Jews which dwelt at Damafcus, proving that this is very ChrijL — — — P* 14-3

SERM. XLII. Marks of having received the Holy Ghoft.

Acts xix. 2. Have ye received the Holy Ghoji fmce ye believed? — — — p. 161

SERM. XLIII. The Almoft Chrlftian.

Acts xxvi. 28. Almoft ihou perfuadejl me to he a chrijlian,

p. 174

SERM;

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SERM. XLIV. Chrlft, the Believer's Wifdom, Righ-teoufnefs, San£lification, and Redemption.

I Cor. i. 30. But of htm are ye in Chriji Jefus^ who of God is made unto us, w'tfdom, righteoufnefs^ fanSi'ification, and redemption, — — — P» 187

SERM. XLV. The Knowledge of Jefus Chrift the bcft Knowledge.

I CoR. ii. 2. / determined not to know any thing among you^ fave Jefus Chriji^ and him crucified, — ?• 203

SERM. XLVI. Of Juftification by Chrift.

I Cor. vi. II. But ye are jujiified. The whole verfe is : Jnd

fuch were fame of you ; but ye are waj})ed^ but ye are fanSlified^ but ye are jujiified in the name of our Lord Jefus Chriji, and by the Spirit of our God. — -— p. 214

SERM. XLVII. The great Duty of Charity recommended.

I Cor. xiii. 8. Charity never faileth, — p. 227

SERM. XLVIII. Satan's Devices.

1 Cor. ii. 11, Leji Satan Jhould get an advantage over us\ for ive are not ignorant of his devices. -; P» 241

SERM. XLIX. On Regeneration.

2 Cor. V. 17. If any man be in Chrijiy he is a new creature.

P- 257

* S E R M. L. Chriftians, Temples of the living God.

2 CoR. vi, 16. Te are the Temple of the living God. p. 273

SERM. LI. Chrift the only Prefervative againft a Reprobate Spirit.

2C0R. xiii. 5. Know ye not your ownfelves, how that Jefus Chriji is in you, except ye be Reprobates. — P* 287

SERM. LII. The heinous Sin of Drunkennefs. Ephesians v. 18. Be not drunk with wine, ivherein is exccfs ; but be filled with the Spirit, — — P- 3^3

SERM.

[ vi ] SERM. LIII. The Power of Chrift's Refurreaion.

Philip, iii. lO. That I may know him^ and the power of his refurreclicn. — — — P* 3^7

SERM. LIV. Interceflion every Chriffian's Duty.

1 Th£Ss. v. 25. Brethren^ pray for us. — p. 331

SERM. LV. Perfecutlon every Chriftlan's Lot.

2 Tim. iii. .12. Tea, and all that will live godly in Chrijl JefuSy j})qII fujfcr perjccution. — — p. 345

SERM. LVI. An Exhortation to the People of God not to be difcouraged in their Way, by the Scoffs and Contempt of wicked Men.

Hebrews iv. 9. There remaimtb therefore a reji to the people of God, — — — P- 361

4(fSERM. LVII. Preached before the Governor and Council, and the Houfe of Allembly, in Georgia, on January 28, J770.

Zech. iy. .10. For -who hath defpifid the day offnall things^

■^ • p. 36g^

SERMON

A Penitent Heart, the beft New Teaf-'s Gift.

Luke xiii. 3, Except ye repent^ yeJJiall all like-wife periJJi,

WHEN we confider how heinous and aggravating our offences are, in the fight of a jutt and holy God, that they bring down his wrath upon our heads, and occafion us to live under his indignation; how ought we thereby to be deterred from evil, or at leaft engaged to ftudy to repent thereof, and not commit the fame again ; but man is fo thoughtlefs of an eternal ftate, and has fo little confideration of the welfare of bis immortal foul, that he can nn Vi^ithout any thought that he muft give an account of bis ailions at the day of judgment; or if he, at times, has any reflexions on his behaviour, they do not drive him to true repentance : he may, for a fhort time, refrain from falling into fome grofs fins which he had lately committed ; but then, when the temptation comes again with povi^er, he is carried away with theluil; and thus he gees on promifing and refolving, and in breaking both his refolutions and his promifes, as faft al-moft as he has made them. This is highly offenfive to God, it is mocking of him. My brethren, when grace is given us to repent truly, we fnall turn wholly unto GoD; and let me befeech you to repent of your fins, for the time is haflening when you will have neither time nor call to repent; there is none in the grave, whither we are going ; but do not be afraid, for God often receives the greateft fmner to mercy through the merits of Christ Jesus ; this magnifies the riches of his free grace; and fliould be an encouragement for you, who are great and notorious finners, to repent, ff)r he will have mercy upon you, if you through Christ return unto him.

A 2 St. Paul

St. Paul was an eminent inftance of this; he fpeaks of him-fejf as " the chief of finners," and he declareth how God fliewcd mercy unto him. Christ loves to fliew mercy unto finners, and if you repent, he will have mercy upon you, put as no word is more miftajcen than that of repentance, i fhall

I. Shew you what the nature of repentance is,

II. Confider the feveral parts and caufes of repentance,

III. I fliall give you feme realbns, why repentance is necef-iary to falvation. And

IV. Exhort all of you, high and low, rich and poor, one with another, to endeavour after repentance.

I. Repentance, my brethren, in the Brfl place, as to its nature, is the carnal and corrupt difpofition of men being changed into a renewed and fandified difpofition. A man that has truly repented, is truly regenerated : it is a different word for one and the fame thing ; the motley mixture of the beaft and devil is ^one ; there is, as it were, a new creation wrought in your ke-ir:s. If your repentance is true, you are renewed throughout, both in foul and body ; your underduudings are cn-Ijahtened with the knowleda;e of Gop, and of the Lord Jesus Christ ; and your wills, which were ftubborn, obiii-uate, and hated all good, are obedient and conforujable to the will of God. Indeed, our.deifts tell us, that man now has a free v.'iil to do good, to love God, and to repent when he will; but indeed, there is no free will in any of you, but to fin ; nay, your free-will leads you fo far, that you would, if poPaible, pull God from his throne. This may, perhaps, offend the Pharifees; but (it is the truth in Christ which I fpeak, I lie not) every man by his own natural will hates GoDi but when he is turned unto the Lord, by evangelical repentance, then his will is changed ; then your v^onfciencej, now hardened and benumbed, (hall be quickened and awakened; then your hard hearts fliall be melted, and your unruly affedlions ihall be crucified. Thus, by that repentance, the whole foul will be changed, you will h^ve new inclinations, new deilres, ^nd new habits. .^.

You may fee how vile we are by nature, that it requires (0 great a change to be made upon us, to recover us from thij i\zte of fin, and therefore the confideration of our dreadful ftate (hould make us earnefl: with God to change our condition, and that change, true repentance implies ; therefore, my brethren, copfider how hateful your v/ays are to God, while you continue in fmj how abominable you are unto him, while you run into evil: you cannot be faid to be cbriHians while you are hating Christ, and his people; true repentance will entirely change you, the blafs of your fouls will be chan2;ed, then you will delight in God, in Christ, in his law, and in his people; you will then believe that there is fuch a thing as inward feeling, though now you may efteem it madneis and enthufiafm ; you will not then be afliamed of becoming fools for Christ's fake; you will not regard being fcofFed at; it is not then their pointing after you and crying, " Here comes *' another troop of his followers," will difmay you; no, your foul will abhor fuch proceedings, the ways of Christ and his people will be your whole delight.

It is the nature of fuch repentance to make a change, and the greateft change as can be made here in the foul. Thus you fee what repentance Implies in its own nature ; it denotes an abhorrence of all evil, and a forfaking of it. I fhail now proceed

Secondly^ To (hew you the parts of it, and the caafes concurring thereto.

The parts are, forrow, hatred, and an entire forfaking of fm.

Our forrow and gtief for fin, muft not fpring merely frorh ^ fear of wrath ; for if we have no other ground but that, it proceeds from felf-love, and not from any lo'/e to GoD ; and if love to Gob is not the chief motive of your repentance, your repentance is in vain, and not to be elteemed true.

Many, in our days, think their trying, God forgive me! or. Lord have mercy upon me I or, 1 am forry for it I is repentance^ and that GoD will efleem it as fuch; but, indeed^ they ai-e miftaken; it is not the drawing near to GoD with our lips, while our hearts are far from him, which he regards. Repentance does not ^ome by fits and flarts 5 no, it Is on0 A 2> continue^

continued as^ of our lives ; for as we daily commit finj fo wc need a daily repentance before God, to obtain forgivenefs for thofe fins we commit.

It is not your confeiTmg yourfelves to be fmners, it is not knowing your condition to be fad and deplorable, fo long as you continue in your fins; your care and endeavours fhould be, to get the heart thoroughly afFeded therewith, that you may feel yourfelves to be loft and undone creatures, for Christ came to fave fuch as are loft; and if you are enabled to groan under the weight and burden of your fins, then Christ will eafe you and give you reft.

And till you are thus fenfible of your mifery and loft coa^ dition, you are a fervant to fm and to your lufts, under the bondage and command of Satan, doing his drudgery : thou art under the curfe of God, and liable to his judgment. Con-fider how dreadful thy ftate will be at death, and after the day of judgment, when thou wilt be expofed to fuch mifeiies which the ear hath not heard, neither can the heart conceive, and that to all eternity, if you die impenitent.

But 1 hope better things of you, my brethren, though I thus fpeak, and things which accompany falvation ; go to God in prayer, and be earneft with him, that by his Spirit he would convince you of your miferable condition by nature, and make you truly fenfible thereof. O be humbled, be humbled, I be-feech you, for your fins. Having fpent lo many years in finning, what canft thou do lefs, than be concerned to fpend fome hours in mourning and forrowing for the fame, and be humbled before God.

Look back into your lives, call to mind thy fins, as many as poffible thou canft, the fins of thy youth, as well as of thy riper years; fee how you have departed from a gracious Father, and wandered in the way of wickednefs, in v/hich you have loft yourfelves, the favour of God, the comforts of his Spirit, and the peace of your own confciences; then go and beg pardon of the I.oiiD, through the blood of the Lamb, for the evil thou haft committed, and for the good thou haft omitted. Confider, likewife, the hcinoufnefs of thy fins; fee what very aggravating circumftances thy fins are attended with^ how you have abufed the patience of God, which fiiould have led you to repentance ; aii J vvhen thou findeft thy heart hard, beg of

God

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God to foften it, cry mightily unto him, and he will take away thy ftony heart, and give thee a heart of flefti.

Refolve to leave all thy finful lufts and pleafures; renounce^ forfake, and abhor thy old fmful courfe of life, and ferve God in holinefs and righteoufnefs all the remaining part of life. If you lament :ind bewail pafl: fms, and do not forfake them, your ^repentance is in vain, you are mocking of God, and dcceiv- • ing your own foul; you muft put ofF the old man with his deeds, before you can put on the new man, Christ Jesus.

You, therefore, who have been fwearers and curfers, you^ who have been harlots and drunkards, you, who have been thieves and robbers, you, who have hitherto followed the fmful pleafures and diverfions of life, let me befeech you, by the mercies of God in Christ Jesus, that you would no longer continue therein, but that you would forfake your evil ways, and turn unto the Lord, for he waiteth to be gracious unto you, he is ready, he is willing to pardon you of all your fins | but do not expect Christ to pardon you of fin, when you run ' into itj and will not abftain from complying with the temptations j but if you will be perfuaded to abftain from evil ancf chiife the good, to return unto the Lord, and repent of your wickednefs, he hath promifed he will abundantly pardon you, he will heal your back-flidings, and will love yoii freely. Refolve now this day to have done with your fins for ever; let your old ways and you be feparnted j you muft tefolve againft it, for there can be no true repentance without a refolution to forfake it. Refolve for Christ, refolve againft the devil and his works, and go on fighting the Lord's battles againft the devil and his emifiaries; attack him in the ftrongeft holds he has, fight him as men, as chriftians, and you will ■foon find him to be a coward ; refift him and he will fly frotrt you. Refolve, through grace, to do this, and your repentancd is half done •, but then take care that you do not ground youf refolutions on your own ftrength, but in the ftrength of the Lord Jesus Christ ; he is the way, he is the truth, and he is the life ; without his afTiftance you can do nothing, but through his gtace ftr<:ngihening thee, thou wilt be enabled rci do all things; and the more thou art fenfibleof thy own weak-nefs and inability, the more ready Christ will be to help thee J and what can all the men of the world do to thee when A 4 Christ

. [ 8 ]

Christ is for thee ? thou wilt not regard what they fay againft thee, for you will have the teftimony of a good confcience.

Refolve to caft thyfelf at the feet of Christ in fubj'-6^ion to him, and throw* thyfelf into the arms of Christ for falva-tion by him. Confider, my dear brethren, the many invitations he has given you to come unto him, to be faved by him; " God has laid on him the iniquity of us all." O let me prevail with you, above all things, to make choice of the Lord Jesus Christ; refign yourfelves unto him, take him, O take him, upon his ov.'n terms, and v/hofoever thou art, bow great a finner foever you have been, this evening, in the name oC the great God, do I offer Jesus Christ unto thee; as thou valueft tiiy life and foul refufc him not, but (lir up thyfelf to accept of the Lord Jesus, take him wholly as he is, for he will be applied wholly unto you, or ejfe not at all. Jesus Christ muft be your whole wifdom, Jesus Christ muft be your whole rjghteoufnefs, Jesus Christ muft be your whole fan£lification, or he will never be your eternal redemption.

What though you have been ever fo wicked and profligatCy yet, if you will now abandon your fins, and turn unto the Lord Jesus Christ^ thou {halt have him given to thee, and all thy fms (hall be freely forgiven. O why will you neglecSt the great work of your repentance ? do not defer the doing of it one day longer, but to-day, even nowj take that Christ who is freely offered to you.

Now as to the caufes hereof, the firft caufe is God ; he Is the author, " we are born of God," God hath begotten us, even God, the Father of our Lord Jesus Christ ; it is he that ftirs us up to will and to do of his own good pleafure: and another caufe is, God's {ttQ graoe; it is owi-ng to the *' riches of his free grace," my brethren, that we have beer> prevented from going down to hell long ago; it is becaufe the companions of the Lord fail not, they are new every morning, and frefli every evening.

Sometimes the inftruments are very unlikely: a poor de-* fplfed minifter, or member of Jesus Christ, may, by the power of God, be made an inftrument in the hands of God, of bringing you to true evangelical repentance; and this may be done to fliew, that the power is not in men, but that it 15 entirely owing to the good pleafure of God ^ and i( there

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has been any good done among many of you, by preaching the word, as 1 truft there has, though it was preached in a field, if God has met and owned us, and bleffed his word, though preached by an enthufiaftic babbler, a boy, a mad-jDan; I do rijoice, yea, and will rejoice, let foes fdy what they will. I Ihall now

Thirdly^ Shew the rcafons why repentance is neceiTary to falvation.

And this, my brethren, Is plainly revealed to us in the word of God, " The foul that does not repent and turn unto the Lord, fhall die in its fins, and their blood (liall be required at their own heads." It is neceflary, as we have fmncd, we fhould repent; for a holy God could nor, nor ever can, or will, admit any thing that is unholy into his prefence: this is the beginning of grace in the foul; there mull be a change in heart and life, before there can be a dwelling with a holy God. You cannot love fin-and God too, you cannot love God and mammon ; no unclean perfon can ftand in the prefence of God, it is contrary to the holir.efs of his nature ; there is a contrariety between the holy nature of God, and the unholy nature of carnal and unregenerate men.

What communication can there be between a finlefs God, and creatures full of fin, between a pure God and impure creatures? If you were to be admitted into heaven with your prefent tempers, in your impenitent condition, heaven itfelf would be a hell to you ; the fongs of angels would be as ea-thufiafm, and would be intolerable to you j therefore you muft have thefe tempers changed, you muft be holy, as God is: he muft be your God here, and you muft be his people, or you will never dwell together to all eternity. If you hate the ways of God, and cannot fpend an hour in his fervice, hov/ will you think to be eafy, to all eternity, in finging praifes to him that fits upon the throne, and to the Lamb for ever.

And this is to be the em.ploymenr, my brethren, of all thofe who are admitted into this glorious place, where neither fin nor finner is admitted, where no fcoffer ever can come, without repentance from his evil ways, a turning unto GoBj and a cleaving unto him : this muft be done, before any can be admitted into the glorious manfions of God, which are 1 prepared

prepared for all that love the Lord Jesus Christ In fincerl-ty and truth : repent ye then of all your fins. O my dear brethren, it makes my blood run cold, in thinking that any of YOU fhould not be admitted into the glorious maniions above. O that it was in my power, I would place all of you, yea, you my fcoffing brethren, and the greateft enemy I have on earth, at the right-hand of Jesus ; but this I cannot do : however, I advifeand exhort you, with all love and tendernefs, to make Jesus your refuge ; fly to him for relief; Jesus died to fave fuch as you; he is full of compaffion ; and if you go to bim, as poor, loft, undone fmners, Jesus will give you his fpirit; you fhall live and reign, and reign and live, you (hall love and live, and live and love with this Jesus to all eternity.

I am, Fourthly^ to exhort all of you, high and low, rich and poor, one with another, to repent of all your fins, and turn unto the Lord.

And I {hall fpeak to each of you; for you have either repented, or you have not, you are believers in Christ Jesus, or unbelievers.

And firft, you who never have truly repented of your fins^-and never have truly forfaken your lufts, be not offended if I fpeak plain to you ; for it is love, love to your fouls, that con-llrains me to fpeak : I fhall lay before you your danger, and the mifery to which you are expofed, while you remain impenitent in fin. And O that this may be a means of making you fly to Christ for pardon and forgivenefs.

While thy fins are not repented of, thou art in danger of death, and if yon fhould die, you would perifh for ever. 1'here is no hope of any who live and die in their fins, but that they will dv/ell with devils and damned fpirits to all eternit}^ And how do we know we fhall live much longer : we are not fure cf feeing onr own habitations this night in fafety. What mean ye then being at eafe and pleafure while your fins are not pardoned. As fure as ever the word of God is true, if you die in that condition, you are fliut out of all hope and mercy for ever, and fhall pafs into eafelefs and endlefs mifery.

What is all ihy pleafures and diverfions worth ? They lafi but for a moment, they are of no worth, and but of fhort continuance. And fure it muft be grofs folly, eagerly to purfue

* thofe

thofe finful lufls and pleafures, which war ao^ainft the fouJ which tend to harden the heart, and keep us from clofin<^ with the Lord Jesus ; indeed, thefe are deftruc^ive of our peace here, and without repentance, will be of our p;;ace hereafter.

O the folly and madnefs of this fenfual world ; fure if there were nothing in fin but prefent flavery, it would keep an ingenuous fpirit from it. But to do the devils drudf>-ery ! and if we do that, v^e jfhall have his wages, which is eternal death and condemnation ; O confider this, my guilty brethren, you that think it no crime to fwear, whore, drink, or feoff and jeer at the people of God ; confider how your voices will then be changed, and you that counted their lives madnefs, and their end without honour, fhall howl and lament at your own madnefs and folly, that fhould bring you to fo much woe and diftrefs. Then you will lament and bemoan your ov/n dreadful condition ; but it will be of no fignificiition : for he that is now your merciful Saviour, will then become your inexorable Judge. Now he is eafy to be entreated ; but then, all your tears and prayers will be in vain : for God hath allotted to every man a day of grace, a time of repentance, which if he doth not improve, but negleds and defpifes the means which are offered to him, he cannot be faved.

Confider, therefore, while you are going on in a courfe of fin and unrighteoufnefs, I befeech you, my brethren, to thfnJc of the confequence that will attend your thus mifpendinrr your precious time ; your fouls are worth being concetned about : for if you can enjoy all the pleafures and divernons of life, at death you muft leave them ; that will put an end to all your worldly concerns. And will it not be very deplorable, to have your good things here, aUyour earthly, fenfual, devilifh pleafures, which you have been fo much taken up with, all over : and the thought for how trifling a concern thou haft loft eternal welfare, will gnaw thy very foul.

Thy wealth and grandeur will ftand in no ftead ; thou canft carry nothing of it into the other world : then the con-fideration of thy uncharitablenefs to the poor, and the ways thou didft take to obtain thy wealth, wiU be a very hell unco thee.

No\y

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Now you enjoy the means of grace, as the preaching of his word, prayer, and facraments ; and God has fent his mi-nifters out into the fields and highways, to invite, to woo you to come in j but they are tireiome to thee, thou h;idlt rather be at thy pleafures : ere long, my brethren, they will be over, and you will be no more trcubk-d with them ; but then thou wouldft give ten thoufand worlds for one moment of that merciful time of grace which thou had abufed ; then you will cry for a drop of that precious blood which now you trample under your feet ; then you will \\'\(\\ for one more oft'er of mercy, for Christ and his free grace to be oiTered to you again ; but your crying will be in vain : for as you would not repent here, God will not give you an opportunity to repent hereafter: if you would not in Christ's time, you fhall not in your own. In what a dreadful condition will you then be ? What horror and adonilhment will poiTtIs your fouls ? Then all thy lies and oaths, thy fcofts and jeers at the people of God, all thy filthy and unclean thoughts and actions, thy mifpent time in balls, plays, and afTembhes, thy fpending whole evenings at cards, dice, and mafquerades, thy frequenting of taverns and alehoufes, thy worUilinefii, cove-toufnefs, and thy uncharitablenefs, will be brought at once to thy remembrance, and at once charged upon thy guilty foul. And how can you bear the thoughts of thefe things '( Indeed I am full of compaffion towards you, to think that this (hould be the portion of any who now hear me. Thefc are truths, though awful ones; my brethren, thefe are the truths of the gofpel ; and if there was not a necefiity for thus fpeaking, I would willingly forbear: for it is no pleafmg fubje6t to me. any more than it is to you j but it is my duty to fhew you the dreadful confequences of continuing in fin. I am only now ading the part of a ficilful furgeon, that fearches a wound before he heals it : I would fliew you your danger firft, that deliverance may be the more readily accepicd by you.

Confider, that however you may be for putting the evil day away from you, and are now firiving to hide your fins, at the day of judgment there fhall be a full difcovery of all -, hidden things on that day fiiall be brought to light ; and after all thy fms have been revealed to the whole world, then ycu mud

depart

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depart Into cvcrhHing fkre in hell, which will not be qiienchec! night and day ; it will be without intermiiiion, without end. O then, what ftupidity and renfclefsnefs'hath pofleftcd your hearts, that you are not frighted from your fins. The fear of N-jbuchadnezxar<i fiery furnace, made men do any thins; to avoui it; and llial) not an cverlafting fire make men, make you, do airy thincr to avoid it ?

O that this would awaken and caufe you to humble your-felves for your fins, and to beg pardon for them, that you might find mercy in the Lord.

Y)o not go away, let hot the devil hurry you away before th : fermon is over ; but flay, and you fhall have a Jesus oRVrt-d to you, who has made fiJi fatisfa6fion for all your fins.

Let me bcfeech you to cait away your tranfgreiTions, to fhive againft fin, to watch againil it, and to beg power and ftren^th from Christ, to keep down the power of thofe lufts that hurry you on in your finful ways.

But if you will not do any of thefe things, if you are re-folved to fin on, you muft expert eternal death to be the con-lequence ; you muft expecSl to be feized with horror and treir.bling, with horror and amazement, to hear the dreadful fentence of condemnation pronounced againft you : and then you Vv'ill run' and call upon the mountains to fall on you, to hide you from the Lord, and from the fierce anger of his wrath.

Had you now a heart to turn from your fins unto the living God, by true and unfeigned repentance, and to pray unto him for mercy, in and through the merits of Jesus Christ, there were hope; but at the day of judgment, thy prayers and tears will be of no fignification ; they will be of no fer-vice to thee, the Judge will not be entreated by thee : as you would not hearken to him when he called unto thee, but de-fpifcd both him and his minifters, and v/ould not leave your iniquities ; therefore, on that day he will not be entreated, notwithflanding all thy cries and tears ; for God him.fclf hath faid, " Bccaufe I have called, and you refufed; 1 have {hetched out my hand, and no man regarded, but ye have fet at nought all mv counfel, and would have none of my re-proof; I will alfo laugh at your calam.ity, and mock when your fear cometh as ^efolation, and your deftru£lion cometh

as

[ U ]

as a whirlwind ; when diftrefs and anguifii cometh upon you, then (hall they call upon me, but I will not ^nfwer, they fhall leek me early, but they (hall not find me.'*

Now you may call this enthufiafm and madnefs ; but at that ereat day, if you repent not of your fins here, you will find, by woeful experience, that your own ways were madnefs indeed ; but God forbid it fliould be left undone till then : feelc after the Lord v/hile he is to be found 3 call upon him while he is near, and you fhall find mercy: repent this hour, and Christ will joyfully receive you.

What fay you ? Muft 1 go to my Mafter, and tell him you will not come unto him, and will have none of his counfels ? No ; do not fend me on fo unhappy an errand : I cannot, 1 will not tell him any fuch thing. Shall not I rather tell him, vou are willing to repent and to be converted, to become new men, and take up a new courfe of life : this is the only wife refolution you can make. Let me tell my Mafter, that you will come unto, and will wait upon him : for if you do not, it will be your ruin in time, and to eternity.

You will at death wi(h you had lived the life of the righteous, that you might have died his death. Be advifed then \ confider what is before you, Christ and the world, holinefs and fin, life and death : choofe now for yourfelves ; let your choice be made immediately, and let that choice be your dying choice.

If you would not chufe to die in your fins, to die drunkard?, to die adulterers, to die fwearers and fcofi-crs, &c. live not out this night in the dreadful condition you arc in. Some of you, it may be, may fay. You have not power, you have no ftrength : but have not you been wanting to yourfelves in fuch things that were within your power ? Have you not as much power to go to hear a fcrmon, as to go into a playhoufe, or to a ball, or mafquerad^ ? You have as much power to read the Bible, as to read plays, novel?, and romances ; and you can afibciate as well with the godly, as with the wicked and prophane : this is but an idle cxcufe, my brethren, to go on in your fins ; and if you will be found in the means of grace, Christ hath promifed he will give you ftrength. While fcter was preaching, the flyly Ghoft fell on all that heard the word : how then fl^ould j^ou be found in the way of your duty ? 3 Jesus

Jesus Christ will then give thee ftrength ; he will put his Spirit within thee ; thou flialt find he will be thy wifdom, thy righteoufnefs, thy fan6lification, and thy reden.ption. Do but try what a gracious, a kind, and loving Mafter he is; he will be a help to thee in all thy burdens : and if the burden of fin is on thy foul, go to him as weary and heavy laden, and thou (halt find reft.

Do not fay, that your fins are too many and too great to expe6l to find mercy: No ; be they ever fo many, or ever fo great, the blood of the Lord Jesus Christ will cleanfe you from all fins. God's grace, my brethren, is free, rich, and fovereign. Manaffah was a great finner, and yet he was pardoned ; Zaccheus was gone far from God, and went out to fee Christ, with no other view but to fatisfy his curiofityi and yet Jesus met him, and brought falvation to his houfe. Manaffah was an idolater and murderer, yet he received Hiercy; the other was an opprefTor and extortioner, who had gotten riches by fraud and deceit, and by grinding the faces of the poor: fo did Matthew too, and yet they found mercy.

Have you been blafphemers and perfecutors of the faints and fcrvants of God ? So was St. Paul^ yet he received mercy : Have you been common harlots, filthy and unclean pcrfons ? fo was Mary Magdalene^ and yet {he received mercy : Haft thou been a thief? the thief upon the crofs found mercy. I defpair of none of you, however vile and profligate you have been ; I fay, I defpair of none of you, efpecially when GoD has had mercy on fuch a wretch as I ani.

Remember the poor Publican, how he found favour with GoD, when the proud, felf-conceited Pharifee, who, pufffd up with his own righteoufnefs, was rejected. And if you will go to Jesus, as the poor Publican did, under a fcnfe of your own unworthinefs, you fiiall find favour as he did : there is virtue enough in the blood of Jesus, to pardon greater finners than he has yet pardoned. Then be not difcouraged, but come unto Jesus, and you will find him ready to help in all thy diftrelTes, 'to lead thee into all truth, to bring thee from darknefs to light, and from the power of Satan unto God.

Do not let the devil deceive you, by telling you, that then all your delights and pleafures will be over: No ; this is fo f.:r fforn depriving you of all pleafure, that it is an inlet unto

unfpcakable

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ttfifpeakaVie dellglits, peculiar to all who are truly regenerated. 7 be new birth is the very beginning of a life of peace and connfort; and the greiiteil plcafantnefs is to be found in the ways of holincfs.

Solomon, who had experience of all other pleafures, yet faith of the ways of godlinefs, '* That all her ways are ways of plcafantnefs, and all her paths are paths of peace.'* Thea fure you will not let the devil deceive you ; it is all he wants, it is that he aims at, to make religion appear to be melancholy, miferable, and enthufiaitic : but let him fay what he vvii), give not ear to him, regard him not, for he always was and will be a liar.

What words, what entreaties {hall I ufe. to make you come unto the Lord Jesus Christ ? The little love I have experienced fmce 1 have been brought from fm to God, is fo great, that 1 would not be in a natural ftate for ten thouf^nd worlds ; and what i have felt is but little to what I hope to feel; but that little love which I have experienced, is a fuffi-cient buoy againft all the ftorms and tempcfts of this boiller-Gus world : and let men and devils do their worfl, I rejoice in the Lord Jesus, yea, and I will rejoice.

And O if you repent and come to Jesus, I would rejoice on your accounts too ; and we fhould rejoice together to all eternity, when once pafled on the other fide of the grave. O come to Jesus. The arms of Jesus Christ vi-ill embrace you ; he will wafh away all your fins in his blood, and will love you freely.

Come, I befeech you to come unto Jesus Christ. O that my words would pierce to the very foul ! O that Jesus Christ was formed in you ! O that you would turn to the Lord Jesus Christ, that he might have mercy upon you !

I would fpeak till midnight, yea, I would fpeak till I could fpeak no more, fo it might be a means to bring you to Jesus : let the Lord Jesus but enter your fouls, and you fhall find peace which the world can neither give nor take away. There 15 mercy for the greatcft finner amongft you ; go unto the Lord as finners, helplefs and undone without it, and then you (liall find comfort in your fouls, and be admitted at lad amongft thofc who iing praifbs unto the Lord to all eternity,

Nov/,

Now, my biethrenj let me fpeak a word of exhortation to thofeof you, who are already brought to the Lord Jesus, who are born again, who do belong to GoD, to whom it has been given to repent of your fuis, and are cleanfcd from their guilt; and that is, be thankful to God for his mercies towards you* O admire the grace of God, and blefs his name for ever! Are you made alive in Christ Jesus ? Is the life of God begun in your fouls, and have you the evidence thereof? Be thankful for this unfpeakable mercy to you : never foraet to fpeak of his mercy. And as your life was formerly devoted to fin, and to the pleafures of the world, let it now be fpent wholly in the ways of God ; and O ernbrace every opportunity of doing and of receiving good. Whatfocver opportunity you have, do it vigoroufiy, do it fpeedily, do not defer it. If thou feeft one hurrying on to deftruvSiion, ufe the utmoft of thy endeavour to ftop him in his courfe ; fhew him the need he has of repentance, and that without it he is loft for ever; do not regard his defpifing of you ; ftill go on to (hew him his danger : and if ihy friends mock and defpife, do not let that difcourage you ; hold on, hold out to the end, fo you fhall have a crown which is immutable, and that fadeth not away.

Let the love of Jesus to you, keep you alfo humble j do iiot be high minded, ketp clofe unto the Lord, obferve the rules which the Lord Jesus Christ has given in his word, and let not the inflructions be loft which yoii are capable of giving. O confider what reafon you have to be thankful to the Lord Jesus Christ for giving you that repentance you yourfelvcs had need of: a repentance which worketh by love. Now you find more pleafure in walking with God one hour, than in all your former carnal delights, and all the pleafures of fin. O ! the joy you feel in your own fouls, which all the men of this world, and all the devils in hell, though they were to combine together, could not deftroy. Then fear not their wrath or malice, for through many tribulations we muft enter into glory.

A few days, or weeks, or years mere, and then you will be beyond their reach, you will be in the he2iVQn\y Jerufaism ; there is all harmony and lovcj there is ail joy and dtjjght i there the weary foul is at reft.

Vol. VL B ^ Now

52

Now we have many enemies, bvtt at death they are all loft; they cannot follow us beyond the grave : and this is a great tncourH2;cment to us not to regard the feoffs and jccms of the men of this world.

O let the love of Jnsus be in your thoughts continually. It was his dying that brought you life 5 it was his crucifixion that paid the fatisfacSlion for your fuis ; his death, burial, and refurredion that complcated the work ; and he is now in heaven, interceding for you at the right-hand of his Father. And can you do too much for the Lord Jesus Christ, who has done fo much for you ? His love to you is unfathomable, O the height^ the depth, the length and breadth of this love, that brought the King of glory from his throne, to die for fuch rebels as we are, v/hen we had ad^ed fo unkindly againll: him., and defcrved nothing but eternal damnation. He came down and took our nature upon him j he was made of fleih and dwelt among us ; he was put to death on our account; he paid our ranfom : furely this fhould make us love the Lord Jesus Christ ; (hould make us rejoice in hirn, and not do as too many do, and as we ourfelves have too often, crucify this Jesus afreili. Let us do all we can, my dear brethren, to honour him.

Come, all of you^ come, and behold him (li etched out for you ; fee bis hands and feet nailed to the crofs. O come, come^ my brethren^ and nail your fins thereto; come, come and fee his fide pierced -, there is a fountain open for fin, and for uncleannefs : O wafn, wafh and be clean : come and fee his head crowned with thorns, and all for you. Can you think of a panting, bleeding, dying Jews, and not be filled with pity tovv^ards him ? He underwent all this for you. Come unto him by faith ; lay hold on him : there is mercy for every foul of you that will come unto him. Then do not delay; fly unto the arms of this Jesus, and you fiiall be Fnade clean in his blood.

O what fnall I fay unto you to make you come to Jesus : 1 have fliewcd you the dreadful confequence of not repenting of your fins: and if after all I have faid, you are refolved ta perfift, your blood will be required at your own heads > but I hope better things of you, and things that accompany falva-tion. Let me beg of you to pray in good earneft for the

grace

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grace of repentance. I may nev-er fee your faces again ; but at the day of judgment I will meet you : there you will either blefs God that ever you were moved to repentance; or elfe this fermon, though in a lield, will be as a fwift witnefs againfl: you. Repent, repent therefoiCj my dear brethren, as John the Bapiljl^ and as our blefled Kedeemer himfelf earneftly exhorted, and turn from your evil ways, and the Lord will have mercy on you.

Shew them, O Father, wherein they have offended thee; make them to fee their own vilenefs, and that they are loft and undone without true repentance 5 and O give them that repentance, we befeech of thee, that they may turn from fm unto thee the living and true God. Thefe things, and whatever elfe thou feeft needful for us, we entreat that thou wouldfl beftow upon us, on account of what the dear Jesus Christ has done and fuffered ; to whom, with Thyfelf, and holy Spirit, three perfons, and one God, be afcribed, as is moft due, all power, glory, might, majefty, and dominion,, noWj henceforth, and for evermore. Amm,

fi 2 SERMON

SERMON XXXIII.

The Gofpel Supper.

Luke xiv. 22, 23, 24.

And the few ant faid^ Lord, it is done as thou haft commanded, and yet there is room, A7id the lord/aid unto the ftrvant, Co out into the high-ways, and hedges, and compel them to come in, that my houfe may be filled. For I fay unto you, that fione of thofe men which ivere bidden, Jliall tafte of my fufpcr,

THOUGH here is a large and folemn afiembly, yet I fuppofe you are all convinced, that you are not to live in this world always. May I not take it for granted, that even the moft prophane amongft you, do in your hearts believe, what the facred oracles have moft clearly revealed, " That as it is appointed for all men once to die, fo after death comes the judgment ?" Yes, I know you believe, that nothing is more certain, than that we are to " appear before the judgment-feat of Chris/f, to be rewarded according to the deeds done in the body, whether they have been good, or whether they have been evil." And, however hard the faying may feem to you at the firft hearing, yet I cannot help informing you, that I am thoroughly perfuaded, as many will be driven from that judgment-feat, with a "Depart ye curfed into everlafting fire," for purfuing things in themfelves lawful, out of a wrong principle, and in too intenfe a degree ; as for drunkennefs, adultery, fornication, or any other grofs enormity whatfoever. Bad as the world is, bleflld be God, there are great numbers yet left amongft us^ who either through the reftraints of a religious education, or fclf-love^

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and outward reputation, abflain from grofs fin themfelves, and loc?k with deteftation and abhorrence upon others, who indulge themfelves in it. But then, through an over-eaoer purfuit after the things of fenfe and time, their fouls are in-ienfibly lulled into a fpiritual flumber, and by degrees become as dead to Gop, and as deaf to all the gracious invitations of the gofpel, as the fpoft abandoned prodigals. It is remarkable, therefore, that our Saviour, knowing how defperately wicked and treacherous the heart of man was, in this, as well as other refpe6ts, after he had cautioned his difciples, and us in them, to " take heed that their hearts were not at any time overcharged with furfeiting and drur.kcnnefs," immediately adds, '^ and the cares (the immoderate anxious cares) of this life." For they are of a diftracSling, intoxicating nature, and foon overcharge and weigh down the hearts of the children of men. To prevent or remedy this evil, our Lord, during the time of his tabernacling here below, fpake many parables, but not one more pertinent, not one, in which the freenefs of the gofpel-call, and the frivolous pretences men frame to excufe t-heinfelves from embracing it, and the dreadful doom they incur by fo doing, are more difplayed, or fet off in livelier colours, than that to which the words of the text refer. '• And the lord faid unto the fervant. Go out into the highways and hedges, and compel them to come in, that my houfe may be filled : For I fay unto you, that none of thofe that v;ere bidden (hall tafte of my fupper."

In order to have a clear view of the occafion, fcope, and f.ontents of the parable, to v/hich thefe words belong, it is necelTary for us to look back to the very beginning of this chapter. " And it came to pafs, as he went into the houfe of one of the chief pharifees to eat bread, on the fabbatj? day, that they watched him." The perfon here fpoken of, as going into this Pharifee*s houfe, is our blefled Saviour. For as he came eating and drinking, agreeable to his character, he was free, courteous and affable to all ; and therefore though it was on the fabbath-day, he accepted an invitation, and went into the houfe of one of the chief Pharifees to eat bread, not-withftanding he knew the Pharifees were his profeffed enemies, and that they watched him, hoping to find fome occafion to upbraid him, either for his difcourfe or behaviour. If the

f 22 ]

Pharifee into whofc houfe our Lord went, was one of this flamp, his invitation bcfpcaks him to be a very ill man, and may ferve to teach us, that much rancour and heart-enmity againft Jesus Christ, may be concealed and cloaked under a great and blazing profeiTion of religion. Flowever, our Saviour was more than a match for all his enemies, and by accepting this invitation, hath warranted his miniftcrs and dif-ciples, to comply with the lilce invitation?, and converfe freely about the things of God, though thofe who invite them, may not have real religion at heart. For how knowcft thou, O man, but thou mayeft drop fomething, that may benefit their fouls, and make them religious indeed ? And fuppofing they (hould watch thee, watch thou unto prayer, whiift thou art in their company, and that fame Jesus, who went into this Fharifee's houfe, and was fo faithful and edifying in his conveifation when there, will enable thee to go and do likewife.

That our Lord's converfation was not trifling, biit fuch as tended to the ufe of edifying, and that he behaved among the gueds as a faithful phyfician, rather than as a carelefs, indifferent companion, is evident from the yth verfe of this chapter, where we are told, that '^ he marked how they chofe the chief rooms i" or, to fpeak in our common way, were dcfirous of fitting at the upper end of the table. And whether we think of it or not, the Lord Jesus takes notice of our behaviour, even when we are going to fit down only at our common meals. Would to God, all that make a profeflioii of real chriftianity, confidered this well ! Religion then would not be fo much confined to church, or meeting, but be brought home to our private houfes, and many needlefs un-chriftian compliments be prevented. For (with grief I fpeak jt) is it not too true, that abundance of profefl'ors love, and are too fond of the uppermofl: places in houfes, as well as fy-Jiagogues ? This was what our Lord blamed in the gueib v/here he now was. He marked, he took notice, he looked before he fpake (as we fliould always do, if we would fpeak to the purpofc) how they chofe out the chief rooms. Therefore, though thty v/cre rich in this world's goods, and were i-'.o^ii: of his guefts, yet unwilling to fuffer the leaft fin upon Uitmj or lofe any opportunity of giving inilrudion, he gave

them

them a le^ure upon humility, faying unto them, or dirc£llng his difcourre to all in general, though probably he fpake to one in pariicular, who fat near him, and whom, it may be, he took notice of, as more than ordinarily folicitous in choofing a chief room, or couch, on which they lay at meals, after the cuftom of the Romrifjs; " When thou art bidden of any man to a wedding (which fcems to intimate that this was a wedding-feaft) fit not down in the highefl room, left a more honourable man than thou be bidden of him ; and he that bade thee and him come and fay to thee, Give this man place ; and thou begin with ftiame to take the loweft room. But whea thou art bidden, go and fit down in the loweft room ; that when he that bade thee cometh, he may fay unto thee. Friend, go up higher: then fhalt thou have worftiip (or refpedl) in the prefence of them who fit at meat with thee." O glorious example of faithfulnefs and love to fouls ! How ought minifters efpcially, to copy after their blefled Mafler, and, with fimplicity and godly fmcerity, mildly and opportunely rebuke the faults of the company they are in, though fuperior to them in outward circumftances ? What rightly informed perfon, after reading this pafTage, can think they teach right and agreeable to the word of God in this refpecSl, who fay, we muft not, at leaft need not, reprove natural men ? Surely fuch doctrine cometh not from above ! For are we not commanded, in any wife, to reprove our neighbour (whether he be a child of God or no) and not to fufier fin upon him ? Is it not more than probable, that all thefe guefts were natural men ? And yet our Lord reproved them. Help us then, O Saviour, in this and every other inftance of thy moral condudl, to walk as thou haft fet us an example !

Neither did our Lord ftop here ; but obferving that none but the rich, the mighty, and the noble, were called to the feaft, he took occalion alfo from thence, to give even his hoft (for the beft return we make our friends for their kind-nefs, is to be faithful to their fouls) one of the chief Phari-fees, a wholefome piece of advice. *'Then faid he alfo to him that bade him, when thou makcft a dinner or a fupper, call not thy friends, nor thy brethren, neither thy kinfmen nor thy rich neighbours, left they alfo bid thee again, and a jecompence be made thee. But v»'hen thou makeft a feaft,

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call the poor, the maimed, the lame, the blind, and th(?u fhalt be bleflcd ; for they cannot rccompcnce thee : For thou fhalt be rccompenced at the refurredion of the juft !" Thus did our Lop.d entertain the company. Words fpoken in fuch due feafon, how good are they ! Would Christ's followers thus exert themfelves, and, when in company, begin fome uftful difcourfe for their great mafter, they know not what good they might do, and how many might be influenced, by their good example, to fecund them in it.

An inftanceof this vvc have in the 14th verfe: " And when one of them that fat at meat with him heard thefe things, he faid unto him, Blefled is he that (hdU eat bread in the kingdom of God." Happy they who fliall be rccompenced at that rcfurreCiion of the juft, which thou haft been fpeaking of. A very pertinent faying this ! every way fuitable to perfons fittinf^ down to eat bread on earth, which v/e (hould never do^ without talking of, and longing for that time, when we Oiall fit down and eat bread in the kingdom of heaven. This opened to our Lord a frefh topic of converfation, and occa-fioned the parable, which is to be the more immediate fub-je£l of your prefent meditation. As though he had faid to the perfon that fpoke laft. Thou fayeft right: blciTed are they indeed, who fliall fit down to eat bread in the kingdom of God : But alas ! moft men, cfpecially you Pharifces, a6l as if you did not believe this ; ai^d therefore he faid unto him, '* A certain man made a great fuppcr, and bade many ;" by the certain man making a great fuppcr, we are to underftand God the Father, who has made provifion for perifhing fouls, bv the obedience and death of his beloved Son Christ Jesus. This provifion is here reprefented under the character of a fupper, becaufe the Cc:ena or fupper, among the ancients, was their grand meal : Men could never have made fuch provifion for themfelves, or angels for them. No, our falvation is all from God, from the beginning to the end. He made it, and not we ourfelves ; and it is wholly owing to the divine wif-dom, and not our own, that we are become God's people, and the flicep of his pafture. This provifion for perifhing fouls, maybejuftly called great, becaufe there is rich and gmple provifion made in the gofpel for a great many fouls. For however Christ's flcek may be but a little flock, when

afundcrj,

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afunder, yet when they come all together, they will be a multitude which no man can number. And it is efpccially called great^ becaufe it was purchafed at To great a price, the price of Christ's moft precious blood. And therefore, when the apoftle would exhort the chriftians to glorify God in their fouls and bodies, he makes ufc of this glorious motive, " That they were bought with a price." He does not fay what price, biit barely 2. pricey emphatically fo called ; as though all the prices in the world were nothing (as indeed they are not) when compared to this price of Christ's mofl precious blood.

For thefc reafons, Jesus faid in the parable, " A certain man made a great fupper, and bade many, and fent his fervant at fupper-timie, to fay to them that were bidden, Come, for all tilings are now ready.'* He bade many ; the eternal God took the Jews for his peculiar people, under the Mofa'ic dif-penfation ; and by types, (hadows, and prophefies of the Old Tertament, invited them to partake of the glorious privile2;es of the gofpel. " But at fupper-time," in the fulnefs of time, which God the Father had decreed from eternity, in the evening of the world (for which reafon the gofpel times are called the laffc times) '' he fent his fervant," Christ his Son, here called his fervant, becaufe a(51:ing as Mediator he was inferior to the Father; therefore fays the prophet Ija'iah^ " Behold my fervant whom 1 havechofen :" " to fay to them that were bidden," to the profefling "Jews^ called by St. Jchn^ "his own," that is, his peculiar profcffing people—with this mcffage, " Come ;" repent and believe the gofpel. Nothing is required on man's part, but to come, or accept of the gofpel offer. It is not according to the old covenant, '' Do and live ;" but only " come, believe, and thou flialt be faved." All things are ready. Nothing is wanting on God's part. " All things are now ready." There feems to be a particular cmphafis to be put upon NOVv^, implying, this was an efpecial feafon of grace, and God was now exerting his laft efforts, to fave loll: man. Well then, if the great God be at fo great an expcnce, to make fo great a fupper, for perid^ng creatures, and fends fo great a perfon as his own Son, in the form of a fervant, to invite them to come to it; one would imagine, that all who heard thefe glad tidings (hould readily fay. Lord, Id we come. But inlicad ot tnis,

we

we are told, *' They all, (the greateft part of the Jews) with one conlent began to make excui'e." Confcience told them they ought to come, and in all probability they had Tome faint defire to come J and they had nothing, as we hear of, to object cither againft the perfon who prepared the fupper, or the perfon that invited them, or the entertaiiiment itfelf; neither do we hear that they treated either with contempt, as is the cuftom of too many in the days wherein we live. In all probability, they acknowledged all was very good, and that it was kind in that certain man, to fend them fuch an invitation. But being very bufy, and as they thought very lawfully engaged, they begun to make excufe.

But the cxcufes they made, rendered their refufal inexcu-fabic. " The firft faid unto him, I have bought a piece of ground, and I muft needs go and fee it :" Thou fool, buy a piece of ground, and then go fee it ! A prudent man would have gone and feen the ground firft, and bought it afterwards. Why muft he needs go ? At leaft, why muft he needs go noiv ? The land was his own, could he not therefore have accepted the invitation to-day, and gone and feen his eftate, or plantation, on the morrov/ ? As he had bought it, he need not fear lofing his bargain, by anothers buying it from him. But notvvith-ftanding all this, there is a needs maft for his going, and therefore fays he, " I pray thee, have me excafed," and improve thy intereft with thy mafter in 'my behalf. This was a bad excufe.

The fecond was rather worfe. For what hys the evange-lift, verfe 19 ? " And another faid, I have bought five yoke of oxen, and I go to prove them :" One, it fcems, had hten. buying an eftate ; another, cattle, to ftock an eftate already boughtj and boih equally foolifh in making their bargains. For this fecond had bought five yoke of oxen, which muft: needs coft them a confiderable fum, perhaps all he had in the world, and no*v he muft go and prove them. A wife dealer would have proved the oxen fiift, and bought them afterwards : But our Saviour fpcaks this, to ftiew us, that we will truft one another, nay I may add, the devil himfclf, more than we \v\A truft God.

The excufe which the third makes, is worft of all. " I have married a wife, and therefore 1 cannot come." Had he

fa^d,

f^iJ, I will not come, he had fpoken the real fentlmcnt?? of his heart: for it is not (b much mens impotcncy, as their want of a will, and inclination, that keeps them from the gofpel-fcaft. But why cannot he come? He has "married a wife." Has he fo ? Why then, by all means he fhould come. For the fupper to which he was invited, as it (liould feem, was a wedding-fupper, and would have faved him the trouble of a nuptial entertainment. It was a great fupper, and confequently there was provifion enough for him, and his bride too. And it was made by a great man, who fent out his fervant to bid many, fo that he need not have doubted of meeting with a hearty welcome, though he fnould bring his wife with him. Or fuppofmg his wife was unwilling to come, yet as the hufband is the head of the wife, he ought to have laid his commands on her, to accompany him. For we cannot do better for our yoke-fellows, than to bring them to the gofpel-feaft. Or, fuppofing after all, flie would not be prevailed upon, he ought to have gone without her : for " thofe that have wives, muft be as though they had none;" and we muft not let carnal afFedion get fuch an afcendancy over u.s as to be kept thereby from fpiritual entertainments. Jikm paid dear for hearkening to thevoice of his wife ; and fometimes, unlefs we forfake wives, as well as houfes and lands, we cannot be the Lord's difciples.

This then was the reception the fervant met with, and fuch were the excufes, and anfwers, that were fent back. And what was the confequence ? " So that fervant came (no doubt with a forrowful heart) and (hewed his Lord thefe things." However little it be thought of, yet minifters muft fhew the Lord, what fuccefs their miniftry meets with. We muft fhew it to our Lord here. We muft fpread the cafa before him in prayer. We muft (hew it to our Lord hereafter, before ihe general afTembly of the whole world. But how dreadful is it, when minifters are obliged to go upon their knees, crying, *' O 1 my leannefs, my leannefs !'* and £//^;-like, to intercede as it were againft thofe, to whom they would not only have imparted the gofpel, but even their own lives. It is a heart-breaking confideration. But thus it muft be ; " The fervant came and fhewed the Lord thefe thingsj" fo muft we. Well, and what fays the Lord?

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We are told, vepfe lift, that " the maftcr of the houfe was angry ?" Not with the fervant : for though Ifracl be not gathered, yet (hall Christ be glorious ; and faithful miniftcrs fliall be rewarded, whether people obey the gofpel or not. " We are a fweet favour unto God, whether the word be a favour of life unto life, or a favour of death unto death." The mafter of the houfe therefore was angry, not with the fervant, but with thefe-worldly-minded, pleafure-taking refufers of his gracious invitation ; who, in all probability, went to fee and flock their eftates, and attend upon their brides, not doubt-ino^, but their excufcs would be taken, becaufe they were lawfully employed. And, indeed, in one fenfe, their excufes were accepted. For I do not hear that they were ever invited any mort. God took them at their word, though they would not take him at his. They begged to be excufed, and they were excufed, as we (hall fee in the fequel of this parable. Let us not therefore harden our hearts, as in the day of provocation ; *' Now is the accepted time, now is the day of fair vation." But muft the feaft want gucfts ? No, if they cannot, or will not come, others fhall, and v;ill. The mafter of the houfe therefore being angry, fent the fervant upon a fecond errand. " Go out quickly into the ftr-ets, and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind." Every word befpeaks a fpirit of refent-ment and importunity. Go out quickly, make no delay, dread no attempt or danger, into the ftreets and lanes of the city, and bring in hither, not only call them, but bring them in (for the maftcr here, to encourage the fervant, alFures him of fuccefs) the poor, and the maimed, and the hair, and the blind. This was fulfilled, when Jesus Christ, after the gofpel was rcjcded by the Jeu)s^ went and invited the Gentiles^ and when the publicans^ and harlots took the kingdom of God by a hoiy violence, whilft the fcif-righteous fcribes and Pharifees rejecled the kingdom of God againft themr fclves. This was alfo a home reproof to the rich Pharifee, at vvhofe houfe the Lord Jesus vyas, as well as a cutting leffon to the other guefts. For our Saviour v»'ould hereby fhev/ them, that God took a quite different method from his hoft, and was not above receiving the poor, and hair, and blind, and maimed, to the gofpel fupper, though he had called none

fuch

fiich to fit down at his tabic. Whether the gucfts irefcntcd it or not, we are not told. But if they were not quite blind, both hoft and guefts might eafily fee that the parable was fpoken againfl them. But to proceed.

The fervant again returns, but with a more pleafing an-fwer than before, *' Lord, it is done as thou haft commanded, and yet there is room." The words befpeak the fervant to be full of joy at the thoughts of the fuccefs he had met with. None can tell, but thofc who experience it, what comfort minillers have in feeing their Ubours blcft. " Now I live, (fays the apeftle) if you ftand faft in the Lord. Ye are our joy and crown of rejoicing; in the day of the Lord Jesus." " Lord, it is done as thou haft commanded. The poor, and maimed, and halt, and blind, have been called, and have obeyed the fummons, and I have brought them with me; yet. Lord, thy houfe, and thy fupper is fo p-reat, there is room for more. Hereby he infinuated that he wanted to be employed again, in calling more fouls ; and the more we do, the more may we do for God : " To him that hath, fliall be given ;" and piefent fuccefs is a great encouragement to future diligence. Such hints are pleafing to our Saviour. He delights to fee his miuifters ready for new work, and waiting for frefti orders. " The Lord, therefore, wc are told, ver. 23, faid unto his fervant, (the fame fervant,) Go out into the highways and hedges, and compel them to come in, that my houfe may be filled ; 24. For I fay unto you, that none of thofe who are bidden, ftiall tafte of my fupper." O cutting words to thofe that fat at meat, if they had hearts to make the application ! But glad tidings of great joy to the publicans, harlors, and Gentiles, who were reje6led by the proud Phari-fees, as aliens to the commonwealth of Jfrael^ and ftrangers to the covenant of promife I This was fulfilled, when our Lord fent the apoftles, not only into the ftreets and lanes of the city, and places bordering upon Jernfakm znA Judea -y but when he gave them a commifiion to go out into all the world, and preach the gofpel to every creature. Gentile as well 2s Jew', and not only gave them a command, but blefied their labours with fuch fuccefs, that three thoufand were converted in one day. And I am not without hopes that it will be ftill further fulfilled, by the calling of fome of

vou

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you home this day : For however this p-araWe was fpoken originally to the Jdws^ and upon a particular occafion, as at a feaft, yet it is applicable to us, and to our children, and to as many as are afar cfF; yea, to as many as the Lord our God (hall call. It gives a fandion, mcthinks, to preaching in the fields, and other places bcfides the fynagogues ; and points out the reception the gofpel meets with in 'thefe days, in fuch a lively manner, that one would think it had a particular reference to theprefent age. For is it not too, too plain, that the gofpel-offers, and gofpel-grace, have been flighted, and made light of, by many profellbrs of this generation ? We have been in the churches, telling them, again and again, that God has made a great fupper (and has invited many, even them) and fent us by his providence and his fpirit, " to fay unto them that were bidden. Come, for all things are now ready. Believe on the Lord Jesus, and you fhall be faved." But the generality of the laity have made light of it, they have given us the hearing, but are too bufy in their farms and their merchandizes, theic marrying and giving in marriage, to come and be blefTed in the Lord of life. We have told them, ac^ain and again, that we do not want them to hide themfelves from the world, but to teach them how they m.ay live in, and yzt not be of it* But all will not do. Many of the clergy alfo (like the letter-learned Scribes and Pharifees in our Saviour's time) rejed the kingdom of God againft themfelves^ and deny us the ufe of the pulpits, for no other reafon but becaufe wc preach the do6lrine of juftification in the fight of God by faith alone, and invite fmncrs to come and tafle of the gofpel feaft freely, without money and without price.

Whatever they may think, we are pcrfuaded, the great mafter of the houfe is angry with them, for being angry with us without a caufe. He therefore now, by his providence, bids us '' Go out quickly into the flreets and lanes of the city, and bring in the poor, and the maimed, and the halt, and the blind," or call in the publicans and harlots, the common curfers and fwearers, and fabbath-breakers, and adulterers, who, perhaps, never entered a church door, or heard that Jesus Christ died for fuch finners as they are. We, through grace, have obeyed the command, we have gone out, though

cxpofed

cxpofeJ to much contempt for fo doing, and, blefTed be GoS, our labour has not been in vain in the Lord. f^or many have been made willing in the day of God's power; and, we would fpeak it with humility, we can go chearfully to our Saviour, and fay, " It is done. Lord, as thou hafl commanded, and yet there is room." He is therefore plcafcd, in fpite of all oppofition from men or devils, to continue, and renew, and enlarge our commiflion ; he hath fcnt us literally into the highways and hedges; and, I truft, has given us a commiflion to compel fmners to come : For, could we fpeak with the tongues of men and angels, yet if the Lord did not attend the word with his power, and fweetly inclined men's wills to comply with the gofpel-cal], we fhould be as a founding braf??, or a tinkling cymbal. But this we believe our Saviour will ilo, for his houfe mult be filled : every foul for whom he has fhed his blood, fliall finally be faved, ** and all that the Father hath given him, fhall come unto him, and whofoever cometh unto him he will in no wife cafl out." This comforted our Lord, when his gofpel was re-jevfled by the Jews, As though he had faid. Well, tho' you dcfpife the ofFers of my grace, yet 1 fhall not fhed my blood in vain J for all that the Father hath given me fliall come unto me.

Supported by thi.^ confideration, I am not afliamed to come out this day into the highways and hedges, and to confefs that my bufinefs is to call the poor, and the maimed, and the halt, and the blind, felf-condemned, helplefs finners, to the marriage-feaft of the fupper of the Lamb. My cry is. Come, believe on the Lord Jesus ; throw yourfelves at the footftool of his mercy, and you fhall be faved ; for all things are now ready. God the Father is ready, God the Son is ready, God the Koly Ghoft is ready j the blefled angels above are ready, and the blefTed faints below are ready, to welcome'you to the gofpel-feafl. A perfect and everlafling righteoufnefs is now wrought out by Jesus Christ. God, now, upon honourable terms, can acquit the guilty. God can now be juft, and yet juflify the ungodly. «^ For he hath made Christ to be fin for us, who knew no fin, that we might be made the righteoufnefs of God in him." The fatted calf is now killed, and '' Christ, our pafibver, is I facrificed

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facrificed for us." Come, finncrs, and feed upon him irt your hearts by faith, with thankfgiving. For Jfsus Christ's fake, do not with one confent begin to make excufe. Do not let a piece of ground, five yoke of oxen, or even a wife, keep you from this great fupper. Thefe you may enjoy, as the gifts of God, and make ufc of them for the Mediatoi'^ glory, and yet be prefent at the gofpel-feaft. True and un-defiled religion docs not take away, but rather greatly enhances the comforts of life ; and our Lord did not pray that we fliould be taken out of the world, but '■' that we fhould be delivered from the evil of it." O then that you would all, with one confent, fay, Lo ! we come. Aflure yourfelves there is provifion enough. For it is a great fupper. In our Father's houfe there is bread enough and to fpare. And though a great God makes the fupper, yet he is as good and condescending as he is great. Though he be the high and lofty one that inhabiteth eternity, yet he will dwell v/ith the humble and contrite heart, even with the man that trembleih at his word. Neither can you complain for want of room ; " for yet there is room. In our Father's houfe are many man-fions." If it was not fo, our Saviour would have told us. The grace of Christ is as rich, as free, and as powerful as ever. He is " the fame yefteiday, to-day, and for ever ;" He is full of grace and truth, and out of his fulnefs, all that come to him may receive grace for grace. He giveth liberally, and upbraidcth not. He willeth not the death of a finner, but rather that he fhould believe and live. Come then, all ye halt, poor, maimed, and blind fmners ; take comfort, the Lord Jesus has fent his fervant to call you. It is now fup-pcr-time, and a day of uncommon grace. The day may be far fpent. Haltc, therefore, and away to the fupper of the Lamb. If you do not come, I know the mafter will be angry. And who can ftand before him when he is angry ? " Hardert not therefore your hearts, as in the day of provocation,-as in the day of temptation in the wildernefs." Do not: provoke the Lord to f^iy, " None of thofe that were bidden fhall t?.fte of my fupper." O dreadful words ! Much more is implied in them than is exprefled. It is the fame with that in the pfalms, " I fware In my wrath, that they fhould not enter into my reft." And if you do not enter into' God's refl, nor taflc of CfiRisT^i fupper, you mufi lift up 3 ^ your

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^our eyes in torments, where you will luve no reft, and mu(i fup with the damned devils for ever more.

Knovvirig therefore the terrors of the LoiiD, we pcrfuade you to hade away, and make no niore frivolous exciifes. For there is no excufe againft believing. Perhaps you fay. You call to the halt, and maimed, and blind, and poor. But if we are halt, and maimed, how can we come ? If we arc blind, how can we fee our way ? If we are poor, how can we cx-pCiSl admiflion to fo great a table? Ah! Happy are ye, if you are fenfible, that you are halt and maimed. For if you feel ydurfelves fo, and are lamenting it, who knows but whiift I an) fpeaking, God rhay fend his Spirit with the word, and fetch you hortie ? Though you arc blind, Jesus has eye falve to anoint you. Though you are poor, yet you are welcome to this rich feaft. It coft Jesus Christ a great price, but you (hall have it gratis. For fuch as you was it defigned. *' BlefTed are the poor in fpirit, for theirs is the kingdom of heaven." Rich, felf-righteous, felf-fufficient fiiiners, I know, will fcorri both the feaft and its great provider. They have done fo already, therefore the LoiiD has fent us into the highways and hedges, to bring fuch poor fouls as you are in. Ven-> ture then, my dear friends, and honour Gob, by taking hint at his v/ord. Come to the marriage-feaft. Believe me, you will there partake of moft delicious fare.

Tell me, ye that have been made to tafte that the Lord is gracious, will you not recommend this feaft to all ? Are you not, whiift I am fpeaking, ready to cry out. Come Jill ye that are without, come ye, obey the call, for we Have fat under the Redeemer's ftiadow with great delight, ^nd his fruit has been pleafant to our tafte. Whiift 1 am fpeaking, does not the fire kindle, do not your hearts burn with a defire that others may come and be blelTed too ? If yoii are chriftians indeed, I know you will be thus minded, and the language of your hearts will be. Lord, whiift he is calling, let thy Spirit Jcompel them to come in. O that the Lord may fay. Amen! And why fhould we doubt? Surely oUr Saviour will not let rfie complain this day that I have laboured in vain, and fpent my ftrength for nought. Methinks I fee many defining to come. O how fliall I compel you to come forwards. 1 will not ufe fire or fword, as

Vol. VI. C the

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the Papijh do, by terribly perverting this text of fcripture. But 1 will tell you ol the love of God, the love of God in Christ, and furely that muft compel you, that muft conftrain you, whether you will or not. Sinners, my heart is enlarged towards you. I could fill my mouth with arguments. Con-fider the greatnefs of the God who makes the fupper. Con-fider the greatnefs of the price, wherewith it was purchafed. Confider the greatnefs of the provifion made for you. What would you have more ? Confider God's infinite condefcen-fion, in calling you now, when you might have been in hell, *' vvhere the worm dieth not, and the fire is nor quenched.'* And that you might be without excufe, he has fent his fer-vant into the highways and hedges to invite you there. O that you tafted what I do now ! I am fure you would not want arguments to induce you to come in : No, you would fly to the gofpel-feaft, as doves to the windows.

But, poor fouls! many of you, perhaps, are not hungry. You do not feel yourfelves halt, or maimed, or blind, and therefore you have no relifli for this fpiritual entertainment. Well, be not angry with me for calling you ; be not offended if I weep over you, becaufc you know not the day of your vifitation : If I muft appear in judgment as a fwift witnefs againft you, I muft. But that thought chills my blood! I cannot bear it; I feel that I could lay down my life for you. J3ut I am not willing to go without you. What fay you, my >dear friends ? I would put the queftion to you once more. Will you tafte of Christ's fupper, or will you not? You fliall all be welcome. There is milk at this feaft for babes, as well as meat for ftrong men, and for perfons of riper years. There is room and provifion for high and low, rich and poor, one with another; and our Saviour will thank you for coming. Amazing condefcenfion ! Aftonifhing love ! The thought of it quite overcomes me. Help me, help me, O be-* lievers, to blefs and praifc him.

And O ! that his love may excite us to come afrefh ta him, as though we had never come before ! For, though wc have been often feafted, yet our fouls will ftarve, unlefs we renew our a61s of faith, and throw ourfclves, as loft, undone fmners, continually at the feet of Christ. Feeding upon paft experiences will not fatisfy our fouls, any mors than what 5 w:^

we did e^t yefterday will fuftain our bodies to day. No, believers muft look for frefh influences of divine grace, and be"-of the Lord to water them every moment. The parable therefore fpeaks to faints as well as finners. Come ye to the marriage-feaft; you are as welcome now as ever. And may God fet your fouls a longing for that time when we fhall fit down and eat bread in the kingdom of heaven ! There we (hall have full draughts of divine love, and enjoy the glorious Emmanuel for ever more. Even fo, Lord Jesus, Jmen,

C2 SERMON

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SERMON XXXIV.

The Pharifee and Publican.

Luke xviii. 14.

I tell you^ this man went down to his hcufe jujlified rather than the other: For every one that exalteth himfelf, fliall he ahajcd \ and he that humbUth himfelf, Jhall be exalted.

THOUGH there be fome who dare to deny the Lord Jesus, and difbelieve the revelation he has been pleafed to give us, and thereby bring upon themfelves fwift deftruc-tion; yet I would charitably hope there are but few if any fuch among you, to whom I am now to preach the kingdom of God. Was I to afk you, how you expecSl to be juftified in the fight of an offended God? I fuppofe you would anfwer, only for the fake of our Lord Jesus Christ. But, was I to come more home to your confciences, I fear that moft would make the Lord Jesus but in part their Saviour, and go about, as it were, to eftablifh a righteoufnefs of their own. And this is not thinking contrary to the rules of chriftian charity : for we are all felf-righteous by nature; it is as natural for us to turn to a covenant of works, as for the fparks to fly upwards. We have had fo many legal and fo few free-grace preachers, for thefe many years, that moft profeflbrs now feem to be fettled upon their lees, and rather deferve the title of Phartjees than chrillians.

Thus it was with the generality of the people during the time of our Lord's public miniftration : and therefore, in al-moft all his difcourfes, he preached the gofpel to poor fmners, and denounced terrible woes againft proud felf-jufticiaries. The parable, to which the words of the text belong, looks 3 botii

both thefe ways: For the evangelift informs us (ver. 9.) that our Lord " fpalce it unto certain who trufted in thcnifelves that they were righteous, and defpifed others." And a notable parable it is ; a parable worthy of your moft ferious attention. " He that hath ears to hear, let him hear," what Jesus Christ fpeaks to all vifible profeflbrs in it.

Ver. 10. " Two men went up to the temple to pray (and never two men of more op{X)rite chara6lers) the one a Pha-rifee and the other a Publican." The Pharifees were the ftrideft fe(3: among the Jews. '' I was of the ftri6left fe6t, of the Pharifees," fays Paul. They prayed often ; not only fo, but they made long prayers; and, that they might appear extraordinary devout, they would pray at the corners of the ftreet, where two ways met, that people going or coming, feoth ways, might fee them. " They made broad (as our Lord informs us) the borders of their phylad^eries," they had pieces of parchment fown to their long robes, on which fome parts of the Scripture were written, that people might from thence infer, that they were lovers of the law of God. They were fo very punctual and exa£i: in outward purifications, that they walhed at their going out and coming in. They held the wafliing of pots, brazen vcfiels and tables, and many other fuch-like things they did. They were very zealous for the traditions of the fathers, and for the obfervation of the rites and ceremonies of the church, notwithftanding they frequently raade void the law of God by their traditions. And they were fo exceedingly exa6l in the outward obfervation of the fabbath, that they condemned our Lord for making a little clay with his fpittle ; and called him a finner, and faid, he was not of God, becaufe he had given fight to a man born blind, on the fabbath-day. For thefe reafons they were had in high veneration among the people, who were fadly milled by thefe blind guides: they had the uppermoft places in the fynagogues, and greetings in the market-places (which they loved dearly) and were called of men. Rabbi ; in (hort, they had fuch a reputation for piety, that it became a proverb among the Jews^ that, if there were but two men faved, the one of them muft be a Pharifee.

As for the Publicans, it v/as not fo with them. It fecms they were fometimes Jrivs, or at kail profclytes of the gate;

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for we find one here coming up to the temple; but for thfr generality, I am apt to think they were Gentiles-^ for they were gatherers of the Roman taxes, and ufed to amafs much wealth (as appears by the confeflion of Zaccheus, one of the chief of them) by wronging men with falfe accufations. They were fo univerfally infamous, that our Lord himfelf tells hi^^ difci-pies, ** the excommunicated man ihould be to them as a heathen man, or a Publican." And the Pharifees thought it a fufficient impeachment of our Lord's chara6ter, that he was a friend to Publicans and finners, and went to lit down with them at meat.

But, however they difagreed in other things, they agreed in this, that public worfhip is a duty incumbent upon all: for they both came up to the temple. 1 he very heathens were obfervers of temple-worfnip. We have very early notice of mens facrificing to, and calling upon the name of the Lord, in the Old Teibment; and I find it no where contradicted in the New. Our Lord, and his apoftles, went up to the temple ; and we are commanded by the apoftle, *' not to forfake the aflenibling ourfelves together," as the manner of too many is in our days; and fuch too, as would have us think well of them, though they feldom or never tread the courts of the Lord's houfe. But, though our devotions begin in our clofets, they muft not end there. And, if people never fhew their devotions abroad, I muft fufped they have little or none at home. *' Two men went up to the temple." And what went they thither for? Not (as multitudes amongft us do) to make the houfe of God a houfe of merchandize, or turn it into a den of thieves; much lefs to ridicule the preacher, or difturb the congregation ; no, they came to the temple, fays our lyORD, " to pray." . Thither fiioulJ the tribes of God's fpiritual Jfrael go up, to talk vv'th, and pour out their hearts before the mighty God of Jacob,

" Two men went up to the temple to pray." I fear one of them forgot his errand. I have often been at a lofs what to call i\\t Pharifeis addrefs; it certainly does not deferve the name of a prayer: he may rather be faid to come to the temple to boajiy than to pray ; for I do not find one word of confelli-on of his original guilt; not one fingle petition for pardon of his pad adlual fins, or for grace to help and aflift him for the

time

time to come: he only brings to God, as it were, a reckoning of his performances 5 and docs that, which no flcfti can juftly do, I mean, glory in his prefence.

Ver. II. " The Pharilee flood, and prayed thus with him-felf; God, I thank thee that I am not as other men are, extortioners, un)uft, adulterers, or even as this Publican.'*

Our Lord firft takes notice of his pofturej *' the Pharifee

ftood^'* he is not to be condemned for that; for ftandino^, as

well as kneeling, is a proper pofture for prayer. '' When you

ftand praying," fays our Lord; though fometimes our Lord

kneeled, nay, lay flat on his face upon the ground ; his apof-

tles alfo kneeled, as we read in the Acis^ which has made me

wonder at feme, who are fo bigotted to {landing in family, as

well as public prayer, that they will net kneel, notwithftand-

ins; all kneel that are around them. I fear there is fomethins:

... of the Pharifee in this condu(St. Kneeling and ftanding are

indifferent, if the knee of the foul be bent, and the heart upright towards God. We fhould ftudy not to be particular in indifferent things, left we offend weak minds. What the Pharifee is remarked for, is his *' ftanding by himfelf:" for the words may be rendered, he ftood by himlelf, upon fome eminent place, at the upper part of the temple, near the Holy of holies, that the congregation might fee what a devout man he was: or it may be underftood as we read it, he prayed by him-felf, or of himfelf, out of his own heart; he did not pray by-form ; it was an extempore prayer : for there are many Pha-rifees that pray and preach too, extempore. I do not fee why thefe may not be acquired, as well as other arts and fciences. A man, with a good elocution, ready turn of thought, and good memory, may repeat his own or other mens fermons, and, by the help of a JVilkins or Henry^ may pray feemingly excellently well, and yet not have the leaft grain of true grace in his heart; I fpeak this, not to cry down extempore prayer,. or to difcourage thofc dear fouls who really pray by the fpirit; I only would hereby give a word of reproof to thofe who are fo bigotted to extempore prayer, that they condemn, at leaft judge, all that ufe forms, as though not fo holy and heavenly, as others who pray without them. Alas ! this is wrong. Not every one that prays extempore is a fpiritual, nor every one that prays with a form, a formal man. Let us not judge one another; let not him that ufes a form, judge him

C 4. thac

that prays extempore, on that account; and let not him that prays extempore, defpife him who ufes a form.

'* The Pharifee flood, and prayed thus by himfelf." Which may fignify alfo praying inwardly in his heart; for there is a way (and that an excellent one too) of praying when we cannot fpeak J thus ^mia prayed, w^hen file fpoke not aloud, only, her lips moved. Thus God fays to Moffs, •:' Why crieft thou ?'* when, it is plain, he did not fpeak a word. This is what the apoftie means by the " fpiiit making intercefTion (for believers) with groanings which cannot be uttered." For there are times when the foul is too big to fpeak; when God fills it as it were, and overfhadows it with his prefence, fo that it can only fall down, worfhip, adore, and lye in the duft before the Lord. Again, there is a time when the foul is benumbed, barren and dry, and the believer has not a word to fay to his heavenly Father; and then the heart only can fpeak. And I mention this for the encouragement of weak chrifiians, who think they never are accepted but when they have a flow of words, and fancy they do not pleafe God at the bottom, for no other reafon but becaufe they do not pleafe themfclvcs. Such would do well to confider, that God knows the language of the heart, and the mind of the fpirit; and that we make ufe of words, not to iniorm God, but to affe£l: ourfclves. Whenever therefore any of you find yourfelves in fuch a frame, be not difcouraged : offer yourfelves up in filence before Goo, as clay in the hands of the potter, for him to write and flamp his own divine imgge upon your fouls. But I believe the Pharifee knew nothing of this way of prayer: he was fclf-righteous, a llranaer to the divine life: and therefore either of the former cxplanaiiuns may be bed put upon thefe words.

" He ilood, and prayed thus with himfelf j God, I thank thee that I am not as other men are, extortioner, unjuft, adulterer, or even as this Publican." Here is fome appearance of devciir.n, but it is only in appearance. To thank God that we are not extortioners, unjuli, adulterers, and as wicked in our practices as other men are, is certainly meet, right, and our boiindcn duty: for whatever degrees of goodnefs there may be in us, more than in others, it is owing to God's reflraining, preventing, and affifting grace. We are all equally conceived 2nd born in fm j all are fallen iliort of the glory of God, and

liable

liable to all the curfes and maledictions of the law; To that " he whoglorieth, muft glory only in the Lord." For none of us have any thing which we did not receive; and whatever we have received, we did not in the leaft merit it, nor could vye lay the leaft claim to it on any account whatever: we are wholly indebted to free grace for all. Had the Pharifee thought thus, when he faid, '' God, I thank thee that I am not as other men are," it would have been an excellent introduction tp his prayer: but lie was a free-wilier, as well as felf-righteous (for he that is one muft be the other) and thought by his own power and ftrength, he had kept himfelffrom thefe vices. And yet I do not fee what reafon he had to truft in himfelf that he was righteous, merely bccaufe he was not an extortioner, un-juft, adulterer ; for all this while he might be, as he certainly vvas (as is alfo every felf-righteous perfon) as proud as the devil. But he not only boafts, but lies before God (as all felf-jufticiaries will be found liars here or hereafter.) He thanks God that he was not unjuft: but is it not an a6l of the higheft: injuftice to rob God of his prerogative ? is it not an a«Sl of in-juftice to judge our neighbour ? and yet of both thefe crimes this felf-righteous vaunter is guilty. *' Even as this Publican !" He feems to fpeak with the utmoft difdain ; this Publican I Perhaps he pointed at the poor man, that others might treat him with the like contempt. Thou proud, confident boafter, what hadft thou to do with that poor Publican ? fup-pofing other Publicans were unjuft, and extortioners, did it therefore follow that he muft be fo ? or, if he had been fuch a finner, how knoweft thou but he has repented of thofe fins? His coming up to the temple to pray, is one good fign of a reformation at leaft. Thou art therefore inexcufable, O Pharifee, who thus judgeft the Publican : for thou that judgeft him to be unjuft, art, in the very aCi: of judging, unjuft thv-ftlf: thy facrihce is only the facrifice of a fool.

We have (een what the Pharifee's negative goodncfs comes to; I think, nothing at all. Let us fee how far his pofitive goodnefs extends; for, if we are truly religious, we fliall not only efciiew evil, but alfo do good: " I faft twice in the week, 1 give tithes of all that I poftefs."

The Pharifee is not here condemned for his fafting, for faft-ing is a chriilian duty^ " when you faft," fays our Lord,

thereby

thereby taking it for granted that his difciplcs would faft. And •' when the bridegroom (liall be taken away, then fhall they fad in thofe days." " In fading often," fays the apoftle. And all that vvoild not be caft-aways, wiil take caie, as their pri-vilet^e, without legal conftraint, to " keep their bodies under, and bring them into fubjccSlion." The Phaiifee is only condemned for making a right( oufnefs of his failing, and think-incr that God would accept him, or that he was any better than his neighbours, merely on account of his fading : this is what he was blamed for. The Pharifee was not to be difcom-mcndcd for fading twice in a week; I wifh fome chridians would imitate him more in this : but to depend on fading in the lead, for his judification in the fight.of God, was really abominable. " I give tithes of all that I pofiefs." He might as well have faid, I pay tithes. But felf-righteous people (whatever they may fay to the contrary) think they give fome-thing to God. " I give tithes of all that I podefs:" I make confcience of giving tithes, not only of all that the law requires, but of my mint, annife, and cummin, of all things whatfoever I podefs; this was well; but to boad of fuc h things, or of fading, is pbarifaical and devilifii. Now then let us fum up all the righteoufnefs of this beading Pharifee, and fee what little reafon he had to trud in himfelf, that he was righteous, or to defpife others. He is not unjud (but we have only his bare w'ord for that, I think I have proved the contrary;) he is no adulterer, no extortioner; he fads twice in the week, and gives tithes of all that he podefles; and all this he might do, and a great deal more, and yet be a child of the devil: for here is no mention made of his loving the Lord his God with all his heart, which was the " fird and great commandment of the law;" here is not a dngle fyilable of inward leligion ; and he was not a true ^ew^ who was only one outwardly. It is only an outdde piety at the bed ; inwardly he is full of pride, felf-judification, free-will and great uncha-ritablenefs.

Were not the Pharifees, do you think, highly offended at this charatSler ? for they might eafily know it was fpoken againd them. And though, perhaps, fome of you may be offended at me, yet, out of love, I mud tell you, I fear this parable is fpoken againd many of you: for are there not many

of

xf you, who go up to the temple to pray, with no better fpirit than this Pharifee did? And becaufe you faft, it may be in the Lcnt^ or every Friday^ and becaufe you do no body any harm, receive the I'acrament, pay tubes, and give an alms row and then ; you think that you arc lafe, and truft in youiTelves that you are righteous, and inwardly defpife thoie, who do not come up to you in theie outward duties? this, I am pcrfuadcd, is the cafe of many of you, though, alas I it is a defperate one, as I fiiall endeavour to (hew at the clofe of this difcourfe.

Let us now take a view of the Publican, ver. 13. " And the Publican ftanding afar off, would not lift up fo much as his eyes unto heaven, but fmote upon his breaft, faying, God be merciful to me a finner."

'* The Publican (landing afar off:" Perhaps in the outward court of the temple, confcious to himfelf that he was not worthy to approach the Holy of holies; fo confcious and fo weighed down with a fenfe of his own unworthinefs, that he would not fo much as lift up his eyes unto heaven, which he knew was God's throne. Poor heart! what did he feel at this time! none but returning Publicans, like himfelf, can tell. Me-thinks I fee him {landing afar oft', peniive, opprefled, and even overwhelmed with forrow; fometimes he attempts to look up; but then, thinks he, the heavens are unclean in God's fight, and the very angels are charged with folly; how then fhall fuch a wretch as I dare to lift up my guilty head ! And to (hew that his heart was full of holy felf-refentment, and that he forrowed after a godly fort, he fmote upon his breaft; the Word in the original implies, that YiQ Jlruck hard upon his breaft : he will lay the blame upon none but his own wicked heart. He will nor, like unhumbled Adam^ tacitly lay the fault of his vilenefs upon God, and lay, l^he p;iftions which thou gaveft me, they deceived me, and 1 finned : he is too penitent thus to reproach his Maker; he fmites upon his breaft, his treacherous, ungrateful, defperately wicked breaft ; a breaft now ready to burft : and at length, out of the abundance of his heart, I doubt not, with many tears, he at lafl: cries out, *' God be merciful to me a finner." Not, God bp merciful to yonder proud Pharifee : he found enough in himfelf to vent his refentment againft, without lookino; abroad upon others. Not, God be merciful tome a faint; for he

knew

knew " all his righteoufnefTes were but fihhy rags.*' Not, God be merciful to fuch or fuch a one; but, God be iri'^rci-iul to me, even to mc a finncr, a finncr by birth, a Tinner in thought, word, and deed ; a Tinner as to my perlon, a Tmner as to all my performances; a Tinner in whom is no health, in whom dwcUcth no good thing; a Tmncr, poor, miferable, blind and naked, from the crown uf the head to the Tole of the feet, full of wounds, and bruifcs, and putrifying Tores ; a TclT-r accufed, felf-condemned Tinner. What think you? would this Publican have been ofFendcd if any minifter had told him that he deferved to be damned ? would he have been angry, if any one had told him, that by nature he was half a devil and half a beaft? No: he would have confefied a thoufand hells to havQ been his due, and that he wzs an earthly, devilifh Tinner. He felt now what a dreadful thin^ it was to depart from the living God: he felt that he was inexcufable every way; that he could in nowife, upon account of any thing in himTelf, bejuT-r lifted in the Ti^^ht of God ; and therefore lays himfelf at the feet of fovereign mercy, " God be merciful to me a Tinner." Here is no confidence in the flefh, no plea Tetched from faftr w^i paying tithes, or the performance of any other duty ; here isno boafting that he was not an extortioner, unjufi-, or an adulterer. Perhaps he had been guilty of all theTe crimes, at leaft he knew he would have been guilty of ail thefe, had he been left to follow the devices and deTires of his own heart; and therefore, with a broken and contrite Tpirit, he cries out, '' God be merciful to me a Tinner."

This man came up to the temple to pray, and he prayed Indeed. And a broken and contrite heart God will not de-fpiTe. " I tell you," Tays our Lord, I who lay in the boTom of the Father from all eternity ; I who am God, and therefore know all things; I who can neither deceive, nor be deceived, whofe judgment is according to right; I tell you, whatever you may think of it, or think of me for telling you fo, " this man," this Publican, this dcTpifed, Tinful, but broken-hearted man, " went down to his houf<^ ju(lifted (acquitted, and looked upon as righteous in the ftght of God) rather than the other."

Let Pharifees take heed that they do not pervert this text: for when it is Tiid, "■ This man Vf cm down tp his houfe juT-

tiftcd

t 45 3

lified rath&r than the other," our Lord does not mean that both were tuftified, and that the Publican had rather more juf-tification than the Pharifee : but it implies, either that the Publican was adually juftified, but the Pharifee was not; or, that the Publican was in a better way to receive juflification, than the Pharifee; according to our Lord's faying, " The Publicans and Harlots enter into the kingdom of heaven before you." That the Pharifee was not juftified is ccrtainj for ** God refifteth the proud ;'* and that the Publican was at this time adi^ually juftified (and perhaps went home with a fenfe of it in his heart) we have great reafon to infer from the latter part of the text, " For every one that cxalteth himfelf (ball be abafed, and he that humbleth himfelf fliall be exalted."

The parable therefore nOw fpeaks to all who hear me this day : for that our Lord intended it for our learning, is evident, from his making fuch a general application; *' For every one that exalteth himfelf ftiall be abafed, and he that humbleth himfelf fhall be exalted."

The parable of the Publican and Pharifee, is but as it were a glafs, wherein we may fee the different difpofition of all mankind; for all mankind may be divided into two general clafTes. Either they trufl wholly in themfelves, or in part, that they are righteous, and then they are Pharifees; or they have no confidence in the flefh, are felf-condemned Tinners, and then they come under the charader of the Publican juft now defcribed. And we may add alfo, that the different reception thefe men met with, points out to us in lively colours, the different treatment the felf-jufticiary and felf-condemned criminal will meet with at the terrible day of judgment: *' Every one that exalts himfelf (hall be abafed, but he that humbleth himfelf (hall be exalted."

" Every one," without exception, young or old, hi^h or low, rich or poor (for God is no refpedcr of perfons) " every one," whofoever he be, that exalteth himfelf, and not free* grace; every one that trufteth in himfelf that he is righteous, that refts in his duties, or thinks to join them with the righ-teoufnefs of Jesus Christ, for juftification in the fight of GcD, though he be no adulterer, no extortioner, though he be not outwardly urjuft, nay, though lie fiift twice in the

week.

'[ 46 ]

week, and gives tithes of all that he poflefTes; yet fliall he be abafed in the fight of ail good men who know him here, and before men and-angels, and GoD himfelf, when Jesus Christ comes to appear in judgment hereafter. How low, none but the almighty God can tell. He (hall be abafed to live with devils, and make his abode in the loweft bell for evermore.

Hear this, all ye felf-jufticiaries, tremble, and behold your doom ! a dreadful doom, more dreadful than words can ex-prefs, or thought conceive! If you refufe to humble yourfelves, after hearing this parable, I call heaven and earth to witnefs againft you this day, that God ftiall vifit you with all hi$ ftorms, and pour all the vials of his wrath upon your rebellious heads; you exalted yourfelves here, and God (hall abafe you hereafter ; you arc as proud as the devil, and with devils (hall you dwell to all eternity. '' Be not deceived, God is not mocked ;" he fees your hearts, he knows all things. And, notwithftanding you may come up to the temple to pray, your prayers are turned into fin, and you go down to your houfes unjuflified, if you are felf-jufticiaries; and do you know what it is to be unjuftified ? why, if you are unjuftified, the wrath of God abideth upon you; you are in your blood; all the curfes of the law belong to you : curfed are you when you go out, curfed are you when you come in; curfed are your thoughts, curfed are your words, curfed are your deeds; every thing you do, fay, or think, from morning to night, is only one continued feries of hn. However highly you may be cfteemed in t!ie fight of men, however you may be honoured with the uppermoft feats in the fynagogues, in the church militant, you will have no place in the church triumphant, ** Humble yourfelves therefore under the mighty hand of God :" pull down every felf-righteous thought, and every proud imagination, that now exalteth itfelf againft the per-fe£l, perfonal, imputed righteoufnefs of the dear Lord Jesus: " For he (and he alone) that humbleth himfelf (hall be exalted."

He that humbleth himfelf, whatever he be : if, inftead of fafting twice in the week, he has been drunk twice in the week; if, inftead of giving tithes of all that he poflefTes, he has cheated the minifter of his tithes, and the king of his taxes; notwithftanding he be unjuft, an extortioner, an adulterer.

tcrer, nay, notwithftanding the fins of all mankind center and unite in him j yet, if through grace, like the Publican, he is enabled to humble himftlf, he (hall be exalted ; not in a temporal manner; for chriftians muft rather expect to be abafcd, and to have their names caft out as evil, and to lay down their lives for Christ Jesus in this world : but he {hall be exalted in a fpiritual (enk; he fhall be freely juftified from all his fins by the blood of Jesus ; he fhall have peace with God, a peace which pafleth all underftanding; not only peace, but joy in believing; he fhall be tranflated from the kingdom of Satan, to the kingdom of God's dear Son : he fiiall dwell in Christ, and Christ in him: he (hall be one with Christ, and Christ one with him : he fhall drink of divine pleafures, as out of a river: he fliall be fanc^ified throughout in fpirit, foul and body 5 in one word, he fhall be filled with all the fulnefs of God. Thus (hall the man that humbleth himfelf be exalted here; but O, how high fhall he be exalte^ hereafter ! as high as the higheft heavens, even to the right-hand of God : there he (hall fit, happy both in foul and body, and judge angels; high, out of the reach of all fin and trouble, eternally fecure from all danger of falling. O finners, did you but know how highly God intends to exalt thofe who humble themfelves, and bel:e/e in Jesus, furely you would humble yourfelves, at lead beg of God to humble you ; for it is he that muft ftrike the rock of your hearts, and caufe floods of contrite tears to flow therefrom. O that God would give this fermon fuch a commiflion, as he once gave to the rod of Mofes! I would ftrike you through and through with the rod of his word, until each of you was brought to cry out v^ith the poor Publican, *' God be merciful to rne a finner.'* What pleafant language would this be in the ears of the Lord of Sabbaoth !

Are there no poor finners among you ? what, arc you all Pharifees ? Surely, you cannot bear the thoughts of returning home unjuftified; can you ? what if a fit of the apoplexy fhould feize you, and your fouls be hurried away before the av/ful Judge of quick and dead ? what will you do without Christ's righteoufnefs ? if you go out of the world unjuftified, you muft remain {o for ever. O that you would humble yourfelves I then would the Lord exalt you; it may be, that, whilft I am

fpeaking.

[.48 1

fpeaking, the Lord might juftify you freely by his grace. 1 obferved, that perhaps the Publican had a feiife of his jufti-fication before he went from the temple, and knew that his pardon was fealcd in heaven : and who knows but you may be thus exalted before you go home, if you humble yourfelves?

0 what peace, love and joy, would you then feel in your hearts! you would have a heaven upon earth. O that I could hear any of you fay (as I once heard a poor firtner, under my preaching, cry out) He is come, He is cojne ! How would you then, like him, extol a precious, a free-hearted Christ! how would you magnify him for being fuch a friend to Publicans and finners ? greater love can no man (hew, than to lay down his life for a friend j but Christ laid down his life for his enemies, even for you, if you are enabled to humble yourfelves, as the Publican did. Sinners, I know not how to leave ofF talking v/ith you ; I v;ould fill my mouth with arguments,

1 would plead with you. " Come, let us reafon together;" though your fms be as fcarlet, yet, if you humble yourfelves^ they (hall be as white as fnow. One a6l of true faith in Christ, juftifies you for ever and ever; he has not promifed you what he cannot perform ; he is able to exalt you : tor God hath exalted, and given him a name above every name, that at the name of Jesus every knee (hall bow; nay, God hath exalted him to be not only a Prince, but a Saviour. May he be a Saviour to you! and then 1 fiiall have reafon to rejoicCp-in the day of judgment, that I have net preached in vain^ not Iflboured in vain.

SERMON

SERMON XXXV,

The Converfion of Zacchcus.

Luke xix. 9, 10. And Jesus faid unto him^ This day is falvation come to this houfe •, forafmuch as he alfo is the Son of Abraham. For the Son of man is coins to feek and to fave that which was lofii

SALVATION, every v^here through the whole fcri'p-ture, is faid to be the free gift of God, through Jesus Christ our Lord. Not only free, becaufe God is a fove-teign agent, and therefore may withhold it from, or confer it on, whom he pleafeth ; but free, becaufe there is nothing to be found in man, that can any way induce God to be merciful unto him. The righteoufnefs of Jesus Christ is the fo)e caufe of our finding favour in God's fight: this righte-Cuf! jfs apprehended by faith (which is alfo the gift of God) makes it our own; and this faith, if true, will work by love.

Thefe are parts of thofe glad tidings which are publiftied in the gofpel ; and of the certainty of them, next to the exprefs word of God, the experience of all fuch as have been faved, is the beft, and, as I take ,it, the nrioft undoubted proof. That God might teach us every way, he has been pleafed to leave upon record many inftances of the power of his grace exerted in the falvation of feveral perfons, that we, hearing how he dealt with them, might from thence infer the manner we muft expect to be dealt with ourfelves, and learn in what way we muft iook for falvation, if we truly defire to .be made partakers of the inheritance with the founts in light.

The converfion of the perfon referred to in the text, I ^hink, will be of no fmall fervice to us in this matter, if

Vol. VL D rightly

i3

t\<y\\t]y improved. I would hope, moft of you know who the perfon is, to whom the Lord Jfesus fpeaks ; it is the publican Zaccheus, to whofe houfe the blefTed Jesu.^ faid, falvation came, and whom he pronounces a Son o^ Abraham.

It is mv defign (GoD helping) to make fome remarks upon his converfion recorded at large in the preceding verfes, and then to inforce the latter part of the text, as an encouragement to poor undone fmners to come to Jesus Christ. *« For the Son of man is conie, tofeek and to fave that which

was lofl."

The evangelrft Luke introduces the account of this man's converfion thus, verfe I. " And Jesus entered and paffed through Jericho'* The holy Jesus made it his bufmefs to jTO about doing good. As the fun in the firmament is continually fpreading his benign, quickening, and cheering influences over the natural; fo the Son of righteoufnefs arofe with healing under his wings, and was daily and hourly diffufing his gracious influences over the moral world. The preceding chapter acquaints us of a notable miracle wrought by the holy Jesus, on poor blind-B^r/zWwj; and in this, a greater presents itfelf to our confideration. The evangelift would have us take particular notice of it; for he introduces it with the word " behold :" " and behold, there was a man named Zac-chetis, who was the chief among the Publica?iSy and he was rich."

Well might the evangelift uflier, in the relation of this man's converfion with the word " behold !" For, according to human judgment, how many unfurmountable obftacles tay in the way of it ! Surely no one will fay there was any litnefs in Zaccheus for falvation ; for we are told that he was a Publican^ and therefore in all probability a notorious Tinner. The Publicans were gatherers of the Roman taxes j they were infamous for their abominable extortion ; their very name therefore became fo odious, that we find the Pharifees often feproached our Lord, as very wicked, becaufe he was a friend unto and fat down to meat with them. Zaccheus then, being a Puhlican^ was no doubt a finner ; and, being chief among the Publkam^ confequently was chief among finners^ Nay, '^ He was rich." One infpired apoftle has told us, that ** not many mighty, not many nobk are called." Another % faith.

. f 5* ]

faith, " G^D has fchofen the poor of this world, rich iri faith." And he who was the Mulcer and Redeemer of the apoftles, afTures us, " that it Is eafier for a camel, (or cable-rope) to go through the eye of a needle, than for a rl ch man to enter into the kingdom of God." Let not therefore the fich glory in the multitude of their riches.

But rich as he was, we are told, verl'e 3. that " he fouc^ht to fee Jesus."- A wonder indeed ! The common people heard our Lord gladly, and the poor received the gofpel. Th^ multitude, the oy^Mi, the mob, the people that knew not the law, as the proud hlgh-priefts called them, ufed to follow him on foot into the country^ arid fometimts ftaid with him three days together to hear him preach : But did the rich believe or attend on him ? No. Our Lord preached up ihe do6^rine of the crofs; he preached too fearching for them# and therefore they counted him their enemy, perfecuted and Ipoke all manner of evil againft hua falfly. Let not the miniflers of Christ marvel, if they meet with the Jike treatment from the rich men of this wicked and adulterous generation. I fhould think it no fcandal (fuppofing it true) to hear it affirmed, that none but the poor attended my mini-ftry. Their fouls are as precious to our Lord Jesus Christ, fis the fouls of the greateft men. "J'hey were the poor that attended him in the days of his flefli : thefe are they whom he hath chofen to be rich in faith, and to be the i^-reateft ia the kingdom of heaven. Were the rich in this world's goods generally to fpeak well of me, wo be unto me; I (hoiild think it a dreadful fign that I was only a wolf in fheep's cloihing, that I fpoke peace, peace, when there was no peace, and prophefied fmoother things than the gofpel would allow of. Hear ye this, O ye rich. Let who will dare to do it, God forbid that I fhould defpife the poor; in d£>ing fo, I fliould reproach my Maker. The poor are dear to my foul; I rejoice to fee them fly to the do61:rine of Christ, like the doves to their windows. I only pray, that the poor who attend, may be evangelised, and turned into the fpirit of the gofpel: if i'o, *' BleiTed are ye ; for yours is the kingdom of heaven."

But we muft return to Zaccheus, ^' He fought to fee Jesus."

'That is good news. 1 heartily wifli I could fay, it was out

of a good principle : but, without fpcaking contrary to that

D 2 charitjr

charity which hopes and believeth all things for the beft, we may fay, that the fame principle drew him after Christ^ which now draws multitudes (to fpeak plainly, it may be multitudes of you) to hear a particular preacher, even curi-ofity : for we are told, that he came not to hear his dodrine, but to view his perfon, or, to ufe the words of the evangelift^ " to fee who he v/as." Our Lord's fame was now fpread abroad through all Jerufalem^ and all the country round about: ibme faid he was a good man; others, " Nay, but he de-ceiveth the people." And therefore curiofity drew out this rich Publican Zaccheus^ to fee who this perfon was, of whom he had beard fuch various accounts. But it feems he could not conveniently get a fight of him for the prefs, and becaufe he was little of ftature. Alas ! how many are kept from feeing Christ in glory, by reafon of the prefs 1 I mean, how many are afliamed of being Angularly good, and therefore follov7 a multitude to do evil, becaufe they have a prefs or throng of polite acquaintance I And, for fear of being fet at nought by thofe with whom they ufed to fit at meat, they deny theLoRD of glory, and are afhamed to confefs him before men. This *bafe, this fervile feai of man, is the bane of true chriflianity ; it brings a dreadful fnare upon the foul, and is the ruin of ten thoufands ; for I am fully perfuaded, numbers are rationally convitSted of gofpel-truihs 5 but, not being able to brook contempt, they will not profecute their convidions, nor reduce them to pra£lice. Happy thofe, who in this refpet^-, like Zaccheus, are refolved to overcome all impediments that lie in their way to a fight of Christ: for, finding he could not fee Christ becaufe of the prefs and the littlenefs of his natural flature, he did not fmite upon his bread, and depart, faying, " It is in vain to feek after a fight of him any longer, I can never attain unto it." No, finding he could not fee Christ, if he continued in the midft of, " he ran before the multitude, and climbed up into a fycamore-tree, to fee him ; f<v he was to pafs that way."

There is no feeing Christ in Glory, unlefs we run before the multitude, and are willing to be in the number of thofe defpifed fev/, who take the kingdom of Gop by violence. The broad way, in which fo many go, can never be that flrait and narrow way which Jeads tg life* C^ur Lord's flock

was.

was, and always will be, comparatively a little one: and un-lefs we dare to run before the multitude in a holy fingularity, and can rejoice in being accounted fools for Christ's fake, we fliall never fee Jesus with comfort, when he appears in glory. From mentioning the fycamore-tree, and confidcring the difficulty with which Zaccheus muft climb it, we may farther learn, that thofe who would fee Christ, muft undero-o

to

Other difficulties and hardfhips, befides contempt. Zaccheus^ without doubt, went through both. Did not many, think you, laugh at him as he ran along, and in the language of Michal^ SauVs daughter, cry out, " How glorious did the rich Zaccheus look to-day, when, forgetting the greatnefs of his ftation, he ran before a pitiful, giddy mob, and climbed up a fycamore-tree, to fee an enthufiaftic preacher !" But Zaccheus cares not for all that; his curiofity was ftrong : if he could but fee who Jesus was, he did not value what fcoffers faid of him. Thus, and much more will it be with all thofe who have an efFecSlual defire to fee Jesus in heaven : thev will o-o on from ftrength to ftrength, break through every difficulty lying in their way, and care not what men or devils fay of or do unto them. May the Lord make us all thus minded, for his dear Son's fake !

At length, after taking much pains, and going (as we may well fuppofe) through much contempt, Zaccheus has climbed the tree; and there he fits, as he thinks, hid in the leaves of it, and watching when he fhould fee Jesus pafs by : " For he was to pafs by that way."

But fing, O heavens, and rejoice, O earth ! Praife, magnify, and adore fovereign, electing, free, preventing love ; Jesus the everlafting God, the Prince of peace, who faw Nathanael under the fig-tree, and Zaccheus from eternity, now fees him in the fycamore-tree, and calls him in time.

Verfe 5. <' And when Jesus, came to the place, he looked up, and faw him, and faid unto him, Zaccheus, make hafte and come down; for this day I muft abide at thy houfe." Amazing love ! Well might Luke ufher in the account with *' behold !" It is worthy of our higheft admiration. When Z.accheus thought of no fuch thing, nay, thought that Christ Jesus did not know him ; behold, Christ does what we never hear he did before or after, I mean, invite himfelf to

D 3 the

thf houfe of Zactheui^ faying, '' Zaccheus, make hafte gnd come dowTi; for thi^ day I muft abide at thy houfe." Mot pray let me abide, but 1 muft abide this day at thy houfe. fie <alfo calls him by name, as though he was well acquainted >vith him: and indeed well he might; for his name was written in the book of life, he was one of thpfe whom the Father had given him from all eternity : therefore he muft abide at his houfe that day, *' For whom he did predeftinate, them he alfo called."

Here then, as through a glafs, we may fee the dodlrine of free grace evidently exemplified before us. Here was no fit-jiefs in Zaccheus, He was a Publican, chief among the Publicans ; not only fo, but rich, and came to fee Christ only put of curiofity: but fovereign grace triumphs over all. Anc} if we do God juftice, and are effectually wrought upon, we jnuft acknowledge there was no more fitnefs in us than iri T^accheus ; and, had not Christ prevented us by his call, we had remained dead in trefpafles and fms, and alienated from ^he divine life, even as others. " Jesus looked up, and favv him, and faid unto him, Zacchues^ make hafte and come down j for this day I muft abide at thy houfe."

With what different emotions of heart may we fuppofe Zaccheus received this invitation ? Think you not that he was furprifed to hear Jesus Christ call him by name, and not only fo, but invite himfelf to his houfe? Surely, thinks Zac^ chcus^ I dream : it cannot be ; how fhould he know me ? \ never faw him before : befides, I fhall undergo much con* tempt, if I receive him under my roof. Thus, I fay, we may fuppofe Zaccheus thought within himfelf. But what faith the fcripture ? *' I will make a willing people in the day of mw power." With this outward call, there went an efficacious power from God, which fweetly over-ruled his natural Will : and therefore, verfe 6. " He made hafte, and came down, and received him joyfully j" not only into his houfe, but alfo into his heart.

Thus it is the great God brings home his children. He calls them by name, by his word or providence; he fpeaks to them alfo by his fpirit. Hereby they are enabled to open their hearts, and are made willing to receive the King of glory, for Zaaheui\ fake, let us not entirely condemn people that

come tinker the word, out of no better principle than curio-fity. Who knows but God may call them ? It is good to be where the Lord is pafling by. May all who are now prefent out of this principle, hear the voice of the Son of God fpcak-ing to their fouls, and fo hear that they may live ! Not that men ought therefore to take encouragement to come out of curiofity. For perhaps a thoufand more, at other times, came to fee Chri^st out of curiofity, as well as 'Zaccheus^ who were not effectually called by his gra^e. I only mention this for the ■encouragement of my own (oul, and the confo-lation of God's children, who are too apt to be angry with thofe who do not attend on the word out of love to God : but let them alone. Brethren, pray for them. How do you know but Jesu5 Christ may fpeak to their hearts ? A few words from Christ, applied by his fpirif, will fave their fouls. " Zaccheus^ fays Christ, make haile and come down. And he made hafte, and came down, and re,ceived him joyfully.^'

I have obferved, in holy foripture, how particularly it is remarked, that petfons rejoiced upon believing in Christ, Thus the converted Eunuch went on his way rejoicing; thus the Jaylor rejoiced with his whole houfe; thus Zacchois received Christ joyfully. And well may thofe rejoice who neceive Jesus Christ; for with Jiim they receive righteouf-fiefs, fandification, and eternal redemption. Many have brought up an ill report upon our good land, and would fain perfuade people that religion will make them melancholy mad. So far from it, that joy is one ingredient of the kingdom of God in the heart of a believer; " The kingdom of God is -righteoufnefs, peace, and joy in the Holy Ghoft." To rejoice in the Lord, is a gofpel-duty. " Rejoice in the Lord always, and again I fay, rejoice.'* And who can be fo joyful, as thofe who know that their pardon Is fealed before they go hence and are no more feen ? The godly may, but I cannot fee how any ungodly men can, rejoice: they cannot be truly cheerful. What if wicked men may fomeiimes have laughter amongft them ? It is only the laughter of fools; in the midft of it there is heavinefs : At the beft, it is but like the crackling of thorns under a pot; it makes a blaze, but foon goes out. Bat, as for jthe ^odly, it is not ^o with them j their joy

D 4 is

is folid and laftlng. As it is a joy that a ftranger intermed-» dleth not with, fo it is a joy that no man taketh from them: it is a joy in God, a " joy unfpeakable and full of glory."

It fhould feem that Zaccheus was under foul-diftrefs but a little while ; perhaps (fays Guthrie^ in his book intituled, The Trial concerning a fav'ing Interefi in Chriji) not above a quarter of an hour. I add, perhaps not fo long : for, as one ob-f ferves, fometimes the Lord Jesus delights to deliver fpeedily. God is a fovereign agent, and works upon his children in their effectual calling, according to the counfel of his eternal will. It is with the fpiritual, as natural birth : all v/omcn have not the like pangs; all chriflians have not the like degree of convi(5tion. But all agree in this, that all have Jesus Christ formed in their hearts: and thofe who have not fo many 'trials at fxrft, may be vifited with the greater conflids hereafter ; though they never come into bondage again, after they have once received the fpirit of adoption. " We have not, (fays Paul) received the fpirit of bondage again unto fear." We know not what Zaccheus underwent before he died : however, this one thing I know, he now believed in Christ, and was juftified, or acquitted, and locked upon as righteous in God's fight, though a Publican, chief among the Publicans, not many moments before. And thus it is with all, that, like Zaccheus^ receive Jesus Christ by faith into their hearts: the very moment they find reft in him, they are freely juftified from all things from which they could not be juftified by the law of Mofes ; " for by grace are we faved, through faith, and that not of ourfelves, it is the gift of God."

- Say not within yourfelves, this is a licentious Antinomian do6lrine; for this faith, if true, will work by love, and be produdive of the fruits of holinefs. See an inftance in this convert Zaccheus: no fooner had he received Jesus Christ by faith into his heart, but he evidences it by his works; for, ver. 8. we are told, " Zaccheus ftood forth, and faid unto the Lord, Behold, Lord, the half of my goods I give unto the poor ; and if I have taken any thing from any man by falfe accufation, I reftore him four-fold."

Having believed on Jesus in his heart, he now makes con-feilion of him wilh his mouth to falvation. " Zaccheus flood

forth;"

forth :" he was not afhamed, but flood forth before his bro^ ther Publicans; for true faith cafts out all fervile, fmful fear of man ; " and faid, Behold, Lord." It is remarkable, Jiow readily people in fcripture have owned the divinity of Christ immediately upon their converfion. Thus the woman at Jacob's well; " Is not this the Christ ?" Thus the man born blind ; " Lord, I believe j and worfliippcd him." Thus Zaccheusy *'Behold, Lord." An inconteflable proof this to me, that thofe who deny our Lord's divinity, never efFe6lu-ally felt his power : if they had, they would not fpeak fo lightly of him ; they would fcorn to deny his eternal power and Godhead. " Zaccheus flood forth, and faid. Behold, Lord, the half of my goods I give to the poor; and if \ have taken any thing from any man by falfe accufation, I re-llore him four-fold." Noble fruits of a true living faith ii> the Lord Jesus I Every word calls for our notice. Not fome fmall, not the tenth part, but the half. Of what ? My goods ; things that were valuable. My goods, his own, not •another's. I give : not, I will give when I die, when I can ieep them no longer ; but, I give now, even now. Zaccheus, .would be his own executor. For whilft we have time W9 Jhould do good. But to whom would he give half of his goods ? Not to the rich, not to thofe who were already clothed in purple and fine linen, of whom he might be re-,Compenfed again; but to the poor, the maimed, the halt, the blind, from which he could expe6l no recompence till the refurre(9:ion of the dead. " I give to the poor." But knowing that he muft be juft before he could be charitable, and confcious to himfelf that in his public adminiflrations he had wronged many perfons, he adds, " And if I have taken any thing from any man by falfe accufation, I reftore him fourfold." Hear ye this, all ye that make no confcience of cheating the king of his taxes, or of buying or felling run goods. If ever God gives you true faith, you will never refl, till, like ZaccheuSy you have made reftitution to the utmofl of your power. I fuppofe, before his converfion, he thought it JIG harm to cheat thus, no more than you may do now, and pleafed himfelf frequently, to be fure, that he got rich by doing fo : but now he is grieved for it at his heart; he con-fefles his injuflice before men, and promifes to make ample

reftitution.

6

reftitution. Go ye cheating Publicans, learn of Tacchem ; go away and do likewife. If you do not make reftitution here, the Lord Jesus fhall make you confefs your fms before men and angels, and condemn you for it, when he comes irt the glory of his P'ather to judgment hereafter.

After all this, with good reafon might our Lord fay unto him, " This day is falvation come to this houfe ; forafmuch as he alfo is the Son of Abraham ;" not fo much by a natural as by a fpiritual birth. He was made partaker of like precious faith with Abraham : like Abraham he believed on the Lord, and it was accounted to him for righteoufnefs: his faith, like Abraham's^ worked by love ; and I doubt not, but he has been long fince fitting in Abraham^ harbour.

And now, are you not afhamed of yourfelves, who fpoak againft the do6lrines of grace, efpecially that do6^rine of being juftified by faith alone, as though it leaded to licentioufnefs ? What can be more unjuft than fuch a charge ? Is not the inftance of Zaccheu's, a fufficient proof to the contrary ? Have I ftrained it to ferve my own turn ? God forbid. To the beft of my knowledge I have fpoken the truth in fmcerity, and the truth as it-is in Jesus. I do affirm that we are favcd by grace, and that we are juftified by faith alone : but I do alfo affirm^ that faith rouft be evidenced by good works, where there is an opportunity of performing them.

What therefore has been faid of Zaccheus^ may ferve as a rule, whereby all may judge whether they have faith or not. You fay you have faith , but how do you prove it? Did you ever hear the Lord Jesus call you by name? Were you ever made to obey that call? Did you ever, like Zauheus, receive Jesus Christ joyfully into your hearts? Are you influenced by the faith you fay you have, to ftand up and confefs the Lord Jesus before men? Wer^ you ever made willing to own, and humble yourfelves for, your paft offences ? Doei your faith work by love, fo that you c(5nfcientioufly lay up, according as God has profpered you, for the fupport of the poor ? Do you give alms of all things that you poflefs ? And have you made due reftitution to thofe you have wronged ? If fo, happy are ye; falvation is come to your fouls, you arc fons, you are daughters of, you (hall (liortly be everlaftingly blefTed with, faithful Abraham, But, if you are not thus minded,do not

deceive

C 59 ]

Receive your own fouls. Though you may talk of juftlfica-(ion by faith, like angels, it will do you no good ; it will only inereafe your damnation. You hold the truth, but it is in ynrighteoufnefs : your faith being without works, is dead : you have the devil, not Abraham^ for your father. Unlefs you get a faith of the heart, a faith working by love, with devils ^nd damned fpirits (hall you dwell for evermore.

But it is time now to enforce the latter part of the text; f' For the Son of man is come to feek and to favethat which was loft." Theie words are fpoken by our Saviour in anfwer to fome felf-righteous Pharifees, who, inftead of rejoicing with the angels in heaven, at the converfion of fuch a finner, murmured, *' That he was gone to be a gueft with a man that was a finner." To vindicate his condu6t, he tells them, jhat this was an a(5t agreeable ta> the defign of his coming ; " For the Son of man is come to feek and to fave that which was loft." He might have faid, the Son of God. But O the wonderful ccndcfcenfion of our Redeemer f He delights to ftile himfelf the Son of man. He came not only to fave, but to feek and to fave that which was loft. He came to Je-rUho to feek and fave Zaccheus ; for otherwife Zaccheus would never have been faved by h,im. But from whence came he ? Even from heaven, his dwelling-place, to this lower earth, this vale of tears, to feek and fave that which was loft ; or fill that feel themfelves loft, and are willing, like Zaccheus^ to receive him into their hearts to fave them ; with how great a falvation ? Even from the guilt, and alfo from the power of their fms; to make them heirs of God, and joint heirs with himfelf, and partakers of that glory which he enjoyed with the Father before the world began. Thus will the Son of man fave that which is loft. He was made the fon of man, on purpofe that he might fave them. He had no other end but this in leaving his Father's throne, in obeying the moral law, and hanging upon the crofs : all that was done and fuf-fered, merely to fatisfy, and procure a righteoufnefs for poor, loft, undone ftnners, and that too without refped of perfons. " That which was loft ;" all of every nation and language, that feel, bewail, and are truly defirous of being delivered from their loft ftate, did the Son of man come down to feek ]and to fave : for he is mighty, not only fo, but willing, to fave

to

to die uttcrmofl: Ml that come to God through him. He will in no wife call them out : for he is the fame to-day, as he was yellerday. He comes now to Tinners, as well as formerly; and, I hope, hath fcnt me out this day to fcek, and, under him, to bring home fome of you, the loft flieep of the houfe of Ifrael.

What hy you ? Shall I go home rejoicing, faying, That many like (lieep have went aftray, but they have now believed on Jesus Christ, and fo returned home to the great Shepherd and Bifliop of their fouls ? If the Lord would be ptcafed thus to profper my handy-work, I care not how many Jcgalifts and fclf-righteous pharifees murmur againft me, for offering falvation to the worft of finners : for 1 know the Son of man came to fcek and to fave them ; and the Lord Jesus will now be a gucft to the worft Publican, the vilefl fmner that is amongft you, if he docs but believe on him. Make hafte then, O ilnners, make hafte, and come by faith to Christ. Then, this day, even this hour, nay, this moment, if you believe, Jesus Christ fiiall come and make his eternal abode in your hearts. Which of you is made willing to receive the King of glory ? Which of you obeys he call, as Zaccheus did ? Alas! why do you ftand flill ? How know you, whether Jesus Christ may ever call you again? Come then, poor, guilty finners ; come away, poor, loft, undone publicans : make hafte, I fay, and come away to Jesus Christ. The Lord condefcends to invite himfelf to come under the filthy roofs of the houfes of your fouls. Do not be afraid of entertaining him ; he will fill you with all peace and joy in believing. Do not be afhamed to run before the multitude, and to have all manner of evil fpoke againft you falfly for his fake : one fight of Christ will make amends for all. Zaccheus was laughed at; and all that will live godly in Christ Jesus, fliall fufter perfecution. But what of that ? V.accheus is now crowned in glory ; as you alfo ftiall fhortly be, if you believe on, and arc reproached for Christ's fake. Do not, therefore, put me ofF with frivolous excufes : there's no cxcufc can he given for your not coming to Christ. You are loft, undone, without him \ and if he is not glorified in your falvation, he will be gionficd in your deftrudlion ; if he does not co-.r.s and mai^e his abode in your hearts, you muft

take

[ Ci ]

take up an eternal abode with the devil and his angels. O that the Lord would be pleafed to pafs by fome of you at this time ! O that he may call you by his Spirit, and make you a willing people in this day of his power ! For I know my calling will not do, unlefs he, by his efficacious grace, compel you to come in. O that you once felt what it is to receive Jesus Christ into your hearts ! You would foon, like Zac--cheus^ give him every thing. You do not love Christ, be-caufe you do not know him ; you do not come to him, becaufe you do not feel your want of him : you are whole, and not broken hearted ; you are not Tick, at leaft not fenfible of your ficknefs; and, therefore^ no wonder you do not apply to Jesus Christ, that great, that almighty phyficiani You do not feel yourfelves loft, and therefore do not feek to be found in Christ. O that God would wound you with the fword of his Spirit, and caufe his arrows of convidion to flick deep in your hearts ! O that he would dart a ray of divine light into your fouls ! For if you do not feel yourfelves loft without Christ, you are of all men moft miferable : your fouls are dead j you are not only an image of hell, but in fome degree hell itfelf: you carry hell about with you, and you know it not. O that I could fee fome of you fenfible of this, and hear you cry out, " Lord, break this hard heart; Lord, deliver me from the body of this death ; draw me. Lord, makis me willing to come after thee ; I am loft; Lord, fave me, or I perifh!" Was this your cafe, how foOn would the Lord ftretch forth his almighty hand, and fay. Be of good cheer, it is I ; be not afraid ? What a wonderful calm would then poflefs your troubled fouls ! Your fellovvfhip v/ould then be with the Father and the Son : your life would be hid with Christ in God.

Some of you, I hope, have experienced this, and can fay, I was loft, but I am found ; I was dead, but am alive again : the Son of man came and fought me in the day of his power, and faved my finful foul. And do you repent that you came to Christ ? Has he not been a good maftcr ? Is not his prefence fweet to your fouls? Has he not been faitliful to hh promife ? And have you not found, that even in doing and fuftering for him, there is an exceeding prefent great reward ? I am perfuadcd you will anfwer. Yes. O then, ye faints, recommend

commend and talk of the love of Christ to others, and tell

them, O tell them what ^reat things the Lord has done for

you! This may encourage others to come unto him. And who

knows but the Lord may make you fifners of men ? The

ftory of Zacihcus was left on record for this purpofe. No

truly convicted foul, after fuch an inftance of divine grace

has been laid before him, need defpair of mercy. What if

you arc Publicans ? Was not Zaccheus a Publican ? What if

you are chief among the Publicans ? Was not Zaccheus like-

vvife ? What if you are rich ? Was not Zaccheus rich alfo ?

And yet almighty grace made him more than conqueror ovet

all ihcfc hindrances. All things are pofTible to Jesus Christ;

rothing is too hard for him : he is the Lord almighty. Our

mountains of fms muft all fall before this great ZeruhbahcL

On htm God the Father has laid the iniquities of all that

fnall believe on him ; and in his own body he bare them on

the tree. There, there, by faith, O mourners in ^lon^ may

you fee your Saviour hanging with arms ftretched out, and

hear him, as it were, thus fpeaking to your fouls ; " Behold

** how I have loved you ! Behold my hands and my feet t

" Look, look into my wounded fide, and fee a heart flaming

" with love : love ftrenger than death. Come into my arms,-

*' O fmners, come wafli your fpotted fouls in m.y heart's

*' blood. See here is a fountain opened for all fin and all

*' uncleannefs ! See, O guilty fouls, how the wrath of God

'* is now abiding upon you : come, hafte away, and hide

'* yourfelves in the clefts of my wounds; for I am wounded

*' for your tranf^reflions ; I am dying that you may live for

" evermore. Behold, as Mofes lifted up the ferpent in the

** wildernefs, fo am I here lifted up upon a tree. See how I

*' am become a curfc for you : the chafli'fementof your peace

** is upon me. I am thus fcourged, thus wounded, thus cru-

•* cified, that you by my ftripes may be healed. O look unto

** me, all ye trembling fmners, even to the ends of the earth \

•' Look unto me by faith, ami you fhall be faved ; for I came

" thus to be obedient iven unto death, that I might fave that

*' which was loft.'*

And what fay you to this, O fmners ? Suppofe you fav/ the King of glory dyin-g, and thus fpeaking to you ; would you believe on him r No, you would not^^ uiJefs you believe

on

i: 63 ]

on him now : for though he is dead, he yet fpcakcth all this in the fcripturej nay, in effect. Cays all this in the words of the text, " The Son of man is come to feck and to fave that which is loft.'* Do not therefore any longer crucify the Lord of glory. Bring thofe rebels, your fms, which will not have him to reign over them, bring them out to him : though you cannot flay them yourfelvcs, yet he will flay them for you. The power of his death and refurredlion is as great now as formerly. Make hafl:e therefore, make hafte, O ye publicans and flnners, and give the dear Lord Jesus your hearts, your whole hearts. If you refufe to hearken to this call of the Lord, remember your damnation will be juft : I am free from the blood of you all : you mufl: acquit my Mafler and me at the terrible day of judgment. O that you may know the things that belong to your everlafting peace, before they are eternally hid from your eyes! Let all that love the Lord Jesus Christ in fmcerity fay, Amen.

S E R i\^ O N

t 64 ]

SERMON XXXVr.

The Marriage of Cana,

John ii. 11.

nis hegimiiu^ cf miracles did ]^^v% in Cana of Galilee^ and mar.ijeftcd forth his glory, and his difciples believed en him.

I Have more than once had occafion to obferve, that the chief end St. John had in view, when he wrote his gofpel, was to prove the divinity of Jesus Christ, [that Word, who not only was from evcrlafting with God, but alfo was really God blefled for evermore] againft thofe arch-heretics Ehion and Coriuthiis^ whofe pernicious principles too many follow in thefe laft days. For this purpofe, you may take notice, that he is more particular than any other Evangelift^ in relating our Lord's divine difcourfes, as alfo the glorious miracles which he wrought, not by a power derived from another, like Mofes^ and other prophets, but from a power inherent in himfclf.

The words of the text have a reference to a notable miracle vhich CnrasT performed, and thereby gave proof of his eternal power and Godhead. " This beginning of miracles did Jesus in Cana of Galilecy and manifefted forth his glory j and his difciplcs believed on him."

'Jlic miracle here fpoken of, is that of our Lord's turning water into wine at a marriage feaft. I defign, at prefent, by God's help, to make fome obfervations on the circumftances and certainty of the miracle, and then conclude with fome praflical inftrudtions j that you,by hearing how Jesus Christ has fhewed forlh his glory, may, by the operation of God's Spirit upon yoi:r hearts, with the difciplcs mentioned in the uxt, be brought Co believe on him>

Firfli

FirJ]^ then, I would make fome obfervations on the miracJe iilclL

Vcrfe I and 2. " And the third day there was a marriage in Cana of Galilee ; and the mother oF Jesus was there. And both Jesus was called, and his difciples, to the marriap-c." By our Lord's being at a fcaft we may learn, that feaftincr upon folemn occafions is not abfolutely unlawful : but then we muft be exceeding careful at fuch feafons, that the occa-fion be folemn, and that we go not for the fake of eatinn- and drinking, but to edify one another in love, Feafling in any other manner, I tlwnk abfolutely unlawful for the followers of Jesus Christ : becaufe if we eat and drink out of an/ other view, it cannot be to the glory of God. The Son of man, we know, " came eating and drinking." If a pharifee afked him to come to his houfe, our Lord went, and fat Hown with him. But then we find his difcourfe was always fuch as tended to the ufe of edifying. We may then, no iloubt, go and do likewife.

We may obferve farther, that if our Lord was prefent at a marriage feaft, then, to deny marriage to any order of men, is certainly a " doctrine of devils." '' Marriage (fays the Apoilie) is honourable in all." Our Lord graced a marriape feafl with his firft public miracle. It was an inftitution of tjOD himfelf, even in paradife: and therefore, no doubt, lawful for all chriftians, even for thofe who are made pcrfetSi in. holinefs through the faith of Jesus Christ. But then, we may learn the reafon why we have fo many unhappy marriages in the world ; it is becaufe the parties concerned do not call Jesus Christ by prayer, nor afk the advice of his true difciples when they are about to marry : No ; Christ and religion are the laft things that arc coniulted : and no wonder then if matches of the devil's making (as all fuch are, which' are contracted only on account of outward beauty, or for iilthy lucre's fake) prove mod miferable, and grievous to be borne.

I cannot but dwell a little on this particular, becaufe I ^rtl perfuaded the devil cannot lay a greater fnare for young chriftians, than to tempt them unequally to yoke themlelves with unbelievers : as are all who are not born again of GcD. This was the fnare wherein the fons of God were entangled

"^oi.. VL E before

53

before the flood, and one great caufe why God brought that flood upon the world. For what fays Mofes, Gen, vi. 2, 3. *' The Tens of God (the pofterity of pious Seih) faw the dau'^htcMs of men, (or the poiterity of wicked Cain) that they were fair, (not that they were pious) and they took them wives of all which they chofe :" not which God chofe for them. What follows ? " And the Lord faid. My fpiric fliall not always ftrivc with man, for that he alfo is flefh ;" that is, even the few righteous fouls being now grown carnal by tlicir ungodly marriage?, the whole world was altogether become abominable, and had made themfelves veflels of wrath fitted for deftrudlion. I might inftance farther, the care the ancient patriarchs took to chufe wives for their children out of their o\Ni-\ religious families ; and it was one great mark of Efaus rebellion againft his father, that he took unto himfelf wives of the daughters of the Canaanhes^ who were flrangers to the covenant of promife made unto his fathers. But I forbear. Time will not permit me to enlarge here. Let it fufHce to advife all, whenever they enter into a marriage ftate, to imitate the people of Cana in Gal'ike^ to call Christ to the marriage : He certainty will hear and chufe for you ; and you will always find his choice to be the befl. He then will direct ydu co fuch yoke-fellows as fhall be helps meet for you in the great work of your falvatlon, and then he will alfo enable you to ferve him without dif^radion, and caufe you to walk, as Zad\iry and Elizabeth^ in all his commandments and ordinances blamelefs.

But to proceed. Who thefe perfons v/cre that called our Lord and his difciples to the marriage, is not certain. Some (becaufe it is faid, that the mother of Jesus was there) have fuppofed that they were related to the Virgin, and that therefore our Lord and his difciples were invited on her account. However that be, it (liould feem they were not very rich, [iot whit had rich folks to do with a def|-;ifed Jesus of Nazarelb^ and his mean followers ?) becaufe we find they were unfur-nifhed with a fufficient quantity of wine for a large company, and iherefore, '< when they v/anted wine, the mother of Jesus," having, as it fliould feem by her applying to him fo readily on this occafion, even in his private life, fecn fome inftunccs of his.miraculous power, '« faith unto him, They

have

' have no wine,'* She thought it fufHcient only to inform him of the wants of the hoft, knowing that he was as ready to give as flie to a(k. In this light the blefTed Virgin's requeft appears to us at the tirft view ; but if we examine our Lord's anfwer, we fhall have reafon to think there was fomething which was not right; for Jesus faith unto her, ver. 4. " Woman, what have I to do with thee?" Obferve, he calls her woman, not mother; to fhew her, that though fhe was his mother, as he was man, yet flie was his creature, as he was God. " What have I to do with thee ?" Think you that I mufl work miracles at your bidding ? Some have thought that {he fpoke as though (he had an authority over him, which was a proud motion, and our Lord therefore checks her for it. And if Jesus Christ would not turn a little water into wine, whilft he was here on earth, at her command, how idolatrous is that church, and how juftly do we feparate from her, v;hich prefcribes forms, wherein the Virgin is defired to command her Son to have compallion on us I

But notwithftanding the holy Virgin v/as blartieable in this refpecSl, yet Ihe hath herein fet^ rich and poor an example which it is your duty to follow. You that are rich, and live in cieled houfes, learn of her to go into the cottages of the poor ; your Lord was not above it, and why fhould you ? And when you do vifit them, like the virgin-mother, examine their wants; and when you fee they have no wine, and are ready to perifli with hunger, (hut not up your bowels of com-paffion, but blefs the Lord for putting it in your power to adminifter to their ncceflities. Believe me, fuch vifits would do you good. You would learn then to be thankful that God has given you bread enough, and to fpare. And I am perfuaded, every mite that you beftow on feeding the hungry and cloathing the naked difciples of Jesus Christ, will afford you more fatisfa6tion at the hour of death, and in the day of judgment, than all the thoufands Squandered away in balls and aflemblies, and fuch-like entertainments.

You that are poor in this world's goods, and thereby are difabled from helping, yet you may learn from the Virgin, to pray for one another. She could not turn the water into wine, but fhe could entreat her fon to do it: and fo may you ; and

E 2 doubt

doubt not of the Lord's hearing you ; for God has chof^ri the poor in this world, rich in faith : and by your fervent prayers, you may draw down many a blcfling on your poor fellow-creatures. O that I may ever be remembered by you before the throne of our dear Lord Jesus ! But what (hall we fav ? Will our Lord entirely difregard this motion of his mother ? No; though he check her with, '^ Woman, what have I to do with thee?" yet he intimates that he would do as flie defircd by-and-by : " Mine hour is not yet come." As though he had faid. The wine is almoft, but not quite out ; when they are come to an extremity, and fenfible of the want of my afliflance, then will I fliew forth my glory, that they may behold it, and believe on me.

Thus, Sirs, hath our Lord been frequently pleafed to deal with me, and, I doubt not, with many of you alfo. Often, often when I have found his prefence as it were hidden from my foul, and his comforts well nigh gone, I have went unto him complaining that I had no vifit and token of his love, as ufual. Sometimes he has feemed to turn a deaf ear to my requefl-, and as it were faid, " W^hat have I to do with thee ?" which has made me go forrowing all the day long ; (o foolifli was I, and faithlefs before him : for I have always found he loved me notwithftanding, as he did Lazarus, though he ftayed two days after he heard he was fick. But when m^ hour of extremity has been come, and my will broken, then hath he lifted up the light of his blefied countenance afrefti ; he has flicvved forth his glory, and made me afhamed for dif-believing him, who often hath turned my water into wine. Be not then difcouraged, if the Lord does not immediately fccm to regard the voice of your prayer, when you cry unto him. The holy Virgin we find was not; no, fhe was convinced his time was the bcft time, and therefore, verfc 5. ** faith unto the fcrvants, (O that we could follow her advice!) vvhatfoever he faith unto you, do it."

And now, behold the hour is come, when the eternal Son of God will fliew forth his glory. The circumftance of the miracle is very remarkable; ver. 6. " And there were fet fix water-pots of water, after the manner of the purifying of the Jms^ containing two or three firkins a-piece." The manner of this purifying wc have an account of in the other 3 Evangeiifts,

C 69 ]

Evangelids, efpecially St. Mark^ who informs us, that the pharifees, and all the Jews^ except they wafh their hands oft, eat not ; and when they come from the market, except they waih they eat not. This was a fuperltitious cuftom ; but, however, we may learn from it, whenever we come in from converfing with thofe that are v\ithout, to purify our hearts by felf-examination and prayer ; for it is hard to go through the world, and to be kept unfpotted from it.

Obferve further, verfe 7. " Jesus faith unto them," not to his own difciples, but unto the fervants of the houfe, who were flrangers to the holy Jesus, and whom the virgin had before charged to do whalfoever he faid unto them ; " Fill the water-pots with water. And they filled them to the brim. And he fiiith unto them, draw out now, and b^ar to the governor of the feaft. And they bear it." How our Lord turned the water into wine we are not told. What have Vv'e to do v^ith that? Why (liould we defire to be wife above what is written ? It is fumcicnt for the manifedation of his glorious godhead, that we are aflured he did do it. For we are told, vq[-^q 9, 10. ^' When the ruler of the fcaft had tafted the water that was made wine, and knew not whence it was (but the fervants that drew the water knew) the governor of the fea(l called the bridegroom, and faith unto him, every man at the beginning doth fet forth good wine, and when they have well drunk, that which is worfej but thoi4 haft kept the good wine until now."

To explain this pafiage, you muft obferve, it was the cuf-fiom of the Jews^ nay even of the heathens themfelves, (to the {hame of our chriftian baptized heathens be it fpoken) at their public feafts to chufe a governor, who was to overfeeand regulate the behaviour of the guefts, and to take care that all things were carried on with decency and order. To this pcr-fon then did the fervants bear the wine ; and we may judge how rich it was by his commendation of it, *' Every man at the beginning, &c." Judge ye then, whether Jesus did not fiiew forth his glory, and whether you have not good reafon, like the difciples here mentioned, to believe on him ?

Thus, my brethren, I have endeavoured to make fome ob-fervations on the miracle iifelf. But alas ! this is only the outward court thereof, the veil is yet before our eyes j tuni

E 3 that

that afide, nn.l we Oiall fee fuch myfleries under it, as will make our hearts to dance for joy, and fill our mouths with praife for evermore !

But here I cannot help remarking what a fad inference one of our mafters of//'KW, in a printed fermon, has lately drawn from this commendation of the bridegroom. His words arc ihcfe. " Our blefled Saviour came eating and drinking, was prefent at weddings, and ether entertainments, (though I hear of his being only at one ;) nay, at one of them (which I fuppofe is that of which I am now difcourfmg) worked a miracle to make wine, when it is plain there had been more drank than was abfolutely neceflary for the fupport of nature, and confequently fomething had been indulged to pleafure and chearfulncfs."*

I am forry fuch words fhould come from the mouth and pen of a dignified clergyman of the Church o^ England. Alas ! how is (he fallen ! or at leafl, in what danger mud her tottering ark be, when fuch unhallowed hands are ftretched out to fupport it ! Well may I bear patiently to be ftiled a blaf-phemcr, and a fetter forth of flrange doctrines, when my dear Lord Jesus is thus traduced ; and when thofe who pretend to preach in his name, urge this example to patronize licen-tioufncfs and excefs. It is true (as I obferved at the beginning of this difcourfe) our blefled Saviour did come eating and drinking-, he was prefent at a wedding, and other entertainments ; nay,-at one of them worked a mjracle to make wine, (you fee I have been making fome obfervations on it) but then it is not plain there had been more wine drank than was abfolutely neceflary for the fupport of nature ; much lefs does it appear, that fomething had been indulged to pleafure and charfijlnefs.

The governor does indeed fay, " When men have well drunken," but it no where appears that they were the men* Is it to be fuppofed, that the moft holy and unfpotted Lamb of God, who was manifcfted to deftroy the works of the devil, and who, when at a Pharifee's houfe, took notice of even the gefturcs of thofe with whom he fat at meat; is it to be fuppofed, that our^ dear R.edeemcr, whofe condant pracftice it was to tell people they muft deny themfelves, and take up

•* See Dr. Trop^ Armon againft being righteous over-tnucb, p. 17.

their

their crofles dally ; who bid his difciples to take heed, left at any time their hearts might be over-charged with furfeiting and drunkennefs y can it be fappofed, that fuch a felf-denying Jesus fhould now turn fix large water-pots of water into the richeil: wine, to encourage excefs and drunkennefs in pcrfons, who, according to this writer, had indulged to pleafure and chearfulnefs already ? Had our Lord fat by, and feen them indulge, without telling them of it, v/ould it not be a fin? But to infmuate he not only did this, but alfo turned water into wine, to increafe that indulgence ; this is making Christ a minifter of fin indeed. What is this, but ufing him like the Pharifces of old, who called him a glutton, and a wine»-bibber ? Alas ! how may we expert our dear Lord's enemies will treat him, when he is thus wounded in the houfe of his feem-ing friends ? Sirs, if you follow fuch do6lrine as this, you will not be righteous, but I am perfuaded you will be wicked ovcr-?nuch.

But God forbid you fhould think our Lord behaved (o much unlike himfelf in this matter. No, he had nobler ends in view, when he wrought this miracle. One, the evangelift mentions ^ the words of the text, " to fhew forth his glory,'* or to give a proof of his eternal power and godhead.

Here feems to be an a'lufion to the appearance of God in the tabernacle, which this fame evangelift takes notice of in his firft chapter, where he fays, " The Word (Jesus Christ) was made flefh, and dwelt (or, as it is rendered in the margin, tabernacled) amongft us." Our dear Lord, though very God of very God, and alfo mod perfedl and glorious in himfelf as man, was pleafed to throw a veil of flefh over this his great glory, when he came to make his foul an offering for fin. And that the world might know and believe in him as the Saviour of all men, he performed many miracles, and this in particular; for thus fpeaks the cvangclifl", " This firfl," he

This then was the chief defign of our Lord's turning the water into wine. But tliC.e are more which our Lord may be fu!\Dofed to have had in view, fome of v/hich I fliall proceed to mention.

Secondly^ he might do this to reward the heft for calling him and his difciples to the marriage. Jesus Christ will

E 4 not

not be behind-hand with thofe who receive him or his followers, for Ins name's fake. Thofe who thus honour him, he will honour. A cup of cold water given in the name of a dil'ciple, fhall in np wife lofc its reward. He will turn water into wine. Though thofe who abound in alms-deeds, out of a true faith in, and love for Jesus, may feem as it were to throw their bread upon the waters, yet they fhall find it again after many days. For they who give to the poor out of this principle, lend unto the Lord ; and look, whatfoever they lay out, it (hall be repaid them again. Even in this life, God otan orders good meafure prefixed down and running over, to be returned into his fervants bofoms. It is the fame in fpirituals. To him that hath, and improves what he hath, for the fake of Christ and his difciples, fliall be given, and he fliull have abundance. Brethren, I would not boaft ; bur, to my mafter's honour and free grace be it fpoken, 1 can prove this to be true by happy experience. V/hen I have con-fidcred that I am a child, and cannot fpeak, and have fecn fo many of you come out into the wildernefs to be fed, I have ofren faid wichin myfclf, what can I do with my little {lock of grace and knowledge among fo great a multitude? Bur, at my Lord's command, I have given you to eat of fuch fpi-ritual food as I had, and before I have done fpcaking, have had my foul richly fed with the bread which comcth down from heaven. Thus (hall it be done to all fuch who are willing to fpcnd and be fpent for Christ or his dilciples^ for there is no rrfpccl of perfons with God.

7hirdly^ Our Lord's turning the water, v.'hich was poured out fo plentifully, into wine, is a fign of the plentiful pouring out of his Spirit into the hearts ot believers. The holy Spirit is in fcripture compared unto wmc; and therefore the prophet calls us to buy wine as well as milk, that is, the. fpirit of Jove, which fills and gladdens the foul as it were with j)ew wine, The apoftle alludes to this, when he bids the Ephcf:ans *' not to be drunk with wine, wherein is excefs, but be filled with the Spirit." And our Lor.d Oiews us thus much by chufing wine ; to (hew forth the flrength and re-frcfhment of his blood, in the blefibd facrament. 1 know thefe terms are unintelligible to natural men, they can no more underHand me, than if I fpake to them in an unknown tongue, for they are only to be fpiritually difcerncd. To

you

F 71 1

you then that are fplritual do I fpealc, to you who arejufti-Jied by faith, and feel the blefled Spirit of Jesus Chris r working upon your hearts, you can judge of wliat I lay • you have aheady (I ani pcrfuaded) been as it were filled with new wine by the infpiration of his Holy Spirit. But alas ! you have not yet had half your portion; thefe are only earntfts, and in comparifon but Ihadows of good things to come ; our Lord keeps his beft wine for you till the laft; and thouglx you have drank deep of it already, yet he irttencis to give you more : He will not leave you, 'till he has filled you to the brim, 'till you are ready to cry out, Lord, ftay thine hand, thy poor creatures can hold no more I Be not ftraitened in your own bowels, flnce Jesus Christ is not ftraitened in his, Open your hearts as wide as ever you will, the Spirit of the Lord fhall fill them. Christ deals with true believers, as Eli/a/j did with the poor woman, whofcoil increafed, to pay her hufband's debts J as long as (he brought pitchers, the oil continued. It did not ceafe till (he ce'afed bringing veilels to contain it. My brethren, our hearts are like thofe pitchers; open them freely by faith, and the oil of God's free gift, the oil of gladnefs, the love of God through Christ, fliali be continually pouring in ; for believers are to be filled with all the fulnefs of God.

Fourthly^ Our Lord's turning water into wine, and keeping the beft until laft, may fhew forth the glory of the latter days of his marrkige feaft with his church. Great thini^s God has done already, whereat millions of faints have rejoiced, and do yet rejoice. Great things God is doing now, but yet, my brethren, we (hall fee greater things than thefe. It is meet, right, and our bounden duty, to give thanks unto Gob, even the Father ; for many righteous men have defired to fee the things which we fee, and have not ktn them ; and to hear the things which we hear, and have not heard them. But ftill there are more excellent things behind. Glorious things are fpoken of thefe times, "when the earth fhall be filled with the knowledo-e of the Lord, as the waters cover the fea." There is a general expecSlation among the people of God, when the partition-wall between ynv and Gentile fnall be broken down, and all Ifracl be favcd. Happy thofe who live when God does this. They (liall fee Satan^ like lightning, fall from heaven. They (iiall not weep, as the Jews did at the building of the fccor.d temple. No, they fhall rejoice

joicc with exceeding great joy. For all the former glory of the chriCfian church flmll be nothing in comparifon of that glory which fliall excel. Then (hall they cry out with the governor of the fcait, " thou haft ku'pt thy good wine until now !"

Fifthly, and laftly, This fliews us the happinefs of that blcflcd (late, when we (hdl ail fit together at the marriage fupper of the Lamb, and drink of the new wine in his eternal and glorious kingdom 1

The rewards which Jesus Christ confers on his faithful fervants, and the comforts of his love wherewith he comforts them, whilfl: pilgrims here on earth, are often fo exceeding great, that was it not promifed, it were almoft prefumption for them to hope for any reward hereafter. But, my brethren, all the manifeftations of God that we can poffibly be favoured with here, when compared with the glory that is to be revealed in us, are no more than a drop of water when compared with an unbounded ocean. Though Christ frequently fills his faints even to the brim, yet their corruptible bodies weigh down their fouls, and caufe them to cry, ** Who (hall deliver us from thefe bodies of death ?'* Thefe earthly tabernacles can hold no more : But, blefTed be God, thefe earthly tabernacles are to be difiblved ; this corruptible is to put on incorruption ; this mortal is to put on immortality : and when God fhall caufe all his glory to pafs before us, then fhall we cry out. Lord, thou haft kept thy good wine until now. We have drank deeply of thy fpirit; we have heard glorious things fpoken of this thy city, O God I but we now find, that not the haK, not the thoufandth part hath been told us. O the invifible realities of the world of faith I P2ye hath not feen, ear hath not heard, neither hath it entered into the heart of the greateft faint to conceive hov/ Christ will ftiew forth his glory there I St. Paul, who was carried up into the third heavens, could give us little or no account of it. And well he might not—-for he heard and faw fuch things as is not pofiible for a man cloathed with flefh and blood to utter. Whilft I am thinking, and only fpeaking of thofe things unto you, I am almoft carried beyond myfelf. Methinks, I now receive fome little foretaftes of that nev/ wine which I hope to drink with you in the heavenly kingdom for ever and ever.

And

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And v»?hereforc do you think I have been faying thefc things ? Many, perhaps, may be ready to fay, To manifcft thy own vain-::lory. But it is a fmall matter with me to be judged of man's judgment. He that judgeth me is the Lord. He knows that I have fpoken of his miracle, only for the fame end for which he at firft performed it, and which I at firft pro-pofed, that is, " to fhew forth his glory," that you alfo may be brought to believe on him.

Did 1 come to preach myfelf, and not Christ Jesus my Lord, I would come to you, not in this plainnefs of fpeech, but with the enticing words of man's wifdom. Did I defire to pieafe natural men, I need not preach here in the wilder-nefs. I hope my heart aims at nothing elfe, than what our Lord's great fore-runner aimed at, and which ought to be the bufinefs of every gofpel minifler, that is, to point out to you the God-man Christ Jesus. " Behold then (by faith behold) the Lamb of God, who taketh away the fins of the world." Look unto him, and be faved. You have heard how he manifeftcd, and will yet maniiefi: his glory to true believers ; and why then, O fmners, will you not believe in him ? I fay, O fmners, for now I have fpoken to the faints, I have many things to fay to you. And may God give you all an hearing ear, and an obedient heart !

The Lord Jesus who {hewed forth his glory above 1700 years ago, has made a marriage feaft, and offers to efpoufe all fmners to himfelf, and to make them fi^fti of his flefli, and ^)one of his bone. He is willing to be united to you by one fpirit. In every age, at fundry times, and after divers manners, he hath fent forth his fervants, and they had bidden many, but yet, my brethren, there is room. The Lord therefore now has given a commifTion in thefe laft days to others of his fervants, even to compel poor finners by the cords of love to come in. For our mafter's houfe mulf and ihall be filled. He will not (lied his precious blood in vain. Come then, come to the marriage. Let this be the day of your efpoufals with Jesus Christ, he is v/illing to receive you, thourrh other lords have had dominion over you. Come then to the marriage. Behold the oxen and fatlings are killed, and all things are ready ; let me hear you fay^ as Rebecca did, when they afked her, whether flic would go and 5 b^

he a wife to Ifa.^c; O let me hear you fay, we will come, l.ideed you will not repent it. The Lord (hall turn your water into wine. He fliall fill your fouls with marrow and fatncfs, and caufe you to praife him with joyful lips.

Do not lay, you are miferable, and poor, and blind, and naked, and therefore afhamed to come, for it is to fuch that this invitation is now fent. The polite, the rich, the bufy, felf-ri'^hteous Pharifees of this generation have been bidden already, but they have rejc61:ed the counfel of God againft thcu^felves. They are too deeply engaged in going, one to his country houfe, another to his merchandize. They are fo deeply wedded to the pomps and vanities of this wicked world, that thjy, as it were with one confent, have made excufe. And though they have been often called in their own fynagogues, yet all the return they make, is to thruft us out, and thereby in eltect fay, they will noi come. But God forbid, my brethren, that you ihould learn of them ; no, llnce our Lord condefccnds to call firfl-, (becaufe if left to yourfelves you would never call after him) let me befeech you to anfwer him, as he anfwered for you, when called upon by infinite offended juftice to die for your fins, *' Lo ! 1 come to do thy will, O God !" What if you are miferable, and poor, and blind, and naked, that is no excufe ; faith is the only wedding garment which CHRis;r requires; he does not call you becaufe you already are, but becaufe he intends to make you faints. It pitiss him to fee you naked. He wants to cover you with his rightcoufnefs. In fhort, he defires to fhew forth his glory, that is, his free love through your faith in him. Not but that he will be glorified, v/hether you believe in him or not; for the infinitely free love of Jesus Christ will be ever the fame, whether you believe it, and fo receive it, or the contrary. But our Lord will not always fend out his fervants in vain, to call you ; the time will come when he will fay. None of thofe which were bidden, and would not come, fhall tafte of my fupper. Our Lord is a God of juftice, as well as of love ; and if finners will not take hold of his golden fceptrc, verily he will bruife them with his iron rod. It is for your fakes, O finners, and not his own, that he thus condefcends to invite you : fufil-r him then to fhew forth his glory, even the glory of the exceeding riches of his free grace, by believing

ing on him, " For we are faved by grace through faith." It was grace, free grac^, that moved the f^uher fo to love the world, as to " give his only begotten Son, that whofo-ever believeth in him (liould not perilh, but have evcfilafting; life!" It v;'as grace, that made the Son to come down and die. It was grace, free grace, that moved the Holy G'noft to undertake to fan^tify the eledl people of God : and it was grace, free grace, that moved our Lord Je^us Christ to lend forth his miniiters to call poor finncrs this day. Let me not then, my brethren, go without my errand. Why Will you not believe in him ? Will the devil do fuch great and good things for you as Christ will ? No indeed, he will not. Perhaps, he may give you to drink at firfi: of a little brutifh pleafure ; but what will he give you to drink at lall ? a cup of fury and of trembling i a never-dying worm, a felf-con-demning confcience, and the bitter pains of eternal death. But as for the fervants of Jesus Christ, it is not fo with them. No, he keeps his befl wine till the laft. And thouf^h he may caufe you to drink of the brook in the way to heaven, and ofthecupof afflidion, yet he fweetens it with a fenfe of his goodnefs, and makes it pleafant drink, fuch as their fouls do love. I appeal to the experience of any faint here prefent, (as I doubt not but there are many fuch in this field) whether Christ has not proved faithful, ever fince you have been efpoufed to him ? Has he not fiiewed forth his '^loiy, ever fmce you have believed on him ?

And now, fmners, what have you to object ? I fee you are all filent, and well you may. For if you will not be drawn by the cords of infinite and everlafting love, what will draw you ? I could urge many terrors of the Lord to per-fuade you ; but if the love of Jesus Christ will not con-ftrain you, your cafe is defperate. Remember then this day 1 have invited all, even the worft of finners, to be married to the Lord Jesus. If you perifh, remember you do not pcrifli for lack of invitation. You yourfelves (hall (tand forth at the laft day, and I here give you a fummons to meet me at the judgment feat of Christ, and to clear both my mafter and me. Would weeping, would tears prevail on you, I could vvifh my head were waters, and my eyes fountains of tears, that I miffht weep out every argument, and melt you into

love.

Jove. Would an}' thing I could do or fuffer, influence your hearts. I think I could bear to pluck out my eyes, or even to hv down my life for your fakes. Or was I fure to prevail on v<;u bv importunity, I could continue my difcourfe till midnight, I would wr^ftie with you even till the morning watch, as Jacob did with the angel, and would not go away till I had overcome. But fuch power belongeth only unto the Lord, I can only invite ; it is He only can work in you both to will and to do after his good pleafure ; it is his property to take away the heart of ftone, and give you a heart of flcfh ; it is his fpirit that muft convince you of unbelief, snd of the everlafling righteoufnefs of his dear Son ; it is He alone mud: give faith to apply his righteoufnefs to your hearts; it is He alone can give you a wedding garment, and bring you to fit down and drink new wine in his kingdom. As to fpirituals we are quite dead, and have no more power to turn to God of ourfelves, than Lazarus had to raife himfelf^ after he had lain flinking in the grave four days. If thou canft go, O man, and breathe upon all the dry bones that lye in the graves, and bid them live ; if thou canft take thy mantle and divide yonder river, as Elijah did the river Jordan ; then will we believe thou haft a power to turn to God of thy-felf: But as thou muft defpalr of the one, fo thou muft de-fpair of the other, without Christ's quickening grace; in him is thy only help ; fly to him then by faith; fay unto him, as the poor leper did, " Lord, if thou wnlt," thou canft make me v^'illino- ; and he will ftretch forth the ricrht-hand of his power to aflift and relieve you : He will fwectly guide you by his wifdom on earth, and afterwards take you Lp to partake of his glory in heaven.

To his mercy therefore, and Almighty prote£!ion, do I ear-neftly, humbly, andmoft afi'c^iionately commit you : the Lord blcfs you and keep you ; the Lord lii't up the light of his blcffed countenance upon ycu, and give you all peace and joy in believing, now and for evermore 1

SERMON

SERMON XXXVII.

The Duty of fearching the Scriptures.

John v. ^g.

Search the Scriptures,

WHEN the Sadducees came to our blelTed Lord, and put to him the queftion, " whofe wife that woman fhould be in the next life, who had feven hufbands in this," he told them " they erred, not knowing the fcriptures." And if we would know whence all the errors, that have over-fpread the church of Christ, firft afofe, we fhould find that, in a great meafure, they flowed from the fame fountain, ignorance of the word of God.

Our blefled Lord, though he was the eternal God, yet as man, he made the fcriptures his conftant rule and guide. And therefore, when he was afked by the lawyer, which was the great commandment of the law, he referred him to his Bible for an anfwer, " What readeft thou?" And thus, when led by the Spirit to be tempted by the devil, he repelled all his afTaults, with " it is written."

A fufEcient confutation this, of their opinion, who fay, *' the Spirit only, and not the Spirit by the Word, is to be our rule of adion." If fo, our Saviour, who had the Spirit without meafure, needed not always have referred to the written word.

But how fev/ copy after the example of Christ ? How many are there who do not regard the word of God at all, bot throw the facred oracles afide, as an antiquated book, fit only for illiterate men ?

Such do greatly err, not knowing v/hat the fcriptures are, or for what they are defigned.

I (hall.

[ So ]

I ftiall, therefore,

Firji^ Shew, that it is every one's duty to fcarch them.

And, Secondly^ Lay down fome direcSlions for you, to fearch them with advantage.

I. I am to {hew, that it is every perfon's duty to fearch the Scripturts.

By the Scriptures, I undcrftand the law and the prophets, and thofe hoi)ks which have in all ages been accounted canonical^ ?.:id which make up that volume commmonly called the Bible.

Thclt arc emphatically fliled the Scriptures^ and, in one pbce, the '' Scriptures of Truth," as though no other books deibrvcd the name of true writings or fcripture in comparifon of them.

They are not of any private interpretation, authority, or invention, but holy men of old wrote them, as they were moved by the Holy Ghoft.

The foundation of God's revealing himfelf thus to mankind, was our fall in Adam, and the neceiTity of our new birth in Christ Jesus. And if we fearch the fcriptures as we ought, we (hall find the fum and fubftance^ the Jlpha and Omega^ the beginning and end of them, is to lead us to a knowledge of thefe two great truths.

All the threats, promifes and precepts, all the exhortations and dc6lrines contained therein, all the rites, ceremonies and facriiices appointed under the 'JewiJJi law; nay, almofl all the hiftoricai parts of holy fcripture, fuppofe our being fallen in Adam, and either point ont to us a Mediator to come, or fpeak of him as already come in the flefn.

Had man continued in a ftate of innocence, he would not have needed an outward revelation, becaufe-the law of God' wai fo deeply written in the tables of his heart. But having eaten the forbidden fruit, he incurred the difpleafure of GoDy and loft ihc divine Image, and, therefore, without an exter-fial revelation, could never tell how God would be reconciled unto him, or how he {hould be faved from rhe mifery and darkncfs of his fallen nature,

Thaf

f 8, 3

That thefe truths are Co, I need not refer you to any other book, than your own hearts.

For unlefs we are fallen creatures, whence thofe abominable corruptions which daily arife in our hearts ? We could not come thus corrupt out of the hands of our Maker, bccaufe he being goodnefs itfelf could make nothing but what is like himfelf, holy, juft, and good. And that we want to be delivered from thefe diforders of our nature, is evident, becaufe we find an unwillingncfs within ourfclves to own we are thus depraved, and are always ftriving to appear to others of 4 quite different frame and temper of mind than what we are.

I appeal to the experience of the moft learned difputer againft divine revelation, whether he does not find ih himfelf^ that he is naturally proud, angry, revengeful, and full of* other pafTions contrary to the purity, holinefs, and long-fuf-fering of God. And is not this a demonftration that fome way or other he is fallen from God ? And I appeal alfo^ whether at the fame time that he finds thefe hurtful lufts in his heart, he does not firive to feem amiable, courteous, kind and affable; and is not this a manifeft proof, that he is fen-fible he is mlferable, and \Aants, he knows not how, to be redeemed or delivered from it?

Here then, God by his word fleps in, and opens to his view fuch a fcene of divine lov^^, and infinite goodnefs in the holy fcriptures, that none but men, of fuch corrupt and reprobate minds as cur modern deifls, would fiiut their eyes againft it.

What docs God in his written word do more or lefs, than fhcw ihcc, O man, how thou art fallen into that blindnefs, darkncfs, and mifcty, of v.hich thou feeleft and complaineft? And, at the fame time, he points out the way to what thou defircft, even how thou mayeft be redeemed out of it by believing in, and copyiiig after the Son of his love.

As I told you before, fo I tell you again, upon thefe twor truths reft all divine revelation. It being given us for no other end, but to {hew us our njifery^ and our hnppinefs; our fall and recovery ; or, in one word, after what manner we died in Jdam, and how in Christ we may iigain be made alive.

Vol. VI. F Hence

Hence then aiifes the neceflity of fearching the fcriptures r tor Iwice they are nothing elfe but the grand charter of our falvation, the revehition of a covenant made by God with men in Christ, and a light to guide us into the way of peace ; it follows, that all are obliged to read and fearch them, bccaufe all are equally fallen from God, all equally {land in need of being informed how they mud be reftored to> and again united with him.

How fooliflily then do the difput'ng infidels of this generation a£>, who are continually either calling for figns from' heaven, or feeking for outward evidence to prove the truth of divine revelation ? Whereas, what they fo earneftly feek for is nif^h unto, nav, within them. For let them but confulE their own hearts, they cann^ot but feel what they want. Let them but confult the lively oracles of God, and they cannot but fee a remedy revealed for all their wants, and that the written word does as exa6lly anfwer the wants and defires of their hearts, as face anfwers to face in the water. Where then is the fcribe, where is the wife, where is the folidity of the rcafoning of the difputers of this world ? Has not Goix tcvealed himfelf unto them, as plain as their own hearts could vvifli ? And yet they require a fign : but there fhall no other fign be given them. For if they believe not a revelation which is every way fo fuited to their wants, neither will they be perfuadtd though one fhould rife from.the dead.

But this difcourfe is not defigned fo much for them that believe not, as for them, who both know and believe that the fcriptures contain a revelation which came from. God, and that it is their duty, as being chief parties concerned, not only to read but fearch them alio.

I pafs on, therefore, in the

Scccnd place, to lay down fome dire£lions, how you maj fearch them with advantajre.

FirJ}^ Have always in view, the end for which the fcriptures were written, even to fhew us the way of falvation, by Jesus Christ.

'' Search the fcriptures," fays our blefled Lord, *' for they are they that teftify of me." Look, therefore, always for Christ in ihe fcripture. He is the treafurc hid in the field,

both

both of the Old and New Teftament. In the Old, you will find him under prophefies, types, facrifices, and fhadows; in the New, manifefted in the flefli, to become a propitiation for our fins as a Prieft, and as a Prophet to reveal the whole will of his heavenly Father.

HaveCnitisT, then, always In view when you are readino-the word of God, and this, like the ftar in the eaft, will guide you to the MefTiah, will ferve as a key to every thing that is obfcure, and unlock to you the wifdom and riches of all the myfteries of the kingdom of God.

Secondly^ Search the fcriptures with an humble child-like difpofition.'

For whofoever does not read them with this temper, fhall in no wife enter into the knowledge of the things contained in them. For God hides the fenfe of them, from thofe that are wife and prudent in their own eyes, and reveals them only to babes in Christ : who think they know nothing yet as they ought to know; who hunger and thirft after righteoufnefs, and humbly defire to be fed with the fmcere milk of the word, that they may grow thereby.

Fancy yourfelves, therefore, when you are fearching the fcriptures, efpecially when you are reading the New I'efta-ment, to be with Mary fitting at the feet of the holy Jesus ; and be as willing to learn what God fhall teach you, as Sa^ muel was, when he faid, " Speak, Lord, for thy fervant heareth."

Oh that the unbelievers would pull down every high thought and imagination that exalts itfelf againft the revealed will of God ! O that they would, like new-born babes, defire to be fed with the pure milk of the word ! then we fliould have them no longer fcoffing at Divine Revelation, nor would they read the Bible any m.ore with the fame intent the PhiUjUnes brought out Sampforij to make fport at it; but they would fee the divine image and fuperfcription written upon every line. They would hear God fpeaking unto their fouls by it, and, confequently, be built up in the knowledge and fear of him, who is the Author thereof.

Thirdly^ Search the fcriptures, with a fincere intention to put in practice what you read.

F 2 A de-

A defire to do the will of God is the only way to know it 5 if any man v/ill do my will, fays Jesus Christ, " He fliall know of my doctrine, whether it be of God, or whether I fpcak of myfelf." As he alfo fpeaks in another place to his difciples, " To you, (who are willing to pra61:ife your duty) it is given to know th€ myfteries of the kingdom of God, but to thofe that are without, (who only want to raifc'cavils afi-ainft my doctrine) all thefe things are fpoken in parables, that feeino- they may fee and not undeifland, and hearing they may hear and not perceive."

For it is but juft in God to fend thofe ftrong delufions, that they may believe a lie, and to conceal the knowledge of himfelf from all fuch as do not feek him with a fingle intention.

Jesus Christ is the fame now^ as formerly, to thofe who defire to know from his word, who he is that they may believe on, and live by ; and to him he will reveal himfelf as clearly as he did to the woman of Samaria^ when he faid, *' I that fpeak to thee am he," or as h© did to the man that was born blind, whom the Jews had caft out for his name's fake, " He that talketh with thee, is he." But to thofe who con-fult his word with a defire neither to know him, nor keep his commandments, but either merely for their entertainment, or to fcofF at the fimplicity of the manner in which he is revealed, to thofe, I fay, he never will reveal himfelf, though they fliould fearch the fcriptures to all eternity. As he never would tell thofe whether he was the Mrjftah or not, who put that queftion to him either out of curiofity, or that they might have whereof to accufe him.

Fourthly^ In order to fearch the fcriptures ftill more effectually, make an application of every thing you read feo your own hearts.

For whatever was written in the book of God, was written for our learning. And what Christ faid unto thofe aforetime, we muft look upon as fpoken to us alfo : for fince the holy fcriptures arc nothing but a revelation from God, how fallen man is to be reftored by Jesus Christ : all the precepts, threats, and promifes, belong to us and to our children, as well as to thofe, to whom they were immediately made known.

Thus the Apoftlc, when he tells us that he lived by the faith of the Son of Gop, adds, " who died and gave himfelf for me." It is this application of Jesus Christ to our hearts, that makes his redemption cfFedual to each of us.

And it is this application of all the doctrinal and hiflorical parts of fcripture, when we are reading them over, that muft render them profitable to us, as they were defigned for reproof, for corredlion, for inftrudion in righteoufnefs, and to make every child of God perfedl, thoroughly furnifticd to every good work,

I dare appeal to the experience of every fpiritual reader of holy writ, whether or not, if he confulted the word of Gon in this manner, he was not at all times and at ail feafons aa plainly direded how to a£t, as though he had confulted thq Urim and Thummim, which was upon the high-prieft's breaft. For this is the way God now reveals himfelf to man ; not by making new revelations, but by applying general things that are revealed already to every fincere reader's heart.

And this, by the way, anfwers an objedion made by thofe who fay, '^ The word of Gop is not a perfed rule of adion, ^' becaufe it cannot dired us how to ad or how to determine ** in particular cafes, or what place ^o go to, when we are in ^' doubt, and therefore, the Spirit, and not th^ word, is to " be our rule of adion.'*

But this I deny, and affirm on the contrary, that God at all times, circumftances, and places, though never fo minute, never fo particular, will, if we diligently feek the afTiftance of his Holy Spirit, apply general things to our hearts, and thereby, to ufe the words of the holy Jesus, will lead us into all truth, and give us the particular afliftance we want : But this leads me to a

Fifth diredion how to fearch the fcriptures with profit: Labour to attain that Spirit by which they were written.

For the natural man difcerneth not the words of the Spirit of God, becaufe they are fpiritually difcerned j the words that Christ hath fpoken, they are fpirit, and they are life, and can be no more underftood as to the true fenfe and meaning of them, by the mere natural man, than a perfon who never had learned a language can underfland another fpeaking in it. The fcriptures, therefore, have not unfitly been compared, by

F 3 fome.

fome, to the cloud which went before the Ifraeliies^ they are dark'and hard to be underftood by the natural man, as the cU)ud appeared dark to the Egyptians ; but they are light, they are life to chriftians indeed, as that fame cloud which feemed dark to Pharaoh and his houfe, appeared bright and altogether glorious to the Ifrael of God.

It was the want of the afliftancc of this Spirit, that made Nicodemus, a teacher of Ifrael, and a ruler of the Jews, fo utterly ignorant in the do6bine of regeneration : for being only a natural man, he could not tell how that thing could be ; it was the want of this Spirit that made our Saviour's difciples, though he To frequently converfed with them, daily miftake the nature of the dodrines he delivered ; and it is becaufe the natural veil is not taken off from their hearts, that fo many who now pretend to fearch the fcriptures, yet fee no farther than into the bare letter of them, and continue entire Grangers to the fpiritual meaning couched under every parable, and contained in almoft all the precepts of the book of God.

Indeed, how fliould it be othcrwife, for God being a fpirit, he cannot communicate himfelf any otherwife than in a fpiritual manner to the hearts of men ; and confequently if we are flran^^ers to his Spirit, we muft continue flrangers to his word, becaufe it is altogether like himfelf, fpiritual. Labour, therefore, carneftly for to attain this blelTed Spirit; otherwife, your underftandings will never be opened to underftand the fcriptures aright: and remember, prayer is one of the moH immediate means to get this Holy Spirit. Therefore,

Sixthly, Let me advife you, before you read the fcriptures, to pray, that Christ, according to his promife, would fend his Spirit to guide you into all truth ; interfperfe fhort ejaculations whilft you are engaged in reading ; pray over qw^v^ word and vcrfe, if poffible j and when you clofe up the "book, molt carneftly befeech God, that the words which you have read, may be inwardly engrafted into your hearts, and bring forth in you the fruits of a good life.

Do this, and you will, with a holy violence, draw down God's Holy Spirit into your hearts j you will experience his gracious influence, and feel him enlightening, quickening, and inflaming your fouls by the word of God ; you will thcri ppt only read^ but mark^ learn, and inwardly digeft what you

read :

f 87 ]

read : and the word of God will be meat indeed, and drink indeed unto your fouls ; you then will be as Jpollos was, powerful in the fciiptures ; be fcribes ready inftruded to the kingdom of God, and bring out of the good treafures of your heart, things both from the Old and New Teftament, to entertain all you converfe with. One

Direaion more, which (liall be the lad, Seventhly, Read the fcripture conftantly, or, to ufe our Saviour's expreffion ia the text, " fearch the fcriptures j" dig in them as for hid treafurej for here is a manifeft allufion to thofe who dio- in mines ; and our Saviour would thereby teach up, that we muft take as much pains in conftantly reading his word, if we would grow wife thereby, as thofe who dig for gold and filver. The fcriptures contain the deep things of God, and therefore, can never be fufHciently fearched into by a carelefs, fu-perficial, curfory way of reading them, but by an induftrious, clofe, and humble application.

The Pfalmift makes it the chara£^erlftic of a good man, that he " meditates on God's law day and night." And " this book of the law, (fays God to Jojhua) (hall not go out of thy mouth, but thou flialt meditate therein day and night;" for then thou {halt make thy way profperous, and thou flialt have good fucccfs. Search, therefore, the fcriptures, not only devoutly but daily, for in them are the words of eternal life; wait conftantly at wifdom's gate, and (lie will then, and not till then, difplay and lay open to you her heavenly treafures. You that are rich, are without excufe if you do not \ and you that are poor, ought to take heed and improve that little time you have : for by the fcriptures you are to be acquitted, and by the fcriptures you are to be condemned at the laft day«

But perhaps you have no tafte for this defpifcd book ; perhaps plays, romances, and books of polite entertainment, fuit your jtafte better : if this be your cafe, give me leave to tell you, your tafte is vitiated, and u:ilefs correiled by the Spirit and word of God, you ftiall never enter into his heavenly kingdom : for unlefs you delight in God here, hov»/ will you be made meet to dwell with him hereafter. Is it a fm then, you will fay, to read ufelefs impertinent books ; I anfwer. Yes: And that for the fame reafon, as it is a fm to indulge ulelcfs

F 4. con-

[ 88 1 converfation, becaufe both immediately tend to grieve and quench that Sj)irit, by which alone we can be fealed to the day of redemption. You may reply, How fl^all we know this? Why, put in practice the precept in the text-, fearch the fcripturc in the manner that has been recommended, and then you will be convinced of the danger, rmfulnefs, and un-fatisfad^orinefs of reading any others than the book of God, or fuch as are wrote in the fame ({mh. You will then fay, when I was a child, and ignorant of the excellency of the word of God, I read what the world calls harmlefs books, as other children in knowledge, thou^'^h old in years, have done, and ftill do ; but now I have tafted the good word of life, and am come to a more perfed knowledge of Christ Jesus my Lord, I put away thefe childifli, trifling things, and am determined to read no other books but what lead me to a knowledge of myfelf and of Christ Jesus.

Search, therefore, the fcriptures, my dear brethren ; tafte and fee how good the word of God is, and then you will never leave that heavenly manna, that angel's food, to feed on dry hulks, that light bread, thofe trifling, fmful compofitions, in which men of falTe tafte delight themfelvcs : no, you will then difdain fuch poor entertainment, and blufh that yourfelves once were fond of it. The word of God will then be fweeter to you than honey, and the honey-comb, and dearer than gold and filver; your fouls by reading it, will be filled as it were, with marrow and fatnefs, and your hearts infenfibly moulded into the fpirit of its blcfled Author. In fhort, you will be guided by God's wifJom here, and conducted by the light of his divii^e WQrd into glory hereafter.

SERMON

[ 89 3

SERMON xxxvirr.

The Indwelling of the Spirit, the common Privilege of all Believers.

John vii. 2>1^ 3^, Z<^^

In the lafi day, that great day of the feaft, Jesus flood a7id cried, f^yif^g-> V ^i^y man thirft, let him come unto me and drtnk. He that believeth on me, as the fcrip-tiire hath faid, cut of his belly fJiall flow rivers of living water. But this fpake he of the Spirit^ which they that believe on him fliould receive.

NOTHING has rendered the crofs of Christ of lefs efFe£l; nothing has been a greater ftumbling-block and rock of offence to weak minds, than a fuppofition, now current among us, that mofl; of what is contained in the gofpel of Jesus Christ, was deftgned only for our Lord's firft and immediate followers, and confequently calculated but for one or two hundred years. Accordingly, many now read the life, fufferings, death, and refurredion of Jesus Christ, in the fame manner as Cafars Commentaries, or the Conquejls of Alexander are read : as things rather intended to afford matter for fpeculation, than to be aded over again in and by us.

As this is true of the doctrines of the gofpel in general, fo it is of the operation of God's Spirit upon the hearts of believers in particular ; for we no fooner mention the neceiTity of our receiving the Holy Ghoft in thefe laft days, as well as formerly, but we are looked upon by fome, as enthufiafts and madmen ; and by others, rcprefented as wilfully deceiving the people, and undermining the eilablifhed conftitutioa of the church.

Judge

Judge ye then, whether it is not high time for the true mi-niltcrs of Jesus Christ, who have been made partakers of this heavenly gift, to lift up their voices like a trumpet; and if they would not have thofe fouls perifli, for which the Lord Jesus has flied his precious blood, to declare, with all bold-ncfs, that the Holy Spirit is the common privilege and portion of all believers in all ages; and that we as well as the firfl chriftians, muft receive the Holy Ghoft, before we can be truly called the children of God.

For this reafon, (and alfo that I might anfwer the defign of our church in appointing the prefcnt feftival *) I have chofen the words of the text.

They were fpoken by Jesus Christ, when he was at the feaft of tabernacles. Our Lord atiendcd on the temple-fer-vice in freneral, and the feftivals of the Jewijlo church in particular. The fcftival at which he was now prefent, was that of the feaft of tabernacles, which the Jews obferved according to God's appointment in commemoration of their living in tents. At the laft day of this feaft, it was cuftomary for many pious people to fetch water from a certain place, and brincj- it on their heads, ftnging this anthem out of Ifaiahy " And with joy fliall they draw water out of the wells of falvation." Our Lord obferving this, and it being his con-ftant prndice to fpiritualize every thing he met with, cries cut, " If any man thirft, let him come unto me, (rather than unto that well) and drink. He that believeth on me, as the fcripture hath fpoken, (where it is faid, God will make water to fpring out of a dry rock, and fuch-like) out of his belly (hall flow rivers of living water." And that we might know what our Saviour meant by this living water, the Evan-gclift immediately adds, " But this fpake he of the Spirit, which they that believe on him fliould receive.'*

The laft words 1 fliall chiefly inflft on in the enfuing dif-courfe : And

F'lrjl^ I (hall briefly (hew, what is meant by the word

Spirit,

Secondly,, That this Spirit is the common privilege of all believers.

♦ Whitfuntide. \

Thirdly^

Thirdly^ I fiiall fliev/ the reafon on which this dovflrlne is founded. And

Loftly^ Conclude with a general exhortation to'believe on Jesus Christ, whereby alone we can receive this Spirit.

F'lrji^ I am to fhew, what is meant by the word Spirit, By the Spirit, is evidently to be underftood the Holy Ghofl, the third perfon in the cver-blefTed 7>inity, confubftantial and co-eternnl with the Father and the Son, proceeding from, yet equal to them both. For, to ufe the words of our Church in this day*s office, that which we believe of the glory of the Father, the fame we believe of the Son, and of the Holy Ghoft, without any difference or inequality.

Thus, fays St. John^ in his firft epiille, chap. v. ver. 7. ^' There are three that bare record in heaven, the Faiher, the Word, and the Holy Ghoft, and thefe three are one." And our Lord, when he gave his Apoftles commiflion to go and teach all nations, commanded them to baptize in the name of the Holy Ghoft, as well as of the Father and the Son. And St. Petcr^ Aas v. 3. faid to Ananias^ '« Why hath Satan filled thine heart to lie to the Holy Ghoft ?" And ver. 4. he fays, " Thou haft not lied unto men, but unto God." From all which paftages, it is plain, that the Holy Ghoft, is truly and properly God, as well as the Father and the Son. This is an unfpeakable myftery, but a myftery of God's revealing, and, therefore, to be affented to with our whole hearts : feeing God is not a man that he ftiould lie, nor the fon of man that he fliould deceive. I proceed.

Secondly^ To prove that the Holy Ghoft is the common privilege of all believers.

Bur, here I would not be underftood of fo receivino- the Holy Ghoft, as to enable us to work, miracles, or fliew outward figns and wonders. I allow our adverfaries, that to pretend to be infpired, in this fenfe, is being wife above what is written. Perhaps it cannot be proved, that God ever inter-pofed in this extraordinary manner, but when fome new revelation v/as to bp eftabliflied, as at the firft fettling of the 5 Mofaic

ALfdk and gofpel difpenfation : and as for my own part, I cannot but iufpea the fpirit of thofe who infift upon a repetition of fuch miracles at this time. For the world being now become nominally chriftian, (though, God knows, little of the povvtir is left among us) there need not outward miracles, but only an inward co-operation of the Holy Spirit with the word, to prove that Jesus is the Melliah which was to come into the world.

BeiiJes, if it was poflible for thee, O man, to have faith, fo 9S to be able to remove nwuntains, or caft out devils ; nay, couldfl thou fpeak with the tongue of men and angels, yea, and bid the fun ftand ftill in the midft of heaven ; what would all thefe gifts of the Spirit avail thee, without being made partaker of his ran6lifying graces ? Saul had the fpirit of government for a while, fo as to become another man, and yet probably was a caft-away. And many, who caft out devils in Christ's name, at the laft will be difowned by him. If, therefore, thou hadft only the gifts, and was deftitute of the graces of the Holy Ghoft, they would only ferve lo lead thee with fo much the more folemnity to hell.

Here then we join ifTue with our adverfaries, and will readily grant, that we are not in this fenfe to be infpired, as were our Lord's firft Apoftles, But unlefs men have eyes which fee not, and ears that hear not, how can they read the latter part of the text, and not confefs that the Holy Spirit, iii another fenfe, is the common privilege of all believers, even to the end of the world ? " This fpake he of the Spirit, which they that believe on him {hould receive." Obferve, he does not fay, they that believe on him for one or two ages, but they that believe on him in general, or, at all times, and in all places. So that, unlefs we can prove, that St. John was under a delufion when he wrote thefe words, we muft beHeve that even we alfo, (hall receive the Holy Ghoft, if we believ}e on the Lord Jesus with our whole hearts.

Again, our Lord, juft before his bitter paflion, when he was about to ofFer up his foul an offering for the fins of the eledl world ; when his heart was mod enlarged, and he would undoubtedly demand the moft excellent gift for his difciples, prays, " That they all may be one, as thou. Father, art in me, and I in thee ; that they aho may be one in us, I in

them, and thou in me, that they may be made perfe^ in one;" that isi that all his true followers might be united to him by his holy Spirit, by as real, vital, and myftical an union, as there was between Jesus Christ and the Father. I fay all his true followers'f for it is evident, from our Lord's own words, that he had us, and all believers, in view, when he put up this prayer j " Neither pray 1 for thefe alone, but for them alfo which (hall believe on me through their word ;" fo that, unlefs we treat our Lord as the high priefts did, and count him a blafphemer, we muft confefs, that all who believe in Jesus Christ, through the word, or miniftration of his fer-vants, are to be joined to Jesus Christ, by being made partakers of the Holy Spirit.

A great noife hath been made of late, about the word en-ihufiajl^ and it has been caft upon the preachers of the gofpel, as a term of reproach ; but every chriftian, in the proper fenfe of the word, muft be an enthufiaft; that is, muft be infpired of God, or have Gcd, by his Spirit, in him. St. Peter tells us, " we have many great and precious promlfes, that we may be made partakers of the divine nature;" our Lord prays, *' that we may be one, as the Father and he are one;" and our own church, in conformity to thefe texts of Scripture, in her excellent communion-office, tells us, that thofe who receive the facrament worthily, " dwell in Christ, and Christ in them ; that they are one with Christ, and Christ with them." And yet, chriftians muft have their names caft out as evil, and minifters in particular, muft be looked upon as deceivers of the people, for affirming, that we muft be really united to God, by receiving the Holy Ghoft. Be aftoniftied,

0 heavens, at this!

Indeed, I will not fay, all our letter-learned preachers deny this doctrine in exprefs words; but however^ they do in efFe6t; for they talk profefledly againft inward feelings, and fay, we may have God's Spirit without feeling it, which is in reality to deny the thing itfelf. And had I a mind to hinder the pro-grefs of the gofpel, and to eftablifh the kingdom of darknefs,

1 would go about, telling people, they might have the Spirit of God, and yet not feel it.

But to return: When our Lord was about to afcend to hw Father and our Father, to his God and our God, he gave

his

his apodles this commiiTion, " Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoft." And accordingly, by authority of this com-mifTion, we do teach and baptize in this, and every age of the church. And though we tranflate the words, " baptizing them in the name\' yet, as the name of God, in the Lord's prayer, and feveral other places, fignifies his nature, they might as well be tranflated thus, " baptizing them into the nature of the Father, into the nature of the Son, and into the nature of the Holy Ghoft." Confequently, if we are all to be baptized into the nature of the Holy Ghoft, before our baptifm be effectual to falvation, it is evident, that we all muft a61:ually receive the Holy Ghoft, and ere we can fay, we truly believe in Jesus Christ. For no one can fay, that Jesus is my Lord, but be that has thus received the Holy Ghoft.

Numbers of other texts might be quoted to make this doctrine, if poflible, ftill more plain; but I am aftonifhed, that any who call themfelves members; m.uch more, that many, who are preachers in the church of England^ fhould dare fo much as to open their lips againft it. And yet, with grief I fpeak it, God is my Judge, perfons of the eftablifhed church {eem more generally to be ignorant of it, than any diftenters whatfoever.

But, my dear brethren, what have you been doing ? how often have your hearts given your lips the lye? how often have you offered to God the facrifice of fools, and had your prayers turned into fm, if you approve of, and ufe our church-liturgy, and yet deny the Holy Spirit to be the portion of all believers? In the daily abfolution, the minifter exhorts the people to pray, that " God would grant them repentance, and his Holy Spi-^ rit;" in the Collect for Chrijlmas-day^ we befeech God, " that he would daily renew us by his Holy Spirit;" in the laft week's Colledi, we prayed that " we may evermore rejoice in the comforts of the Holy Glioft;" and in the concluding prayer, which we put up every day, we pray, not only that the grace of our Lord Jesus Christ, and the love of God, but that ** the fellowHiip of the Holy Ghoft" may be with us all evermore.

But farther, a folcmn feafon, to fome, is nov/ approaching; I mean the Ember-dap^ at the end of which, all that are to

be

C 95 ]

be ordained to the office of a deacon, are in the fight of God, and in the prefence of the congregation, to declare, that '' they truft they are inwardly moved by the Holy Ghoft, to take upon them that adminiftration ;" and to thofe, who arc to be ordained priefts, the biftiop is to ^repeat thefe folemn words, " Receive thou the Holy Ghoft, now committed unto thee, by the impofition of our hands." And yet, O that I had no reafon to fpeak it, many that ufe our forms, and many who have witnefTed this good confcffion, yet dare to both talk and preach againft the neceffity of receiving the Holy Ghoft now; and not only fo, but cry out againft thofe, who do infift upon it, as madmen, enthufiafts, fchifmatics, and underminers of the eftablifhed conftitution.

But you are the fchifmatics, you are the bane of the church of England^ who are always crying out, '^ the temple of the Lord, the temple of the Lord ;" and yet fiarve the people out of our communion, by feeding them only with the dry hufks of dead morality, and not bringing out to them the fatted calf; I mean, the doctrines of the operations of the bleiTed Spirit of God. But here is the misfortune ; many of us are not led by, and therefore no wonder that we cannot talk feelingly of, the Holy Ghoft; we fubfcribe to our articles, and make them ferve for a key to get into church-preferment, and then preach contrary to thofe very articles to which we have fubfcribed. Far be it from me, to charge all the clergy with this hateful hypocrify; no, blefted be God, there are fome left among us, who dare maintain the do6^rincs of the Reformation, and preach the truth as it is in Jesus: But I fpeak the truth in Christ, I lye rot; the generality of the clergy are fallen from our articl : , and do not fpeak agreeable to them, or to the form of found words delivered in the Scriptures ; wo be unto fuch blind leaders of the blind I how can you efcape the damnation of hell ? It is not all your learning (falfely fo called) it is not all your preferments can keep you-from the juft judgment of God. Yet a little while, and we fiiall all appear before the tribunal of Christ ; there, there will I meet you; there Jesus Christ, the great Shepherd and Biftiop of fouls, ftiall determine who are the falle prophets, who are the wolves in ftieep*s cloathing. Thofe who 5 fay.

fav, that we mufl: now receive and feel the Holy Ghoft, of thole who exclaim againft it, as the do£trine of devils.

But I can no more; it is an unpleafing tafk to ceDfure any order of men, cfpecially thofe who are in the miniftry ; nor would any thing excufe it but ncceflity: that necefHty which extorted from our Lord himfejf fo many woes againft the Scribts and Pharifees, the Icttcr-lcarned rulers and teachers of the ^cwljl church ; and furely, if I could bear to fee people peri(h for lack of knowledge, and yet be filcnt towards thofe who keep from them the key of true knowledge, the very ftones would cry out.

Would we reftore the church to its primitive dignity, the only way is to live and preach the dodfrine of Christ, ami the articles to which we have fubfcribed ; then we (liall find the number of dilTenters will daily dccreafe, and the church of England become the joy of the whole earth.

I am, in the Third place, to fliew the reafonablenefs of this do61rine.

I fay, the reafonablenef. of this do£lrine ; for however it may feem foolifhnefs to the natural man, yet to thofe, who have tafled of the good word of lif?, and have felt the power of the world to come^ it will appear to be founded on the highefl reafon ; and is capable, to thofe who have eyes to fee^ even of a demonftration ; I fay of demonftration : for it (lands on this felf-evident truth, that we are fallen creatures, or, to ufe the fcripture-cxpreiTion^ "• have all died in Adamr

I know indeed, it is now no uncommon thing amongft us, to deny the dodrine of original fin, as well as the divinity of Jesus Christ; but it is incumbent on thofe who deny itj hrft to difprove the authority of the holy Scriptures; if thou canfl: prove, thou unbeliever, that the book, which we call The Bible, does not contain the lively oracles of God; if thou canft (liew, that holy men of old, did not write this book, as they were inwardly moved by the Holy Ghclf, tiicn will we give up the doctrine of original fin ; but unlefs thou canft do this, we mufl: infift upon it, that we are all conceived and born in fin ; if for no other, yet for this one reafon, becaufe that CiOD, who cannot lye, has told us fo.

But what has light to do with daiknefs, or polite infidels with the Bible ? Alas! as they are ftrangcrs to the power, fo

they

th(ty are gehdrally a^ grc^t ftrahgers to the word of God. And therelbre, if we will preach to them, we mufl preach td and from the heart: for talking in the language of fcripturc, to them, is but like talking in an unknown tongue. Tell me then, O man, whofoever thou art, that denied the do6lrine of original fni, if thy confcience hfe not feared as with a hot iron ! tell me, if thou doft not find thyfelf, by nature, to be a motly mixture of brute and devil ? I know thefe terms will ftir up the whole Pharifee in thy heart; but let not Satan hurry thee hence 5 flop a little, and let us reafon together 3 doft thou not find, that by nature thou art prone to pride ? otherwife, wherefore art thou now offended ? Again, doft not thou find in thyfelf the "feeds of malice, revenge, and all un-charitablenefs? and what are thefe but the very tempers of the devil ? Againj do we not all by nature follow, and fufFer our-felves to be led by our natural appetites, always looking downwards, never looking upwards to that God, in whom we live^ move, and have our being ? and what is this but the very nature of the beaffs that perifh? Out of thy owri heart, therefore^ will I oblige thee to confefs, what an infpired apoftle has long fince told us, that " the whole world (by nature) lies in the wicked one;" we are no better than thofe whom St. Jude calls " brute beafts ;" for v;e have tempers in us all by nature, that prove to a demonfttation, that we are earthly^ fenfual, dc-\ilifh.

And this \Vill fefve as another argument, to prove the reality of the operations of the blefled Spirit on the hearts of believers, againft thofe falfe profefTors, who deny there is any fuch thing as influences of the Holy S-pirit, that may be felt. For if they will grant that the devil wotketh, and fo as to be felt ih the hearts of the children of difobedience (which they muft grant, unlefs they will give an apoftle the lye) where is the wonder that the good Spirit fhould have the fame power over thofe whal are truly obedient to the faith of Jesus Christ ?

If i<t be true then, that we are all by nature, fince the fall, a mixture of brure and devil, it is evident, that we all muft receive the Holy Ghoft, ere we can dwell with and enjoy God.

When you read, how the prodigal, in the gofpel, was reduced to fo low a condition, as to eat hufks with fv.'inc, and

Vol. VI. G how

t 98 ]

how Kchuchadnezznr was turned out, to graze with oxen; I am confident, ycu pity their unhappy ftate. And when you hear, how Jesus Christ will fay, at the laft day, to all that are not born again of God, " Depart from me, ye curfed, into everlafting lire, prepared for the devil and his angels," do not your hearts fhrink within you, with a fecret horror ? And if creatures, with only our degree of goodnefs, cannot bear even the thoughts of dwelling with beafls or devils, to whofe nature we are fo nearly allied, how do we imagine God, who is infinite goodnefs, and purity itfelf, can dwell with us, while we are partakers of both their natures? we might as well think to reconcile heaven and hell.

When Addm had eaten the forbidden fruit, he fled and hid himfcif from God ; why? becaufe he was naked; he was alienated from the life of God, the due punifhrnent of his dif-obedience. Now, we are all by nature naked and void of God, as he was at that time, and confequently, until we are changed, renewed, and cloathed with a divine nature again, we maft fly from God alfo.

Hence then appears the reafonablenefs of our being obliged to receive the Spirit of God. It is founded on the doctrine of original fin: and, therefore, you will always find, that thofe who talk againll feeling the operations of the Holy Ghoft, very raiely, or flightly at leafl:, mention our fall in Adam; no, they refer St. Paul's account of the depravity of unbelievers, only to thofe of old time. Whereas it is obvious, on the contrary, that we are all equally included under the guilt and confequences of our fird parent's fin, even as others; and to ufe the language of our own church-article, " bring into the world with us, a corruption, which renders us liable to God's wrath, and eternal damnation."

Should I preach to you any other doctrine, I fliould wrong my own foul; I fliould be found a falfe witnefs towards Goi> and you; and he that preaches any other doctrine, howfoever dignified and diftinguiflied, Ihall bear his punifhrnent, who-foever he be.

From this plain reafon then appears the ncceflity why we, as well as the firft apoftlef, in this fenfc, mull receive the Spirit of God.

For

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For the great work of fandification, or making us holy, ic jparticularly referred to the Holy Ghoft ; therefore, our Lord fays, " Unlefs a man be born of the Spirit, he cannot enter into the kingdom of God."

Jesus Christ came down to fave us, not only from the guilt, but alfo from the power of fin : and however often we have repeated our creed, and told God we believe in the Holy Ghoft, yet, if we have not believed in him, fo as to be really united to Jesus Christ by him, we have no more concord with Jesus Christ than i5t'//W himfelf.

And now, my brethren, what fhall I fay more? tell me, are not many of you offended at what has been faid already ? do not fume of you think, though I mean well, yet I have carried the point a little too far ? are not others ready to cry out, if this be true, who then can be faved? is not this driving peopU into defpair ?

Yes, I ingenuoufly confefs it is j but into what dcfpair ? a defpair of mercy through Christ ? no, God forbid j but a defpair of living with GoD without receiving the Holy Ghoft. And I would to GoD, that not only all you that hear me this day, but that the whole world was filled with this defpair. Believe me, I have been doing no more than you allow your bodily phyficians to do every day: if you have a wound, and are in earneft about a cure, you bid the furgeon probe it to the very bottom ; and ftiall not the phyfician of youi' fouls be allowed the fame freedom? What have I been doing but fearch-ing your natural wounds, that I might convince you of your danger, and put you upon applying to Jesus Christ for a remedy ? Indeed I have dealt with you as gently as I could ; and now 1 have wounded, I will attempt to heal you. For I was in the

Lajl place, to exhort you all to come to Jesus Christ by faith, whereby you, even you alfo, fliall receive the Ho'y Ghoft. ' " For this fpake he of the Spirit, which they that lelieve on him ftiould receive.'*

This, this is what I long to come to. Hitherto I have been preaching only the law; but behold I bring you gla^d tidings of great joy. If I have wounded you, be not afraid ; behold, I now bring a remedy for all your wounds. Notvvithftanding y©u are funk into the nature of the beaft and devil, yet, if you ' G 2 truly

truly believe on Jesus Christ, you {hall receive the quicken-ino- Spirit piomit'cd in the text, and be reftored to the glorious liberties of the Tons of God ; I fay, if you believe on Jesus Christ. " For by faith we are faved ; it is not of works, left any one {hould boaft." And, hou'ever fome men may fay, there is a fitnefs requiied in the creature, and that we muft have a righreoufncfs of our own, before we can lay hold on the righteoufnefs of Christ ; yet, if we believe the fcripture, falvation is the free gift of God, in Christ Jesus our Lord; and whofoever believeth on hini with his wh<jle heart, though his foul be as black as hell itfelf, fha!l receive the gift of the Holy Ghoft. Behold then, I Hand up, and cry out in this great day of the fcaft, let every one that thirftcth come unto Jesus Christ and drink. '' He that believeth on him, out of his belly fliall flow (not only ftreams or rivulets, but whole) rivers of living water." This I fpeak of the Spirit, which ihey that believe on Jesus fliall certainly receive. For Jesus Christ is the fame yefterday, to-day, and for ever; he is the way, the truth, the refurredion, and the life; "-whofoever believeth on him, though he were dead, yet {hall he live," There is no refpeil of perfons with Jesus Christ ; high and low, rich and poor, one with another, mav come to him with an humble confidence, if they draw near by faith ; from him we may all receive grace upon grace; for Jesus Christ is full of grace and truth, and ready to fave to the uttcrmoft, all that by a true faith turn unto him. Indeed, the poor generally receive the gofpel, and " C^OD has cholcn the poor in this world, rich in faith." But though not many mighty, not many noble are called ; and though it be eafier for a camel to go through the eye of a needle, th<in for a rich man to enter into the kingdom of (Jod, yet, even to you that are jich, do I now freely offer falvation, by Jesus Christ, if you will renounce yourfelves, and come to Jesus CHrisT as poor finners; I fay, as poor fmners ; for the " poor in fpirit** arc onlv fo blefl'ed, as to have a right to the kingdom of GoD. And Jesus Christ calls none to him, but thofe who thirfl after his righteoufnefs, and feel themfelves weary, and heavy ]aden with the burden of their fins. Jesus Christ jufliiies the ungodly ; he came not to call the righteous, but finncrs to fepentance»

Do

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Do not then hy you are unworthy; for this is a faithful and true faying, and worthy of all men to be received, " that Jesus Christ came into the world to fave Tinners ;" and if you are the chief of Tinners, if you feel yourfelves fuch, verily Jesus Christ came into the world chiefly to fave you. When Jo-^ feph was called out of the prifon-houfe to PharoaJo's court, we are told, that he (laid fome time to prepare himfelf; but do you come with all your prifon cloaths about you ; come poor, and miferahle, and blind, and naked, as you are, and God the Father (hall receive you with open arms, as was the returning prodigal. He (hall cover your nakednefs with the beft robe of his dear Son's righteoufnefs, fnall Teal you with the Tignet of his Spirit, and feed you with the fatted calf, even with the comforts of the Holy Ghoft. O, let there then be joy in heaven over fome of you, as believing j let me not go back to my Mafter, and fay. Lord, they will not believe my report. Harden no longer your hearts, but open them v^ide, and let the King of glory enter in; believe me, I am willing to go to prifon or death for you ; but I am not willing to go to heaven without you. The love of Jesus Christ conftrains me to lift up my voice like a trumpet. My heart is now full; out of the abundance of the love v/hich 1 have for your precious and immortal fouls, my mouth now Tpeaketh ; and I could now jiot only continue my difcourfe until midnight, but I could fpeak until I could fpeak no more. And why fliould I defpair of any ? no, I can defpair of no one, when I conTider Jesus Christ has had mercy on fuch a wretch as I am; but the free grace of Christ prevented me; he faw me in my blood, he pafled by me, and faid unto me. Live ; and the fame grace which was fufficient for me, is fufncient for you alfo ; behold, the fame blefTed Spirit is ready to breathe on all your dry bones, if you will believe on Jesus Christ, whom God has Tent; indeed, you can never believe on, or ferve a better mailer, one that is more mighty, or more willing to fave; I can fay, the Lord Christ is gracious, his yoke is eafy, his burden exceeding light; after you have ferved him many years, like the fervants under the lav/, was he willing to difcharge you, you would fay, we love our Mafter, and will not go from him. Come then, my guilty brethren, come and believe on the Lord that bought you with his precious blood 3 look up by faith,

Q 3 and

and fee him whom you have pierced ; behold him bleeding, panting, dying ! behold him with arms flrctched out ready tq receive you all ; cry unto him as the penitent thief did, Lord, remember us now thou art in thy kingdom, and he {hall fay to your fouls, fhortly (hall you be with me in paradife. For thofe whom Christ juftifies, them he alfo glorifies, even with that glory which he enjoyed with the Father, before the world began. Do not fay, I have bought a piece of ground, and muft needs go fee it; or I have bought a yoke of oxen, and mufl needs go prove them ; or I have married a wife, I am engaged in an eager purfuit after the luft of the eye, and the pride of life, and therefore cannot come. Do not fear having your name caft cut as evil, or being accounted a fool for Christ*s fake; yet a little while, and you (hall fhine like the flars in the firmament for ever. Only believe, and Jesus Christ fhall be to you wifdom, righteoufnefs, fandification, and eter-nal redemption ; your bodies (hall be fafhioncd like unto his glorious body, and your fouls be partakers of all the fulnefs of God.

Wiiich God of his infinite mercy, ^c.

SERMON

SERMON XXXIX,

The Refurredion of Lazarus.

John xi. 43, 44.

^nd when he had thus fpoken^ he cried with a loud voice, Lazarus come forth. And he that was dead^ came forth^ hound hand and foot with grave-cloaths : and his face was hound ahout with a napkin. Jesus faith unto them, Loofe him, and let him go.

WHEN Jesus Christ, the eternal Word, was pleafed to make all things by the word of his power, his Lift works were the heft. When he looked back upon, and beheld the firft produ6^s of his almighty power, he pronounced them " good ;" but when that laft, that lovely creature man, was formed, he pronounce^ them " very good." So, the fame Jesus, when he came to tabernacle among us, and to begin and carry on a new and fecond creation, though all his works were miracles of wonder, and manifefted forth the glory of his eternal Godhead, yet the nearer he came to the end of his public miniftrations, the greater and more noble did the miracles which he wrought appear. The rtfurrecSlion Gt' Lazarus, that is to be the fubj'cSl of the following d.T-courfe, I think, is a fufficient proof of this. To an eye of fenfe, it feems to be one of the greateft, if not the very grcateft miracle of all which our bkfl'ed Lord performed. When our Saviour bid Johns difciples go and tell-their Mafter what things they had feen and heard, he commands them to inform him, that by his divine power *' the dead were railed;" alluding no doubt to the Ruler's daughter, who was raifed immediately after her deceafe ; and the Widow's fon, who at the command of Jesus, rofe. out of his coffin, as they were carrying his eorpfe to the burial. Thefe were pregnant G 4 pioofs.

proofs, that Jesus was indeed the MefTiah that was to come into the world. But his railing o^ Lazarus from the dead, aficr he had lain four days dead, and faw corruption, is ftill, if pofTible, a greater miracle ; and confequently a ftronger proof of his being the Anointed, the Christ of God. The cvangelift yohn is very particular in giving us an account of this miracle; even fo particular, as to fpend a whole chapter in relating the circumftaiiccs which preceded, attended, and followed after it. And as he was undoubtedly direiled herein by the all-wife, unerring Spirit of God, does it not point out unto us, that this miracle, with all its rerpe6live circum-ftances, cails for our particular and mofl fcrious meditation ? It appears to me in this light; and therefore, as the LoPvD (hall be plcafcd to afTill, 1 (liall go back to the beginning of this chapter, follow the cvangelift ftep by flep, and confider the particulars of this wondercus miracle, make fome pradlical cbfervan'ons as I go along, and conclude with fome fuitable ir.Qrudions and exhortations, which will naturally arife from the body of the difcourfe.

The evange'ift in the firO: verfe, makes mention of the fickncfs of Lazanis. '' Now, a certain man mas fick, named Lazarus of Bethany^ the town of Mary^ and her fifter Mar^ tha^ Some think thefe fillers were very wealthy, fo as to own good part of the town, or, as the original word feems to imply, the village.. But then it is probable the evangelift would have faid the town o^ Lazarus^ eftates ufually defcend-ing, as u'ith us, in the male line : it means therefore no more, than that Martha and Mary lived in Betkany. The Holy Ghoft pointing out to us hereby, that nothing makes a town fo worthy of a gracious foul's remark or efteem, as its having many of God's dear children for its inhabitants. Belhsny^ though a little place, is more famous becaufe it was the town oi Alarlha ^nd Alary, than if Jlcxanaer hid fought in it one of his greateft battles. Both thefe women loved, Jesus in finccrity, and were as good as they were great. But Mary, though the younger fifter, feems to be the moft eminent : for the evang^lift in the fecond verfe, fpeaks of her in a very diftinguilhing manner. " It was that Mary, (thaC never-to-be-forgotten Alury) which anointed the Lord with pintnient (expenfive as it was) and wiped his feet, (after fhe

hid

had wafhcd them with tears of love) with her hair,'* even the hair of her head. What notice is taken of this action ! With what an eulogy, and in what a high Itrain of commendation is it here fpoken of? And fuch are the honours of all Gop's faints. 11-iough all our good works are not recorded as AJary's are, yet GoD is not unm-indful, that he fhould forget our works of faith, and labours which have proceeded of love. Every tear we fhed, every figh we fetch, every alms we give, th.iugh it he only a cup of cold v-^'ater, are all recorded in the Lam^b's book of remembrance, and fhall be produced to our eternal honour, and rewarded with a reward of grace, though not of debt, at the great and terrible day of the Lord. '* I was an hur>gcred, and ye gave me meat, I was thirfty, and ye gave me drink, naked, and ye cloathed me. Tick and in piifon, and ye came unto me." What reafon have we then to be '* ftcdfaft and unmoveable, always abounding in the W'ik of the Lord, forafmuch as we are afTured, that our labours will not be in vain or forgotten by the Lord ?" It was that A4ary that anointed the Lord with ointment, and v/ipsd his feet with her hair. And what follows? " Whofe brother Lazarus was fick." So that being related to Cptrist, cr his difciples, will not exempt perfons from fickneis. Li this life, time and chance happen to all, only with this material difrVrence, thofe afRidions which harden the obfli-naiely impenitent, foften and purify the heart of a true believer. *' My fon, therefore defpife not the chaftening of the Lord (on one hand), nor faint when thou art rebuked of him (on the other) : for whom the Lord lovcth he chafteneth, and fcourgeth every fon whom he receiveth.'*

Jesus loved Lazarus^ and yet Lazarus was fick. And what do his fifters do for him now he is fick? No doubt they applied to a phyfician, for it is tempting God to neglei^ making ufe of means for the recovery of our health, when it is impaired. But then they v;ere not guilty of y^'s crime, " who fought to the phyficians, but not to the Lord." No; they knew the moft fl:ilful prefcriptions would be of no efFecSl", unlefs attended with a blefling from Jesus the Great and Almighty Phyfician ; and therefore his fillers fent unto him, probably at the beginning of their brother's illnefs. How unlike is their condud, to that of the generality of people,

efpecially

cfpecially the rich and great! Flow unfafii ion able is it now-a-days for perfons to Tend to Jesus in behalf of their lick rela-i-lions ! It is io very uncultoniary, that in fome places, if a minifter be fent for to a fick perfon, it is a fad fymptom that the patient is almoft paft hopes of recovery. Thus did not Martha and her Tifter Mary ; they fent unto Jesus, though he was now beyond Jordan^ (chap. x. 40.) where he abode, or thicfly refided, for fome time. Hence it was that they knew where to fend to him. But what kind of mefiage did they fend ? A very humble and fuitable one. " Lord, Behold, he whom thou loveft is fick." They might have faid, Lord, he who loveth thee is fick. But they knew, that our love was not worth mentioning, and that we love Jesus only becaufe he firft loved us. Befides, here is no piefcribing to our Lord what he fliould do, or what means he (hould make ufe of. They do not fo much as fay. We pray thee to come, or only Ipeak the word, and our fick brother Ihall be redored. They fimply tell Jesus the cafe, knowing it was fufficient barely to ]ay it before an infinitely compalTionate Redeemer, and leave it to him to a£t according to his own fovereign ^ood-will and pleafure. *' Lord, Behold he whom thou loveft is fick." Oh how fweet is it when the foul is brought to this ! And with what a holy confidence may we pray to, and intercede with the holy Jesus, when we have reafon to hope, that thofe we pray and intercede for, are lovers of, and are beloved of him ! P'or his eyes are in a peculiar manner over the righteous, and his ears always open to their prayers. This was their meflage, and it foon reached Jesus Christ. And how does he receive it ? *We are told, verfe 4. '* When Jesus heard that, (that he whom he loved was fick) He faid, this fjcknefs is not unto death, but unto the glory of God, that the Son of God may be glorified thereby." To whom thefe words were fpoken is not certain. In all probability, Jesus fpake them to the perfons that delivered Marthas and Marys mefiage. And if fo, it was no doubt a comfortable anfwer tor the prefent, though it muft afterwards puzzle them as well as the difciples how to explain it, when they found that La-T^arus was actually dead. '' This ficknefs is not unto death," not unto an abiding death, becaufe he intended to raife him ?£ain, foon after his deceafe. It is like that exprelTion of our

Lord

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Lord In St. Marh^ " The damfel is not dead, but flccpeth ;'* which mult not be underftood in a literal, but metaphorical fenfe. And this and fuch-like inftances, ought to teach us to weigh carefully our bkfled Lord's words, and to wait for an explication of them, by fubfequent providences ; otherwifc we (hall be in danger of miHipplying them, and thereby bring our fouls into unfpeakable bondage. " Tliis ficknefs is not unto death, but unto the glory of God, that the Son of God may be glorified thereby." This is the end both of the afflictions and the deaths of God's people. By all that happens to them he will be glorified one way or another, and caufe every thing to work together for their good. And who then but would be content to be fick, or willing to fubmit to death itfelf, if fo be the Son of God may be glorified thereby ? This anfwer, no doubt, proceeded from love. For we are told,

Verfe 5. that " Jesus loved Martha and her fifter, and La-%arus.'* Oh happy family ! Three in it beloved of Jesus, with a peculiar, everlafting love. " Very often it fo happens, (to ufe the words of the pious Bifhop Beveridge) that there " is but one in a city, and two in a country of this ftamp." But here are two fifters and a brother, all lovers of, and beloved by the glorious Jesus. What {hall we fay to thefe things .f* Why, that our Saviour's grace is free and fovereign, and he may do what he will with his own. They who are thus fo highly favoured as to have fo many converted in one houfe, ought to be doubly thankful! Such a blelTing have not all his faints. No ; many, very many, go mourning over their perverfe and gracelefs relations all their lives long ; and find, even to their dying day, that their greateft foes are thofe of their own houfhold. Surely thefe three relations lived a heaven upon earth. For what can they want, what could make thcni mifcrable, who are alTured of Jesu's love ? But furely if Jesus loves this dear little family, the next news one might think we (hould hear, would be, that he went immediately and healed Lazarus ; or at leaft cured him at a dif-tance. But inftead of that, we are told, verfe 6. '* When he had heard that he was fick, he abode two days flill in the fame place where he was." A flrange w-s this, in the eye of natural reafon, of exprcfTing love 3 but not fo flrange in

the

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the eye of faith : for the Lord Jesus very often fheweth his love, by deferring to give immediate anfwers to our prayers. Hereby he tries our faith and patience, and exercifes all our paffive graces. We have a proof of this in the Syrophcnician woman, upon whom the blclled Jesus frowned, and fpake roughly to at firft, only that he might afterwards turn unto her and fay, " O woman, great is thy faith." Let not thofe then who btlieve, make too much hafle ; or immediately in their hearts repine againft the Lord, becaufe he may not anfwer their requefts, in their own tin.e and way. God's time and way is beft. And we {hall find it to be fo in the end. Martha and A4ary experienced the truth of this, though imdoubtcdiy our Lord's fceming delay, to come and heal their brother, coft them great fearchings of heart. But will the Lord Jesus forget his dear Lazarus^ whom his foul loveth ? " Can a woman forget her fucking child ?" Indeed file may ; but the Lord never faileth thofe that fear him. Neither is he flack concerning his promife, as fome men count flacknefs: for his very delays are anfwers. The vifioa is for an appointed time; in the end ic will fpeak and not lie.

Though our Lord abode two days where he was, to try the faith of ihefe fifters, yet after this, he faid unto his dif-ciples, verfe y. " Let us go into Judea again." With what a holy familiarity does Jesus eonverfe with his dear children \ Our Saviour fcems to fpeak to his difciples, as though he was only their brother, and as it were upon a level with them ; *' Let us go into Judea again." How gently, according to what was predicted of him, does he lead thofe that are with young ! Jesus very well knew the weaknefs of his difciples, 2nd alfo what a dangerous place Judea was : how gradually therefore does he make known unto them, his defign o^ going thither! And how does he admit his difciples to cxpoifulate with him on this account! " MaOer, fay they, the Jews of-late fought to ftone thee, and gotft thou thither again ?'* They were amazed at our Lord's boldnefs, and were ready to call it prcfumption; as we generally are prone to cenfure and condemn other zealous and enterprizing perfons, as carrying matters too far; it m.ay be for no other reafon, if we examine \ht bottom of our hearts, but becaufe they go before, and

excel

excel ourfelves. The difciples, no doubt, thought that they fpoke out of love to their Lord, and afiuredly they did ; but what a deal of felf-love was there mixed and blended with it? They feem much concerned for their Mafter, but they were more concerned for themfelves. However Jesus overlooks their weaknefs, and mildly replies, verfe 9, and 10. " Are there not twelve hours in the day ? If any man walk in the day, he ftumbleth not, becaufe he feeth the light of the world ; but if any man walk in the night, he ftumbleth, becaufe there is no light in him." As though our Lord had faid, My dear difciples, I thank you for your care and concern for me. Jttdea is a dangerous place, and what you fay of the treatment I met with from its inhabitants, is jufi: and true : but be not afraid of going there upon my account. For as a man walkcth fafcly twelve hours of the day, becaufe he walkeih in the light : fo as long as the time appointed by my Father for my public adminifiration lafts, I fhall be as fecure from the hands of my enemies, as a man that walks in broad-day is fecure from falling. But as a man ftumbleih if he walketh in the night, fo when the night of my paflion cotr.cih, then, but not till then, fliali I be given up into the hands of my fpiteful foes. Oh what comfort have thefe words, by the bleiTing of God, frequently brought to my foul ! Hew may all Christ's miniP.eis ftrcngthen themfelves with thitj cortfideration, that fo long as God hath work for them to do, they are immortal ! And if after our work is over, our Lord Ihould call us to lay down our lives for the brethren, and to feal the truth of our dodhine v/ith our blood, it would certainly be the higheft honour that can be put upon us. " To you it is given not only to believe, but alfu to fuffer," fays the apoftie to the Pbilippians.

*' Thefe things (the evangelift tells us, ver. 11.) faid Jesus, and after that, (to fatisfy them that he was not going into Judea without a proper call) he faith unto them, Our friend Lazarus fleepeth." Our friend. Amazing ! For what is a friend ? As one's own foul. Hovy dear then, and near are triie believers to the mod adorable Jesus ! " Our friend Lazarus." Still more amazing ! Here is condefcenfionj here is unparalleled familiarity indeed. And what of him ? " He flecpeth." A hgurative way of e::prcffion. For what is death

to

[ no ]

to the lovers of Jesus Christ, but a flccp, and a rcfrelhirif^ one too? Thus it is faid o^ Stephen when he d'ied, that " hs fell aflcep." Christ indeed died, but believers only fleep. And " ihofe that flccp in Jesus, (fays the fcripture) will GoD bring with him." " Our friend Lazarus fleepeth." For though he be dciid, I fhall raife him from the grave fo foon, that his dying will be only like a perfon's taking a fliort fleep. *' Our friend Lazarus fleepeth, but I go that I may awake him out of fl'jcp." By this time, one would imagine, our Lord's difciplcs {hould have undcrftood him : But how unwilling are we to believe any thing that we do not like. '* Then faid his difciplcs, Lord, if he fleep he (hall do well." Oh fearful, and flow of htart to believe I Kow fain would they excufe themfelves from going into Judea^ for fear cf a few Ooncs ! By this way of talking, how do they in efFedt impeach their blelled Maker's conduct, and under a pretence of prcferving his prrfcn, fcder, and as it were plead for their own (though pirhaps undifcerned) cowardice and unbelief ? That charity, which hopeth and belicveth all things for the bcft, tracheth us to judge thus favourably of them. For, " Howbeit Jesus fpake of his death : they thought that he had fpoken of taking reft in fleep." The great and compaf-fionate High-pritft knowing and remembering they were but duft, throws a veil of love over their infirmity; and at length, verfc 14. " Saith unto them plainly (for if we wait on Jesus, we {hall know his will plainly, one wav or another) Lazarus is dead." And even then, left they fhould be fwallowed up with overmuch forrow, he immediately adds, verfe 15. " And I am glad for your fakes that I was not there, to the intent ye may believe," or have norc faith, or hnve that faith which you already poflefs increafed and confirmed. A plain proof this, that all Jesu's delays to anfwer prayer, are only to Urcngthen our faith.

'* NeveriheKfs, fays our Lord, let us go unto him." This was a fufficient hint, if they knew how to improve it, that he intended to do Something extraordinary, thoiish he would not tell them d!re<£^ly what he intended. For the Lord Jesus will keep thofe whom he love?, at his foot, and dependant cii him. " Let us go unto him." He ft ill fpeaks as though they were his equals. Oh that Chriillans in general, Oh that mil 5 nifters

nlftcrs in particular, would learn of him their grcit exemplar, to condcfcend to men of low degree ! Well, the fecret is now out. Jesus has faid unto them plainly, Laznrus is dead. And what reception does this melancholy news meet wiih ? With great condolancc, efpccially from Tho?iuis ; for veifc 16. *' Then faid Thomas^ who is called Didynius, unto his fellow difciples, let us aifo go and die with himj" i. e. according to fome, with Lazarus^ with whom, it may be, Thofniu had contra£led an intimate acquaintance. But granting it was fo ; lliall I commend him for this paffionate ex-preflion ? I commend him not. Surely he fpakc unadvifcdly with his lips; "Let us alfo go and die with him." As' though there was no comfort henceforward to be cxpe'cled in the world, now his friend Lazarus was gone. This was a great fault, and yet a fault that many of God's children run into daily, by mourning for their deceafed relations overmuch, like perfons that have no hope. But this infirmity ou^-ht not to be indul<red. For if our friends and dear relatives are dead, Jesus, that friend of fmners, is not dead. H^ will be better to us than {ty^^ fons, and will abundantly fupply the place of all creature-comforts. But I am more inclined to think that the word /;/>;;, refers to Jesus his dear Mafte'r; and if fo, he is fo far from being blamed, that he fpake like a good foldicr of Jesus Christ. Let us alfo go, that we may die with him. If our dear mafter will go into "Judea^ and hazard his precious life, let us not any longer make fucli frivolous excufes, but let us manfully accompany him ; and if the y^?-{;i (hould not only be permitted to ftone, but alio to kill him, let us alfo go and die with him, wc cannot die in a better caufe. This was a fpeech worthy of a chriftian hero, and Thomas herein hath fet us an example, that we fliould follow his ftep?, by exciting and provoking one another clofcly to adhere to the blelFv^d Jesus, efpecially when his caufe and intcrcft is in any immediate danger. 1 his exhortation, it feems, had a proper efFecl. They all went, and as far as we know, chearfully accompanied their glorious Mafter.

How their thoughts were exercifed on the rr>aJ, we are not told. But I am apt to believe they were a litilc difcouraged when they came to Bethany. Fur " When Jesus came, he

found

found that Lazarus had licr. in the grave for four clays already.*' And what would it avail them, to come To many miles only to lee a dead man's ton-.b I But how wifely were all things ordered by the blelTed Jesus, to manifeft his glory in the moll: extraordinary manner, that not only his difciples might have their faith confirmed, but many allb of the Jews might believe on him. This Bethany, it feems, verfe 18. " was n"gh unto "Icrujalcm, about fifteen furlongs offj" or about two miles i and Martha and Mary, being what we may call people of fafhion, and devout likevvife; many of the devout, and we may fuppofe many of the wealthy Jews came from the metropolis, as well as other adjacent places, verfe 19. to Martha and Mary \ not to pay an idle, trifling, but a fcrious, profitable vifit, " to comfort them concerning their brother." This was kind and neighbourly. To weep with thofe that weep, and to vifit the afHi(5led in their diftrefles, is one eflen-tial branch of true and undcfiled religion. And O hov*^ fweet is it when we vifit furviving friends, that we have reafon to think that their departed relations died in the Lord ! And we can therefore give them comfort concerning them : For «' blefied are the dead, that die in the Lord, even fo faith the Spirit, for they reft from their labours." This and fuch-like arc^uments, no doubt, thefe vifitors made ufe of, to comfort Martha and Mary. And indeed they flood in much need of confolation. For we have reafon to fuppole, from our Lord's anfwer, " This ficknefs is not unto death, but the glory of God i" that they had entertained thoughts of the recovery of their brother. But who can tell what thefe two holy fouls muft feel, when they found their brother did not recover, but was dead, laid out, and now (linking in the filent grave! What hard thoughts, without judging them, may we fuppofe they entertained concerning Jesus I Think ye not that they were ready to cry out in the language cf the prophet, " Thou haft deceived us, and we are deceived r" But man's extremity is Jesu's opportur.ity. In the multitude of the forrows that they had in their hearts, the news of Christ's coming refrefhes their fouls. Somebody or another, commendably officious, privately informs Martha of it. *' Who, as foon as (he heard that Jesus was com.e (without making any apology to the company for her rudenefs) went ^ and

Rnd met him : But Adary fat flill in the houfe." But why fo, Alary? I thought ihou hadit been moil forward to attei^.d on Jesus, and thy fifter Martha more prone to be cumbered about the many things of this life. Why fitteft thou ftil! ? It may be the news was brought only privately to Martha (for it is plain from verfe 31 ft", that the ^eivs who were in the houfe knew not of it;) and Mdriha knowing how our Lord had chid her once, was refolved he fliould have no reafon on the fame account to chide her any more ; therefore vv'hen the news . was brought, (he would not fo much as fiay to inform her fifler, but went out to fee whether it were true or not, and if fo, as the cldeft fifter, fhe would invite the bleffed Jesus in. How happy is it, when Christ's reproofs for palt ncgledls, excite our future zeal to come out and meet him ! Such reproofs are an excellent oil. Or, it may be, the news reached Mdry% ears, as well as Martha's^ but being overcome with forrow, (lie thought it too good news to be true, and therefore fat ftill in the houfe. O how careful ought believers to be, to cherifh and maintain, even in the midft of tribulation, a holy confidence and joy in God ! For the joy of the L0RJ3 is a believer's ftrength. Whereas giving way to melancholy and unbelief, raifes gloom and vapours in the mind, clouds the underftanding, clogs us in the way of duty, and gives the enem.y, who loves to fifti in troubled waters, a very great advantage over us.

Mary^ perhaps, through the prevalence of this, and being alfo naturally of a fedentary difpofition, " fat ftili in the houfe," while her filler Martha got the ftart of her, and went out to meet Jesus. And how does (he accoft him ? Why, in a language befpeaking the diftrefs of a burdened and difor-dered mind. For flie faid unto Jesus, verfe 21, ''Lord, if thou hadft been here, my brother had not died." Here is a mixture of faith and unbelief. Faith made her fay, "Lord, if thou hadft been here, my brother had not died." But unbelief made her confine Christ's power to his bodily prefencc. Befides, here was a tacit accufation of the blefled Jesus of unkindnefs, for not coming when they fent unto him the melTage, '' Lord, he whom thou loveft is fick." Once fhe charged Jesus with want of care ; " Lord, careft thou not, that my fifter hath Icfc me to ferve alone f" Now flie taxes

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hrm wltli want of kindnefs. " If thou hadd been here j'^ as much as to fay, if thou hadft been fo kind as to have come when we fent for thee, *' my brother had not died i" and by iayin'- thus, flie does as it were by her brother's death to JEbUs Christ. O how apt are even thole whom jEsys loves in a peculiar manner, to charge him looli{l:ily ! How often iiocs the enmity of our dcfperately wicked hearts rife again(t Christ, when we are under the afHiding hand of his providence ! Are not the very belt of us frequently tempted, in fuch ciicumf^ances, to fay within ourfclvcs at leafl, Why does God thus cruelly deal with us ? Why did not he keep •ofi-"this ftroke, feeing it was in his power to have prevented it ? How fhould we be afliamed and confounded before him upon this account ? How fhould we pray and labour to be delivered from this remaining enmity of the heart, and long for that time, when mortality Ciall be fwallowed up of life, ;ind we (hall never feel one fingle rifing of heart, againft a <Tood and gracious, and all-wife and glorious Redeemer, any mere ? However, to do A<fariha ]\i(iicej fhe pretty well recovers herfelf, verfe 22. " But I know, that even now, what-foever thou wilt afk of God, God will give it to thee." Whether thefe words imply an aclual belief of our Lord's divinity, is not certain. To me they do ; becaufe we {hall pre-fently find, that flie did believe our Lord was the Son of God, and the Mcffiah w^hich was to come into the world. Therefore when (lie faid, (lie knew that whatfoever he afkcd cf Goj), God would give it to him, (lie may be underftood a^ referring to God the Father, under whom the Lord Jesus acflcd as Mediator, though equal to him in refpedt to his eternal glory and godhead. This myftery ws may well fup-pofe her acquainted with, becaufe Jesus had been frequently preaching at her houfc, and confcquently, had opened that myftery unto her. O what a blelTed thing muft it be to have fuch a Mediator ! fuch an high-prieft and intercefTor at the Father's right-hand, that whatever he afks the Father in our behalf, he will give unto us ! Jesus takes this kindly at ]ilarthu\ hrnd, and paflcs over her infirmity. For if the LoRl> was exiiJl to mark every thing that we fay or do amifs, alas 1 lid abide ? He only calmly fays unto her, verfe 23,.

wno coui

Glad

Glad tidings thefe of great joy. This fliould comfort us concerning our dcceafcd, pious relations, that ere long they fhall rife again, and foul and body be for ever with the Lord. Howbeit Jesus fpake here of an immediate refurreftion, though he did not fpeak plainly : For Christ loves to exer-cife the fiiith and patience of his difciplcs, and frequently leaves them to find out his meaning by degrees. It is beft for us in our prefent (late, that it fhould be fo. In heaven it will be otherwife. " Thy brother, (fays Christ to Martha) {hall rife again." She might immediately hav^e replied. When, Lord ? But (lie fetches a circuit as it were, and labours to find out the mind of Jesus by degrees* " I knovi', fays fhe, that he fnall rife again at the reruire6*:ion of the laft day." Thefe words feem to imply, that fhe had fome diflant thought of our Lord's defign to raife her brother now, and that fhe fpoke thus only to draw our Saviour to fpeak, and tell her plainly whether he meant to do fo or not. Thofe who are acquainted with Jesus, are taught an holy art by the blefTed Spirit, in dealing with their blelTed mafter. " I know, fays (he, he fhall rife again at the refurre»rtion of the lafl day," (a notable proof this, by the way, that the pious yews believed the refurre^lion of the body). It is juft the fame as though fhe had faid, Lord, doft thou mean that my brother fhall rife again before that time ? Our Saviour wifely keeps ofF from giving her a diredt anfwer, but chufes rather to preach to her heart. " Jesus faid unto her, I am the re-furredion and the life : He that believeth in me, though he were dead, yet fhall he live." On this Marthas faith, if in exercife, m.ight take hold. O glorious words ! How encouraging to you poor fmners lying in your blood ! Though ynii are dead in trefpailes and ^ins^ and might juflly be condemned to die the fecond death, yet if you believe on the Lord Jesus you fhall live. He adds, '' And whofoever belicveth in me fhall never die ;" never die as to their fouls, never die eternally, and confcquently never finally fall away from God. This is an encouraging foul-comfoning declaration for you, O believers, who are thus kept, as it were, in a garrifcn, by the mighty power of God, through faith, unto falvation ! " Bdievcfl thou this?" fay3 QviKi-,T io Martha, verfc 26. What avail all the many great 2nd precious promJ.fes of the g"fpel, unlefs they arc applied and brought home in particuh-*-- to each of our ^H a fouli ?

fouls ? The word does not profit unlcfs it is mixed with faith. "We therefore do well, when we are reading Christ's words, to put ^his quirftion to ourfclves i O my foul, bclieveft thou this ? And WL'll would it be for us, if upon putting this quef-tion to ourfclves, we could with the fame holy confidence, and in the fame delightful frame, fay with Martha^ verfe 27. *' Yea, Lord : I believe that thou art the Christ, the Son of God, whicii fhould come into the world." This I think is a di;c^ cor.fclTion of our Lord's divinity. How full was her heart when (he fpoke thcfe words ! I am perfuaded it burnt within her. What a divine warmth had (he contraded by talking with Jesus ! How does (he long that her filler niight fliare in her holy joy! For when fhe had fo faid, verfe 28. " file went away j" full of love, no doubt, and called Alary her fifter, as all will labour to call their near relations, who have felt the Lord Jesus to be the refurredllon and the life themfclves. But Martha took care, in the midft of her zeal (as we ihould always do) to behave with prudence ; and therefore " (he called her fifler fecretly, faying. The mafter is come, and calleih for thee." The mafter is come. She need fay no more; Mary knew very well whom file meant. For holy fouls eafily underhand one another when talking of their mafier Jesus. The divine Herbert ufed to delight (when fpeaking of Jesus) to fay, " My Mafter ;" perh.ips he learned It o( MiUthjy who faid here, *' The Mafter is come, and calleth for thee." But what is this thou fayeft, Martha P The Mafter is come, and calleth for thee ? Surely a woman of thy exalted piety will not tell a deliberate lie, and in order to induce thy fifter to come to Jesup, acquaint her that Jesus called her, when indeed he did not. Thou needeft not put thyfelf to fuch an expence, or do fo much evil, that good may come of it. Only mention Jesus to Mary^ and let her know for a certainty that the Mafter is indeed come, and I Lm perfuaded file will fit no longer. Martha no doubt knew, and therefore I cannot judge her as fome do, as though in her hnfte flic faid what was not true. For Jesus might bid her to call her fifter, though it be not dlredly meniioned in this chapter. And it is very probable, that our Lord did enquire after Mary^ becaufe fhe ufed to takti fuch great delight in fitting at his feet, and hearing the gracious words that proceeded out of his mouth. *« The Mafter is come (faith

Martha

[ "7 ]

Martha to herfifter) and calleth for thee." And fq fay I to all poor firiners. Jesus, your Lord and Mafter, your Prince and Saviour, is come, come unto this lower world, und is Come this day in his word, and by mc^, who am lefs than the ]eaft of all his fervants, and calleth for you. O that \\z may alio come in the demonftration of the Spirit, and by his mighty power bow your ftubborn hearts and wills to obey the call, as holy Mary diJ.

For we are told, verfe 29. " When ftie heard that, flie rofe quickly, and came to Jesus." Sinners, when will you do fo \ Or why do you not do fo ? How know you whether Jesus ^.v'il call for you any more, before he calls you by death to judgment ? Linger, O linger no lonp;er. Fly, fly for your lives. Arife quickly, and with Mary come to Jesus. She obeyed the call fo very fpecdily, that her hafte was taken notice of by her vifitors. " The "jeivs then, who were with her in the houfe, and comforted her, v/lien they faw Mary that fhe rofe up haftily (without any ceremony at all) and went out, followed her, faying, fhe goeth to the grave, to weep there." How wifely does our Lord permit and order all this, to bring the Jews out to behold the wonderful miracle that he was about to perform ! Little did Mary and the Jews think for what end they w-ere thus providentially led out. But when Jesus hath work to be done, he will bring fouls to the place where he intends to call them, in fpite of men or devils. But how does Aiary behave when {he comes to Jesus .'* We may be allured, not without great humility. No wonder then we are told, veife 32. that " when ihe faw him, (lie immediately fell down at his feet (a place Mary had been ufed to, and in an agony of grief, fays, as her fifter had done before her) Lord, if thou hadft been here, my brother had not died." Poor Mary / Her concern was great indeed. Though fhe was a holy woman, (lie could not well bear the lofs of her brother. She knew very well, that the world would mifs him, and no doubt he had been a kind and tender brother to her. But I am afraid (he was fmfully overcome with overmuch forrow. However, had we been there, the fight mufl: have affe<flcd us. It fecms to have af-fetfled the vifitors, efpecially the blcflcd Jesus. He, inftead of blaming her, for her tacitly accufing hiia of unkindnefs, and for net coming to her brother's relief, pities and fympa-

H 3 thizss

thizes both with Mary and her weeping friends ! «' When Tesus faw her weep, and the Jews alfo weeping, he groaned in his Spirit, and was troubled.'* Troubled : Not with any fmful perturbation we may be aflured : nothing of that nature could poiTibly be in his fmlefs foul. And, therefore, fume have judicioufly enough compared the trouble our Lord now felt, to fome chryftal water (haken in a glafs or bottle; you may fliake it, but there will be no fediment: it will be chryftal water ftill. *' He groaned in his fpirit." I do not fee why this may not be underftood of his praying in the fpirit, which maketh intercefiion for the faints, with ahrj.x))roti (FTiv^y y-oi(j " groanings that cannot be uttered." Methinks l fee the immaculate Lamb of God, fecretly, but powerfully acTonizing with his Father ; his heart is big with fympathy ! At length, out of the fulncfs of it, he faid, ver. 34. " Where have ye laid him ? They (I fuppofe Alary and Martha) fay Xinto him. Lord, come and fee." He came, he faw, " He wept," ver. 35. ]t is put in a verfe by itfelf, that we might paufe a while, and afk, v,hy Jesus wept ?

He wept, to (hew us, that it was no fm to (hed a tear of love and refignation at the grave of a deceafed friend ; he v/ept, to fee what havock fm had made in the world, and how it had reduced man, who was originally little lower than the ancrels, (by making him fubje^l to death) to a level with the beads that perifh : but above all, he wept at the forefight of the people's unbelief; he wept, to think how many then pre-fent, would not only not btlieve on, but would be hardened, and have their prejudices increafed more and more againft him, thoucrh he fliould raiie Lazarus from the dead before their eyes. Well then may minifters be excufed, who, whilft they are preaching, now and then drop a few tears, at the con-fideration of their fermons being, through the pcrverfenefs and unbelief of many of their audience, a favour of death unto dca;h, inftcad of a favour of life unto life. Upon a like occa-fion Jesus wept. What an afPeding fight was here ! Let us for a while fuppo'c ourfelvcs placed amidft thcTe holy mourners ; let us imagine that we fee the fepulchre jaft before us, and the JeivSy and Alary^ and the blefied Jesus weeping round it. Surely, the moft obdurate of us all muft drop a tear, or at leaft be afFecSlcd with the fight; we find that it ^{Rctcd ihofe who were really by-ftanders : for then faid the

Jews^

t 119 ]

7^"^;^) ver. 36. *' Behold, how he loved him." And did thev fay, Behold, how he loved him, when Jesus only (lied a few tears over the grave of his departed Lazarus? Come then, O finners, and view Christ dying and pouring out his precious heart's blood for you upon an accurfed tree, and then furely you muft needs cry out, Behold, how he loved us 1

But alas, though all were affected, yet, it fcems, all were not well affei^ed at feeing Jesus weep ! For we arc told, ver. 37. that fome of them faid, " Could not this man, who opened the eyes of the blind, have caufed that even this man fhould not have died ?" One would imagine, that Satan him-felf could fcarce have uttered a more perverfe fpeech : every word is full of fpice and rancour. Could not this man, this fellow, this deceiver, who pretends to fay, that he opened the eyes of the blind, have caufed that this man, whom he feems to love fo, (hould not have died ? Is not this a fufficient proof that he is a cheat ? H.we we catched him at lad: ? Is it likely that he really helped others, when he could not help his

own friend? O how patient ought the fervants of our

Lord to be ! And how may they expecl to be cenfured, a;:d have their good deeds quedioned, and leflened, when their blefied Mafter has been thus treated before them ! However, Jesus will do good, notwithftanding all thefe flights put upon him; and therefore, again groaning in himfelf, " he cometh to the grave ; it was a cave, (or vault, as is cuftomary in great families) and a ftone lay upon it ; Jesus faid, ver. 39. Take ye away the ftone." How gradually does our Lord proceed, in order to engage the people's attention the more ! Methinks I fee them all eye, all ear, and eagerly waiting to fee the ifTue of this aftair. But Martha now returning with the reft of the company, feems to have loft that good frame which {ht was in when flie went to call her fifter; '* She faith unto him, (ver. 39.) Lord, by this time he ftinketh : for he hath been either dead or buried four days." O the dii-mal effects of carnal reafoning ! How naturally do we fall into doubts and fears, when we have not our eye Amply directed to the blefled Jesus ! Martha, inftead of looking up to him, looks down into the grave, and poring upon her brother's ftinking corpfe, falls into a fit of unbelief: " By this time he ftinketh ;" and, therefore, a fight of him will ordy be offcnfive. J-'erhaps (he might think our Lord only wanted

to take a view of her brother La%arus ; Jesus, therefore, to give her yet a further hint, that he intended to do fomething extraordinary, faith unto her, ver. 40. " Said I not unto thee, that if thou woiildft believe, thou fliouldil; fee the ^;lory cf God ? '* Our Lord i:^cak«; here with fome degree of warmth : for nothing difpleafes him more than the unbelief of his own difciples. " Said I not unto thee, if thou wouldfl belitve, thou fliouldfl fee the glory of God ?" When Christ firil /poke thefc words unio her, we are not told ; it might be, this was part of their converfation upon another occafion fome time before : however, he checks her openly for her unbelief row : for thnfe whom Jesus loves, muft expcdt to be rebuked iliarply by him, whenever they difhonour him by unbelief. The reproof is taken.

Without making any more obje61ion?, '*' They took away the flone from the place where the dead was laid." And now behold with v/hat folemnity the holy Jesus prepares himfelf to execute his gracious defign ! *' And Jesus lift up his eyes, and faid, Father, I thank thee thatnhou haft heard me; and I knew that thou heareft me always : but becaufe of the people which ftand by, I faid it, that they may believe that thou haft fent me.'* Who can exprefs with what fervor and in-tenfenefs of fpirit, our glorious High-prieft uttered thefe words ! They are a thankfgiving arifing from an afTurance that his Father had heard him : for Christ, as Mediator, was inferior to the Father, ** I knew that thou heareft me always (and fo may every believer in his degree fay too) ; but becaufe of the people which ftand by, I faid it."—-Said what ? We do not hear that Jesus faid any thing by way of prayer before; and that is true, if we mean vocally, but mentally he did fay fomething, even when he groaned in the fpirit once and again, and was troubled. There is a way of praying, even when we do not, and cannot fpeak. *' Why cryeft thou," faid God to Mofes \ though we do not hear that he fpoke one fmgle word : but he cried in his heart. And I obfcrve this for the comfort of fome weak, but real chriftians, who think they never pray, unlefs they can have a great flow of words ; but this is a great miftake : for we often pray beft, when we can fpeak leaft. There are times when the heart is too big 10 fpeak : and the fpirit itfelf maketh interceftion \or: the ffiintSj and th^lt too according to the will of God, with

groan ings

gToanings that cannot be uttered. Such was HannaVs prayer for a fon, *' She fpake not, only her lips moved :" and fuch was our Lord's way of pray'ng at this time. And perhaps the foul is never in a bttter frame, than when in a holy ftill-T\z^s^ and unTpeakable ferenity, it can put itfelf as a blank in Jesus's hand, for him to ftamp on it juft what he pleafes.

And now the hour of our Saviour's performing this long-expe£led miracle, is come. Ver. 43. " When he thus had fpoken, he cried with a loud voice, Lazarus^ come forth." With the word there went an irrcfiftible power : he fpake, and it was done : he cried, and behold, " He that was dead came forth bound hand and foot with grave cloaths ; and his face was bound about with a napkin." What a fight was here ! Aiethinks I fee furprize fit upon each fpecStator's face : as the body rifes, their wonder rifes too. See how they gaze ! See how their looks befpeak the language of aftoniflied hearts ; and all with a kind of filent, but expreflive oratory, ready to fay, What manner of man is this ? Surely this is the Meiliah that was to come into the world. How did the hearts of Martha and Mary, as we may very well fuppofe, leap for joy ! How v/ere they afhamed of themTelves, for chargino-Jesus foolifhly, and taxing him with unkindnefs, for not coming to prevent their brother's dying I It is true, Christ fuffered him to die, but behold he is now alive again 1 Jesus never denies us one thing, but he intends to gi\'e us fomething better in the ilead of it. Think you not that Martha and ■ Mary were now the moft officious to obey our blelTed Lord's command, *' Loofe him, and let him go ? " That fame power that raifed Lazarus from the dead, might, have alfo taken the grave-cloaths from him : but Jesus Christ never did, and never will work a iicedlefs miracle. Others could unloofe bis grave-cloaths, but Jesus alone could unloofe the bands of death.

And now, perhaps, fome may be ready to afk, What news hath Lazarus brought from the other world ! But flop, O man, thy vain curiofity ! It is forbidden, and therefore ufe-lefs knowledge. The fcripturts are filent concerning it. Why flioiild we defire to be wife above what is written f It becomes us rather to be wholly employed in adoring the gracious hand of that mighty R.edecmer who raifed him from the

dead.

dead, and to fee (now we have heard the hlflory) what im-proveinent we can make of fuch a remarkable and inftruclive tranfa^lion.

Would to God that my preaching upon the refurre£tion of Lazarus to-day, may have the fame blefled effecSls upon you, as the fight of it had upon fome of the ftanders-by : For we are told, vcr. 45. " Then many of the Jews who came to Mary^ and had feen the things which Jesus did, believed on him." A profitable vifit this ! The beft, no doubt, that they ever paid in their lives. And this was in anfwer to our Saviour's prayer, " But becaufe of the people who {land by, I faid it, that they may believe, that thou haft fent me." One would imagine, that all who faw this miracle, were induced thereby, really to believe on him : But alas ! I could almoft fay, that I can tell you of a greater miracle than raifmg La-zarus from the dead. And what is that ? Why, that fome of ihefe very perfons who were on the fpot, inUead of believing on him, " went their way to the Pharifees, and told them what Jesus had done." ver. 46. It was fo far from convincing them, that it only excited their envy, ftirred up the whole hell of their felf-righteous hearts, and made them, from that day forward, *' takecounfel together," to execute what they had long before dcfigned, to put the innocent Jesus to death. See how bufy they arc, ver. 47. *' Then gathered the chief priefts and the Pharifees a council, and faid, What do we ? For this man doeth many miracles." Envy itfelf, it feems, could not deny that. And need they fay then, " What do we," or what fliould we do ? Believe in, to be fure, and fubmit to him ; take up the crofs, and follow him. No ; on the contrary, fay they, ver. 48. '^ U we let him thus alone, (which they would not have done fo long, had not God put a hook in the Leviathan's jaws) all men will believe on him." And fuppofe they did ? Then all men would be bleffed indeed, and have a title to true happinefs. No, fay they, *' then the Romans fhall come and take away both our place and nation." But were not the Romans come already ? Were they not at this time tributaries to Ccsfar ? But they were afraid of the church as well as the ftate : " They will come and take away our place," our place of worfliip : and confe-quently, they look upon Jesus Christ and his proceedings, and adherents, as dangerous bcth to church and ftate.

This

This hath been always the method of Pharlfees and hioh-priefts, when they have been taking counfel againfl: the Lord Jesus, and his dear anointed ones. But they need not have been afraid on this account: for our Saviour's kingdom neither was, nor is of this world ; and the only way to have pre-ferved their place and nation, was to have countenanced, and as much as in them lay, caufed all to believe on Jesus. How miferably were they out in their politics ! The death of Jesus, which they thought would fave, was the grand caufe of the utter deftru6lion both of their place and nation : And fo win all politics formed againft Christ and his gofpel end at laft in the deftru£lion of thofe who contrived them.

O the defperate wickednefs and treachery of man's deceitful heart! Where are the fcribes, where are the infidels, where are the letter-learned difputers of this world, who ar-e daily calling for a repetition of miracles, in order to confirm and evidence the truth of the chriftian religion ? Surely if they believe not Mofes and the prophets, neither would they believe, though one rofe from the dead. Here was one raifed from the dead before many witnefles, and yet all thofe witneflcs did by no means believe on Jesus. For divine faith is not wrought in the heart by moral perfuafion (though moral fuafion is very often made ufe of as a means to convey it) ; faith is the peculiar gift of God : no one can come to Jesus unlefs the Father draw him : and, therefore, that I may draw near the clofe of this difcourfe, let me jQiut up all with a word of exhortation.

Come, ye dead, Chriftlefs, unconverted finners, come and fee the place where they laid the body of the deceafed Lazarus ; behold him laid out, bound hand and foot with grave-cloaths, locked up and ftinking in a dark cave, with a great ftone placed on the top of it ! View him again and again ; go nearer to him) be not afraid; fmell him, ah ! how he ftinketh. Stop there now, paufeawhile; and whilft thou art gazing upon the corpfe of Lazarus^ give me leave to tell thee with great plainnefs, but greater love, that this dead, bound, entombed, ftinking carcafe, is but a faint reprefcntation of thy poor foul in its natural ftate : for, whether thou bclieveft it or not, thy fpirit which thou beared about with thee, fepulchred in ilefh and blood, is as literally dead to God, and as truly

dead

d-ead in trefpaflcs and fins, as the body of Lozmus was in the cave. Was he bound hand and foot with grave-cloaths ? So art thou bound hand and foot with thy corruptions: and as a ftone was laid on the fcpulchre, fo is there a ftone of unbelief upon thy ftupid heart. Perhaps thou haft lain in this ftate, not only four days, but many years, ftinking in God's noftrils. And, what is ftill more afFedting, thou art as unable to raife thyfelf out of this loathfome, dead ftate, to a life of righteoufnefs and true holinels, as ever Lazarus was to raife himfclf from ihe cave in which he lay fo long. Thou mayeft try the power of thy own boafted free-will, and the force and energy of moral perfuafion and rational arguments (which, without all doubt, have their proper place in religion) ; but all thy eftbrts, exerted with never fo much vigour, will prove quite fruitless and abortive, till that fame Jesus, who faid, " Take away the ftone," and cried, " Lazarus^ come forth," comes by his mighty power, removes the ftone of unbelief, fpeaks life to thy dead foul, loofes thee fro-m the fetters of thy fins and corruptions, and by the influences of his blefled Spirit, enables thee to arife, and to walk in the way of his holy commandments. And O that he would now rend the heavens, and come down amongft you ! O that there may be a ftirring among the dry bones this day ! O that whilft I am fpeaking, and faying, *' Dead fmners, come forth/' a power, an almighty power might accom^^any the word, and caufe you to emerge into nev/ life !

If the Lord fiiould vouchfafe me fuch a mercy, and but ,one firgle foul in this great congregation, fhould arife and ftiake himfelf from the duft of his natural ftate -, according to the prefent frame of my heart, I fiiould not care if preaching-this iermon here in the fields, was an occafion of haftcning my death, as raifing Lazarus haftencd the death of my blefled Mafter. For methinks death, in fome refpeils, is more tolerable, than to fee poor finners day by day lying fepulchrej^, dead and ftinking in fin. O that you faw how loathfome you are in the fight of God, whilft you continue in your natural ftate ! I believe you would not fo contentedly hug yoyr <:hairs3 and rcfufe to be fct at liberty,

Methin^LS

[ ti5 ]

Methinks I fee fomc of you affected at this part of my dif-Courfe. What fay you ? Are there not fomc ready to complain, alas I we have fome relations prefcnt, who are fo no-torioufly wicked, that they not only hug their chains, but make a mock of fin, and ftink not only in the fio;ht of God but man. Dear fouh ! you are ready to urge this, as a rea-fori why Jesus will not raifc them ; and think it hard, perhaps, that Jesus does not come, in anfwer to your repeated groans and prayers, to convert and fave them. But what Jesus faid unto Afart ha, I fay unto you, " Believe, and you Ihall fee the glory of God." Think it not a thing incredible, that God (hould raife their dead fouls. Think not hard of Jesus for delaying an anfwer to your prayers : afTure your-felves he heareth you always. And who knows, but this day Jesus may viht fome of your dear relations hearts, upon whofe account you have travelled in birth till Christ be formed in them ? You have already fympathized with Martha and Mary, in their doubts and fears ; who knows but you may alfo be partakers of that joy which their fouls experienced, when they received their rifen brother into their lono-_ jng arms.

O Chriftlefs fouls, you do not know what grief your continuance in fin occafions to your godly relations I You do not know how you grieve the heart of Jesus. I befeech you give him no frefh caufe to weep over you upon account of your unbelief: let him not again groan in his fpirit and be troubled. Behold how he has loved you, even (o as to lay down his life for you. What could he do more ? I pray you, therefore, dead finners, come forth ; arife and fup with Jesus. This was an honour conferred on Lazarus, and the fame honour awaits you : Not that you fhall fit dov/n with him per-fonally in this life, as Lazarus did ; but you fliall fit down with him at the table of his ordinances, efpecially at the table of the Lord's-fupper, and ere long fit down with him in the kingdom of heaven.

Happy, thrice happy ye, who are already raifed from fpi-ritual death, and have an earned of an infinitely better and more glorious refurre6lion in your hearts. You knew a little, how delightful it m.uft have been to Martha and Alary and Lazarus^ to fit down with the bleflld Jf.sus here b'-Iow ; but q how

how infinitely more delightful will it be, to fit down, not on!v with Mary and Martha^ but with Abraham^ Ifaac^ and ^acoh^ and all your other dear brethren and fifters, in the kingdom of heaven. Do you not long for that time, when Jesus (liall fay unto you, " Come up hither r" Well! blefied be God, yet a little while, and that fame Jesus, who cried with a loud voice, " Lazarus^ come forth j" (hall with the fame voice, and with the famt; power, fpeak unto all that are in their graves, and they fliall come forth. That all who hear me this day may be then enabled to lift up their heads and rejoice, that the day of their compleat redemption is indeed fully come, may Jesus Christ grant, for his infinite mercy's fake. Anwiy and Amen,

SERMON

SERMON XL.

The Holy Spirit convincing the World of Sin^ Righteoufnefs, and Judgment.

John xvi. 8.

And 'when he is come^ he will reprove the world of ftn^ and of righteoufnefs^ and of judgment,

THESE words contain part of a gracious promife, which the blefled Jesus was plcafed to make to his weeping and forrowful difciple?. The time was now drawing near, in which the Son of man was firft to be lifted up on the crofs, and afterwards to heaven. Kind, wondrous kind ! had this merciful High-prieft been to his difciples, during the time of his tabernacling amongft them. He had compafiion on their infirmities, anfvvered for them when afiaulted by their enemies, and fet them right when out of the way, either in principle or practice. He neither called nor ufed them as fervants, but as friends ; and he revealed his fecrets to them from time to time. He opened their underftandings, that they might undcrftand the fcriptures; explained to them the hidden my« fteries of the kingdom of God, when he fpoke to others in parables : nay, he became the fervant of them all, and even condefcended to wafh their feet. The thoughts of parting with fo dear and loving a Mafter as this, efpecialiy for a long feafon, mufl needs affedl them much. When on a certain occafion he intended to be abfent from them only for a night, we are told, he was obliged to conftrain them to leave him ; no wonder then, that when he now informed them he mufl entirely go away, and that the Pharifees in his abfence fhould put them out of their fynagogues, and excommunicate them ; yea, that the time fl:iould come, that wh;^foever killed them, 6 would

would think they did God fervice (a prophecy, one would imatMne, in an cfpecial manner defigned for the Tuiiering mi-riltcrs of this generation) ; no wonder, 1 fay, confidering all this, that we arc told, ver. 6. Sorrow had iilled their hearts : " Becaufe I have faid thefe things unto you, forrow hath filled your hearts." The exprefiion is very emphatical -, their hearts were To full of concern, that they v/ere ready to burH. In ord.r, therefore, to reconcile them to this mournful difpen-fation, our dear and compalTionate Redeemer fhews them the neccirity he lay under to leave them ; " Neverthelefs I tell you the truth \ it is expedient for you that I go away :" As though he had faid. Think not, my dear difciples, that I leave you out of anger : no, it is for your fakes, for your profit, that I go av/ay : for if I go not away, if I die not iipOn the crofs for your fins, and rife again for your juftification, and afcend into heaven to make interceflion, and plead my merits before my Father's throne ; the Comforter, the Holy Ghofl, will not, cannot come unto you ; but if I depart, I will fend him unto you. And that they might know what he was to do, " When he is come, he will reprove the world of fin, and of rightcoufnefs, and of judgment."

The perfon referred to in the words of the text, is plainly the Comforter, the Holy Ghoft ; and the promife was fiitt made to our Lord's apoftles. But though it was primarily made to them, and was literally and remarkably fulfilled at the day of Pentecou, when the Holy Ghofl came down as a mighty rufliing wind, and alfo when three thoufand were pricked to the heart by Peter s preaching ; yet, as the Apoftles were the reprefentativcs of the whole body of believers, we muft infer, that this promife m.uft be looked upon as fpoken to us, and to our children^ and to as many as the Lord our God (hall call.

My dcfign from thefe words, is to fnew the manner in which the Holy GhoR generally works upon the hearts of thofe, who, through grace, are made vefTels of mercy, and trar.flated from the kingdom of darknefs into the kingdom of God's dear Son.

1 fay, generally : For, as GoD is a fovereign agent, his fa-cred Spirit bloweth not only on whom, but v/hen and how it lidtth. Therefore, far be it from me to confine the Almighty

to

to one way of aifling, or fay, that all undergo an equal degree of convidlion : no, there is a holy variety in God's methods of calling home his chiSi, But this we may affirm alTuredly, that, wherever there is a work of true convi(5tion and converfion wrought upon afmner's heart, the Holy Ghoft, whether by a greater or lefs degree of inward foul-trouble, does that which our Lord Jesus told the difciples, in the words of the text, that he fhould do vvhen he came.

If any of you ridicule inward religion, or think there is no fuch thing as our feeling or receiving the Holy Ghoft, I fear my preaching will be quite foolifhnefs to you^ and that you will undcrftand me no more than if I fpoke to you in an unknown tongue. But as the promife in the text, is made to the world, and as I know it will be fulfilling till time {hall be no more, I fhall proceed to explain the general way whereby the Holy Ghoft works upon every converted finner^s heart; and I hope that the Lord, even whilft I am fpeaking^ will be plcafed to fulfil it in many of your hearts. " And when he is come, he will reprove the world of fm, of righteoufncfs, and of judgment."

The word, which we tranflate reprove, ought to be rendred convince ; and in the original it implies a convid\ion by v^'ay of argumentation, and coming with a power upon the mind equal to a demonftration. A great many fcofFers of thefe laft days, will afk fuch as they term pretenders to the Spirit, hovir they feel the Spirit, and how they know the Spirit ? They might as well afk, how they know, and how they feel the fun when it (bines upon the body ? For with equal power and demonftration does the Spirit of God work upon and convince the foul. And,

«

Firji^ It convinces of fin j and generally of fome enormous fin, the worft perhaps the convi6led perfon ever was guilty of. I'hus, when our Lord was converfing wiih the woman of Samaria^ he convinced her firft of her adultery : '* Woman, go call thy hufband. The woman anfwered, and faid, I have no hufband. Jesus faid unto her. Thou haft well faid, I have no hufband : for thou haft had five huihands, and he whom thou now haft, is not thy hufband : in this faidft thou truly." With this there went fuch a powerful conviction of

Vol. VL I all

all her other actual fin?, that loon after, " fhe left her water-pot, and went her way into the city, and faith to the men. Come, and fee a man that told me all things that ever I did : is not this the Christ ?" 1 hus our Lord alfo dealt with the pcrfccutor Saul: he convinced him firft of the horrid fin of pcifccution ; " S^ii/Ij Snul^ why perfecuteft thou me?" Such a fenfe of all his other fins, probably at the fame time revived in his mind, that immediately he died ; that is, died to all his falfe confidences, and was thrown into fuch an agony of foul, that he continued three dajs, and neither did eat nor drink. I'his is the method the Spirit of God generally takes in dealing; with finners ; he firft convinces them of fomc heinous actual fin, and at the fime time brings all their other fins into rcmembracc, and as it v/ere fets them in battle-array before them : *' Wht^n he is conic, he will reprove the world of fm."

And wns it ever thus with you, my dear hearers ? (For I mufi: qucftion you as I go along, becaufe I intend, by the Divine help, to preach not only to your heads, but your hearts). Did the Spirit of God ever bring all your fins thus to remembrance, and make you cry out to God, '' Thou writeft bitter things againft me?" Did your adual fins ever appear before you, as though drawn in a map ? If not, you have great rea-ion (unlefs you v/ere fan6\ified from the womb) to fufpecl that you are not convi6led, much more not converted, and that the promifc of the text was never yet fulfilled in your hearts.

Farther: When the Comforter comes into a finner's heart, ihoucih it generallv convinces the fmner of his a6^ual fm fir(K vet it leads him to fee and bewail his original fin, the fountain from which all thefe polluted flreams do fiow.

Though every thing in the earth, air, and water •, evr-.-y thing both without and within, concur to prove the truth of that affertion in the Icripture, '^ in Jdam we all have died ;" yet moft are (o hardened throu^'h the deceitfulnefs of fm, that r.otwithflanding they may j^iye an affent to the truth of the propofition in their heads, yet they never felt it really in their hearts. Nay, fome in words prolefiedly deny it, though their works too, too plainlv prove them to be degenerate fons of a degenerate father. But when the Comforter, the Spirit of

God,

God, arrets a finncr, and convinces him of fin, a!l carnal reafoning againft original corruption, every proud and hiati imagination, which exalteth itfelf againft that doctrine, is immediately thrown down ; and he is made to cry our, " Who fhall deliver me from the body of this death ?'* He now finds that concupifcence is fin ; and does not fo much bewail his adual fins, as the inward perverfenefs of his heart, which he now finds not only to be an enemy to, but alio direcbl: enmity againft God.

And did the Comforter, my dear friends, ever come with fuch a convincing power as this into your hearts ? Were you ever made to fee and feel, that in your ficfii dwelleth no good thing ; that you are conceived and born in fin ; that you are by nature children of wrath ; that God would be juft if he damned you, though you never committed an adtual fin in your lives ? So often as you have been at church and facramenr, did you ever feelingly confefs, that there was no health in you ; that the remembrance of your original and a£lual fins was grievous unto you, and the burden of them intolerable ? If not, you have been only ofiering to God vain oblations ; you never yet prayed in your lives ; the Comforter never vet came efFe6tually into your fouls : confequently you are not in the faith properly fo called ; no, you are at prefent in a ftate of death and damnation.

Again, the Comforter, when he comes effectually to work upon a finner, not only convinces him of the fin of his nature, and the fin of his life, but alfo of the fin of his duties.

We all naturally are Legalifts, thinking to be juftified by the works of the law. When fomewhat awakened by the terrors of the Lord, we immediately, like the Pharifees of old, go about to eftablifti our own righteoufnefs, and think we fhall find acceptance with God, if we feek it with tears : finding ourfelves damned by nature and our a(5lual fins, we then think to recommend ourfelves to God by our duties, and hope, by our doings of one kind or another, to inherit eternal life. But, whenever the Comforter comes into the heart, it convinces the foul of thcfe falfe refts, and makes the finner to fee that all his righteoufnefles are but as filthy rags; and that, for the moft pompous fervices, he deferves no better a doom than that of the unprofitable fervant, *' to be thrown into outer

[ t32 3

darknefs, where is weeping, and wailing, and gnafhing of

teeth."

And was this degree of convi(flion ever wrought in any of your fouls ? Did the Comforter ever come into your hearts, {o as to make you fick of your duties, as well as your fms ? Were you ever, with the great Apoftle of the Gentiles^ made to abhor your own righteoufnefs which is by the law, and ac-kncwlcdfre that you deferve to be damned, though you fhould eive all your goods to feed the poor? Were you made to feel, that your very repentance needed to be repented of, and that every thing in yourfelves is but dung and drofs ? And that all the arguments you can fetch for mercy, muft be out of the heart and pure unmerited love of God ? Were you ever made to lye at the feet of fovereign Grace, and to fay, Lord, if thou wilt, thou mayeft fave me; if not, thou mayeft juftly damn me; I have nothing to plead, I can in no wife juftify myfelf in thy fight; my beft performances, I fee, will condemn me; and all I have to depend upon is thy free grace? What fay you ? Was this ever, or is this now, the habitual lan^^ua^e of your hearts ? You have been frequently at the temple"; but did you ever* approach it in the temper of the poor Publican, and, after you have done all, acknowledge that you have done nothing ; and, upon a feeling experimental fenfe of your own unwonhinefs and finfulncfs every way, fmite upon your breafts, and fay, " God be merciful to us finners ?" If you never were thus minded, the Comforter never yet efFe6)uariy came into your fouls, you are out of Christ ; and if God (Viould require your fouls in that condition, he would be no better to you than a confuming^fire.

Fut there is a fourth fm, of which the Comforter, when he comes, convinces the foul, and which alone (it is very remarkable) our Lord mentions, as though it was the only fin worth mentioning ; for indeed it is the root of all other fins whatfoever: it is the reigning as well as the damning fm of the world. And what now do you imagine that fm may be ? It is that curfcd fm, that root of all other evils, I mean the fin of unbelief. Says our Lord, verfe 9. '* Of fm, bccaufc, they believe not on me."

But does the chriftian world, or any of you that hear me. this day, want the Holy Ghoft to convince you of unbelief?

Are

[ '33 ]

Are there any infidels here ? Yes, (O that I had not too great reafon to think fo I) I fear moft are fuch : not indctd fuch infidels as profefledly deny the Lord that bou<rht us (though I fear too many even of fuch monHers are in every country) ; but I mean fuch unbelievers, that have no more faith in Christ than the devils themfelvcs. Perhaps you may think you believe, becaufe you repeat the Creed, or fub-fcribe to a Confeffion of Faith ; becaufe you go to church or meeting, receive the facrament, and are taken into full communion. Thefe are blefled privileges ; but all this may be done, without our being true believers. And I know not how to dete6l your falfe hypocritical faith better, than by putting to you this queftion : How long have you believed ? Would not moft of you fay, as long as we can remember ; we never did difoelieve ? Then this is a certain fign that you have no true faith at all ; no, not fo much as a grain of muftard-Teed : for, if you believe now, (unlefs you were fanclified from your infancy, which is the cafe of fome) you muftknow th^t there was a time in which you did not believe on the Lord Jesus Christ ; and the Holy Ghoft, if ever you received it, convinced you of this. Eternal truth has declared, " When he is come, he will convince the world of fin, becaufe they believe not on me."

None of us believe by nature: but after the Holy Ghoft has convinced us of the fin of our natures, and the fin of our lives and duties, in order to convince us of our utter inability to fave ourfelves, and that we muft be beholden to God, as for every thing elfe, fo for faith (without which it is impof-fible to pleafc, or be faved by Christ) he convinces us alfo, that we have no faith. " Doft thou believe on the Son of God r" is the grand queftion which the Holy Ghoft now puts to the foul: at the fame time he works with fuch power and demonftration, that the fouLfees, and is obliged to confefs, that it has no faith.

This is a thing little thought of by moft who call themfelves believers. They dream they are chriftians, becaufe they live in a chriftian country : If they were born Turksy they would believe on Mahomet', for what is that which men commonly call faith, but an outward confcnt to ^he eftab^iflied religion ? But do not you thus deceive your

cwn fclves ; true faiih is quite another thing. Afk your-felves therefore, whether or not the Holy Ghoft ever power* iully convinced you o\ tl^e Im of unbelief? You are perhaps fo devout (you may imagine) as to get a catalogue of fins ; which you look over, and confefs in a formal manner, as ofien as you go to the holy facrament : but among all your iuis did you ever once confefs and bewail that damning fin of unbelief? Were you ever made to cry out, " Lord, give me iaith ; Lord, give me to believe on thee; O that I had faith ! O that I could believe !" If you never were thus diftrefied, at leaft, if you never faw and felt that you had no faith it is a certain fign that the Holy Gholl, the Comforter, never came into and worked favingly upon your fculs.

I>ut is it not odd, that the Holy Ghoft fhould be called a Comforter, when it is plain, by the experience of all God's children, that this work of convitSlion is ufually attended with fore inward conflicts, and a great deal of foul-trouble ? I anfvver. The Holy Ghoft may well be termed a Comforter, even in this work ; becaufe it is the only way to, and ends in, true folid comfort. Blefled are they that are thus con-vided by him, for they fhall be comforted. Nay, not only i'oy but there is prefent comfort, even in the midft of thefe conviclions: the foul fecretly rejoices in the fight of its own mifery, blefies God for bringing it out of darknefs into light, and looks forward with a comfortable profpetSt of future deliverances, knowing, that, " though forrovv may endure for a night, joy will come in the morning."

Thus it is that the Holy Ghoft convinces the foul of fin. And, if fo, how wretchedly are they miftaken, that blend the light of the Spirit with the light of confciencc, as all fuch do, who fay, tiiat Christ lighteth every man that cometh into the world, and that light, if improved, will bring us to Jesus Christ ? If fuch dodtrine be true, the promife in the text was needlefs : our Lord's apodles had already that light; the wo:Id hereafter to be convinced, had that light; and, if that was luffieient to bring them to Christ, why was it ex^ pedient that Christ ft^jould go away to heaven, to fend down the Holy Ghoft to do this for them I Alas I all have not this Spirit : it is the fpecial gift of God, and, without this fpecial rift, \vp can never come to Christ.

5 Ths

r 135 ]

The light of confcience will accufe or convince us of any common fin ; but the light of natural confcience never did never will, and never can, convince of unbelief. If it could, how comes it to pafs, that not one of the heathens, who improved the light of nature in fi:ch an eminent degree, was ever convinced of unbelief? No, natural conlcience canr.ot tffciSi this ; it is the peculiar property of the Hc>ly Ghofl: the Comforter: " When he is come, he will reprove (or convince) the world of fm, of righteoufnefs, and judgment."

We have heard how he convinces of fin : we come now to fliew.

Secondly^ What is the righteoufnefs, of which the Comforter convinces the world.

By the word righteoufncfiy in fome places of fcripture, v\e are to underftand that common juflice which we ounlu to pra6life between man and man ; as when Paul is faid to rea-fon of temperance and righteoufnefs before a trembling Fdiix, But here (as in a multitude of other places in holy writ) wc are to underftand by the word righteoufnefs, the a£live and paffive obedience of the dear Lord Jesus ; even that perfect, perfonal, all-fufHcient righteoufnefs, which he has wrought out for that world which the Spirit is to coiwince. " Of righteoufnefs, (fays our LoPwD) becaufe I go to the Father, and ye fee me no more.'* This is one argumeni: that the Holy Spirit makes ufe of to prove Christ's righieoufnef^, becaufe he is gone to the Father, and wc fee hitn no more. For, had he not wrought out a fufficicnt righteoufnefs, the Father would hiive fent him back, as not having done Vvhat he undertook ; and a'C (hould have {ten him a^iain,

O the righteoufnefs of Christ 1 It fo comforts my foul, that I muft be excufed if I mention it in almoft all my difcour-fes. 1 would not, if I could help it, have one ferm.on v/ithout it. Whatever infidels may objed, or Anninians fopliiilically argue againft an imputed righteoufnefs ; yet whoever know themfehes and God, muft acknowledge, that " Jesus Christ is the end of the law for righteoufnefs, (and perfect juftification in the fi!j,ht of God) to every one that believeth," and that wc are to be made the righteoufnefs of God in him. This, and this onl/j a poor fmner can by hold of, as a fure anchor of

his hope. Whatever other fcheme of falvatiofi men may lay, I acknowledge I can fee no other foundation whereon to build my hopes of falvation, but on the rock of Christ's perfonal righteoufnefs, imputed to my foul.

Many, I believe, have a rational conyidllon of, and agree with me in this: but rational convictions, if reftcd in, avail but little ; it muft be a fpiritual, experimental convi6tion of the truth, which is faving. And therefore our Lord fay?, when the Holy Ghoft comes in the day of his power, it convinces of this righteoufnefs, of the reality, compleatnefs, and fufRciency of it, to fave a poor fmner.

We have feen how the Holy Ghoft convinces the fmner of the fm of his nature, life, duties, and of the fm of unbelief; and what then muft the poor creature do ? He muft, he muft inevitably defpair, if there be no hope hut in himfelf. When therefore the Spirit has hunted the fmner out of all his falfe rcfts and hiding-places, taken oft' the pitiful fig-leaves of his own works, and driven him out of the trees of the garden (his outward reformations) and placed him naked before the bar of a fovereign, holy, juft, and fm-avenging G«: p ; then, then it is, when the foul, having the fentence of death within itfelf becaufe of unbelief, has a fweet difplay of Christ's righteoufnefs made to it by the Holy Spirit of God. Here it is, that he begins more immediately to a61: in rh'^ quality of a Comforter, and convinces the foul fo powerfully of the reality and all-fufficiency of Christ's righteoufnefs, that the foul is immediately fet a hungering and thirfting after it. Now the {inner begins to fee, that though he has deftroyed himfelf, yet in Christ is his help ; that, though he has no righteoufnefs c( his own to recommend him, there is a fulnefs of grace, a fulnefs of truth, a fulnefs of righteoufnefs in the dear Lord Jesus, which, if once imputed to him, will make him happy for ever and ever.

None can tell, but thofe happy fouls who have experienced it, with what demonftration of the Spirit this convidion comes. O how amiable, as well as all-fufficienr, does the blefled Jesus now appear! With what new eyes does the foul now fee the Lord its righteoufnefs! Brethren, it is unutterable. If you were never thus convinced of Christ's righteoufnefs in your own fouls, though you may believe it

doflrinally,

.do£lrinally, It will av^il you nothing, if the Comforter never C2ime favingly into your fouls, then you are comfortlcfs indeed. But

What will this righteoufnefs avail, if the foql has it not in pofleHion ?

Thirdly^ The next thing therefore the Comforter, v;hen he comes, convinces the foul of, is judgment.

By the vi-ord judgment, I underftand that v/e!l-arounded peace, that fettled judgment, which the foul forms of itfejf when it is enabled by the Spirit of God to Jay hold on Christ's righteoufnefs, which I believe it always does, when convinced in the matter before-mentioned. *'Of judgment (fays our Lord) becaufe the Prince of this world is judrred;'* the foul, being enabled to lay hold on Christ's perfect righteoufnefs by a lively faith, has a convi^Slion wrought in it by the Holy Spirit, that the Prince of this v/orld is judged. The foul being now juftified by faith, has peace with God through our Lord Jesus Christ, and can triumphantly fay. It is Christ that juftifies me, who is he that condemns me ? The ftrong man armed is now caft out; my foul is in a true peace ; the Prince of this world will come and accufe, but he has now no {hare in me : the blefTed Spirit which I have received, and whereby I am enabled to apply Christ's ri<rhte-oufnefs to my poor foul, powerfully convinces me of this : why fhould I fear? or of what fhall I be afraid, fince God*s Spirit witnefles with my fpirit, that I am a child of God ? The Lord is afcended up on high ; he has led captivity captive; he has received the Holy Ghoft the Comforter, that bed of gifts for men : and that Comforter is come into my heart: he is faithful that hath promifed : I, even I, am powerfully, rationally, fpiritually convi6led of fin, righteoufnefs and jadg-inent. By this I know the Prince of this world is judged.

Thus, I fay, may we fuppofc that foul to triumph, in which the promife of the text is happily fulfilled. And though, at the beginning of this difcourfe, I faid, mod had never experienced any thing o'i this, and that therefore this preaching muft be foolifhnefs to fach ; yet I doubt not but there are (ome few happy fouls, who, through grace, have been enabled

to follow me ftep by ftep ; and notwithflanding the Holy Ghoft might not diredly work in the fame order as I have dcfcribed, and perhaps they cannot exaclly fay the time when, yet they have a well-grounded confidence that the work is done, and that they have really been convinced of fin, righte-oulncfs and judgment in fome way, or at fome time or another.

And now, what (hall I fay to you ? O thank God, thank the Lord Jesus, thank the ever-blefTed Trinity, for this un-fpeakable gift: for you would never have been thus highly favoured, had not he who firft fpoke darknefs into light, loved you with an everlafting love, and enlightened you by his Holy Spirit, and that too, not on account of any good thing fore-feen in you, but for his own name's fake.

Be humble therefore, O believers, be humble : look to the rock from whence you have been hewn : extol free grace ; admire elccSting love, Vv'hich alone has made you to differ from the reft of your brethren. Has God brought you into light ? Walk as becometh children of light. Provoke not the Holy Spirit to depart from you: for though he hath fealed you to the day of redemption, and you know that the Prince of this tvorld is judged ; yet if you backflide, grow luke-warm, or forget your firft love, the Lord will vifit your offences with the rod of aiBi£^ion, and your fin with fpiritual fcourges. Be not therefore high-minded, but fear. Rejoice, but let it be with trembling. As the ele<Sl: of God, put on, not only humblenefs of mind, but bowels of compaffion ; aftd pray, O pray for your unconverted brethren! Help me, help me now, O children of God, and hold up my hands, as Jaron and Hur once held up the hands of Mofes. Pray, whilft f am preaching, that the Lord may enable me to fay. This day is the promife in the text fulfilled in fome poor finners hearts. Cry mightily to God, and, with the cords of holy violence, pull down bleffings on your neighbours heads. Christ yet lives and reigns in heaven : the refidue of the Spirit is yet in his hand, and a plentiful effufion of it is promifed in the latter days of the church. And O that the Holy Ghoft, the bleffed Comforter, would now come down, and convince thofe that are Chriftlcfs amongft you, of fin, of righteoufnefs, and of

judgment 1

[ 139 ] judgment ! O that you were once made willing to be convinced !

But perhaps you had rather be filled with wine than with the Spirit, and are daily chafmg that Holy Ghoft from your fouls. What (hall I fay for you to God ? " Father, forgive them, for they know not what they do." What (hall 1 fay from God to you ? Why ? That " God was in Christ reconciling the world unto himfelf:" Therefore I bcfeech you, as in Christ's ftead, be ye reconciled to God. Do not go away contradiding and blafpheming. I know Satan would have you be gone. Many of you may be uneafy, and are ready to cry out, " What a wearinefs is this !" But I will not let you go : I have wreftled with God for my hearers in private, and I muft wreflle with you here in public. Though of myfcjf I can do nothing, and you can no more by your own power come to and believe on Christ, than Lazarus could come forth from the grave; yet who knows but God may beget fome of you again to a lively hope by this foolifh-nefs of preaching, and that you may be fome of that world, v/hich the Comforter is to convince of fin, of righteoufnefs, and of judgment ? Poor Chriftlefs fouls ! do you know what a condition you are in I Why, you are lying in the wicked one, the devil ; he rules in you, he walks and dwells in you, unlefs you dwell in Christ, and the Comforter is come into your hearts. And will you contentedly lie in that wicked one the devil ? What wages will he give you? Eternal death. O that you would come to Christ I The free gift of God through him is eternal life. He will accept of you even now, if you will believe in him. The Comforter may yet come i.nto your hearts, even yours. All that are now his livino-temples, were once lying in the wicked one, as well as you. This bleffed gift, this Holy Ghoft, the blefled Jesus received even for the rebellious.

I fee many of you affected : but are your paffions only a little wrought upon, or are your fouls really touched with a lively fcnfe of the heinoufnefs of your fins, your want of faith, and the precioufnefs of the righteoufnefs of Jesus Christ? If fo, I hope the Lord has been gracious, and that the Comforter is coming into your hearts. Do not ftifle thefe con-

vidliuns I

vlc^lons! Do not go away, and ftraightvvay forget what manner of dodrine you have heard, and thereby (liew that thefe are only common workings of a few tranfient convidlions, floating upon the furface of your hearts. Beg of God that you may be fincere (for he alone can make you fo) and that you may indeed defire the promife of the text to be fulfilled in your fouls. Who knows but the Lord may be gracious ^ Remember you have no plea but fovereign mercy ; but, for your encouragement alfo, remember it is the world, fuch as you are, to whom the Comforter is to come, and whom he is to convince : wait therefore at wifdom's gates. The bare probability of having a door of mercy opened, is enough to keep you ftriving. Christ Jesus came into the world to fave finners, the chief of them : you know not but he came to fave you. Do not go and quarrel with GoD*s decrees, and fay, if I am a reprobate, I {hall be damned j if I am elected, 1 (hall be faved ; and therefore I will do nothing. What have you to do with God's decrees ? Secret things belong to to him ; it is your bufmefs to " give all diligence to make your calling and eledlion fure,'* If there are but few who find the way that leads to life, do you ftrive to be fome of them ; you know not but you may be in the number of thofe few, and that your flriving may be the means which God intends to blefs, to give you an entrance in. If you do not ad thus, you are not fincere; and, if you do, who knows but you may find mercy ? For though, after you have done all that you can, God may juflly cut you of^*, yet never was a fingle per-fon damned who did all that he could. Though therefore your hands are withered, ftretch them out; though you are impottnt, fick, and lame, come, lie at the pool. Who knows but by and by the Lord Jesus may have compailion on you, and fend the Comforter to convince you of fin, righteoufnefs, and of judgment ? He is a God full of compailion and long-fuftering, otherwife you and I had been long fince lifting up our eyes in torments. But ftill he is patient with us !

O Chriftlefs finners, you are alive, and who knows but

CjOD intends to bring you to repentance ? Could my prayers

or tears effedt it, you fhould have vollies of the one, and fiood^

of the other. My heajt is touched with a fanfe of your con-

3 dition;

f 141 ]

dition : May our merciful High-pricft now fend down the Comforter, and make you fenfible of it alfo ! O the love of Christ ! It conftrains me yet to befeech you to come to him • what do you rejcdt, if you rejed Christ, the Lord of glory ! Sinners, give the dear Redeemer a lodging in your fouls. Do not be Bcthft^cmites \ give Christ your hearts, your whole hearts. Indeed he is worthy. He made you, and not you yourfelves. You are not your own ; give Christ then your bodies and fouls, which are his ! Is it not enough to melt you down, to think that the high and lofty One, who inhabiteth eternity, fhould condefcend to invite you by his minifiers ? How foon can he frown you to hell ? And how know you, but he may, this very inftant, if you do not hear his voice? Did any yet harden their hearts againft Christ, and profper ? Come then, do not fend me forrowful away : do not let me have reafon to cry out, O my leannefs, my leannefs ! Do not let me go weeping into my clofet, and fay, " Lord, they will not believe my report; Lord, I have called them, and they will not anfwer ; I am unto them as a very pleafant fong, and as one that plays upon a pleafant inftrument; but their hearts are running after the luft of the eye, the luft of the flefh, and the pride of life." Would you be willing that I (liould give fuch an account of you, or make fuch a prayer before God ? And yet I muit not only do fo here, but appear in judgment againfi you hereafter, unlefs you will come to Christ. Once more therefore I intreat you to come. What obje£lions have you to make ? Behold, I ftand here in the name of God, to anfwer ait that you can offer. But I know no one can come, unlefs the Father draw him : I will therefore addrefs me to my God, and intercede with him to fend the Comforter into your hearts.

O blefled Jesus, who art a God whofe compaiTions fail not, and in whom all the promifes are yea and amen ; thou that fitteft between the cheruhims, (hew thyfelf amongft us. Let us now fee thy outgoings ! O let us now tafte that thou art gracious, and reve^d thy almighty arm ! Get thyfelf the vidlory in ihefe poor fmners hearts. Let not the word fpoken prove like water fpilt upon the ground. Send down,

fend

fend (Jown, O great High-prieft, the Holy Spirit, to convince the world of fin, of rightcoufnefs, and of judgment. So will we give thanks and praife to thee, O Father, thee O Son, and thee O blefled Spirit; to whom, as three Per-fons, but one God, be afcribed by angels and archangels, by cherubims and feraphims, and all the heavenly hofts, all poffible power, might, majefty, and dominion, now and for evermore. Amen, Amen, Amen.

SERMON

SERMON XLI.

Said's Converfion.

Acts ix. 22.

But Said increafed the more in ftrength^ and confounded the Jczvs which dwelt at DamafctiSy proving that this is very Christ.

IT is an undoubted truth, however paradoxical it may feem to natural men, that " whofoever will live godly in Christ Jesus, fhall fufFer perfecution." And therefore it is very remarkable, that our bleffed Lord, in his glorious fermon on the mount, after he had been pronouncing thofe blefled, who were poor in fpirit, meek, pure in heart, and fuch like, immediately adds (and fpends no lefs than three verfes in this beatitude " Blefled are they who are perfecuted for righteoufnefs fake." No one ever was or ever will be endowed with the forementioned graces in any degree, but he will be perfecuted for it in a meafure. There is an irre-concileable enmity between the feed of the woman, and the feed of the ferpent. And if we are not of the world, but fhew by our fruits that v;e are of the number of thofe whom Jesus Christ has chofen out of the world, for that very reafon the world will hate us. As this is true of every particular chriftian, h it is true of every chriftian church in general. For fome years pad we have heard but little of a public perfecution : Why ? Becaufe but little of the power of god-linefs has prevailed amongft all denominations. The ftrong man armed has had fall pofleffion of mod profefTors hearts, and therefore he has let them reft in a f^lfe peace. But we may aflure ourfelves, when Jesus Christ begins to gather

in

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In his ele£l in any remarkable manner, and opens an cffedual door for preaching the everlafting goipel, perfecution will flame out, and S(/ian and his emillaries will do their utmoft (though all in vain) to ftop the work of God. Thus it was in the firft ages, thus it is in our days, and thus it will be, till time fliall be no more.

Chrillians and chriftian churches muft then expe£l enemies. Our chief concern fliould be, to learn how to behave towards them in a chriftian manner : For, unlefs we take good heed to o'lrftlves, we (hall imbitter our fpirits, and a6l unbecom.-incr the followers of that Lord, *' who, when he was reviledsj reviled not again ; when be fufFered, threatned not j and, as a lamb before his (hearers is dumb, (o opened he not his mouth.'* Biitwhat motive fhall we make ufeof to bring our-felves to this blefTed lamb-like temper? Next to the immediate operation of the Holy Spirit upon our hearts, I know of no confideration more conducive to teach us long-fufFering towards our moft bitter perfecutors, than this, ".That, fot all we know to the contrary, fome of thofe very perfons, who are now perfecuting, may be chofen from all eternity by God, and hereafter called in time, to edify and build up the church of Christ."

The pcrfccutor .SW, mentioned in. the words of the text, (and whofe converfion, QoD willing, I propofe to treat o^v in the following difcourfe) is a noble inftance of this kind. .

I fay, a perfecutor, and that a bloody one : For fee how he is introduced in the beginning of this chapter; " An4 Saul yet breathing out thrcatnings and flaughter againft the difciples of our Lord, went unto the high prieft, and defired of him letters to Dornofcus-io the fynagpgues, that if h^ fouad any of this way, whether .th^y were men. or women, he might bring them bound to 'JeruJaUni.''''

'' And Saul yet breathing out." This implies that he had been a pcrftrcutor before. 'I'o prove which, we need only look back to the 7th chapter, where we (hall find him fo very remarkably active at Stephens death, that " the witnefles laid down their clothes at a young man's feet, whofe name was Saul.''* He feems, though young, to be in fome authority. Perhaps, for his zeal againft the chriftians, he was preferred in the church, and was allowed to lit in the great council or

Sanhedrim,

[ HS ]

Sanhedrfm : For wc are told, chap. vill. ver. i. <« That Saul was confenting unto his death j'* and again, at ver* 3. he is brought in as exceeding all in his oppofuion ; for thus fpcaks the evangclift, " As for StuJ, he made havock of the church, entring into every houfe, and haling men and women, committed them to prifon." One would have imagined, that this (hould have fatisfied, at leafl: abated the fury of this youn:; realot. No : being exceedingly mad againft them, as he him-fclf informs J^rippa^ and having made havock of all in Jeru-falem^ he now is refolved to perfecute the difciples of the Lord, even to ftrange cities ; and therefore yet breathing out threatnings. *' Breathing out." The words are very empha-tical, and exprefTive oi" his bitter enmity. It was as natural to him now to threaten the chriftians, as it was for him to breathe: he could fcarce fpeak, but it was fotne threatnings againft them. Nay, he not only breathed out threatningr, but flaughters alfo (and thofc who threaten, wouid alio (laughter, if it were in their power) againft the difciples of the Lord. Infatiable therefore as hell, finding he could not confute or flop the chriftians by force of argument, he is refolved to do it by force of arms j and therefore went to tiie high prieft (for there never was a perfccution yet without a high prieft at the head of it) and defired of him letters, iftlied out of his fpiritual court, to the fynagogues or ccclefiaftical courts at Danwfcus, giving him authority, " that if he found any of this way, whether they were men or women, he might bring them bound unto ^erufalem^'' I fuppofe, there to be arraigned and condemned in the high prieft's court. Obferve how he fpeaks of the chriftians. Lukc^ v/ho wrote the A5fs^ calls them *' difciples of the Lord," and ^aul ftilcs them *' Men and women of this way." I doubt not but he reprc-fented them as a company of upftari enthufiajis^ that had lately •gotten into a new method or way of living; that would not be content with the temple-fervice, but they muft be righteous over-much, and have their private meetings or conventicles, and break bread, as they called it, from houfe to houfe, to the great difturbance of the eftabliftied clergy, and to the utter fubverfion of all order and decency. I do not hear that the high pr-tft makes any obje(5lion : no, he was as willing to grant letters, as ^aul was to aft; them ; and won-VoL. VI. K derfully

dcrfully plcafed within himfelf, to find he had fuch an acli^'C zealot to employ againft the chriftians.

Well then, a judicial procefs is immediately iffued out, with the high prieft's feal affixed to it. And now methinks I fee the young perfecutor finely equipped, and pleafing himfelf with thoughts, how triumphantly he Ihould ride back with the " men and women ot this way," dragging them after him to ^Jerujalem,

What a condition may we imagine the poor difciplcs at Damnfcus were in at this time ! No doubt they had heard of SauFs imprifoning and making havock of the faints at Jcru-falcm^ and we may well fuppofc they were apprifed of his de-fign againft them. I am perfuaded this was a growing, be-Cflufe a trying time with thefe dear people. O how did they wrciHc with God in prayer, befeeching him either to deliver them from, or fjive them grace fufficient to enable them to bear up under, the fury of their perfecutors ? The high prieft doubtltfs with the reft of his reverend brethren, flattered them-felves, that they fhould now put an effectual ftop to this growing herefy, and waited with impatience for Saul\ return.

But '* He that fitteth in heaven laughs them to fcorn, the Lord has them in derifion." And therefore, ver. 3. " As 5^w/journeyed, and came even near unto Daniafcus^^ perhaps to the very gates, (our Lord permitting this, to try the faith of his difciples, and more conlpicuoufly to baffle the defigns of his enemie.^) " fuddenly (at mid-day, as he acquaints Agrippa) there ihined round about him a light from heaven," a light brighter than the fun ; " and he fell to the earth (why not into hell ?) and heard a voice faying unto him, Sauly Saul^ why pcTiecuteft thou me r" The word is doubled, •' Saul^ Saul:'' Like that of our Lord to Martha ; " Martha^ Aiartha ;" or the prophet, " O earth, earth, earth !" Perhaps thefe words came like thunder to his foul. That they were fpoken audibly, we are affured from verfe 7. "His companions heard the voice." Our Lord now arrefts the per-•fecuting zealot, calling him by name ; for the word never does us good, till we find it fpoken to us in particular. *' Sauly Sauiy Why perfecuteft thou Me ?" Put the emphafis upon the word ivby^ ^hat evil have I done ? Put it upon the v/ord per-

• 3 JHttUfy

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fecute/iy why perfccutefl ? I fuppofe San! thought he was not t)errecuting; no, he was only putting the laws of the cccle-iiaftical court into execution ; but Jesus, whofe eyes :\re as a flame of fire, faw through the hypocrify of his heart, that, notvviihftanding his fpecious pretences, all this proceeded from a perfccuting fpirit, and fecret enmity of heart againft God ; and therefore fays, " Why perfecuteft thou mer" Put the em-phafis upon the word f?ie^ why peffecuteft thou me ? alas f Saul was not perfecuting Christ, was he ? he was only taking care to prevent innovations in the church, and bringing a company of enthufiafts to juftice, who otherwife would overturn the eftabliflied conflitution. But Jesus fays, " Why perfecuteft thou me?" For what is done to Christ's difci-ples, he takes as done to himfelf, whether it be good, or whether it be evil. He that touches Christ's difciples, touches the apple of his eye j and they who perfecute the followers of our Lord, would perfecute our Lord himfcIf, was he again to come and tabernacle amongft us.

I do not find that Saul gives any reafon why he did perfecute; no, he was ftruck dumb; as every perfecutor will be, when Jesus Christ puts this fame qucftion to them at the terrible day of judgment. But being pricked at the heart, no doubt with a fenfe not only of this, but of all his other offences againft the great God, he faid, ver. 5. '^ Who art thou. Lord ?" See how foon Goi) can change the heart and voice of his moll bitter enemies. Not many days ago, Saul was not only blafpheming Christ himfelf, but, as much as in him lay, compelling others to blafpheme alfo: but nowj he, who before was an impoflor, is called Lord; " Who art thou. Lord :'* This admirably points out the way i-n which God's Spirit works upon the heart: it firft powerfully convinces of fin, and of our damnable ftate; and then puts us upon enquiring after Jesus Christ. Saul being (truck to the ground, or pricked to the heart, cries out after Jesus, " Who art thou, Lord ?" As many of you that were never fo far made fcnfible of your damnable ftate, as to be made feelingly to feek after Jesus Christ, were never yet truly convicfed by, much lefs converted to, God. May the Lord, who flruck Sauly eftedually now ftrike all my chriftlefs hearers, and fet them upon enquiring after Jesus, as their all in all! SanI faid, '^'' Who art thou,

K 2 Lord ?

[ hS ]

Lord r And the LoRrJ laid, 1 am Jesus, whom thou perfe-cuteft '* Never did any one enquire truly after Jesus Christ, bnt Christ made a faving difcovery of himfelf, to his foul. It (hould fccm, our Lord appeared to him in perfon; for Ananias^ afterwards, fays, " 7'he Lord who appeared to thee in the way vf hich thou earned ;" though this may only imply Christ's meeting him in the way; it is not much matter: it is plain Christ here fpeaks to him, and fays, *' I am Jesus, whom thou perfccuteft." It is remarkable, how our Lord takes to himlelf the name of J^fi^', ^oi" it is a name in which he delights: I am Jesus, a Saviour of my people, both from the 2;uilt and power of their finsi " a Jesus, whom thou per-iecutell." 7'his feems to be fpoken to convince Saul more and more of his fin; and I doubt nor, but e\ ery word was (liarpcr than a two ed.ed fword, and came like fo many daggers to his heart; O how d.d thefe '.vords afFecl him ! a Jesus I a Saviour! and vet I am perlecuting h;m! this flrikes him with horror; but then tiie word Jesus, though he was a perftcutor, might give him fome hope. However, our dear Lord, to convince Saul that he was to be faved by grace, and that he was not afraid of his power and enmity, tells him, " It is hard for thee to kick againft the pricks." As much as to fay, though he was perfecuting, yet he could not overthrow the church of Christ: for he would fit as King upon his holy hill of Z/V;; the malice of men or devils fhould never be able to prevail againfl him.

Ver. 6. " And he, tremblino; and aftonifhed, faid, Lord, what wilt thou have me to do ?" Thofe, who think Saul had a difcovery of Jesus made to his heart before, think that this queltion is the refuU of his faith, and that he now defires to knovv' what he fliall do, out of gratitude, for u'hat the Lord had done for his foul; in this ieni'e it may be underftood ; ^ and 1 have made ufe of it as an inrtance to prove, that faith will work by love; but perhaps it may be more agreeable to the context, if we fuppofe, that Snul had only fome diftant difcovery of Christ made to him, and not a full alTurance of faith : for we are told, " he trembling and aftonifhed," trembling at the thoughts of his perfecuting a Jesus, and aftonifh-cd at his own vilenefs, and the intinite condefcenfion of this

♦Set Vol. V. Samon z^.-

Jesus, cries ouf, " Lord, what wilt thou have me to do ?" Perfons under foul-trouble, and fore convidion, would be glad to do any thing, or comply on any terms, to get peace with God. *' Arile, (fays our Lord) and go into the city, and it fliall be told ihee what thou fhalt do."

And here we will leave Saul 2. while, and fee what is become of his companions. But what Ihall we fay ? God is a fovc-relgn agent; his facred Spirit bloweth when and where it lill-eth ; " he will have mercy on whom he will have mercy.'"* Saul is taken, but, as far as we know to the contrary, his fellow-travellers are left to perilh in their fins : for we are told, ver. 7. " That the men who journeyed with him ftood, indeed, fpeechlefs, and hearing a confufed voice;" I fay, a co7i-fujcd voice^ for io the word fignifies, and muft be fo interpreted, in order to reconcile it with chap. xxii. ver. 9. wligre Saul, giving an account of thefe men, tells Agr'ippa^ " They heard not the voice of him that fpake to me." They heard a voice, a confufed noife, but not the articulate voice of him that fpyke to Saul, and therefore remained unconverted. For what are all ordinances, all, even the moft extraordinary difpenfations of providence, without Christ fpeaks to the foul in them? Thus it is now under the word preached : many, like 5Ws companions, are fometimes fo ftruck with the outgoings of God appearing in the fan^luary, that they even {land fpeechlefs; they hear the preacher's voice, but not the voice of the Son of God, who, perhaps, at the fame time is fpeaking effect^uaily to many other hearts ; this I have known often; arid what fhall we fay to thefe things? O the depth of the fovereignty of God! it is paft finding out. Lord, 1 defire to adore what I cannot comprehend. " Even fo, Father, for fo it feemetli good in thy fight!"

But to return to Saul: the Lord bids him " arife and go into the city \' and we are told, ver. 8. that *' Saul arolc from the earth ; and when his eyes were opened, (he was fo overpowered with the greatnefs of the light that Qione upoa them, that) he favv no man ; but they led him by the hand, and brought him into Dnmnjciis^' that very city which was to be the place of his executing or imprifoning the difciples of the Lord. " And he was three days without fight, and neither did eat nor drink." But who can teil what horrors of K 3 "^ confcience,

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confcicnce^ what convulfions of foul, what deep and pungent conviclions of fin he underwent during thefe three long days ? it was this took away his appetite (for who can eat or drink when under a kn{e of the wrath of God for fin ?) and, being to be greatly employed hereafter, he muft be greatly humbled now; therefore, the Lord leaves him three days groaning under the fpirir of bondage, and buffeted, no doubt, with the fiejfy darts of the devil, that, being tempted like unto his brethren, he might be able hereafter to fuccour thofe that were tempted. Had .S^:^/applied to any of the blind guides of the '^ewifi church, under thefe circumftances, they would have faid, he was mad, or going befides himfelf; as many carnal teachers and blind Pharifees now deal with, and fo more and nnore diftrefs, poor fouls labouring under awakening convic-ti.ons of their damnable ftate. But God often at our firft awakening?, vifits us with fore trials, efpecially thofe who are, like Saul, to fliine in the church, and to be ufed as inftruments in bringing many fons to glory : thofe who are to be highly exalted, muft firft be deeply humbled j and this I fpeak for the comfort of fuch, who may be now groaning under the fpirit of bondage^ and perhaps, like Saul, can neither eat nor drink ; for I have generally obfcrved, that thofe who have had the dcepeft convi61:ions, have afterwards been favoured with the fr.oft precious communications, and enjoyed moft of the divine prefence in their fouls. This was afterwards remarkably exemplified in Saul, who w^as three days without fight, and neither did eat nor drink.

But will the Lord leave his poor fervant in this diflrefs? ro; his Jesus (though iS^m/ perfecuted him) promifed (and he w.U perform) that *' it fhould be told him v/hat he mufl do. And there was a certain difciple at Damafcus, named Jnamas\ and unto him, faid the Lord, in a vifion, Ananias-, and he faid, Behold, I am here, Lord." What a holy familiarity is there between Jesus Christ and regenerate fouls ! Ananias Ijad been ufed to fuch love-vifics, and therefore knew the voice of his beloved. The Lord fays, " Ananias \' Ananias fays, " Behold, I am here, Lord." Thus it is that Christ now, as ;well as formerly, often talks with his children at fundiy times and after divers manners, as a man talketh with his friend. But what has the LorvD to fay to Ananias?

Ver. II,

Ver. II. "And the Lord faid unto him, Arife, and go

into the flreet, which is called Siraighty and enquire in the

houfe of Judasy for one called Said of Tarfus ;" (See here for

your comfort, O children of the moft high God, what notice

Jesus Christ takes of the ftreet and the houfe where his

own dear fervants lodge) " for behold, he prayeth ;" but why

i-s this ufhered in with the word behold? what, was it fuch a

wonder, to hear that Saul was praying? why, Saul was a Pha-

rifee, and therefore, no doubt, fafted and made long prayers:

and, fince we are told that he profited above many of his

equals, I doubt not but he was taken notice of for his gift in

prayer; and yet it feems, that before thefe three days, Saul

never prayed in his life; and why? becaufe, before thefe three

days, he never felt himfelf a condemned creature: he was alive

in his own opinion, becaufe without a knowledge of the fpiri-

tual meaning of the law; he felt not a want of, and therefore,

before now, cried not after a Jesus; and confequently, though

he might have faid or made a prayer (as many Pharifees do

now-a-days) he never prayed a prayer ; but now, ^' behold !

he prayed indeed;" and this was urged as one 'reafon why he

was converted. None of Gdd's children, as one obferves,

comes into the world flill-born; prayer is the very breath of

the new creature : and therefore, if we are prayerlefs, we are

chriftlefs; if we never had the fpirit of fupplication, it is a

fad fign that we never had the fpirit of grace in our fouls;

and you may be allured you never did pray, unlefs you have

felt yourfelves Tinners, and {t^n the want of Jesus to be your

Saviour. May the Lord, whom I ferve in the gofpcl of his

dear Son, prick you all to the heart, and may it be faid of ypu

all, as it was of Saul^ behold, they pray I

The Lord gees on to encourage Ananias to go to Saul: fays he, ver. 12. " For he hath feen in a vifjon a man named Jnanias^ coming in, and putting his hand on him, that he might receive his fight.'* So that though Christ converted Saul immediately by himfelf, yet he. will carry on the work, thus begun, by a minifter. Happy they, who under foul-troubles have fuch experienced guides, and as well acquainted with Jesus Christ as Ananlns was: you that have fuch, snake much of and be thankful for them ; and you who have

K 4 them

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thrm not, trufl in God; he will carry on his own work with-uut them.

Doubtlefs, Jnanias was a crood man ; but fliall I commend him for his anfvver to our Lord? 1 commend him not: for fays he, ver. 13. '^ Lord, I have heard by many of this man, how-much evil he hath done to thy faints at Jerufalem: Ai^d here, he haih authority from the chief pricfts to bind all that call upon thy name." I fear this anfwer proceeded from fomc relicks of fclf-righteoufncfs, as well as infidelity, that lay un-dil'covered in the heart q>^ Ananias, " Arife, (faid our Lord) and go into the flreet, which is called Straight^ and enquire v.\ the houfe of Judas^ for one called Saul of Tarfus ; for behold, he prayeth !" One would think this was fufncif-nt to fatisfy him; but fays Anajiias^ " LORD, I have heard by many of this man (he feems to fpeak of him with much contempt; for even good men are apt to think too contemptuoufly of ihofe who are yet in their fins) how much evil he ha'h done to thy faints in Jerufalem: And here, he hath authority from the chief pricfts, to bind all that call upon thy name." And v/hat then, Ananias? Is any thing too hard for the LoRD ? Who made thee to differ ? Could not he who converted thee, convert him alfo? Surely Ananias here forgets himRlf, or perhaps fears, left this man, who had authority from the chief priefts to bind all that call upon Christ's name, fhould bind him alfo, if he went unto him ; but the Lord filcnces all cbjcilions, with a " Go thy way, for he is a chofen veflel unto me, to bear my name before the Gentiles^ and kings, and the children of IfraeL For I will fnew him how great things he muft fufFcr for my name's fake." Here God ftops his mouth immediately, by alierting his fovereignty, and preaching to him the doclrine of ele6iion. And the frequent con-verfion of notorious fmners to God, to me is one great proof, amongft a thoufand others, of that precious, but too much exploded and fadly mifreprtfented, dochine of God's electing love; for whence is it that fuch are taken, whllft thoufands, not near fo vile, die fenfelefs and ftupid ? All the anfwer that can be given, is, ihey are chofen vefj'tls \ " Go thy way, (fays God; for he is a chofen vefTel unto me, to bear my name before the Gentilcs^ and kings, and the children of Jfrael: For \ will facw him ho'^ great things he inuft fuiur for my name's

[ '53 1

fake.'* Obferve what a clofe connexion there is between doing and fufFering for Christ. If any of my brethren in the niiniftry are prefent, let them hear what preferment we mud expert, if we are called out to work remarkably for God : not great prebendaries or biftiopricks, but great fufFerings for our Lord's name fake ; thefe are the fruits of our labour: and he that will not contentedly fufFer great things for preaching Christ, is not worthy of him. Suffering will be found to be the bell: preferment, when we are called to give an account *of our miniftry at the great day.

I do not hear, that Ananias quarrelled with God concerning the dodrine of eletSlion ; no, (O that all good men would, in this, learn of him !) "He went his way, and entered into the houfe; and put his hands on him, and faid. Brother 5i??//j" juft now, it was this man-, now it is brother Saul: it is no matter what a man has been, if he be now a chriftian ; the fame fhould be our brother, our fitter and mother;~ God blots ou^ every convert's tranfgreffions as with a thick cloud, and fo (hould we; the more vile a man has been, the more fhould we love him when believing in Christ, becaufe Christ will be more glorified on his behalf. I doubt not, but Ananias was wonderfully delighted to hear that fo remarkable a perfecutor was brought home to God : I ;im perfuaded he felt his foul immediately united to him by love, and therefore addrefles him not with, thou perfecutor, thou murderer, that cameft to butcher me and my friends ; but, <* brother Saul" It is remarkable that the primitive chriftians much ufed the word brother and brethren ; I know it is a term now much in reproach ; but thofe who defpife it, 1 believe, would be glad to be of our brotherhood, when they fee us fitting at the ri^ht-hand of the Majefty on high. " Brother Saul, the Lord (even Jesus that appeared unto thee in the way as thou cameft) hath fent me, that thou mighteft receive thy fight, and be filled with the Holy Ghoft." At this time, we may fuppofc, he kid his hands upon him. See the confequences.

Ver. i8. " Immediately there fell from his eyes as it had been fcales, and he received fight forthwith;" not only bodily, but fpiritual fight; he emerged as it were into a new world ; he faw, and felt too, things unutterable: he felt a union of (oul with Godj he received the fpirit of adoption; he could

now,

[ '54 ] Kow, vvith a full aiTurance of faith, crv, '* Abba, Father.** Now was he filled vvith the Holy Ghoft ; and had the love of God fhed abroad in his heart; novir were the days of his mourning ended ; now was Christ formed in his foul j now he could give men and devils the challenge, knowing that Christ had juOified him ; now he faw the excellencies of Christ, and efteemed him the faireft among ten thoufand. You onJy know how to fympathize with the apoftle in his joy, who, after a long night of bondage, have been fet free by the Spirit, and have received joy in the Holy Ghoft. May all that are now mourniiig> as Saul was, be comforted in like manner I

The fcales are now removed from the eyes of SauF^ mind ; Ananias has done that for him, under God : he muft now do another office, baptize him, and fo receive him into the vifi-ble church of Christ; a good proof to me of the neceinty of baptifm where it may be had : for I find here, as well as elfe^ where, that baptifm is adminiftered even to thofe who had re^ ceived the Holy Ghoft; Saul was convinced of this, and therefore arofe and was bapti;£ed ; and now it is time for him to recruit the outward man, which, by three days abftinence and fpiritual conflidh, had been much impaired : we are therefore told, (ver. 19.) " when he had received meat, he w^s ifrengthentg,"

But O5 with what comfort did the apoftle now eat his food 1 I am fure it was with finglenefs, I am perfuaded alfo with gladnefs of heart; and why ? he knew that he was reconciled to God ; and, for my own part, did I not know how blind and flinty our hearts are by nature, I fliould wonder how any one could eat even his common food with any fatisfadlion, who has not fome well-grounded hope of his being reconciled to God. Our Lord intimates thus much to us: for in his glorious prayer, afccr he has taught us to pray for our daily bread, immediately adds that petition, " Forgive us our tref-pafies;'* as though our daily biead would do us no fervice,-unlefs we were fenfible of having the forgivenefs of our fins.

To proceed: 5^v7v/hath received meat, and is ftrengthened; and whither will he go now? to fee the brethren; *' then was Saul certain days with the difciples that were at Damafcus^ If we know and love Christ, wc il:iall alfo love ^nd defire tQ

be

be acquainted with the brethren of Christ : we may generally know a man by his company. And though all are not faints that affociate with faints, (for tares will be always fpringing up amongft the wheat till the time of harvefl) yet, if we never keep company, but are fliy and afhamed of the defpifed children of God, it is a certain fign we have not yet experim.entally learned Jesus, or received him into our hearts. My dear friends, be not deceived j if we are friends to the Bridegroom, we (hall be friends to the children of the Bride-groom. Saul^ as foon as he was filled with the Holy Ghoft, ^' was certain days with the difciples that were at Damafcus**

But who can tell what joy thefe difciples felt when Saul came amongft them ! I fuppofe holy Ananias introduced him. Methinks I fee the once perfecuting zealot, when they came to falute him with a holy kifs, throwing himfelf upon each of their necks, weeping over them with floods of tears, and faying, " O my brother, O my fuler. Can you forgive me ? *' Can you give fuch a wretch as I the right-hand of fellow-" fhip, who intended to drag you behind me bound unto '7^-" riifalem!'' Thus, I fay, we may fuppofe ^SW addreifed himfelf to his fdlow-difciples 5 and I doubt not but they were as ready to forgive and forget as Ananias was, and faluted him with the endearing title of " brother Said.'' Lovely was this meeting; fo lovely, that it feemed iSW continued certain dijys with them, to communicate experiences, and to "learn the way of God more perfectly ; to pray for a bleiiing on his future miniftry, and to praife Christ Jesus for what he had done for their fouls. Sau!^ perhaps, had fat certain years at the feet of Gamaliel^ but undoubtedly learned more thefe certain days, than he had learned before in all his life. It pleafes me to think how this great fcholar is transformed by the rf newing of his mind : What a mighty change was here ! That fo great a man as Saul was, both as to his ftation in life, and internal qualifications, and fuch a bitter enemy to the chriflians; for him, I fay, to go and be certain days with the people of this mad way^ and to fit quietly, and be taught of illiterate men, as many of thefe difciples we may be fure were; what a fubdantial proof was this of the reality of his con-verfiun !

What

C 156 3

What a hurry and confufion may we fuppoA? the chief priefts were now in ! I warrant they were leady to cry out. What ! is he aifo deceived ? As for the common people, who knew not the law, and are accurfed, for them to be carried away, is no fuch wonder; but for a man bred up at the feet of Gamaliel^ for fuch a fcholar, fuch an enemy to the caufe as Saul', for him to be led away with a company of filly, deceived men and women, furely it is impoflible : we cannot believe it. But Saul foon convinces them of the reality of his becoming a fool for Christ's fake: for ftraightway, in-ftead of going to deliver the letters from the high priefts, as they expelled, in order to bring the difciples that were zt Da^ mafcus bound to Jerufalem^ '' he preached Christ in the fy« iiago^ues, that he is the Son of God." This was another proof of his being converted. He not only converfed with chriftians in private, but he preached Christ publicly in the Synagogues : efpecially, he infilled on the divinity of our Lord, proving, notwithftanding his ftate of humiliation, that he was really the Son of God.

But why did Saul preach Christ thus ? Becaufe he had felt the power of Christ upon his own foul. And here is the reafon why Christ is (o feldom preached, and his divinity fo (lightly infifted on in our fynagogues ; becaufe the generality of thofe that pretend to preach him, never felt a faving work of converfion upon their own fouls. How can they preach, unlefs they are iirfi: taught of, and then fent by God? Saul did not preach CHRi:iT before he knew him ; no more Ihould any one elfe. An unconverted minifter, though he could fpeak with the tongues of men and angels, will be but as a founding brafs and tinkling cymbal to thofe whofe fenfes are cxercifed to difcern fpiritual things. Minifters that are unconverted, may talk and declaim of Christ, and prove from books that he is the Son of God ; but they cannot preach with the demcnflration of the Spirit and with power, unlefs they preach from experience, and have had a proof of his divinity, by a work of grace wrought upon their own fouls. God forgive thofe, who lay hands on an unconverted man, knowing that he is fuch : I would not do it for a thou-fand worlds. Lord Jesus, keep thy own faithful fervants pure, and let ihenx not be partakers of other mens fms !

Such

C ni ]

Such an inftance as was ^aid\ converfion, we may be af-fured, ip.uft make a great deal of noife ; and, therefore, no wonder we arc told, ver. 21. " But all that heard him were amazed, and faid. Is not this he that deftroyed them who called on this name in 'Jerufalem^ and came hither for that intent, that he might bring them bound to the chief priefts."

Thus it will be with all that appear publicly for Jfisus Christ ; and it is as impoffible for a true chriftian to be hid, as a city built upon a hill. Brethren, if you are faithful to, you muft be reproached and have remarks made on you for Christ ; efpecially if you have been remarkably wicked before your converfion. Your friends will fay, is not this he, or fhe, who a little while ago would run to as great an excefs of riot and vanity as the worft of us all ? What has turned your brain ?—Or if you have been clofe, falfe, formal hypocrites, as Saul was, they will wonder that vou (hould be fo deceived, as to think you were not in a fafe (fate before. No doubt, numbers were furprized to hear Said^ who was touching the Jaw blamelefs, affirm that he was in a damnable condition (as in all probability he did) a iz^^^' days before.

Brethren, you muft expe<Sl: to meet Vv'ith many fuch difHcul-tles as thefe. The fcourge of the tongue, is generally the firft crofs we are caHeJ to bear for the fake of Christ. Let not, therefore, this move you : It did not intimidate, no, it rather encouraged Saul r fays the text, '' Bat Saul increafed the more in ftrength, and confounded the Jews who dwelt at Da^ mafcus^ proving that this is very Christ." Oppofition never yet did, nor ever will hurt a fmcere convert : Nothing like oppofition to make the man of God perfeiSt. None but a hireling, who careth not fur the (beep, will be affrighted at the approach or barking of wolves. Christ's minifters are as bold as lions : it is not for fuch men as they to flee.

And therefore (that I may draw tov/ards a conclufion) let the minifters and difciples of Christ learn from Saul^ not to fear men or their revilings j but, like him, increafe in ftrength, the more wicked men endeavour to weaken their hands. VVe cannot be chriftians without being oppofed : no ; difciples in general muft fufFer ; minifters in particular muft fufter great things. But let not this move any of us fiom our ftedT/Knefs

[ '58 ]

in the gofpel : He that Itood by and flrengthened 6W/, will alfo ftand by and ftrengthen us : He is a God mighty to fav6 all that put their truft in him. If we look up with an eye of faith, we, as well as the tirft martyr Stephen^ may fee Jesus flanding at the right hand of God, ready to aflift and protect us. Though the Lord's feat is in heaven, yet he has refpeet to his faints in an efpecial manner, when fufFering here on earth : then the Spirit of Christ and of glory refts upon their fouls. And, if I may fpeak my own experience, " I never enjoy more rich communications from God, than when defpifed and rejedled of men for the fake of Jesus Christ." However little they may defign it, my enemies are my greateft friends. What I mofl fear, is a calm ; but the enmity which is in the hearts of natural men againft Christ, will not fuffer them to be quiet long : No ; as I hope the work of God will increafe, fc the rage of men and devils will increafe alfo. Let us put on, therefore, the whole armour of God : let us not fear the face of men : " Let us fear him only, who can deftroy both body and foul in hell :" I fay unto you, let us fear him alone. You fee how foon God can flop the fury of his enemies.

You have juft now heard of a proud, powerful zealot flopt in his full career, ftruck down to the earth with a light from heaven, converted by the almighty power of efficacious grace, and thereupon zealoufiy promoting, nay, refolutely fuffering for, the faith, v/hich once with threatenings and flaughters he endeavoured to deftroy. Let this teach us to pity and pray for our Lord's mofl inveterate enemies. Who knows, but in anfwer thereunto, our Lord may give them repentance unto life ? Moft think, that Christ had refpeet to Stephens prayer, when he converted Saul. Perhaps for this reafon God fuffers his adverfaries to go on, that his goodnefs and power may fliine more bright in their converfion.

But let not the perfecutors of Christ take encouragement from this to continue in their oppofuion. Remember, though Saul was converted, yet the high-prieft, and Saul^s companions, were left dead in trefpaiTes and iins : And, if this {hould be your cafe, you will of all men be moft miferable : for perfecutors have the lowefl place in hell. Andj if Saul v.'as flruck

to

[ '59 ]

to the earth by a light from heaven, how will you be able to ftand before Jesus Christ, when he comes in terrible ma-jefty to take vengeance on all thofe who have petfecutej his gofpel ? Then the queilion, " Why perfecuicft thou me ?** will cut you through and through. The fecret enmity of your hearts (hall be then detedled before men and angels, and you (hall be doomed to dwell in the blacknefs of darknefs for evermore. Kifs the Son, therefore, left he be angry : for evea you may yet find mercy, if you believe on the Son of God : though you perfecute him, yet he will be your Jesus. I cannot defpair of any of you, when I find a Saul amonp^ the difciples at Damafcus. What though your fins are as fcarlet, the blood of Christ {hall walh them as white as fnow. Having much to be forgiven, defpair not ; only believe, and like Saul, of whom I have now been fpeakingf, love much. He counted himfelf the chiefefl fmner of all, and therefore laboured more abundantly than all.

Who is there among you fearing the Lord ? Whofe hearf? hath the Lord now opened to hearken to the voice of his poor unworthy fervant.' Surely, the Lord will not let me preach in vain. W^ho is the happy foul that is this day to be wafned in the blood of the Lamb ? Will no poor (inner take encouragement from Saul to come to Jesus Christ ? You are all thronging round, but which of you will touch the Lord Jesus ? What a comfort will h be to Saul, and to yourowa fouls, when you meet him in heaven, to tell him, that hearing of his, was a means, under God, of your converfion ! Doubc-\t(s it was written for the encouragement of all poor, returning fmners ; he himfelf tells us fo : for *' in me God fiiewed all iong-fuftering, that I might be an example to them that (hould hereafter believe." Was iSW here himfelf, he would tell you fo, indeed he would ; but being dead, by this account of his converfion he yet fpeaketh. O that God may fpe^^k: by it to your hearts 1 O that the arrov/s of God might this day^flick faft in your fouls, and you made to cry out, " Who art thou. Lord V Are there any fuch amongft you ? Me-thinks I feel fomething of what this Saul felt, when he faid, " I travail in birth again for you, till Christ be formed again in your heartb." O come, con?e away to Jesus, in

whom

whom Saul believed ; and then I care not if the high-prieAs iflue out never fo many writs, or injurioufly drag me to a piifon. The thoughts of being inftrumental in faving you, will make me fing praifcs even at midnight : And I know you will be my joy and crown of rejoicings when I am delivered from this earthly prifon, and meet you in the kingdom oi God hereafter.

Now to God, &c.

SERMON

[ iSi 3 SERMON XLH

Marks of having received the Holy Ghoft.

Acts xix. 2. Have ye received the Holy Ghojl fince ye believed?

TWO different fignificatlons have been given of thefe words. Some have fuppofed, that the queftion herd put, is. Whether thefe difciples, virhom St. Paul found at Ephefus^ had received the Holy Ghoft by impofition of hands at confirmation ? Others think, thefe difciples had been already baptized into Johns baptifm j which not being attended with an immediate cffufion of the Holy Spirit^ the Apoftle here afks them, Whether they had received the Holy Ghoft by being baptized into Jesus Christ ? And upon their an-fwering in the negative, he firft baptized, and then confirmed them in the name of the Lord Jesus.

Which of thefe interpretations is the moft true, is neither eafy nor very neceiTary to determine. However, as the words contain a moft important enquiryj without any reference tg the context, I (hall from them, * /Vr/7, Shew who the Holy Ghoft here fpoken of;^ is ; and that we muft all receive him, before we can be ftiled true believers.

Secondly^ I {hall lay down fome fcripture marks whereby we may know^ whether we have thus received the Holy Ghoft or not. And

Thirdlyy By way of conclufion, addrefs myfelf to feveral diftind^ clafles of profeflbrs, concerning the doctrine that Ihall have been delivered.

Vol. Vi. L Firji,

Firji^ I am to fhew who the Holy Ghofl fpoken of in the the text, is; and that we muft all receive him before we can. be ftiled true believers.

By the Holy Ghoft is plainly fignified the Holy Spirit, the third Perfon in the cver-blefled Trinity, confubftantial and co-eternal with the Father and the Son, proceeding from, yet equal to them both. He is emphatically called Holy, becaufe infinitely holy in himfelf, and the author an<i finiftier of all holinefs in us.

This blcfled Spirit, who once moved on the face of the great deep ; who over-fliadowed the bleffed Virgin before that holy child'was born of her j who defcended in a bodily fhape, like a dove, on our bleflcd Lord, when he came up out of the water at his baptifm ; and afterwards came down in fiery tongues on the heads of all his Apoftles at the day of Pente-coft : this is the Holy Ghoft, who muft move on the faces of our fouls ; this power of the Moft High, muft come upon us, and v/e muft be baptized with his-baptifm and refining fire, before we can be ftiled true members of Christ's myftical body.

Thus fays the Apoftle Paid^ " Know ye not that Jesus Christ is in you, (that is,, by his Spirit) unlefs you are reprobates?" And, " If any man hath not the Spirit of Christ, he is none of his." And a-gain, fays St. "johrty *' We know that we are his, by the Spirit that he hath givea us."

It is not, indeed, neceflary that we (hould have the Spirit now given in that miraculous manner, in which he was at firft given to our Lord's Apoftles, by figns and wonders ; Jjut it is abfolutely neceftary, that we ftiould receive the Holy Ohoft in bis fandifying graces, as really as they did :. and fo will it continue to be till the end of the world.

For thus ftands the cafe between God and man : God at firft made man upright, or as the facred Penman expreftbs it, *' In the image of God made he man ;" that is, his foul was the very copy, the tranfcript of the divine nature. He, who before, by his almighty fiat, fpoke the world into being, breathed into man the breath of fpiritual life, and his foul was adorned with a refemblance of the perfediions of Deity,

Thi^-

This was the finidiing llroke of the creation r the perfection both of the moral and material world. And fo near did man refemble his divine Original, that God could not but rejoice and take pleafure in his own likenefs : And therefore we read, that when Gob had finiflied the inanimate and brutifh part of the creation, he looked upon it, and beheld it was good % but when that lovely, God-like creature man was made, behold it was 'very good,

Happy, unfpeakably happy muft man needs be, when thuf? a partaker of the divine nature. And thus might he have ftill Continued, had he continued holy. But God placed him in a ftate of probation, with a free grant to cat of every tree in the garden of Eden^ except the tree of knowledge of good and evil : the day he Ihould eat thereof, he was furely to die ; that is, not only to be fubjed to temporal, but fpiritual death ; and confequently, to lofe that divine image, that fpiritual life God had not long fmce breathed into him, a:nd which was as much his happincfs as his glory,

Thefe, one would imagine, were eafy conditions for a finite creature's happinefs to depend on. But man, unhappy man, being feduced by the devil, and defirine, like him, to be equal with his Maker, did eat of the forbidden fruit ; and thereby became liable to that curfe^ which the eternal God, who cannot lie, had denounced againft his difobedience.

Accordingly we read, that foon after Adam had fallen, he complained that he was naked ^ naked, not only as to his body, but naked and deftitute of thofe divine graces which before decked and beautified his foul. The unhappy mutiny and diforder which the vifible creation fell into, the briars and thorns which now fprung up and overfpread the earth, were but poor emblems, lifckfs reprefentations of that con- , fufion and rebellion, and thofe divers lufts and pafTions which fprung up in, and quite overwhelmed the fool of man immediately after the fall. Alas I he was now no longer the image of the invifible God ; but as he had imitated the devil's fin, he became as it were a partaker of the devil's nature, and from an union with, funk into a ftate of direcSl enmity againft God.

Now in this dreadful difordered condition, are all of us brought iato the world ; for as the root is, fuch muft the-

L 7. ■ branches

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branches be. Accorf^ingly wc are tolJ, " That Adam begat a fon in his own likenefs j" or, with the fame corrupt nature which he himfelf had, after he had eaten the forbidden fruit. And experience as well as fcripture proves, that we alfo are altof^ether born in fin and corruption ; and therefore incapable, whilfl: in fuch a ftate, to hold communion with God. For as light cannot have communion with darknefs, fo God Can have no communion with fuch polluted fons of Belial.

Here then appears the end and defign why Christ was manifeft in the flefli ; to put an end to thefe diforders, and to reftore us to that primitive dignity in which we were at firft created. Accordingly he (hed his precious blood to fatisfy his Father's juftice for our fins \ and thereby alfo he procured for us the Holy Ghoft, who fliould once more re-inftamp the divine image upon our hearts, and make us capable of Jiving with and enjoying the blefled God.

This was the great end of our Lord's coming into the world ; nay, this is the only end why the world itfelf is now kept ill being. For as foon as a fufficient number are fandi.^ed out of it, the heavens fhall be wrapped up like a fcroll, the elements fhall melt with fervent heat, the earth, and all that therein is, ihall be burnt up.

This fandlification of the Spirit, is that nsw birth mentioned by our blefled Lord to Nicodenius, " without which we cannot fee the kingdom of God.'* This is what St. Paul calls being " renewed in the fpirit of our minds;" and it is the fpring of that holinefs, without which no man fhall fee the Lord.

Thus then, it is undeniably certain, we muft receive the Holy Ghoft ere wc can be fliled true members of Chrkt'3 myftical body. I come in the

Second place to lay down fome fcriptural marks, whereby we may eafily judge, whether we have thus received the Holy Ghoft or not. And the

FirJ} I fhall mention, is, our having received a fpirit of prayer and fupplication -, for that always accompanies the fpirit of grace. No fooner was Paul converted, but " behold he praycth/* And this v^^as urged as an argument, to convince Ananias that he was converted. And God's eled are alfo faid to '' cry to him day and night,"

And

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And fince one great worlc of the Holy Spirit Is to convince us of fin, and to fet us upon feeking pardon and renewing grace, through the all-fufBcient merits of a crucified Redeemer, whofoever has felt the power of the world to come, awakening him from his fpiritual lethargy, cannot but be always crying out, " Lord, what wouldft thou have me to do?'* Or, in the language of the importunate blind 5^;-//-meus, " Jesus, thou Son of David, have mercy upon me."

The blelled Jesus, as he received the Holy Ghoft without meafure, fo he evidenced it by nothing more, than his frequent addrefles at the throne of grace. Accordingly we read, that he was often alone on the mountain praying ; that he rofe a great while before day to pray : nay, that he fpent whole nights in prayer. And whofoever is made partaker of the fame Spirit with the holy Jesus, will be of the fame mind, and delight in nothing fo much, as to " draw nigh unto God," and lift up holy hands and hearts in frequent and devout prayer.

It muft be confefied, indeed, that this fpirit of fupplicatioii is often as it were fenfibly loft, and decays, for fome time, even in thofe who have adlually received the Holy Ghoft. Through fpiritual drynefs and barrennefs of foul, they find in themfelves a liftlefnefs and backwardnefs to this duty of prayer ; but then they efteem it as their crofs, and ftill perfe-vere in feeking Jesus, though it be forrowing : and their hearts, notwithftanding, are fixed upon God, though they cannot exert their affecSHons fo ftrongly as ufual, on account of that fpiritual deadnefs, which God, for wife reafons, has fufFered to benumb their fouls.

But as for the formal believer, it is not fo with him : no; he either prays not at all, or if he does enter into his clofet, it is with relucStance, out of cuftom, or to fatisfy the checks of his confcience. Whereas the true believer can no more live without prayer, than without food day by day. And he finds his foul as really and perceptibly fed by the one, as hi^ body is nourifhed and fupported by the other. A

Second fcripture mark of our having received the Holy Ghoft, is. Not committing fin.

" Whofoever is born of God, (fays St. John) finneth not, neither can he fin, bccaufe his feed remaineth in him.'^

L 3 Niithcr

Neither can he ftn. This expreflion does not imply the im-poflibility of a chriftian's finning : for we are told, that " \x\. many things we ofFend all :" It only means thus much ; that a man who is really born again of God, doth not wilfully commit fin, much lefs live in the habitual pradice of it. For how (hall he that is dead to fin, as every converted perfon is^ live any longer therein ?

It is true, a man that is born again of God, may, through furprize, or the violence of a temptation, fall into an ad of Cm: witnefs the adultery o( David, and Peter's denial of his Mailer. But then, like them, he quickly riles again, goes out from the world, and weeps bitterly ; waihes the guilt of fm away by the tears of a fincere repentance, joined with faith in the blood of Jesus Christ j takes double heed to his yj2iys for the future, and perfects holinefs in the fear of God.

The meaning of this expreffion of the Apoftle, that " a man who is born of God, cannot commit fin," has been ^ fitly illuftrated, by the example of a covetous worldling, to the general bent of whofe inclinations, liberality and profufe-nefs are direflly oppofite : but if, upon fome unexpected, fudden occafion, he does play the prodigal, he immediately repents him of his fault, and returns with double caie to his Jiiggardlinefs again. And fp is every one that is born again: to commit fin, is as contrary to the habitual frame and tendency of his mind, as generofity is to the inclinations of a mifer; but if at any time, he is drawn into fin, he immediately, with double zeal, returns to his duty, and brings forth fruits meet for repentance. Whereas, the unconverted finner is quite dead in trefpaffes and fins : or if he does abftain from grofs a6is of it, through worldly felfifli motives, yet, there is fome right eye he will not pluck out; fome right-hand which he will not cut off; fome fpecious Agag that he will not facrifice for God ; and thereby he is convinced that he is but a mere Saul: and confequently, whatever pretenfions he may make to the contrary, he has not yet received the Holy Ghoft. A

Third mark whereby we may know, whether or not we have received the Holy Ghoft, is. Our conqueft over the \vorld.

* LawV Ckrijlian ?erfe5lion»

*« For

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** For whofoever is born of God, (fays the Apoftle) over-Cometh the world." By the world, we are to underftand, as St. y^^w exprefles it, " all that is in the world, the luft of the eye, the luft of the flefli, and the pride of life:" And by overcoming of it, is meant, our renouncing thefe, fo as not to follow or be led by them : for whofoever is born from above, has his afFedions fet on things above : he feels a divint attradtion in his foul, which forcibly draws his mind heavenwards ; and as the hart panteth after the water-brooks, {o doth it make his foul to long after the enjoyment of his God.

Not that he is fo taken up with the affairs of another life, as to negled the bufinefs of this : No ; a truly fpiritual man dares not ftand any day idle ; but then he takes care, though he laboureth for the meat which perifheth, firft to fecure that which endureth to everlafting life. Or, if God has exalted him above his brethren, yet, like Alofes, Jofeph^ and Daniel^ he, notwithftanding, looks upon hrmfelf as a ftranger and pilgrim upon earth : having received a principle of new life, he walks by faith and not by fight j and his hopes being full of immortality, he can look on all things here below as vanity and vexation of fpirit : In (hort, though he is iru, yet he is not of the world j and as he was made for the enjoyment of Go-d, fo nothing but God can fatisfy his foul.

The ever-bleffcd Jesus was a perfect inftance of overcoming the world. For though he went about continually doing good, and alwaj's lived as in a prefs and throng ; yet, wherevet he was, his converfation tended heavenwards. In like manner, he that is joined to the Lord in one fpirit, will fo order his thoughts, words, and adions, that he will evidence to all, that his converfation is in heaven.

On the contrary, an unconverted man being of the earthy is earthy ; and having no fpiritual eye to difcern fpiritual things, he is always feeking for happinefs in this life, where it never was, wiH, or can be found. Being not born again from above, he is bowed down by a fpirit of natural infirmity: the ferpent's curfe becomes his choice, and he eats of the duft of the earth all the days of his life. A

Fourth fcripture mark of our having received the Holy Ghoft, is, Our loving one another.

L 4 ^' Wa

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« We know (fays St. John) we are pafTed from death unto life, becaufc we love the brethren.'* " And by this (fays Christ himfelf) (hall all men know that ye are my difcinles, if ye have love one towards another." Love is the fulfilling of the gofpel, as well as of the law : for " God is love; and whofoever dwelleth in love, dwelleth in God.

Bat by this love,we are not to underftand a foftnefs and tendcrncfs of mere nature, or a love founded on v/orldly motives (for this a natural man may have) ; but a love of our brethren, proceeding from love towards God : loving all men in general, becaufe of their relation to God ; and loving good men in particular, for the grace we fee in them, and bccaufc they love our Lord Jesus in fmcerity.

This is chriflian charity, and that new commandment which Christ gave to his difciples. New^ not in its objedV, but in the motive and example whereon it is founded, even TecUS Christ. This is that love which the primitive chrif-tians were fo renowned for, that it became a proverb. See how ihcfi chriflians love one another. And without this love, though we fliould give all our goods to feed the poor, and our bodies to be burnt, it would profit us nothing.

Further, this love is not confined to any particular fet of tT\en, but is impartial and catholic : A love that embraces God's image wherever it beholds it, and that delights in no-, thing fo much as to fee Christ's kingdom come.

This is the love wherewith Jesus Christ loved mankind : J-Ie loved all, even the worll of men, as appears by his weeping over the obflinately perverfe ; but wherever he faw the leaft appearance of the divine likencfs, that foul he loved in piirticular. Thus we read, that when he heard the youjig man fay, " All thcfe things have 1 kept from my youth,'* that fo far he loved him. And wherr he faw any noble in-ilance of faith, though in a Centurion and a Syropheniciany aliens to the commonwealth of Jfrae!^ how is he faid to marvel at, to rejoice in, fpeak of, and commend it ^ So every fpiritual difciplc of Jesus Christ will cordially embrace all V'ho worfhip God in fpirit and in truth, however they may differ as to the appendages of religion, and in things not efTeutially neceflary to (alv^;ion,

[ «% 3

I Confcfs, indeed, that the heart of a natural man is not thus enlarged all at once i and a perfon may really have received the Holy Ghoft, (as Peter^ no doubt, had when he was unwilling to go to Corneliui) though he be not arrived to this : but then, where a ptrfon is truly in Christ, all nar-rowncfs of I'pirit decreales in him daily ; the partition wall of bigotry and party zeal is broken down more and more ; and the nearer he comes to heaven, the more his heart is enlarged with that love, which there will make no difference between any people, nation, or language, but we (hall all, with one heart, and one voice, fing praifes to him that fitteth upon the throne for ever. But I haften to a

Fifth fcripture mark, Loving our enemies.

'* I fay unto you, (fays Jesus Christ) Love your enemies, blefs them that curfe you, do good to thofe that hate you, and pray for them that defpitefully ufe you and perfe-cute you." And this duty of loving your enemies is fo necef-fary, that without it, our righteoufnefs does not exceed the righteoufnefs of the Scribes and PharifeeSjOr even of Publicans and finners : " For if you do good to them only, who do good to you, what do you more than others ?'* What do you extraordinary? " Do not even the Publicans the fame?" And thefe precepts our Lord confirmed by his own example ; when he wept over the bloody city ; when he fufFered himfelf to be led as a fheep to the (laughter^ when he made that mild reply to the traytor Judas^ " Judas^ betrayeft thou the Son of man with a kifs;" and more efpecially, when in the agonies and pangs of death, he prayed for his very murderers, "Father, forgive them, for they know not what they do."

This is a difficult duty to the natural man ; but whofoever is made partaker of the promife of the Spirit, will find it practicable and eafy : for if we are born again of God, wc muft be like him, and confcquently delight to be perfciSt ia this duty of doing good to our worft enemies in the fame manner, though not in the fame degree as he is perfe£t: He fends his rain on the evil and the good ; caufeth his fun to (hine oh the juft and unjuft ; and more efpecially commended his love towards us, that whilft we were his enemies, he fent forth his Son, born of a woman, made under the law, that he might become a curfe for us.

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Klany other marks are fcattered up and down the fcrlp-tures, whereby we may know whether or not we have received the Holy Ghoft: fuch as, " to be carnally minded, is death, but to be fpiritually minded is life and peace." " Now the fruits of the Spirit are joy, peace, long-fufFering, meeknefs,'* with a multitude of texts to the fame purpofe. But as moft, if not all of them, are comprehended in the duties already laid down, I dare affirm, v/hofoever upon an impartial examination, can find the aforefaid marks on his foul, may be as certain, as though an angel was to tell him, that his pardon is feaied in heaven.

As for my own part, I had rather fee thefe divine graces, and this heavenly temper ftamped upon my foul, than to hear an angel from heaven faying unto me. Son, be of good cheer, thy fms are forgiven thee.

Thefe are infallible witnefles ; thefe are Emmanuel^ God with and in us j thefe make up that white ftone, which none knoweth, faving he who hath receiveth it; thefe are the earnefts of the heavenly inheritance in our hearts : In fhort, thefe^are glory begun, and are that good thing, that better part, and which if you continue to ftir up this gift of God, neither mea fior devils (hall ever be able to take from us.

I proceed, as was propofed, in the Third place, to make aa application of the doctrine delivered, to feveral diftin(9: clafles <?f profeilbrs. And

. Firjl^ 1 fhall addrefs myfelf to thofe who are dead in tref-^ paOes and fins. And, O how could I weep over you, as our Lord wept over JerujaUjii! For, alas ! how diftant muft you he from Gcd ? What a prodigious work have you to finilh, who, inftead of praying day and night, feldom or never pray at all ? And, inilead of being born again of God, fo as not to commit fin, are fo deeply funk into the nature of devils, as to make a mock at it ? Or, inftead of overcoming the world, {a as not to follow or be led by it, are continually making provifion for the ilefli, to fulfil the lufts thereof. And, inftead of being endued with the god-like difpofition of loving all men, even your enemies, have your hearts full of hatred, Kialice, and revenge, and deride thofe who are the fincere ioWo^uz of the lowly jESUa, But think you, O finners,

that

[ «7' ]

that God will admit fuch polluted wretches into his fght ? Or fliould he admit you, do you imagine you could take any pleafure in him ? No ; heaven itfelf would be no heaven to you ; the devilifh difpofitions which are in your hearts, would render all the fpiritual enjoyments of thofe blefled manfions, inefFed:ual to make you happy. To qualify you to be blifs-ful partakers of that heavenly inheritance with the faints in light, there is a meetnefs required : to attain which, ought to be the chief bufinefs of your lives.

It is true, you, as well as the righteous, in one fenfe, {hall fee God ; (for we muft all appear before the judgment-feat of Christ) but you muft fee him once, never to fee him more. For as you carry about in you the devil's image, with devils you muft dwell : being of the fame nature, you muft (hare the fame doom. '' Repent, therefore, and be converted, that your fms may be blotted out." See that you receive the Holy Ghoft, before you go hence: for otherwife, how can you efcape the damnation of hell ?

Secondly^ Let me apply myfelf to thofe who deceive them-felves with falfe hopes of falvation. Some, through the influence of a good education, or other providential reftraints, have not run into the fame excefs of riot with other men, and they think they have no need to receive the Holy Ghoft, but flatter themfelves that they are really born again.

But do you (hew it by bringing forth the fruits of the Spirit ? Do you pray without ceafing } Do you not commit fm ? Have you overcome the world ? And do you love your ene-rnies, and all mankind, in the fame manner, as Jesus Christ loved them ?

If thefe things, brethren, be in you and abound, then may you have confidence towards God ; but if not, although you may be civilized, yet you are not converted : no, you are yet in your fms. The nature of the old Jdani ftill reigneth in your fouls; and unlefs the nature of the fecond Adam be grafted in its room, you can never fee God.

Think not, therefore, to drefs yourfelves up in the ornaments of a good nature, and civil education, and fay with Jgag^ *' furely the bitternefs of death is paft :" For God's juftice, notwithfianding that, like Samuel^ fhall hew you to pieces. However you may be highly efteemed in the fight of men, yet,

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in the fight of God, you are but like the apples of Sodom^ dunghills covered over with fnow, mere whited fepulchres, appearing a little beautiful without, but inwirrdly full of corruption and of all uncleannefs : and confequently will be dif-mifTed at the laft day with a " Verily, 1 know you not."

But the word of God is profitable for comfort as well as correction.

Thirdly^ Therefore I addrefs myfelf to thofe who are under the drawings of the Father, and are exercifed with the Spirit of bondage, and not finding the marks before mentioned, are crying out, Who fhall deliver us from the body of this death ?

But fear not, little flock ; for notwithftanding your prefent infant ftate of grace, it fhall be your Father's good pleafure to give you the kingdom. The grace of God, through Jesus Christ, fhall deliver you, and give you what you thirft after: He hath promifed, he will alfo do it. Ye fhall receive the fpirit of adoption, that promife of the Father, if you faint not 1 only perfevere in feeking it; and determine not to be at reft in your foul, till you know and feel that you are thus born again from above, and God's Spirit witnefleth with your fpirits that you are the children of GoD.

Fourthly and Lnftly, I addrefs myfelf to thofe who have received the Holy Ghoft in all his fandtifying graces, and are almoft ripe for glory.

Hail, happy faints I for your heaven is begun on earth : you have already received the firft fruits of the Spirit, and are patiently waiting till that blelTed change come, when your harveft ihall be compleat. I fee and admire you, though, alas ! at fo great a diftance from you : your life, I know, is hid with Christ in God. You have comforts, ycru have meat to eat, which a finful, carnal, ridiculing world knows nothing of. Christ's yoke is now become eafy to you, and his burden light. You have pafTed through the pangs of the new birth, and now rejoice that Christ Jesus is fpiritually formed in your hearts. You know what it is to dwell in Christ, and Christ in you. Like Jacob's ladder, although your bodies are on earth, yet your fouls and hearts are in heaven : and by your faith and conftant recolle6lion, like the bleffed angels, you do always behold the face of your Father which is in heaven.

I need

'

I need not exhort you to prefs forward, for you know that in walking in the Spirit there is a great reward. Rather will 1 exhort you, in patience to poiTefs your fouls yet a little while, and Jesus Christ will deliver you from the burden of the flefli, and an abundant entrance (hall be adminiftered to you, into the eternal joy and uninterrupted felicity of his heavenly kingdom.

Which God of his infinite mercy grant, through Jesus Christ our Lord : To whom, with the Father, and the Holy Ghoft, three Perfons and one God, be afcribed all honour, power, and glory, for ever and ever.

SERMON

t m J SERMON XLIII.

The Almofl Chridian.

Acts xxvi. 28.

Jhnojl then pcvfuadcfi me to he a Chriilian,

THESE words contain the ingenuous confeiTlon of king Agr'tppa \ which Inwing (bmc reference to, it may not be improper to relate the fubllance of the preceding verfes^ with which the words are fo clofely connected.

The chapter, out of which the text Is taken, contains an admirable account whicii the great St. Pciul g'dXQ of his wonderful converfion froni Judaifm to Chriiiianity, when he was called to make his defence before Fijins a Gentile governor, and king Jgrippa. Our bleiTed Lord had long fmce foretold, that when the Son of man fhould be lifted up, " his dif-ciples fhould be brought before kings and rulers, for his name's fake, for a teftimony unto them." And very good was the defign of infinite wifdom in thus ordaining it; for Chriftianity being, from the beginning, a do6^rine of the Crofs, the princes and rulers of the earth thought themfelves too high to be inftrucled by fuch mean teachert, or too happy to be difturbed by fuch unwelcome truths; and therefore would have always continued ftrangers to Jesus Christ^ and him crucified, had not the apoftles, by being arraigned before them, gained opportunities of preaching to them " Jesus and the n-furre^tion." St. Paul knew full well that this was the main reafon, why his blefled Mafter permitted his enemies at this time to arraign him at a public bar j and therefore, in compliance with the divine will, thinks it not 6 fufficient.

fulficient, barely to make his defence, but endeavours at the fame time to convert his judges. And this he did with fucb demonftration of the fpirit, and of power, that Fejlus^ unwilling to be convinced by the ftrongeft evidence, cries out with a loud voice, '' Paul^ much learning doth make thee mad." To which the brave apoftle (like a true follower of the holy Jesus) meekly replies, I am not mad, moft noble Feftus, but fpeak forth the words of truth and fobernefs.'* But in all probability, feeing king Jgrippa more affedled with his difcourfe, and obferving in him an inclination to know the truth, he applies himfelf more particularly to him. " The king knoweth of thefe things; before whom alfo I fpcalc freely; for I am perfuaded that none of thefe things are hidden from him." And then, that if pofTible he might complete hl3 wiftied-for converfion, he with an inimitable ftrain of oratory, addrefles himfelf ftill more clofely, " King Agrippa^ believeft thou the prophets ? I know that thou believeft them." At which the palHons of the king began to work fo ftrongly, that he v/as obliged in open court, to own himfelf afFe6ted by the prifoner's preaching, and ingenuoully to cry out^ " Faul^ al-moft thou perfuadeft me to be a Chriftian."

Which words, taken with the context, afford us a lively^ reprefentation of the different reception, which the doctrine of Christ's minifters, who come in the power and fpirit of St. Paul^ meets with now-a-days in the minds of men. For Botwithftanding they, like this great apoftle, " fpeak forth the words of truth and fobernefs ;" and with fuch energy and power, that all their adverfaries cannot juftly gainfay or refift; yet, too many, with the noble Fejlm before-mentioned, being like him, either too proud to be taught, or too fenfual, too carelefs, or too worldly-minded to live up to the dotSlrine, in order to excufe thcmfcives, cry out, that " mucli learning, much ftudy, or,, what is more unaccountable, much piety, hath made them mad." And though, bleffed be God ! all do not thus dift)elieve our report; yet amongft thofe who gladly receive the word, and confefs that we fpeak the words of truth and fobernefs, there are fo few, v/ho arrive at any higher degree of piety than that o'i Agrippa^ or are aay farther psrfuaded than to be almoft Ghriftians, that I cannot but

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think it highly neceflary to warn my dear hearers of the danger of fuch a ftate. And therefore, from the words of the text, (hall endeavour to (hew thefe three things :

F'lrjl^ What is meant by an almoft chriftian.

Secondly^ What are the chief reafons, why fo many are no more than ahnoft chri'ftians.

Thirdly, I fliall confider the inefFe£luaInefs, danger, abfur-dity, and uneafmefs which attends thofe wha arc but almoft chriftians ; and then conclude with a general exhortation, to fct all upon ftriving not only to be almoft, but altogether chriftians.

I. And, /Vr/?, I am to confider what is meant by an almoft chriftian.

An almoft chriftian, if we confider him in refpei^ to his duty to God, is one that halts between two opinions •, that wavers between Christ and the world; that would reconcile God and Mammon, light and darlcnefs, Christ and BclUd, It is true, he has an inclination to religion, but then h^ is very cautious how he goes too far in it : his falfe heart is always crying out, Spare thyfclf, do thyfelf no harm. He prays indeed, that " God*s will may be done on earth, as it is in heaven." But notwithftanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he wilfully does amifs; though aa infpired apoftle has told him^ that '•' he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himfelf as righteous, and defpifes others; though at the fame time he is as great a ftranger to the divine life as any other perfon whatfoever. In fliort, he is fond of the form, but never experiences the power of godlinefs in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean kine, he is never the better, but rather the worfe for them.

if you confider him in relpedl to his rej^hbour, he (3 one that is ftridlly juft to all ; but then this does not proceed from any love to God or regard to man, but only tluouf^h ^ principle of fclf-love : becaufc he knows ciifhontfty will fpoil his reputation^ and confequently hinder his thriving in the Vi'orld.

He is one that dejiends much updri beinj^ n&gatii^ely good^ and contents himfelf with the confcioufncfs of having done iio one any harm ; though he reads in the gofpel, that " the unprofitable fervant was caft into outer darknefs," and the barren fig-tree was curfed and dried up from the roots, net for bearing bad, but no fruit.

He is no enemy to charitable contributions iii public, if Jiot too frequently recodimended : but then he h unacquainted with the kind offices of vifiting the fick and imprifoncd, cloathing the naked, and relieving the hungary in a private manner. He thinks that thefe things belong only to the clergy, though his own falfe heart tells him, that nothing but pride keeps him from exercifing thefe ac^s of humility; and that Jesus Christ, in the 25th chapter of St. Mattheiu^ Condemris perfons to everlafting puniih'ment, not merely for being fornicators^ drunkards, or extortioners, but for negle6l-ing thefe charitable offices, '<^ When the Son of man fhall come in his glory, he fhall fet the flieep on his fight-hand, and the goats on his left. And then fliall he fay unto them on his left-hand, depart frorh me, ^e curfed, into everlafting fife prepared for the devil and his angels : for I was an hun-gred, and ye gave riie no meat; I was thirfty, and ye gave me no drink ; I was a (Granger, and ye took me not in; naked,^ and ye cloathed me not ; fick and in prilbn, -and ye vifited me not. Then (hall they alfo fay. Lord, when fav7 we theci an hungfcd,- or a-thirft, or a Granger, or naked, or fick, of in prifon, and did not minifier unto thee? 7'hen fhall he an-fwcr them, Verily 1 fay unto you, inafinuch as yt have not done it onto one of the leaft of thefe my breihren,- yt did it not unto me : and thefe fhall go away into everlafiing punifii-ment/* I thought proper to give you this whole pafTage of fcripture at large^ becaufe our Saviour lays fuch a particular Vol. VI. M ftrefs

55

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ftrefs^upon It ; and yet it is fo little regarded, that were we to judge by the practice of chriftianF, one fhould be tempted to thinlc there were no fuch verfes in the Bible.

But to proceed in the character of an ahnojf chrijlian : If we confidcr him in refpfdl of himfelf; as we faid he was flridtly honed to his neighbour, To he is likevvife ftricSlly fober in himfelf: but then both his honefty and fobriety proceed from the fame principle of a falfe felf-love. It is tiue, he runs not into the fame excefs of riot with other men ; but then it is not out of obedience to the laws of God, but either bccaufe his conditution will not away with intemperance; or rather becaufe he is cautious of foi'teiting his reputation, or unfitting himfelf for temporal bufmefs. But though he is fo prudent as to avoid intemperance and excefs, for the reafons before-mentioned ; yet he always goes to the extremity of what is lawful, it is true, he is no drunkard; but then he has no chrijlian felf-denial. He cannot think our Saviour to be fo auflere a Mailer, as to deny us to indulge ourfelves in fome particulars : and fo by this means he is deftitute of a fenfe of true religion, as much as if he lived in debauchery, or any other crime whatever. As to fettling his principles as well as pradice, he is guided more by the world, than by the word of God : for his part, he cannot think the way to heaven {o narrow as fome would make it; and therefore confiders Jiot fo much what fcripture requires, as what fuch and fuch a good man does, or what will beft fuit his own corrupt inclinations. Upon this account, he is not only very cautious himfelf, but likewife very careful of young converts, whofe faces are fet heavenward ; and therefore is always ailing the .devil's part, and bidding them fpare themfelves, though they are doing no more tlian what the fcripture ftri6lly requires them to do : The confequence of which is, that " he fuffers not himfelf to enter into the kingdom of God, and thofe that are entering in he hinders."

Thus lives the almofl chriftian : not that I can fay, I have fully defcribed him to you ; but from thefe outlines and f*cefc»ies of his character, if your confciences have done their proper plHcej and Kiade a particular application of what has

been

been fald to ^our own hearts, I cannot but fear that fome of you may obferve fome features in his pid^ure, odious as it is^ too near refcmbling your own ; and therefore 1 cannot hui hope, that you will join with the apoftle in the words immediately following the text, and wilh yourfelves *' to be not only almoft, but altogether chriftians.'*

II. I proceed to the fecond general thing propofed ; to confidcr the reaibns why fo many are no more than almoft chriftians.

1. And the firft reafcn I ftiall mention is, becaufe fo many fet out with falfe notions of religion ; though they live in a chriftian country, yet they know not what chriftianity is. This perhaps may be efteemed a hard faying, but experience fadly evinces the truth of it; for fome plact- religion in being of this or that communion ; more in morality ; moft in a round of duties^ and a model of performances ; and kw, very few acknowledge it to be, what it really is, a thorough inward change of nature, a divine life, a vital participation of Jesus Christ, an union of the foui with God j which the apoftle exprefles by faying, *' He that is joined to the LoRjd is one fpirit." Hence it happens, that fo many, even of the moft knowing profefTors, when you Come to cOnverfe with them concerning the efience, the life, the foul of religion, I mean our new birth'in Jesus Christ, confefs thfcmfelve? quire ignorant of the matter, and cry out with Nicodemus^ '* How can this thing be?" And no wonder then, that fo many are only almoft chiiftians, wben fo rnany know not what chridianity is : no marvel, that fo many take up vviih the form, when they are quite ftrangers to the power of god-linefs ; or content themfelves with the ftiadowj when they know fo little about the fubftance of it. And this is one caufe why fo many are almoft, and fo few are altogether chriftians.

2. A fecond reafon that rriay be afligncd why fd many are ho more than almort chriftians, is a i^rvile fear of rhan: multitudes there are and have been^ who, though awakened to a fenfe of the divine life, and have tafted and felt the powers *f the world to cOme ; yet out of a bafs fmfui fear of being

M 2 couu'eJ

counted fingular, or contemned by men, have fufFcrcd all thofe good imprefTions to wear ofF. It is true, they have Tome cfteem for Jesus Christ; but then, like Nicodemus^ they would come to him only by night : they are willing to ferve him ; but then they would do it fecretly, for fear of the 'Jews: they have a mind to fee Jesus, but then they cannot come to him becaufc of the prefs, and for fear of being laughed at, and ridiculed by thcfe with whom they ufed to fit at meat. But well did our Saviour prophely of'fuch perfons, *' How can ye love me, who receive honour one of another r" Alas ! have they never read, that " the friendfhip of this world is enmity with God ;" and that our Lord himfelf has threatened, " Whofocvcr fhall be afhamed of m.e or of my words, in this vVicked and adulterous generation, of him fhall the Son of man be afliamed, when he cometh in the glory of his Father and of his holy angels ?'* No wonder that fo many are no more than almoft chriftians, fnice fo many '* love the praife of men mote than the honour which cometh of God/'

3, A third reafon why fo many are no more than almoft chriftians, is a reigning love of money. This was the pitiable cafe of that forward young man in the gofpcl, who came running to our blefTed Lord, and kneeling before him, enquired *'• what he muft do to inherit eternal life;" to whom our blefled Mafter replied, *' Thou knoweft the commandments^ Do not kill. Do not com.mit adultery. Do not fleal :'* To which the young man replied, *•' All thefc have I kept from my youth.'* But when our Lord proceeded to tell him, *' Yet lacked thou one thing; Go fell all that thou haftj and give to the poor ; he was grieved at that faying^ and went away forrowful, for he had great pofTeiTions I" Poor youth ! he had a good mind to be a chriftian, and to inherit eternal life, but thought it too dear. If it could be purchafed at no lefs an expence than of his eflate! And thus many, both young and old, now-a-days, come running to v/orP.iip our blefled Lord in public, and kneel before him in private, and enquire at his gofpel, what they muft do to inherit eternal life; but when they find they muft renounce the felf-enjoy-ment of riches, and forfake all in alFeclion to follow him, they

cry,

cry, ** The Lord pardon us in this thing! We pray thee, have us cxcuied.'*

But is heaven fo fmall a trifle in men's efteem, as not to be worth a little gilded earth ? Is eternal lite lb m^an a pur-chafe, as not to deferve the temporary renunciation of a fcv^ tranfitory riches ? Surely it is. But however inconfiftent fuch a behaviour may be, this inordinate love of money Is too evi» dently the common and fatal caufe, why fo many are no more ^han almof): chriftians.

4. Nor is the love of pleafure a lefs uncommon^ or a Icfs fatal caufe why fo many are no more than almoft chriftians. Thoufands and ten thoufands there are, who defpife riches, and would willingly be true difciples of Jesus Christ, if parting with their money would make them fo ; but wheii they are told that our bleffed Lord has faid, " Whofoever will come after him muft deny himfclf j'* like the pitiable young man before-mentioned, " they go away forrowful :" for they have too great a love for fenfual pleafures. They will perhaps fend for the minifters of Christ, as Herod did for "Johrij and hear them gladly : but touch them in their Hero,--dlas^ tell them they muft part with fuch or fuch a darling pleafure; and with wicked Jbab they cry out, " Haft thou found us, O our enemy ?'* Tell them of the necellity of mortification and felf-denial, and it is as difHcult for them to hear, as if you was to bid them " cut oft' a right-hand, or pluck out a right-eye." They cannot think our blefted Lord requires-fo much at their hands, though an infpired apoille has commanded us to " mortify our members which are upon earth." And who himfejf, even after he had converted thou-fiinds, and was very near arrived to the end of his race, yet profefled that it was his daily pradlice to " keep under his body, and bring it into fubjection, left after Jie had preacheci to others, he himfelf fliould be a caft-away !"

But fome men would be wifer than this great apoftle, and chalk out to us what they falfely imagine an eafier way to hrippinefs. They would flatter us, we may go to heaven without offering violence to our fenfual appetite? i and entei

Al 3 into,

into the ftrait ^ate without ftriving againft our carnal Inclinations. And this is another reafon why fo many are oniy al-luofl, and not altogether chriftians.

5. The fifth and laft rcafon I fhall aiTign why fo many are only almoil chnilians, is a ficklenefs and inftability of temper.

It has been, no doubt, a misfortune that many a minifler and fmcere chriftian has met vv/jth, to weep and wail over numbers of promifing converts, who feemingly began in the Spirit, but after a while fell away, and bafely ended in the flefii ; and this not for want of right notions in religion, nor put of a fervile fear of man, nor from the love of money, or of fenfual pkafure, but through an inftability and ficklenefs of temper. They looked upon religion merely for novelty, as fomethirg which plealed them for a while; but after their curiofity was fatisfitd, they laid it afide again : like the young man that came to fee Jesus with a linen cloih about his naked body, they have followed him tor a leafon, but when temptations came to take hold on them, for want of a little more refolution, they have been ftripped of all their good intentions, and fled away naked. They at firft, like a (ree plantej by the water-fide, grew up and flourifl^icd for a while; but having no root in themfelves, no inward principle of holinefs and piety, like yonah's gourd, they were foon dried up and withered. Their good intentions are too like the violent motions of the animal fpirits of a body newly beheaded, whicl^, though impetuous, are not lading. In fhort, they fet out well in their journey to heaven, but finding the way either narrower or longer than they expe^^ed, through an unlleadi-iiefs'of temper, they have made an eternal halt, aj:d fo ^' returned like the dog to his vomit, or like the i'ow that was Vraflicd to her wallowing in the mire !"

Ivat I tremble to pronounce the fate of fuch unflable pro-feilois, who having put their hands to the plough, for want of a little more rclbliition, (hamcfully look back. How {hail I repeat to them that arradful threateniiig, *' If anv man draw b^^k, my- fou'. fliall have nu pleafuis in hiiji :*' And ?!J;aiu,

3 '"It

*' It is impoffible (that is, exceeding difficult at leafl) for thofe that have been once enlightened, ai d have taftcd of the heavenly gift, and the powers of the world to come, if they fhould fall away, to be renewed again unto repentance." But Jiotwithftanding the gofpel is fo fevere againft apoftates, yet many that begun well, through a ficklcncfs of temper, (O that none of us here prefent may ever be fuch) have been by this means of the number of thofe that turn back unto perdition. And this is the fifth, and the iaft reafon I Ihall give, why Co many arc only almofl, and not altogether chriftians.

III. Proceed we now to the third general thing propofed, namely, to confider the folly of being no more than an almoft chriftian.

I. And theyfr/? proof I (hall give of the folly of fuch a proceeding is, that it is ineffeiStual to falvation. It is true, fuch men are almoft good ; but almoft to hit the mark, is really to mi's it. God requires us ^' to love him with all our hearts, with all our fouls, and with all our tlrength.'* He loves us too well to admit any rival ; becaufe, fo far as our hearts are empty of God, fo far muft they be unhappy. The devil, indeed, like the falfe mother that came before Solomon^ would have our hearts divided, as (lie would have had the child ; buc God, like the true mother, will have all or none. *^ My Son, give me thy heart," thy whole heart, is the general call to all : and if this be not done, we never can expc(5l the di-viiie mercy.

Perfons may play the hypocrite; but God at the great (Izy will ftrike them dead, (as he did Ananias and Sapphira by th<i mouth of his fervant Peter) for pretending to offer him all their hearts, when they keep back from him the greatell part. 'J hey may perhaps impofe upon their fellow-creatuies for a while; but he that enabled Elijah to cry out, '"■ Come in thou wife of "Jeroboarn^^ when fhe came dift»:uired to enquire about her fick fon, will alfo difcover them through their moft artlul diflimulations; and if their hearts are not wholly with him, appoint them their portion vvith hypocrites and unbelievers.

M 4 2. Bu!,

2. But, Jetondly^ What renders an half-way-piety more inexcufable is, that it is not only infufficient to our own fal-vation, but alio very prejudicial to that ot" others.

An almofr chilftian is one of the mod hurtful creatures in the world : he is a wolf in fheep's cloathing : he is one of thofc falfc prophets, our bkiled Lord bids us beware of it^ his fermon on the mount, who would perfuade men, that the vay to heaven is broader than it really is; and thereby, as it was obfervrd before, " enter not into the kingdom oi God thcmfelves, and thofe that are entering in they hinder/' Thef^, thefe are the men that turn the world into a lukcr warm Lq:diccan fpirit; that hang out falfe lights, and fo (hip-wreclc unthinking benighted fouls in their voyage to the haven of eternity. Thefe are they who are greater enemies to the crofs of Christ, than infidels themfelves : for of an unbeliever every one will be aware j but an almoft chriftian, through his fubtle hypocrify, draws away many after him j and therefore muft expect to receive the greater damnation.

3. But, thirdly^ As it is mofl prejudicial to purfelves and hurtful to others, fo it is the greatcft inftance of ingratitude we can exprefs towards our Lord and Mafter Jesus Christ. For did he come- down from heaven, and {bed his precious blood, to purchafe thefe hearts of OL?rs, and fhall we only give him half of them ? O how can we fay we love him, when our hearts are not wholly with him ? How can we call him our Saviour, when we will not endeavour fincerely to approve ourfe'vcs to him, and fo let hiqn fee thje travail of his foul, and be fatisfied !

Had any o^ us purchafed a Have at a moft expenfive rate, and who was before involved in the utmoft mifcries and torments, and fo muft have continued for ever, had we (hut up our bowels of compafiion from him ; and was this flave afterwards to grow rebellious, or deny giving us but hajf his fervicc ; how, how fliould we exclaim againit his bafe ingratitude ! And yet this bafe qngrateful (lave thou art, O man, who ac-knowlcdgefl thyfelf to be redeemed from infinite unavoidable mifery and punifhment by the death of Jesus Christ, and

ye?

yet wilt not give thyfelf wholly to him. But (hall we deal with God our Maker in a manner we would not be dealt with by a man like ourfelves ? God forbid ! No. Suffer me, therefore,

To add a word or two of exhortation to you, to excite you to be not only almoft, but altogether chriftians. O let us Icorn all balis and treacherous treatment of our King and Saviour, of our God and Creator. Let us not take fome pains all our lives to go to heaven, and yet plunge ourfelves into hell at lad. Let us give to God our whole hearts, and no longer halt between two opinions : if the world be God, let us ferve that; if pleafure be a God, let us ferve that; but if the Lord he be God, let us, O let us ferve him alone. Alas ! why, why fliould we ftand out any longer ? Why fhould we be fo in love with flavery, as rot wholly to renounce the world, the flefn, and the devil, which, like fo many fpiritual chains, bind down our fouls, and hinder them from flying up to God. Alas! what are we afraid of? Is not God able to reward our entire obedience? If he is, as the almoft chriftian's lame way of ferving him, feems to grant, why then will we not ferve him entirely ? For the fame rea-fon we do fo much, why do we not do more ? Or do you think that being only half religious will make you happy, but that going farther, v/ill render you miferable and uneafy ? Alas! this, my brethren, is delufion all over : for what is it but thi^ half piety^ this wavering between God and the world, that makes fo many, that are feemingly w^ll difpofed, fuch utter flrangers to the con.forts of religion ? They chufe juft fo much of religion as will difturb them in their lufts, and follow their Jufts fo far as to deprive themfclves of the comforts of religion. Whereas on the contrary, would they fin-cerely leave all in afFcdtion, and give their hearts wholly to God, they would then (and they cannot till then) experience tjbe unfpeakable pleafure of having a mind at unity with itfelf, and enjoy fuch a peace of God, which even in this li^e paffes all underftanding, and which they were entire Grangers to before. It is true, if we will devote ourfelves entirely to God, we muft meet with contempt; but then it is bcqaufe contempt is necefiary to heal our pride. We mud I renounce

renounce fome fenfual pleafures, but then it is becaufe thofe unfit us for fpiritual ones, which are infinitely better. We muft renounce the love of the world -, but then it is that we may be filled with the love of God : and when that has once enlarged our hearts, we (hall, like Jacob when he ferved for his beloved Rachel, think nothing too difficult to undergo, no hardftiips too tedious to endure, becaufe of the love we fliall then have for our dear Redeemer Thus eafy, thus delightful will be the ways of God even in this life : but when once we throw off thcfe bodies, and our fouls are filled with all the fulnefs of God, O ! what heart can conceive, what tongue can exprefb, with what unfpeakable joy and confola-tion (liall we then look back on our paft fincere and hearty icrvices. Think you then, my dear hearers, we fhall repent we had done too much ; or rather think you not, we fhall he afhamed that we did no more ; and bluOi we were fo backward to give up all to God ; when he intended hereafter to give us himfelf?

Let me therefore, to conclude, exhort you, my brethren, to have always before you the unfpeakable happinefs of enjoying God. And think withal, that every degree of holi-nefs you neglect, every adl of piety you omit, is a jewel taken out of your crown, a degree of bleiltdnefs loit in the vifion of Gcd O ! do but always think and adl thus, and you will no longer be Jabouiirig to compound matters between God and the world ; but, on the contrary, be daily endeavouring to give up yourfelves more and more unto him ; you will be always watching, always praying, always afpiring after farther degrees of purity and love, and confequently always pre-priring yourfelves for a fuller fight and enjoyment of that God, in whole prefence there is fulnefs of joy, and at whofe right-hand there are pleafures for ever more. Amen!. Amen!

SExR?.ION

t 187 ]

SERMON XLIV.

Christ the Believer's Wifdom, Ri^^hteouf-mk, Sanftification, and Redemption,

I Cor. i. 30.

But of him are ye in Christ Jesus, z^jho of God is made unto us^ ii'ifdomj righteoufnefs^ fan^ification^ and redemption,

OF all the verfes in the book of God, this which T have now read to you, is, I believe, one of the mo(t compre-hcnfive : What glad tidings does it bring to believers ! what precious privileges are they herein ir.veiied with ! how are they |iere led to the fountain of them all, I me.ni, the love, the evetlafting love of God the Father ! '* 0\ him are ye in Christ Jesus, who of God is made unto us, wifdom, ri -h-teoufnefs, fan6liiication, and redemption."

"Without referring you to the context, I (liall from the words,

i^?■>y?, Point out to you the fountain, from which all thofe bleflings flow, that the elecfl of God partake of in Jesus Christ, *' who of God is made unto us." And,

Secondly^ I fhall confider what thefe bleflings arc, " wifdom, righteoufnefs, fandtification, and redemption."

FiyJ}^ I would point out to you the fountain from which all thofe bleflings flow, that the elec^ of God partake of in Jksus, *' who of God is made unto us," the Father, he it is who is fpoken of here. Not as though Jesus Christ was pot God alioi but God the P'athe; is the fountain of the

Dcitv;

Deity; and, if we confidcr Jesus Christ a61ing as Mediator, God the Father is greater than he j there was an eternal contrail between the Father and the Son : " I have made a covenant with my chofen, and I have fworn unto David my fervant;" now David was a type of Christ, with whom the Father made a covenant, that if he would obey and fuffer, and make himfclf a facrifice for fin, he fliould *' fee his feed, he Ihould prolong his days, and the pleafure of the Lord fhould profper in his hands." This compa6b our Lord refers to, in that glorious prayer recorded in the 17th chapter of John; and therefore he prays for, or rather demands with a full afiurancc, all that were given to him by the Father: " Father, I will that they alfo whom thou haft given me, be with me where I am.'* For this fame reafon the apoftlc breaks out into praifes of God, even the Father of our Lord Jesus Christ ; for he loved the ele6l with an everlafting love, or, as our Lord cxprtfi'c^s it, " before the foundation of the world ;" and therefore, to Ihcw them to whom they were beholden for their fal-vation, our Lord, in the 25th o( Matthew, reprefents him-felf, faying, " Come, ye bleiFed children of my Father, receive the kingdom prepared for you from the foundation of the world." Aid thus, in reply to the mother of Xchcdee\ children, he fays, " It is not mine to give, but it fhall be given to them, for whom it is prepared, of the Father." The apofllc therefore, when here fpeaking of the chriftian's privileges, left they fhould facrifice to their own drag, or think their falvation was owing to their own faithfulnefs, or improvement of their own free-will, reminds them to look back on the everlafling love of God the Fathers '^ who of God is made unto us, &c."

Would to God, this point of doctrine was confidered more, and people were more ftudious of the covenant of redemption between the Father and the Son ! we fhould not then have fo much difputing againft the doctrine of election, or hear it condemned (even by good men) as a doctrine of devils. For my own part, I cannot fee how true humblenefs of mind can be attained without a knowledge of it; and though I will not fay, that every one who denies election is a bad man, yet I will fay, with that fweet finger, Mr. Trails it is a very bad

fign : fuch a one, whoever he be, I think cannot truly know himfelf: for, if we deny eleiRion, we mud, partly at leaft, glory in ourfclvcs; but our redemption is fo ordered, that no flefli fliould glory in the divine prefence ; and hence it is, that the pride of man oppofes this do6lrine, becaufe according to this dodrine, and no other, " he that glories, muft glory only in the Lord." But what fhall I fay? Election is a myftery that (hines with fuch refplendent brightnefs, that, to make ufe of the words of one who has drank deeply of elc6i:ing love, it dazzles the weak eyes even of fome of God's dear children ; however, though they know it not, all the bleffings they receive, all the privileges they do or will enjoy, through Jesus Christ, flow from the everlafting love of God the Father: " But of him are you in Christ Jesus, who of God is made unto uSj wifdom, righteoufnefs, fan^tification, and redemption."

Secondly^ I come to (hew what thefe bleifings are, which are here, through Christ, made over to the eled. And

I. Firji^ Christ is made to them wifdom-^ but wherein does true wifdom confift ? Was i to aflc fome of you, perhaps you would fay, in indulging the luft of the flcih, and faying td your fouls, eat, drink, and be merry; but ihis Is only the wifdom of brutes; they have as good a guft and rclifh for fen-fual pleafures, as the greatcft epicure on earth. Others would tell me, true wifdom confifted in adding houfe to houfe, and field to field, and calling lands after their own names; but this cannot be true wifdom; for riches often take to themfelvcs wings, and fly away, like an eagle tov/ards heaven. Even wifdom itfelf aflures us, *' that a man's life doth not confill in the abundance of the things which he pofle/lcs;" vanity, Vanity, sU thefe things are vanity ; for, if riches leave not the owner, the owners muft foon leave them; '* for rich men muft alio die, and leaVe their rirhes for others;" their riches cannot procure them redemption from the grave, whither we are all haftening apace.

But perhaps you defplfe riches and pleafure, and therefore ^lace wifdom in the knowledge of books: but il is poifible for

you

you to tell the numbers of the flars, and call them all by the;f names, and yet be mere fools; learned men are not always wife; nay, our common learning, To much cried up, makes, men only fo many accompliflitd fools; to keep you therefore no longer in fulpenfe, and withal to humble you, I will fend you to an heathen to fchool, to learn what true wifdom is : *' Know thyfelf," was a faying of one of the wife men oi' Greece-, this is certainly true wiidom, and this is that wifdom fpoken of in the text, and which Jesus Christ is made to all ele£t fmners ; they are made to know themfelves, fo as not to think more highly of themfelves than they ought to think* Before they were darknefs, now they are light in the Lord j and in that light they fee their own darknefs ; they now bewail themfelves as fallen creatures by nature, dead in trefpafles and fins, fons and heirs of hell, and children of wrath; they row fee that all their righteoufnefTes are but as filthy rags j that there is no health in their fouls; that they are poor and niiferable, blind and naked ; and that there is no name given under heaven, whereby they can be favedj but that of Jesus Christ. They fee the neceffity of clofmg with a Saviour; and behold the wifdom of God in appointing him to be a Saviour ; they arc alfo made willing to accept of falvation upon our Lord's own terms, and to receive him as their all in all : thus Christ is made to them wifdom.

2. Secondly, Rtghteoufnefs. <* Who of GoD is made unto us^ wi(dom, righteoufnefs;" Christ's whole perfonal righteouf-nefs is made over to, and accounted theirs. Being enabled to. lay hold on Christ by faith, God the Father blots out their tranfgreffions, as with a thick cloud ; their fms, and their iniquities he remembers no more; they are made the righteoufnefs of God in Christ Jesus, " who is the end of the law for righteoufnefs to every one that believeth." In on^ fenfe, God now fees no fin in them ; the whole covenant of works is fulfilled in them; they are actually juftified, acquitted^ and looked upon as righteous in the fight of God ; they are perfectly accepted in the beloved ; they are ccmpleat iii him j the flaminc fword of God's wrath, which before moved every way, is now removed, and free accefs given to the tree of liiei* they are enabled \q reach owt the arm of faith, and pluck, and

[ 191 ] live for evermore. Hence it is that the apoftle, ur«.'-r a fc^nfe of this blelFed privilege, breaks out into this triumphant language; " It is Christ that jaftifics, who is he that condemns?" Does fin condemn? Christ's righteoufnefs delivers believers from the guilt of it: Christ is their Saviour, atjd is become a propitiation for their fins : who therefore fliall lay any thing to the charge of God's eled ? Does the law con« demn ? By having CyRisT's righteoufnefs imputed to them, they are dead to the law, as a covenant of works j Christ has fulfilled it for them, and In their ftead. Does death threaten them ? they need not fear: the fting of death is fin, the ftrcDgth of fin is the law; but God has given them the victory, by imputing to them the righteoufnefs of the Lord Jesus.

And what a privilege is here! Well might the angels at the birth of Christ, fay to the humble fhepherds, " Behold I bring you glad tidings of great joy ;" unto you that believe in Christ, " a Saviour is born." And well may angels rejoice at the converfion of poor finners: for the Lord is their righteoufnefs; they have peace with God, through faith ir^ Christ's blood, and fliall never enter into condemnation. O believers! (for this difcourfe is intended in a fpecial manner for you) lift up your heads; " Rejoice in the Lord always; agaia I fay, rejoice." Christ is made to you of God righteoufnefs, what then fliould you fear ? you are made the rio-hteouf-nefs of God in him ; you may be called, " The Lord our righteoufnefs." Of what then (liould you be afraid ? what {hall feparate you henceforward, from the love of Christ ? " {hall tribulation, or diftrefs, or perfecution, or fami(ie, or nakednef, or peril, or fword ? No, I am perfuaded^ neither death, nor life, nor angels, nor principalities, nor powers, nor things prefenf, nor things to come, nor height, nor depth, nor any other creature, Oiall be able to feparate you from the love of God, which is in Christ Jesus our Lord/' who of God is made unto you righteoufnefs.

This is a glorious privilegp, but this is only the beginning of .the happinefs of believers: For

3. Tl'irdly, Christ is not only made to them righteoufnefs, \i\xi f(in^iification\ by fandlifivation. I do not mean a bare hypo-

ciitical

critical attendance on outward ordinances, though rightly-informed cbriftians will think it their duty and privilege *con-ftantly to attend on all outward ordinances. Nor do I mean by fandification, a bare outward reformation, and a few tran-fient conviiStions, or a little legal forrow; for all this an un-landlified man may have; but, by fandification, I mean a total renovation of the whole man; by the righteoufnefs of Christ, believers become legally, by fan^lification they are made fpiri-luallv, alive ; by one they are entitled to, by the other they are made meet for, glory. They arc fandified, therefore, throughout, in fpirit, foul and body.

Their underftandings, which were before dark, now become light in the Lord ; and their wills, before contrary to^ now become one with, the will of Gop : their affections arc now fet on things above ; their memory is now nlled with divine things 5 their natural confciences are now enlightened 5 their members, which were before inftruments of uncleannefs^ and of iniquity unto iniquity, are now inRruments of righteoufnefs and true holinefs; in fhort, they are new creatures; *' old things are palled away, all things are become new," in their hearts; fin has now no longer dominion over them; they are freed from the power, though not the indwelling and be-ins:, of it; they are holy both in heart and life, it\ all manner of converfation ; they are made partakers of a divine nature ; and from JesUs Christ, they receive grace for grace^ and every grace that is in Christ, is copied and tranfcribed into their fouls; they are transformed into his iikencf<; he is formed within them ; they dwell in him, and he in therh; they are led bv the Spirit, and bring forth the fruits thereof; they know th.at Christ is their Emmanuel^ God with and in them; they are living temples of the Holy Ghoft. And th^refofe, being a holy habitation unto the Lord, the vi'hole trinity dwells and walks in them; even here, they fit together With CniiisT im heavenly places, and are vitally united to him, their head, by a living faith ; their Redeeniier, their Maker, is their hufband j they are flcPn of his flefh, bone of his bone ; the'y talk, they walk with him, as a man talketh and walkeih with his friend; in (liorr, they are one with Christ, even as JesUs Christ

and the Father are one,

Thu5

[ ^93 T

Thus is Christ made to believers fan^lification. And O what a privilege is this ! to be changed from besfts into faints, end from a dcvilifh, to be made partakers of a divine n.uurc j to be tranflaied from the kingdom of Satan, into the kingdom of God's dear Son ! to put off the old man, which is corrupt, and to put on the new man, which is created after God, in righteoufnefs and true holinefs. O what an unfpeakable blcff-ing is this ! I almoft iiand amazed at the contemplation thereof. Well might the apoftle exhort believers to rejoice in the Lord; indeed they have reafon always to rejoice, yea, to rejoice on a dying bed ; for the kingdom of God is in them ; they are changed from glory to glory, eVen by the Spirit of the Lord : well may this be a myftery to the natural, for it is a myftery even to the fpiritual man himfelf, a myftery which he cannot fathom. Does it not often dazzle your eyes, O ye children of God, to look at your own brightnefs, when the candle of the Lord (bines out, and your Redeemer lifts up the light of his blefted countenance upon your fouls ? Are not you aftonifhed, when you feel the love of God fhed abroad in vour hearts, by the Holy Ghoft, and GoD holds out the golden fceptre of his mercy, and bids you afk what you will, and*it fliall be given you ? Does no( that peace of God, which keeps and rules your hearts, furpafs the utmoft limits of your under-ftandings ? and is not the joy you feel unfpeakable? is it not full of glory ? I am perfuaded it is > and in your fecret communion, when the Lord's love flows in upon your fouls, you are as it were fvvallowed up in, or, to ufe the apoftle*s phrafe^ " filled with all the fulnefs of God.** Are not you ready to Cry out with Solomon, " And will the Lord, indeed, dwell thus with men !" How is it that we fbould be thus thy fons »nd daughters, O Lord God Almighty?

If you are children of God, and know what it is fo have fellowftiip with the Father and the Son; if you walk by faith, and hot by fight; 1 am afl'ured this is frequently the language of your hearts.

But look forward, and fee an unbounded profpe^t of eternal happinefs lying before thee, O believer I what thou haft already received, are only the firft-fruits, like the clufter of grapes

Vol. VI. N brought

brought out of the land of Canaan ; only an earnefl and pledge of yet infinitely better things to come: the harveft is to follow; thy grace is hereafter to be fvvallowed up in glory. Thy great J.oJhu^^ and merciful high Prieft, fhall adminifter an abundant entrance to thee into the land of promife, that reft which awaits-ihe children of God : For Christ is not only made to believers, wifdom, righteoufne^^5 and fan<5lification5 but alfo redernp" iion.

But, before we enter upon the expranation and contempla-tian of this privilege,

/'V;j/?, Learn hence the great miftake of thofe writers, and clergy, who, noiwithllanding they talk of fandlification and inward holinefs (as i?ideed fometimes they do, though in a very looie and fuperlicial manner) yet they generally make it the r.VA</,,. v/hercas they lliouid confider it as the ejjed^ of our jufti-iicairion. " Of him are ye in Christ Jesus, vvhaof God is made unto us, wifdom, righteoufnefsr, ^and then) fanclifica-tion.'* For Christ's nghteoufncfs, or that which Christ has done in our ftead without us, is the fole caufe of our ac-iieptance in the fight of God, and of all holinefs wrought ia us : to this, and not to the light within, or any thing wrought within, (hould poor linners feek for junification in the fight of God : for the fake of Christ's righteoufnefs alone, and aot any thing wrought in us, does God look favourably upon us \ our fanclificadon at beft, in this life, is not compleat: though we are delivered from the power, we are not freed from the in-being of fin ; but not only the dominion, but the in-beinp-of fm, is forbidden by the perfed law of God : for it is not faid, thou fnalt not give way to luft, but, " thou fhalt not luft/' So that whilll: the principle of luft remains in the leaft degree in our hearts, though we are otherwife never fo holy, yet we cannot, on account of that, hope for acceptance with God. We muft firft, therefore, look for a righteoufnefs without us, even the righteoufnefs of our Lord Jesus Christ : ior this reafon the apoftle mentions it, and puts it before fanc-tification in the words of the text. And whofoever teacheth any other dodrinc, doth not preach the uutli as it is in Jesus.

Buondlyy

SeCQJtdly^ From hence alfo, the Ahtinomiaris and formal hypocrites may be confuted, who talk of Christ without, but know nothing, experimentallyj of a v/ork of fan£lification wrought within them. \Vhatever ihcy may pretend to, fince Christ is not in them, the LorI) is not their righteoufnefs, and they have no well-grounded hope of glory: for though fan6lification is not the caufe, yet it is the effect of our acceptance with God ; '' Who of God is made unto us righteoufnefs and fandification." He therefore, that is really in Christ, is a new creature; it is not going back to a covenant of works^ to look into our hearts, and, feeing that they are changed and renewed, from thence form a comfortable and well-grounded aflurance of the fafety of our ftates : no, but this is what we are diredled to in fcripture; by our bringing forth the fruits, we are to judge whether or no we ever did truly partake of the Spirit of God. *' We know, (fays John) that we are pafled from death unto life, becaufe we love the brethren." And however we may talk of Christ's righteoufnefs, and exclaim againft legal preachers; yet, if we are iiot holy in heart and life, if we are not faft£\ified and renewed by the Spirit in our minds, we are felf-deceivers, we are only formal hypocrites: for we muft not put afunder what God has joined together 5 we muft keep the medium between the two extremes; not infift fo much on the one hand upon Christ without, as to exclude Christ w'thin, as an evidence of our being his, and as a preparation for future happinefs 5 nor, on the other hand, fo depend on inherent righ.teoufnefs or holi-nefs wrought in us, as to exclude the righteoufnefs of Jesus Christ without us. But

4. Fourthly. Let us now go on, and take a view of the other link, or rather the end, of the believer's golden chain of privileges, redemption. But we muft look very high; for the top of it, like Jacob's ladder, reaches heaven, where all believers will afcend, and be placed at the right-hand of God. " Who of God is made unto us, wifdom, righteoufnefs, fan£^ification5 and redemption.''*

This is a golden chain indeed! and, what is beft of all, not one link can ever be broken afunder from another. Was there

N 2 no

no other text In the book of God, this fingle one fufficlentl/ proves the finial pcrfcverance of true believers: for never did God yetjuftify a man, whom he did not fanctify; nor fancSlify one, whom he did not compleatly redeem and glorify; no; as for God, his way, his work, is pcrfecSl; he always carried on and finiflicd the work he begijn ; thus it was in the firfl:^ fo it is in the new creation ; when God fays, *' Let there be light," there is li^ht, that (hines more and more unto the perfect dav, when believers enter into their eternal reft, as GoD entered into his. Thofe whom God has juftified, he has in cffefl glorified : for as a man's worthincfs was not the caufe of God's giving him Christ's rightcoufnefs, fo neither fhall his unworthinels be a caufe of his taking it away; God's gifts and callir.gs are without repentance; and I cannot think, they are clear in the notign of Christ's righteoufnefs, who deny the final perfcverance of the faints ; I fear, they underftand juftification in that low fcnfc, which 1 underftood it in a few years ago, as implying no more than remiffion of fins : but it not only fignifies remiflion of fins paft, but alfo difcederal right to all good things to come. If God has given us his only Son, how fhall he not with him freely give us all things? Therefore, the apoftle, after he fays, '' Who of*GoD is made unto us righteoufnefs,'* does not fay, perhaps he may be made to us fandtincation and redemption ; but, " he is made :" for there is an eternal, indifibluble connection between thefehlefled privileges. As the obedience of Christ is imputed to believers, fo his perfeverance in that obedience is to be imputed to them alfo : and it argues great ignorance of the covenant of grace and redemption, to objc£t againfl it.

By the word rcdnnptlon, we are to underfland, not only a compleat deliverance from all evil, but alfo a full enjoyment of all good both in body and foul: 1 fay, both in body and foul; for the Lord is alfo for the body; the bodies of the faints in this life are temples of the Holy Ghoft; God makes a covenant with the duft of believers; after death, though worms tleftroy them, yet, even in their flefh (hall they fee God. I fear, indeed, there are fome Sadducees in our days, or at leaft lieretic?, who fay, either, that there is no refurredion of the body, or that the refurrf<itian is paft already, namely, in our

regeneration :

r '97 ]

regeneration: Hence it is, that our Lord's coming in the \ flelh, at the day of judgment, is denied ; and confcqucntly, we muft throw afide the facrament of the Lord's fupper. For why Hiould we remember the Lord's death until he comes to judgment, when he is already come to judgi' our hearts, and will not come a fecond time ? but all this is only the icafon-l ing of unlearned, unftable men, who certainly know not what I they fay, nor whereof they affirm, That wc muft follow our Lord in the regeneration, be partakers of a new b r.h, and that Christ muft come into our heart?, we freely confefs; and we hope, when fpcaking of thefe things, we fpeak n<.> more than what we know and feel : but then it is plain, that Jesus Christ will come, hereafter, to judgment, and that he afcended into heaven with the body which he had here on earth J for fays he, after his refurredion, " Handle me, and fee; a fpirit has not flefti and bones, as you fee me have." And it is plain, that Christ's refurredion was an earneft of ours: for fays the apoftle, " Christ is rifen from the dead, and become the firft-fruits of them that fleep i" and as in Jc/nm all die, and are fubje6t to mortality; fo all that are in Christ, the fecond Adam^ who reprefented believers as their fcederal head, fhall certainly be made alive, or rife again witii their bodies at the laft day.

Here then, O believers ! is one, though the lovveft, degree of that redemption which you are to be partakers of hereafter; I mean, the redemption of your bodies: for this corruptible muft put on incorruption, this mortal muft put on immortality. Your bodies, as well as fouls, were given to Jesus Christ by the Father; they have been companions in watching, and fafting, and praying : your bodies therefore, as well as fouls, fhall Jesus Christ raife up at the laft day. Fear not, therefore, O believers, to look into the grave; for to you it is no other than a confecrated dormitory, where your bodies ftiall fleep quietly until the morning of the rcfurre6lion ; when the voice of the archangel fliall found, and the trump of God give the general alarm, " Arife yc dead, and come to judgement ;" earth, air, fire, water, ftiall give up your fcattered atoms, and both in body and foul (liall you be ever with the'* Lord. I doubt not, but many of" you aie groaning under

N 3 crazy

f 198 .] \

crazy bodies, and complain often that the mortal body weighs j down the immortal foul; at lead this is my cafe ; but let us have a little patience, and we fhall be delivered from our earthly prifons ; ere long, thefe tabernacles of clay fhall be difTolved, and we {lull be clothed with our houfe which is from heaven; hereafter, our bodies fliall be fpiritualized, and fi-iall be fo far from hindering our fouls through weaknefs, that they fhall become ftrong; fo ftrong, as to bear up under an exceeding and eternal weight of glory ; others again may have deformed bodies, emaciated alfo with ficknefs, and worn out with labour and age ; but wait a little, until your blefled change by death comes ; then your bodies (hall be renewed and made glorious, like unto Christ's glorious body : of which we may form fome faint idea, from the account given us of our Lord's transfio-uration on the mount, when it is faid, " His raiment became bright and glidering, and his face brighter than the fun." Well then may a believer break out in the apoPcle's triumphant language, " O death, where is thy fling! O grave, where is thy vidlory !"

But what is the redemption of the body, in comparifon of the redemption of the better part, our fouls? I muft, therefore, fay to you believers, as the angel faid to Johny " Come up higher,'* and let us take as clear a view as we can, at fuch a diflance, of the redemption Christ has purchafed for, and will fhortly put you in acSlual poiTeirion of. Already you are juflified, already you are fanclified, and thereby freed from the guilt and dominion of fin : bur, as I have obfervcd, the being and indwelling of fin yet remains in you ; GoD fees it proper to leave fome Amalekltes in the land, to keep his Jfrael in action. The moft pcrfe61: chriftian, I am perfuaded, muft agree, according to one of our articles, " That the corruption of na-'* ture remains even in the regenerate; that the flefh lufteth " always againft the fpirit, and the fpirit againfi the fiefh." So that believers cannot do things for God with that perfection they defire j this grieves their righteous fouls day by day, and, with the holy apoflle, makes them cry out, *' Who fliall deliver us from the body of this death 1" I thank GoD, our IvORD Jesus Christ will, but not compleatly before the day of our diiTolutionj then will the very being of fm be dcflroyed,

and

■and an eternal flop put to inbred, indwelling corruption. And is not this a great redemption ? I am fure believers cflcem it fo: for there is nothing grieves the heart of a child oi God (o inuch, as the remains of indwelling fin. Again, believers arc often in heavinefs through manifold temptations 5 God fees that it is needful and good for them fo to be; and though they may be highly favoured, and wrapt up in communion with God, even to the third heavens ; yet a meflenger of Satan is often fent to bufFet them, left they fnould be puffed up with the abundance of revelations. But be not weary, be not faint in your minds: the time of your compleat redemption draweth nigh. In heaven the wicked one fhall ceafe from troubling you, and your weary fouls (hall enjoy an everlafting reft; his fiery darts cannot reach thofe bliOful regions: Satan will never come any more to appear with, difturb, or accufe the fons of God, when once the Lord Jesus Christ (huts the door. Your righteous fouls are now grieved, day by day, at the ungodly converfation of the wicked; tares now grow up among the wheat; wolves come in (heeps clothing: but the redemption fpoken of in the text, will free your fouls from all anxiety on thefe accounts ; hereafter you fliall enjoy a perfe£^ communion of faints; nothing that is unholy or unfan6lified fhall enter jnto the Holy of holies, v/hich is prepared for you above : this, and all manner of evil whatfoever, you ihall be delivered from, when your redemption is hereafter made compleat in heaven ; not only fo, but you fhall enter into the full enjoyment of all good. It is true, all faints will not have the fame degree of happinefs, but all will be as happy as their hea.ns can defire. Believers, you {hall judge the evil, and familiarly converfe with good, angels; you fliail fit down with Abraham, Ifaac^ Jacoly and all the fpirits of juft men made perfe<St; and, to fum up all your happinefs in one word, you ftiall fee God the Father, Son, and Holy Ghoft; and, by feeing God, be more and more like unto him, and pafs-from gWy to glory, even to all eternity.

But I muft flop : the glories of the upper world croud in fo faft upon my foul, that 1 am loft in the contemplation of them. Brethren, the redemption fpoken of is unutterable; we cannot here find ic out; eye harh not fccn, nor tar heard, nor

N 4 haj

has it entered into the hearts of the moft holy men living, to conceive how great it is. Was I to entertain you whole ages with an account of it, when you come to heaven, you muft fay, with the Qaceo of Sheba^ '^ Not half, no, not one thou-fandth part was told us." All we can do here, is to go upon mount Pifgjh^ and by the eye of faith, take a diftant view of the promiitd land : We may fee it, as Abraham did Christ, afar ofT, and rejoice in it; but here we only know in part. BleOed be GoD, there is a time coming, when we {hall know God, even as we are known, and God be all in all. Lord Jesus, accomplifh the number of thine eledl ! Lord jEsys, haflen thy kingdom 1

And now, where are the fcoffers of thefe lad days, who count the lives of chriftians to be madnefs, and their end to be without honour ? Unhappy men ! you know not what you do. Were your eyes open, and had you fenfes todifcern fpiritual things, you would not fpeak all manner of evil againft the children of God, but you would eftcem them as the ex-cellciu ones of the earth, and envy their happinefs : your fouls would hunger and thirft after it : you alfo would become focis for Christ's fake. You boaft of wifdom ; fo did the philofophers of Corinth : but your wifdom is the fooliflinefs of folly iii the fight of God. What will your wifdom avail you, if it does not make you wife unto falvation \ Can you, with all your v./ifdom, propofe a more confiftcnt fchcme to build your h(>pes of falvation on, than what has been now laid before you ? Can you, with all the ftrength of natural rcafon, find out a better way of acceptance with God, than by the righteoufnefs of the Lord Jesus Christ ? Is it right to think your own works can in any meafure deferve or procure it ? If not, Why will you not believe in him ? Why will you not fubmit to his righteoufiiefs ? Can you deny that you are fallen creatures ? Do not you find that you are full of cJifordcrs, and that thefe diforders make you unhappy ? Do not you find that you cannot change your own hearts ? Have you not refolved many and many a time, and have not your corruptions yet dominion over you ? Are you not bond-flaves to your lufts, and led captive by the devil at his will ? Why then will you not come to Christ for fan<Siification I Do

3 y^"*

f

you not defire to die the death of the righteous, nnd that your future ftate may be like theirs ? I am perfuaded you cannot bear the thoughts of being annihilated, much lefs of being miferable for ever. Whatever you may pretend, if you fpealc truth, you muft confefs, that confcience breaks in upon you in your more fober intervals whether you will or not, and even conftrains you to believe, that hell is no painted fire. And why then will you not come to Christ ? He alone can procure you everlafting redemption. Haftc, hafte away to him, poor beguiled finners. You lack wifdom ; afk it of Christ. Who knows but he may give it you ? He is able : for he is the wifdom of the Father ; he is that wifdom which was from everlafting. You have no rigbteoufnefs ; away, therefore, to Christ : '' He is the end of the law for righte-cufnefs to every one that believeth.'* You are unholy j flee to the Lord Jesus : He is full of grace and truth ; and of his fulnefs all may receive that believe in him. You are afraid to die ; let this drive you to Christ : He has the keys of death and hell j in him is plenteous redemption ; he alone can open the door which leads to eveilafting life. Let not, therefore, the deceived reafoner boaft any longer of his pretended reafon. Whatever you may think, it is the moft un-reafonable thing in the world, not to believe on Jesus Christ, whom God hath fent. Why, why will you die? why will you not come unto him, that you may have life r ** Ho! every one that thirfteth,come unto the water? of life and drink freely : come, buy without money and without price." Were thefe blefied privileges in the text to be purchaftd with money, you might fay, We are poor, and cannot buy : or, were they to be conferred only on finners of fuch a rank or degree, then you might fay. How can fuch finners as we ex-pe6l to be fo highly favoured ? But they are to be freely given of God to the worrt of finners. " To us," fays the Apoftle; to me a perfecutor, to you Corinthians, who were " unclean, drunkards, covetous perfons, idolaters.'* Therefore, each poor finner may fay then. Why not unto me ? Has Christ but one blefiing ? What if he has blefled millions already, by turning them away from their iniquities ; yet, he fiill continues the fame : he lives for ever to make intcrcefiion, and therefore Vy-ill blefs you, even you a]fo. Though, E/^m like, you have

been

been prophane, and hitherto defpifed your heavenly Father's birth-right; even now, if you believe, " Christ will be made to you of God, wifdom, righteoufnefs, fan<Slification, and redemption.'*

But T mufl: turn again to believers, for whofe inftruaion, as I obferved before, this difcourfe vj2ls particularly intended. You fee, brethren, partakers of the heavenly calling, what great bleflings are treafured up for you in Jesus Christ your head, and what you are entiiled to by believing on his name. Take heed, therefore, that ye walk worthy of the vocation wherewith ye are called. Think often how highly you are favoured ; and remember, you have not chofen Christ, but Christ hath chofen you. Put on (as the elea of God) humblenefs of mind, and glory, but let it be only in the Lord : for you have nothing but what you have received of God. By nature ye were as foolifli, as legal, as unholy, and in as damnable a condition as others. Be pitiful, therefore, be courteous ; and, as fanclification is a progrellive work, beware of thinking you have already attained. Let him that is holy, be hcly ftill; knowing, that he who is moft pure in heart, fliall hereafter enjoy the cleared vifion of God. Let indwelling fin be your daily burden ; and net only bewail and lament, but fee that you fubdue it daily by the power of divine grace; and look up to Jesus continually to be the finiPaer, as well as author of your faith. Build not on your own faith^ulnef^, but on God's unchangeablenefs. Take heed of thinking you Hand by the power of your own freewill. The everlailing love of God the Father, mufl: be your only hope and confolation : let this fupport you under all trials. Remember that God's sifts and callino-s are without repentance ; that Christ having once loved you, will love you to the end. Let this conftrain you to obedience, and make you long and look for that blefled time, when he ihall not only be your wifdom, and righteoufnefs, and fan6lific.ation, but alfo compleat and everlailing redemption.

Glory be to God in the highcfl: I

S E R M O N

C 203 ]

SERMON XLV.

The Knowledge of J e s u s Christ the bed Knowledge.

I Co R. ii. 2.

/ detirmined not to know any thing among ycu^ fave Jesus Christ, and him crucified,

THE perfons to whom thefe words were written, were the members of the church of Cori?ith ; who, as appears by the foregoing chapter, were not only divided into different feds, by one faying, " I am of Paul^ and another, I am of Jpoilos-" but alfo had many amongft them, who were fo full of the wifdom of this world, and fo wife in their own eycs^ that they fet at nought the fimplicity of the gofpel, and accounted the Apoftle's preaching fooliflinefs.

Never had the Apoftle more need of the wifdom of the fer-pent, mingled with the innocency of the dove, than now. What is the fum of all his wifdom ? he tells them, in the words of the text, *' I determined not to know any thing amongft you, fave Jesus Christ, and him crucified.'*

A refolution this, worthy of the great St. Paul; and no lefs worthy, no lefs neceflary for every minifter, and every difci-ple of Christ, to make always, even unto the end of the world.

In the following difcourfe, I fiiall,

Firjiy Explain what is meant by " not knowing any thing, fave Jesus Christ, and him crucified."

Secondly^ Give fome reafons why every chrifllan fhould determine not to know any thing elfe. And

Thirdly^ Conclude with a general exhortation to put this determination into pra<^ice.

FirJ}^ I am to explain what is meant by " not knowing any thing, lave Jesus Christ, and him crucified."

By Jesus Christ, we are to underftand the eternal Son of God. He is called Jesus, a Saviour, becaufe he was to Cave us from the guilt and power of our fins; and, like Jojhua^ by whom he was remarkably typified, to lead God'^ spiritual Ifrael through the wildcrnefs of this world, to the heavenly Canaan^ the promifcd inheritance of the children of God.

He is called Chr'yl, which fignifies anointed, beqaufe he was anointed by the Holy Ghoft at his baptifm, to be a prophet to inftru6^, a pried to make an atonement for, and a king to govern and prote(St his church. And he was crucified, or hung (O ftupendous love !) till he was dead upon the crofs, that he mioiht become a curfe for us : for it is written, " Curfed is every man that hangeth upon a tree,'*

The foundation or firfl: caufe of his fufFering, was our fall in /Idam-f in whom, as the living oracles of God declare, '* We all died ;" his fin was imputed to us all." It pleafcd God, after he had fpoken the World into being, to create man after his own divine image, to breathe into him the breath of life, and to place him as our reprefentative in the garden of Eden,

But he being left to his own free will, did eat of the for^ bidden fruit, notwithftanding God had told him, " The day in which he eat thereof, he fliould furely die ;" and thereby he, with his whole pofterity, in whofe name he adled, became liable to the wrath of God, and funk into a fpiritual death.

But

But behold the goodnefs, as well as the feverity of God ! For no fooner had man been convicSled as a finner, but lo ! a Saviour is revealed to him, under the chara£)er of the feed of the woman : the merits of whofe facrifice were then immediately to take place, and who fliould, in the fulnefs of time, by fuffering death, fatisfy for the. guilt we had contradtcd j by obeying the whole moral law, work out for us an everlaft-ing righteoufnefs ; and by becoming a principle of new life in us, deftroy the power of the devil, and thereby reftore us to a better ftate than that in which we were at firft created.

This is the plain fcriptural account of that myftery of god-iinefs, God manifefted in the flefh ; and to this our own hearts, unlcfs blinded by the god of this world, cannot but yield an immediate afTent,

For, let us but fearch our own hearts, and afk ourfelves, if we could create our own children, whether or not we would not create them with a lefs mixture of good and evil, than we find in ourfelves ? Suppofing God then only to have our goodnefs, he could not, at firft, make us fo finful, fo polluted as we are. But fuppofing him to be as he is, infinitely good, or goodnefs itfelf, then it is abfolutely impoflible that he ftiould create any thing but what is like himfelf, perfe£l, entire, lacking nothing. Man then could not come out of the hands of his Maker, fo miferably blind and naked, with fuch a mixture of the beaft and devil, as he finds now in himfelf, but muft have fallen from what he was ; and as it does not fuit with the goodnefs and juftnefs of God, to punifii the whole race of mankind with thefe diforders merely for nothing ; and fince men bring thffe diforders into the v/orlJ with them ; it follows, that as they could not fin theinfelves, being yet unborn, fome other man*s fin muft have been imputed to them ; from whence, as from a fountain, all thefe evils flow.

I know this dncflrine of our origmalfn^ or fall in Ailam^ Is cfteemed fooliftinef^ by the wife difputer of this world, vvho will reply. How does it fuit ths goodnefs of God, to inipute

one

I 266 -j

cne man's fin Co an innocent pofterity ? But has It not heen. proved to a dernonllration, that it is fo ? And therefore, lup-pofing we cannot reconcile it to our (hallow comprchenfionsy that is no argument at all : for if it appears that God has done a thing, v.-c mzy be fure it is right, whether we can fee the reafons for it or not*

But this is entirely cleared up by what was faid before, that i\o fooner was the fm imputed, but a Christ was revealed j and this CkrisTj this God incarnate, who was conceived by the Holy Ghoil, that he might be freed from the guilt of our Original fin ; who was born of the Virgin Mary^ that he might be the {t^^ of the woman only ; who fuffered undei' pGtit'ms Pilate, a GcnUh governor, to fulfil thefe propheciesj which fignified what death he fliould die : This fame Jesus^ who was crucified in weaknefs, but raifed in power, is that divine perfon, that Emmanuel^ that GoD with us, whom we preach, in v/hom ye believe, and whom alone the Apoflle, in the text, was cctsrmined to know.

By which word bicvj, we are not to underftand a bare hlilo-rical knowledge ; for to know that Christ was crucified by his enemies at 'Jeyitjahm, in this manner or;]y, will do us no more fervice, than to knov/ that Ccsfar was butchered by his friends at P^ome ; but the word know^ means to know, fo as to approve of him \ as when Christ fays, '* Verily^ I knov/ you not ;'* I know you not, fo as to approve of you. It fig-nifies to know him, fo as to embrace him in all his offices 5 to take him to be our prophet, priefl:, and king ; fo as to give up ourfelves wholly to be inftrucled, faved, and governed by him. It implies an experimental knowledge of his cruci^ fixion, fo as to {t^\ the power of itj and to be crucified unto the v/orld, as the Apoflle explains himfelf in the epiftle to the Pkilipptans, where he fays, " I count all things but dung and drofs, that I might know him, and the power of his refurrec* tion."

This knowledge the Apoftle was fo fwallowed up in, that he was determined not to know any thing elfe j he was re-fc»ivcd to make that his only {ludv, the governing principle of

his

[ 207 1 his life, the point and end in which all his thoughts, word-?, and adions, fhould center.

Secondly^ I pafs on to give fome reafons why every chriftian fhould, with the Apoftle, determine " not to know any thing, fave Jesus Christ, and him crucified."

Firji^ Without this, our perfons will not be accepted in the fight of God." " This (and confequently this only) is life eternal, to know thee, the only true God, and Jesus Christ, whom thou haft fent." As alfo St. Peter fays, *' There is now no other name given under heaven, whereby v/e can be faved, but that of Jesus Christ."

Some, indeed, may pleafe themfelves in knowing the world, others boaft themfelves in the knowledge of a multitude of languages ; but could v/e fpeak with the tongue of men and angels, or did we know the number of the ftars, and could call them all by their names, yet, without this experimental knowledge of Jesus Christ, and him crucified, i* would profit us nothing.

The former, indeed, may procure us a little honour, which cometh of man ; but the latter only can render us acceptable in the fight of God ; for, if we are ignorant of Christ, God will be to us a confuming fire.

Christ is the way, the truth, and the life; " No one cometh to the Father, but through him;" " He is the Lamb flain from the foundation of the world j" and none ever were, or ever will be received up into glory, but by an experimental application of his merits to their hearts.

We might- as well think to rebuild the tower of Bahel^ oc reach heaven with our hands, as to imagine we could enter therein by any other door, than that of the knowledge of Jesus Christ. Other knowledge may make you wife in your own eyes, and puff you up j but this alone edifietb, and Hiakcth wife unto falvation.

A$

As the meaneft chrlflian, if he knows but this, though he know nothing elfe, will be accepted ; (o the grcateft mafter in I/raely the moft letter-learned teacher, without this, will be rcied^ted. His philofophy is mere nonfenfe, his wifdom mere foolilhnefs in the fight of God.

The author of the words now before us, was a remarkable inftance of this ; never, perhap?, was a greater fcholar, in all what the world calls fine learning, than he : for he was bred lip at the feet of Ga?naUcly and profited in the knowledge of books, as well as in the yeivijh religion, above many of his equal?, as appears by the language, rhetoric, and fpirit of his writings ; and yet, when he came to know what it was to be a chriftian, " He accounted all things but lofs, fo he might win Christ." And, though he was now at Corinth, that feat of polite learning, yet he was abfolutely determined not to know any thing, or to make nothing his ftudy, but what taught him to know Jesus Christ, and him crucified.

Hence then, appears the folly of thofe who fpend their whole lives in heaping up other knowledge ; and, inftead of fearch-inty the fcriptures, which teftify of Jesus Christ, and are ,

alone able to make them wife unto falvation, difquiet them i

felvcs in a purfuit after the knowledge of fuch things, as when 3 known, concern them no more, than to know that a bird \

dropped a feather upon one of the Pyrefiean mountains.

Hence it is, that ^o many, who profefs themfelves wife, be-caufc they can difpute of the caufes and efFeds, the moral fitnefs and unfitntfs of things, appear mere fools in the thing^r of God ; fo that when you come to converfe with them about the great work of redemption wrought out for us by Jesu^ Christ, and of his being a propitiation for our fins, a fulfillcr of the covenant of works, and a principle of new life to our foul?, they are quite ignorant of the whole matter; and prove, to a demonftration, that, with all their learning, they know nothing yet, as they ought to know. i

But, alas I how muft it furprize a man, when the Moft High is about to take away his im\<i to think that he has

p.i fled

f 200 ]

pafTed for a wife man, and a learned difputer in this worlcj, and yet is left deftitute of that knowledge which alone can make him appear with boldnefs before the jiidgment-fcat of Jhsus Christ ? How muft it grieve him, in a future ftate^ to fee others, whom he defpifed as illiterate men, becaufe they experimentally knew Christ, and him crucified, exalted to the right-hand of God ; and himfelf, with all his fine ac-complifhments, becaufe he knew every thing, perhaps, but Christ, thrufl down into hell ?

Well might the Apoille-, in a holy triumph, cry Out, *' Where is the wife ? Where is the fcribe ? Where is the difputer of this world ?" For, God will then make foolifli the wifdom of this world, and bring to nought the wifdom of thofe who were fo knowing in their own eyes.

I have made this digreflion from the main point before u?, not to condemn or decry human literature^ but to fhew, that it ought to be ufed only in fubordination to divine ; and that a chriftian, if the Holy Spirit,guided the pen of the Apoftle, when he wrote this epiflle, ought to ftudy no books, but fuch as lead him to a farther knowledge of Jesus Christ, and him crucified.

And there is the more reafon for this, becaufe of the great mifchief the contrary pradice has done to the church of Goo: for, vvhat v^as it but this learning, or rather this ignorance^ that kept fo many of the Scribes and Pharifees from the fav-ing knowledge of Jesus Christ ? And what is it, but this human wifdom, this fclence, falfciy fo called^ that blinds the underftanding, and corrupts the hearts of fo many modern unbelievers, and makes them unwilling to fubmic to the righteoufnefs which is of God by faith in Christ Jesus ? But,

Secondly^ Without this knowledge aur performances, as well as perfons, will not be acceptable in the fight of God.

*' Through faith," fays the Apoftlc, that is, through a

lively faith in a Mediator to come, " yf/*^/offered a more ac-

VoLi VI. O ceptabl*

s6

ccptable facriflce than Cain.'' And it is through a like falth^ or an experimental knowledge of the fame divine Mediator, that our facrifices of prayer, praife, and thankfgivings, come up as an incenfe before the throne of grace.

Two perfons may go up to the temple to pray ; but he only will return home juftified, who, in the language oF our collc6is, fmcerely offers up his prayers through Jesus Christ our Lord.

For it is this great atonement, this all-fufficient facrifice, which alone can give us boldnefs to approach with our prayers to the Holy of Holies : and he that prefumes to go without this, acSis Korah's crime over again ; offers unto GoD ftrange fire, and, confequently, will be rejected by him.

Farther, as our devotions to God will not, fo neither, without this knowledge of Jesus Christ, will our a£ts of charity to men be accepted by him. For did we give all our goods to feed the poor, and yet were deflitute of this knowledge, it would profit us nothing.

This our bleffed Lord himfelf intimates in the xxvth of Matthew^ where he tells thofc who had been rich in good works, " That inafmuch as they did it unto one of the lead of his brethren, they did it unto him." From whence we may plainly infer, that it is feeing Christ in his members, and doing good to them out of an experimental knowledge of his love to us, that alone will render our alms-deeds reward-able at the laft day.

LaJIly^ As neither our a£ls of piety nor charity, fo neither will our civil nor moral adions be acceptable to God, without this experimental knowledge of Jesus Christ.

Our modern pretenders to reafon, indeed, fet up another principle to act from ; they talk, I know not v/hat, Of doing moral and civil duties of life, frorji the moral f^nefs and un-fitnefs of things. But fuch men are blind, however they may pretend to fee; and going thus about to eftablifh their own .

righte-

Hghteoufnefs, are utterly ignorant of the rlghteoufnefs which is of God by faith in Christ Jesus.

For though we grant that morality is a fubftantial part of chriftianity, and that Christ came hot to dcftroy, or take off the moral law, as a rule of a6lion, but to explain, and fo fulfil it i yet we affirm, that our moral and civil ailions are now no farther acceptable in the fight of God the Father, than as they proceed from the principle of a new nature, and an experimental knowledge of, or vital faith in his dear Son.

The death of Jesus Christ has turned our whole lives into one continued facrifice; and whether we eat or drink whether we pray to God, or do any thing to man, it mud all be done out of a love for, and knowledge of him who died and rofe again, to render all, even our moft ordinary deeds, acceptable in the fight of God.

If we live by this principle, if Christ be the Alpha and Omega of all our adlions, then our leaft are acceptable facri-fices ; but if this principle be wanting, our moft pompous fervices avail nothing : we are but fpiritual idolaters ; we facrifice to our own net -, we make an idol of ourfelves, by making ourfelves, and not Christ, the end of our a6lions : and, therefore, fuch adtions are fo far from being accepted by God, that, according to the language of one of the Articles of our Church, " We doubt not but they have the nature of " fin, becaufe they fpring not from an experimental faith in, " and knowledge of Jesus Christ."

Were we not fallen creatures, we might then n61:, perhaps, from other principles ; but fmce we are fallen from God in Adam^ and are reftored again only by the obedience and death of Jesus Christ, the face of things is entirely changed, and all we think, fpeak, or do, is only accepted in and through him.

Juftly, therefore, may I, in the

Third 3.n(\ Laji place, Exhort you to put the Apofilc's re-foluiion in practice, and befcech you, with him, to dcttrmint-,

O 2 Not

*' Not to know any thing, fave Jesus Christ, and him crucified.'*

I fay, determbie ; for unlefs you fit down firfl:, and count the coft, and from a well-grounded conviclion of the excellency of this, above all other knowledge whatfoever, refolve to make this your chief ftudy, your only end, your one thing needful, every frivolous temptation will draw you afide from the purfuit after it.

Your friends and carnal acquaintance, and, above all, yom grand advcrfary the devil, will be perfuading you to determine not to know any thing, but how to lay up goods for many years, and to get a knowledge and tafte of the pomps and vanities of this wicked world ; but do you determine not to follow, or be led by them ; and the more they perfuade you to know other things, the more do you " determine not to knov/ any thing, fave Jesus Christ, and him crucified." For, this knowledge never faileth ; but whether they be riches, they Ihall fail ; whether they be pomps, they (hall ceafe ; whether they be vanities, they ftiall fade away : but the knowledge of Jesus Christ, and him crucified, abideth for ever.

Whatever, therefore, you are ignorant of, be not ignorant of this. If you know Christ, and him crucified, you know enough to make you happy, fuppofing you know nothing clfe; and without this, all your other knowledge cannot keep you from being everlaftingly miferable.

Value not then, the contempt of friends, which you muft necefTarily meet with upon your open profcffion to a(Sl according to this determination. For your Mafter, whofe you are, was defpifed before you ; and all that will know nothing elfc but Jesus Christ, and him crucified^ muft, in fome degree or other, fufFer perfecution.

It Is ncceflary that ofFences fhould come, to try what is in ©ur hearts, and whether we will be faithful foldiers of Jesus Christ or not.

Dare

i

Dare ye then to confefs our blefied Mafter before men, and to fliine as lights in the world, amidft a crooked and pervcrfe generation ? Let us not be content with following him afar off; for then we fliall, as Peter did, foon deny hirn ; but Jet us be altogether chriflians, and let our fpeech, and all our a£lions declare to the world whofe difciples we are, and that we have indeed '*^ determined not to know any thing, fave Jesus Christ, and him crucified.'* Then, well will it be with us, and happy, unfpeakably happy fiiall we be, even here ; and what is infinitely better, when others that defpifed us, fhall be calling for the mountains to fall on them, and the hills to cover them, we fhall be exalted to fit down on the right-hand of God, and fhine as the fun in the firmament, in the kingdom of our moft adorable Redeemer, for ever and ever.

Which God of his infinite mercy grant, 6vC.

O 3 S E R.

[ 2.4 ]

SERMON XLVI,

Of Juftification by Christ.

I Cor. vi. ii.

But ye are jujiified. The whole verfe is: And fuch were fome of you \ hut ye are wajhed^ hut ye areJanBiJiedy hut ye are jufti-fed in the narae of our Lord Jesus Christ, and by the Spirit of our God.

IT has been obje6led by fome, who diflent from, nay, I may add, by others alfo, who a6lually are friends to the prefent ecclefiaftical eftabhfhment, that the minifters of the Church of England preach themfelves, and not Christ Jesus the Lord ; that they entertain their people with lectures of mere morality, without declaring to them the glad tidings of falvation by Jesus Christ. How well grounded fuch an objection may be, is not my bufinefs to enquire: AH I fliall fay at prefent to the point is, that whenever fuch a grand objcdion is urged againft the whole body of the clergy in general, every honeft minifter of Jesus Christ fhould do his utmoft to cut off all manner of occafion, from thofe who defire an occafion to take offence at us; that fo by hearing us continually founding forth the word of truth, and declaring with all boldnefs and affurance of faith, " that there is no other name given under heaven, whereby they can be favcd, but that of Jesus Christ," they may be aihamed pf this their fame confident boafting againft us.

It was an eye to this objection, joined with the agreeable-^efs and dclightfulnefs of the fubje^t (for who can but delight

■' ^ ' tQ

I

C 215 ]

to talk of that which the blcfled angels defire to look into ?) that induces me to difcourfe a little on that great and fundamental article of our faith ; namely, our being freely juflified by the precious blood of Jesus Christ. " But ye are wafhed, but ye are fan6lified, but ye are juftified, in the name of our Lord Jesus Christ, and by the Spirit of our God."

The words beginning with the particle but^ have plainly a reference to fomething before ; it may not therel'ore be improper, before I defcend to particulars, to confider the words as they fl-and in relation to the context. The apoftle, in the verfes immediately foregoing, had been reckoning up many notorious fins, drunkennefs, adultery, fornication, and fuch like, the commiilion of which, without a true and hearty repentance, he tells the Corinthians^ would entirely Ihut them out of the kingdom of God. But then, left they fhould, on the one hand, grow fpiritually proud by feeing themfelves differ from their unconverted brethren, and therefore be tempted to fet them at ncughr, and fay with the felf-conceited hypocrite in the prophet, " Come not nigh me, for I am holier than thou ;" or, on the other hand, by looking back on the multitude of their pafi: offences, fl:iould be apt to think their fins were too many and grievous to be forgiven : he firft, in order to keep them humble, reminds them of their fad ftate before converfion, telling them in plain terms, " fuch (or as it might be read, thefe things) were fome of you j" not only one, but all that fad catalogue of vices I have been drawing up, fome of you were once guilty of; but then, at the fame time, to preferve them from defpair, behold he brings them glad tidings of great joy : " But ye are wafhed ; but ye are fan6tified, but ye are juftified in the name of our Lord Jesus Christ, and by the Spirit of our God."

The former part of this text, our hc\ng fani^ijiecl, I have in fome meafure treated of already ; I would now enlarge on our being freely juftified by the precious obedience and death of Jesus Christ : " But ye are juftified in the name of our Lord Jesus Christ."

[ 2>6 ]

From which words I /hall confider three things;

Firji^ What is meant by the word jufificd.

Secondly^ I fhall endeavour to prove that all mankind In general, and every individual perfon in particular, ftand? in need of being juftified.

Thirdly^ That there is no poffibillty of obtaining this jufti-f.cation, which we fo much want, but by the all-perfect obedience, and precious death of Jesus Christ.

Fir/It I am to confider what is meant by the word juflT-lied.

*' But ye are juflified," fays the apoftle ; v/hich is, z% though he had faid, you have your hns forgiven, and are looked upon by God as though you never had offended him at all : for that is the meaning of the word juCiified, in al-moft all the paiTages of holy fcripture where this word is mentioned. Thus, when this fame apoftle writes to the Romansy he tells them, that " whom God called, thofe he alfo jufti-ficd :" And that this v/ord juftified, implies a blotting out of all our trnnfgreffions, is manifeil: from what follows, " them he alfo glorified," which could not be if ajuuified perfon was not looked upon by God, as though he never had ofrende4 him at all. And again, fpeaking of Abraham's faith, he tells them, that " Abraham believed on Him that juftifies the ungodly," who acquits and clears the ungodly man ; for it is a law-term, and alludes to a judge acquitting an accufcd criminal of the thing laid to hi§ charge. Which exprcflion the apoftle himft-lf explains by a quotation out of the P/c7//7/j : *' BlefTed is the man to whom the Lord imputeth no fin." From all which proofs, and many others that might be urged, it is evident, that by being juftified, we are to underftand, being fo acquitted in the fight of God as to be looked upon as though we never had offended him at all. And in this I'enfe vve are to undcrfland that article, v/hich we profefs to

beliey^

believe in our creed, when each of us declare in his own perfon, I believe the forgivenefs of fins. This leads me to the

Second thing propofed, to prove that all mankind in general, and every individual perfon in particular, ftands in need of being juftitied.

And indeed the apoftle fuppofes this in the words of the text : " But ye arc juilified," thereby implying that the Corinthians (and confequently all mankind, there being no difference, as will be ftiewn hereafter) flood in need of beinf»-Juftified.

But not to reft In bare fuppofitions, in my farther enlargement on this head, I (hall endeavour to prove, that we all iland in need of being juftined on account of the fin of our patures, and the fm of our lives.

I. FirJ!^ I affirm that we all ftand in need of being juftf-fied, on account of the fm of our natures : for we are ail chargeable with original fm, or the fm of our firft parents. Which, though a proportion that may be denied by a felf-juilifying infidel, who " will not come to Christ that he may have life ;" yet can never be denied by any one vi'ho believes that St. Paul's epiftles were written by divine in-fpiration ; where we are told, that " in Jdam all died ;'* that is, Adanis fm was imputed to all : and left we fhould forget to make a particular application, it is added in another place, " that there is none that docth good (that is, by nature) no, not one : That we are all gone out of the way, (of original righteoufnefs) and are by nature the children of wrath." And even David, who was a man after GoD*s own heart, and, if any one could, might furely plead an exemption from this univerfal corruption, yet he confefTcs, that " he was (hapen in iniquity, and that in fm did his mother conceive him." And, to mention but one text more, as immediately applicable to the prefent purpofe, St. Paul^ m his epiftle to the Romans^ fays, that " Death came upon all nien, for the difobedience of one, namely, o^ Jdam, eveh

tipow

upon tliofe, (that is, little children) who had not finned after the fimilitude o^ Alarns tranll^reilion ;" who had not been guilty of a(£lual fin, and therefore could not be puniflied with temporal death (which came into the world, as this fame apoftle elfcwhcrc informs us, only by fin) had not the difo-bedience of our firft parents been imputed to them. So that what has been faid in this point fcems to be excellently fum-med up in that article of our church, where (he declares, that " Original fin flandeth not in the following of Adam^ *' but it is the fault and corruption of every man, that na-'« turally is engendered of the offspring of Adam ; whereby " man is very far gone from original righteoufnefs, and is " of his own nature inclined to evil, fo that the flefh lufteth *' always contrary to the fpirit; and therefore in every perfon ^' born into this world, it deferveth God's wrath and damna-*' lion."

I have been more particular in treating cf this point, be-caufe it is the very foundation of the chriftian religion : For I am verily perfuaded, that it is nothing but a want of being well grounded in the doctrine of original fin, and of the help-lefs, nay, I may fay, damnable condition, each of us comes into the world in, that makes fo many infidels oppofe, and fo many who call themfelves cbrifl:ians, fo very lukewarm in their love and afredlions to Jesus Christ. It is this, and I could almoft fay, this only, that makes infidelity abound among us fo much as it does. For, alas ! we are miftaken if we imagine that men now commence or continue infidels, and fet up corrupted reafon in oppofition to divine revelation merely for want of evidence, (for I believe it might eafily be proved, that a modern unbeliever is the mcft credulous creature living ;) no, it is only for want of an humble mind, of a fenfe of their original depravity, and a wllling-iiefs to own themfelves fo depraved, that makes them fo obftinatcly fiiut their eyes againft the light of the glorious gofpel of Christ. XVhereas, on the contrary, were they but once pricked to the heart with a due and lively fenfe of their natural corruption and liablenefs to condernnation, we ihould have them no more fcoifing at divine revelation, and look'iig on it as an idle tale \ but they would ccy out with 5 , ,'••■'■ the

the trembling jaylor, "What fliali I do to be faved ?" It was an error in this fundamental point, that made fo many refift the evidence the Son of God himfelf gave of his divine miilion, vi^hen he tabernacled amongfi us. Every word he fpake, every adion he did, every miracle he wrought, proved that he came from God. And why then did fo many harden their hearts, and would not believe his report? Why, he himfelf informs us, " They will not come unto me that they may have life :" They will obftinately ftand out againft thofe means God had appointed for their falvation : And St. Paul tells us, " that if the gofpel be hid, it is hid to them that are loft; in whom the God oi this world hath blinded the eyes of them which believe not, left the light of the glorious gofpel of Christ, who is the image of God, fnould ftiiae upori them." 2 Cor, iv. 3, 4.

If it be afkcd, how it fuits with the divine goodnefs, to impute the guilt of one man's ftn, to an innocent pofterity } I fhould think it fufficient to make ufe of the apoftle's words : «' Nay, but O man, who art thou that replieft againft God ? Shall the thing formed fay to him that formed it, why haft thou made me thus r" But to come to a more dire<5l: reply : Perfons would do well to confider that in the firft covenant God made with man, Adam acted as a public perfon, as the common reprefentative of all mankind, and confequently we muft ftand or fall vv^ith him. Had he continued in his obedience, and not eaten the forbidden fruit, the benefits of that obedience would doubtlefs have been imputed to us : But fmce he did not perfift in it, but broke the covenant made with him, and us in him ; who dares charge the righteous Judge of all the earth with injuftice for imputing that to us ^Ifo ? I proceed,

Secondly, To prove that we ftand in need of being juftified, on account of the fin of our lives.

That God, as he made man, has a right to demand his obedience, I fuppofe is a truth no one will deny: that he hath alfo given us both a natural and a written law, whereby V/e are to be judged, cannot be qucftioned by any on^ who

believes

bellcvcB ^t. PauVs cpiftle to the Rcrnnns to be of divine autho-. rity : For in it we are told of a lav/ written in the heart, and a law given by Mofcs ; and that each of us hath broken thefe laws, is too evident from our fad and frequent experience. Accordingly the holy icriptures inform us that " there is no man which liveth and finncth not j'* that " in many things we offend all ;" that " if v/e fay we have no fm we deceive ourfclves," and fuch like. And if we are thus offenders againft God, it follows, that we fland in need of forgivenefs for thus offending Him ; unlefs we fuppofe God to enacSl laws, and at the fame time not care whether they are obeyed or no ; which is as abfurd as to fuppofe that a prince fhould eftablifti laws for the proper government of his country, and yet let every violator of them come off with impunity. But God has not dealt fo foolilhly with his creatures : no, as he gave us a law, he demands our obedience to that law, and has obliged us univerfally and perfeveringly to obey it, under no lefs a penalty than incurring his curfe and eternal death for every breach of it: For thus fpeaks the fcripture ; " Curfed is he.that continucth not in ail things that are written in the law to do them ;" as the fcripture alfo fpeaketh in another place, " The foul that fmneth, it fhall die." Now it has already been proved, that we have all of us finned ; and therefore, unlefs fome means can be found to fatisfy God's juflice, we mufi: perifh eternally.

Let us then {land a while, and fee in what a deplorable condition each of us comes into the world, and ftill continues, till v*^e are tranflated into a ftate of grace. For furely nothing can well be fuppofcd more deplorable, than to be born under the curfc of God ; to be charged with original guilt; and not only fo, but to be convi6^ed as a6lual breakers of God's law, the leaft breach of which iuftly deferves eternal damnation. Surely this can be but a melancholy profpc6l to view ourfelves in, and muft put us upon contriving fome means whereby we may fatisfy and appeafe our offended judge. But what muft thofe means -be? Shall we repent? Alas! there is not one word of repentance mentioned in the flrft covenant: " The day that thou eateft thereof, thou fhalt farely die." So that, if God be true, unlefs there be fome 1 way

I

way found out to fatlsfy divine juftice, we muft perifli; and there is no room left for us to expert a change of mind in God, though we fhould feck it with tears. Well then, if repentance will not do, fliall we plead the law of works ? Alas 1 " By the law fliall no man living bfe juftified : for by the law comes the knowledge of Sin." It is that which convidls and condemns, and therefore can by no means juftify us; and " all our righteoufnefles (fays the prophet) are but as filthy rags." Wherewith then fhall we come before the Lord, and bow down before the moft high God ? Shall we come before Him with calves of a year old, with thoufands oFrams, or ten thoufands of rivers of oil ? Alas ! God has fhewed thee, O man, that this will not avail : For he hath declared, " I will take no bullock out of thy houfe, nor he-goat out of thy fold: for all the beafts of the forefts are mine, and fo are the cattle upon a thoufand hills." Will the Lord then be pleafed to accept our firft-born for our tranfgreffion, the fruit of our bodies for the fm of our fouls ? Even this will not purchafe our pardon : for he hath declared that " the children fhall not bear the iniquities of their parents." Befides, they are fmners, and therefore, being under the fame condemnation, equally fland in need of forgivenefs with ourfelves. They are impure, and will the Lord accept the blind and Jame for facrifice ? Shall fome angel then, or archan^^el, undertake to fulfill the covenant which we have broken, and make atonement for us? Alas! they are only creatures, though creatures of the highefl order; and therefore are obliged to obey God as well as we ; and after they have done all, muft fay they have done no more than what was their duty to do. And fuppofmg it was pofTible for them to die, yet how could the death of a finite creature fatisfy an infinitely offended juflice ? O wretched men that we are ! Who (hall deliver us ? I thank God, our Lord Jesus Christ. Which naturally leads me to the

Third thing propofed, which was to endeavour to prov(?, that there is no poHibility ©f obtaining this juftification, which we fo much want, but by the all-perfe6t obedience and precious

[ 222 ] clous death of JEsus Christ, " But ye arejuftified in the name of our Lord Jesus Christ."

But this having been in fome meafure proved by wh^t has been faid under the foregoing head, wherein I have fhewn that neither our repentance, righteoufnefs, nor facrifice, no not the obedience and death of angels themfelves, could pof-fibly procure juftification for us, nothing remains for me to do under this head, but to fhew that Jesus Christ has procured it for us.

And here I (hall ftlll htve recourfe " to the hw and to the tellimony." For after all the molt fubtle difputations on either fule, nothing but the lively oracles of God can give us any fatisfa£lion in this momentous point : it being fuch an inconceivable myftery, that the eternal only-begotten Son of God fhould die for finful man, that we durft not have pre-funded fo much as to have thought of it, had not God revealed it in his holy word. It is true, reafon may ihew us the wound, but revelation only can lead us to the means of our cure. And though the method God has been pleafed to take to make us happy, may be to the infidel a flumbling-block, and to the wife opiniator and difputer of this world, foolifhnefs ; yet wifdom, that is, the difpenfation of our redemption, will be juftified, approved of, and fubmitted to, by all her truly wife and holy children, by every fmcere and upright chriftian.

But to come more directly to the point before us. Two things, as was before obferved, we wanted, in order to be at peace with God.

1. To be freed from the guilt of the fin of our nature.

2. From the fin of our lives.

And both thefe (thanks be to God for this unfpeakable gift) are fecured to believers by the obedience and d:ath of Jesus Christ, For what fays the fcripture ?

1. As to thtjirj}^ it informs us, that " as by the^ifobcdi-cnce of one man, (or by one tranfgreflion, namely, that of Adam) many were made fmners; fo by the obedience of one, Jesus Christ (therein including his paflive as well as active obedience) many were made righteous.'* And a^rain, '• As by the d.fobedience of one man, judgment came upon ail men unto condemnation ;" or all men were condemned oji having Adams fin imputed to them ; " fo by the obedience of one, that is, Jesus Christ, the free gift of pardon and peace came upon all men, (all forts of men) unto juftifica-tion of life." 1 fay all forts of men ; for the apoftle in this chapter is only drawing a parallel between the firlland fecond Adatn in this refpedl, that they aded both as reprcfentatives ; and as the pofterity of Adam had his fin imputed to them, fo thofe for whom Christ died, and whofe reprefentative he h^ fhall have his merits imputed to them alfo. Whoever run the parallel farther, in order to prove univcrfal redemption (whatever arguments they may draw for the proof of it from other pafTages of fcripture,) if they would draw one from this for that purpofe, 1 think they ftrctch their line of interpretation beyond the limits of fcripture.

2. Pardon for the fin of our lives was another thin?, which we wanted to have fecured to us, before we could be at peace with Gcd.

And this the holy fcriptures inform us, is abundantly done by the death of Jesus Christ, The evangelical prophet foretold that the promifed Redeemer (hould be " wounded for our tranfgrefTions, and bruifed for our iniquities; that the chaftifement of our peace (liould be upon him ; and that by his ftripes we fliould be healed," Ifaiah liii. 6. The angels at his birth faid, that he (hould " fave his people from their fins." And St. Paul declares, that " this is a faithful faying, and worthy of all acceptation, that Jesus Christ came into the world to fave fmners." And here in the words of the text, " Such (or, as I nbferved before, thefe things) were fome of you; but ye are wafhed, 5cc." and again, " Jesus Christ is the end of the law for righteouf-r ncfs to every one that believeth." And, to fnevv us that

none

none but Jesus Christ can do all this, the apoftle St. PeW fays, " Neither Is their falvation in any other j for there is no other name under heaven given among men, whereby we muft be favcd, but the name of Jesus Christ.

How God will be pleafed to deal with the Gentiles^ who yet fit in darknefs and under the (hadow of death, and upon whom the fun of righteoufnefs never yet arofe, is not for us to enquire. " What have we to do to judge thofe that are without ?'* To God's mercy let us recommend them, and wait for a folution of this and every other difficult point, till the great day of accounts, when all God's difpcnfations, both of providence and grace, will be fully cleared up by methods to us, as yet unknown, becaufe unrevealed. However, this we know, that the judge of all the earth willj moft afliiredly, do right.

But it is time for me to dravi' towards a conclufion.

I have now, brethren, by the blefling of God, difcourfec^ on the words of the text in the method I propofed. Many ufeful inferences might be drawn from what has been delivered J but as I have detained you, I fear, too long already, permit me only to make a refle6lion or two on what has beea faid, and I have dene.

If then we are freely juftified by the death and obedience of Jesus Christ, let us here paufe a while ; and as before: we have rcfleded on the mifery of a fallen, let us now turn afide and fee the happinefs of the believing, foul. But alas ! how am I loft to think that God the Father, when we were in a ftate of enmity and rebellion againfi: Him, fhould not-withftanding yearn in his bovi^els towards us his faHen, his apoftate creatures : And becaufe nothing but an infinite ran-fom could fatisfy an infinitely oflended juftice, that fhould fend his only and dear Son Jesus Christ (who is God, blefled for ever, and who had lain in his bofom from all eternity) to fulfil the covenant of works, and die a curfed, painful, ignominious death, for us and for our falvation ! wha can avoid crying out, at the confideration of this myftery of

god-

godlinefs. /' Oh^thc depth of the riches of God's love" to us his wretched, miferable and undone creatures ! " How un-fearchable is his mercy, and his ways paft finding out 1" Now know we of a truth, O God, that thou haft loved us, *' fince thou hall not with-held thy Son, thine only Son Jesus Christ,'* from thus doing and dying for us.

But as we admire the Father fending, let us likewlfe humbly and thankfully adore the Son coming, when fent to die for man. But O ! what thoughts can conceive, what words exprefs the infinite greatnefs of that unparalleled love, which engaged the Son of God to come down from the manfions of his Father's glory to obey and die for finful man ! The yeivsy when he only fh?d a tear at poor Lazarus's funeral, faid, " Behold how he loved him." How much more juftly then may we cry out. Behold how he loved us 1 When he not only fulfilled the whole moral law, but did not fpare to ihed his own moft precious blood for us.

And can any poor truly-convi£led firuner, after this, de-fpair of mercy ? What, can they fee their Saviour hanging on a tree, with arms ftretched out ready to embrace them^ and yet, on their truly believing on him, doubt of finding acceptance with him ? No, away with all fuch difhonour-able, defponding thoughts. Look on his hands, bored with pins of iron; look on his fide, pierced with a cruel fpear, to let loofe the fluices of his blood, and open a fountain for fin, and for all uncleannefs ; and then defpair of mercy if you can ! No, only believe in Him, and then, though you have crucified him afrefh, yet will he abundantly pardon you ; ♦' though your fins be as fcarlet, yet (hall they be as wool ; though deeper than crimfon, yet (hall they be whiter than fnow,"

Whicb God of his infinite mercy grant, ^cc,

Vol. VI. ft SERMON

5^

SERMON XLVII.

The great Duty of Charity recommended.

I Cor. xiii. 8. Charity never faikth,

NOTHING is more valuable and commendable, and yet, not one duty is lefs pra6^ifed, than that of charity. We often pretend concern and pity for the mifery and diflrefs of our fellow-creatures, but yet we feldom commifcrate their condition fo much as to relieve them according to our abilities J but unlefs we alTift them with what they may iland in need of, for the body, as well as for the foul, all our wifhes are no more than w^ords of no value or regard, and are not to be efteemed or regarded : for when we hear of any deplorable circumftance, in which our fellow-creatures are involved, be they friends or enemies ; it is our duty, as chriftians, to afTift them to the utmofl of our power.

Indeed, we are not, my brethren, to hurt ourfelves or our families ; this is not that charity which i s fo much recommended by St. Paul \ no, but if we are any ways capable of relieving them vvithout injuring either ourfelves, or families, then it is cur duty to do it; and this never faileth, where it proceeds from a right end, and with a right view.

St. Paul had been fhewing, in the preceding chapter, that fpiritual gifts were divers ; that God had difpofed of one blcf-fing to one, and another to another ; and though there was a diverfity of blcfTings, God did not beftow them to one perfon, but gave to one a bkffing which he denied to another, and P 2 gave

[ -2S 1

gave a blefling, or a gift to the other which might make him as eminent in one way, as the other's gift made him fo in another : but though there are thefe divers fpiritual gifts, they are all aivcn fcr fome wife end, even to profit withal, and to that end they are thus diverfly beftowed. We are not, on the one hand, to hide thofe gifts which God has given us: neither are we, on the other, to be fo lavifh of them, as to fpend them upon our lufts and pleafures, to fatisfy our fenfual appetites, but they are to be ufed for the glory of God, and the o-ood of immortal fouls. After he had particularly illuftrated this, he comes to iliew, that all gifts, however great they may be in themfelves, are of no value unlefs we have charity, as you may fee particularly, by confidering from the beginning of this chapter.

But before I go any further, I fhall inform you what the apoftle means by charity -, and that is, Love ; if there is true love, there will be charity ; there will be an endeavour to affift, help, and relieve according to that ability wherev^'ith God has bleiTed us : and, fince this is fo much recommended by the apoftle, let us fee how valuable this charity is, and how commendable in all thofe who purfue it. I fhall,

I. Confider this bleiling as relating to the bodies of men.

II. I fhall {hew how much more valuable it is, when relating to the fouls of men.

III. Shall (hew you when your charity is of the right kind.

IV. Why this charity, or the grace of love, never faileth.

V. Shall conclude all, with an exhortation to high and low, rich and poor, one with another, to be found in the conftant pradlice of this valuable and commendable duty.

Firji^ I {hall confider this duty, as relating td the bodies of fnen. And,

t 229 ]

I. O that the rich would confider how pJ-aife-vVorthy this duty is, in helping their fellow-treatures! We were created t(> be a help to each other; God has made no one fo independent as not to need the affiftance of another; the richeft and moft powerful man upon the face of this earth, needs the help and afTiftauce of thofe who are around him; and though he may be great to-day, a thcufand accidents may make him as low to-morrow J he that is rolling in plenty to-day, may be in as much fcarcity to-morrow. If our rich men would be more charitable to their poor friends and neighbours, it would be a means of recommending them to the favour of others, if Providence (hould frown upon them ; but alas, our great men had much rather fpend their money in a playhoufe^ at a ball, an aflembly, or a mafquerade, than relieve a poor diftrefTed fervant of Jesus Christ. They had rather fpend their eftates on their hawks and hounds, on their whores, and earthly, fenfual, devilifh pleafureSj than comfortj nourifh, or relieve one of their diftrefTed fellow-creatures. What difference is there between the king on the throne, and the beggar on the dunghill, when God demands their breaths ? There is no difference, my brethren, in the grave, nor will there be any at the day of judgment. You will not be excufed becaufe you have had a great eftate, a fine houfe, and lived in all the pleafures that earth could afford you j no, thefe things will be one means of your condemnation ; neither will you be judged according to the largenefs of your eftate, but according to the ufe you have made of it*

NoWj you may think nothing but of your pieafurfes and delights, of living in eafe and plenty, and never confider how many thoufands of your fellow-creatures would rejoice at what you are making wafte of, and fetting no account by. Let me bsfeech you, my rich brethren, to confider the poor of the world, and how commendable and praife-worthy it is to relieve thofe who are diftreffed. Confider, how pleafing this is to Got), how delightful it is to rhan, and how many prayers you will have put up for your welfare, by thofe per-f^ns whom you relieve ; and let this be a confidcration to fpare a little out of the abundance wherewith God has

P 3 bleiTed

bicfled you, or the relief of his poor. He could have placed you in their low condition, and they in your high flate; it is only his good plcafure that has thus made the difFerence, and fhall not this make you remember your diftrefTed fellow-creatures ?

Let me befeech you to confider, which will ftand you beft at the day of judgment, fo much money expended at a horfe-race, at a cockpit, at a play or mafquerade, or fo much given for the relief of your fellow-creatures, and for the diftrefild members of Jesus Christ.

I befeech you, that you would confider how valuable and commendable this duty is : do not be angry at my thus exhorting you to that duty, which is fo much recommended by Jesus Christ himfelf, and by all his apoftles : 1 fpeak particularly to you, my rich brethren, to intreat you to confider thofe that are poor in this world, and help them from time to time, as their neceility calls for it. Confider, that there is a curfe denounced againft the riches of thofe, who do not thus do good with them; namely, " Go to now you rich men, weep and howl for your miferies that (hall come upon you ; your riches aie corrupted, your garments are moth-eaten, your gold and filver is cankered, and the ruft of them (hall be a witnefs againft you, and fhall eat your flefti, as it were fire ; ye have heaped your treafure together for the laft day." You fee the dreadful wue pronounced againft all thofe who hoard up the abundance of the things of this life, without relieving the diftrefles of thofe who are in want thereof: and the apoftle y^w^i goes on alfo to fpeak againft thofe who have acquired eftates by fraud, as too many have in thefe days, " Behold the hire of the labourers, which have reaped down your fields, which is by you kept back by fraud, crieth ; and the cries of them who have reaped, are entered into the ears of the Lord God of Sabbaoth. Ye have lived in pleafure on the earth, and been wanton; ye have nourifhed your hearts, as in a day of flaughter." Thus, if you go on to live after the luft of the flefli, to pamper your bellies, and make them a God, while the poor all round you are ftarving, 5 God

God will make thefe things a witnefs againll you, which fhall be as a wormto your fouls, and gnaw your confciences to all eternity ; therefore, let me once more recommend charity unto the bodies of men, and befeech you to remember what the blefied Lord Jesus Christ has promifed unto thofe who thus love his members, that *' as they have done it to the lead of his members, they have done it unto him."

I am not now fpeaking for myfelf j I am not recommending my little flock in Georgia to you ; then you might fay, as many wantonly do, that I wanted the money for myfelf; rio, my brethren, I am now recommending the poor of this land to you, your poor neighbours, poor friends, yea, your poor enemies ; they are whom I am now fpeaking for ; and when I fee fo many ftarving in the ftreets, and almoft naked, my bov/els are moved with pity and concern, to confider, that many in whofe power it is, to lend their aflifting hand, fhou'.d fhut up their bowels of companion, and will not relieve their fellow-creatures, though in the moH deplorable condition for the want thereof.

As I have thus recommended charity particularly to the rich among you 3 fo now I would,

2. Secondly^ Recommend this to another fet of people among us, who, inftead of being the moft forward in a£ts of charity, are commonly the moft backward ; I mean the clergy of this land.

Good God ! how amazing is the confideration, that thofe, whom God has called out to labour in fpiritual things, (hould be fo backward in this duty, as fatal experience teacheth. Our clergy (that is the generality thereof) are only fceking after preferment, running up and down, to obtain one benefice after another; and to heap up an eftate, either to fpend on the pleafures of life, or to gratify their fenfual appetites, while the poor of their flock are forgotten ; nay, worfe, they are fcorned, hated, and difdained,

P 4 I am

I am not now, my brethren, fpeaking of all the clergy; no, blefled be God, there are fome among them, u'ho abhor fuch proceedings, and are willing to relieve the nrcefTitous; but God knows, thefe are but very few, wh.le many take no thought of the poor among them.

They can vifit the rich and the great, but the poor they cannot bear in their fight; they are forgetful, wilfully forgetful of the poor members of Jesus Christ.

They have gone out of the old paths, and turned into a new polite way, but which is not warranted in the word of God : they are funk into a fine way of ading; but as fine as it is, it was not the pracSlice of the apcflles, or of the chrifti-ans in any age of the church : for they vifited and relieved ihe poor among them ; but how rare is- this among us, how feldom do we find charity in a clergyman ?

'It is with grief I fpcak thefe things, but woful experience is a witnefs to the truth thereof: and if all the clergy of this land were here, I would tell them boldly, that they did not keep in the ways of charity, but were remifs in their duty ; inftead of " felling all and giving to the poor," they will not fell any thing, nor give at all to the poor.

3. Thirdly, I would exhort you who are poor, to be charitable to one another.

Though you may not have money, or the things of this life, to beftow upon one another ; yet you may afTift them, by comforting, and advifing them not to be difcouraged though they are low in the world ; or in ficknefs you may help them according as you have time or ability : do not be unkind to one another : do not grieve, or vex, cr be angry with each other , for this is giving the world an advantage over you.

And if God ftirs up any to relieve you, do not make an ill ufe of what his providence, by the hands of fome chriftian,.

t 233 ]

hath beftowecl upon you ; be always humble and wait on God ; do not murmur or repine, if you fee any relieved and you are not; ftill wait on the Lord, and help one another, according to your abilities, from time to time.

Having Ihewed you how valuable this is to the bodies of men, I now proceed.

Secondly^ To (hew you how much more valuable this charity is, when it extends to the fouls of men.

And is not the foul more valuable than the body ? It would be of no advantage, but an infinite difadvantage, to obtain all the world, if we were to lofe our fouls. The foul is of infinite value, and of infinite concern, and, therefore, we fhould extend our charity whenever we fee it needful, and likevvife fhould reprove, rebuke, and exhort with all godlinefs and love.

We fhould, my dear brethrien, ufe all means and opportunities for the falvation of our own fouls, and of the fouls of others. We may have a great deal of charity and concern for the bodies of our fellow-creatures, when we have no thought, or concern, for their immortal fouls: But O how fad is it, to have thought for a mortal, but not for the immortal part; to have charity for the body of our fellow-creatures, while we have no concern for their immortal fouls; it may be, we help them to ruin them, but have no concern in the faving of them.

You may love to fpend a merry evening, to go to a play, or a horfe-race, with them; but on the other hand, you cannot bear the thoughts of going to a fermon, or a religious fociety, with them ; no, you would fing the fongs of the drunkard, but you will not fing hymns, with them; this is not polite enough, this is unbecoming a gentleman of tafte, unfafhionable, and only practifed among a parcel of enthufiails and madmen.

Thus

t 234 ]

f

Thus, you will be (o uncharitable as to join hand in hand | with thofe who are haftening to their own damnation, while \ you will not be fo charitable as to aflift them in being brought j from darknefs to light, and from the power of Satan unto •

God. But this, this, my dear brethren, is the greateft cha- -i rity, as can be, to fave a foul from death : this is of far greater advantage, than relieving the body of a fellow-creature : for the moft miferable obje6t as could be, death would deliver it from all. But death, to thofe who are not born again, would be fo far from being a releafe from all mifery, that it would "be an inlet to all torment, and that to all eternity. Therefore, we fhould aiTift, as much as poffible, to keep a foul from falling into the hands of Satan : for he is the grand enemy of fouls. How fhould this excite you to watch over your own and others fouls P for unlefs you are earneft with God, Satan will be too hard for you. Surely, it is the greateft charity to watch over one another*s words and adlions, that we may forewarn each other when danger is nigh, or when the enemy of fouls approaches.

And if you have once known the value of your own fouls, and know what it is to be fnatched as brands out of the burning fire, you will be felicitous that others may be brought out of the fame flate. It is not the leading of a moral life, being honeft, and paying every man his juft due 5 this is not a prodf of your being in a ftate of grace, or of being born again, and renewed in the fpirit of your minds: No, you may die honeft, juft, charitable, and yet not be in a ftate of falva-tion.

It is not the preaching of that morality, which moft of our pulpits now bring forth, that is fufticient to bring you from fin unto God. I faw you willing to learn, and yet were ignorant of the neceflity of being born again, regenerated, of having all old things done away, and all things becoming new in your fouls : I could not bear, my brethren, to fee you in the highway to dcftrudion, and none to bring you back. It was \o\Q to your fouls, it was a defue to fee Christ

formed

formed in you, which brought nie into the fielJs, the highways, and hedges, to preach unto you Jesus, a crucified Jesus as dying tor you. It was charity, indeed it was charity to your fouls, which has expofed me to the prefcnt ill treatment of my letter-learned brethren.

Therefore, let me advife you to be charitable to the fouls of one another ; that is, by advifing them with all love and tendernefs, to follow after Christ, and the things which belong to their immortal peace, before they be for ever hid from their eyes.

I now proceed, in the

Tlnrd place, to fhew when your charity is of the right kind.

And here, my brethren, I (hall fiiew, F'lrji^ When it is noti and. Secondly^ When it is of the right kind.

I. F/r/?, Your charity is not of the right kind, when It proceeds from worldly views or ends.

If it is to be feen of men, to receive any advantage from them, to be efteemed, or to gain a reputation in the world ; or if you have any pride in it, and expecl to reap benefit from God merely for it; if all, or each of thefs is the end of your charity, then it is all in vain ; your charity does not proceed from a right end, but you are hereby deceiving your own fouls. If you give an alms purely to be obferved by man, or as expelling favour from God, merely on the account thereof, then you have not the glory of God, or the benefit of your fellow-creatures at heart, but merely yourfelf: this, this is not charity. Nor,

Secondly, Is that true charity, when we give any thing io our fellow-creatures purely to indulge them in vice : this is id far from being charity, that it is a fin, both againlf God, and a^ainfl our fellovz-creaturcs. And yet, this is as common.

as it is fiiifu], to carry our friends, under a fpecious pretence of charity, to one or the other entertainment, with no other view, but to make them j;uilty of excefs. Hereby you are gulry of a double fm : we are not to fm ourfelves, much lefs Ihould we endeavour to make another fm likewife. But,

Thirdly^ Our charity comes from a right end, when it proceeds from love to God, and for the welfare both of the body and foul of our fellow-creatures.

When this is the fole end of relieving our diftrefTed fellow-creatures, then our charity comes from a right end, and we may expect to reap advantage by it : this is the charity which is pleafing to GcD. God is well pleafed, when all our a6tions proceed from love, love to himfelf, and love to immortal fouls.

Confider, my dear brethren, that it was love for fouls, that brought the blefled Jesus down from the bofom of his Father; that made him, who was equal in power and glory, to come and take upon him our nature ; that caufed the Lord of life to die the painful, ignominious, and accurfed death of the crofs. It was love to immortal fouls, that brought this blefied Jesus among us. And O that we might hence confider how great the value of fouls was and is ; it was that which made Jesus to bleed, pant, and die. And furely fouls muft be of infinite worth, which made the Lamb of God to die fo fliameful a death.

And fliall not this make you have a true value for fouls ? It is of the greateft worth : and this, this is the greatefl charity, when it comes from love to God, and from love to fouls. This will be a charity, the fatisfadion of which will laft to all eternity. O that this may mak€ you have fo much regard for the value of fouls, as not to negledt all opportunities for the doing of them good : here is fomething worth having charity for, becaufe they remain to all eternity, Therefoie^ let me earneftly befeech you both to confider the worth of immortal fouls, and let your charity extend to them, that by your ad vice and admonition, you may be an inftru-

i

C 237 ]

ment, in the hands of God, in bringing fouls to the LoRil

I Jesus.

I am in the next place to confider,

Fourthly^ Why this charity, or grace of love never faileth.

And it never faileth in rcfpedl of its proceeding from an unchangeable God. We are not to undcrftand, that our charity is always the fame : No, there may, and frequently are, ebbs and flowings ; but ftili it never totally faileth : No, the grace of love remaineth for ever. There is, and will be, a charity to all who have erred and run aftray from God. Wc cannot be eafy to fee fouls in the highway to deftruotion, and not ufe our utmofl endeavour to bring them back from fin, and (hrw them the dreadful confequence of running into evil. Chrifl.ans cannot bear to fee thofe fouls for whom Christ d.ed, per^fh for want of knowledge: and if they fee any of thi^ bodies of their fellow-creatures in want, they will do the utmolt in their power to relieve them.

Charity will never fail, among thofe who have a true love to the Lord Jesus, and know the value of fouls : they will be cnaritable to thofe who are in diftrefs. And thus you fee, that true charity, if it proceeds from a right end, never faileth.

I now proceed, my brethren, in the

Lajl place, to exhort all of you, high and low, rich and poor, one with another, to practice this valuable and commendable duty of charity.

It is not rolling in your coaches, taking your pleafure, and not confidering the miferies of your fellow-creatures, that is commendable or praife-worthy j but the relieving your di-ftjefled poor fellow-creatures, is valuable and praife-worthy wherever it is found. But alas ! bow very few of our gay ^nd polite gentlemen confider their poor friends 3 rather they

defpife.

defpifc, and do not regard them. They can Indulge them-fdves in the follies of hfe, and had much rather fpend their cflates in I lifts and pleafures, while the poor all round them are not thought worthy to be fet with the dogs of their flock. If you have an abundance of the things of this world, then you are efteemed as companions for the polite and gay in life ; but if vou are poor, then you muft not expe61: to find any favour, but be hated, or not thought fit for company or coji-verfation : and if you have an abundance of the things of this life, and do not want any affiftance, then you have many ready to help you. My dear brethren, I do not doubt but your own experience is a proof of my aflertions ; as alfo, that if any come into diftrefs, then thofe, who promifed to give relief, quite forget what they promife, and will defpife, becaufe ^ Providence has frowned. But this is not adding like thofe who are bound for the hezv^nly Jsrufakm ; thus our hearts and our a6lions give our lips the lie : for if we profefs the name of Christ, and do not depart from all iniquity, we are not thofe, who are worthy of being efleemcd chriftians indeed.

For, if we have not charity, we are not chriflians : charity is the great duty of chriftians : and where is our chriftianity, if we want charity ? Therefore, let me befcech you to exer-cife charity to your diftrefied fellow-creatures. Indeed, my dear brethren, this is truly commendable, truly valuable; and therefore, I befeech you, in the bowels of tender mercy to Christ, to confider his poor diftrefled members; exercife, exercife, I befeech you, this charity : if you have no gom-paflion, you are not true difciples of the Lord Jesus Christ. I humbly beg you to confider thofe who want relief, and are really deftitute, and relieve them according to your abilities. Confider, that the more favourable Providence has been to you, it ftiould make you the more earneft and folicitous to relieve thofe whom you may find in diftrefs : it is of the ut-moft confequence, what is well pleafing to your fellpw-crea-tures, and doing your duty to GoD.

When you are called from hence, then all riches and grandeur will be over 3 the grave will make no diftindlion ;

great

great eftates will be of no figniticatioin in the other world • and if you have made a bad ufe of the talent which God hath put into your hands, it will be only an aggravation of your condemnation at the great day of account, when God (hall come to demand your fouls, and to call you to an account, for the ufe to which you have put the abundance of the things of this life.

To conclude, let me once more befeech each of you to a<St according to jhe circumftances of life, which God, in his rich and free mercy, has given you.

If you were fenfible of the great confequences which would attend your ading in this charitable manner, and confidercd it as a proof of your love to God, the loving his members ; you could not be uncharitable in your tempers, nor fail to relieve any of your diftrelTed fellow creatures.

Confider hovir eafy it is for many of you, by putting your mites together, to help one who is in diitrefs; and how can you tell, but that the little you give, may be the means of biinging one from diftrefs into flourifiiing circumftances; and then, if there is a true fplrit of a chriftian in them, they can never be fufficiently thankful to God the author, and to you as the inftrument, in being fo great a friend to them in their melancholy circumftances: confider alfo, once more, how much better your account will be at the day of judgment, and what peace of confcience you will enjoy. How fatisfac-tory muft be the thought of having relieved the widow and the fatherlefs ? This is recommended by the Lord Jesus Christ, and has been pradifed in all ages of the church : and therefore, my brethren, be ye now found in the pra^Stice of this duty.

I have been the larger upon this, becaufe our enemies fay >ve deny all moral anions; but, blefled be God, they fpeak againft us without caufe : we highly value them ; but we fay, that faith in Christ, the love of God, and being born again, are of infinite more worth 3 but you cannot be true

chriftians

eliriillans without having charity to your fellow-creatures, be they friends or enemies, if in diftrefs. And, therefore, exert yourfelves in this duty, as is commanded by the bleiled Jesus : and if you have true charity, you fhall live and reign with, him for ever.

Now to God the Father, God the Son, and God the Holy Ghoft, be all honour, power, glory, might, ma-jefty, and dominion, both now and for evermore. Jmen^

SERMON

SERMON XLVIII.

Satan's Devices,

2 Cor. ii. ii.

Left Satan /Iiould get an advantage over us ; for we are not ignorant of his devices,

THE cccafion of thefe words was as follows: In the church of Corinth there was an unhappy perfon, who had committed fuch inceft, as was not fo much as named among the Gentiles^ in taking his father's wife ; but either on account of his wealth, power, or fome fuch reafons, like many notorious offenders now-adays, he had not been expofed to the cenfures of the church. St. Paul^ therefore, in his firft epiftle, feverely chides them for this neglect of difcipline, and commands them, *' in the name of our Lord Jesus Christ, when they were gathered together, to deliver fuch a one, whoever he was, to Satan, for the deftru6lion of the fle(h, that his Spirit might be faved in the day of the Lord ;" that is, they fhould folemnly excommunicate him ; which was then commonly attended with fome bodily difeafe. The Corinthiansy being obedient to the Apoftle, as dear children, no fooner received this reproof, but they fubmitted to it, and caft the offending party out of the church. But whilft they were endeavouring to amend one fault, they unhappily ran into another ; and as they formerly had been too mild and remifs, fo now they behaved towards him with too much fe-verity and refentment. The Apoftle, therefore, in this chapter, reproves this, and tells them, that " fulncient to the Vol. VI. Q^ GfFender's

57

offender's fhame, was the punifhment which had been infll£lecl of many :" that he had now TufFered enough ; and that, therefore, left he fhould be tempted to fay with Cain^ " My pu-niftiment is greater than I can bear ;'* or to ufc the Apoftle's own words, " Left he ftiould be fwallowed up with overmuch forrow 5" they ought, now he had given proof of his repentance, to forgive him, to confirm their love towards him, and fo reftore him in the fpirit of meeknefs; " Left Satan, (to whofe buftetings he was now given, by tempting him to defpair) ftiould get an advantage over us:" and fo, by re-prefenting you as mercilefs and cruel, caufe that holy name to be blafphemed, by which you are called ; " for we are not ignorant of his devices :" we know very well how many fubtle ways he has to draw afide and beguile unguarded unthinking men.]

Thus then, ftand the words in relation to the context; but as Satan has many devices, and as his quiver is full of other poifonous darts, befides thofe which he fhoots at us to drive us to defpair, I ftaall, in the following difcourfe,

/Vr/?, Briefly obferve who we are to underftand by Satan* And,

Secondly^ Point out to you, what are the chief devices he generally makes ufe of, to draw off converts from Christ, and alfo prefcribe fome remedies againft them.

/Vr/?, Who are we to underftand by Satan ?

The word Saian^ in its original fignificatlon, means an ad-verfary; and in its general acceptation, is made ufe of, to point out to us the chief of the devils, who, for ftriving to be as God, was caft down from heaven, and is now permitted, *' with the reft of his fpiritual wickedneffes in high places, to walk up and down, feeking whom he may devour." We hear of him immediately after the creation, when in the fhape of a ferpent, he lay in wait to deceive our firft parents. He is called Satan, in the book of Job^ where we are told, that

" when

[ 243 ] •* when the fons of God came to prcfent themfclves before the Lord, Satan alfo came amongft them." As the fcripture alfo fpeaketh in the book of Chronicles ; <« and Satan moved David to number the people." In the New Teftament he goes under different denominations ; fomctimes he is called i\\Q evil Oney becaufe he is evil in himfelf, and tempts us to evil. Sometimes, " the Prince of the power of the air ;'* and, " the Spirit that now ruleth in the children of difobe-dience;" becaufe he refides chiefly in the air, and throu<>h the whole world : and all that are not born of God, are faid to lie in him.

He is an enemy to God and goodnefs; he is a hater of all truth : Why elfe did he flandcr God in paradife ? Why did he tell Evcy " You (hall not furely die ?" And why did he promife to give all the kingdoms of the world, and the glories of them, to Jesus Christ, if he would fall down and wor-fhip him ?

He is full of malice, envy, and revenge: For what other motives could induce him to moleft innocent man in paradife? And why is he ftill fo refllefs in his attempts to deilroy us^ who have done him no wrong ?

He is a being of great power, as appears in his being able to act on the imagination of our blefled Lord, (o as to re-prefent to him all tha kingdoms of the world, and the glories of them, in a moment of time. As alfo in carrying his facred body through the air up to a pinacle of the temple ; and his driving a herd of fwine fo furioufly into the deep. Nay, fo great is his might, that, I doubt not, was God to let him ufw-his full ftrength, but he could turn the earth upfide down, or pull the fun from its orb.

But what he is moft remarkable for is, his fubtlety : for not having power given him from above, to take us by force, he is obliged to wait for opportunities to betray us, and to catch us by guile. He, therefore, made ufc of the ferpent, which was fubtle above all the beads of the field, in order to

feiYipt our fii ft parents; and accordingly he is faid, in the Nev/ Teftament, " To lie in wait to deceive ;" and, in the words of the text, the Apoftle fays, '' We are not ignorant of his devices j" thereby implying, that we are more in danger of being feduced by his policy, than over-borne by his power.

From th;-? fhort defcription of Satan, we may eafily judge Avhofe children they are, who love to make a lie, who fpeak evil of, and flander their neighbour, and whofe hearts are full of pride, fubtiety, malice, envy, revenge, and all uncha-ritabknefs. Surely they have Satan for their father : for the tempers of Satan they know, and the works of Satan they do. But were they to fee either themfelves, or Satan as he is, they could not but be terrified at their own likenefs, and abhor themfelves in dull and afties.

But, the juftice of God in fufFering us to be tempted, is vindicated from the following confiderations: That we are here in a ftate of diforder ; That he has promifed not to fufFer us to be tempted [above what we are able to bear; and not only foj but to him that overcometh be will give a crown of life.

The holy angels themfelves, it fliould feem. were once put to a trial whether they would be faithful or not. The firft Adam was tempted, even in paradife. And Jesus Christ, that fecond Adam^ though he was a fon, yet was carried, as our reprefentative, by the Holy Spirit, into the wildernefs, to be tempted of the devil. And there is not one fingle faint in paradife, amongft the goodly fellowfliip of the prophets, the glorious company of the apoftles, the noble army of martyrs, and the fpirits of juft men made perfe6l, who, v^hen on earth J was not afTaulted by the fiery darts of that wicked one, the devil.

What then has been the common lot of all God's children, and of the angels, nay, of the eternal Son of God himfelf, we muft not think to be exempted from : No, it is fufficient if we are made perfed through temptations, as they were. And,

therefore.

r 245 ]

therefore, fince we cannot but be tempted, unlefs we could unmake human nature, inftead of repining at our condition, we fhould rather be enquiring, at what time of our lives Satan moft violently afTaults us ? And what thofe devices are, which he commonly makes ufe of, in order to " get an advantage over us ?"

As to the firft queftion, what time of life ? I anfv/er, we muft expe6l to be tempted by him, in feme degree or ether, all our lives long.—For this life being a continual warfare, we muft never expert to have reft from our fpiritual adverfary the devil, or to fay, our combat v/ith him is finifhed, 'till, with our bicffcd mafter, we bow down our heads, and give up the ghoft.

But fince the time of our converfion, or firft entring upon the fpiritual life, is the moft critical time at which he, for the moft part, violently befets us, as well knowing, if he can prevent our fetting out, he can lead us captive at his will ; and fmce the wife fon of Sirach particularly warns us, when we are going to ferve the Lord, to prepare our fouls for temptation, I fhall, in anfwer to the other queftion, pafs on to the

Second general thing propofed ; and point out thofe devices, which Satan generally makes ufe of at our fIrft converfion, in order to get an advantage over us.

But let me obferve to you, that whatfoever fliall be delivered in the following difcourfe is only defigned for fuch ^s have actually entered upon the divine life ; and not for carnal almoft Chriftians, who have the form of godlincfs, but never yet felt the power of it in their hearts. This being premifed. The

Firft device I {hall mention^ which Satan makes ufe of, is, to drive us to defpair.

When God the Father awakens a finner by the terrors of the law, and by his Holy Spirit convlnceth him of fin, in order

to lead him to Christ, and (hew hitn the neceflity of a Redeemer ; then Saran generally ftrikes in, and aggravates thofe convidions to fuch a degree, as to make the finner doubt of finding mercy thro' the Mediator.

Thus, in all his temptations of the Holy Jesus, he chiefly aimed to make him queftion, whether he was the Son of God ? " If thou be the Son of God," do fo and fo. With many fuch defponding thoughts, no doubt, he filled the heart of the great St, Paul, when he continued three days, neither eating bread nor drinking water ; and therefore he fpeaks by experience, when he fays, in the words of the text, " We are not ignorant of his devices,*' that he would endeavour to drive the inceftuous perfon to defpair.

But let not any of you be influenced by him, to defpair of finding mercy. For it is not the greatnefs or number of our crimes, but impenitence and unbelief, that will prove our ruin : No, were our fins more in number than the hairs of our head, or of a de per die than the brighteft fcarlet ; yet the merits of the death of Jesus Christ are infinitely greater, and faith in his blood (hall make them white as fnow.

Anf'vver always, therefore, his defpairing fuggeftions, as your Blv il^-d Lord did, with an " It is v/ritten," Tell him, you know that your Redeemer liveth, ever to make interceflion for you ; that the Lord hath received from him double for all your crimes : And tho' you have finned much, that is no reafon why you (hould defpair, but only why you ihould love much, having fo much forgiven, A

Second device that Satan generally makes ufe of, to get an advantage over young converts, is, to tempt them io prefume^ or to think more highly of themfelves than they ought to think.

When a perfon has for fome little time tafled the good word of life, and felt the powers of the world to come, he Is commonly (as indeed well he may) moft highly tranfportcd with that fuddea change he finds in himfelf. But then,

Satan

[ 247 ] Satati will not be wanting, at Tach a time, to pufF him up with a hio-h conceit of his own attainments, as if he was fome great perlbn; and will tempt him to fet at nought his brethren, as though he was holier than they.

Take heed therefore, and let us beware of this device of our fpiritual adverfary ; for as before honour is humility, fo a haughty fpirit generally goes before a fall} and God is obliged, when under fuch circumliances, to fend us fome humbling vifitation> or permit us to fall, as he did Peter^ into fome grievous fm, that we may learn not to be too high minded.

To check therefore all fuggeftlons to fpiritual pride, let us confider, that we did not apprehend Christ, but were apprehended of him. That we have nothing but what we have received. That the free grace of God has alone made the difference between us and others ; and, was God to leave us to the decei^fulnefs of our own hearts but one moment, we fhould become weak and wicked, like other men. We ihould farther confider, that being proud of grace, is the moft ready way to lofe it. " For God refifteth the proud, and giveth more grace only to the humble.'' And were we endowed with the perfections of the feraphim j yet if we were proud of thofe perfedlions, they would but render us more accompliflied devils. Above all, we fhould pray eiiineftly to Almighty God, that we may learn of Jesus Christ, to be lowly in heart. That his grace, through the fubtlety and deceivablenefs of Satan, may not be our poifon. But that we may always think foberly of ourfelves, as we ought to think. A

Third device I fn-^ll mention, which Satan generally makes ufe of, " to get an advantage over us," is to tempt us to un-eaftncfs^ and to have hard thnights ofGoDy when we are dead and barren in prayer.

Though this is a term not underftood by the natural man, yet, whofoever there are amongft you, who have pafTed through

Q-4 . ^^^^

the pangs of the new hlrtb^ they know full well what I mean, '

when I talk of deadnefs and drynefs in prayer. And, I doubt '

not, but many of you, amonglt whom I am now preaching I

the kingdom of G od, are at this very time labouring under it. j

For, when perfons are flrft awakened to the divine life, be-caufe grace is weak and nature ftrong, God is often pleafed to vouchfafe them fome extraordinary illuminations of his Holy Spirit; but when they are grown to be more perfe<Sl: men in Christ, then he frequently feems to leave them to them-felves ; and not only fo, but permits a horrible deadnefs and dread to overwhelm them ; at which times Satan will not be wanting to vex and tempt them to impatience, to the great difcomfort of their fouls.

But be not afraid ; for this is no more than your blefled Redeemer, that fpotlefs Lamb of God, has undergone before you : witneis his bitter agony in the garden, when his foul was exceeding forrowful, even unto death. When he fweat great drops of blood, falling on the ground ; when the fenfe of the Divinity was drawn from him ; and Satan, in all probability, was permitted to fet all his terrors in array before him.

Rejoice, therefore, my brethren, when you fall into the like circumftances ; as knowing, that you are therein partakers of the fufferings of Jesus Christ, Confider, that it is ne-cefTary fuch inward trials fnould come, to wean us from the immoderate love of ftnfible devotion, and teach us to follow Christ, not merely for his loaves, but out of a principle of love and obedience. In pationce, therefore, poficfs your fouls, and be not lerrified by Satan's fuggeflions. Still perfevere in feeking Jesus in the u(e of means, though it be forrowing ; and though through barrennefs of foul, you may go mourning ^11 the day long. Confider that the fpoufe is with you, though behind the curtain ; as he v»^as with Mary^ at the fepulchre, though fn knt'w it not. T^hat he has withdrawn but for a li tie while, to make his next vifit more welcome. That though he may now feem to frown and look back on you, as

he

he did on the Syrophmician vjomsin-, yet if you, like her, or blind Bartimeus^ cry out fo much the more earneftly, " Jesus, thou Son oiDavldy have mercy onus;'* he will be made known unto you again, either in the temple, by breaking of bread, or fome other way.

But amongft all the devices that Satan makes ufe of, " to get an advantage over us," there is none in which he is more fuccefsful, or by which he grieves the children of God worfe, than a

Fourth device I am going to mention, his troubling you with hlafphemous^ profane^ unbelieving thoughts ; and fometimes to fuch a degree, that they are as tormenting as the rack.

Some indeed are apt to Impute all fuch evil thoughts to a diforder of body. But thofe who know any thing of the fpi-xitual life, can inform you, with greater certainty, that for the generality, they proceed from that wicked one, the devil ; who, no doubt, has power given him from above, as well now as formerly, to diforder the body, as he did Johh^ that he may, with the more fecrecy and fuccefs, work upon, ruffle and torment the foul.

You that have felt his fiery darts, can fubfcrlbe to the truth of this, and by fatal experience can tell, how often he has bid you, '' curfe God and die," and darted into your thoughts a thoufand blafphemous fuggeftions, even in your moft fe-cret and folemn retirements ; the bare looking back on which makes your very hearts to tremble,

I appeal to your own confciencies; Have not fome of you, when you have been lifting up holy hands in prayer, been peftered with fuch a crowd of the moil: horrid infmuations, that you have been often tempted to rife ofFfrom your knees, and been made to believe your prayers were an abomination to the Lord ? Nay, when, with the reft of your chriftian brethren, you have crouded round the holy table, and taken the facred fymbob of Christ's moft blciTed body and blood

into

[ 250 ] into your hands, inftead of remembring the death of your Saviour, have you not been employed in driving out evil thoughts, as Abraham was in driving away the birds, that came to devour his facrifice; and thereby have been terrified, left you have eat and drank your own damnation ?

But marvel not, as though fome flrange thing happened unto you; for this has been the common lot of all God's children. We read, even in Job^ time, *' That when the fons of God came to appear before their Maker, (at public worfhip) Satan alfo came amongft them," to difturb their devotions.

And think not that God is angry with you for thefe dl-fi:ra£ling, though ever fo blafphemous thoughts : No, he knows it is not you, but Satan working in you ; and therefore, notwithftanding he may be difpleafed with, and certainly will punifli him ; yet he will both pity and reward you. And though it be dinicult to make perfons in your circum-llances to believe fo j yet I (doubt not but you are more acceptable to God, when performing your holy duties in the midft of fuch involuntary diftradions, than when you are wrapped up by devotion, as it were, into the thiid heavens; for you are then fufFering, as well as doing the v^ill of God at the fame time ; and, like Nehemiah\ fervants at the build-ing'of the temple, are holding a trowel in one hand, and a fword in the other. Be not driven from the ufe of any ordinance whatever, on account of thofe abominable fuggcf-tions; for then you let Satan get his defired advantage over you J it being his chief defign, by thefe thoughts, to make you fall out with the m^ ans of grace ; and to tempt you to believe, you do not pleafe God, for no other reafon, than becaufc you do not pleafe yourltlves. Feather perfevere in the ufe of the holy communion cfpecially, and all other means whatever; and when thefe temptations have wrought that refignaticn in you, for which they were permitted, God will vifit you with freili tf^kens of his love, as he met Abraham^ when he reiurned from the flaughter of the five kings ; and will fend an angel from heaven, as he did to his Son, on purpofe to flrcngrhcn you.

C 251 ]

t

Hitherto we have only obferved fuch devices as Satatt makes ufe of immediately by himfelf; but there is a

Fifth I (hall mention, which is not the leaft, tempting us by our carnal friends and relations.

This is one of the moft common, as well as moft artful devices he makes ufe of, to draw young converts from God ; for v^^hen he cannot prevail over them by himfelf, he v^^ill try vi^hat he can do by the influence and mediation of others.

Thus he tempted Eve^ that flie might tempt Adam. Thus he rtirred up Jobh wife, to bid him " Curfe God and die." And thus he made ufe of Peter's tongue, to perfuade our bleiled Lord " to fpare himfelf," and tl ereby decline thofe fufFerings, by which alone we could be preferved from fufFer-jng the vengeance of eternal fire. And thus, in thefe laft days, he often flirs up our mott powerful friends and deareft intimates, to difluade us from going in that narrow way, which alone leadeth unto life eternal.

But our blefTed Lord has furniflied us with a fufficient anfwer to all fuch fuggeftions. " Get you behind me, my adverfarics ;" for otherwife they will be an offence unto you ; and the only reafon why they give fuch advice is, becaufe they " favour not the things that be of God, but the things that be of men."

Whoever, therefore, among you are refolved to ferve the Lord, prepare your fouls tor many fuch temptations as thefe ; for it is neceffary that fuch offences fliould come, to try your fincerity, to teach us to ceale from man, and to fee if we will forfake all to follow Christ.

Indeed our modernifers of chriflianity would perfuade us, that the gofpel was calculated only for about two hundred years; and that now there is no need of hating father and

mother,

mother, or of being perfecuted for the fake of Christ and iiis gofpel.

But fuch perfons err, not knowing the fcriptures, and the power of godlinefs in their hearts; for whofoever receives the love of God in the truth of it, will find, that Christ came to fend not peace, but a fword upon earth, as much now as ever. That the father-in-law fhall be againft the: dai;ghter-in-law, in thefe latter, as well as in the primitive times; and that if we will live godly in Christ Jesus, we muft, as then, fo now, from carnal friends and relations^ fufFer perfecution. But the devil hath a

Sixth device, which is as dangerous as any of the former,

by not tempting us at all, or rather, by withdrawing himfslffor <i while, in order to come upon us at an hour when we think not of it.

Thus it is faid, that he left Jesus Christ only for a fca-fon i and our blefled Lord has bid us to watch and pray always, that we enter not into temptation ; thereby implying, that Satan, whether we think of it or nor, is always feeking how he may devour us.

If we would therefore behave like good foldiers of Jesus Christ, we muft be always upon our guard, and never pretend to lay down our fpiritual weapons of prayer and watching, till our warfare is accomplifhed by death 3 for if we GO, our fpiritual Amalek will quickly prevail againft us. What if he has left us ? it is only for a feafon 5 yet a little while, and, like a roaring lion, with double fury, he will break out upon us again. So great a coward as the devil is, he feldom leaves us at the firft onfet. As he followed our blefled Lord with one temptation after another, fo will he treat his fcrvants. And the reafon why he does not renew his attacks, is fometimes, becaufe God knows we arc yet weak and unable to bear them, fometimes, becaufe our grand adverfary thinks to befet us at a more convenient feafon.

6 Watch

[ 253 ] Watch carefully therefore over thy heart, O chriftlan; and whenever thou perceivcft thyfelf to be falling into a fpiri-tual flumber, fay to it, as Christ to his difciplcs, " Arife (my foul) why fleepcft thou?" Awake, awake; put on ftrength, watch and pray, or otherwife^he Philijlines will be upon thee, and lead thee whither thou wouldft not. Alas! Is this life a time to lie down and flumber in ? Arife, and call upon thy God ; thy fpiritual enemy is not dead, but lurketh in fome fccret [4^ce, feeking a convenient opportunity how he may betray thee. If thou ceafeft to ftrive with him, thou ccafeft to be a friend of God ; thou ceafeft to go in that narrow way which leadcth* unto life.

Thus have I endeavoured to point out to you fome of thofe devices, that Satan generally makes ufe of " to get an advantage over us;" many others there are, no doubt, which

he often ufes.

«

But thefc, on account of my youth and want of experience, I cannot yet apprife you of; they who have been lifted for many years in their mafter's fervice, and fought under his banner againft our fpiritual Amalek, are able to difcover more of his artifices; and, being tempted in all things, like unto their brethren, can, in all things, advife and fuccour thofe that are tempted.

In the mean while, let me exhort my young fellow-foldier?, who, like myfelf, are but juft entring the field, and for whofe fake this was written, not to be difcouraged at the fiery trial wherewith they muft be tried, if they would be found faithful fervants of Jesus Christ. You fee, my dearly beloved brethren, by what has been delivered, that our way through the wildernefs of this world to the heavenly Canaan, is befet with thorns, and that there are fons of Anak to be grappled with, ere you can pofiefs the promifed land. But let not thefe, like fo many falfe fpics, difcourage you from going lip to fight the Lord's battles, but (?.y with Caleb and yojlma^ *' Nay, but we will go up, for we are able to conquer them." Jesus Christ, that great captain of our falvation, has in

[ 254 ] our ftead, and as our reprefentative, baffled the grand enemjr of mankind, and we have nothing to do, but manfully to fight under his banner, and to go on from conquering to conquer. Our glory does not confift in being exempted from, but in enduring temptations. <' Blefled is the man, (fays the apoftle) that endureth temptation ;'* and again, *' Brethren, count it all joy, when you fall into divers temptations :" And in that perfe6t form our blefled Lord has prefcribed t© us, we are taught to pray, not fo much to b^delivered from all temptation, as " from the evil" of it. Whilft we are on this fide eternity, it muft needs be that temptations come; and, no doubt, *' Satan has defired to have all of us, to fift us as wheat." But wherefore fhould we fear ? For he that is for us, is by far more powerful, than all that are againft us. Jesus Christ, our great High-prieft, is exalted to the right hand of God, and there ntteth to make intercelliokn for us, that our faith fail not.

Since then Christ is praying, whom fhould we fear ? And fmce he has promifed to make us more than conquerors, of whom fhould we be afraid ? No, though an hoft of devils are fet in array againft us, let us not be afraid ; though there fhould rife up the hottefl perfecution againft us, yet let us put our truft in God. What though Satan, and the reft of his apoftate fpirits, are powerful, when compared with us ; yet, if put in competition with the Almighty, they areas weak as the meanefl worms. God has them all referved in chains of dark-nefs unto the judgment of the great day. So far as he permits them, they fhall go, but no farther; and where he pleafes, there fhall their proud malicious defigns be flayed. We read in the gofpel, that though a legion of them pofTefled one man, yet they could not deftroy him ; nor could they fo much as enter into a fwine, without firft having leave given them from above. It is true, we often find they foil us, when we are alTaulted by them ; but let us be flrong, and very couragious ^ for, though they bruife our heels, we fhall, at length, bruife their heads. Yet a little while, and he that fhall come, will come ; and then we fhall fee all our fpiritual enemies put under our feet. What if they do come out againft us, like fa

many

many great Goliahs ; yet, if we can go forth, as the ftrlpling David, in the name and ftrcngth of the Lord of hofls, wc may fay, O Satan, where is thy power ? O fallen fpirits, where is your vidory ?

Once more therefore, and to conclude; let us be ftrong, and very couragious, and let us put on the whole armour of God, that we may be able to (land againft the fiery darts of the wicked one. Let us renounce ourfelves, and the world, and then we fhall take away the armour in which he trufteth, and he will find nothing in us.for his temptations to work upon. We ftiall then prevent his malicious defigns ; and being willing to fufFer ourfelves, (hall need lefs fufFerings to be fent us from above. Let us have our loins girt about with truth ; and for an helmet, the hope of falvacion ; " praying always with all manner of fupplication." Above all things, *' Let us take the fword of the fpirit, which is the word of God," and " the fhield of faith," looking always to Jesus, the author and finiftier of our faith, who for the joy that was fet before him, endured the crofs, defpifmg the (hame, and is now fat down at the right hand of God.

To which happy place, may God of his infinite mercy tranflate us all, through our Lord Jesus Christ.

To whom, with the Father, and the Holy Ghcfl:, three perfons and one eternal God, be all honour and glory, now and for evermore. Amen.

SERMON

£ 257 J

SERMON XLIX.

On Rei^eneratlon.

2 Cor. v. 17.

If any man he in Christ, he is a ?iezv creo.turi,

TH E doolrine of our regeneration, or new birth ia Christ Jesus, though one of the moft fundamental do6lrines of our holy religion ; though fo plainly and often prefied on us in facred writ, " that he who runs may read ;" nay though it is the very hinge on which the falvation of each of us turns, and a point too in which all finccre chrif-tians, of every denomination, agree ; yet it is fo feldom con-fidered, and fo little experimentally underftood by the generality of profeiTors, that were we to judge of the truth of it, by the experience of moft who call themfelves chriftians, we fhould be apt to imagine they had " not fo much as heard*' whether there be any fuch thing as regeneration or not. It is true, men for the moft part are orthodox in the common articles of their creed ; they believe " there is but one God, and one Mediator between God and men, even the man Christ Jesus i" and that there is no other name given under heaven, whereby they can be faved, befidcs his: But then tell them, they m.uft be regenerated, they muft be born again, they muft be renevvcd in the very fpirit, in the inmoft faculties of their minds, ere they can truly call Christ, *' Lord, Lord," or have an evidence that they have any fhare in the merits of his precious blood ; and they are ready to cry out with Nicodcmus, " How can thcfe things be?" Or with the yhhenians, on another occafion, " What will this babler fay ? he feemeth to be a fctier-forth of ftrange Vol. VL R doarines •,"

r 258 ]

oo(n;flnes;" becaufe we preach unto theni Christ, and the new-birth.

That I may therefore contribute my mite towards curing the fatal miflake of fuch perfons, who would thus put afun-der what God has infeparably joined together, and vainly think they are juftified by Christ, or have their fins forgiven, and his perfect obedience imputed to them, when they are not fanilified, have not their natures changed, and made holy, I fliall beg leave to enlarge on the words of the text in the following manner :

FlrJ}^ I {hall endeavour to explain what is meant by being in Christ : " If any man be in Christ.'*

^aondly^ What we arc to underftand by being a new creature : " If any man be in Christ he is a new creature."

Thirdly, I fliall produce fome arguments to make good the apoftle's afTertion. And sn^

Fourthly, I fhall draw fome inferences from what may be delivered, and then conclude with a word or two of exhortation.

Firfiy I am to endeavour to explain what is meant by this cxprefHon in the text, " If any man be in Christ."

Now a pcrfon may be faid to be in Christ two ways.

/Vr/?, Only by an outv*'ard profcflion. And in this fenfe, every one that is called a chriftian, or baptized into Christ's church, may be faid to be in Christ. But that this is not the fole meaning of the apoftle's phrafe before u?, is evident, becaufc then, every one that names the name of Christ, or h baptized into his vihble church, would be a new creature. Which is notorioufly falfe, it being toO plain, beyond all contraditS^ion, that comparatively but few of thofe that ar^ '* born of waLer," are '' born of the Spirit" likcv/ife; to ufe 3 another

f 259 ]

Rnothcr fpiritual way of rpeaking,^many arc baptized with water, which were never baptized with the Holy Ghoft.

To be in Christ therefore, in the full import of the worj, fnuft certainly mean fomething more than a bare outward pro-feffion, or being called after his name. For, as this fame apoftle ttlls us, '' All are not Ifraeliies that are o{ Ifracl^'* (o when applied to chriftianity, all are not real chiiliians that are nominally fuch. Nay, this is fo far from being the cafcj that our blc/Ted Lord himfelf informs us, that many who have prophefied or preached in his name, and in his nam^c caft out devils, and done many wonderful v;orks, fliall not-withflanding be difmiiled at the iafl day, with " dtrpart froai me, I know you not, yc workers of iniquity."

It remains thcreforCj that this expreflion, '' if any man ba in Christ," muft be underllood in a

Second and elofer fignification, to be/« him (o as to partake of the benefits of his iufferings. To be in him not only by an outward profefTion, but by an inward change and purity of heart, and cohabitation of his holy fpirit. To be in him, fo as to be myftically united to him by a true and lively faith, and thereby to receive (piritual virtue from him, as the members of the natural body do from the her.d, or the branches from the vine. To be in him in fuch a manner as the apoftle^ fpeaking of himfelfj acquaints us he knew a perfon was, " I knew man in Christ," a true chriftian ; or, as he himfelf defires to be in Christ, when he wifhcs, in his epidle to the Philippians, that he might be found In him.

This is undoubtedly the proper meaning of the apoftle's exprefTion in the words of the text j fo that what he fays in his epiftic to the Romans about circumcifion, may very v/ell be applied to the prellnt fubje6t; that he is not a real chriftian who is only one outwardly ; nor is that true baptifm, which is only outward in the flelli. But he is a true chriftian, who is one inwardly, whole baptifm is that of the heart, in the fpir;t, and not mcrtly in the watcr^ vvhcfe praife is

K 2 no^

[ 26o ] not of man but of God. Or, as he fpeakcth in anothef place, " Neither circumcifion nor uncircumcifion availeth any thing (of itfelf) but a new creature." Which amounts to what he here declares in the verfe now under confideration, that if any man be truly and properly in Christ, he is a new creature. Which brings me to fhcw.

Secondly^ What we are to undcrftand by being a mw creature^

And here it is evident at the fird view, that this expreflion is not to be fo explained as tho,ugli there was a phyfical change required to be made in us ; or as though we were to be reduced to our primitive nothings, and then created and formed ao-ain. For, fuppofmg we were, as Nicodemus ignorantly imagined, to enter a " fecond time into our mother's womb, and be born," alas ! what would it contribute towards rendering us fpiritually new creatures ? Since " that which was born of the flelh would be flefli ftill -," we fhould be the fame carnal perfons as ever, being derived from carnal parents, and confequently receiving the leeds of all manner of fin and corruption from them. No, it only means, that we muft be fo altered as to the qualities and tempers of our minds, that we muft entirely forget what manner of perfons we onoe were. As it may be faid of a piece of gold, that was once in the ore, after it has been cleanfed, puiified and poliflied, that it is a ,new piece of gold j as it may be faid of a bright glafs that has been covered over with filth, Vv'hen it is wiped, and fo become tranfparent and clear, that it is a new glafs : Or, as it might be faid o^ Naamariy when he recovered of his leprofy, and his fldTi returned unto him like the flefh of a young child, that he v>'as a new man 5 fo our fouls, though flill the fame as to effence, yet are fo purged, purified and cleanfed from their natural drofs, filth and leprofy, by the blefled influences of the Holy Spirit, that they may be properly faid to be made anew.

Hew this j^lorious change is wrought in the foul, cannot cafil.y be explained : For no one knows the ways of the Spirit, fave the Spirit of God himfelf. Not that this ought to be

[ 26. ]

any argument againft this dodrine ; for, as our blefTcd Lord' obferved to Nicodernus^ when he was difcourfing on this ver» fubjed, " The wind blowcth where it lifteth, and thou heareft the found thereof, but knowefl not whence it comcth and whither it goeth j" and if we are told of natural thino-s and we underftand them not, how much lefs ought we to v/onder, if we cannot immediately account for the invifible workings of the Holy Spirit ? The truth of the matter is this : the dodrine of our regeneration, or new birih in Christ Jesus, is hard to be underliood by the natural man. But that there is really fuch a thing, and that each of us muft be fpiritually born again, I fliall endeavour to fnew under my

Third general head, in which I was to produce fome aro-u-ments to make good the apoftle's aiiertion.

And here one would think it fufficient to affirm,

FirJ}^ That God himfelf, in his holy word, hath told us fo. Many texts might be produced out of the Old Teftament to prove this point, and indeed, one would wonder how A7-codemus^ who was a teacher in Ifrael, and who was therefore to inftrutSl tl\e people in the fpiritual meaning of the law, fhould be fo ignorant of this grand article, as we find he really was, by his afking our blefled Lord, when he was preffing on him t!iis topic, How can thefe things be? Surely, he could not forget how often the Pfalmift had begged of God, to make him " a new heart," and " to renew a rif>ht fpirit WMthin him ;" as lilcevi^ife, how frequently the prophets had warned the people to m.ake them " new hearts,'* and new minds, and fo turn unto the Lord thtir God. Jjut not to mention thefe and fuch like texts out of the Old Tefta-ment, this do61:rine is fo often and plainly repeated in the New, that, as I obferved before, he who runs may read. For what fays the great Prophet and Inftruclor of the world himfelf: " Except a man (every one that is naturally the ofl-fpring of Adam) be born again of water and the Spirit, he cannot enter into the kingdom of God," And left wc Pr.ouU

R 3 be

[ 2 62 ]

196 apt to flight this afTertion, and NUo(^emus-]\k^, rejc^l the clo6lrire, bccnufe vvc cannot immediately explain *•' How this thing can be ;" our blclTed Mafter therefore affirms it, as it were, by an oath, ^' Verily, verily, 1 fay unto you," or, as it may be read, I the Amen ; I, who am truth itfelf, fay unto you, that it is the unalterable appointment of my heavenly Father, that '' unlefs a man be born again, be cannot enter into the kingdom of God."

Agreeable to this, are thofe many palTagcs we meet with in theepiftles, where we arc commanded to be ** renewed in the Spirit," or, which was before explained, in the inmoil faculties of our minds ; to ^' put on' the Old Man, which is corrupt ; and to put on the New Man, which is created after God, in righteoufnefs and true holmefs ;" that " old things muft pafs away, and that all things muil become new j" that we are to be ^' favcd by the wafliing of regeneration, and the renewing of the Holy Gholl." Or, methinks, was there no pther pafTape to be produced befides the words of the text, it would be full enough, Gnce the apoftle thereiii pofitively affirms, that ^' U any man be in Christ, he is a new crca-

Now, what can be underftood by all thefe different terms of beinL^^ bcm again^ of putting cff the Old Man^ and putting en the Kcw^ of being renewed in the fpirit of our minds^ and becoming new creatures ; but that chriftianity requires a thorough, real inward change of heart ? Do we think thefe, and fuch-like forms of fpeaking, are mere metaphors, words of a bare found, without any real folid fignification ? Indeed, it is to be ftarcd, fome men would have theni interpreted fo ; but alas ! unhappy men ! they are not to be envied in their metaphorical interpretation : it will be well, if they do not interpret themfelves out of their falvation.

Multitudes of other texts might be produced to confirm this fame truth ; but thofe already quoted are fo plain and convincing, that one would imagine no one fhould deny it; ^ere v;e not told, there are fome, *' who having eyes, fee

not, and ears, hear not, and that will not underfland with V their hearts, or hear with their ears, left they fliould be converted, and Christ (hould heal them."

But I proceed to a

Second argument; and that (hall be taken from the purity of God, and the prefent corrupt and polluted {late oi man.

God is defcribed in holy fcripture (and I fpeak to thofe who profefs to know the fcripture) as a Spirit ; as a being iof fuch infinite fandity, as to be of ** purer eyes than to behold iniquity ;" as to be fo tranfcendently holy, that it is faid *' the very heavens are not clean in his fight; and the angels themfelves he chargeth with folly." On the other hand, man is defcribed (and every regenerate perfon will find it true by his own experience) as a creature altogether *' conceived and born in fin ;" as having '* no good thing dwelling in hinii" as being '^ carnal, fold under fin;" nay, as having " a mind which is at enmity with God," and fuch-like. And fince there is fuch an infinite difparity, can any one conceive how a filthy, corrupted, polluted wretch can dwell with an infinitely pure and holy God, before he is changed, and rendered, in fome meafure, like him ? Can he, who is of purer eyes than to behold iniqtiity, dwell with it ? Can he, in whofe fight the heavens are not clean, delight to dwell with uncleannefs itfelf? No, we might as well fuppofe light to ha^e communion with darknefs, or Christ to have concord with Belial, But I pafs on to a

Third argument, which fhall be founded on the confide-ration of the nature of that happinefs God has prepared for thofe that unfeignedly love him.

To enter indeed on a minute and particular defcrlption of heaven, would be vain and prefumptuous, fince we are told that '* eye hath not feen, nor ear heard, neither hath it entered into the heart of man to conceive, the things that arc there prepared" for the fincere followers of the holy Jesus,

R 4 even

even in this life, much lefs in that which is to come. However, this we may venture to affirm in general, that as^GoD is a Spirit, To the happinefs he has laid up for his people is fpiritual likewife ; and confequently, unlefs our carnal minds are changed, and fpiritualized, we can never be made meet to partake of that inheritance with the faints in light.

It is true, we may flatter ourfelves, that, fuppofing we continue in our natural corrupt eftate, and carry all our lufts along with us, we (hould, notwithflanding, relifh heaven, was God to admit us therein. And fo we might, was it a Mahometan paradife, wherein we were to take our full fwing in fenfual delights. But fmce its joys are only fpiritual, and no unclean thing can poffibly enter thofe bleffed manfions, there is an abfolute neceffiiy of our being changed, and un-der2;oing a total renovation of our depraved natures, before we can have any tafte or relifh of thofe heavenly pleafures.

It is, doubtleis, for this reafon, that the apoftle declares it to be the irrevocable decrcee of the Almighty, that " without holinefs, (without being made pure by regeneration, and having the image of God thereby reinftamped upon the foul) no man fnall fee the Lord." And it is very obfcrvable, that *our divine Mailer, in the famous paflage before referred to, concerning the abfolute necefiity of regeneration, does not fay, Unlefs a man be born again, he fiall not^ but '' unlefs a man be born again, he cannot enter into the kingdom of God." It is founded in the very nature of things, that unlefs we have difpofitions wrought in us fuitablc to the obje£ls that :ire to entertain us, we can take no manner of complacency or fatisfaclion in them. For inflance ; what delight can the moft harmonious mufic afford to a deaf, or what pleafure can the moft excellent picture give to a blind man ? Can a tafte-lefs palate relifli the richeft dainties, or a lilthy fwine be pleafed with the iineft garden of flowers ? No : and what reafon can be afl^igned for it ? An anfwer is ready ; becaufe they have neither of them any tempers of mind correfpondent or agreeable to what they are to be diverted with. And thus it is with the foul hereafter: for death makes no more alte^

ration

C. 265 7

ration In the foul, than as it inlarges its faculties, and makes it capable of receiving deeper imprefHons either of pleafurc «r pain. If it delighted to convcrfe with (}od here, it will be tranfported with the fight of his glorious j^4ajefty hereafter. If it was pleafcd with the communion of faints on earth, it will be infinitely more fo with the communion and fociety of holy angels, and the fpirits of juft men made perfect in heaven. But if the oppofite of all this be true, we may afTure ourfelves the foul could not be happy, was God himfdf to admit it (which he never will do) into the regions of the blefled. But it is time for me to haften to the

Fourth argument, becaufe Christ's redemption will not l5e complete in us, unlefs we are new creatures.

If we refledl indeed on the firft and chief end of our blefled Lord's coming, we fhall find it was to be a propitiation for our fins, to give his life a ranfom for many. But then, if the benefits of our dear Redeemer's death were to extend no farther than barely to procure forgivenefs of our fins, we Ihould have as little reafon to rejoice in it, as a poor condemned criminal that is ready to perifli by fomc fatal difcafe, would have in receiving a pardon from his judge. For chri-{lians would do well to confider, that there is not only a legal hinderance to our happinefs, as v/e are breakers of God's Jaw, but alfo a moral impurity in our natures, which readers us incapable of enjoying heaven (as hath been already proved) till fome mighty change have been wrought in us. It is ne-ceilary therefore, in order to make Christ's redemption compleat, that we fliould have a grant of God's holy Spirit to change our natures, and fo prepare us for the enjoyment of that happinefs our Saviour has purchaied by his precious blood.

Accordingly the holy fcriptures inform us, that whom Christ juftifies, or whofe fins he forgives, and to whom he imputes his perfeCf obedience, thofe he alfo fan61ifies, purifies and cleanfcs, and totally changcth their corrupted natures. As the fcrinture alfo fpeaketh in another place, <' Christ is

tQ

to us juflification, fandification, and then redemption.'* But,

Fourthly, Proceed we now to the next general thing pro-pofed, to draw fome inferences from what has been delivered. And,

Firjy If he that is in Christ be a new creature, this may ferve as a reproof for thofe who reft in a bare performance of outward duties, without perceiving any real inward change of heart.

We may obferve a great many perfons to be very p'jn(£lual in the regular returns of public and private prayer, as like-wife of receiving the holy communion, and perhaps now and then too in keeping a fafl. But here is the misfortune, they reft barely in the ufe of the means, and think all is over, when they have thus complied with thofe facrcd inftitutions j whereas, were they rightly informed, they would confider, that all the inftituted means of grace, as prayer, fafting, hearing and reading the word of God, receiving the blefled facrament, and fuch-like, are no farther ferviceable to us, than as they are found to make us inwardly better, and to carry on the fpiritual life in the foul.

It is true, they are means ; but then they are only means ; they are part, but not the whole of religion : for if fo, who more religious than the Pharifee ? He failed twice in the week, and gave tythes of all that he pofl'efTed, and yet was not juftified, as our Saviour himfelf informs us, in the fight of God.

You perhaps, like the Pharifee, may faft often, and make long prayers j you may, with Heiod^ hear good fermons gladly. But yet, if you continue vain and trifling, immoral or worldly-minded, and differ from the reft of your neighbours barely in going to church, or in complying with fome outward performances, are you better than they ? No, in no wife; you arc by far much worfe ; for if you ufe them, and

at

at the fame time abufe them, you thereby encourage others to think there is nothing in them, and therefore muft expe6l to receive the greater damnation. But,

Secondly^ If he that is in Christ be a new creature, then this may check the groundlefs prefumption of another clafs of profeilurs, who reft in the attainment of fome moral virtues, and falfely imagine they are good chriftians, if they are juft in their dealings, temperate in their diet, and do no hurt or violence to any man.

Bat if this was all that is requifite to make us chriftians, why might not the heathens of old be good chriftians, who were remarkable for thefe virtues ? or St. Paul before his con-verfion, who tells us, that he lived in all good confcience? but we find he renounces all dependance on works of this nature, and only defires to be found in Christ, and to know the power of his refurrei^ion, or have an experimental proof of receiving the Holy Ghoft, purchafed for him by the death, and enfured and applied to him by the rcfurredion of Jesus Christ.

The fum of the matter is this : chriftianity includes mora^ lity, as grace does reafon j but if we are only mere Moralifts, if we are not inwardly wrought upon, and changed by the powerful operations of the Holy Spirit, and our moral acS^ions, proceed from a principle of a new nature, however we may-call ourfelves chriftians, we fhall be found naked at the great day, and in the number of thofe, who have neither Christ*s righteoufnefs imputed to them for their juftification in the fight, nor hclincfs enough in their fouls as the confequence of that, in order to make them meet for the enjoyment, of God. Nor,

Thirdly^ Will this do6lrine lefs condemn thofe, who reft in a partial amendment of thcmfelves, without experiencing a thorough, real, iiiyi'ard change of heart.

A little

A little acquaintance with the world will furniCa us with inftances, of no fniall number of perfons, who, perhaps, were before openly profane j but feeing the ill confequences of their vices, and the many worldly inconveniencies it has reduced them to, on a fudden, as it were, grow civilized ; and thereupon flatter themfelves that they are very religious, be-caufe they differ a little from their former felves, and are not fo fcandaloufly wicked as once they were : whereas, at the fame time, they fhall have fome fecret darling fin or other, fome beloved Dalilah or Hcrodiasy which they will not part with; fome hidden luft, which they will not'mortify; fome vicious habit, which they will not take pains to root out. But vvouldft thou know, O vain man ! whoever thou art, what the Lord thy God requires of thee? thou muft be informed, that nothing fhort of a thorough found converfion will fit thee for the kingdom of heaven. It is not enough to turn from profanenefs to civility •, but thou muft turn from civility to godlinefs. Not only fome, but '' all things muft become new" in thy foul. It will profit thee but little to do many thin"-s, if vet fome one thing thou lackeft. In fliort, thou muft not only be an almoft, but altogether a new creature, or in vain thou boafteth that thou art a chriftian.

Fourthly^ If he that is in Christ be a new creature, then this may be prefcribed as an infallible rule for every perfon of whatever denomination, age, degree or quality, to judge himfelf by; this being the only folid foundation, whereon we can build a well-grounded affurance of pardon, peace, and happinefs.

We may indeed depend on the broken reed of an external profefHon ; we may think we are good enough, if we lead fuch fober, honeft, moral lives, as many heathens did. We may imagine we are in a fafe condition, if we attend on the jyablic offxces of religion, and are conftant in the duties of our clofets. But unlefs all thefe tend to reform our lives, and change our hearts, a-nd are only ufed as fo many channels of divine grace ; as I told you before, fo I tell you again, chri-ilianity will profit you nothing.

Let

[ 26g ]

Let each of us therefore ferioufly put this queftlon to our hearts : Have we received the Holy Ghoft fince we believed ? Are v^^e new creatures in Christ, or no? At leafl-, if we are not fo yet, is it our daily endeavour to become fuch ? Do we conftantly and confcientioufly ufe all the means of grace required thereto r Do we fafl, watch and pray? Do we, not lazily feck, but laborioufly ftrlve to enter in at the flrait gate? In fliort, do we renounce our own righteoufnefs, take up our crolles and follow Christ ? If fo, we are in that narrow way which leads to life ; the good feed is fown in our hearts, and will, if duly watered and nourifhed by a regular perfevcring ufe of all the means of grace, grow up to eternal life. But on the contrary, if we have only heard, and know not experimentally, whether there be any Holy Ghoft; if v/e are ftrangers to fafting, watching and prayer, and all the other fpiritual exercifes of devotion ; if we are content to go in the broad way, merely becaufe we fee moft other people do fo, without once refleding whether it be the right one or not; in fliort, if we are ftrangers, nay enemies to the crofs of Christ, by lives of worldly-mindednefs, and fenfual plea-fure, and thereby make others think, that chriftianity is but an empty name, a bare formal profellion ; if this be the cafe, I fay, Christ is as yet dead in vain, to us; we arc under the guilt of our fins ; and are unacquainted with a true and thorouo-h converfion.

But beloved, I am perfuaded better things of you, and things that accompany falvation, though I thus fpeak ; I would humbly hope that you are fincerely perfuaded, that he who hath not the Spirit of Christ is none of his; and that, unlefs the Spirit, which raifed Jesus from the dead, dwell in you here, neither will your mortal bodies be quickened by the fame Spirit to dwell with him hereafter.

Let me therefore (as was propofed in the /<?/? place) ear-neftly exhort you, in the name of our Lord Jesus Christ, to act fuitablc to ihofe convictions, and to live as chriftians, that are commanded in holy writ, to " put off their former <:onveriauoii concerning the Old Man, and to put on the

New

New Man, which is created after God in righteoufnefs and true holinefs."

It muft be owned indeed, that this is a great and difficult work; but, blefled be God, it is not impoffible. Many thoufands of happy fouls have been aflifted by a divine power to bring it about, and why fhould we defpair of fuccefs ? Is God's hand (hortened, that it cannot fave ? Was he the God of our Fathers, is he not the God of their children alfo ? Yes, doubtlefs, of their children alfo. It is a tafk likewife, that will put us to fome pain ; it will oblige us to part with fome Juft, to break with fome friend, to mortify fome beloved paf-flon, which may be exceeding dear to us, and perhaps as hard to leave, as to cut off a right-hand, or pluck out a right-eye. But what of all this ? Will not the being made a real living member of Christ, a child of God, and an inheritor of the kingdom of heaven, abundantly make amends for all this trouble ? Undoubtedly it will.

The fetting about and carrying on this great and neceilary work, perhaps may, nay afTuredly will expofe us alfo to the ridicule of the unthinking part of mankind, who will wonder, that we run not into the fame excefs of riot with them-felves ; and becaufe we deny our fmful appetites, and are not conformed to this world, being commanded in fcripture to do the one, and to have our converfation in heaven, in oppo-fition to the other, they may count our lives folly, and our end to be without honour. But will not the being numbered among the faints, and fhining as the ftars for ever and ever, be a more than fufficient recompenfe for all the ridicule, calumny, or reproach, we can poffibly meet with here?

Indeed, was there no other reward attended a thorough converfion, but that peace of God, which is the unavoidable confequence of it, and which, even in this life, *' pafTeth ajl underftanding," we fhould have great rcafon to rejoice. But when we confider, that this is the leaft of thofe mercies God has prepared for thofe that are in Christ, and become new creatures; that, this is but the beginning of an eternal fuc-

t 271 ]

ceflion of pleafures ; that the day of our deaths, which the unconverted, unrenewed finner muft fo much dread, will be, as it were, but the firft day of our new births, and open to us an everlafting fcene or happinefs and comfort j in fhort, if we remember, that they who are regenerate and born again, have a real title to all the glorious promifes of the gofpel, and are infallibly certain of being as happy, both here and hereafter, as an all-wife, all-gracious, all-powerful God can make them ; methinks, every one that has but the leail concern for the falvation of his precious and immortal foul, having fuch promifes, fuch an hope, fuch an eternity of happinefs fet before him, ihould never ceafe watching, praying, and ftriving, till he find a real, inward, faving change wrought in his heart, and thereby doth know of a truth, that he dwells in Christ, and Christ in him -, that he is a new creature, therefore a child of God ; that he is already an inheritor, and will ere long be an adtual pgfTeflbr of the kingdom of heaven.

Which God of his infinite mercy grant, through Jesus Christ our Lord.

To whom, &:c.

SERMON

SERMON L.

Chriftians, Temples of the living God.

2 Cor. vi. i6,

Te are the temple of the living Gcd, *

ISAIAH, rpeaking of the glory of gofpel days, faid, "^^ Men have not heard nor perceived by the ear, neither hath the -eye feen, O God, befides thee, what he hath prepared for him that waiteth for him.*' Chap. Ixiv. 4. Could a world ]ying in the wicked one^ be really convinced of this, they would need no other motive to induce them to renounce themfelves, take up their crofs, and follow Jesus Christ. And had believers this truth always deeply imprefled upon their fouls, they could not but abftain from every evil, be continually afpiring after every good ; and in a word, ufe all .diligence to walk worthy of Him who hath called them to his kingdom and glory. If I miftake not, that is the jend pur-pofed by the apoftle Paul^ in the words of the text, " Ye are the temple of the living God." Words originally dire'^led to the church of Corinth, but which equally belong to us, and to our children, and to as many as the Lord our God fhall call. To give you the true meaning of, and then practically to improve them, flikll be my endeavour in the following <lifcouffe.

Firji, I fiiall endeavour to give you the true meaning of thefe ■words, '' Ye arc the temple of the living God." The cxpreffion undoubtedly is metaphorical, or figurative: but

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under the metaphor, fomething real, and of infinite importance, is to be undcrftood. And there feems to be a manifeft allufion, not cniy to what we call temples or churches in o-eneral, but to the "Jewijh ietiiple in particular. I truft, that but few, if any here, need be informed, that the preparations for this edifice were exceedingly grand, that it was modelled and built by a divine order, and when compleated, was feparatcd from common ufes, and dedicated to the fervicc of the incomprehennble Jehovah, with the utmofl folemnity.

It is thus that chriftians are '^ the temple of the living GoDj" of Father, Son, and Holy Ghofl; they who once held a confultation to create, are all equally concerned in making preparations for, and eflFc(^ual!y bringing about the redemption of man. The Father creates, the Son redeems, and the Holy Ghoft fancStifies all the ele£l: people of God. Being loved from eternity, they are elFedlually called in time, they are chofen out of the world, and not only by an external formal dedication at baptifm, or at the Lord's fupper, but by a free, voluntary, unconftrained oblation, they devote themfelves, fpirit, foul, and body, to the entire fervice of Kim, who hath loved and given himfeif for them.

This is true and undefiled religion before God our heavenly

Father : This is the real chriftian's reafenable fcrvice^ or, as

fome think the word imports, this is the fervice required of us

in the word of God. It Implies no lefs than a total renuncia<^

tion of the world ; in fnort, turns the chriflian's whole life

into one continued facrifice of love to God j fo that, " whether

he eats or drinks, he does all to his glory." Not that I

would hereby infmuate, that to be chriftians, or to keep to the

words of our text, in order to be temples of the living God,

we muft become hermits, or fliut ourftlves up in nunneries or

cloyfters ; this be far from me ! No. The rellgioii, which

this bible in my hand prefcribes, is a focial religion, a religion

equally pra£licab'e by high and low, rich and poor, and

which abfolutcly requires a due difcbarge of all relative duties,

ia whatfoever ftate of life God fhall be pleafcd to place and

continue us,

K That

That fome, in all ages of the church, have literally feparated themfelves from the world, and from a fincere defire to fave their fouls, and attain higher degrees of chrillian ptfrfeiSlion, have wholly devoted themfelves to folitude and retirement, is what I make no doubt of. But then fuch a zeal is in no wife according to knowledge ; for private chriftians, as well as minifters, are faid to be *' the fait of the earth, and the lights of the world," and are commanded to " let their light Ihine before men/' But how can this be done, if we fliut ourfelves up, and thereby entirely exclude ourfelves from all manner of converfation with the world ? Or fuppofing we could take the wings of the morning, and fly into the mod diftant and defolate parts of the earth, what would this avail us, unlefs we could agree with a wicked heart and wicked tempter not to purfue and jnoleft us there ?

So far fliould we be from thus getting eafe and comfort, that I believe we fhould on the contrary foon find by our experience the truth of what a hermit himfelf once told me, that a tree which (lands by itfelf, is moft expofed and liable to the ftrongeft blafts. When our Saviour was to be tempted by the devil, he was led by the Spirit into the wildernefs. How contrary this to their pradice, who go into a wildernefs •to avoid temptation ! Surely fuch are unmindful of the petition put up for us by our blcfled Lord, <' Father, I pray not that thou wouldft take them out of the world, but that thou wouldft keep them from the evil." This then is to bs a chriftian indeed ; to be in the world, and yet not of it ; to have our hands, according to our refpeclive ftations in life, employed on earth, and our hearts at the fame time fixed on things above. Then, indeed, are we " temples of the living God," when with a humble boldnefs, we can fay with a great and good foldier of Jesus Christ, we. are the fame in the parlour, as we are in the clofet; and can at night throw oft' our cares, as we throw off" cur cloaths ; and being at peace with the world, ourfelves, and God, arc indifferent whether we fleep or die.

Farther, the Jewifh temple was a houfe of prayer. '' My houfe (fays the Great Gud) ftiall be called a houfe of prayer :"

S 2 and

and implies that the hearts of true believers 'are the feats of prayer. For this end was it built, and adorned with fuch furniture. Solomon^ in that admirable prayer which he put up to God at the dedication of the temple, faith, <' Hearken therefore unto the fupplication of thy fervanr, and of thy people Ifrael^ which they fliall make towards this place." And hence I fuppofe it was that Daniel^ that man greatly beloved, in the time of captivity, *' prayed as aforetime three times a day with his face towards the temple," And what was faid of the firfr, our Lord applies to the fecond temple, " My houfe {hall be called a houfe of prayer." On this account alfo, true believers may be ftiled, " the temple of the living God." For being wholly devoted and dedicated to God, evtn a God in Christ, their heart becomes the feats of prayer, from whence, as io many living altars, a perpetual facrifice of prayer and praife (like unto, tho* infinitely fuperior to the perpetual oblation under the Mofaic difpenfation) is continually afcending, and ofFcred up, to the Father of Mercies, the God of all Confolations. Such, and fuch only, who thus worfnip GoD in the temple of their hearts, can truly be faid to be made priefts unto God, or be ftiled a royal prieft-hood ; fuch, and fuch only, can truly be ftiled, ^' the temple of the living God," becaufe fuch only pray to him, as one exprefles it, in the temple of their hearts, and confequently vvorfhip him in fpirit and in truth.

Let no one fay that fuch a devotion is impracticable, or at lead only pra6iicabie by a few, and thofe fuch who have nothing to do with the common affairs of life ; for this is the common duty and privilege of all true chriflians. " To pray without ceafing," and '' to rejoice in the Lord always," are precepts equally obligatory on all that name the name of Christ. And though it muft be owned, that it is hard for perfons that are immerfed in the world, to ferve the Lord without diftra6lion ; and though wc muft confefs, that the lamp of devotion, even in the beft of faints, fometimes burns too dimly, yet thofe who are the temple of the living God, find prayer to be their very element : And when thofe v/ho make this objection, once come to love prayer, as fome unhappy

happy men love fwearlng, they will Had no more difficulty in praying to, and praifing God always, than thefe unhappy creatures do in curfing and fwearing always. What hath been advanced, is far from being a itate peculiar to perfons wholly retired from the world.

My brethren, the love of God is all in all. When once pofTefled of this, as we certainly muft be, if we are " the temple of the living God," meditation, prayer, praife, and other fpiritual exercifes, become habitual and delightful. When once touched with this divine magnet, for ever after the foul feels a divine attraction, and continually turns to its centre, God ; and if diverted therefrom, by any fudden or violent temptation, yet when that obftrudlion is removed, like as a needle touched by a loadftone when your finger is taken away, turns to its reft, its centre, its God, its All, again.

The Jewifh temple was alfo a place where the Great Jehovah was pleafed in a more immediate manner to refide. Hence, he is faid to put and record his name there, and to fit or dwell between the cherubims; and when Solomon firft dedicated it, we are told, " the houfe was filled with a cloudj fo that the priefts could not ftand to minifter by reafon of the cloud, for the glory of the Lord had filled the houfe." And wherefore all this amazing manifeftation of the Divine Glory ? Even for this, O man, to fhew thee how the High and Lofty One thacinhabiteth eternity, would make believers hearts his living temple, and dwell and malce his abode in all thofe that tremble at his word.

To this, the apoftle more particularly alludes in the words immediately following our text; for having called the Corinthians " the temple of the living God," he sdds, " as God hath faid, I v.'ill dwell in them, and I v/ill walk in them, and I will be their God, and they fhall be my people." Strange and ftrong expreffions thefe ! But firange and ftrong as they are, rriuft be experienced by all who are indeed '* the temple of the living God." For they are faid, to be " chofen to be a holy habitation through the Spirit j to dwell in God,

S 3 and

and God in them ; to have the witnefs in themfelves, and to have God's Spirit witncffing with their fpirits that they arc the children of God." Which expreflions import no more or lefs, than that prayer of our Lord vrhich he put up for his church and people a little before his bitter palTion, " That they may be one, even as we are one, I in them, and thou in mc, that they may be made perfeft in one :" This glorious pafTage our church adopts in her excellent communion office, and is fo far from thinking that this v^ras only the pri-vileo^e of the apoftles, that fhe afTerts in the ftrongeft terms> that it is the privilege of every worthy communicant. For then (fays fhe) if we receive the facrament worthily, we are one with Christ, and Christ is one with us -, we dwell in Christ, and Christ in us. And what is it, but that in-fpiration of the Holy Spirit, which we pray for in the beginning of that office, and that fellow/hip of the Holy Ghoft, which the minifter, in the conclufion of every day's public prayer, entreats the Lord to be with us all evermore ?

Brethren, the time would fail me to mention all the fcrlp-tures, and the various branches of our liturgy, articles, and homilies, that fpeak of this ineftimable blelfing, the indwelling of the blefTed Spirit, whereby we do indeed become, " the temples of the living God." If you have eyes that fee, or ears that hear, you may view it almoft in every page of the lively oracles, and every part of thofe offices, which fome of you daily ufe, and hear read to you, in the public worfhip of Almighty God. In allerting therefore this dodrine, we do not vent the whimfies of a difordered brain, and heated imagination ; neither do we broach any new do£lrines, or fet up the peculiar opinions of any particular (td: or denomination of chriftians whatfoever; but we fpeak the words of truth and fobernefs, we (hew you the right and good old way, even that, in which the articles of all the reformed churches, and all ilncere chriftians of all parties, however differing in other refpecls, do univerfally agree. We are now infifting upon a point, which may properly be termed the chriftiany/;//'^^^/^, fomething which is the grand criterion of our moft holy re-, Ijgion i and on account of which, the holy Ignatiusy one of

the

the firft fathers of the church, was ufcd to flilc himfclf a hearer of God^ and the people to whom he wrote, bearers of God : For this, as it is recorded of him, he was arraigned before Trajan^ who imperioufly faid, Where is this man, that fays, he carries God about with him. With an humble boldnefs he anfwered, I am he, and then quoted the paflage in the text " Ye are the temple of the living God ; as God hath faid, I will dwell in them, and walk in them, and I will be their God, and they {hall be my people." Upon this, to cure him of his enthufiafm, he was condemned to be devoured by lions.

Blefied be GoD ! we are not in danger of being called before fuch perfecuting Trojans now : under our prefent nii'd and happy adminiftration, the fcourge of the tongue is all that they can legally lafh us with. But if permitted to go farther, we need not be afhamed of witnefTing this good con-feflion. SufFering grace will be given for fuffering times ; and if, Ixk^ Ignatius^ we are bearers of God, we alfo fliall be enabled to fay with him, when led to the devouring lions, Now I begin to be a difciple of Christ.

But it is time for me,

9

Secondly^ To make fome practical improvement of what has been delivered. You have heard in what fenfe it is that real chriftians are " the temple of the living God.'* Shall I a{k. Believe ye thefe things f I know and am perfuaded that fome of you do indeed believe them, not becaufe I have told you, but becaufe you yourfelves have experienced the fame.

I congratulate you from my inmoft foul. O that your hearts may be in tune this day to " magnify the Lord," and your fpirits prepared to *' rejoice ia God your Saviour." Like the Virgin Mary^ you are highly favoured, and from henceforth all the generations of God*s people fl^iall call you blefied. You can call Christ, Lord, by the Holy Ghoft, and thereby have an internal, as well as external evidence of the divinity, both ofhisperfon, and of his holy word. Yoa

S 4 caa

[ 2?0 ]

can now prove that defpifedj book, emphatically called The Scriptures, doth contain the perfed and acceptable will of God. You have found the fecond Jdam to be a quickening^ fpirit; He hath raifed you from death to life. And being-thus taught, and born of God, however unlearned in other refpeds, you can fay, " Is not this the Christ ?" O ineffable blefTing ! inconceivable privilege ! God's fpirit wit* nefleth with your fpirits, that you are the children of God, When you think of this, are you not ready to cry out with, the beloved difciple, '^ What manner of love is this, that we fhould be called the children of God !" I believe that holy man was in an extafy when he wrote thcfe words; and tho' he has been in heaven To long, yet his extatic furprize is but now beginning, and will be but as beginning through the ages of eternity. Thus Ihall it be with all you likewifs, whom the high and lofty One, that inhabiteth eternity, hath made his living temples. For He hath fealed you to the day of redemption, and hath given you the earneft of your future inheritance. His eyes and heart ihall therefore be upon you continually : and in fpite of all oppofition from men or devils, the top-ftone of this fpirituaul building Ihall be brought forth, and you fhall fhout Grace, grace unto it: your bodies Ihall be fafhioned like unto the Redeemer's glorious body, and your fouls, in which (O infyiite condefcenrion !) He now delights to dwell, fhall be filled with all the fulnefs of God, You (liall then go no more out; you fhall then no more need the light of the fun or the light of the moon, for the-Lord himfelf will be your temple, and the Lamb in the midft thereof fhall be your glory. Dearly beloved in the Lord, what fay you to thefe things ? Do not your hearts burn within you whilft thinking of thefe deep, but glorious truths of God. Whilft I am muiing, and fpeaking of them, me-tiiinks a fire kindles even in this cold, icy heart of mine : O^ what fhall we render unto the Lord for all thefe mercies [ Surely He hath done great things for us : How great is his. goodnefs, and his bounty ! O the heiglnh, the depth, the length, and the breadth of the love of God ! Surely it pafiethr knowledge. O for humility ! and a foul-abafing, GoD-ex-ahing fenfe of thefe things 1 When the bleficd virgin went 6 into

[ 2Sl ]

into the hill country, to pay a vifit to her coufin EUzaheth^ amazed at fuch a favour, (he cried out, " Whence is it that the mother of my Lord vouchfafes to come to me ?" And when the great Jehovah filled the temple vi'ith his glory, out of the abundance of his heart, king Solomon burft forth into this pathetic exclamation, " But u^ill God in very deed dwell with men on the earth ?" With how much greater aftonifli-ment ought we to fay. And will the Lord himfelf in very deed come to us ? Will the high and lofty One that inha-biteth eternity, dwell in, and make our earthly hearts his living temples ? My brethren, whence is this ? From any iitnefs in us forefeen ? No, I know you difclaim fuch an unbecoming thought. Was it then from the improvement of our own free-will ? No, I am perfuaded you will not thus debafe the riches of God*s free grace. Are you not all ready to fay. Not unto us, not unto us, but unto thy free, thy unmerited, thy fovereign, diftinguifiiing love and mercy, O Lord, be all the glory. It is this, and this alone, hath made the difference between us and others. We have nothing but what is freely given us froni above : if we love God, it is becaufe God firit loved us. Let us look then unto the rock from whence we have been hewn, and the hole of the pit from whence we have been digged. And if there be any con-folation in Christ, if any comfort of love, if any fellowfhip of the fpirit, if any bowels and mercies, let us fludy and llrive to walk as becometh thofe who are made the temples of the living God, or, as the apoftle elfewhere exprefleth himfelf, <« a holy temple unto the Lord." What manner of perfons ought fuch to be in all holy converfation and godlinefs ? How holily and how purely fliould we live ! As our apoftle argues in another place, " For what fellowfhip hath righte-oufnefs with unrighteoufnefs ? What communion hath light with darknefs ? Or v/hat concord hath CnaisT with Belial f" Shall thofe who are temples of the living God, fufFcr them-felves to be dens of thieves and cages of unclean birds ? Shall vain unchafte thoughts be fuffered to dwell within them ? much lefs fhall any thing that is impure be conceived or adled by them ? Shall v/e provoke the Lord to jealoufy ? Gqd forbid 1 We all know v/ith what diftinguifncd ardor

our blefTed Redeemer purged an earthly temple ; a zeal for bis father's houfe even cat him up : with what a holy vehemence did he overturn the tables of the money-changers, and fcourge the buyers and fellers out before him I Why ? They made his father's houfe a houfe of merchandife : they had turned the houfe of prayer into a den of thieves.

O my brethren, how often have you and I been guilty of this great evil ? Hovi^ often have the luft of the flefti, the luft of the eye, and the pride of life, infenfibly ftolen away our hearts from God ? Once they were indeed houfes of prayer; faith, hope, love, peace, joy, and all the other fruits of the blefTed Spirit lodged within them ; but now, O now, it may be, thieves and robbers.. Hinc tllce hchrymce. Hence thofe hidings of God's face, that drynefs, and deadnefs, and bar-rennefs of foul, thofe wearifome nights and days, which many of us have felt from time to time, and have been made to groan under. Hence thofe dolorous and heart-breaking complaints, " O that I knew where I might find him ! G that it was with me as in days of old, when the candle of the Lord (hone bright upon my foul !'' Hence thofe domeftic trials, thofe perfonal lofTes and difappointments: and to this perhaps fome of us may add, hence all thofe public rebukes with which we have been vifited : they are all only as fo many fcourges of fmall cords in the loving Redeemer's hands, to fcourge the buyers and fellers out of the temple of our hearts. O that we may know the rod and who hath appointed it I He hath chaftifed us with whips: may we be wife, and by a more clofeand circumfpe<Sl: walk prevent his chaftifing us in time to come with fcorpions ! But who is fufficient for this thing ? None but thou, O Lord, to whom alone all hearts are open, all defires known, and from whom no fecrets are hidden ! CIcanfe thou therefore the thoughts of our hearts by the infpiration of thy blefled Spirit, that henceforward we may more perfectly love thee, and more wonhily magnify thy holy name 1

But are not fome of you ready to object, and to fear, that the Lord hath forgotten to be gracious, that he hath (hut

up

' . . . .f ^^3 ]

wp bis loving kindnefs in difplcafure, and that he will be no

more entreated ? Thus the pfalmift once thought, when vi-lited for his backflidings with God's heavy hand. But he acknowledged this to be his infirmity; and whether you think of it or no, I tell you, this is your infirmity, O ye dejected, defponding, diftruftful fouls, hear ye the word of the Lord, and call to mind his wonderful declarations of old to his people. " I, even I am He that blotteth out thy tranfgrefTions: for a fmall moment have I forfaken thee, but with everlafting mercies v/ill I gather thee. Can a woman forget her fucking child ? Yes fhe may, but the Lord will not forget you,

0 ye of little faith, For as a father pitieth his own children, fo doth the Lord pity them that fear him. How {hall

1 give thee up, O Ephraim? How fhall I make thee as Admah? How fhall I fet thee 2iS Zeboim?'' And what is the re-fult of all thefe interrogations ? " My repentings are kindled together : I will not return to execute the fiercenefs of my anger againft Ephraim : For 1 am God, and not man." And is not the language of all thefe endearing paflages, like that of Jofepb to his felf-convicted, troubled brethren ? " Come near to me." O that it may be faid of you, as it is faid of them, " And they came near unto him." Then fhould you find by happy experience, that the Lord, the Lord God, merciful and gracious, is indeed flow to anger and of great kindnefs, and repenteth him of the evil. Who knows but he may come down this day, this hour, nay this moment, and fuddenly revifit the temple of your hearts } Who knows but he may revive his work in your precious fouls, caufe you to return to your firft love, help you to do your firfl works, and even exceed your hopes, and caufe the glory of this fecond vifitation even to furpafs that glory which filled your hearts, in that happy, never to be forgotten day, in which he firfl vouchfafed to make you his living temples ? Even fo, Father, let it feem good in thy fight !

But the improvem.ent of our fubje6l mufl not end here. Hitherto I have been giving bread to the children ; anc' it is my meat and drink fo to do : but mult nothing be faid to tbofe of you who are without ? I mean to fuch who cannot

yet

yet fay, that they are " the temple of the living God.** And O how great^ put you all together, may the number of you be : by far, in all probability, the greateft part of this auditory. Say not I am uncharitable; the God of truthj hath faid it, " Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Suffer me to fpeak plainly to you, my brethren ; you have heard what his been faid upon the words of our text, and what muft be wrought in us, ere we can truly fay that we are *' the temple of the living God." Is it fo with you ? Are ye feparated from the world and worldly tempers ? Are your hearts become houfes of prayer ? Doth the Spirit of GcD dwell in your fouls ? and whether you eat or drink, or what-foever you do, as to the habitual bent of your minds, do you do all to the glory of God ? Thefe are fhort, but plain, and let me tell you very important queftions. What anfvver can you make to them } Say not, " Go thy way, and at a more convenient feafon I will call for thee." I will not, I muft not fuffer you to put me off fo ; I demand an anfwer in the name of the Lord of Hofts. What fay ye ? Methinks, I hear you fay. We have been dedicated to God in baptifm, we go to church or meeting, we fay our prayers, repeat our creeds, or have fubfcribed the articles, and the confeflion of faith ; we are quite orthodox, and great friends to the doctrines of grace ; we do no body any harm, we are honefl moral people, we are churc-hmembers, we keep up family-prayer, and conftantly go to the table of the Lord." All thefe things are ggod in their places.. But thus far, nay much farther may ycu go, and yet be far from the kingdom of God. The unprofitable fervant did no one any harm; and the foolifli virgins had a lamp of an outward profefiion, and went up even to heaven's gate, calling Christ, " Lord, Lord." Thefe things may make you whited fepulchres, but r.ot " the temples of the living God." Alas ! Alas! one thing you yet lack, the one chief thing, and without which all is nothing ; I mean the indwelling of GoD*s bleffed Spirit, without which you can never b-^come " the temples of the living Gou."

Awake

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Awake therefore, ye deceived formallfls, awake; who, vainly puffed up with your model of performances, boaftingly cry out, " The temple of the Lord, the temple of the Lord, the temple of the Lord are we." Awake, ye outward-court worftiippers: ye are building on a iandy foundation : take heed left you alfo go to hell by the very door of heaven. Behold, and remember, I have told you before.

And as for you who have done none of thefe things, who inftead of making an outward profeffion of religion, have as it were renounced your baptifm, proclaim your fin like So» dorriy and wilfully and daringly live as without God in the world ; I a(k you, how can you think to efcape, if you perfift in negleding I'uch a great falvation. Verily, I (houid utterly defpair of your ever attaining the blefTed privilege of being temples of the living God, did I not hear of thousands, who through the grace of God have been tranflated from a like flate of darknefs into his marvellous light. Such, fays the apoftle Paul^ writing to thefe very Corinthiaits who were now God's living temples, (drunkards, whoremongers, adulterers, and fuch like) " fuch were fome of you. But ye are walhed, but ye are fandtified, but ye are juftified in the name of the Lord Jesus, and by the Spirit of our God.'* O that the fame blefled Spirit may this day vouchfafe to come and pluck you alfo as brands out of the burning ! Behold, I warn yoa to flee from the wrath to come. Go home, and meditate on thefe things; and think whether it is not infinitely better, even here, to be temples of the living God, than to be bond-flaves to every brutifli luft, and to be led captive by the devil at his will. The Lord Jesus can, and if you fly to him for refuge, he will fet your fouls at liberty. He hath led captivicy captive, he hath afcended up on high, on pur-pofe to receive this gift of the blefled Spirit of God for men, *' even for the rebellious,'* that he might dwell in your hearts by faith here, and thereby prepare you to dwell with Him and all the heavenly hoft in his kingdom hereafter.

That this may be the happy lot of you all, may God of his infinite mercy grant, for the fake of his dear Son Christ

Jesus

JEsvs our Lord ; to whom with the Father, and the blc/TcJ Spirit, three perfons, but one God, be afcribed all power, might, majcfty, and dominion, now and for evermore. Amen ! and Amen !

SERMON

SERMON LI.

Christ the only Prefervative againft a Reprobate Spirit.

2 Cor. xiii. 5.

Knowye not your ownfelves^ how that Jesus Christ is in you^ except ye be Reprobates.

TH E do£lrines of the gofpel are do6lrInes of peace, and they bring comfort to all who believe in them ; they are not like the law given by MofeSy which confifted of troublefome and painful ceremonies ; neither do they carry with them that terror which the law did ; as, " curfed is every one who continueth not to do all things which are written in the book of the law :" If you were to keep the whole law, and break but in one point, you arc guilty of the breach of all. The law denounces threatnings againft all who do not conform to her ftri£t commands; but the gofpel is a declaration of grace, peace and mercy ; here you have an account of the blood of Christ, blood which fpeaketh better things than that of Jbel; for JheFs blood cried aloud for vengeance, vengeance : But Jesus Christ's crieth mercy, mercy, mercy upon the guilty finner. If he comes to Christ, confeiTes and forfakes his fm, then Jesus will have mercy upon him : And if, my brethren, you are but fenfibleof your fms, convinced of your iniquities, and feel yourfelves loft, undone Tinners, and come and tell Christ of your loft conditicn^ you will foon find how ready he is to help you ;

he

he will give you his fpirit; and if you have his fpirityou can-not be reprobates : you vi'ill find his fpirit to be quickening and refrcfhing; not like the fpirit of the v^^orld, a fpirit of reproach, envy, and all unchsritablenefs.

Moftof your own experiences will confirm the truth hereof; for arc not you reproached and flandered, and does not the world fay all manner of evil againft you, merely becaufe you follow Jesus Christ ; becaufe you will not go to the fame excefs of riot with them ? While they are finging the fongs of the drunkard, you are finging pfalms and hymns: while they are at a playhoufe, you are hearing a fermon : while they arc drinking, revelling and mifpending their precious time, and haftening on their own deftruclion, you are reading, praying, meditating, and working out your falvation v/ith fear and trembling. This is matter enough for a worid to reproach you ; you are not polite and fafnionable enough for them. If you will live godly, you muft fuffer perfecution ; you muft not €xpe£t to go through this world without being perfecutcd and reviled. If you were of the world, the world would love you; for it always loves its own ; but if you are not of the world, it will hate you ; it has done fo in all ages, it never loved any but thofe who were pleafed with its vanities and allurements. It has been the death of many a lover of Jesus, merely becaufe they have loved him : And, therefore, my brethren, do not be furprizcd if you meet with a fiery trial, for all thofe things will be a means of fending you to your mafter the fooner.

The fpirit of the world is hatred ; that of Christ is love : the fpirit of the world is vexation ; that of Christ is pleafure : the fpirit of the world is forrow ; that of Christ is joy : the fpirit of the world is evil, and that of Christ is good: the fpirit of the world will never fatisfy us, but Christ's fpirit is all fatisfadlion: the fpirit of the world is mifery ; that of Christ is eafe. In one word, the fpirit of the world has nothing lafting; but the fpirit of Christ is durable, and will laft through an eternity of ages: the fpirit •f Christ v/ill remove every difficulty, fatisfy every doubt,

i

r 2S9 1

and be a means of bringing yoa to hirafclf, to live with him for ever and ever.

From the words of my text, I fliall fhew you,

I. The necefiity of receiving the fpirit of Christ.

II. Who Christ is, whofe fpirit you are to receive* And then

Shall conclude with an exhortation to all of you, high and low, rich and poor, to come unto the Lord Jesus Christ^ and to beg that you may receive his fpirit, fo that you may not be reprobates.

F/r/?, I am to fhew you the neceffity there is of receiving the fpirit of Christ.

And here, my brethren, it will be necefTary to cbnfider you as in your firft ftate ; that is, when God firft created Adarriy and placed him in the garden oi Ederiy and gave him a privilege of eating of all the trees in the garden, except the tree of knowlcd^re of sood and evil, which flood in the midft thereof. Our firft parents had not been long in this ftate of innocence, before they fell from it, they broke the divine commands, and involved all their pofterity in guilt; for as Adam was our reprefentative, fo we were to ftand or fall in him -, and as he was our fcederal headj his falling involved all our race undec the power of death, for death came into the world by fin ; and we all became liable to the eternal punifhment due from GoD, for man's difobedience to the divine command.

Now as man had finned^ and a fatisfa£iion was demanded, it U'as impOiTible for a finite creature to fatisfy him, who was a God &, fo ftri£i purity as not to behold iniquity : And man by the juftice of God would have been fent down into the pit, which was prepared of old for the devil and his angels; but when juftice was going to pafs the irrevocable fentcnce, then the Lord Jesus Christ came and offered himfelf

Vol. VL T *ranfona

a ranfom for poor fmners. Here was admirable condercenfion of the Lord Jesus Christ ! that he who was in thebofom of his father, fhould come down from all that glory, to die for fuch rebels as you and I are, who if it lay in our power, would pull the Almighty from his throne : Now can you think that if there was no need of Christ*s death, can you think that if there could have been any other ranfom found, whereby poor finners miuht have been faved, God would not have ipared his only begotten Son, and not have delivered liim up for all that believe in him f

This, my brethren, I think proves to a demonilration, that it was neceilary for Christ to die : But confider, it will be of nofervice to know that Christ died for Tinners, if you do not accept of his fpirit, that you may be fan(51:iiied, and fitted for the reception of that Jesus, who died for all thofe who believe in him. The I'm of your nature, your original fm, is fufRcient to fmk you into torments, of which there will be no end; therefore unlefs you receive the fpirit of Christ you arc reprobates, and you cannot be faved : Nothing (hort of the blood of Jesus applied to your fouls, will make you happy ta all eternity : Then, feeing this is fo abfolutely neceflary, that you cannot be faved without having received the fpirit of Christ, but that ye are reprobates, do mot reft contented 'till you have good hopes, through grace, that the good work is begun in your fouls; that you hivve received a pardon for your fins j that Christ came down from heaven, died, and made fatisfaclion for your fins. Don't flatter yourfelves that a little m.orality. v.ill be fufncient to fave you ; that goitig to church, or prayers, and facrament, and doing all the duties of religion in an external manner, will ever carry ^'ou to heaven ; no, you muft have grace in your hearts , there muft be a change of the whole man.

You muft be born again, and become new creatures, and have the fpirit of Christ within you : And until you have that ipirit of Christ, however you may think to the contrary, and pleafe yourfelves in your own imagination, 1 fay, you are no beutr than reprobates. You may content your-5 felves

fclves with leading civil, outward decent lives, but vihat will that avail you, unlefs you have the fpirit of the Lord Jesus Christ in your hearts : His kingcloni mufl: be fer up in your fouls; there muft be the life of God in the foul of man, eife you belong not to the Lord Jesus Christ j and until you belong to him, you are reprobaies.

This may feem as enthufiafm to fome of you, but if it is fo, it is wha!. the apoftle P^w/taught; and therefore, my brethren, they are the words of truth. I befecch you, in the mercies of God in Christ Jesus, not to defpife thefe words, as if they <io not concern you, but were only calculated for the fiift ages of chriftianity, and, therefore, of r.o fignificcition : If you think thus, you are wronging your own fouls ; for whatever is written, was written for you in thefe time-, as well as for the chriftians in the firfl ages of the church.

For the cafe flands thus between God and man : God, at firft, made man upright, or, as the facred penman expreircs it, *' In the image of God made he man ;" his foul v/as the very copy, the tranfcript of the divine nature. He who had, by his almighty power, fpolcen the world into being, breathed into man the breath of fpiritual life ; and his foul became adorned with puricy and perfe6lion. This was the finifliing (Iroke of the creation ; the perfection both of the moral and material world ; and it fo refembled the divine Original, that God could not but rejoice and take pleafure in his own likenefs: Therefore, we read, that when God had finifiied the inanimate and brutifli part of the creation, " he looked, and behold it was good." But when that lovely, god-like creature man was made, " behold it was very good."

Happy, unfpeakably happy, to be thus partaker of a divine Nature; and thus man might have continued ftill, had he continued holy ; but God placed him in a ftate of probation, vith a free grant to eat of every tree in the garden, except the tree of knowledge of good and evil. The day he did eat thereof he was not only to become fubject to temporal, but fpiritual death ; and fg lofe that divine image, that fpiritual

T 2 life

life which God had breathed into hiai, and which was as much his happineis as his glory.

But man, unhappy man, being feduced by the devil, did eat of the forbidden fruit, and thereby became liable to that curfe which the eternal God had pronounced on him for his difobedience.' And we read, that foon after Jt^arn was fallen, he complained that he was naked ; naked, not only as to his body, but naked and deftitute of thofe divine graces which before beautified his foul.

An unhappy mutiny and diforder then fell upon this world j thofe briars and thorns Which now fprir<g up and overfpread the earth, were but poor emblems, lifelefs reprefentations of that confuficn and rebellion which fprung up in, and overwhelmed, the foul of man, immediately after the fall. He iiow funk into the temper of a beaft and devil.

In this dreadful and difordered condition are all of us brought into the world : We are told, my brethren, that *' Jdlam had a fon in his o\^'n likenefs," or v.'ith the fame corrupt nature which he himfelf had funic into, after eating the forbidden fruit: And experience, as well as fcripture, proves, that we are altogether born in fm, and, therefore, un-capable, whilft in fuch a ilate, to have communion with God.

For as light cannot have communion with daikiiefs, fo God can have no communion with iuch polluted fons of Belial. Here, here, appears the great and glorious end, why Christ was manifeft in the flelh, to put an end to thefe diforders, and to reftore us unto the favour of God. He came down from heaven and fhed his precious blood upon the crofs, to fatisfy the divine juftice of his Father, for our fins ; and fo, he purchafed this Holy GhoO, who mufl: once more re-ilamp the divine image on our hearts, and make us capable ()f living with, and enjoyyig of God. VVc muft be renewed by the fpirit of God ; he mud dwell in us before we can he nev/ creatures, and be freed from a reprobate fpirit : the I fpirit

r 293 ]

fpirit of Christ muft bring us home unto that fold where all his {heep are, and implant his grace in our hearts, atid take from us that fpirit of fin which reigns in us : And till this is rooted out of our hearts, however we may flatter ourfelves with being good chriftians, becaufe we are good moralift^, and lead civil, moral, decent lives, yet if wc live and die, my brethren, in this way, v/e are only flattering ourfelves into hell.

I think I have proved, to a demonftration, the neceflity there is of receiving the fpirit of Christ. I now jcome tQ fhew you,

Secondly^ Who Christ is, whofe fpirit you are to receive.

My brethren, Jesus Christ is coequal, coefTential, coeternal, and confubftantial with the Father, very God of very God ; and as there was not a moment of time in which God the Father was not, fo there was not a moment of time in which God the Son was not.

Jrians and Sodnians deny this godhead of Christ, and efteem him only as a creature: The Jrians look on him as a titular Deity, as a created and fubordinate God ; but, if they would humbly fearch the fcriptures they would find divine homage paid to Christ. He is called God in fcripture, particularly when the great evangelical Prophet fays, " He fhall be called the mighty God, the everlafting Father, and the government fliall be upon his flioulder^ :" And Jesus Christ himfelf fays, that he is the Alpha and Omega ;" and that " the world was made by him :'* But though this be ever fo plain, our gay airy fparks of this age will not believe the Lord Jesus Christ to be equal with his Father, and that for no other reafon, but becaufe it is a fafhionable and polite docSlrine to deny his divinity, and efteem him only as a created God.

Our Sccinians do not go fo far ; they look upon Christ only to be a good man fcnt from God, to (hew the people the

T 3 way

way the/ (hould go, on their forfaking of Judalfm ; that he was to be alfo an example to the world, and that his death was only to prove the troth of his dodrines.

Many of thofc who call themfelvcs members, yes, teachers of the church o^ Englayid^ have got into this polite fchemc. Good God ! my very foul jQiudders at the thoughts of the confequence that will atter.d fuch a belief. O my brethren, do not think fo di{honourably of the Lord who bought you; of the Jesus who died for you : he muft be all in all unto your fouls, if ever you are faved by him : Christ muft be your adivc, as well as palTive obedience ; his righteoL'fnefs muft be imputed to you. The dodrine of Christ's righ-teoufp.efs being imputed, is a comfortable, a defirable doctrine to all real chriftians : And to you, fuiners, Vv'ho are enquiring what you muft do to be faved ? how uncomfortable would ic be to tell you, by your own good works, when, perhaps, you have never done one good work in all your lives: 'I'his would be driving you to defpair indeed ; no, " believe in the Lord Jesus Christ and you fhall be faved j" come to the Lord JEsus by faith, and he fliall receive you. He is able and willing to fave you.

This fecond perfon In the Trinity, who is God-man, the mediator of the new covenant; he, my brethren, hath virtue enouo^h, in his blood, to atone for the fins of millions of worlds: As man he died, he was crucified, nailed to, and pierced on the accurfed tree : This was the love of the Lord Jesus Christ for you ; and will you then have low and diflionourable thoughts of Jesus Christ, after his having done fo much for you ? O my dear brethren, don't be fo polite as to deny the Deity of Christ ; though you may be counted fools in the eye of the world, yet in God's accountj you (hall be efteemed wife, wife for falvation.

You may now be looked upon as fools and madmen, as a parcel of rabble, and, in a fhort time, fit for Bedlam. They rx\?iy fay you are going to undermine the eftablifhed, church j but G0D5 who knows the fecrets of all hearts, knows our

innocency ;

C 295 ]

Iftnocency; and I fpeak the truth In Christ, I lie no% I fliould rejoice to fee all the world adhere to her articles ; I fliould rejoice to fee the teachers, the minifters of the church of England, preach up thofe very articles they h;ivc fubfcribed to; but thofe minifters who do preach them up, they clicem as madmen, and look on them, as the off-icouring of the earth, unfit for company and converfation.

The evil things they fay of me, blefied be Gon, are without foundation ; I am a friend to che church homilies ; I am a friend to her liturgy, and if they did not thrult me out of their churches, I would read it every day.

My brethren, I am not for limiting the fpiritof God, but am for uniting all in the bonds of love ; I love all that love the Lord Jesus Christ : This will make more chrifHans, than will the fpiritof perfecution.

The Pharifees may think it madnefs to mention perfecut'on in a chriftian country, but the fpirit of perfecution refides in many : their will is as great, but blelFed be God, they want the power ; if they had that, my brethren, fire and fagc^ot is what we muft expe6l, for the devil's temple is (haken. Many are coming unto Jesus, 1 hope many of you are already come, and many more coming ; this muft make Satan rage, to fee his kingdom weakened ; he will ftir up all his malice againft the people of God. We mufr exped, that a fuffering time will certainly come ; it is now haftening on, it is ripening a-pace ; then it will be proved, to a demonftration, whether you are hypocrites or not ; for fufl-'ering times are always trying times. O my brethren, do not be afraid of a little reproach, but look on it as a fore-runner of what will be the attendant upon it : 1 hcrefore let me, by way of application,

Exhort all of you, high and low, rich and poor, one with another, to come unto the Lord Jesus Christ, that he may give you ftrcngth to undergo vvhatfoevcr he, in his wifJom, calls you to. Come, come, my brethren^ to Jesus

T 4 Christ,

Christ, an^l he will give you grace, which will make yoil \\'llling and ready to TufFcr all things for Jesus Christ.

It is not being pointed at ; it is not being defpifed and looked on as mad, and a deluded people : Alas ! what does thlsfigniry to a foul who has Jesus Christ ? Do not be afraid to confefs the bleffed Jesus ; dare to be fin.'ularly good : Don't be afraid of Tinging of hymns, or of meeting together to build each other up in the ways of the LoRD : Shine ye as lights in the world amidft a crooked and perverfe generation.

It is neccfTary that offences fnould come, to try what is In our hearts, and v^hether we will be faithful foldiers of Jesus Christ or not : Be not content v/ith follov/ing Christ afar off, for then we fhall, as Peter did, foon deny him ; but let us be altogether chriftians. Let our fpeech and all our acSlions declare to the whole world, whofe difciples we are, and that we have determined to know nothing but Jesus Christ, and him crucified. O then, then, will it be well with us, happy, unfpeakably happy, fliall we be, even here; and what is infinitely better, when others that defpifed us fhall be calling for the mountains to fall en them, and the hills to cover them, we fhall be exalted to fit down on the right hand of God, and Oiine as the fun in the firmament, and live for ever with our Redeemer. And will not this be a fuflicient recompcncc for all the fufferings you have undergone here? Therefore, do not lUive to have the greatnefs, the riches, the honour, and pleafures of this world, but ikive to have Jesus Christ.

Your friends and carnal acquaintance, and, above all, your grand adverfary the devil, will be perfuading you not to have Christ until you are grov/n old ; he would have you lay up goods for many years ; to fee plays, play at cards; go ta balls, and mafqueiades; and to m.ake you the more willing, to draw you in, he calls fmful pleafures, innocent diverfions.

A late learned Rabbi of our church, told the people, in 2. (ermon, which I myfclf heard, that if people went to church

of

of a Sandny, and faid the prayers while there, that it was no hariji, neither would God count it a fm, to take tbeir recreation, stter the fervice of the church was over : But I fay, my brethren, and che command of God fays fo too, that the whole iUbhath muft be kept holy; and that as God has allowed you fix days for yourfelvcs, to do the duties in thofe feveral Nations wherein Provid'v.'ncc has placed you, he expects you fhould give him one day to himfelf; and will you wafte that fabbath v/hich (hould be fpent in gathering provifions for yout fouls ? God forbid [

You had ten thoufand times better be ignorant of all the polite diverfions of the age, than to be ignorant of the fpirit of Christ's being within you, ar.d that it mufl be, before you are mw crenitires^ and are in Christ ; and if you have not an intereli in Christ, you are loll, your damnation is haftening on. " He that believeth (liall be faved, and he that believeth not f'lail be damned."

If you fland out againfl Christ, you are flghtlno; afrainfl yourfelves. O come unto him, do not flay to bring good works with you, for they will be of no fervice ; all your v.orks will never carry you to heaven, they will never pardon one fin, nor give you the Icaft comfort in a dying hour ; if you have nothing more than your own works to recommend you to God, they will not prevent your finkin^ into that eternal abyfs, where there is no bottom.

But come unto Christ, and he will give you that rl^h-teoufnefs which will ftand you in good account at the orreat day of the Lord, when he Ihall come to take notice of them that love him, and of thofe who have the wedding garment on.

Let all your aflions fpring from the love of Jesus ; let him l>e the Alpha and Omega of all your atStions 5 then, my brethren, our indifferent ones are acceptable facrifires; but if this principle be wanting, our moft pompous fervices avail nothing ; v.'e are only fpiritual idolaters; wc facrifice to our own net, and make an idol of ourfclve?, by making ourfelves,

and

and not ChiIist, the fpring of our actions; and therefore, my brethren, fuch actions are (o far trora being ac<:epted by God, that according to the language of one of the articles of our church, '' We doubt not but that they have the nature of fm, becaufe they fpring not from an experimental faith in, and knowledge of Jesus Christ.

Were we not fallen creatures, we might then act upon other principles ; but fince we are fallen in Jdam^ and are reftored again only by the death of Jesus Christ, the face of things is intirely changed, and all we think, fpeak, or do, is only accepted in and through him.

Therefore, my brethren, I befeech you, in the bowels of love and compaliion, that you would come unto Jesus : Do not go away fcoffing, oftended, or blafpheming. Indeed, all I fay is in love to your fouls ; and if 1 could be but an inftrument of bringing you to Jesus Christ, if you were to be never fo much exalted, I fliould not envy, but rejoice in your happinefs : If I was to make up the laft of the train of the companions of the blelTed Jesus, it would rejoice me to fee you above me in glory. I do not fpeak out of a falfe humility, a pretended fan6tity ; no, God is my judge, I fpeak the truth in Christ, I lie not, I would willingly go to prifon, or to death for you, fo I could but bring one foul from the devil's flrong holds, into the falvation which is by Christ Jesus.

Come then unto Christ every one that hears me this night ; I offer Jesus Christ, pardon, and falvation to all you, who will accept thereof. Come, O ye drunkards, lay afidc your cups, drink no more to excefs; come and drink of the water which Christ will give you, and then you will thirft no more : come, O ye thieves; let him that has fiolen,. fteal no more, but fly unto Christ and he will receive you. Come unto him, O ye iiarlots; lay afide your lufts and turn unto the Lord, and he will have mercy upon you, he will cie^nfe you of ail your lins, and wa(h you in his blood.

Come,

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Come, all ye liars ; come, all ye Pharifees; come, all ye fornicators, adulterers, fwearers, and blafphemers, come to Christ, and he will take away all your filth, he will cleanfe you from your pollution, and your fins fliall be done away. Come, come, my guilty brethren 5 I befeech you for Christ's fake, and for your immortal foul's fake, to come unto Christ : Do not let me knock at the door of your hearts in vain, but open and let the King of Glory in, and he will dwell with you, he will come and fup with you this night; this hour, this moment he is ready to receive you, therefore come unto him.

Do not confult with flefh and blood, let not the world hinder you from coming to the Lord of life : What are a few tranfitory pleafures of this life worth ? They are not worth your having, but Jesus Christ is a pearl of great price, he is worth the laying out all you have, to buy.

And if you are under afflidions, fly not to company to divert you, neither read what the world calls harmlefs books ; they only tend to harden the heart, and to keep you from clofing with the Lord Jesus Christ.

When I was a child, yea, when I came to riper years, God knows, it is with grief I fpeak it, when ignorant of th« excellency of the word of God, I read as many of thefe harmlefs books as any one ; but now 1 have tafted the good word of life, and am come to a more perfect knowledge of Christ Jesus my Lord ; I put away thefe childilh, trifling things, and am determined to read no other books but what lead me to a knowledge of myfelf, and Jesus Christ.

Methinks I could fpeak till midnight unto you, my l^rethren -, I am full of love towards you ; let me befeech you to fly to Christ for fuccour : " Now is the accepted lime, now is the day of falvation ;" therefore delay not, but drive to enter in at the (trait gate ; do not go the broad way of the polite world, but choofe to fuffer afflidion with the

people

f ^00 1

people of God, rather than to enjoy the pleafures of fin for aleaion : You will have a reward afterwards, that will make amends for all the taunts, jeers, and calamities you may undergo here.

And will not the prefence of Christ be a fufficient reward for all you have fuffered for his name's fake ? Why will you not accept of the Lord of glory ? Do not fay you have not heard of Christ, for he is now offered to you, and you will not accept of him ; do not blame my mafter, he is willing ta fave you, if you will but lay hold on him by fajth ; and if you do not, your blood will be required of your own heads.

But I hope that you will not let the blood of Jesus be fhcd in vain, and that you will not let my preaching be of nofigni-Jfication. Would you have me go and tell my mafter, you ^vill not come, and that I have fpent my ftrength in vain; I c.uinot bear to carry fo unplealing a mcilage unto him, I would not, indeed, 1 would not be a fwift witnefs againil any of you at the great day of accounts ; but if you will refufe thefe gracious invitations, and not accept of them, I muft do it: and will it not move your tender hearts to fee your friends taken up into heaven, and you yourfelves thruft down into bell ? But I hope better things of rnoft of you, even chat you Vv'iii turn unto the Lord of love, the Jesus who dit^d for you, that in the day when he (hall come to take his people to the manfions of evcrlafting reff-, you may he.ir his voice, *' Come, ye bldVcd of my Father, enter into the kingdom prepared for you before the foundation of the world." And that we may all enter into that glory, do thou, O Jesus, prepare us, by thy grace; give us thy fpirit; and may our hearts be united to thee : May the word that has now been fpoken, take deep root in thy people's hearts, that it may fpring up and bring foi th fruit, in fomc thirty, in fome forty, and in fome an hundred fold ; do thou preferve them while in this life from all evil, and keep them from falling, and at laft prefent them faultlefs before thy Father, when thou comeft to judge the world, that where thou art, they mny

be alfo. Grant this, O Lord Jesus. Christ, with whatever elfe thou fceft needful for us, both at this time and for evermore.

Now to God the Father, God the Son, and God the Holy Gholl, be afciibed all honour, power, glory, might, majefty and dominion, both now and for evermore, Amen,

S E R M O N

SERMON LII,

The heinous Sin of Drunkenncfs.

Ephesians v. i8.

Be not drunk with Wine^ wherein is Excefs ; lut be filled with the Spirit.

THE perfons to whom thefe words were written, were the inhabitants o^ Ephefus^ as vvc are told in the y//f7/, had been worfhipppers of the great goddefs Diana^ and, ia all probability, worfliipped the God Bacchus alio; at the celebration of whofe feftivals, it was always cuftomary, nav, part of their religion, to get drunk j as though there was no uther way to pleafe their God, but by turning themfelyes into brutes.

The apoftle therefore in this chapter, amongft many other precepts more efpecially applicable to them, lays down this in the text ; and exhorts them, as they had now, by the free grace of God, been turned from heathenish darknefs to the light of the gofpel, to walk as children of light, and no longer make \t part of their religion or pra6lice to be ^' drunk with wine, wherein is exccfs 5 " but, on the contrary, ftrive to " be filled with the Spirit" of that Saviour, after whofe name they were called, and whofe religion taught them to abi^ain from a filthy fin, and to live foberly as they ought to liv'e.

The world being now chriflian, and the do£lrines of the gofpel every where received, one would imagine, there fhould be no reafon for repeating the piecept now before us. But

alas.

[ 301 ] alas, chriftians ! I mean chriitians falftly (o called, are ]ed captive by all fin in general, and by this of drunkennefs in particular ; that was St. Paul to rife again from the dead, he might be tempted to think moft of us vvcre turned back to the worfliip of dumb idols ; had fet up temples in honour of Bacchus ; and made it part of our religion, as the Ephejians did of theirs, " to be drunk with wine, wherein is cxcefs.'*

Some of our civil magiftrates have not been wanting to ufo the power given them from above, for the puniihment and reftraint of fuch evil doings; and I wiTn it could be faid this plagHC of drinking, by what they have done, had been flayed amongil: us. But alas ! though their labour, u'e truil, ioas not been altogether in vain in the Lop.d, yet thoufands, and I could almoft fay ten thoufands, fall daily at our right-hand, by this Tin of drunkennefs, in our ftrects; nay, men fcem to have made a covenant with hell, and though the power of the civil magiftrate is exerted againft them, nay, though they cannot but daily fee the companions of their riot hourly, by this fm, brought to the grave, yet '' they will rife up early to follow ftrong drink, and cry. To-morrow fliall be as today, and fo much the more abundantly; when we awake, vvc will feek it yet i^gain.**

It is high time therefore, for thy minillcrs, O God, to lift up their voices like a trumpet; and fince human threats cannot prevail, to fet before them the terrors of the Lord, and try if thefe will not peifuade them to ceafe from the evil of their doings.

But alas! hov/ fhall I addrefs myfclf to them ? I fear excefj of drinking has made them fuch mere Nabals^ that there is no i'peaking to them. And many of God's fervan's have toiled all their life-time in difluading them from this fm of drunkennefs, yet they will not forbear. However, at thy command, I will fpeak alfo, though they be a rebellious houfe. Magnify thy flrength, O Lord, in my weaknefs, and grant that I may fpeak Vi'iih fuch demonftration of the S^)':!!:, and power,

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that from hencoforward they may ceafe to a»£l Co unwifely, and this fin of di unkenncfs may not be their ruin. *

Believe me, ye unhappy men of Belial, (for fuch, alas ! this fin has made you) it is not without the ftrongeft reafons, as well as utmoft concern for your precious and immortal fouls, that I now conjure you, in the Apoftle's words, " Not to be drunk with wine, or any other liquor, wherein is ex-cefs." For,

Fityi, Drunkennefs is a fin which muft be highly difpleafing to God j becaufe it is an abufe of his good creatures.

When God firft made man, and had breathed into him the breath of life, he gave him dominion over the works of his hands ; and every herb bearing feed, and every tree, in which was the fruit of a tree yielding feed, to him was given for meat: but when JJam had tafted the forbidden fruit, which was the only reftraint laid upon him, he forfeited this privilege, and had no right, after he had difobeyed his Creator, to the ufe of any one of the creatures.

But, blefTed be God, this charter, as well as all other privileges, is reflored to us by the death of the fecond Jclam^ our Lord and Matter Jesus Christ. Of every beaft of the field, every fi(h of the fea, and whatfoever flieth in the air, or moveth on the face of the earth, that is fit for food, *' we may freely eat,'* without fcruple take and eat; but then, with this limitation, that we ufe them moderately. For God, by the death of Jesus, has given no man licenfe to be intemperate ; bur, on the contrary, has laid us under the ftrongeft obligations to live foberly, as well as godly, in this prefent world.

But the drunkard, defpifmg the gocdnefs and bounty of G<.'D, in reftoring to us what we had fo juftly forfeited, turns his grace into wantonncfs; and as tjiough the creature was not of itfelf enough fubje^l to vanity, by being curfed for our lake, he abufes it itill more, by making it adminilicr to his

Vol. Vl. U lufki

lufts; and turns that wine which was intcndeg to make glad his heart, into a deadly poi/bn.

But thinkeft thou, O drunkard, whofoever thou art, thou ilialt efcape the righteous judgment of" God f No, the time will foortly come that thou muft he no longer fleward, and then the Sovereign Lord of all the earth will reckon with thee for thus wafting his goods. Alas I wilt thou then wreft fcripture any longer to thy own damnation ? And becaufe Jesus Christ turned water into wine at the marrlage-feaft, to fu^ply the wants of his indigent hoft, fay, that it is therefore meet to make merry, and be drunken. No, thou (halt be illent before him ; and know, that though thou haft encouraged thyfelf in drunkennefs by fuch-like arguments, yet for ail thefe things God will bring thee into judgment.

Put,

Secondly^ What makes drunkennefs more exceedingly fin-ful, is, that a man, by falling into it, finneth againft his own body.

When the apoftle would diftTuade the Coritithicins from fornication, he urges this as an argument, '' Flee fornication^ brethren ; for he that committeth forjiication, fmneth againft his own body." And may not I as juftly cry out, Flee drunkennefs, my brethren, fince he that committeth that crime, ' finneth againft his own body ? For, from whence come lb many difeafcs and diftempers in your bodies ? Come they not 4rom hence, even from your intemperance in drinking? Who hath pains in the head ? Who hath rottennefs in the bones ? Who hath rednefs of eyes ? He that tarries long at the wine, he that rifes early to feek new wine. How many walking fl^eletons have you feen, whofe bodies were once exceeding fair to look upon, fat and well-favoured ; but, by this fin of drinking, how has their beauty departed from them, and how have they been permitted to walk to and fro upon the earth, as though God intended to fet them up, as he did Lot\ wife, for monuments of his juftice, that others might learn not to get drunk ? Nay, I appeal to yourfelves : are not many, for

this

this caufc, even now fickly among you ? And have not mihny of your companions, whom you once faw To flourifliimr, lil^e green bay trees, been brought by it with lorrow to their graves ?

We might, perhaps, think ourfelves hardly dealt with by God, was he to fend us, as he did the royal Plalmift, to choofe one plague out of three, whereby we (liould be de-ftroyed. But had the Ahnighty decreed to cut off man from the face of the earth, and to fliorten his days, iie could not well fend a more efFeclual plague, than to permit men, as they pleafcd, to over-charge themfclves with xlrunkcnncrs; for though itjibe a flow, yet it is a certain poifon. And if the Avord has flain its thoufands, drunlcennefs has ilain its ten thoufands.

And will not this alarm 3'ou, O ye tranfgreflbrs ? Will not this pcrfuade you to fpare yourfelves, and to do your bodies no harm ? What, have you loft the firft principles of human nature, the fundamental law of fclf-prefervation ? You {ccm, to have a great fon'dnefs for your bodies ; why, otherwife, to gratify the inordinate appetites, do ycu drink to cxcefs ? But furely, if you truly loved them, you would not thus deftroy t^em ; and was there no other argument to be urged aa;ainft drunkennefs, the confideration that it will deftroy thofe lives you ar^ fo fond of, one would imagine, fliould be fufficicnr.

I know, indeed, that it is a common anfwer, which drunkards make to thofe, who, out of love, would pull theni as firebrands out of the fire, we are no body's eciemy but our own. But this, inftead of being an excufe for, is an aggravation of their guilt : for (not to mention that the drunkennefs of one man has cloathed many a family with rags, and that it is fcarce poftible for a perfon to be drunk, without tempting his neighbour alfo) not to mention thefe, and many other ill confequenccs, which would prove fuch an excufe to be entirely falfe ; yet what is dearer to a man than hmifclf ? And if he himfelf be loft, what would all the whole v\orld avail him ? But how wilt thou Hand, O man, before the

U 2 judgment-

judgment-feat of Christ, and make fuch an cxcufc, when thou fhaU be arraigned before him as a felf-murderer ? Will it then be fufficient, thinkeft thou, to fay, I was no man*s enemy but my own? No; God will then tell thee, that thou oughteft to have glorified him with thy fpirit, and with thy body, which were his; and fince thou hafl, by intemperance, deflroyed thy body, he will deftroy both thy body and foul in hell. But,

Thirdly^ What renders drunkcnnefs more inexcufable, is, that it robs a man of his reafpn.

Reafon is the glory of a man ; the chief thing whereby God has made us to differ from the brute creation. And our rnodern unbelievers have exalted it to fuch a high degree, as even to fet it in oppofition to revelation, and fo deny the Lord that bought them. But though, in doing" this, they greatly err, and whilft they profefs thcmfelves wife, become real fools; yet we raufl acknowledge, that reafon is the candle of the Lord, and whofoever puts it out, (hall bear his punifh^' ment, whofoever he be-But yet, this the drunkard does. Nebuchadnezzar's curfc he makes his choice, his reafon departcth from him ; and then what is he better than a brute \

The very heathen kings were fo fenfible of this, that, in order to deter their young princes from drinking, they ufed to make their Haves get drunk, and be expofed before them. And didfl: thou but fee thine own pi6iure, O drunkard, when, after having drowned thy reafon, thou flaggerefl to and fro, Jike one of the fools in IfraeU and feeft thy very companions making fongs upon thee, furely thou vvouldft not return to thy vomit again, but abhor thyfelf in dufl and afhes !

When Dauld^ in a holy ecflary, was dancing before the aik, Michal^ Saul^s daughter, defpifed him in her heart; and when he came home, ihe faid, " How glorious v/as the king oi I'racI to-day, who uncovered himfelf to-day in the eyes of

ths

the hand-maids of his fervants, as one of the vain fellows iliamelefly uncovereth himfelf." But may not every one that meets a drunkard, more juftly fay. How glorious docs he, that was made a little lower than the angels, look to-day, when, unmindful of his dignity, he has by drinking robbed himfelf of his reafon, and reduced himfelf to a level with the beads that pcrifli.

But what if God, In the midfi of one of thefe drunken £ts, (hould arreft thee by death, and fay unto thee, " Thou fool, this moment fljall thy foul be required of thee." O ! how wouldft thou appear in thofe filthy garments before that God, in whofe fight the heavens are not clean. And how knoweft thou, O man, but this may be thy lot ? Haft thou not known many fummoned at fuch an unguarded hour ? and what afiurance haft thou, that thou fhah not be the next? Becaufe God has forborn thee fo long, thinkeft thou he v/ill forbear always ? No, this is rather a fign that he will come at an hour thou lookeft not for him 5 and fince his goodnefs and long-fufFering has not led thee to repentance, he will cut thee down, and not permit thee to cumber the ground arty longer. Confider this then, all ye that count it a pleafure to turn yourfelves into brutes, left God pluck you away by a fudden death) and there be none to deliver you.

Fourthly^ There is a farther aggravation of this crime, that it is an inlet to, and forerunner of many other fins; for it feldom comes alone.

We may fay of drunkennefs, as Solomon does of ftrifc, that It is like the letting out of water; for we know not .what will be the end thereof. Its name is Legion ; behold a troop of fins Cometh after it. And, for my own part, when I fee a drunkard, with the holy Prophet, when he looked in Ha-Gael's face, I can hardly forbear weeping, to confider how many vices he may fall into, ere he comes to himfelf again.

What horrid Inceft did righteous Let commit with his own daughters, when th^y had made him drunk ? And, I doubt

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not, but there are many amongft you, who hare committed fuch crimes when you have deprived yourfelves of your reafon by drT.king, that were you to hear of them, your heart, like XabaFs^ after he was told how he had abufed David when he was drunk, vt'ould die v/ithin you. And, had any one told you, when you were fober, that you would have been guilty of fuch crimes, you would have cried out, Wxih Hazaei before-mentioned, '*• Are thy fervants fo ma-ny dogs, that they lliould da thus r"

But no marvel that drunkards commit fuch crimes; for drunkenncfs drives the Holy Spirit from them 5. they become mere machines for the devil to work up to what he pleafes ;. ])e enters into them, as he entered into the herd of fvvine;. and no wonder if they then commit all uncleannefs, and any other crime^ with greedinefs. But this leads me to a

Fifth confideration, which highly aggravates the fm of drunkennefs,. it feparates the Holy Spiiit from us.

It is to be hoped, that no one here prefent need be Informed, that before we can be aiTured we are chriftians indeed,, we muft receive the Holy Ghoft, mud be born again from above,, and have the Spirit of God witnelTing with our fplrits, that VvC are the fons of God-. This, this alone is true chri-ftianity ; and without the cohabitation of this blefled Spirit iri our hearts, our righteoufncfs does not exceed the righteoufnefs of the Scribes and Pharifees, and we ihall in no wife enter into the kingdom of God,

But now, drunkards do In effe£l: bid this blefled Spirit to depart from them : for what has he to do with fuch filthy fwine ? They have no lot or fliare in the Spirit of the Son of David. They have chafed him out of their hearts, by defiling his temple ; I mean their bodies. And he can no more hold comm.union with them, than light can have communion with darknefs, or Christ have concord with Belial,

The

The apnflle, therefore, in the words of the t^xt, exhorts the Ephffumsy " not to be drunk with wine, wherein is cxcefs, but to be filled with the Spirit j" thereby implying, that drunkennefs and the Spirit of God' could never dwell in the fame heart. And in another epiftle, he bids them to avoid tinprofitable converfatign, as a thing which grieved the Holy Spirit : whereby alone they could be fealed to the day of redemption. And if unprofitable convcrfiition grieves the Holy Spirit, at what an infinite diftance muft drunkennefs drive him from the hearts of rrien ?

O that you were wife! that yoii would confider v/hat a c3readful thing it is to have the Spirit of the living GoD depart from you ! for, affure yourfelves, if you live Without him, yoii will live without Gop in the world. You are in the fartle tniferable forlorn condition as Saul was, when an evil fpirit of the Lord came upon himj and you are only fo many teflels of wrath fitted for deftriidtion. But this brings me to a

^Ixth reafoh againft the fin of drunkennefs; it abfolutelj^ unfits a man for the enjoyment of GoD in heaven, and ex-pofes him to his eternal wrath.

To fee and enjot God, and to be like the blcfled angelsj always beholding the face of our heavenly Father, in the glories of his kingdom, is fuch an unfpeakable happinefs, that even wicked men, though they will not live the life of the righteous, cannot but wifli their future ftate to be like his.

But think yo'j, O ye drunkards, that you fliall ever be partakers of this inheritance v/ith the faints in light? Do you flatter yourfelves, that you, who^ have made them often the fubjccl of your drunken fongs, (hall now be exalted to fmg \vith them the heavenly fongs of Sion f No, as by drunkennefs you have made your hearts cages of unclean birds, with impure and unclean fpirits muft you dwell,

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A burning Tophet, kindled by God's wrath, is prepared for your reception, where you muft fuffer the vengeance of eternal fire, and in vain cry out for a drop of water to cool your tongues. Indeed you (hall drink^ but it fiiall be a cup of God's fury ; for in the hand of the Lord there will be a cup of fury, it will be full mixed 5 and as for the dregs thereof, all the drunkards of the land fliallTuck them out.

But perhaps you may not believe this report* Thefe words may be looked upon by you as idle tales, and I may feem to you as Lot did to his fons-in-law, when he came to warn them to get up out oi Sodom^ " as one that mocketh.'* But if you believe not me, believe eternal truth itfelf, which has pofitively declared, that no drunkard fhall ever enter into his kingdom.

And I call heaven and earth to witnefs againft you this day, that as furely as the Lord rained fire and brimftone, as foon as Lot went out of Sodom^ fo furely will God caft you into a lake of fire and brimftone, when he fliall come to take vengeance on them that know not God, and have not obeyed the gofpel of our Lord Jesus Christ,

Behold then I have told you before; remember, that you this day were informed what the end of drunkennefs would be. And I fummon you, in the name of that God whom I fcrvc, to meet me at the judgment-feat of Christ, that you niay acquit both my Mafter and me ; and confefs, with your own mouths, that your damnation was of yourfelves, and that we are free from the blood of you all.

But, Lord, has no one believed our report r Wilt thou fuffer fo many words to be fpoken in vain, if it be yet in vain? No, mechinks I fee fome pricked to the hciirt, and ready to cry out, in the language oi David to Abigail^ " Ijleffed - be the Lord God of Jfrady which fent thee this day to fpeak unto us." For furely, unlefs he had fent thee, this fin of drunkennefs had been our ruin: but now, fince we find whi-3 ther

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tber it will lead us, we are refolved to drink no liquor to excefs while the world ftands, left we (liould be tormented in the flames of hell.

But alas! how (hall we be delivered from the power of this fm ? Can the Ethiopian change his fkin, or the leopard his fpots ? So hard, almofl, will it be for you who have been ac-cuftomed to be intemperate, to learn to live fober.

But io not defpair; for what is impofTible with man, is poffible with God. Of whom then fhould you feek. for fuc-cour, but of him your Lord ? Who, though for this fin of drunkennefs, he might juftly turn av/ay his face from you; yet obfervc,

Firji, If you pour out your hearts before him in daily prayer^ and afk affiftance from above, it may be God will endue you with power from on high, and make you more -than conquerors through Jesus Christ. Had you kept up communion with him in prayer, you would not fo long, by drunkennefs, have had communion with devils. But, like the Prodigal, you have defired to be your own mafters; you have lived without prayer, depended on your own ftrength j and now fee, alas ! on what a broken reed you have leaned. Hov7 foon have you made yourfelves like the beafts that have no underftanding? But turn ye, turn ye from your evil ways. Come to him with the repenting Prodigal, faying, '' Father we have fmned 5" we befeech thee, let not this fm of drunkennefs have any longer dominion over us. Lay hold on Christ by faith, and lo! it (hall happen to you even as yoa will. A

Second means I would recommend to you, in order to get the better of drunkennefs, is to avoid €vi/ ompany: ¥01 it is the evil communication of wicked men, that has drawn many thoufands into this, fin, and fo corrupted their good manners.

But you may fay, If I leave my companions, I muft expe£l contempt : for thev will certainly dtfpife me for being (ingu-

f 514 ]

iiu And thinkeft thou, O man, ever to enter In at the ftralt gttte by a true converfiori, without being had in derifion of them that are round about thee? No ; though thou mayft be defpifed, and not go to heaven, yet thou canft tiot go to heaven without being defpifed : " For the friendfliip of the world is enmity vvith Gob." And they that are born after the flefh, will perfecute thofe tHat are born after the Spirit. Let not, therefore, a fervile fear of being defpifed by a man that fliall die, hinder thy turning unto the living God. For what is a little contempt ? It is but a vapour which 'i'anifheth away, and cometh not again. Better be derided by a few companions here, than be made afhamed before men and angels hereafter. Better be the fong of a few drunkards on earth, than'dwell with them, vvhere they will be eternally reproaching and curfing each other in hell. Yet a little while, -and they themfelves fnall praife thy doing?; and fhall fay. We, fools, counted his leaving us to be folly, and his end to be without honour : but- how is he numbered among the fons of of God, and his lot among the faints !

But I haften to lay cfown a

57j/V^ means for thofe who would overcome the fm of drun-kennefs, to enter upon a life o^ Jfri'f Jelf-denial and mortification: for this kind of fin goeth not forth but by prayer and fafting. It i? true, this may feem a difHcult tritk; but then, we muft thank ourfelves for it; for had we begun fooner, our work would have been the eaficr. And even now, if you will but ftrive, the yoke of mortification will grow lighter and lighter every day.

And now, by way of conclufion, I cannot but exhort all perfons, high and low, rich and poor, to prailife a fi:ri6t felf-denial in eatinrr and drinkine. For though " the kingdom of God confiils not in m.cats and drinks^'* yet an abftemious life .of God's good creature;, greatly promotes the fpiritual life. Add perhaps there are more deftroyed bv living in a regular fenfuality, than even by the very fin I have nov/ been

warn in 2:

warning you oi'. I know indeed, that manj', who are only almoft chriftians, and who fcek, but do not ftrivc to enter into the kingdom of God, urge a text of fcripture to juftify their indulgence, faying, that '* it is not what entereth int» the man dcfileth the man." And fo we grant, when taken moderately ; but then they (hould confider, that it is pof-fible, nay, it is proved by daily experience, that a perfon may eat and drink fo much as not to hurt his body, and yet do infinite prejudice to his foul : for felf-indulgcnce lulls the foul into a fpii itual {lumber, as well as d\vc6l intemperance ; and though the latter may expofe us to more contempt among men, yet the former, if continued in, will as certainly fhut us out from the prefence of God. St. Paul knew this full well ; and therefore, though he was the fpiritual father of thoufands, and was near upon finifhing his courfe, yet he fays, it was his daily pradice to " keep his body under, and bring it into fubjecSlion, left after he had preached to others, he himfelf (hould be a caft-away," or difapproved of, or do fbmething that might make him an offence or ftumblin^--block to any of God's children : for of his own, and all other faints final pcrfeverance, he makes no doubt, as is evident from many of his epiftles; and the word Aj^oz///o^ bears this fenfe, 2 Cor. xiii. 5. and fundry other places. But why urge I the apoftlc's example, to excite you to a ftridi: temperance in eating and drinking ? Rather let me exhort you only to put in pradice the latter part of the text, to labour to " be filled with the Spirit of God," and then, you will no longer fearch the fcripture?^ to find arguments for felf-indul-gence ; but you will deal fincerely with yourfelvcs, and eat and drink no more at any time, than what is confident with the ftricleft precepts of the gofpel. O beg of God, that you may fee, how you are fallen in Adam^ and the ncceffity of being renewed, ere you can be happy, by the Spirit of Jesus Christ ! Let us befeech him to enlighten us to fee the treachery of our corrupt hearts, and how pure and holy thefe bodies ought' to be, that they ought to be living temples of the Eloly Ghoft, and then we Oiall (hew ourfelves men. And being made temples of the Holy Ghoft, by his dwelling in our

bodies

t 316 1

bodies here, thdugh after death, worms may deftroy them, yet ihall they be raifed by the fame Spirit at the general refur-re£lion of the laft day, to be fafliioned like unto Christ's glorious body hereafter.

Which God of his infinite mercy grant, &Ct

S E R M O xN

SERMON LIIL

The Power of Christ's Refurredtlon.

Philip, iii. lo. That I may know Him, and the Power of his RefurreHionl

THE apoftle, in the verfes before the text, b«d been cautioning the Philippians to " beware of the concifion," Judaizing teachers^ who endeavoured to fubvert them from the fimplicity of the gofpel, by telling them, they ftill ought to be fubje6t to circumcifion, and all the other ordinances of Mofes, And that they might n©t think he fpoke out of prejudice, and condemned their tenets, becaufe ke himfelf was a ftranger to the JewiJJo difpenfation, he acquaints them, that if any other man thought he had whereof he might truft in the flefh, or feek to be juftified by the outward privileges of the Jewsy he had more: For he was " circumcifed the eighth day; of the ftock of ]frael (not a profelyte, but a native Jfraelite) ; of the tribe of Benjamin (the tribe which adhered to Judah when the others revolted) ; an Hebrew of the Hehreius ^ Jew both on the father's and mother's fide) ; and as touching the law, a Pharifee^'' the ftridleft fe6l amongftall Ifrael, To fhew that he was no Gallio in religion, through his great, though mifguided zeal, he had perfccuted the church of Christ ; and ** as touching the righteoufnefs of the law (as far as the Pharifees expofition of it went, he was) blamelefs," and had kept it from his youth. But, when it pleafed God, who feparated him from his mother's womb, to reveal his Son in him, " What things were gain to me,'* (he/ays) thofe privileges I boafted myfelf in, and fought to

be

[ 3'8 ]

bejuftified by, "I counted lofs for Christ.'* And that-they might not think he repented that he had done fo, he tells them, he was now more confirmed than ever in his judgment. For, fays he, "* yea doubtlefs (the 'i^xpreffion in the original rifes with a holy triumph) and I do ccunt all things but lofs for the excellency of the knowledge of Christ Jesus my Lord." And that they might not object that he faid, and did not, he acquaints them, he had given proofs of the fmcerity of thcfe profelTions, becaufe for the fake of them, he had fuffered the lofs of all his worldly things, and ftill was willing to do more ; for, ." I count them but dung (no more than offals thrown out to dogs) fo that I may win, ( or have a faving intereft in) Ci^RIST, and be found in him (as the rnanflayer in the city of refuge) not having my own righte-oufnefs which is of the law, (not depending on having Abraham for my father, or on any works of righteoufnefs which I Jiave done, either to atone or ferve as a balance for my evil (deeds) but that which is through the faith of Christ, the rio;hteoufnefs which is of God by faith," a righteoufnefs of God's appointing, and which will be imputed to me, if I believe in Christ, '' that I may know him, and the power of lus refurreiStion j" that I may have an experimental knowledge of the efficacy of his refurredlion, by feeling the influences of his bleiled SpVit on my foul. In which words vwo things are implied.

Firfli That Jiisus Christ did rife from the dead,

Secondly-t That it highly concerns us to know the power of his nfmg again. ^

Accordingly, in the following difcourfe I iliail endeavour to (liew,

//r/?. That Christ is rilen indeed from the dead; and that it was neceiTary for him fo to do j and,

Secondly^ That it highly concern.s us to know and experience the Dower of his refurrectio:;.

* 6 ^C/^.

F'lrjl^ Christ is indeed rifen.

That Jesus fliould rife from tl^e dead was abfolutdy iie-jCeflary j

1. FirJ}^ On his own account. He had often appealed to this as the laft and mod convincing proof he would give them that he was the true Mefliah, *' 'inhere (hall no other fign be given you, than the fign of the prophet Jonas," And again, .*' Deftroy this temple of my body, and in three days I will build it Mp." Which words his enemies remembered, and jjrged it as an argument, to induce Pilate to grant them a watch, to prevent his being ftolen out of the grave. " Wc know that deceiver faid, whilfl he v/as yet alive.^ after three days I will rife again.'* So that had he not rifen again, they might have juftly faid, we know that this man was ;in im-poilor.

2. Secondly^ It was neceflary on our account. *' He rofc again" (fays the apoftle) for our juftincation i" or that the debt we owed to Gop for pur fins, might be fully fatistied and difcharged.

It had pleafeq the Father (for ever adored be his infijiite love and free grace) to wound his only Son for our tranfgref-fions, and to arreft and corifine him in the prifon of the grave, as our furety for the guilt we had contra(5led by fetting at nought his commandments. Now had Christ continued always in the grave, we could have had no more aflurance that our fins were fatisfied for, than any common debtor can have of his creditor's being fatisiied, whjlft his furety is kept confined. But he being relcafed from the power of death, we are thereby allured, that with his facrifice God was well pleafed, that our atonement was f.nifhed on the crofs, and that he hath made a full, perfedl, and fufhcient facrifice, oblation, and [<itibfaciion for the fiai: of the world.

3. Tulrdiy,

3. Thirdly^ It was neceflary that our Lord Jesus fhould rife again from the dead, to aflure us of the certainty of the refurredion of our own bodies.

The do(?lrine of the refurreclion of the body was entirely exploded and fet at nought among the Gentiles^ as appears from the Athenians mocking at, and calling St. Paul '' a babbler and a fetter forth of ftrange do<ftrines," when he preached to them Jesus, and the refurre6tion. And though it was believed by mod of the Jews^ as is evident from many parages of fcripture, yet not by all; the whole feci of the Sadducees denied it. But the refurretStion of Jesus Christ put it out of difpute. For as he aclcd as our reprefentative, if he our head be rifen, then muft we alfo, who are his members, rife with him. And as in the firft Jda7n we all died, even fo in him our fecond Adatn we muft all, in this fcnfe, be made alive.

As it was neceflary, upon thefe accounts, that our blefled Lord fliould rife from the dead ; fo it is plain beyond contradiction, that he did. Never was any matter of fa6l betrer attefted ; never were more precautions made ufe of to prevent a cheat. He was buried in a fepulchre, hewn out of a rock, fo that it could not be faid that any digged under, and conveyed him away. It was a fepulchre alfo wherein never man before was laid ; fo that if any body did rife from thence, it mull be the body of Jesus of Nazareth, Befides, the fepulchre was fealed ; a great ftone rolled over the mouth of it; and a band of foldicrs (confifting not of friends, but of his profciTed enemies) was fet to guard it. And as for his difciples coming by night and fteaiing him away, it was altogether improbable: For it v^as not long fince, that they had all forfaken him, and they were the moft backward in believing his refurredlion. And fuppofmg it was true, that they carne v.'hilfr the foldiers fiept \ yet the foldiers muft be call into a deep f]eep indeed, that the rolling away fo great a Hone did not av/akc Tome of them.

And

i 3^-i )

And our bkfTcd Lord's afterwards appearing at fundry timcj, and in divers manners, to his difciple.^, as when they were aflemblcd together, when they were walking to Ernmrms^ when they were h(hing ; nay, and condefcending to {hew them his hands and feet, and his appearing to above five hundred brethren at once, put the truth of his rcfurred^ion Out of all difputCi

Indeed, there i» one objc£lion that may be made againft what has been faid, that the books wherein thcje fadls are recorded were written by his difciples.

And who more proper perfons than thofe who were cye-WitnefTes of what they related, and eat and drank with him after his refurreclion ? " Rut they were illiterate and ignorant men." Yet as good vvitnefTes of a plain matter of facl, as the moft learned mafters in Ijracl. Nay, this rendered them more proper witnefles. For being plain men, they were therefore lefs to be fufpe6ted of telling or making a lye, particularly, fmce they laid down their lives for a tellimony of the truth of it. We read indeed o^ Jacob's telling a lie^ though he was a plain man, in order to get his father's blef-fing. Bwt it was never heard fmce the world began, that any man^ much lefs a whole fet of men, died martyrs, for the fake of an untruth, when they themfeives were to reap no advantage from it.

No, this fingle circumflance proves them to be Jfraclitei indeed, in v/hom was no guile. And the wonderful fuccefs God gave to their miniftry afterwards, when three thoufand were converted by one fermon ; and twelve poor fifherrnen, in a very Ihort time enabled to be more than conquerors over all the oppofition men or devils could make, was as plain a ^emonftration, that Christ was rifen, according to their gfiifpel, as that a divine power, at the found or a few ram's horns, caufed the walls of Jericho to fall down.

But what need we any farther witnefles ? Believe you the refurreclion of our blefkd Lord r I know that you believe Vol. V[. X it,

tt, as your gathering together on this firft day of the week in the courts of the Lord's houfe abundantly tcftiiies.

What concerns us moft to be allured of, and which is the s

Second thing I was to fpeak to, is, Whether w^e have experimentally known the power of his refurreiStion ; that is. Whether or not we have received the Holy Ghoft, and by his powerful operations on our hearts have been raifed from the death of iin, to a life of righteoufnefs and true holi-ncfs.

Tt was this, the great apoftle was chiefly defirous to know. The refurreclion of Christ's body he was fatisfied would avail him nothing, unlefs he experienced the power of it in raifing his dead foul.

For another, and that a chief end of our blcficd Lord's rifing from the dead, was to enter heaven as our reprefenta-tive, and to fend down the Floly Ghoft to apply that redemption he had finifhed on the crols, to our hearts, by working an entire change in them.

Without this, Christ would have died in vahi. For it would have done us no fervice to have had his outward righteoufnefs imputed to us, unlefs we had an inward inherent righteoufnefs wrought in us. Becaufe, being altogether conceived and born in fin, and confequently unfit to hold communion with an infinitely pure and holy GoD, we cannot polTibly be made meet to fee or enjoy him, till a thorough renovation has pafled upon our hearts.

'Without this, we leave out the Holy Ghoft in the great work of our redemption. But as we were made by the joint concurrence and confultation of the blefled trinity j and as we were baptized in their name, fo muft all of them concur in our falvation : As the Father made, and the Son redeemed, I fo

fo rtitift the Holy Ghoft faniSlify and feal us, or othcrwife we have believed in vain.

This then is what tHe apoftle means by the " Power of Christ's refurredlion," and this is what we are as much concerned experimentally to know, as that He rofc at all*

Without this, though We may be moralifts, though we may be civilized, good-natured people, yet wc are no chrif-tians. For he is not a true chriftian, who is only one outwardly ; nor have we therefore a right, becaufe we daily pro-fefs to believe that Christ rofe again the third day from the dead. But he is a true chriftian who is one inwardly; and then only can we be ftiled true believers, when we not only profefs to believe, but have felt the power of our blelTcd Lord's rifing from the dead, by being quickened and raifed by his Spirit, when dead in trefpaiTes and fms^ to a thorouo-h newnefs both of heart and life.

The devils themfelves cannot but believe the do£lrine of the refurre(£lion, andtreaible; buc yet they continue devils^ becaufe the benefits of this refurre(Stion have not been applied to them, nor have they received a renovating power from it, to change and put off their diabolical nature. And (o^ un-}efs we not only profefs to know, but alfo feel that Christ is rifen indeed, by being born again from above,* we fnall bs as far from the kingdom of God as they: our faith will be as ineffectual as the faith of devils.

Nothing has done more harm to the chriflian world, nothing has rendered the crofs of Christ of lefs effedl, than a vain fuppofition, th-t religion is fomething without us. Whereas we (hould confider, that every thing that Christ did outwardly, muft be done over again in our fouls ; or Otherwife, the believing there was fuch a divine perfon once on earth, who triumphed over hell and the grave, will profit lis no more, than believing there was once fuch a perfon a$ Alexander^ who conquered the world.

As

[ 324 ] ^ As CimiST was born of the Virgin's womb, To mi;ft he be fpirituallv formed in our hearts. As he died for fin, (o muit we die to fin. And as he rofe again from the dead, fo mufl we alfo rife to a divine life.

None but thofc who have followed him in this regeneration, or new-birth, (hall fit on thrones as approvers of his fentence, when he fhall come in terrible majcfty to judge the twelve tribes of IjraeL

It is true, as for the outward work of our redemption, it was a tranfient acl, and was certainly finifhed on the crofs. but the application of that redemption to our hearts, is a work that will continue always, even unto the end of the world.

So long as there is an ch<zi man breathing on. the earth, who is naturally engendred of the offspring of the firft Jda/n, fo long muft the quickning fpirit, which was purchafed by the rerurre61:ion of the fecond Jdaniy that Lord from heaven, be breathing upon his foul.

For though we may exifl by Christ, yet we cannot be faid to exi{b in him, till we are united to him by one fpirit, and enter into a new ftate of things, as certainly as he entered into a new ftate of things, after that he rofe from the dead.

We may throng and crowd round about Christ, and call him " Lord, Lord," when we come to worfliip before his footflocl ; but we have not cfFe£tualJy touched him, till by a lively faith in his refurre61ion, we perceive a divine virtue coming out of him, to renew and purify our fouls.

How greatly then do they err who reft in a bare hiftorica! faith of our Saviour's refurredion, and look only for external proofs to evidence it ? Whereas were we the moil learned ciifputcrs of this world, and could fpeak of the certainty of

this

this fa\£l with the tongue of men and angels, yet without this inward teftimony of it in our hearts, though we mii:;ht convince others, yet we (hould never be faved by it ourlelves.

For we are but dead men, wc are like (o many carcafcs -wrapt up in grave cloaths, till that fame Ji-sus who called Jl,aza*-us from his tomb, atid at whofc own rdurrc^tion many that Hept arofe, doth raife us alio by his quickening Spirit from our natural death, in which wc have fo long lain, to a holy and heavenly life.

We might think ourfelves happy, if we had fcen the Holy Jesus after He was rifen from the dead, and our hands had handled that Lord of life. But more happy arv; they who have not fecn him, and yet having felt the power of his re-furreclion, therefore believe in him. For many faw our divine mafter, who were not faved by him ; but vvhofoever has thus felt the power of his refurredlion, has the earned of his inheritance in his heart, he has palled from death to life, and ihall never fall into final condemnation.

I am very feniible that this is fooliHincfs to the natural jnan, as were many fuch like truths to our Lord's own dif-ciplcs, when only weak in faith, before he rofe again. But when thefe natural men, like them, have fully felt the power of his refurre£lion, they will then own that this do6lrine is from QoD, and fay with the Safjiaritans, " Now we believe not becaufe of thy faying," for we ourfelves have experienced it in pur hearts.

And O that all unbelievers, all letter-learned mailers of IJrael^ who now look upon the docSlrine of the power of Christ's refurreition, or our new birth, as an idle talc, and condemn the preachers of it as enthufufts and madmen, did but thus feel the power of it in their fouls, they would no longer aflc, how this thing could be ? But they would be convinced of it, as much as Thomas was, when he faw the LoE-d'o Christ ; and like iiim, when Jfsl's bid liim reach

X 3 out

out his hands and tbrufl them into his fide, In a holy cortfu-» fion they would cry out, " My Lord and my God !"

But how fliall an unbeliever, how fliall the formal chriftiail come thus to " know Christ, and the power of his refur-redion ?'* God, who cannot lye, has told us, " I am the refurredlion and the life, whofoever liveth and believeth in me, though he were dead, yet Ihall he live." Again, fays the apoftle, " By faith we are faved, and that not of ourfelves, it is the gift of God."

This, this is the way, walk in it. Believe, and you fliall live in Christ, and Christ in you ; you fliall be one with Christ, and Christ one with you. But without this, your outward goodnefs and pjofeffions will avail you no-

But then, by this faith we are not to underftand a dead fpeculative faith, a faith in the head j but a living principle wrought in the heart by the powerful operations of the Holy Ghoii:, a faith that will enable us to overcome the world, and forfake all in affection for Jesus Christ. For thus fpeaks our bleflcr Malkr, '* Unlefs a man forfake all that he hath, he cannot be my difciple."

And fo the apoftle, in the words immediately following the text, fays, *' being made conformable t,o his death ;'-* thereby implying, that we cannot know the power of Christ's refurrc6Uonj unlefs we are made conformable to him in his

death.

If we can reconcile light and darknefs, heaven and hell, then we may hope to know the power of Christ's refurrec^ tion without dying to ourfelves and the world. But till we can do this, we might as well expect; that Christ will have concord with Belial.

For there is fuch a contrariety between the fpirit of this world, and the Spirit of J^sus Christ, that he who will

be

be at friendfliip with the one, muft be at enmity with the other: *' We cannot ferve God and mammon."

This may, indeed, feem a hard faying ; and many, with the young man In the gofpel, may be tempted to go away forrowful : But wherefore fhould this offend them ? For what is all that is in the world, the lull of the eye, the luft of the fleflij and the pride of life, but vanity and vexation of fpirit ?

God is love ; and therefore, could our own wills, or the world, have made us happy, he never w^ould have fent hj^ own dear Son Jesus Christ to die and rife again, to deliver us from the power of them. But becaufe they only torment, and cannot fatisfy, therefore God bids us to renounce them.

Had any one perfuaded profane Efau not to lofe fo glorious a privilege, merely for the fake of gratifying a prefent corrupt inclination, when he faw him about to fell his birth-right for a little red pottage, would not one think that man to have been Efau'^ friend ? And juft thus flands the cafe between God and us. By the death and refurre£tion of Jesus Christ, we are new-born to an heavenly inheritance amongft all them which are fandified ; but our own corrupt wills, would tempt us to fell this glorious birth-right for the vanities of the world, which, like Efaus red pottage, may pleafe us for a while, but will foon be taken away from us. God knows this, and therefore rather bids us renounce them for a feafon, than for the fhort enjoyment of them lofe the privilege of that glorious birth-right, to which, by knowini; the power of the refurrccStion of Jesus Christ, we are entitled.

O the depth of the riches and excellency of chriftianity ( Well might the great St. Pan! count all things but dung and drofs for the excellency of the knowledge of it. Well might be dcfire fo ardently to know Jesus, and the power of his

X 4 rcfurreition.

C 328 ]

refurrcclion. For even on this fide eternity it raifes us above the world, and makes us to fit in heavenly places in Christ Jesus.

Well might that glorious company of worthies, recorded in the Holy fcripturcs, fupported with a deep fenfe of their heavenly calling, defpife the pleafures and profits of this life, and wander about In (lieep-fkins, and goat-fkins, in dens and caves of the earth, being deilitiite, afflidled, tormented.

And O that we were all like minded I that we felt the power of Christ's refurredion as they did ! How fhould we then '' count all things as dung and drofs for the excellency of the knowledge of Christ Jesus our Lord !'* How fiiould we then recover our primitive dignity, trample the earth under our feet, and with our fouls be continually gafp-ing after God ?

And what hinders but we may be thus minded ? Is Jesus Christ, our great High Pried:, altered from what he was? No, "he is the fame yefterday, to-day, and for ever." And thoygh he is exalted to the right-hand of God, yet he is not afhamed to call us brethren. The power of his re-furrciSliori isas great now as formerly, and the Holy Spirit, which was alTurcd to us by his rcfurre6lion, as ready and able to quicken us who are dead in trefpafTes and fms, as any faint that ever lived. Let us but cry, and that inftantly, 10 Him that is mighty and able to fave ; let us, in fmcerity and trulh, without fecretly keeping back the lead part, renounce ourfelvcs and the world ; then we fliall be chrif-tinns indeed. And though the world may call us out, and feparate from our company, yet Jesus Christ will walk W'ith, Jind abide in us. And at the general refurreftion of the Jaft day, when the voice of the archangel and trump of God fnali bid the fea and the graves to give up their dead, and all nations fliall appear before him, then will he confcfs us before his Father and the holy angels, and we jfhall receive that

invitation

r 3^9 3

invitation which he fhall then pronounce to all who love and fear him, *' Come, ye blefled children of my Father, inherit the kingdom prepared for you from the beginning of the world."

Grant this, O Father, for thy dear Son's fake, Jesus Christ our LoRpj to whom, with Thee and the Koly Ghoft, &c.

SERMON

t 33t 3

SERMON LIV.

Interceflion every Chriftlan's Duty.

1 Thess. v. 25.

Brethren J -pray for iis,

IF we enquire, why there is fo little love to be found amongft chriftians, why the very chara^teriftlc, by which every one (hould know that we are dilciples of the holy Jesus, is almoft banifhed out of the chriftian world, we fhall find it, in a great meafure, owing to a neglect or fuperHcial performance of that excellent part of prayer, intercijjimy or imploring the divine grace and mercy in behalf of others.

Some forget this duty of praying for others, becaufe they feldom remember to pray for themftrlves: and even thofe who are conftant in praying to their Father who is in heaven, are often fo felfiili in their addrefies to the throne of grace, that they do not enlarge their petitions for the welfare of their fellow Chrillians as they ought; and thereby fall fhort of attaining that chriftian charity, that unfeigned love to their brethren, which their facred profefTion obliges them to afpire after, and without which, though they (liould beflow all their goods to feed the poor, and even give their bodies to be burned, yet it would profit them nothing.

Since thef- things are fo, J fiiall from the words of the text (though originally intended to be more confined) endeavour to (hew,

I. Firjly That it is every chriftian's duty to pray for others, as well as for himfelf.

II. Secondly^ Shew, whom we ought to pray for, and in what manner we {hould do it. And,

JIT. Thirdly^ I fliall offer feme motives to excite all chriftians to abound in this great duty of interceflion.

I. Fh'J}^ I (liall endeavour to fhew. That it is every chriftian'g duty to pray for others, as well as for himfelf.

Now prayer is a duty founded on natural religion j the very heathens never negleded it, though many chriftian heathens amongfl us do : and it is fo efiential to chriftianity, that you might as reafonably exped^ to find a living man without breath, as a true chriftian without the fpirit of prayer and fupplicatiop. Thus, no fooner was St. P<^«/converted, bui ** behold he prayeth," faith the LoRp Almighty. And thus will it be with every child of God, as foon as he becomes' fuch ; prayer being truly called, The natural cry of the nev/-born foul.

., For in the heart of every true believer there is a heavenly tendency, a divine attradlion, which as fenfibly draws him to converfe with God, as the load-ftone attrach the needle.

A deep fenfe of their own v/eaknefs, and of Christ's fulnefs ; a ftrong convidlion of their natural corruption, and of the neceiTity of renewing grace ; will not let them reft from crying day and night to their Almighty Redeemer, that the divine image, which they loft in Adam^ may through his all-powerful mediation, and tiie fantSlifying operations of his bleffed fpirit, be begun, cairicd on, and fully perfeded both in their fouls and bodies.

Thus carncft, thus importunate, are all fmcere chriftians in praying for themfelves: but then, n^t having fo lively,

lafting,

f 333 1

lading, and deep a fenfe of the wants of their chriftian brethren, they are for the moft part too remifs and dcfecStive in their prayers for them. Whereas, was the love of God flied abroad in our hearts, and did we love our neighbour in that manner, in which the Son of God our Saviour loved usy and according to his command and example, we could not but be as importunate for their fpiritual and temporal welfare, as for our own j and as earneftly define and endeavour that others fhould (hare in the benefits of the death and paiTion of Jesus Christ, as we ourfelves.

Let not any one think, that this is an uncommon degree of charity ; an high pitch of perfecStion, to which not every one can attain : for, if we are all commanded to " love our neighbour (that is every man) even as .ourfelves," nay to *' lay down our lives for the brethren ;" then, it is the duty of all to pray for their neighbours as much as for themfelves, and by all poflible a6ls and expreilions of love and afledion towards them, at all times, to fliew their readinefs even to lay down their lives for them, if ever it (hould pleafe God to carll them to it.

Our blefled Saviour, as " he hath fet us an example, that we fhould follow his fleps" in every thing elfe, fo hath he more efpecially in this : for in that divine, that perfedl: and inimitable prayer (recorded in the x\riith of St. jfohn) which he put up juft before his paffion, we find but few petitions for his own, though many for his difciples welfare : and in that perfect form which he has been pleafed to prefcribe us, we are taught to fay, not My^ but " Our Father," thereby to put us in mind, that, whenever we approach the throne of grace, we ought to pray not for ourfelves alone, but for all our brethren in Christ. ,

Intercellion then is certainly a duty Incumbent upon all chfiltians.

ir. Whom we are to intercede for, and how this duty is to be perf6>rmed, comes next to h<i confidered.

C 334 I

I. And firft, our intercefTion muft be unlverfal « I willv (fays theapoftlc) that prayers, fuppllcatlons and interceFion^ be made for ail men.'* P'or as GoD*s mercy is over all his works, as Jesus Christ died to redeem a people out of all nations and languages ; fo we (hould pray, that " all mca may come to the knowledge of the truth, and be faved." Many precious promifes are made in holy writ, that the gofpel fliall be publifhed through the whole world, that *« the earth fiiall be covered with the knowledge of the Lord, as the waters cover the fea :" and therefore it is our duty not to confine our petitions to our own nation^ but to pray that all thofe nations, who now fit in darknefs and in the fhadow of death, may have the glorious gofpel fhine out upon them, as well as upon us. But you need not that any maa £hould teach you this, fince ye yourfelves are taught of God, and of Jesus Christ himfelf, to pray, that his kingdom may come ', part of the meaning of which petition is, that •' GoD*s ways may be known upon earth, and his favin^ health an>ong all nations."

i. Next to the praying for all men, we (hould, according' to St. PauPs rule, pray for Kings ; particularly for our prefent fovereign King George^ and all that are put in authority under him : that we may lead quiet lives, in all godlinefs ana honefty. For, if we confider how heavy the burden of government is, and how much the welfare of any people depends on the zeal and godly converfation of thofe that have the rule over them: if we fet before us the many dangers ancl difficulties, to which governors by their ftation are expofed, and the continual temptations they lie under to luxury and felf-indulgence; we {hall not only pity, but pray for them : that he who preferved £/?/;^r, David, and ^bfiahy '* un-fpotted from the world," amidft the grandeur of a court, and gave fuccefs to their defigns, would alfo preferve them holy and unblameable, and profper all the works of their hands upon them. But

3. Thirdly, you ought, in a more efpecial manner, to pray for thofe, whom '*the Holy Ghoft hath mad^ Overfeers over

you."

you." This is what St. Paul begs, again and again, of the churches to whom he writes: Says he in the text, *' Brethren, pray for usj'* and again, in his epiftle to the EphcfianSy " praying always, with all manner of fupplication ; and for me alfo, that I may open my mouth boldly, to declare the myftcry of the gofpel." And in another pjacc, to exprefs his earneftnefs in this requeft, and the great importance of their prayers for him, he bids the church " ftrive, (or, as the original word fignifics, be in an agony) together with him in their prayers." And furely, if the great St. Pauly that chofen vefTel, that favourite of heaven, needed the moft importunate prayers of his cbriftian converts; much more do the ordinary miniilcrs of the gofpel ftand in need of the interceflion of their refpe£live flocks.

And I cannot but in a more efpecial manner infifl upon this branch of your duty, becaufe it is a matter of fuch importance : for, no doubt, much good is frequently with-, held from many, by reafon of their neglecting to pray for-their minifters, and which they would have received, had they prayed for them as they ought. Not to mention, that people often complain of the want of diligent and faithful paftors. But how do they deferve good paftors, who will not earncftly pray to God for fuch ? If we will not pray to the Lord of the harveft, can it be expected he will fend forth labourers into his harveft ?

Befides, what ingratitude is it, not to pray for your minifters ! For ftiall they watch and labour in the word and do£trine for you, and your falvation, and fhall not you pray for them in return ? If any beftow favours on your bodies, you think it right, meet, and your bounden duty, to pray for them ; and fhall not they be remembered in your prayers, who daily feed and nourifli your fouls ? Add to all this, that praying for your minifters, will be a maniteft proof of your believing, that though Paul plant, and Jpcllos water, yet it is God alone who giveth the increafe. And you will alfo find it the beft means you can ufe, to promote your own welfare ; becaufe God, in anfwer to your prayers, may impart a double

portion

r 336 ]

portion of his holy fpirit to them, whcrehy they will \)& qualified to deal out to you larger meafures of knowledge in Ipiritual things, and be enabled more fkilfully to divide the word of truth.

Would men but conftantly obferve this direction, and when their minirters are praying in their name to God, humble/ befeech him to perform all their petitions : or, when they are fpeaking in God's name to them, pray that the Holy Ghoft may fall on all them that hear the word ; we fhould find a more vifible good effcdl of their doctrine, and a greater mutual love between miniHers and their people. For minifters hands would then be held up by the people's inter-ceflions, and the people will never dare to villify or traduce thofe who are the conftant fubjeds of their prayers.

4. Next to our minifters, our friends claim a place in our interceffions J but then we fnould not content ourfelves with praying in general terms for them, but fuit our prayers to their particular circumftances. When Miriam was afflif^ed with a leprofy from GoD, Mofes cried and faid, " Lord, heal her." And when the nobleman came to apply to Jesus Christ, in behalf of his child, he faid, " Lord, my linle daughter lieth at the point of death, I pray thee to come and heal her." In like manner, when our friends are under any <i£Ii(Sting circumftances, we (hould endeavour to pray for them, with a particular regard to thofe circumftances. For inftance, is a friend fick ? we fiiould pray, that if it be God's good pleafure, it may not be unto death ; but if otherwife, that hd v./oukl give him grace fo to take his vifitation, that, after this painful life ended, he may dwell with him in life everlafting. Is a friend in doubt in an important matter ? we (hould lay his cafe before God, as Mofes did that of the daughters of Xelophehady and pray, that God's Holy Spirit may lead him into all truth, and give all feafonable direction. Is he in want ? we fhould pray, that his faith may never fail, and that in God's due time he may be relieved. And in all other cafes, we fhould not pray for our friends only in generals, but fuit our psHitions to their particular fufterings and aifliiSlions ]>

for otherwlfe, we may never alk perhaps for the things our friends moft want.

It muft be confefTsd, that fuch a procedure will oblige fome often to break, from the forms they ufe; but if we accuftom ourfelvcs to it, and have a deep fenfe of what we afk for, the mofl illiterate chriftiari will not want proper words to exprefs themfelves.

We have many noble Inftaaces in holy fcripture of the fuccefs of this kind of particular intercefHon ; but none more remarkable than that o{ Abraham^ fervant, in the book of Genefts^ who being fent to feek a wife for his fon Ifaac^ prayed in a moft particular manner in his behalf. And the feduel of the ftory informs us, how remarkably his prayer was anfwered. And did chriftians now pray for their friends in the fame particular manner, and with the fame faith as jlbrdha?ji^s fervant did for his mafter; they would, no doubt, in many inftances, receive as vifible anfwers, and have as much reafon to blefs GoD for them, as he had. But

5. As we ought thus to intercede for our friends, fo in like manner muft we alfo pray for our enemies, " Blefs them that curfe you, (fays Jesus Christ) and pray for them that defpitefully ufe you^ and perfecute you." Which commands he enforced in the ftrongeft manner by his own example : in the very agonies and pangs of death, he prayed even for his murderers, " Father, forgive them, for they know not what they do !" This, it muft needs be confefled, is a difficult duty, yet not impradticable, to thofe who have renounced the things of this prefent life, (from an inordinate love of which all enmities arife) afid who knowing the terrible woes denounced againft thofe who offend Christ's little ones, can,' 6ut of real pity, and a fenfe of their danger, pray for thofe by ivhom fuch oftences come.

6. Laftly, and to conclude this head, we fhould intercede |br all that are any ways offlt^ed in mind, body, or eftate ; for

Vol. VI. y all

t 338 ]

all who defire, and ftand in need of our prayers, and for all who do not pray for themfelves.

And Oh ! that all who hear me, would fet apart fome time every day for the due performance of this mod necelTary duty ? In order to which,

I {hall now proceed,

III, To (liew the advantages, and offer fome confideration^ to excite you to the pradice of daily interctffion. And

I. Firjl^ It will fill your hearts with love one to another* He that every day heartily intercedes at the throne of grace for all mankind, cannot but in a (liort time be filled with love and charity to all: and the frequent exercife of his love jn this manner, will infenfibly enlarge his heart, and make him partaker of that exceeding abundance of it which is in Christ Jesus our Lord ! Envy, malice, revenge, and fach like hellifh tempers, can never long harbour in a gracious intercefibr's breafl; but he v/ill be filled with joy, peace, meeknefs, long-fufFering, and all other graces of the Holy Spirit. By frequently laying his neighbour's wants before God, he will be touched with a fellow-feeling of them ; he will reioice with thofe that do rejoice, and weep with thofe that weep. Every blelTing beftowed on others, inftead of exciting envy in him, will be looked on as an anfwer to his particular interceffion, and fill his foul with joy unfpeakable and full of glory.

Abound therefore in a£ls of general and particular inter-cefiions; and when you hear of your neighbour's faults, inftead of relating them to, and expofing them before others, jay them in f«cret before God, and beg of him to corre£t and amend them. When you hear of a notorious finncr, inftead of thinking you do well to be angry, beg of Jesus Christ to convert, and make him a monument of his free grace 5 you cannot imagine what a blefted alteration this pracflice will make in your heart, and how much you will increafe

. day

day by day in the fpirit of love and meeknefs towards all mankind !

But farther, to excite you to the conftant pra£tice of this duty of interceflion, confider the many inftances in holy fcripturc, of the power and efRcacy of it. Great and excellent things are there recorded as the efFeds of this divine employ. It has flopped plagues, it has opened and Ihut heaven ; and has frequently turned away God's fury from his people. Hov; was Abimelech\ houfe freed from the dilcafe God fent amongft them, at the interceffion oi Abraham ! When " Phineas llood up and prayedi," how foon did the plague ceafo ! When Daniel humbled and afflided his foul, and Interceded for the LoRb*s inheritance, how quickly was an angel difpatched to tell him, " his prayer was heard 1". And, to mention but one inftance more, how does God own himfelf as it were overcome with the importunity of Mofes^ when he was interceding for his idolatrous people, " Let me alone," fays God!

This fufficiehtly fhews, I could almofl fay, the omnlpo-tency of interceflion^ and how we may, like Jacobs wreftle with God, and by«n holy violence prevail both for ourfelves and others. And no doubt it is owing to the fccret and prevailing interceflions of the itw righteous fouls who ftill remain among us, that God has yet fpared this mifcrably fmful nation : for were there not fome fuch faithful ones, like Mofes, left to ftand in the gap, we fhould foon be deft royed, even as was Sodom^ and reduced to aflies like unto Gofnorrahi

But, to ftir you tip yet farther to this exercife of interceflion, confider, that in all probability, it is the frequent employment even of the glorified faints : for though they are delivered from the burden of the flefh, and reftored to the glorious liberty of the fons of God, yet as their happinefs cannot be perfectly confummated 'till the rerurre6lion of the laft day, when all their brethren will be glorified with the.m, we cannot but think they are often importunate in befeech-ing our beayeiily F^ithcr, fhortly to accompliih the number

Y 2 of

of his ele(Sl, -and to haften his kingdom. And fhall not we,, v*'ho are on earth, be often exercifed in this divine emplo3r with the glorious company of the fpirits of juft men made perfe^i: ? Since our happinefs is (o much to confift in the communion of faints in the church triumphant above, fhall we not frequently intercede for the church militant here below t, and carneftly beg, that we may all be one, even as the Holy Jesus and his Father are one, that we may alfo be made perfect in one ?

To provoke you to this great work and labour of love,, remember, that it is the never ceafing employment of the holy and highly exalted Jesus himfelf, who fits at the right hand of God, to hear all our prayers, and to make continual interceffion for us! So that he who is conftantly employed in interceding for others, is doing that on earth,, which the sternal Son of God is always doing in heaven.

Imagine therefore, when you are lifting up holy hands in prayer for one another, that you fee the heavens opened, and the Son of God in all his glory, as the great high-prieft of your falvation, pleading for you the all-fufKcient merit of his facrifice before the throne of his heavenly Father ! Join then your interceflions with his, and befeech him, that they may, through him, come up as incenfe, and be received as a fvveet-fmelling favour, acceptable in the fight of God ! This imagination will ftrengthen your faith, excite a holy earnefl-nefs in your prayers, and make you wreftle with God, as Jacch did, when he faw him face to face, and his life was prelfirved ; as Jbraham, when he pleaded for Sodom ; and as Jesus Christ himfelr, when he prayed, being in an agony, i'o much the more earneftly the night before his bitter pairion.

And now, brethren, what (hall I fay more, fince you arc taught of Jesus Christ himfelf, to abound in love, and in this good work of praying one for another. Though ever fo mean, though as poor as Lazarus, you will then become benefadors to all mankind ; th^ufands, and twenty times ten thoufands, will then be bkfled lor yoLir fiikcs! and after you 6 have

C 341 3

have employed a few years in this divine exercife here, you will be tranllated to that happy place, where you have fo often wilhcd others might be advanced ; and be exalted to fit at the right hand of our All-powerful, All-prevailing IntercelTor, in the kingdom of his heavenly Father hereafter.

However, I cannot but in an efpccial manner prefs rhis upon you now, becaufe »11 ye, amongft whom I have now been preaching, in all probability will fee me no more : for I am now going (I truft under the condudt of GoD*s moft Holy Spirit) from you, knowing not what fhall befal me : J need therefore your moft importunate interceiTions, that nothing may move me from my duty, and that I may not *' count even my life dear unto myfelF, fo that I may finifti *' my courfe with joy, and the miniftry I l:.ive received of *' the Lord Jesus, to teftify the gofpel of the grace of ** God!" •

V/hilft I have been here, to the beft of my knowledge, I have not failed to declare unto you the whole will of God : •and though my preaching may have been a favour of death unto death to fome ; yet I truft it has been alfo a favour of life unto life to others; and therefore I earneftly hope that thofe will not fail to remember me in their prayers. As for my own part, the many unmerited kindnefles I have received from you, will not fuffer me to forget you : out of the deep, therefore, I truft (hall my cry come unto God ; and whilft the winds and ftorms are blowing over me, unto the Lord will I make my fupplication for you. For it is but a little while, and " we muft all appear before the judgment feat of Christ j" where I muft give a ftri6t account of the doctrine I have preached, and you of your improvement under it. And O that I may never be called out as a fwift witnefs, againft any of thofe, for whofe falvation I have fmccrely, though too faintly, longed and laboured !

It is true, I have been cenfured by fome as ailing out of fuiifter and kifilh views j <' but it is a fmrdl matter with me

Y 3 tej

to be judged by man's judgment ; I hope my eye is fingle ; but I befcech you, brethren, by the mercies of God in Christ Jesus, pray that it may be more (o ! and that I may jncreafe with the increafe of grace in the knowledge and love of GpD through Jesus Christ our Lord.

And now, brethren, what fhall I fay more ? I could wifh to continue my difcourfe much longer ; for I can never fully cxprefs the defire of my foul towards you I Finally, therefore, brethren, " whatfoever things are holy, whatfoever things are pure, whatfoever things are honeft, whatfoever things are of good report : if there be any confolation in Phris T, if any fellowfhip of the fpirit," if any hopes of cur appearing to the comfort of each other at the awfql tribunal of Jesus Christ, " think of the things that you have heardp" and of thofe which your pallors have declared, and will yet declare unto you ; and continue under thejr miniftry to " work out your own falvation with fear and trembling:" fo that whether I ibould never fee you any more, or whether it ftiall pleafe God to bring me back again at any time, I may always have the fatisfa6tion of knowing that your converfation is fuch *' as becometh the gofpel of Christ."

I almoft perfuade myfelf, that I could willingly fuffer all things, fo that it might any ways promote the falvation of your precious and immortal fouls; and I befeech you, as my laft requeft, " obey them that have the rule over you in the Lord ; and be always ready to attend on their miniftry, as it is your bounden duty. Think not that I defire to have myfelf exalted at the expence of another's character ; but rather think this, not to have any man's perfon too much in admiration ; but efteem all your minifters highly in love, as they juftly deferve for their work's fake.

And now, " brethren, I commend you to God, and to the

word of his grace, which is able to build you up, and give

you an inheritance amongft all them that are fan6tified,"

May God reward you for all your works of faith, and

2 labours

[ 343 ] labours of love, and make you to abound more and more in every good vi^ord and work towards all men. May he truly convert all that have been convinced, and awaken all that are dead in trefpaHcs and fins ! May he confirm all that are wavering ! And may you all go on from one degree of grace unto another, till you arrive unto the meafure of the ftature of the fulnefs of Christ ; and thereby be made meet toftand before that God, " in whofe prefence is the fulnefs of joy, and at whofe right-hand there are pleafures for evermore I" Amen ! Amen !

Y 4 SERMON

I

SERMON LV

Perfecution every Chriftian's Lot.

2 Tim. iii. i2.

Tea^ and all that will live godly in Christ Jesus, /hall fuffer Perfecution.

WHEN our Lord was pleafed to take upon himfclf the form of a fervant, and to go about preaching the kingdom of GoEf ; he took all opportunities in public, and more efpecially in private, to caution his difciples againft feek-ing great things for themfelves, and alfo to-forevvarn them of the many diftrelTes, affli6Lions and perfecutions, which they muft exped to endure for his name's fake. The great apollle Paul therefore, the author of this epiftle, in this, as in all other things, following the fteps of his blefl'ed Mafter, takes particular care, among other apoftolical admonitions, to warn young Timothy of the difficulties he mull expetfl to meet with in the courfe of his miniflry : '^ This know alfo, that in the lad days perilous times fliail come. For men fliall be lovers of their ownfelves, covetous, proud, blafphemers, difobedient to parents, unthankful, unholy, without natural afFedion, truce-breakers, falfe accufers, incontinent, fierce, defpifers of thofe that are good, traitors, heady, high-minded, lovers of pleafure more than lovers of God ; having a form of god-linefs, but denying the power therec^f: from fuch turn away. For of this fort are they who creep into houfcs, and lead captive filly women laden with fins, led away with divers lulls, ever learning, and wtvtr able to come to the knowledge of the truth. Now, as Jannes and Jambres (two of the Egyp^ iian magicians) v/Jthflccd Mofes (by working fhani miracles)

fo

fo do they alfo refift the truth ; and (notwithftanding they keep up the form of religion) are men of corrupt minds, reprobate concerning the faith." But, in order to keep him from fmking under their oppofition, he tells him, that though God, for wife ends, permitted thefe falfe teachers, as he did the magicians, to oppofe for fome time, yet they fhould now proceed no farther: *' For their folly (fays he) (hall be made manifeft unto all men, as theirs (the Magicians) alfo was," when they could not ftand before Mofes becaufe of the boil ; for the boil was upon the Magicians^ as well^^ upon all the Egyptians, And then, to encourage Timothy yet the more, he propounds to him his own example ; " But thou haft fully known my doctrine, manner of life, purpofe, faith, long-fufFering, charity, patience, perfecutions, affli£lions, which came unto me at Jntioch, at Jconium, at Ly^Ira; what perfecutions I endured ; but out of them all the Lord delivered iTie.'* And then, left Timothy might think that this was only the particular cafe of P^juI^ fays he, in the words of the text, *'Yea, and all that will live godly in Christ Jesus, (lull iuffer perfecution."

The words, without confidering them as they ftand in relation to the context, contain an important truth, that perfe-cution is the common lot of every godly man. This is a hard faying, How few can bear it? I truft God, in the following ilifcourfe, will enable me to make it good, by fliewing,

I. What it is to live godly in Cj^rist Jesus.

II. The different kinds of perfecution to which they, who live godly, are expofed.

III. Why it is, that godly men muft expect to fufFcr per-. fecution.

Lfljlly^ We (hall apply the whole.

I. /Vr/?, Let us confider what it is to live godly in Christ \ Jesl's. This fuppofss, that we are made the righteoufnefs *

of /

of GcD in Christ, that we are born again, and are one with Christ by a living faith, and a vital union, even as Jesus Christ and the Father are One. Unlefs we are thus converted, and transformed by the renewing of our minds, yvQ cannot properly be faid to be in Christ, much lefs to live godly in him. To be in Christ merely by baptifm, and an outward profeflion, is not to be in Him in the flri6i: fenfe of the v/ord : noj " They that are in Christ, are new creatures J old things are palTed away, and all things are become new " in their hearts. Their life is hid with Christ in God ; their fouls daily ked en the invifible realities of another world. To " live godly in Christ," is to make the divine v.'ill, and not our own, the fole principle of all our thoughts, words, and adlions j fo that, " whether we eat or drink, or wliaifoever we do, we do all to the glory of God.'* Thofe who live godly in Christ, may not fo much be faid to live, as Chri-st to live in them : He is their Alpha and Omega, their firft and laft, their beginning and end. They are led by his Spirit, as a child is led by the hand of its father ; and are willing to follow the Lamb -whitherfoever he leads them. They hear, know, and obey his voice. Their afFedlions are fee on things above ; their hopes are full of immortality ; their citi^enfhip is in heaven. Being born again of God, they habitually live to, and daily walk with, God. They aje pure in heart; and, from a principle of faith in Christ, are holy in all manner of con-verfation and godlinefs.

This is to " live godly in Christ Je?us :" and hence y/e may eafily learn, why fo few fuffer periecution ? Becaufe, ib few live godly in Christ Jesus. You may live formally in Christ, you may attend on outward duties j you may live morally in Christ, you may (as they term it) do no one any harm, and avo;d perfecution : but they " that will live godly in Christ Jesus, (hall fuffer perfecution."

2. S.eccndly^ What is the meaning of the word Perfecution, and how many kinds there are of it, I come now to con-fider.

Th?

The word Perfecution, is derived from a Greek word figni-fying to purfue, and generally implies purfuing a perfon for the fake of his goodnefs, or God's good-will to him. The

FIrJ} kind of it, is that of the Heart. We have have an early example of this in that wicked one Cairiy who, becaufe the Lord had refpedl to Jbel and his offering, and not to him and his offering, was very wroth, his countenance fell, and at length he cruelly flew his envied brother. Thus the Pharifecs hated and perfecated our Lord long before they 3aid hold on him : and our Lord mentions being inwardly hated of men, as one kind of Perfecution his difciples were to undergo. This heart-enmity (if I may fo term it) is the root of all other kinds of Perfecution, and is, in fome degree or other, to be found in the foul of every unregenerated man ; and numbers are guilty of this perfecution, who never have it in their power to perfecute any other way. Nay, numbers would actually put in nradlice all other deo;rees of perfccuiion, was not the name of Perfecution become odious amongfl mankind, and did they not hereby run the hazard of lofmg their reputation. Alas ! how many at the great day, whom we know not now, will be convicled and condemned, that all their life harboured a fecret evil-v^iil againft Xion I They may now fcreen it before men ; but God feeth the enmity of their hearts, and will judge them as Perfecutors at the great and terrible day of judgment. A

Second degree of Perfecution is that of the tongue; " out of the abundance of the heart, the mouth fpiaketh." Many, I fuppofe, think it no harm to fhoot out arrows, even bitter words, againfl the difciples of the Lord : they fcatter their firebrands., airows and death, faying, " Are we not in fport?" But, however they may eftcem it, in God's account evil-fpeaking is a high degree of Perfecution. Thus JJlmiaePs mocking IfaaCy is termed perfecuting him. " Blefl'ed are ye (fays our Lord) when men (liali revile you and perfecute you, and fliall fay all manner of evil againfl you faUely for my name's fake." From whence we may gather, that reviling, and fpeaking all manner of evil for Christ's fake.

13

13 a high degree of perfecution. For " a good name, (fays the wife man) is better than precious ointment," and, to many, is dearer than life itfelf. It is a great breach of the fixth commandment, to flander any one; but to fpeak evil of and flander the difciples of Christ, merely becaufe they are his difciples, muft be highly provoking in the fight of God ; and fuch who a:e guilty of it (without repentance) will find that Jesus Christ will call them to an account, and punifli them for all their ungodly and hard fpeeches in a lake of fire and brimftone. This (hall be their portion to drink. The

Third and laji kind of Perfecution, is that which exprefles itfelf in aSlions: as when wicked men feparate the children of God from their company ; '' Bleiled are ye, (fays our Lord) when they (hall feparate you from their company :'* or expofe them to church-cenfures. '' They fhall put you cut of their fynagogues ;" threatening and prohibiting them from making an open profeflion of his religion or worfhip ; or interdiding minifters for preaching his word, as the high-priefts threatened the apoftles, and " forbad them any more to fpeak in the name of Jesus ;" and Paul breathed out threateniags and flaughters againft the difciples of the Lord: or when they call them into courts; " You fhall be called before governors," fays our Lord : or when they fine, im-prifon, or punifti thena, by confifcation of goods, cruel fcourging, and, laitly, death itfelf.

It would be impoflible to enumerate in what various fhapes perfecution has appeared. It is a many-headed moniier, cruel as the grave, infatiable as hejl ; and, what is worfe, it generallly appears under the cloak of religion. But, cruel, infatiable, and horrid as it is, they that live godly in Christ Jesus, mufl expc(5l to fufFer and encounter v/ith it in all its forms.

This is what we are to make good under our next gener?! bead,

3. Thirdly,

j. Thirdly, Why is it that godly men muft expert to fafFeir perfecution ? And,

Firji, This appears from the whole tenor of our Lord's do6lrine. We will begin with his divine ftrmon on the inount. " Blefled are they who are perfecuted for righte-oufnefs fake; for theirs is the kingdom of heaven." So that,^ if our Lord fpoke truth, wc are not (o blefTed as to have an intereft in the kingdom of heaven, unlefs we are or have been perfecuted for righteoufnefs fake. Nay, our Lord (it is remarkable) employs three verfes in this beatitude, and only one in each of the others ; not only to (liew that it NV'as a thing which men (as men) are unwilling to believe, but alfa the necelTary confequence of it upon our being chriflians. This is likewife evident from all thofe pafFages. wherein our Lord informs us, that he came upon the earth, " not w fend peace, but a fv.ord ;" and that the father-in-law fliould be againft the mother-in-law, and a man's foes fhould be thofe of his own houfliold. Pallages, which though confined by falfe prophets to the firft, I am perfuaded will be verified by the experience of all true chriftians in this, and every age of the church. It would be endlefs to recount all the places, wherein our Lord forewarns his difciples^ that they fhould be called before rulersj and thruft out of fyna-gogues, nay, that the time would come^ wherein men fhould think they did God fervice to kill them. For this reafon he fo frequently declared, that " unlefs a man forfake all that he had, and even hated life itfelf, he could not be his dif-ciple." And therefore it is worthy our obfervation, that in the remarkable paflage, wherein our Lord makes fuch an extenfive promife to thofe who left all for him, he cautioufly inferts perfecution. " And Jesus anfwered and faid, Verily i fay unto you, there is no man that hath left houfe, or brethren, or fiflers, or father, or mother, or wife^ or children, or lands, for my (ake and the gofpel's, but he fhall receive an hundred-fold now in this time; houfes and brethren, and fifters and mothers, and children and lands, with perfecu-tions; (the word is in the plural number, including all kinds of perfecution} and in the world to e-ome eternal life." He

that

I

thnt hath ears to hear, let him hear what Christ fays In all thcfe parages, and then confefij, that all who will live godly in Christ Jesus (liall lufFer perfecution.

As this is proved from our Lord's do61rine, fo it is no Icfs evident from his life. Follow him from the manner to the crofs, and fee whether any perfecution was like that which the Son of God, the Lord of glory, underwent whilfl: here On earth. How was he hated by wicked men ? How often would that hatred have excited them to lay hold of him, had it not been for fear of the people ? How was he reviled, counted and called a Blafphemer, a Wine-bibber, a Samaritan, nay, a Devil, and, in one word, had all manner of evil fpokeii againfl him falfcly ? What contradiiSlion of finners did he endure againfl himfelf? How did men feparate from his company, and were afhamed to walk with him openly? infomucli that he once faid to his own difciples, " Will you alfo go away ?" Again, How was he ftoned, thrufl out of the fyna-gogues, arraigned as a deceiver of the people, a feditious and peftilent fellow, an enemy to Cafar^ and as fuch fcourgcd, blind-folded, fpit upon, and at length condemned, and nailed to an accurfed tree ? Thus was the Mafter perfecuted, thus did the Lord fuffer; and the fervant is not above his Malkr, nor the difciple above his Lord : " If they have perfecuted me, they will alfo perfecute you,'* fays the blcfled Jesus. And again, *' Every man that is perfecSt (a true chriftian) mufl be as his Mailer," or fufter as he did. For in all thele things our Lord has fet us an example, that we Ihould follow his fteps : and therefore, far be it that any, who live godly in Christ Jesus, fhould henceforv/ard expe£l to efcape fufFering perfecution.

But farther: not only our Lord's example, but the example of all the faints that ever lived, evidently demonllrates the truth of the apoille's afleriion in the text. How fooa was Jbel made a martyr for his religion ? Hovv was Ifaac mocked by the fon of the bond-woman ? And what a large catalogue of fuftering Old Teftament faints, have wc rc-

COjdv.d

corded In the xith chapter of the Hebrews! Read the JSIs of the Apoftlcs, and fee how the firfl: chrlftians were threatened, floned, imprifoned, fcourged, and perfecuted even unto death. Examine Church Hifrory in after-ages, and you v/ill find the inurder of the innocents hy Herod^ was but an earned of the innocent blood which fliould be flied for the fake of Jesus. Examine the experience of faints now living on earth ; and, if it were poilible to confult the fpirits of juft men made perfe6^, I am perfuaded each would concur with the apoftle in afTerting, that " all who will live godly in Christ Jesusj fiiail fuffer perfecution/'

How can it be otberwife in the very nature of things ? Ever fince the fall, there has been an irreconcileable enmity between the feed of the woman and the feed of the ferpent. Wicked men hate God, and therefore cannot but hate thofe who are like him : they hate to be reformed, and therefore muil: hate and perfecute thofe, who, by a contrary behaviour, teftify of them, that their deeds arc evil. Befides, pride of heart leads men to perfecute the fervants of Jesus Christ. If they commend them, they are afraid of being afked, Why do not you follow them ? And therefore becaufe they dare jiot imitate, though they may fometimes be even forced to approve their way, yet pride and envy make them turn per-fecutors. Flence it is, that as it was formerly, fo it is now, and fo will it be to the end of time ; " He that is born after the flefli, (the natural man, docs and) will perfecute him that is born after the Spirit," the regenerate man. Becaufe chriftians are not of the world, but Christ hath chofen them out of the world, therefore the world will hate them. If it be objected againft this doctrine, that we now live in a chriftian world, and therefore muft not expe<3: fuch perfe-cution as formerly; I anfwer, All are not chriflians that are called fo ; and, till the heart is changed, the enmity againfi: God (which is the root of all perfecution) remains: and confequently chriftians, falfely fo called, will perfecute as well as others. I obferved therefore, in the beginning of this dif-courfc, that FW mentions ihofe that bad a form of religion,

as

[ 353 3

as perfons of whom Timothy had need be chiefly aware ; for, as our Lord and his apoftles were moftly perfecutcd by their countrymen the Jews^ fo we mud cxpe6l the like ufage from the P'ormalifts of our own nation, the Pharifees^ who feem to be religious. The moft horrid and barbarous perfecutions have been carried on by thole who have called themfclves Chriftians ; witnefs the days of queen Alary ; and the fines, banifliments and imprifonments of the children of God in the laft century, and the bitter, irreconcileable hatred that appears in thoufands who call themfclves Chriilians, even iii the prefent days wherein we live.

Perfons, who argue againft perfecution, are not fufficl-tntly fenfible of the bitter enmity of the heart of every unre-generate man againft God. For my own part, I am fo far from wondering that chriftians arc perfecuted^ that I wonder our ftreets do not run with the blood of the faints: was mens power equal to their wills, fuch a horrid fpedlacla would ibon appear. But^

Perfecution is neceflary in fefpe£l to the godly themfclves. If we have not all manner of evil fpoken of us, how can we know whether we feek only that honour which cometh froni above? If wc have no perfecutors, how can our paflive graces be kept in exercife? How can many chriftian precepts be put into practice I How can we love, pray for, and do good to, thofe who defpitefully ufe us ? How can we overcome evil with good? In fhort, how can we know we love God better than lifeitfelf? Paul was fenfible c.- all this, and therefore fo pofitively and peremptorily afterts, that '* all who will live godly in CnaiST Jesus, fhall fuffer perfecution."

Not that I affirm, all are perfecuted in a like degree; No: this would be contrary both to fcripture and experience. But though all chriftians are not really called to fufFer every kind 6f perfecution, yet all chriftians are liable thereto : and not-withftanding fome may live in more peaceful times of the church than others, yet all chriftians, in all ages, Vf'ill find

Vol. VL Z by

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by their own experience, that, whether they a^t in a private or public capacity, they muft, in fome degree or other, luffer perfecution.

Here then I would paufe, and, hjiiy^ by way of application, exhort all pcrfons,

F'lrJ}^ To ftand a while and examine themfelves. For,

by what has been faid, you may gather one mark, whereby

you may judge whether you are chriftians or not. Were

you ever periecuted tor righteoufnefs fi\ke ? If not, you

never yet lived godly in Christ our Lord. Whatever you

may fay to the contrary, the infpired apoftle, in the words

of the text (the truth of which, I think, I have fufficiently

proved) pofitiveiV afferts, that all who will live godly in

Him, fhall fufter perfecution. Not that all who ltc perfe-

cuted are real chriftians; for many fometimes fuffer, and are

perfecuted, on other accounts than for righteoufnefs fake.

The great queftion therefore is. Whether you were ever

perfecuted for living godly ? You may boaft of your great

prudence and fagacity (and indeed thcfe are excellent things)

and glory becaufe you have not run fuch lengths, and made

yourfelves fo lingular, and liable to fuch contempt, as fome

others have. But, alas! this is not a mark of your being

of a Chriftian, but of a Laodicean fpirit, neither hot nor

cold, and fit only to be fpewed out of the mouth of God.

That which you call prudence, is often, only cowardice,

dreadful hypocrify^ pride of heart, which makes you dread

contempt, and afraid to give up your reputation for God,

You are afhamed of Christ and his gofpel 5 and in all

probability, was he to appear a fecond time upon earth, in

words, as v/cll as works, you would deny him. Awake

therefore, all ye that live only formally in Christ Jesus,

and no longer feek that honour which cometh of man. I

do not defire to court you, but I intreat you to live godly,

and fear not contempt for the fake of Jesus Christ. Beg

of God to give you his Holy Spirit, that you may fee

through, and difcovcr the latent hypocrify of your hearts,

and no longer deceive your own fouls. Remember you

cannot

tannot reconcile two irreconcileable difference?, God and Mammon, the friendfliip of this worM with the favour of God. Know you not v/ho hath told you, that " the friendfhip of this world is enmity with God ?" If therefore you are in friendfhip with the world, notwithltandino- all your fpecious pretences to piety, you are at enmity with God : you are only heart-hypocrites; and, " What is the hope of the hypocrite, when God fljall take away his foul ?" Let the words of the text found an alarm in your ears; O let them fink deep into your hearts ; " Yea, and all that will live godly in Christ Jesug, fhall fuilcr perfecution."

Secondly, From the words of the text, I vVould take occa-fion to fpeak to thofe, who are about to lift themfelves under the banner of Christ's crofs. What fay you ? Are you re-folved to live godly in Christ JEsus, notwithftanding the confequence will be, that you muft fuffer perfecution ? You are beginning to build ; but have you taken our Lord's advice, to " fit down firft and count the coft ?" Have you well weighed with yourfelves that weighty declaration, " He that loveth father or mother more than Me, is not worthy of Me;" and again, " Unlefs a man forfake all that he hath he cannot be my difciple ?" Perhaps feme of you have great pofTeffions; will not you gO away forrowful^ if Christ fhould require you to fell all that you have ! Others of you again may be kinfmen, or fome way related, or under obligations, to the high-priefts, or other great perfonages, who may be perfecuting the church of Christ : What fay you ? Will you, with Mojh, " rather chufe to fufFer afflidion with the people of God, than enjoy the pleafures of fin for a feafon ?" Perhaps you may fay, my friends will not oppofi^ me. That is more than you know : in all probability your chief enemies will be thofe of your own houfhold. If therefore they fhould oppofe you, are you willing naked to follow a naked Christ ? and to wander about in flieep-ikins and goats-fkins, in dens atid caves of the earth, being afflicted, deflitute, tormented, rather than not be Christ's difciples ? You are now all following with zeal, as Ruth and Orpab did Naomij and may weep under the word^ but are net your

Z 2, tears

tears crocodiics tears ? And, when difRcuItiSs come, wlil you not go back from following your LoRi>, as Orpah departed fiom foHowing Naomi? Have you really the root of grace in your hearts ? or, are you only ftony-ground hearers ? You receive the word with joy; but, when perfecution arifes becaufe of the word, will you not be immediately offended ? Be not angry with me for putting thefe queftions to you. I am jealous over you, but it is with a godly jealoufy: for, alas ! how many have put their hands to the plough, and afterwards have (hamefully looked back ? I only deal with you, as our Lord did with the perfon that faid, " Lord, I will follow thee whitherfoever thou wilt." *' The foxes have holes, and the birds of the arr have nefts, *' but the fon of man, (fays he) hath not where to lay his head." What fay you ? Are you willing to endure hard-iiefs, and thereby approve yourfelves good foldiers of Jesus Christ ? You now come on foot out of the towns and villages to hear the word, and receive me as a meflenger of God : but will you not by and by cry out. Away with him, away with him; it is not fit fuch a fellow fliould live upon the earth? Perhaps fome of you, like Hazael^ may fay, " Are we dogs, that we fhould do this ?" But, alas I I have met with many unhappy fouls, who have drawn back unto perdition, and have afterwards accounted me their enemy, for dealing faithfully with them ; though once, if it were pof-fible, they would have plucked out their own eyes, and have given them unto me. Sit down therefore, I befeech you, and ferioufly count the coft, and afk yourfelves again and again, whether you count all things but dung and drofs, and are willing to fufFer the lofs of all things, fo that you may win Christ, and be found in him : for you may afTure yourfelves, the apoftle hath not fpoken in vain, " All that will live godjy in Christ Jesus, Ihall fufFer perfecution,"

Thirdly^ The text fpeaks to you that are patiently fufFer-ing for the truth's fake : '' Rejoice, and be exceeding glad ; great fhall be your reward in heaven." For to you it is ^^iven, not only to believe, but alfo to fufFer, and perhaps remarkably too, for ^he fake of Jesus ! This is a mark of

your

yourdircipleiliip, an evidence that you do live godly in ChRist Jesus. Fear not, therefore, neither bs difmayed. O be not weary and faint in your minds ! Jesus, your Lord, your life, cometh, and his reward is with him. Thouf^h all men forfake you, yet will not he: no; the Spirit of Christ and of glory fliall reft upon you. In patience therefore poflefs your fouls. Sanctify the Lord God in your hearts. Be in nothing terrified by your adverfaries : on their part Christ is evil fpoken of j on your part he is glorified. Be not afhamed of your glory, fince others can glory in their (hame. Think it not ftrange concerning the fiery trial, wherewith you are or may be tried. The Devii ra^-es, knowing that he hath but a fhort time to reign. He or his emifiaries have no more power than what is given them from above : God fets them their bounds, which they cannot pafs; and the very hairs of your head are all numbered. Fear not; no one fliall fet upon you to hurt you, without your heavenly Father's knowledge. Do your earthly friends and parents forfake you ? Are you caft out of the fynagogues ? The Lord fhall reveal himfelf to you, as to the man that was born blind ? Jesus Christ fhall take you up. If they carry you to prifon, and load you with chains, fo that the iron enter into your fouls, even there fhall Christ fend an angel from heaven to ftrengthen you, and enable you, with Paul and S'llasy to '' fing praifes at midnight." Are you threatened to be thrown into a den of lions, or caft into a burning fiery furnace, becaufe you will not bow down and worfhip the beaft ? Fear not; the God, whom you ferve, is able to deliver you : or, if he fhould fuffer the flames to devour your bodies, they would only ferve, as fo many fiery chariots, to carry your fouls to God. Thus it was with the martyrs of old ; fo that one, when he was burning, cried out, " Come, you Papifts, if you want a miracle, here, behold one! This bed of flames is to me a bed of down.'* Thus it was with almoft all that fufFered in former times: for Jesus, notwithftanding he withdrew his own divinity from himfelf, yet has alv/ays lifted up the light of his countenance Upon the fouls of fuflering faints. *' Fear not therefore thofe that can kill the body, and after that have no more that they

Z 3 can

can do; but fear Him only, who is able to deflroy botb bod^ 3nd foul in hell." Dare, dare to live godly in Christ Jesus, though you fuffer ail manner of perfecution. But,

Fourthly^ Are there any true ralnifters of Jesus Christ here ? You will not be offended if I tell you, that the words of the text arc, in nn efpecial manner, applicable to you. Paul wrote them lo Timothy ; and we, of all men, that live godly in Christ Jesus, muft expect to fufFer the feverc{]: perfecution. Satan will endeavour to bruife our heels, let who will cfcape : and it has been the general way of God's providence, in times of perfecution, to permit the fhepherds firft to be fmltten, before the iliecp are fcattered. Let us not therefore fhcw that we are only hirelings, who care not for the fheepj but, like the great Shepherd and Bifti.op of fouls, let us readily lay down our lives for the flieep. Whilfl; others are boafling of their great preferments, let us rather glory in our great aii^liciions and pcrfecutions for the fake of Christ. Paul rejoiced that he fuftered affli(!^ions and pcrfecutions at Iconium and Lyjlra : out of all, the Lord delivered him 5 out of all, the Lord will deliver us, and caufe us hereafter to fit down with him on thrones, when he corner to judge the twelve tribes of JfracL

I could proceed ; but I am confclous, in this part of my difcourfe, I ought more particularly to fpeak to myfelf, knowing that Satan has defired to have me, that he may f^ft me as wheat. Without a fpirit of prophecy, we may eafily difcern the figns of the times. Perfecution is even at the doors : the tabernacle of the Lord is already driven into the wildernefs: the ark of the Lord is fallen into the unhallowed hands of uncircumcifed Philijlines. They have long fmce put us out of their fynagogues, and high-priefts have been calling on civil magiftrates to exert their authority againfl the difciples of the Lord. Men in power have been breathing out threatenings : we may cafily gucfs what will follow, imprifonment and flaughter. The ftorm has been gathering fome time j it mult break fliortly. Peihaps it may fall on me rirft.

^ Brethren

[. 359 1 Brethren therefore, whether in the miniHry or not,I befeecli you, " priiy for me," that I may never fufFer julViy, as aa evil-doer, but only for riohteoufnefs fake. O pray that I may not deny my Lord in any wife, but that I may joyfully follow him, both to prifon and to death, if he is pleafed to call mc to feal his truths with my blood. Be not aftiamcd of Christ, or of his gofpel, though I fhould become ^ prifoner of the Lord. Though I am bound, the word of God will not be bound : no ; an open, an cfFe6lual door is opened for preaching the everlafting gofpel, j^nd men or devils (liall never be able to prevail againft it. Only pray that, whether it be in life or death, Christ may be ^lori-iied in me: then 1 ihall rejoice, yea, and will rejoice.

And now, to whom (hall I addrefs myfelf next ?

Fifthly^ To thofe, who perfecute their neighbours for living godly in Christ Jesus, But, what fhali I fay to you ? Howl and weep for the miferies that fhall come upon you : for a little while the Lord permits you to ride over the heads of hi:; people; but, by and by, death will arreft you, judgment will find you, and Jesus Christ fliall put a que-flion to you, whicl) will ftrilce you dumb, IFhy perfecuted you Me ? You may plead your laws and your canons, and pretend what you do is out of zeal for God ; but God fliall difcover the curfed hypocrify and ferpentine enmity of your hearts, and give you over to the tormentors. It is well, if in this life God does not fend fome mark, upon you. He pleaded the caufe of Naboth, when innocently condemned for blafpheming God and the king; and our Lord fent forth his armies, and deftroyed the city of thofe who killed the prophets, and ftoned them that were fent unto them. Jf you have a mind therefore to fill up the meafure of your iniquities, go on, perfecute and defpiie the difciples of the Lord : but knov/, " that for all thcfe things, God fhall bring you into judgment." Nay, thofe you now perfecute, fhall be in part your judges, and fit on the right-hand of the Majefty on high, whilft you are dragged by infernal fpirits into a lake that burneth with fire and brimftonc, and

^ 4 thjs

I[ 3^0 ] the fmoke of your torment fhall be afcending up for ever and ever. Lay down therefore, ye rebels, your arms againft the moft high God, and no longer perfecute thofe who live godly in Christ Jesus. The Lord will plead, the Lord will avenge, their caufe. You may be permitted to bruife their heels, yet in the end they (hall bruife your accurfed heads. I fpeak not this, as though I were afraid of you ; for I know in whom 1 have believed : only out of pure love I warn you, and becaufe I know not but Jesus Christ may make fome of you veflels of mercy, and fnatch you, even you perfecutors, as fire-brands out of the fire. Jesus Christ came into the world to fave finners, even perfecutors, the word of finncrs : his righteoufnefs is fufficient for them ; his Spirit is able to purify and change their hearts. He once converted Saul: mny the fame God magnify his power, in converting all thofe who are cr.ufing the godly in Christ Jesus, as much as in them lies, to fufFer perfecu-tion ! 1 he Lord be with you all. Amen.

SERMON

[ 36' 3

SERMON LVI.

An Exhortation to the People of God not to be difcouraged in their Way, by the Scoffs and Contempt of wicked Men.

Hebrews iv. 9,

'There remaineth therefore a Reft to the People of God.'

WHEN we confider the perfecutlons they are expofed to, who five righteoufly and godly in this prefent world ; it is amazing to confider, that the people of this generation fhould be To fond of a name to live, while they are in eiFecfl dead. The people of God are to expert little elfe but troubles and trials while they are in this world ; common experience is a contradiction to my text, that there is a reft to the people of GoD; but the author of the Hebrews^ when fpeaking of this reft, did not mean that they ftiould have a reft here. No ; he too well knew that the people of God, all who would feek and ferve the Lord Jesus, muft be defpifed, hated, fcofFed, flandered, and evil intreated ; but the time was haftening when they ftiould have a perfect reft : there is a reft laid up for them, and this is an encouragement for you, my brethren, to hold on, and hold out your way rejoicing ; after death there will be a reft for ever ; at judgment, you ihall be taken up to dwell with the Lord Jesus Christ ; and there, you ftiall be for ever exempted from fm ; you ftiall reft from

all

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all manner of forrow, and be no more troubled with the temptations of Satan. Now, you can fet about nothing for the glory of God, or for your own foul's welfare, but the devil is difluading you from it, or diftradting you in it, or difcou-rao-ing you after it. Here we are fcoffed and derided ; as the world hated the Lord Jesus Christ, fo will it hate you : but be not difcouraged, though we are here the fcorn and off-fcouring of all things; and are as a gazing ftock to men and angels. Though they put us out of their fynagogues, caft out our name as evil, and look on us as perfons unfit for their company; yet, in that reft which is prepared for you, my brethren, we fliall then be gazed at for our glory, and they {hut out of the aflembly of the faints, and feparated from us, whether they will or no ; unlefs the Lord Jesus Christ, by his free, rich, and fovereign grace, brings them unto himfelf.

The letter-learned Scribes and Pharifees of this day, look on us as madmen and enthufiafts ; but though they make fo much noife about the word enthufwjly it means no more than this, one in God ; and what chriftian can fay, he is not in God, and God in him ? And if this is to be an enthufiaft, God grant I may be more and more fo^ if we being in Christ, and Christ in us, makes us enthufiafts, I would to God we were all more and more enthufiafts. They now think it ftrange, that we run not with them into all excefs of riot, and becaufe we will not go to the devil's diverfions with them, therefore they fpeak evil of us. We cannot now go along the ftrect, but every one is pointing out his finger with fcorn, and cries. Here comes another of his followers; what! you are become one of his difciples too ! But there is a reft which will be a complete deliverance for you. Let none of thefe things move you; for, though you are thus treated here, confider, you fiiall in heaven have no difcouraging company, nor any but what will be an afiiftance to you ; you will have no fcofter there, all will be ready to join with heart and voice in your everlafting joy and praifes. You will not be counted enthufiafts, madmen, and rabble, in that reft which remaineth

for

[ 3^,? 1 for the people of God. Therefore, pofiefs your fouls la patience; account it matter of joy when you fall into tribulation ; God, in his own time, will deliver us ; let not their hindering us from preaching in the church, be any difcourage-ment; do not flirink, and draw back, becaufe of oppofition ; be not afhamed of your work or mafter ; but hold faft your integrity. You mud expetSt to go through evil report, and good report; fear not the violence of unreafonable men ; let them hate you, and cafl: you out for the Lord*s fake, behold he (hall appear to your joy, and they fhall be afhamed : therefore hold on, and hold out to the end. Be fiedfaft and patient, and bear the troubles of the world ; if you are the people of God, there is a reft provided for you, which you ihall certainly obtain,

I fhall not fpeak unto you, Pharifees, this morning, nor to any, except to you who have experienced the pangs of the new-birth, or are at prefent under them, and who know what it is to love the Lord Jesus in fincerity and truth : do not be difcouraged, or think hard of the ways of God, my dear brethren, becaufe you are not loved by the men of this world ; if you were of the world it would love you ; it would then be pleafed with your company ; it would not thruftyou from a tavern, or an alehoufe ; it would not diflikc you for finging the fongs of the drunkard, or for going to plays, balls, or other polite and fafhionable entertainments, as they are called ; no, thefe the children of the world like; but if you will fing hymns and pfalms, and go to hear what Gqd hath to fay unto your fouls, and fpend your time in reading, praying, and frequenting religious affemblies, then it is that they diflike you, and thruft you out of their company, as pnworthy thereof; but let none of thefe things move you, for the reft which Jesus Christ hath prepared for you, is jjn ample recompence for all you may meet with here.

This reft is the fruit of the blood of the Lord Jesus Christ : O how will it fill our fouls with love, to think Jljat through the ftreams of this blood, we have overcome the

violence

Violence cf the world, and the fnarcs of the devil. My dear brethren, be not difcouraged at the treatment you meet with here, but let it be a means to flir you up to advance in the love of the Lord Jesus Christ, who hath prepared a reft for you. Can you confider, what Christ has done and fufFered for you, and have your hearts ftupified with vile and fenfelefs pleafures ? Can you hear of a panting, bleeding, dying Jesus, and yet be dull and unafFedled ? Was there any forrow like unto his forrow ? and all this, he underwent to fave you, who were vile, and polluted, and by nature, fince the fall, a motly mixture of the beaft and devil. Jesus Christ, by dying upon the crofs, intended to take away the devil and beaft from your heart, and to prepare it for himfelf to dwell in. Think of the love of this your Jesus, and then, will a little reproach and fcorn move you ? fure it will not. I hope better things of you, and things that accompany faivation.

O think with what pleafing aftonifliment you will fee the Lord Jesus Christ, when he comes to take you to hi§ left: nov^ his heart is open to us; but our hearts are fhut againft him ; then, then, his heart ftiall be open, and ours (hall be fo too. O my brethren, how will your love be in-r creafed ? With what raptures will you fee the Lord Jesus Christ ? Therefore, undergo a few reproaches here pati-entlv, and revile not again. Let them fay what they pleafc of nic, the reproaches, fcorns, and contempt of this world, will no ways hurt me, but will recoil upon their own heads; leave it to the Lord, who knows what is beft for you and me: do not queftion his love; he will be with you; only do you, who have tafted the Lord to be gracious, follow har4 after him.

And now, let me fpeak a word unto you, who have not yet experienced the love of Christ to your fouls, but are waiting for his appearance. I (hall be but very fhort, becaufe I would not break in upon the duties of the day.

I fhall

C 3^5 ]

I (hall fpeak unto you a word of invitation ; even, to wait ftill on the Lord ; do not forfake him, though he may not anfwer your petitions at once or twice feeking unto him ; hold on, do not leave feeking him, and you (hall have an anfwer of peace; remember the poor man who was lame, and had lain at the pool of Bethefda thirty-eight years for relief, yet at laft he found that it was worth waiting for, he obtained his defire.

And if you are but zealous for the Lord, and feek unto Jesus, if your zeal be according to godlinefs, and you pray unto him for his Spirit, you fhall certainly have an anfwer of peace ; you (hall find it is good to feek unto the Lord, you will be adopted into his family, and by his fpirit be enabled to cry, " Abba, Father." O then do not leave, buc be continually waiting at wifdom's gate, and you (hall find all her ways to be ways of pleafantnefs, and all her paths are peace j then, you (hall find that it is worth waiting on the Lord Jesus ; and when you have got his Spirit within you, all the power of men or devils cannot make you forfake the ways of the Lord Jesus Christ.

If you do but once tafte of his pardoning love, it will be fo delightful unto you, that you will cry for more and more thereof; you will be as full as you can hold, and ftill not be fatisfied -, you will defire more and more of this love of Jesus, you will hunger and thirft, and hunger and thirft again, and never be fatisfied till you come to that reft which is prepared for the people of God, where all hungering and thirfting will ceafe, and will be turned into fongs and hallelujahs, and that for ever and ever.

As many of you as defign to partake of the emblems of the body and Hood of our dying Lord, examine well your-fclves, left by eating and drinkin;^ unworthily, you eat and drink damnation unto yourfelves: remember the dying love of your dying Lord, and eat and c'rink in commemoration 0 thereofi

thereof; do not let the world keep you from partaking hereof ; and when you have eaten and drank, do not go away and run into the world; let the world fee that you have been with Jesus ; give them no room to fpeak unfeemly, they do that enough without occafion j but how would they rejoice if they had juit reafon.

Look well then unto your paths, that you do not flip 5 remember that all your faults are magnified, and that all your little flips are laid upon me; therefore, look well unto your ways, your words, your adlions, that they may filence gainfayers ; let them fee that we have the prefence of God with us, and that there has been good done by field-preach-

Let me exhort you once more to confider the love of the Lord Jesus Christ. O do not forget his love. Confider, I befeech you, how great it has been unto you, and do not flight this his grace, the riches, the love, the kindnefs of vour dear Redeemer, the Lord Jesus Christ, who hath prepared this eternal reft for you 3 he alfo laid down his life for your fakes: what great love was here ! that while you v;ere enemies to the Lord of glory, he died for you, to redeem you from fin, from hell and wrath, that you might live and reign with him, world without end.

The Lamb that died, and was buried, is now rifen and exalted, and fits on the right-hand of God the Father ; and when he (hall come to judge all the world, then, my brethren, it v;iil be feen whether we have deferved the ufage the world has given us; then it v^ill be known who are the true followers of the Lord Jesus, and who are madmen and fools; but, may it be determined in this world, that we and our prefent enemies may enter into that reft which Gop hath prepared for thofe that love him.

Which God of his infinite mercy grant!

C z^i ]

My brethren, let not thefe few words of exhortation be forgotten, but lay them up in your hearts, and remember they muft be called over another day. I fhould have enlarged but the duties of the day obliged me to forbear.

Now, to God the Father, Son, and Holy Ghoft, be all power, ^c.

SERMON

[ 3% 3

SERMON LVir.

Preached before the Governor, and Council, and the Houfe of Afiembly, in Georgia^ on January 28, 1770.

Z E c H. iv. Id. For 'uoho hath defpifed the Day of fmall Things ?

MEN, brethren, and fathers, at fundry times and in divers manners, God fpake to the fathers by the prophets, before he fpoke to us in thefe laft days by his Son. And as God is a fovereign agent, and his facred Spirit bloweth when and where it lifleth, furely he may reveal and make known his will to his creatures, when, where, and how he pleafeth ; " and who fhall fay unto him, what doeft thou r" Indeed, this feems to be one reafon, todifplay his fovereigntv, why he chofe, before the canon of fcripcure was fettled, to make known his mind in fuch various methods^ and to fuch a variety of his fervants and mefTengers.

Hence it Is, that we hear, he talked with Abraham as " a man talketh with a friend." To Mcfei he fpoke " face to face." To others by " dreams in the night," or by *' vifions" imprcfled ftrongly on their imaginations. This feems to be frequently the happy lot of the favourite evangelical prophet Zechariah, I call him evangelical prophet^ becaufe his predictions, however they pointed at fome approaching or immediate event, ultimately" terminarcd in Him, who is the Alpha and Omega, the berrinning and the

Vol. VI. A a ^ ^ end

fnd of all the lively oracles of God. The chapter from which our text is feleded, among many other paildges, is a ftriking proof of this: An angel, that had been more than once fent to him on former occafions, appears again to him, and by way of vifion, and *' waked him, (to ufe his own words) as a man that is wakened out of his deep.'* Prophets, and ihc greateft fervants of God, need waking fometimes out oF their drowfy frames.

Methinks I fee this man of God Parting out of his ilecp, and being all attention : the angel afked him, " what feeit thou?'* He anfwers, " I have looked, and behold, a candle-Hick all of gold," an emblem of the church of Goo, *' with a bowl upon the top of it, and feven lamps thereon, and fevcn pipes to the feven lamps, which were upon the top thereof ;'* implying, that the church, however reduced to the lowcffc ebb, fhould be preferved, be kept fupplied, and fhining, through the invifible, but not Icfs real, bccaufe invifible aids and operations of the blefl'ed Spirit of God. The occafion of fuch an extraordinary vifion, if we compare this paflagc with the fecond chapter of the Prophecy of the prophet Haggai^ feems to be this : It was now near eighteen ycrirs fmce the JewlJ)) people had been delivered from their long and grievous Babylonijh captivity ; and being fo long deprived of their temple and its worfhip, which fabric had been rafed even to the ground, one would have imagined, that immediately upon their return, they fhould have poi^poned all private works, and with their united flrcngth have firft fet about rebuilding that once (lately and magnificent flruiSlure, But they, like too many chiilHans of a like lukewarm ftamp, though all acknowledged that this church-work was a neceflary work, yet put themCelves and others oft", with this godly pretence, " The time is not come, the time that the Lord's houfe (liould be built:'* The time is not come ! \vhat, not in eighteen years! for fo long had they now been returned from their ftate of bondage : and pray, why was not the time come? The prophet Haggai tells them; their whole time was fo taken up in building for themfelves cieled houfcs, that they had no time left to build J an

[ 37^ ] an habitation for their great and glorious Bencfaclor, the mighty GoD o^ Jacob,

This ingratitude muH: not be pafled by unpuniHied. Om-nifcience obfervesj Omnipotence refents it! And that they might read their fin in their punifbment, as they thought it beft to get rich, and fecure hoiifes and lands and eftates for themfelvcs, before they fet about unnecefTary church-work, the prophet tells them, *' You have fown much, but bring in little : ye eat, but ye have not enough : ye drink, but ye are not filled with drink :' ye clothe you, but there is none warm : and he that earneth wages, carneth wages to put it into a bag with holes." Still he goes on thundering and lightening, " Ye looked for much, and lo it came to little : and when ye brought it home, (pleafing yourfelves with your fine crops) I did blow upon it: why ? faith the Lord of Hofts; becaufe of mine houfe that is wafte, and ye ruri every man unto his own houfe." A thundering fermon this! delivered not only to the common people, but alfo unto, and in the prefence of " Zeruhhabel^ the fon of Sbeaitiely governor of Judahy and to JofiniGy the fon of Jofedech the high-prieft. The prophet's report is believed ; and the arm of the Lord was revealed. Zerubbabei^ the fon o^Sbeaitiely and Jojhua, the fon o^ Jofedech^ (O happy times when church and ftate are thus combined) with all the remnant of the people, obeyed the voice of the Lord their God^ and the words of Haggai the prophet.*'

The fpirit of Zerubhabel^ dnd ofjojhua, and the fpirits of all the remnant of the people were ftirred up, and they immediately came, difregarding, as it v/ere, their ov;n private buildings, '* and did work in the houfe of the Lord of Hofts their God" For a while, they proceeded with vigour J the foundation of the houfe is laid, and the fuper-ftru£lure raifed to fome confiderable height: but whether this fit of hot zeal foon cooled^ as is too common, or the people were difcouraged by the falfe reprcfentations of their enemies, which perhaps met with too favourable a reception at the court of Darius j it fo happened, that the hearts of

A a 2 th?

the magiftrates and minlfters of the people waxed faint 5 and an awful chafm intervened, between the finifliing and laying the foundation of this promifing and glorious work.

Upon this, another prophet, even Xechariah, (who with Hag^ai had been joint fufftrer in the captivity) is fent to life up the hands that hang down, to ftrengthen the feeble knees, and by the foregoing inflru£live vifion, to reanimate 'Jojlma and the people in general, and the \\^2iXto^ Zeruhbabel^ the fon of Skealliel^ in particular, niaugre all difcouragcments, either from inveterate enemies, or from timid unftable friends, or all other obftacles whatfoever. If Haggai thunders,. Zcchariah's meflage is as lightening. " This is the word of the Lord unto Zeruhbahel^ faying, Not by might, nor by power, (not by barely human power or policy) but by my fpirit, faith the Lord of Hods : Who art thou, O great mountain ? (thou Sanlallai and thy ailociates, who have been fo long crying out, what mean thefe feeble yews ? however great, formidable, snd feemingly infurmountable) before Xeruhhald thou (lialt (not only be lowered and rendered more acceiTible, but) become a plain j" thy very oppo-fition flialj, in the end, promote the work, and help to expedite that very building, which thou intendeft to put a flop to, and deltroy.

And leR Zerubhahel^ through unbelief and outward oppofi-tion, or for want of more bodily ftrength, fliould think this would be a work of time, and that he fhould not live to fee it compleated in his days, '' The word of the Lord ciime to Zechariah^ faying. The hands of Zerulhahcl have laid the foundation of this houfe ; his hands alfo fhall finifh it, and he fhail bring forth the headftone thereof with flioutings, crying, Grace, grace unto it." Grace! grace ! unto it : a double acclamation, to fiiew, that out of the abundance of their hearts, their mouth fpake ; and this with fhoutings and crying from all quarters.. .Even their enemies fhould fee the hand and providence of God in the beginning, continuance, and ending of this feemingly improbable and impradicable wurki fo that they fliould be conftrained to cry, "Grace

unto

C zn ]

unto it," and wifh both the work and the builders much profperity : But as for its friends, they flijuld be Co tranf-ported with heart-felt joy in the reflection upon t'ne f^rnal providences which had attended them through the whole procefs, that they would fliout and cry, " Grace, grace unto it:" or, This is nothing but tlie Lord's doing; God profper and blefs this work more and more, and make it a place where his free grace and glory may be abundantly difplayed. Then by a beautiful and pungent farcafm, turning to the infulting enemies, he utters the fpirited interrogation in my text, " Who hath dcfpifed the day of fmall things ?" Who are you, that vauntingly faid, what can thefe feeble "Jews do, pretending to lay the foundation of a houfe which they never will have money, or ftrength, or power to finifli ? Or, who are you, O timorous, (hort-fighted, doubring, though well-meaning people, who, through unbelief, were dif-couraged at the fmall beginnings and feeblenefs of the attenipc to build a feccnd temple ? And, becaufe you thought it could not come up to the magnificence of the firft, therefore were difcouraged from fo much as beginning to build a fecond at all ?

A clofe inflru6iive queftion this ; a queftlon, implying, that whenever God intends to bring about any great thing, he generally begins with a day of fmall things.

As a proof of this, I will not lead you fo far back, as to the beginning of time, when the Everlafling " I am" fpoke all things into exiftencc, by his almighty/'«/ ; and out of a confu'ed chaos, " without form and void," produced a v/orld worthy of a God to create, and of his favourite creature man, liis vicegerent and reprcfentativc here below, to inhabit, and enjoy in it both himfelf and his God. A.nd yet, though the heavens declare his glory, and the firmament fl^eweth his handy wcik, though there is no fpeech nor language where their voice is not heard, and their line is gone out through all the earth ; and by a dumb, yet per-fuafive language, proves the hand that made them to be divine 5 yet there have been, and arc now, fuch fools in the

A a 3 world,

world, as to " fay in their hearts. There is no GoD ;'* or fo vvife, as by their wKdom, not to know God, or own his divine image to be ftamped on that book, wherein thefe grand things are recorded, and that in fuch legible charadters, that Jie who runs may read.

Neither will I divert your attention, honoured fathers, to ^he hiftories oi Greece and Rome^ or any of the great kingdoms and renowned monarchies, which conftitute fo great apart of ancient hlftory \ but whofe beginnings were very fmall, (witnefs Romulus*^ ditch) their progrefs as remarkably great, and their declenfion and downfal, when arrived at their appointed zenith, as fudden, unexpected, and marvellous. Thefe make the chief fubjecls of the learning of our fchools; though they make but a mean figure in facred hiftory, and would not perhaps have been mentioned at all, had they not been, in fome meafure, connedled with the hiftory of God's people, which is the grand fubjc6l of that much defpifed book, emphatically called, The Scriptures. Whoever hath a mind to inform himfelf of the one, may read Rollins Ancient Hiftory, and whoever would fee the connection with the other, may confuk the learned Prideaux'^ admirable and judicious conne6tion. Books which, I hope, will be flrcnuoufly recommended, and carefully ftudied, when this prefent infant inftitution gathers more ftrength, and grows up into a feat of learning. I can hardly forbear mentioning the fmall beginnings of Great Britain^ now fo diftinguiftied for liberty, opulence and renown ; and the rife and rapid progrefs of the American colonics, which promifes to be one of the moft opulent and pov/erful empires in the world. But my prefent views, and the honours done this infant inftitution this day, and the words of my text, as well ag the feelings of my own heart, and I truft, of the hearts of all that hear me, lead me to confine your meditations to the hiftory of Qod's own peculiar people, which for the fimplicity and fublimity of its language, the veracity of its author, and the importance and wonders of the faCts therein recorded, if weighed in a proper balance, hath not its equal under the fun. And yet, though God himfelf hath become

an

an author among us, we will not condefcend to give his book one thorough reading. Be aftoniflied, O heavens^ at this I

Who would have thought that from one, even from Abraham^ and from fo fmall a beginning, as the emigration of a fingle private family, called out of a land wholly givca to idolatry, to be fojourners and pilgrims in a ftrange land ; who would have thought, that from a man, who for a long ieafon was written childlefs, a man whofe firft poflefTion ia this ftrange land, was by purchafing a burying place for his wife, and in whofe grave one might have imagined he Vv'ould have buried all future expedations; v/ho would have thought, that from this very man and woman, according to the courfe of nature, both as good as dead, fliould defcend a numerous oftspring like unto the ftars of heaven for multitude, and as the fand which is upon the fea fiiore innumerable ? Nay, who would have imagined, that againft all probability, and in all human appearance impoffible, a kingdom Ihould arife ? Behold a poor captive flave, even JofepJ?, who was cruelly feparated from his brethren, became fecond in Fharaoh^ kingdom : he was fent before to work out a great deliverance, and to introduce a family which fliould take root, deep root downwards and bear fruit upwards, and fill the land. How could it enter into the heart' of man to conceive, that when opprefTed by a king, who knew not Jofepb^ though they were the beft, mofl: loyal, induftrious fubjeds this king had, when an edi6t was iflued forth as impolitic as cruel, (fince the fafety and glory of all kingdoms chiefly confift in the number of its inhabitants) that an out-caft, helplefs infant fhould be taken, and bred up in all the learning of the Egyptians^ and In that very court from which, and by that very tyrant from v^hom the edi6l came, and that the deliverer fhould be nurtured to be king in Jejhurun I

But time as well as ftrength would fail me, was I to give you a detail of all the important particulars refpedmg GoD*s peculiar people; as their miraculous fupport in the wildernefs, the events which took place while they were under a divine theocracy, and during their fettlement in Canaan to the time

cf their return from Babylon, and from thence to the de-? flru61ion of their fecond temple, kc. by the Romam. Indeed, confidering to vvliom I am fpeaking, perfons converfant in the facred and profane hiftory, I have mentioned thefe things " only to ftir up your minds by way of remembrance.

But if we defcend from the Jewljlj, to the Chriftian sera, we Ihall find, that its commencement was, in the eyes of the world, a " day of fmall things" indeed. Our blefled Lord compares the beginning of its progrefs in the world, to a grain of mudard-feed, which though the fmalleft of all feeds when fown, foon becomes a great tree, and fo fpread, that the " birds of the air," or a multitude of every nation, language and tongue, came and lodged in its branches : and its inward progrefs in the believers heart, Christ likens to a little leaven which a woman hid in three meafures of meal. How both the Jewijh and Chriftian difpenfations have been, and even to this day are defpifed, by the wife difputcrs of this world, on this very account, is manifeft to all who read the lively oracles with a becoming attention. What ridicule, obloquy, and inveterate oppofition chriftianity meets with, in this our day, not only from the open deift, but from formal profeilbrs, is too evident to every truly pious foul.

And what oppofition the kingdom of grace meets with In the heart, is well known by all thofe who are experimentally acquainted with their hearts : they know^, to their forrow, v/hat the great apoftle of the Gentiles means, by " the Spirit ilriving againft the flefli, and the fleih againft the Spirit."

But the facred Oracles, and the hlftories of all ages acquaint us, that God brings about the greateft thing, not only by fmall and unlikely means, but by ways and means directly oppofite to the carnal reafonings of unthinking men : he chufes things that be not, to bring to nought thofe which are. Hov/ did chriftianity fpread and fiourifh, by one, who vvas defpifed and rejeded of men, a man of forrov.'s and acquainted with grief, and who expired on a crofs ? he was defpifed and rejected, net merely by the vulgar and 5 " illiterate.

illiterate, but the Rabbles and Matters o^ Ijrael^ the Scribes and Pharifees, who by the Jcivifn churchmen were held too in fo high a reputation for their outward fant'^ity, that it became a common proverb, " If only two went to heaven, the one would be a Scribe, and the other a Pharifee.'* Yec there were they who endeavoured to filence the voice of all his miracles and heavenly doclrine with, *'Is not this the Carpenter's fon ?" Nay, " He is mad, why hear you him ? he hath a devil, and cafteth out devils by Beelzebub the prince of the devils." And their defpite not only followed him to, but after death, and when in his grave. " We remember (faid they) that this deceiver faid, after three days I will rife again ; command therefore that the fepulchre be made fure ;" but, maugre all your impotent precautions, in fealing the ftone, and fetting a watch, he burft the bars of death afunder, and, according to his repeated predictions, proved himfelf to be the Son of God v^'ith power, by rifing the third day from the dead. And afterwards, in prelcnce of great multitudes, was he received up into glory 5 as a proof thereof, he fent down the Holy Ghoft, (on the miilion of whom he pav/ned all his credit with his difciples) in fuch an inftantaneous, amazing manner, as one would imasine, iliould have forced and compelled all who faw it to own, that this was indeed the finger of God.

And yet how was this grand tranfa6lion treated ? with the utmoft contempt: when inftantaneoufiy the apoftles commenced orators and linguiils, and with a divine profufion fpoke of the wonderful things of God ; " thefe men (faid fome) are full of new wine.'* And yet by thefe men, mean fiOiermen, illiterate men. Idiots, in the opinion of the Scribes and Pharifees, and notwithflanding all the oppofition of earth and hell, and that too only by the foolilhnefs of preaching, did this grain of muflard-fced grow up, till thoufands, ten thoufands of thoufands, a multitude which no man can number, out of every nation, language and people, came and lodged under the branches of it,

Neither fliall it reft here; whatever dark parenthefis may intervene, wc are aflured, that being dill watered by the

fame

C 378 ] fame divine hand, it fhall take deeper and deeper root down^ ward, and bear more and more fruit upward, till the whole earth be filled with the knowledge of the Lord, as the waters cover the fea. Who {hall live v/hen God doth this ? Haften

0 Lord that blefled time ! O let this thy kingdom come ! Come, not only by the external preaching of the gofpel in the world, but by its renovating, heart-renewing, foul-transforming power, to awakened Tinners ! For want of this, alas! alas I though we underftood all myfteries, could fpeak with the tongues of men and angels, we fhould be only like founding brafs, or fo many tinkling cymbals.

And yet, what a " day of fmall things" is thefirft implantation of the feed of divine life in the foul of man ? Well might our Lord, who alone is the author and finilherof our faith, compare it to a little leaven, which a v/oman took, and hid in three meafures of meal, till the whole was leavened. Low fimilies, mean comparifons thefe, in the eyes of thofe, who having eyes, fee not; who having ears, hear not; whofe heart, being waxed grofs, cannot, will not underftand ! To fuch, it is defpicable, myfterious, and unintelligible in itsde-fcription ; and, if poiTible, infinitely more fo, when made effectual by the power of God, to the falvation of any individual foul. For the wifdom of God will always be foolifhnefs to natural men. As it was formerly, fo it is now ; they who are born after the flefh, will perfecute thofe that are born after the fpirit: the difciple mud be as his mailer : they that will Jive godly in him ; they that live mcjlgodly in him, muft, (hall fufPer perfecution. This is fo interwoven in the very nature and exifience of the gofpel, that our Lord makes it one part of the beatitudes, in that blcflcd fcrmon which he preached, "when, to ufe the words of my old familiar friend the feraphic Hervey^ a mount was his pulpit, and the heavens his founding board. A part, which, like others of the fame nature,

1 believe, will be little reliflied by fuch who are always clamouring againft thofe fev/ highly favoured fouls, who dare ftand up and preach the dodlrine of jujuficaiion hy faith alone in the imputed righteoufnefs of Jesus Christ, and are reproached with not preaching, like their mafler. Morality^ as

they

they term It, in his glorious fermon on the mount: for diJ we more preach, and more live it, we flioald foon find all manner of evil would be fpokcn againft us for Christ's lake.

But fliall this hinder the progrefs, the growth, and con-fummation ? and fliall the chriftian therefore be difmayed and difcouraged ? God forbid I On the contrary, the weakeil believer may, and ought, to rejoice and be exceeding glad. And why ? for a very good reafon ; bccaufe, he that hath begun the good work, hath engaged alfo to iinifli it; though Christ found him as black as hell, he fhall prefent him, and every individual purchafcd with his blood, without fpot or wrinkle, or any fuch thing, before the Divine Prefence. O glorious profpe6l I how will the faints triumph, and the ions of God then fliout for joy ? If they fhouted when God laid, *' Let there be light, and there was light j" and' if there is joy in heaven over one finner only that repenteth, how will the heavenly arches echo and rebound with praife, when all the redeemed of the Lord fhall appear together, and the Son of God fhall fay, " of all thefe that thou haft given to me, have I loft nothing." On the contrary, what weeping, wailing, and gnaftiing of teeth will there be, not only amongft the devil and his angels, but amongft the fearful and unbelieving, when they fee that all the hellifh temptations and devices, inftead of deftroying, were over-ruled to the furtherance of the gofpel in general, and to the increafe and growth of grace in every individual believer in particular. And how will defpifers then behold and wonder and perifh, when they fhall be obliged to fay, *' we fools counted their lives madnefs, and their end to be without honour; but how are they numbered among the children of God, and how happy is their lot among the iVmts V*

But whither am I going ? Pardon me, my dear hearers, if you think this to be a digrefTion from my main point. It is true, whllft I am mufmg, the fire begins to kindle : I am flying, but not fo high, I truft, as to lofe fight of my main fubject. And yet, after meditating and talking of the rife

and

. [ 38o ]

and progxefs of the gofpel of the kingdom, I fliall find k fomewhat difficult to defcend fo low, as to entertain you with the fmall beginnings of this infant colony, and of the Orphan-houie, in which I am now preaching. But I fhould judge myfelf inexcufable on this occafion, if I did not detain you a little lor;ger, in taking a tranfient view of the traces of divine Providence, in the rife and progrefs of the colony in g^eneral, and the inllitution of this Orphan-houfe in particular. Children yet unborn, I truit, will have occafion to blefs Goi^ tor both.

The very defign of this fettlement, as charity inclines us to hope all things, was, that it niight be an Afylum, and a place of buunefs, for as many as were in diftrefs ; for foreigners, as well as natives; ior "Jews and Gentiles, On February i, a day, the memory of which, I think, fhould ftill be perpetuated, the firft embarkation was made with forty-five Engl'ifo fdmilies; men, who had once lived well in their native country, and who, with many perfecuted Saltxburghersy headed by a good old foidier of Jesus lately deceafed, the Jlev. Mr. Bohzius^ came to find a refuge here. They came, they faw, they laboured, and endeavoured to fettle ; but by an efleiitial, though well-meant defe(Si:, in the very beginning of the fetilement, too well known by fome now prefent, and too long, and too much felt to bear repeating, prohibiting the imiportation and ufe of negroes, &c. their numbers gradually diminifned, and matters were brought to {o low an tbb, that the whole colony became a proverb of reproach.

About this time, in the year 1737, being previoufly ftirred up thereto by a ftrong impulfe, which I could by no means refid, I came here, after the example of my worthy and reverend friendi-', MeiTieurs John and Charles JP''cJJey\ and Mr. Ingham^ who, with che moft difinterefted views, had come hither to ferve the colony, by endeavouring to convert the Indians. I came rejoicing to ferve the colony alfo, and to become your willing fervant for Christ's lake. My fiiend and fa:hcr, good Bifliop Benfon^ encouraged me, though my brctliitn and kiafmen after the ficfh, as well as

reliRious

religious friends, oppofed it. I came, and I Hiw (you will not be offended with mc to fpcak the truth) the nakedrnTs of the land. Gladly did I didribiitc about the four hundred pounds fterling, which I had colleifled in England^ among my poor parifliioncrs. The neceflity and propriety of erccling an Orphan-houfe, was mentioned and recommended before my firft embarkation. But thinking it a matter of too great importance to be fet about unwarily, I deferred the farther prolecution of this laudable dcfign till my return to England in the year 1738, for to have pricfts orders.

Miferable was the condition of many grown pcrfons, as well as children, whom I left behind. Their caufe I endeavoured to plead, immediately upon my arrival; but being denied the churches, in which I had the year before coUecSled many hundreds for the London charity-fchools, I endeavoured to plead their caufe in the fields. The people threw in their mites moft willingly; once or twice, I think, twenty-two pounds were collected in copper; the alms were accompanied with many prayers, and which, as I told them, laid, I am perfuaded, a blefTed foundation to the future charitable fuper-ftrudure. In a fhort time, though plucked as it were out of the fire, the colleiiions and charitable contributions amounted to more than a one thoufand pounds fterling.

With that I rcimbarked, taking Philadelphia In my way, and upon my fecond arrival, found the fpot fixed upon ; but, alas I who can defcribe the low cflate to which it was reduced ! the whole country almoft was left defolatc, and the metropolis Savannah, was but like a cottage in a vineyard, or as a lodge in a garden of cucumbers. Many orphans, whofe parents had been taken from them by the diftrelles that naturally attend new fettlements, were difperfed here and there in a very forlorn helplefs condition ; my bowels yearned towards them, and, animated by the example of the great Profefibr Francky previous to bringing them here, I hired a houfe, furnilhed an infirmary, employed all that were capable of employment, and in a few weeks walked to the houfe of (jOD with a large family of above fixty orphans, and others in as bad a con-

diiioi).

On

Oil Alarch 25, 1740, in full afllirance of faith, I laid thd foundation < f this houfe ; and in the year following^ brouaht in my orphan family, who, with the workmeu, now made up the number of one hundred and fifty: by the money which was expended on thefe, the remaining few were kept in the colony, and were enabled to pay the debts they owed j fo that in a rcprcfentation made to the Houfe of Commons, by fome^ who for very good reafons wanted the conftitution of the colony akeied ; they declared, that the very exiftence of th<S colony was in a great meafure, if not totally, owing to th(? building and fupporting of the Orphan Houfe. ^

Finding the care of fuch a family^ inconrpatible with th^ care due to a parifh, upon giving previous warning to the then truftecs, I gave up the living of SavanJiah^ which wiihout fee or reward I had voluntarily taken upon me: I then ranged through the northern colonics, and afterwards once more returned home. What calumny, what loads of reproach, I for many years was called to undergo, in thus turning beggar for a family, few here prefent need to be informed ; a family, utterly unconne6led by any ties of nature; a family, not only to be maintained with food, but cloathed and educated alfo, and that too in the deareft part of his Majefly's dominions, on a pine barren, and in a colony where the ufe of negroes wa? totally denied ; this appeared fo very improbable, that all be-» holders looked daily for its decline and annihilation.

But, blefied be Got), the building advanced and flourifhed, and the wifhed-for period is now come; after having fupport-ed the family for thirty-two years, by a change of conftitutioai and the fmiles of governmentj with liberal donations front the northern, and cfpecially the adjacent provinces, the fan^ bands that laid the foundation, are now called to finifh it, by making an addition of a feat of learning, the whole produfts and profits of which, are to go towards the increafe of the fund, as at the beginning, for deftitute orphans, or fuch youths as may be called of GoD to the facrcd miniftry of hrff gofpcl. 1 need not call on any here, to cry, ** Grace, grace,-

\xnt9

f 383 1

unto It.'* For on the utmoft icruriny of the intention of thofe employed, and confidering the various exeroifes they have been called to undergo, agd the oppofition the building hath every where met with, we may jullly lay, " not by mi^ht, *' nor by power, but by thy Spirit, O Lord," hath this work been carried on thus far; it is his doing, let it be marvellous in our eyes. With humble gratitude, therefore, would we now fet up our Ebencxer, and fay, " Hitherto thou. Lord, *' haft helped us;" and wheiefore (liould we doubt, but that he, who hath thus far helped, will continue to help, when the weary heads of the firit founders and prefent helpers, are laid in the filent grave.

I am very well aware, Vv'hat an invidious tafk it mufl: be to a perfon in my circumftances, thus to fpeak on an affair in which he hath been fo much concerned. Some may perhaps think, I am become a fool in thus glorying. But as I am now, blefied be God, in the decline of life, and as, in all probability, I fhall never be prefent to celebrate another anniverfary, 1 thought it beft to be a little more explicit, that if I have fpoken any thing but truth, I may be confronted ; and if not, that future ages, and future fuccefTors, may fee with what a purity of intention, and what various intcrpofitions of Providence, the work was begun, and hath been carried on to its prefer,: height.

It was the reading of a like account, written by the late Profeflbr ivY7;/j/f, that encouraged me : who knows but hereafter, the reading fcmcthing of a fimilar nature, may encourage others to begin and carry on a like work elfewhere ? I have faid lis prefent height, for I would humbly hope, that this is, comparatively fpeaking, only a *' day of fmall things," only the dawn of brighter fcenes. Private genius's and individuals, as well as colleclive bodies, have, like the human body, the nonage, puerile, juvenile eftate, before they arrive at their zenith, and their lives as gradually they decline. But yet I vVould hope, that both the province and Bethefda, are but in their puerile or juvenile flatc. And long, long may they increafc, and make large ftrides, till th^y arrive at

a glorious

C 38+ ]

a glorious zenith ! I mean not merely in trade, merchandifej and opulence, (though I would be far from fecluding them from the province, and would be thankful for the advances it hath already made) but a zenith of glorious gofpel bleiTings, without which, all outward emoluments arc lefs than nothing, or as the fmall dufl: of the balance: '* For what fliall it profit a man, if. he (hall gain the whole world and lofe his own foul.''

Who can imagine, that the prophet Zecharlah would be fcnt to ftrengthen the hands of Zerubbabel, in building and layinor the foundation of the temple, if that temple was not to be frequented with worshippers that worfliipped the Father in fpirit and in truth. The moft gaudy fabrics, (lately temples, new moon fabbaths, and folemn afiemblies, are only folemn mockeries God cannot away with. This God hath (hewn by the deftruclion of both the firft: and fecond temples. What is become of the feven churches o^ Afta? How are all their golden candlefticks overthrown ? " God is a Spirit, and they who worfliip him muft worfhip him in fpirit and in truth." And no longer do I expe61: that this houfe will flourifh, than when the power of religion is encouraged and promoted, and the perfons educated here, pro-fecute their ftudies, not only to be great fcholars, but good faints.

BleiTed be God ! I can fay with ProfefTor Franck^ that it is in a great meafure owing to the difinterefted fpirit of my firft fellow-helpers, as well as thofe who are now employed, that the building hath reached to its prefent height. This I am bound to fpeak, not only in honour to thofe who are now with God, but thofe at prefent before me. Nor dare I conclude, without offering to

Your Excellency, our pepper corn of acknowledgm.ent for the countenance you have always (hewn Bethcfdas inftitu-tion, and the honour you did us laft year, in laying the firft brick of yonder wings : in thus doing, you have honoured Bethcfdas God. May he long delight to honour you here

oh earth ] and after a life fpcnt to his glory, and your country's good, may he honour you to all eternity, in placing you at Christ's right-hand in the kingdom above !

Next to your Excellency, my dear Mr. Prcfidcnt, I mud beg your acceptance both of thanks and congratulation on the annual return of this feftival. For you was not only my dear familiar friend, and firft fellow-traveller in this infant province ; but you was diredlcd by Providence to this fpot, laid the fecond brick of this houfe, watched, prayed, and wrought for the family's good : A witnefs of innumerable trials, partner of my joys and griefs ; you will have now the pl(*arure of feeing the Orphan-houfe a fruitful bough, its branches running over the wall. For this, no doubt, God hath fmiled upon and bleflld you, in a manner we could not expe61:, much lefs defign ; and may he continue to blefs you with all fpiritual blelTings in heavenly places in Christ Jesus. Look to the rock from whence you have been hewn, and may your children never be aftiamed, that their father left his native country, and married a real chriftian, born again under this roof. May Be' ihefdas God grant this may be the happy portion of your children, and children's children !

Gentlemen of his Majefty's council,

Mr. Speaker, and you members of the General AiTembly, many thanks are owing to you, for your late addrefs to his Excellency in favour of Bethefda. Your joint recommendation of it, when I was laft here, which, though in fome meafure through the bi2:otry of fome, for the prefent is rendered abortive, by their wanting to have it confined to a party, yet I truft the event will prove that every thing fhall be over-ruled to the furtherance of the work. Here I repeat, what 1 have often declared, that as far as lies in my power before and after my dcceafc, Bethefda fhall be always on a broad bottom. All denominations have freely given j all denominations, all the continent, God being my helper, fhall receive benefit from it. May Bethefda s God blefs you all !

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in your private as wpll as public capacity ; and as you are honoured to be the reprefentatives of a now flouriftiing in-creafing people : may you be directed in ail your ways ? May truth, juflice, religion, and piety be eflablifhed amongft you through all generations !

LqfiJy^ My reverend brethren, and you inhabitants of the colony, accept unfeigned thanks for the honour done me, in letting us fee you at Bethefda this day. You, Sir, for the fermon preached here laft year. Tell it in Germany^ tell my great, good friend, Profefibr Franck^ that Biihefdas God, is a God whofe mercy endureth for ever. O let us have your earneft prayers ! encourage your people not to '* defpife the day of fmall things." What hath Gop wrought ? From its infancy, this colony hath been bleffed with many faithfql gofpel minifters : O that this may be a nurfery to many more I This hath been the cafe of the New England College for almoft a century, and why not the Orphan-houfe Academy at Georgia ?

Men, brethren, fathers, as many of you, whether inhabitants or Grangers, who have honoured this day with your prefence, give us the additional bleflings of your prayers. And O that Bethefdah GoD may make this day, though but a day of fmall things, produ6live of great things to the foul$ of all amongft whom I have been now preaching the kingdom of God. A great and good day will it be indefd, if Jesus Christ, our great Zerubbabel^ (hould, by the power of the eternal Spirit, blefs any thing that hath now beeri fajd, to caufe every mountain of difficulty, that lies in the way of your converfion, to bepome a plain. And what art thou, O great mountain, whether the luft of the fle(h, the luft of the eye, or the pride of life, {in, or felf-righteouf-nefs ? Before our Bethefdd's God, thou fhalt become a plain.

Brethren, my heart is enlarged towards you : it is written,

bleiled be God that it is written, " In the name of Jesus

Gwciy knee {hall bow, whether things in heaven, or things

in earth, or things under the earth." O that we may be made a willing people in the day of his power! Look, look unto him, alJ ye that are placed in thefe ends of the earth. This houfe hath often been an houfe of God, a gate of heaven, to fome of your fathers. May it be a houfe of God, a gate of heaven, to the children alfo ! Come unto him, all ye that are weary and heavy laden, he will give you reft; reft from the guilt, reft from the power, reft from the punifti-xnent of fm ; reft from the fear of divine judgments here, reft with himfelf eternally hereafter. Fear not, though the beginnings are but fmall, Christ will not defpife the day of fmall things. A bruifcd reed will he not break, and the fmoaking flax will he not quench, until he bring forth judgment unto vi(5lory. His hands that laid ihc foundation, alfo Ihall finifti it; yet a little while and the top-ftone ftiall be brought forth with fhouting, and men and angels join in crying " Grace ! Grace I unto it." That all prefent may be in this happy number, may God of his infinite mercy grant, through Jesus our Lord.

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C 3^ 3 SERMON LVIir.

PeUr*s Denial of his Lord,

Matthew xxvi. y^. *

'And Peter remembered the words ofjefus^ which faid unto him^ Before the cock crovj twice^ thou /halt deny me thrice: and he went out^ and wept bitterly,

\

BIOGRAPHY, as one obferves, is the beft hiftory; or, in other words, writing or reading the lives of great and good men, is one of the moft profitable and delightful kinds of hiftory we can entertain ourfelves with. For hereby we are convinced, that Wifdom's ways are indeed ways of plea-fantnefs; and being proved to be pra£^icable by men of like paflions with ourfelves, we are infenfibly allured to follow them as they followed Chrijl^ and encouraged to run with patience the race fet before us. This, one would hope, is the grand end propofed by all fuch who undertake to draw the chara£lers, or hand down to pofterity the remarkable tran-fadlions of perfons who have (hone as lights in the church of God. Many have done worthily in this refpe(Sl; and for this their labour of love, thoufands as yet unborn, (hall rife

* The two following Sermons came to hand after the others were in the prefs.

C c 2 and

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and call them blefled. But without detracling any thing from their due praife, I cannot help obferving, that in moft of the lives that I have had an opportunity of perufuig, there feems to be one deficiency, I could almoft lay, common to them a|L It is this: The writers of them feldom or never mention the blemifhes or falls of thofe whofe cnaradlers they exhibit. They emblazon their good, without fo much as hinting at any of their bad qualities. In (hort, they paint them blamelefs, and by not mentioning any of their foibles, jQr the fins that did moft eafily befet them, they make them, as it were, equal to the angels of God, or rather to the Son of God himfelf, of whom alone it can truly be faid, " That he was without fin/' Such a method, (however well meant, becaufe we are niore prone to imitate others vices than their virtues) to fpeak in the fofteft terms, is not according to the pattern fhewn us in the mount, The fcriptures fet us a different copy. In thofe lively oracles, as in a well-drawn picture, we have both fhade and light; and at the fame time as they paint out to us, in the moft ftriking manner, the graces for which the holy men of old were moft eminent, they alfo, with an equally impartial hand, expofe to public view, not only the common infirmities, but even fome of the moft dreadful falls, with all their aggravating circumftances, of fome of the greateft men of God that ever did, or will iive, till time itfelf ftiall be no more.

One of thefe is to be the mournful fubje<a of our prefent meditation. Procul he profani ! Let all profane perfons keep at an awful diftance : We are going to tread on holy ground. I fet an hedge about it in the name of the living God. Come rjot too nigh the mount, left that which was written for your learning, through your own perverfe abufe of it, ftiould prove wnto you a farther occafion of falling.

C 3^' ]

tf any fhould enquire, " Why all this caution?" I an-Aver, *« Wc are about to difcourfe on the Apoftle Feter^z •* (hameful dfenial of his and our blefled Lord and Saviour *' Jesus CHRist." A paflage recorded by all the evange-lifts, St. Mark himfelf not excepted, who is fuppofed to have been emanucnfis to St. Peter^ and to have taken his gofpel from Peter's own mouth. A proof this, not only of the impartiality of the facred writers, but alfo that the Floly Ghoft intended that this awful ftory (hould, in an efpecial manner, be recorded for our learning, on whom the ends of the world are come. But though all the evangelifts are very explicit in relating this perfidious and wicked a6t, yet we fhall chiefly confine ourfelves^ at prefent, to the account given us of it in this xxvith chapter of St. MattheiVy and, for method fake^ purpofc to confider,

Fir/?, The fteps that led to this great man's fall*

Secondly^ The fall itfelf. And,

Thirdly, His recovery from it, mentioned In the text: *' And Peter remembered the words of Jesus, which faid unto him, Before thfi cock crow, thou (halt deny me thrice. And he went out and wept bitterly."

feut before we proceed to the profecUtion of thcfe points^ )t may be proper to premife, that we take it for granted the Apoftle Peter, before his fall, Was certainly a converted man. This is controverted by fome. For what reafon, is beft known tb themfelves. The fcriptures evidently leave us no room to difpute it. One paflage may fuffice for a proof. " Blefled art thou, Simon Bar Jonah (faid the glorious Emmanuel to Petcr^ when he vvitnefled that good confeflion^ Thou art CkrisT, the Son of the living God) -, for fiefh and blood hath not C c 3 revealed

revealed this unto thee, but my Father which is in heaven/^ Not content with this, he adds, " Thou art Piter^ and upon this rock will I build my church, and the gates of hell fhall never be able to prevail againft it:" Words that carry with them the ftrongeft prefumption, not only that Peter was a converted man, but that he had fome eminent place to be afligned him in the kingdom of grace. For our Lord pronounces him blefTed : " Blefled art thou, Simon Bar Jonah :'* and gives him a reafon for it ; " For flefti and blood hath not revealed this unto thee, but my heavenly Father." So that Peter called Christ Lord by the Holy Ghoft, which none but a converted perfon can do. And further, " Upon this rock, fays Christ, will I build my church;" which, whether it be underftood of his confeflion of Christ*s divinity, or his being afterwards to be employed in firft preaching the gofpel to the Gentiles, feems to denote fome peculiar favour and honour afligned to, and hereafter to be conferred upon him. It is true, indeed, the fame all-feeing Redeemer, when afterwards he forewarned him of his fall, fubjoined this particular command; " And when thou art converted, ftrengthen thy brethren." But this only implies, that his fall would be fo exceeding great, that his recovery out of it would be, as it were, a fecond converfion.

The flaps that led to this terrible difafter, come now more particularly to be confidered. In order to be informed of thefe, (as I take it for granted you have brought your Bibles with you) I muft beg you to look back to the 33d verfe of this chapter, where we fhall find, that fpiritual pride, and a too great dependence on a flock of grace already received^ was one of the firfl fleps difcernible in this Apoflle*s denial of

bis Lord. The blefled Jesus, knowing all things that

fhould befal him, after the folemn inftitution and celebration of his lafl fupper, gave his difciples this tremendous warning, backed with a fcripture predidion ; " All ye (ver. 31.) (hall

be

be offended becaufe of me this night; for It is written, I vviii fmite the (hepherd, and the fheep fliall be fcattered." A warning, one would imagine, terrible enough to have ftruck them all dumb, at leaft to have filled them with a holy jea-loufy of their own defperately wicked and deceitful hearts. But what fays our Apoftle ? He (ver. 33.) anfwered and faid, " Though all men fhall be offended becaufe of thee, yet will I never be offended." Poor Peter I How unlike thy former felf, when at thy firft calling, thou criedft out, " De-^ part from me, for I am a finful man, O Lord.*' Alas ! he now thinks his mountain is fo ftrong, that it never could be moved. *' Though all men (hould be offended becaufe of thee, yet will I never be offended." O thefe egotifms I How frequently are they ufed by, but how little do they become fuch frail creatures as we are 1 ** Yet will I never be offended ;" fo far from being offended this night, that I will never, at any time, or in any place, be offended becaufe of thee. No wonder, after hearing this, that the holy Jesus faid unto him, (ver. 34.) " Verily I fay unto thee, that this night, before the cock crow, thou (halt, or will deny me thrice :" (for Christ's predi6ling his fall, laid him under no neceflity of falling). Surely Peter v/ill now retrad I Nothing lefs. On the contrary, depending too much on the fincerity of his intentions, and his prefentgood frame, he faid unto his Mafter, (ver. 35.) *« Though I fhould die with thee, yet will I not deny thee." As though he fhould have faid, " Die with thee I may; to " die with or for thee, I am ready : but to deny thee, I dare " not. Deny thee in any wife, I cannot, and neither will I. •' Is thy fervant a dog, a devil, that he fhould do this?" Stop, Peter ; whither art thou going ? Where is thy prefcnt warm zeal carrying thee ? What ! wilt thou give the God of truth the lie ? I begin to tremble for thee. Such felf-confidence and fpiritual pride, generally go before a fall.

C c 4 Buf

But to proceed. Spiritual floth, as well as fpiritual pride, helped to throw this Apoftle down." The fun, that glorious Sun of righteoufnefs, was now about to enter into his laft edipfe. Satan, who had left him for a feafon, or, till the feafon of his pafllon, is now to be permitted to bruife his heel again. This is his hour, and now the powers of darknefs fummon and exert their ftrongtft and united efForts. A hymn is a prelude to his dreadful pailion. From the comtnunion-table, the Saviour retires to the garden. An horrible dread, and inexpreflible load of forrow begins to overwhelm and weigh dovvn his innocent foul. His body can fcarcely fuftain it. See how he faulters I See how his hands hang down, and his knees wax feeble under the amazing prefllire I He is afflicted and opprelled indeed. See, fee, O my foul, how he fweats ! But what is that which I fee ? Blood-^drops of blood—great drops of blood falling to the ground. Alas, was ever forrow like unto this forrow ! Hark! what is that 1 hear ? O dolorous complaint ? " Father, if it be pr ffible, let this cup pafs from me." Hark I he fpeaks again. Amazing ! the Creator complains to the creature, " My foul is exceeding forrowful, even unto death : tarry you here and watch with me.*' And now he retires once more. But fee how his agony increafes — Hark ! how he prays, and that too yet more earneftly : '' Father, if It be poflible, let this cup pafs from me.'* And will his heavenly Father leave him comfortlefs ? No. —An angel (O happy, highly-favoured angel I) is fent from heaven to ftrengthen him. But where is Peter all this while ? We are told that ;he holy Jesus took him, with Jawcs and John^ into the garden. Surely he will not leave his Lord in fuchdeep diftrefs! What is he doing ? I blufh to anfwer. Alas ! he is lleeping : nay, though awakened once by his agonizing Lord, v.ith a '^ Simon Peter^ fleepeft thou ? what! couldeft thou not watch with me one hour?" yet his cycs^ notwithftandirg

his

[ 395 1 his profeffion of conftancy and care, are heavy with fleep. Lord, what is man !

After hearing all this, ' -^ -red not be furprized at the account given us, (ver. 58.) of another ftep to his fall, viz. His following Jesus afar off. " But Peier, fays the Evan-gelifts, followed him afar off.'* The Redeemer's agony was now over, " and behold the hour is at hand, when he is to be betrayed into the hands of finners." He warns his fleepy difciples of it, and, a6ting like himfelf, goes out to meet the threatening ftorm. " Arife, faid he let us go : behold ! he that betrayeth me is at hand." JuJas, one of the twelve that eat of his bread, performs the hellifh tafk, and lifts up his heel againft him. He fays, Hail, Mafter J kiffes and then betrays him. For this was the fign agreed on, « Whomfoever I (hall kifs, the fame is he, hold him faft." They knew the watch-word, and, like fo many roaring lions, fcize on their unrefifling prey. This roufes Peitr, Out of an honeft, but mifguided zeal, he draws his fword, and cuts off the High-prieft*s fervant's ear. The blefied Jesus heals the one, reproves the other; and, according to Ij'aiah's prophecy, is contentedly led as a lamb to the fl^ughter. Peter's heat is foon cooled, and inftead of adhering to his Lord, or faying, as might juftly be expe6ted, «« Whither *' thou goeft, I will go; whitherfoever they lead thee, they *' (hall lead me a)fo :" Alas I alas ! he followed him afar off. Obferve, he does not deny his Lord all at once. No. Satan leads us on by degrees into great fins, and will not fuffer us to be very bad immediately. Peter at firft follows afar off: he fkulks behind, and keeps on purpofe at a diftance, left he (hould be accounted one of his followers. O Peter^ Pcter^ did I not know how prone my own deceitful heart is to go aftray from the great Shepherd and Bifliop of our fauls, I (hould now begin to fay, Fie upon thee, fie upon thee, liadll: thou kept clofe to thy Lord, thou mlgh:efl have been

iheltered

fheltcred fafely under his almighty wings ; but how cSanft thou avoid falling, and that foully too, when thou beginneft thus to be aOiamed of thy glorious mafter ?

But this is not all. For we are not only informed that he followed Jesus afar off, but that " He went into the High Prieft's palace (vcrfe 58.) and fat with the fervants." So that keeping bad company was another ftep that led to his threat fall. Oh Peter ! my blood begins now almoft to run cold within me. I tremble for thee more than ever. What canft thou propofe to thyfelf, or what bad thing may we not expedt to hear of thee, when fitting in fuch forry company ? I had much rather have heard that thou hadft fled with thy other cowardly brethren. Thou fittefl among thy matter's profeffed enemies to fee the end. Whatever becomes of him, 1 dread to hear what the end of all this gradual backfliding will be, in refped to thy own foul.

W^ell! the blefied Jesus is now at the bar. Omnipotence fufters itfelf to be arraigned, and he who fet bounds to the fea which it cannot pafs, is content to be bound, and that as a criminal, by the work of his own hands. Falfe witneffes rife up againft him, and lay to his charge things that he knew not. " This fellow, fay they, (verfe 61.) faid, I am able to deftroy the temple of God, and to build it in three days." And what reply doth the innocent Jesus make ? None at all. Not only becaufe they all knew that it was a malicious flan-der, but becaufe he ftood as our reprefentative. He, therefore, held his peace, and as a fheep before the fhearers is dumb, fo this immaculate Lamb of God opened not his mouth. At length, being adjured thereto by the High pricft in the name of the living God, he confefies himfelf to be the Christ, the fen of the Blefied ; and lets the imperious San^ hedrim know, that however contemptible his appearance might be now, yet they fhould hereafter fee him fitting onf

the

the right hand of power, and coming in the clouds of heaven. And does not this ftrike terror into his accufers and judges ? By no means. The haughty High-Prieft rifes in difdain, hypocritically rends his cloaths, urging this as a reafon, *' He hath fpoken blafphemy; what further need have we of witnefles ?" Was ever indignity, like this indignity, put on thee, thou moft adorable Mediator! Which fhall I marvel at moft, the High-Prieft*s impudence, or thy patience ? Both, doubtlefs, are unparalleled. And yet, alas! a further trial awaits our fuffering Lord. For whilft the mafter is thus arraigned, infulted, and caufelelly condemned at the bar within, ^atan is no lefs bufy in wounding him through Peter % fide, who was fitting in the palace without. Pcter^ indeed, thinks to fit there undifcovered ; but a damfel comes to him, (verfe 69) faying, «'Thou alfo waft with Jesus of Galilee.'' And what then ? Was that high treafon ? Or rather was it not the higheft honour ? Feter^ what fayeft thou ? Alas, (verfe 70) " He denied before them all, faying, I know not what thou fayeft." Know not what thou fayeft, Peter? her words were plain enough, " Thou alfo was with Jesus of Nazareth." Can any words be plainer? To deny this, in the leaft, was bad, but to deny this before them all, who could fo eafily confront thee, proves thee to be falling indeed. Call him now no longer Peter^ but call him Ichalod: for the glory of the Lord is departing from him.

However, as yet there is hope concerning him. For, con-fcious, as it were, of his guilt (verfe 71) "He went out into the porch." ^atan purfues him. For when a faint begins to fall, his hellifh language is, Down with him, down with him, even to the ground. Another damfel, therefore, is put in Peter\ way, who, upon feeing him, fays, not unto Peter himfelf, but to them that were there, (verfe 71) " This fellow was alfo with Jesus of Nazareth." She fpeaks the fame language with her fifter fcofFcr, and with 5 thofe

r 398 !

thofe who accufed the blefled Jesus at the bar. Doubtlefs^ our modern fcofFers are related to them, for they ufe the fame diale£t every day when fpeaking of Christ, or thofe that, through grace, dare to own and confefs him before men. But here would I ftop and feign be excufed from relating to this great aficmbly PcUr's anfwer. Oh tell it not in Gaih^ publifh it not in the ftreets of j^/kelon ! But we muil not be wife above what is written. The Holy Spirit harh left it upon record, and proclaimed it by four Evangelifts upon the houfe-top, and, therefore, lam conftrained to tell you, that again (verfe 72.) " He denied with an oath, I do not know the man." What ! an Apoftle fwear ? Was it not enough barely to deny the damfel's aflertion, but he muft deny it with an oath ? Perhaps, it was a crime he never was guilty of before. Surely, the way of fin is down-hill. One ftep leads to another. At firft he only denied what was faid to him, by a kind of equivocation, " I know not what thou fayeft." Now he grows bolder, and denies with an oath, " I know not the man." What, Peter! Know not the man? That glorious God-man Christ Jesus thy Lord ? What! not know Him, who called thee from the poor occupation of catching fifh, to make thee an Apoftle and a fifher of men ? What I not know Him, who bad thee come to him upon the waters, and Him who with his own almighty arm faved thee from drowning, when thou waft anfwering thy name CephaSy and finking like a ftone ? What ! not know Him, with whom thou haft fo intimately converfed for three years laft paft, who, fo lately pronounced thee blefied, waflied thy feet, gave thee a new name, and took thee to Mount Tabor^ where he difplayed before thee his excellent glory, which made thee cry out. It is good for us to be here l What! haft thou forgot all this, Peter ?

Surely, it is high time for the cock to crow. Hark ! The cock does crow, not only once, but twice; but all in vain.

Fallen

Fallen as this great man is, he muft dill fall lower. Satan it now about to give him the laft and moft fatal thruft. He hath his quiver full of deadly arrows, and hath always inftru-mcnts at hand, the weakeft of which will foil the ftrongeft Apoftle when left to himfelf, *' After a while (verfe 73) came unto him they that flood by, and faid unto Peter^ Surely, thou alfo waft one of them, for thy fpeech betrayeth thee." As though they had faid, *' How canft thou have the " impudence to fay thou knoweft not the man, when thy *' very language and manner of fpeaking betrays thy being " even one of his followers ?" What fays P^ier now ? Can he withftand this glaring evidence ? Yes, he not only denies it with a fmgic oath, but (Oh, how ftiall 1 fpeak it!) he *' began to curfe and to fwear," and with a whole volly of execrable expreflions, ftriving to adl the bravado, he perfifts in faying (verfe 74) '' I know not the man." And now, Satan^ thou haft gained thy point. A great man, through to© much felf-confidence, fpiritual pride, fpiritual floth, and too great intimacy with fome of thy children, is fallen indeed I Thou haft ftfted him with a witnefs.

But is he fallen, never to rife again ? Ts Peter funk toolovsr for free grace ever to raife him up ? Will the Redeemer fuf-fer his truth to fail; or (hall the prayer put up for him before be was led into temptation, viz. that his faith fliould not fail, remain unanfwered ? No, all the promifes in Chri$t Jesus are all yea and all Amen ; and having loved his own, he loves them unto the end. The enemy hath broke in upon Peter like a flood, but the almighty Redeemer will now lift up his ftandard againft him, and deliver his captive fervant. Immediately, (verfe 74) upon this laft denial of his Lord, " the cock crew.'* And what is moft of all (nay, without which the cock might have crowed ten thqufand times) another Evangelift tells us, that *' the LoRp turned, and looked upon Piter^^ Oh amazing con-

defcenfion I

defcenfion ! Oh unparalleled inftance of endearing love! Our Lord was now upon a trial for his life. Fat bulls of Bajhan were furroundiug him on every fide. Yet the fame love, that in the night in which he was betrayed, would not permit him to forget his difciples in general, would not, though he was himfelf now arraigned at the bar, fuffer him to forget his poor fallen Apoftle in particular. *' The Lord, therefore, turned, and looked upon Peter" But who be-fides Feter^ and fouls like him recovering from their back-ilidings, can tell the language of that look ? Doubtlefs, it carried with it an " Et tu Peter ? And art thou there Peter ? *' Is it not enough for me to be falfely accufed, and con-*' demned by my enemies, but I muft be wounded alfo in *' the houfe of my friends ! Is it not fufficient that Judat *« betrays me, but thou muft add to my grief by denying *' me ? Deny me too with an oath, nay, with oaths and " curfes deny that ever thou kneweft me ? Is this thy *' kindnefs to thy friend ? Alas ! What is become of thy ^' boafted profeffions nov/ ? Art thou the man that didft fo *' folemnly declare, that though thou fliouldft die with *' me, thou wouldft not deny me in any wife ? Yes, Thou art « the man."

This, and much more of the fame kind, we may well fuppofe was the real language of that convincing, heart-piercing lookj which the Lord Jesus at this time gave his fallen Peter. Amazing! He looks him into contrition; whereas had he rewarded him according to his iniquity, he might have looked him into hell. Rejoice with me, therefore, my dear hearers. This ftraying fheep, through the tender mercies of the companionate fliepherd and bifhop of our fouls, by this look is brought back to the fold again, *' And Peter^ fays our text, remembered the words of Jesus, which faid unto him. Before the cock crow," i. e. at the time emphatically called the cock-crovving, which was about

three

three in the morning, " thou fhalt deny me thrice. And he went out." (The word feems to import, that he threw him-felf out with a holy violence) " and wept bitterly." St. Mark only fays, " And when he thought thereon, he wept." For being an amanuenfis to St. Peter, though explicit in the account of his fall, he is very fparing in mentioning his repentance. Unlefs we fupj ofe that St. Mark would infinuate that whenever Peter refleded on his fall, he always wept for ever after. However that be, he wept bitterly now. Methinks I fee him wringing his hands, rending his garments, ftamp-ing on the ground, and with the felf-condemned publican fmiting upon his ungrateful brcaft. See how it heaves! Oh what piteous fighs and groans are thofe which come from the very bottom of his heart ! Alas! It is too big to fpeak. But his tears, his briny, bitter, repenting tears plainly befpeak this to be the language of his awakened foul. " Alas I <* Where have I been ? On the devil's ground. With ^^ whom have I been converfing ? The devil's children^ ** What is this that I have done? Denied the Lord of " glory, with oaths and curfes denied that ever I knew him. " And now whither fhall I go ? Or v^'here {hall I hide my " guilty head ? I have fmned againfl light. I have finned *' againft repeated tokens of his dear diftinguifliing and hea-" venly love. I have finned againfl repeated warnings, re-" folutions, promifes and vows. I have finned openly in '' the face of the fun, in the prefence of my matter's ene-" mies, and thereby have caufed his name to be blafphemed. *' How can I think of being fufFcred to behold the face of, *' much lefs to be employed by, the ever-bleiled Jesus any " more ? O Peter, thou haft undone thyfelf. Juftly mayft ^' thou be thrown afide like a broken vefTel. God be mer-" ciful to me a finner."

And is this the language of thy tears, O Peter P BielTcd art thou ft ill then, thou Slmn Bar Jonah. Thefe tears, and this

holy

holy refentment againft thylelf, befpeak thee to be a holy mourner. Yet a litde while, and thou (halt be comforted with a *' Go tell hi^ brethren and Pster, that he is rifen ;** and with a '^ Simon Ton of Jonah, loveft thou me ? Then feed my lambs." And where is now thy boafting, O Satan? Or what haft thou gained by roiling this favourite of heaven? Thou didft defire to have him. Thy requcft was granted. Thou haft fifted him as wheat. But doft thou iuiagine the ^11-prevailing Mediator will fufFer thee to pIucK him out of his hands ? No. Jesus hath prayed for h;m, and therefore Peter s faith fhall not finally fail. Rejoice not then over him, O thou enemy of fouls ! For though he has fallen, yet fee how he begins to rife again. Though at the prcfent he fits in darlcnefs, yet, ere long, the glory of the Lord (hall fhine around him.

Where then are thofe Sons of Belialy thofc pcrvcrfe dif-puters of this world, and yet, if poftible, more perverfe pcr-verters of the Word of God f Dare any of you now go away, faying within yourfcivts, " Who can blame us for a *' little equivocating, or a little innocent lying, curfing, <' and fwearing ? Was not Peter^ the great Apoftle Peter^ '' truilty of all thefe ? " Yes he was, but with this difference, he fell through furprizc, and but once, you, perhaps, fin wilfully and habitually. Fall he did, and that dreadfully too; but if his fall was dreadful, his repentence was as fin-cere and lafting. Ere long you fliall fee this fame Peter^ boldly owning his Lord before the whole Jewljh Sanhedrim, and rejoicing that he was counted worthy to fuffer for his great name's fake. Ere long you fhall hear of an angel's being Cent to bring him out of prifon, and at laft fealing his bleffed dodrine with his blood. Go yc then, and entreat the Lord to look you into a godly forrow, and fee that with Peter you bring forth fruits meet for repentance; or as the Lord God livetb, in v/hoCe name I fpe^kj aod in whofe pxefence

we

"vve now ftand, you, with all your carnal reafonings and w\U iu\ wreftings of the word of God, fhaiJ, ere long, be thiuft dovvn to the nethcrmoft hell.

But why fllould I v/aile my time in rcafoning with men of fuch perverfe minds ? To you who do, from your hearts, believe on Jesus of Nuzareth^ and who, in reality, arc the children of the mod High God, the mournful pafiao-e we are now upon, docs, in a more immediate manner, call me to addrefs myfclf. You, I am pcrfuaded, on hearinc^ of Fetef'*s fall, and the Lord's turning and looking upon him, \Vill not draw this abominable inference, " Let us fm then that grace may abound." No. I know you detcH: it from your iniTioft fouls ; and if it was proper to fpeak, would to a man cry out, " God forbid." Your hearts, I would humbly hope, are rather employed in filenc ejaculation to the holy Jesus, faying within yourfelves, " Oh, that he '* would this day look down from heaven, the habitation of *' his holinefs, and caufe, out of thefe rocky hearts, floods of *' repenting tears to flow." I will readily join with you in this neceflary requeft. For, alas! we are all guilty concerning this thing, viz. Of dt-nying our Lord, as well as Pi'tcr, Some of us, perhaps, have not fo openly with oaths and curfes denied that ever we knew him. But then, though we have in words owned, yet in works and practice, it may be, we have habitually denied him. For how often have we been fleeping, when we ought to have been watching? And how often have we been warm.ing and indulging cur bodies, when we fhould have been in'our clofets warming our hearts in prayer ? How often have we necdiefsly left the communion of faints, and as needlefbly put ourfelves into the way of, and too intimately converfed with o; en and unconverted fmners, or at lead:, with thofe who we had icafon to think were enemies to the crofs of Christ ? How often have we been drowfy when hearing the word cf God ? Nay, how

YoL. VI. D d often

60

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often have we been ftupid, and even as' dead as (loncs, at the table of the Lord, w^hen Chisrt has been evidently fet forth crucified before us ? How often have we been fo foolifh as to truft our hearts, and inftead of trufting the Lord, have leaned on the broken reed of our own underftandings ? How often have we been puffed up with fpiritual pride, and confidently boaftcd of our graces, as though we bad not received them ? And oh, how often have we fhamefully followed our Lord afar off? And notwithftanding he may have manifefted himfelf to us as he doth not to the world ; notwithftanding he may have taken us on the mount of ordinances, given us to fee his glory, led us into his banquet-ing-houfe, and let his banner over us be love; notwithftanding our repeated vows that we would never leave him, never forfake him ; yet how often have we, as it were, been afliamed of him, and his glorious Gofpel, and given our Lord occafion, times without number, to complain in that cutting language, " Thefe wounds have I received in the *' houfe of my friends?" And now which of us fhall throw the firft ftone at Peter P Behold, he has been placed in the midft of us this day. My brethren, why ftand we like ftatues ? I fay, let him that is without this fin of denying the Lord Jesus, caft the firft ftone. But with what face of juftice can we do this, being guilty in many refpedls equally, and in fome even more guilty than Peter himfelf ? Rather let us turn the edge of our refentment againft oar-felves, and imitating Peter in his repentance, as we have undoubtedly too much imitated him in his crime, let us go out from a wicked, noify, and deluding world, and weep bitterly. Who knows but the Lord may return and leave a bleffing behind him ? For this end was this inftasice of human frailty and divine condefcenfion recorded. In him the Redeemer fhewed all this long-fuffering, that we, notwithftanding our manifold backflidings, might be kept from defpair, True, we have finned, but though we have finned

againft

r 465 7

«gainft light and love, yet we have ftlll an advocate with the Father, even Jesus Christ the righteous, whofe precious blood can, and, if applied to our fouls by a living faith, will certainly cleanfe us both from the guilt and power of all our fins. It was this which wafhed away the ftain of this foul and dreadful fall from Peters heart. He quickly rofe, and was as fpeedily reftored to his bleiTed mafter's favour again. " Go tell his brethren and Pcter^*' faid the angel, *' that he goeth before you into Galilee, There fhall you fee him. They did fee him. And what faid Jesus unto him ? He renewed his commiflion, and bid him " feed his (beep and lambs.'* Accordingly we hear not only of his preaching, but of his being honoured fo to preach, that three thoufand were converted in one day. And is not the Lord Jesus the fame now as he was yefterday ? Yes, he is, and will continue the fame for ever. We have his own royal word for it, that he will heal our backflidings, and love us freely. Let us return then unto the Lord, from whom we have revolted. He is long-fufFering, flow to anger, and foon repenteth him of the evil which we provoke him to fend upon us. But oh let us not return again to folly, but carefully watch and pray againft fpiritual pride, fpiritual fluth, and felf-indulgence, from whence all our evils flow.

Young preachers, to you in an efpecial manner are thefe words of exhortation fent. Of all people in the world, you bad need watch moft againft fpiritual pride. It is a fly that often fpoils your whole pot of ointment. 7'his made aged Paul fo careful to warn Timothy not to lay hands upon novices, left, fays he, '' being puffed up with pride, they fall into the condemnation of the devil." How many awful in-ftances have we had of this in various places within thefc few years laft paft ? Young men, therefore, I exhort you to be humble. For Christ's fake, for your own fouls fake, for the take «f th« church gf God which he hath purchafetl with

D d 2 his

t 406 f

his own blooJ, pray without ceafing that you may be cloath* ed with humility. Take care of carrying too high fail. Popularity is a dangerous Tea, and nothing but the fpecial and almighty grace of God can keep you from overfetting in it. Mark the rocks againft which others have made {hipwreck, and beg of the Lord Jesus night and day, to help you to 1 fleer fuch a courfe as to avoid and keep clear of them : he \ alone can preferve you. Satan envies the honour put upon you ; he has a particular enmity againfl thofe whom he fees the Redeemer making ufe of. He knou's your weak fides, and will defire to have you, as he defired to have Peier^ that he may fift you as wheat. Watch, therefore, and pray | always, that you may not fall in an hour of temptation. If Peier could not fland when left to himfelf, v/hat are we f

Have any from among ourfelves of late given proofs of this ? Nay, have any that once appeared boldly for our Lord, and feemed ready to follow him to prifon or to death, have any fuch, I fay, been permitted not only to follow him afar off, but fiiamefully and openly to difown and deny both him and his people ? Let us not marvel as though feme Urange thing happened unto us, but let us fearch the fcrip-tures. Many fuch inftances are recorded there; and we know who hath forewarned us to expedt them now. " It mull needs be, fays the unerring, all-feeing Jesus, that offences come. Let us not therefore be high-minded, but fear; and let him that flandeth take heed left he fall." Brethren, pray for them. Who knows but they may yet rife, and the locks at prefent cut off, grow again ? Who knows but the cock may yet crow, Jesus may yet look, and fuch grievous back-flidcrs, being as it were reconverted, may appear more zealous than ever in ftrengthening their brethren ? When fnall this oftce be? " We wait for thy falvation, O Lord ; make no long tarrying, O our God I

In the mean while, let none of us be difcouraged, Gop will take care of his own caufe. The Redeemer hath declared, that the gates of hell fhall never be able to prevail againfl: his church : and, therefore, though the ark may totter, he can keep it from falling; and thouL2;h driven for a while into the P/jilijIinis country, he afluredly can bring it back. He that healed the wound imprudently^ given by Peter to the ear of the High Prieft's fervant, he can and will heal all wounds, and repair all breaches that have been occafioned either by the backflidings, or unguarded conda^l of thofe whom he vouchfafes to employ. " Out of the eater fliall come forth meat, and out of the ftrong fliall come forth fweetnefs." The wicked, no doubt, rejoiced when they heard o^ Peter's fall, and in all probability frequently vented their fpleen in faying, *' Here is religion for you I Here is a ^' pretty family of reformers, and fetters forth of new doc-*' trines. One of them hath betrayed his mailer with a kiD, '< and another with oaths and curfes denied that ever he. " knew him : if this be the beginning, what will the end of " their boafted reformation be r" What w\\\ the end of it be ? Ye fools ! I have an anfwer ready : Christ fhall be glorified, Siit.^m and all his emiflaries confounded, and a multitude of fouls out of every nation, language, and tongue, redeemed and finally favcd. Oh what a Christ have we 1 Courage then, my brethicn, courage ! I beat to arms again in the name of the Lord of hofts. Let us not quit the field of battle, but in the ftrength of our once crucified, but now exalted Jesus, renew the combat. " He is faithful v/ho hath promifed not only to make us conquerors, but more than conquerors through his love." Yet a little while, and our warfare (hall be accomplifhcd, death will put an end to all. A wicked world, a wicked heart, a wicked devil (hall then ceafe from troubling us, and our weary fouls fhall never \it fo much as tempted to deny our blcfied Lord any more.

D d 3 Wherq

Where ,s Peter now? Yonder he fits, not weepln^r bitterly but rejoicing in God his Saviour, on a throne of'never-fa.' dmg glory. To Him, at whofe right hand he is now fitting, and wno alone is able to Iceep us from falling, and to prcfent us faultlefs before the prefence of his glory with exceedin-^ joy ; to H,m the only wife God our Saviour, be glory, mat jefly, dominion, and power, both now and ever. ^In,

S K R M O N

C 409 3

SERMON LIX.

The true Way of beholding the Lamb of

God,

John i. ^5^ 3^-

v^^?/», the 72exl Day after^ John ftood^ and two of his Difciples ; and looking upon Jefus as he walked^ he faithy Behold the h amb of God.

GLoRious words thefe ! Before we fet about the opening and enforcing them, permit me to introduce my-felf in the language of Paul to King Jgrippa^ *' Would to *' God that both my own heart, and likewife the hearts of I *' all that hear me this day, may not only be almoft, but I *' altogether in fuch a divine frame, as I am perfuaded the *^' heart of that man of God was who firft uttered thefe *' words !" I need not tell you his name ; our text tells us, it was John ; emphatically called John the Baptift, bccaufe he was fent to baptize with water unto repentance, in order to prepare his hearers for the further baptifm of the Holy Ghoft. He was a Boanerges, a fon of thunder. He came in the fpirit and power of Elias, and thereby foon rendered ^^ himfelf fo exceedingly popular, that not only Jcrufalcjn, all Judea^ and all the regions round about Jordan, flocked to D d 4 hear

hear him preach, but even fome of the ycwljh Scmhedrlm began to doubr, whether he was not the Mejfiah himfclf. Accordingly we arc told in this chapter, " That they fenC priefts and levites from 'Jcrufalem to afk him, Who art thou I What fayeft thou of thylelf?" A mofl commodious opportunity this, had he any thing in view but his mafler^s glory and the good of fouls, for John to have fet up for himfelf. He might have faid, " iS/ popuhis vult dec'ipi^ dedpiatur ; if «' people will be deceived, let them ; I will impofe on their <' credulity, and let them look upon me as the Mejfiah :'\ But fcorning any fuch finiflier and bafe ends, " He confefTed, and denied not, but confefTed, I am not the Christ." The Evangelift exprefiei himfclf in a very peculiar manner, *' He confelled, and denied not, but confefTed j" implying that he took more than ordinary pains to re£lify their miftake, ancj guard them againfl thinking more highly of him than they ought to think : nay, impatient, as it were, of the leaft appearance of any fuch thing, he fpeaks of himfelf in the moft diminutive terms, acknowledges that he was unworthy even of carrying his bleficd mafl-er's fhoes, and feizes the very firfl opportunity that offered itfelf to point him out in perfon to the people. The next day (ver. 29.) Juhn feeth Jesus coming unto him, and upon feeing him, immediately cries out, " Behold the Lamb of God :" " Gaze not on, nor " let your views terminate in me, but look to and behold <' the Lamb of God which taketh away the fin of the world." Thus yohn fpoke in public; and to prove that he acted the fame confiftent part in private, our text informs us, that, " Again, the next day after, 'John ftood, and two of his difciples," who like other newly awakened fouls, having their mafter's p'?rfon too much in admiration, he labours to divert their views alfo from himfelf to Christ, and that too in the very fame language. " For looking upon Jesus as he walked, he faith, Behold the Lame of God."

Thus

t 4U 3

T'nus does this dlfinterefted, honeft-hearted baptift, unwea^ riedly and repeatedly recommend the Lord Jesus, undef ^he fame endearing charader of the Lamb ot God.

It (hall be our bufinefs in the following dlfcourfe,

Firjly To fhew you why it is that Jesus Christ is ftiledl the Lamb of God. And^

Secondly^ What we are to underftand by beholding him, Way will then be made for a word of application.

And iirfl, Why is Jesus ftiled the Lamb of God ?

I prefume one reafon that may be aligned for it may be drawn from the account we have given us of his moft amazing and unparalleled meeknefs. A Lamb, you all know, is one of the moft pacific creatures in the world. When we would defcribe, or point out a perfon cf a peaceable difpofi-tion, we fay fuch a one is as quiet as a La-nb. But what is the meeknefs of any perfon, even Mjfes \\'v^k\{\ nay, of all the faints that ever lived, put them all together, in comparifon of the meeknefs of the blefled Jesus ? To prove this, I might refer you to his whole life, which was one continued meek and patient enduring of contradidion of finners againft him-felf; but if you want me to fpecify particular inftances, only take a walk with me to Geibfe?nane's garden ; there you will fee the traitor Judas at the head of a troop of ruffians, accoft-ing hi? glorious Lord v/ith a Hail maftcr ! then kiffing him, and then betraying him. But what fays the Prince of peace? Only, " Friend, wherefore art thou come ? Judas^ betrayeil thou the fon of man with a kifs ?" But how does this fame Jesus behave after he was apprehended ? Even in the fame meek manner: for when his warm-hearted difciple Petcr^

through

C 412 ]

through a mifguided seal, had cut ofF the High Prieft*s fer-vant*s ear. Suffer ye, faid the holy Jesus, thus far. In all probability thefe words were addrefled by our Lord to the officers who had tied his hands behind him. As though he had faid, " Be pleafed to unloofe me, whilft I cure that poor man's *' ear, which my too forward difciple hath imprudently cut *' oiF, and then you fhall bind me again." Was ever reply, was there ever meeknefs like unto this thy meeknefs, O thou bleffed Lamb of God ! Well did Jfaiah prophecy concerning thee, " That thou Ihouldft be led as a lamb to the flaughter," which goes as willingly to the fhambles, as to the pafture: and as juftly might thy forerunner call upon fmners to behold thee under the pacific character of the Lamb of God. Help us, holy Jesus, to come at thy invitation, and to learn of thee, who gaveft fuch amazing evidences of thy being meek and lowly in heart I then, and not 'till then, Ihall we find true reft in our fouls.

But further, the dear Lord Jesus may properly be called a Lamb, or The Lamb, by way of emphafis, not only in allufion to the Lamb that was offered under the law morning and evening, but more efpecially becaufe he was typified by the pafchal lamb. Hence he is ftiled, by that prince of preachers St. PauJ^ Christ our paffover; and in allufion to the fame, the Apoftle Ptter tells us, " That we are not redeemed with corruptible things, as filver and gold, from our vain converfation, but with the precious blood of Jesus Christ, as of a Lamb without blemifh and without fpot." This was an indifpenfable requifite to be found in the pafchal lamb. It was to be a lamb without blemifh. A proper type of him who knew no fin, but was fpotlefly holy, harmlefs, and altogether undefilcd in heart, lip, and life. Indeed, if we confider him as having the chaftifement of our peace, and the iniquities of us all laid upon him by way of imputation, he was, as fome divines exprefs it, the greateft

finncr

t 413 }

Tmner that ever was: and we fhould eftcem him to be fuch in reality, were we to judge of his innocence by the abufivc and barbarous treatment that he met with whilft tabernaclino-on earth. But, notwithftanding all this, he was without fin, and therefore could boldly and truly give men and devils the challenge, and fay, " Which of you convinceth me of fm ? The prince of this world cometh, but fhall find nothing in me. There was no corruption in the heart of this immaculate LAiMB of God for Satan s temptations to Jay hold on : But this properly belongeth only to him : for any of his followers, though arrived at the higheft pitch of chriftian perfection, much lefs for young converts, mere novices in the things of God, to prefume that they either have, or ever (hall, while on this fide eternity, arrive at fuch a finlefs ftate, argues fuch an ignorance of the fpiritual extent ©f the moral Jaw, of the true interpretation of God*s word, of the uni-verfal experience of God's people in all ages, as weJl as of the remaining unmortified corruptions of their own defpe-rately wicked and deceitful hearts, that I dare venture to tell the preachers and abettors of any fuch do6lrine, however Icnowing they may be in other refpe£ts, that they Icnow not the true nature of gofpel-holinefs, nor the Compleatness

OF A believer's STANDING IN THE UNSPOTTED IMPUTED

Righteousness of Jesus Christ, as they ought to Icnow, or as I trufl they themfelves, through divine grace, will be made to know before they die. Surely it is high time ta awake out of this delufive dream ! Pardon this fhort, (would to God there was no occafion of adding) though too necef-fary a digreflion.

But to proceed. The pafchal Iamb was further typical of Christ, its great antitype, in that it was to be killed in the evening, and afterwards roafted with fire. So Christ, our paffover, was facrificed for us in the evening of the world ; only with this material differences th? pafcbal Iamb was fiift

fiain.

f 4H ]

JIaIn, and then roamed ; whereas the holy Jesus, the fpotlefs Lamb of God, was burnt and roafled in the fire of his Father's wrath before he adluaMy expired upon the crofs. Tq jfatisfy you of this, if you can bear to be fpedators of fuch an awful tragedy, as I dt-fired you juft now to go with mc to the entrance, fo I mujR: now entreat you to venture a little further into the fame garden. But—ftop—What is that we fee ? Behold the Lamb of God, undergoing the moft direful tortures of vindidive wrath I Of the people, even of his dif-ciples, there is none with him. Alas ! was ever forrow like unto that forrow, wherewith his innocent foul was afI]i(Sled in this day of his Father's fierce anger? Before he entered jnto this bitter pafiion, out of the fulnefs of his heart, he faid, " Now is my foul troubled." But how is it troubled jiow ! his agony befpeaks it to be exceeding forrowful, even iinto death. It extorts fweat, yea, a bloody fweat. His, face, his hands, his garments, are all over ftained with blood. It extorts ftrong cryings and many tears. See how ^he incarnate deity lies proflrate before his Father, who now laid on him the iniquities of us all. See how he agonizes in prayer! Hark ! Again and again he addrefles his Father with an " If it be poffible, let this cup pafs from me !" Tell me, ye blefied angels, tell mc, Gabriel (or whatfoever thou art called, who waft fent from heaven in this important hourj^ to ftrengthen our agonizing Lord) tell me, if ye can, what Christ endured in this dark and doleful night; and tell me, tell me what you yourfelves felt when you heard this fame God-man, vvhilft expiring on the accurfed tree, breaking forth into that dolorous, unheard-of expoflulation, " My GcD, my God, why, or how haft thou forfaken me? Were you not all ftruck dumb? And did not an univerfal awful filence fill heaven itfclf, when God the Father faid unto his fword, " Svvord, fmite thy fellow?'' Well might nature put on its fable weeds ; well might the rocks rend, to (hew their fympathy with a fufFcring Saviour : and well might the funj

'VV'ithdraw[

Withdraw its light, as though it was fliockcd and confounded to fee its maker fuffer. But our hearts are harder than rockS) or otherwife they would now break, and our fouls more ftupid than any part of the inaniinate creation, or they would even now, in feme degree, at Icaft, fympathizc with a crucified Redeemer ; who for us men, and for our falva-tion, was thus roafted, as it were, in the fire of his Father's wrath, and therefore fitly fliled the Lamb of God.

But further. The pafchal lamb was typical of Christ our pafTover in another refpedh For as the blood of the iamb, after it was flain, was fprinkled upon the door-pofts of the Ifraelites houfes, fo the blood of Jesus Christ, fhed for the (Ins of the world, is to be applied to, and by faith fprinkled upon the hearts of the true Ifrael of God. And as the de-ftroying angel had no power to execute vengeance on, or hurt thofe whofe door-pofts were thus fprinkled with the blood of the pafchal lamb, fo in the great and terrible day of the Lord, he (hali be prohibited both from deftroying or hurting true believers, who by a living faith in the blood of Jesus, have their hearts fprinkled from an evil confcience. Hence the blood of Christ is called " The blood of fprink-ling." And laftly, As the lamb under the law was feafted upon by God's people, after it was ilain, fo believers under the gofpel by faith feaft upon a crucified Redeemer. Christ, our pafibver, fays the apoftle, is facrificed for us, therefore let us keep the feaft, not barely upon an Eafter-day, but all the year round. For the juft, i. e. truly jufti-fied fouls, live by faith, and find, by happy experience, that in a fpiritual fenfe Christ's flefh is meat indeed, and his blood drink indeed j and therefore believing on him is ftilci *' Eating the flefti and drinking the blood o'i the fon of man." Agreeable to this, in our communion office, the minilier, when he gives the bread to the communicants, is directed to make ufe of thefc affecting words, '* Take and eat this in 7 '"remembrance

[ 4>6 1

" remembrance that Christ died for thee, and feed or *' him in thy heart by faith with thankfgiving." May all who give, and all that receive that bread, feel the meaning of this form of found words experimentally, and powerfully prefled home upon their fouls I Then indeed, but not till then, may they expciSl to take this holy facrament to their comfort. Upon all thefe accounts then, well might the Baptift recommend the holy Jesus under the fignificant character of the Lamb. And with equal propriety might he be called the Lamb of God, not only becaufe he was a Lamb of God the Father's providing, but becaufe he was co-equal, co-cflential with the Father : " The Word that was with God, the Word that was God, even God over all, God blefled for evermore. For ever adored be the triune God for this great myftery of godlinefs, God manifeft in the flefli I O may it be continually marvellous in our eyes I O make us, thou altogether lovely Redeemer, like-minded with thy blefled angels, that with them we may always fo eagerly, and fo pcrfcvcringly defire to look into it, that neither the luft of the flefti, the luft of the eye, or pride of life^ may ever in the leaft divert us from beholding thee I

What this beh6lding him imports, comes next to be con* fidered, under our fccond general head.

And here I take it for granted, that it cannot imply a beholding the Lord Jesus in perfon with our bodily eyes. It h true, indeed, when John called upon the people and his difciple§ to behold the Lamb of God, they were thus highly favoured : and we are apt to fay within ourfelves, BleiTed are the eyes which faw what they faw ; and fo undoubtedly they were. But had their views terminated only in beholding hia pcrfon, or knowing him barely according to the fiefh, they might noiwithftanding have died in their fins, and been condemned to depart from him into everlafting fire, prepared for

the

the devil and his angels.—Our Lord himfclf hath told us, that there will be many who will plead that they eat and drank in his prefence, and heard him preach in their ftreets to whom he will fay, " Verily I know you not." A true beholding of the Lamb of God, niufl therefore neceflarily import fomething more ; and what can that be but a beholding him with an eye of faith ? This is what the Old Tefta-ment faints were invited to, when the glorious Redeemer called upon them in thofe emphatic terms, " Behold me, behold me;" and again, " Look unto me, all the ends of the earth." This our Lord in another place terms, believing on him : " Blefled are they which have not feen me, and yet have believed :" not barely as the refult of a mere rational convidion, which is no more than an hiftorical faith, but as the confequence of a true fpiritual convidion of our being every way undone, and liable to eternal condemnation without him. This is believing on him with the heart, and is fometimes exprefled by coming to, receiving, and trufting in him: different expreflions, but all importing one and the felf fame thing. " I wound, and I heal." That is the me-thod the Holy Ghoft takes, and that is the pattern gofpel minifters muft follow in preaching him. From any other, though prefcribed to us by an angel from heaven, good Lord, deliver us!

But fecondly. By beholding the Lamb of God, we are to underftand not only looking to him fo as to truft him for the pardon of our fins, but beholding him fo as to have our hearts broke with a true and godly forrow for having crucified and flain him by them. For thus fpeaks the Lord by the mouth of the Prophet Zechariah, *' They (hall look upon him whom they h;ive pierced, and they (hall mourn for him, as one that mourneth for an only fon, and fhall be in bittcr-nefs for him, as one that is in bitternefs for his firft-born." This prediction was in fome degree fulfilled immediately after 5 ^he

f 4i8 ]

the defcent of the Holy Ghofr, In the days of Penlecorf' when fo many being pricked to the heart, were made to look to, believe on, and lament over a pierced Jesus. But it will be continually fulfilling in the experience of every true beholder of the Lamb of God, till time fhall be no more. True faith, at the fame time as it opens the heart to receive Christ, melts and diflblves it into tears of godly forrow, for having betrayed and crucified him. Such were the tears of Mary^ when fhe wafhed the feet of her fm-forgivlng Lord. They flowed from a fenfe of pardoning love. She loved much, having much forgiven her. And though (he knew the Lord had forgiven her, yet fne could not forgive herfelf. Hlnc ilia lachryma. Hence thofe repenting tears : they proceeded from love : forrow, flowing from any other principle,. is not a godly, but a legal forrow, which the mofl: abandoned wretch may have without the leaft degree of faving grace. Thus we hear o^ ?i Judas his repenting, and oi^n Efau crying out with an exceeding bitter cry ; but the one all the while was a prophane perfon, and the other immediately went and hanged himfelf. And why ? Their forrow was only extorted by a fear of hell, and a defpairing fenfe of impending ruin. It is true, a godly forrow may, and I believe generally does, begin with fome-thing of this nature; but then it does not end there. Through want of a due confideration of this, it is to be feared, many feeming converts have taken up with a few legal conviiSlions, which never ended in favingly and truly beholding the Lamb of God. May none here prefent, by a half-way repentance, and hypocritical forrow for fin, add to the unhappy number !

But this is not all. A fcriptural beholding of the Lamb of God, denotes not only fuch a relying on Christ for pardon of fin, as is attended with a truly godly forrow for it, but fuch a believing on him, as is produ6live of a holy life, and a univerfal chearful obfervance of all his divine commands.

When

[ 4^9 3

When the two difclples mentioned in our text, heard John fpeak, we are told that they followed him, viz. the Lord Jesus Christ. And if God hath given us an hearing ear, when called upon to behold the Lamb of God, we fhall certainly have an obedient heart, and follow him in the way of holy obedience. But then it will be an obedience flowing from love : A working not for, but from life. Not out of a fervile fear of being damned, but from a grateful fenfe of having received the beginning of falvation in our hearts. And this is what the Apoftle calls " faith working by love.'* Many, I know, cenfure and look upon us as troublers of Ifrael^ for preaching up the do£trine of junification by faith «lone in the imputed righteoufnefs of Jesus Christ. We own the charge. We do preach, and hope fhall continue to preach it, till we can preach no more. Luther ftiles it, Arti* cuius Jlantis aut cadentis ecclefics ; the article by which the church muft (land or fall : and in the nintli article of our own churchy it is termed, a moft wholefome doctrine. Take away this, and you take away the only folid foundation upoa which a truly weary and heavy-laden finner can poffibly build his hopes of pardon and acceptance in the fight of a holy and fm-avenging God, But why this outcry againft the dodrinc of juftification by faith alone ? They fay this dodrine deftroys good works. But do we, by preaching this do£lrine, make void the law of God ? No : We thereby eftablifli the law. For, though faith alone juftifies, yet, as the good old Puritans ufed toobferve. That faith which is alone, juftifieth not. Agreeable to this, fpeakeih the lath article of our Church, •' Albeit that good works, which are the fruits of faith, and *' follow after juftification, cannot put away our fins, and *• endure the feverity of God's judgment, yet are they pleaf-•"^ ing and acceptable to God in Christ, and do fpring ** out necefiarily of a true and lively faith, infomuch that by •* them a lively faith may be as evidently known as a tree is

Vol. VL £e *'dif-

*' difcerned by the fruit.'* They, therefore, who 6b]e£k againd: our infifling upon jultification by faith alone, as deftru6live of morality, not only betray great ignorance of the articles of our Church, and of God's word, but give too great reafon to fufpe6l, that they never experienced the bleffed influence of a true and lively faith in their own hearts. For true alid unde-filed religion, is nothing more or lefs, than a univerfal morality, founded upon the love of God and faith in Christ Jesus. And a true beholding him as pierced for our fins, will, in its own nature, fweetly compel us to cry out, *' What ftiall we render unto the Lord?" It was this, that, perhaps, in a quarter of an hour, made that covetous worldling Zaccheus, give half of his goods to the poor ; it was this, that all of a fudden made the Jailor wafti the ftripcs of thofe whom he had but a little before thruft into an inward prifon ; it was this that caufed Lydia, whofe heart the Lord had opened, fo freely to open her houfe to entertain the Apoftles; and it was this that excited the Apoftles themfelves in general, and St. Paul in particular, to bid adieu to worldly-honours, to glory in nothing but the crofs of Christ, and to fly like an arch-angel from pole to pole, publidling the bleffed and everlafting gofpel. " The love of Christ, faid he, conftraineth us." Preaching faith in this manner, feems to me the only fcriptural way of preaching Christ : and by this means we fhall fteer a middle courfe between two dangerous extremes. For to infift only upon morality and good works, and not lay a true lively faith, as a foundation whereon they are to be built, (as it is to be feared too many do) is to a6t like Pharaoh's tafk-mafters, and bid people make brick without (hewing them were to get ftraw. " My foul, come not thou into their fccret!" On the other hand, to call upon people to believe in, and behold the Lamb of God, and at the fame time not exhort them to maintain good works, as an evidence and fruit of their beholding him, is the way to I . turn

turn the grace of God into lafcivioufnefs. And therefore, however evangelical fuch preachers may feem in their own eyes, yet if the writings of Mofes and the Prophets, of our Lord and his Apoftles, are to be our judges, they do not rightly divide the word of truth. *' To their aflembly, mine honour, be not thou united 1"

Once more. A true beholding of the Lamb of GoD> implies fuch a beholding him, as will transform us into his divine likenefs. This will be the effc£l of our feeing him as he is in heaven ; and this, in its degree, will always be the confequence of our beholding him with an eye of a true and lively faith on earth. When Mofes came down from mount Horeh^ where he had been converfing with God, we are told, that his face (hone; and if we have been upon the mount of ordinances beholding by faith the bleffed Lamb of God, though our faces will not (hine, yet our hearts will be moulded into his bleffed image. This is what the Apoftic Paul terms, in one place, " Being transformed by the renewing of our minds ;" and in another, " PafTing from glory to glory, even by the Spirit of the Lord.'* All manifeftations, of whatever kind or degree, if not attended with this transforming and truly fandifying influence, are unprofitable^ de-lufive, or merely imaginary. 5fl/^^w could call himfelf the man whofe eyes were open, and the man who had feen the vifions of the Almighty, and yet he was a poor worldling all the while. He loved the wages of unrighteoufnefs, though forced by God not to receive them. Hence we may eafily and rationally account for the falling away of fome, and it may be the final apoftacy of many others, who in the late religious ftir, (as fome are pleafed to call it) feemed to be uncommonly gifted, and to be lifted up, as it were, to the third heaven. Satan being fenfible that the Holy Spirit of God was working a great work upon the earth, turns himfelf into an ang-^l of light, introduces his extraordinaries, and thereby £ e 2 mimics

mimics God's true work now, as the magicians were once jiermitted to mimic the real miracles of Mojss formerly. Such counterfeits, thofe who are not ignorant of Satan's devices, Ought from time to time to add all diligence to fcarch out and detect; but after the utmoft caution imaginable, I believe we fhall find the faying of a very zealous Reformer (who thought, at his firft coming out, that he fhould convert the whole world) to be too true, viz. " That old Satan will be, in many *' cafes, too hard for young MelanSfhon,''* Satan is an old praditioner, and we, comparatively fpeaking, but novices ; and therefore no wonder, that we fometimes miftake his e.^-traordinaries, for the powerful operations of the Holy Spirit; or look upon thofe, at leaft for a while, who are only ftony-ground hearers, and have received the word with joy, as though they were truly converted to, and had by a living, foul-transforming faith, beheld the Lamb of God. Such miftakes may ferve to make us more cautious. But to condemn a work in the lump, as merely dclufive and diabolical, or roundly to affirm, that all the pretended fubje£ts of it have-taken up only with an ideal Christ, becaufe fome have miftaken imaginations for the true fpiritual manifeftation of God's love to their hearts, difcovers fuch an ignorance of feripture, of Satan's devices, and the accounts given us of paft revivals in all ages, that if one did not know the dreadful blindnefs of a bigoeted fe<Sl:arian zeal, and what a pronenefs there is in the beft of men, to condemn every thing that doth not come juft in their own way, we fhould think it morally impofTible that good men (hould run fuch lengths as fome have done of late, in cenfuring what I think may be called, amidft ail the infirmities and weaknefTes that have attended it, A great and glorious work of a GoD.

But it is time for me to draw nearer to a conclufion. We have now then, my dear hearers, done with the doctrinal part of our text; in opening of which, that we might deal 4.7 with

with you as rational creatures, we have endeavoured calmly, and in the fear of God, to addrefs ourfelves to your under-{landings ; but the hardcft work, is yet behind, namely, to afFecSl and warm your hearts. This I take to be the very life of preaching: for man is a compound creature, made up of afFecSlions, as well as underftanding ; and, confequently, without addrefling both, we only do our work by halves. It is true, every one hath his proper gift, and fome excel in making ufe of a proper method to inform the judgment, whilft others are more eminent for exciting the paiTions. Both are beautiful in their feafon ; and both ought and will be ufed by all who have warm hearts, as well as clear heads. Mofes and the Prophets, Christ and his Apoftles, dealt much in exhortations, as well as in opening and explaining the weighty matters of the law. And if we arc taught by the fame Spirit, we ihall, like them, bring light and heat with us, when called to fpeak of, and enforce the things which concern the kingdom of God. Without a proper mixture of thefe, however a preacher may acquire the character, in the letter-learned and polite world, of being a calm and cool reafoner; yet he never will be looked upon by thofe whofe fenfes are exercifed to difcern fpiritual things, as a truly evangelical and chriftian orator.—And furely if a mini-Her's heart is ever warm, it ought to be fo in a more efpecial manner, when calling on a blind and drowfy world, to behold the Lamb of GoD. O I that my tongue was at this time touched with a coal from his altar. O ! that my cold and frozen heart (for I muft again repeat the wifh I put up at the beginning of this difcourfc) was in the fame blefled and divine frame, as we have reafon to believe the holy Bap* tift was favoured with, when he called upon his difciples and the people, fo repeatedly, to behold the Lamb of God. But to whom (hall I apply myfelf firft ? Or with what language fhall I addrefs you, when prefling you to the fame important thing ?

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Will my brethren in the miniftry fuffer a word of exhortation from one who is lefs than the leaft of them all ? Does not the practice of this fervent harbinger and fore-runner of the Son of God, naturally lead me to it ? For did he fo un-weariedly recommend the Lord Jesus ? Did he take fuch care to preach not himfelf, but Christ Jesus his Lord ? And fhall not we make this fame Jesus the Alpha and Omega, the beginning and end of all our difcourfes ? Did he take fuch pains to debafe himfelf, exalt his Lord, and evidence to the world that he was difinterefled, and fought not his own glory, but the glory of him whofe fore-runner he was ? And (hall we not go and do likewife ? To prepare the Redeemer's way before him, by turning the hearts of the difobedient to the wifdom of the juft, and to proclaim a com^ ing Saviour, John efteemed his higheft honour. This is an employ worthy angels. They thought themftlves highly favoured, when fent to give notice of the Mediator's birth to fome humble ihepherds. And I hope I am fpcaking to fome, who had rather be employed in fuch an errand, than be am-bafTadors to the greateft monarchs on earth. Go on then, my brethren, or rather fathers, as it becomes fuch a one as I to call you. Ye angels of the churches, ye ftewards of the myfteries of God, go on in the name and ftrength of the cverlafting I AM. Preach Christ, and him crucified^ continue to preach him : be inft^t in feafon and out of fea-fon; and though you fhould be called to fufFer for fo doing, fear not, but rather rejoice, and be exceeding glad : great will be your reward in heaven ; for fo perfecuted they John the Baptift, and others that have been employed in calling upon finners to behold the Lamb of God before you.

Are any here prefent who are entrufted with the care of youth that are intended for the miniftry ? My text warns mc not to leave you out in this addrefs. John diredted his difci-

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pies to behold the Lamb of God : and ought not fuch, who have the overfight of thofe who are hereafter to be employed in the fame divine work as John was, to make it one main part of their daily endeavours, to bring their pupils to a true, experimental, and faving acquaintance with the ever-blefled Lamb of God ? This may be done without leaving any one neceflary branch of true knowledge and ufefui learning undone. A negle«St of this important point hath been, and it is to be feared even now is, the bane of the chriftian church. For, if young men's minds are from year to year wholly engaged in ftudying the heathen mythology, inftead of being fhewn the beauties of the New Tcflament; if they are taught to delight more in reading C(sfar''s Commentaries, or the exploits of an Alexander^ than to admire the miracles of Jcfus of Nazareth; if they are direded to employ themfelves more in giving an account of Homer''s battles, than of the important war between Michael and the Dragon ; if it is efteemed a greater excellency to be engaged in ftudying the folds of a Ro?r}an garment, than to enquire into the various turnings and windings of their own cornet hearts : if thefe, and fuch-like trifling things, are recommended to their daily ftudy, and the glorious dodtrines of the gofpel, fuch as regeneration, juftifi-cation, &c. wholly negleded, or fuperficially fpoken of, is it any wonder, that fo many ignorantly ftrike their heads againft the pulpit, or appear when put into it, more like heathen phi-lofophers or Roman orators, than gofpel preachers, though without half the clearnefs and found reafoning of the one, or a thoufandth part of the true [;aihos and unaffeded eloquence of the other ? The recommending and enforcing the practical ftudy of the doiStrines and example of the blefled Jesus, feems to me to be the only remedy for this great, not to fay growing evil.

And therefore, I beg leave in the next place to addrefs

myfelf to thofe who are now actually engaged in the

£ e 4 ftudy

[[ -^^6 ]

ftudy of divinity, and are defirous of being prepared according to the preparation of the fan6luary, for the great and fo-lemn work of calling upon finners, to behold the Lamb of God. When "John the Baptift was thus employed, he took care to aflure the people, that he himfelf was well acquainted with that Christ. ^' I faw, faid he, and bear record, that this is the Son of God/* And doth not this at leaft intimate to you, young fludents, that above all things you fhould ftudy to get an experimental acquaintance with the Lord Jesus in your own hearts, before you attempt to recommend liim to the choice of others ? Then, having believed, you will fpeak ; fpeak not as mere dead, formal, letter-learned icribes, but as men having authority. You will then, like yci?« the Baptifl-, be the voice of one crying i you will lift up your voices like trumpets; you will preach not with the enticing words of man's wifdom, but with the demonftration of the rpirit and of power. This, with a moderate (hare of ufeful learning, which is quite necefTary in its place, will enable you to do wonders. Vallies (hall be filled up, mountains fhall be brought low, antfi a highway made, through your inftrumentality, into finners hearts, by the blelTed and all-powerfid operations-sf the Spirit of the everliving Gon. Such a method, perhaps, may render your preaching a little unfafhionable, but it is the only way to render it ufeful, and truly evangelical. Take the Apofile Faul for your enfample. He was a great fcholar, as well as a great faint; and, if called to it, could have fought the learned world with their own weapons j but he chofe to fight only with the fword of the Spirit, which is the word of God. And even, when preaching at fo polite a place as Corinth^ determined to know nothing among them, but Jesus Christ and him crucified. He too, like another yohn^ made it his conftant, uninter-r^pted employ to befeech poor finners to behold the Lamb of QoD. ^ay that mind be in you, which was alfo in him !

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feut do not the words of our text lead me to addrefs all m general, as well as tutors and their pupils in particular ? Yes: to you, even to as many as hear me this day, whether high or low, rich or poor, young or old, one with another^ may a word of exhortation naturally be direded. It was to the people, as well as to his difciples, that yohn^ when he faw Jesus coming unto him, fpoke thofe endearing words, '< Behold the Lamb of God." I therefore call upon you all in the fame language, and for the fame reafon j for it is He, and He a!c»ne, that taketh away the fms of the world. It is this that you all ftand in need of, whether you know it or not. You are all ftung by that old and crooked ferpent the devil. *' Therefore, as Mofa lifted up the ferpent in the wildcrnefs, even fo was the Son of Man lifted up, that whofoever be-lieveth on him ftiould no^ perifli, but have everlafting life.'* O then behold him, behold him ! Look unto him, all ye ends of the earth, even ye upon whom the ends of the world arc come, and be ye faved. Some of you, I truft, through grace, have already been enabled to do this. O come, come, I be-feech you, and repeat the blefl'ed look : for this is the chrif-tian's grand catholicon, the fovereign remedy for all the remaining difeafes of his foul. Are ye tempted ? Behold the Lamb of God. " He was tempted in all things like as we are," that he might be able experimentally to fympathize with, and fuccour thofe that are tempted. Are ye deferted, and bewailing an abfent God ? Behold the Lamb of God. He once complained, and that too to his own creatures, ♦' My foul is exceeding forrowful, even unto death ;" He pnce cried out, and that to his heavenly Father, " My God, my God, why haft thou forfalcen me." Are ye poor ? Behold the Lamb of God : He had not where to lay his head. Are ye betrayed and forfaken by friends ? Behold the Lam9 of God : He was betrayed by JudaSy denied by PeUr^ and when apprehended^ »11 forfook him and fl^d. Are you

blackep.ed

blackened and maligned by enemies ? Behold the Lamb of God : He was accounted a mad-man, a deceiver, nay, a Beelzebub, the very chief of the devils. Are ye afraid of death, or dying ? Behold the Lamb of God : He hath taken ^way the fting of that king of terrors, and came to deliver thofe, who through fear of death were all their life-time fub^ jeil to bondage. Doubt ye whether ye (hall hold out to the end ? Behold the Lamb of God ; *^ He is the Author and finifher of our faith ;" and having loved his own, he loved them even unto the end. Do ye want more grace, either to mortify remaining corruption, or to enable you to bring forth more fruit unto God f Behold the Lamb of God : " Out of his fulnefs we may all receive, and that too, even grace for grace;" grace upon grace, grace to beget more grace, even till we are filled with all the fulnefs of God. O ye believers, my heart is erlarged towards you ; look to, and live much on the bleffed Jesus ; and then you will live to, and a£t for him more and more. Be thankful for what you have received, but be looking out continually for frefti difcoveries of his love, and frelh incomes of heavenly grace, till you are called to behold this Lamb of God in glory : that time, blefied be Gojpt, will (hortly come. Though worms deftroy our bodies, yet in our flefh we (hall fee our God • not as we do now, through a glafs darkly, but face to face : fee him as be is : and what is yet better, be growing up more and more into his divine iikenefs, through the endlefs ages of eternity,

But as for ungodly and obflinate unbelievers that die in their fins, it {hall not be fo with them. Behold him indeed you {hall; behold him you mu{l; '' For yet a little while, and we mufl all appear before the judgment feat of Christ." But O ! how {hall I fpeak it ? You mufl behold him once, never to behold him any more ! Behold him, not fo much as the Lamb of God, as the Lion of the tribe of Judah^ and hear him roaring out that dreadful fent^ence, ** Pepart, yc

curled.

curfed, into everlafting fire, prepared for the devil and his angels." O think of this, al) ye that have hitherto negledled to behold this Lamb of God by faith, (o (hail unbelief not prove your final ruin. To you, even to you I once more call. BlefTed be God, the door of mercy is not yet fhut; the day of grace is not yet over ; look unto him, and you (hall yet be faved : his heart is open, and his arms flretched out ready to receive you, O that he would rend the heavens and come down amongft you ; and as he had once compaffion upon a poor woman, that was bowed down with the fpirit of infirmity, lo eighteen years ! O that he would repeat that all-powerful command, " Be ye loofed from your infirmity," and enable every unconverted finner to look up to, and behold the Lamb of God ! However, if you will not come to him that you might have life, God forbid that I fhould ceafe to pray for you. Q Lord God moft holy, O Lord God moft mighty, O holy and merciful Saviour, tliou moft worthy Judge eternal, by thine agony and bloody fweat, by thy crofs and paflion, by thy precious death and burial, by thy glorious refurre£lion and afccnfion, and by the coming of the Holy Ghoft, we humbly entreat thee to help all fuch to take the warning that has now been given them J O help them to behold thee by faith here, that fo no pains of hell may fall from thee whenever they are fummoned to appear before thy awful tribunal hereafter I I am perfuaded all that love the ]L,ord Jesus in fincerity, will fay, j^men ! Even fo. Lord Jesus ! Amen ! and Jmen f

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