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tibxwy of Che <tHeolo#iccd Seminary
PRINCETON • NEW JERSEY
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GLASGOW, May tfis 1779;
PROPOSALS
For- PRINTING by SUBSCRIPTION, In One Large OCTAVO VOLUME,
[Price Two Shillings and Sixpence, neatly bound. J FAITHFUL CONTENDING S DISPLATED ;
Being an Hiftorical Account of the State and Actings of the Suffering Remnant of the Church of Scotland 5 who fubfifted in feleft Societies, and were united in General Correfpondencies during the hotteft Time of the late Perfecution, viz, from the year 1681 toitoi.
Together with an Account of the State of the landj^ft- neral, and of the fociety people in particular^! *e interval, betwixt each of their General Meetings. As alfo, Pious and fuitaifte Remarks upon the feveral Hif- torical Occurrences with many Letters to and from the General Correfpondent Meetings, <bc.
Carefully Collected and kej>tin Record by Mr. MICHAEL SHIELDS, who was Clerk to thefe General Meetings, and an Eye-witnefs of the Tranfa&ions related by him.
To which will be added,
A COLLECTION of Valuable LECTURES and SERMONS, preached on .feveral Subjeds, moft- \y in the Time of the late Perfecution.
By thefe Faithful Servants of Jesus Christ, Meffrs. JOHN KID, JOHN WELCH, JOHN . BLACKADDER, JOHN DICKSON, GABRI- EL SEMPLE, and others ; carefully colleded and transcribed by J. H. of Lochgoin.
•
Towi'.'ch will alfo be added, Ten Considerations by Mr J jVt'ES GUTHRIE, on the great Danger of Apoftafy from Co- venanted Principles.
Suhfcriptlons are taken in by John Bryce, the PubH- fher j and by all Others entrusted with. Propofals.
COLLECTION
O F
LECTURES and SERMONS,
Preached upon Several SUBJECTS, moftly in the Time of the Late Persecution.
Wherein a Faithful Doctrinal Testimony is tranfmitted to Pofterity for the Doctrine, Worship, Disci- pline and Government of the Church of Scot- land againft Popery, Prelacy, Eraftianiim, &c.
By^ffcfe Fatthful and Eminent Servants of JESUS CH$.ST; MefTrs. ^Villiam Guthrie, Michael Bruce, John Welwood, Richard Cameron, Donald Cargill, Alexander. Peden and Alexander Shields.
To which are added, fome Sacramental Difcourfes by Mr John Livingston and Mr John Welch, and a SERMON on the Breach of .Covenant* by Mr John Guthrie.
Carefully collected and Tranfcnbed from feveral Manu- scripts by J. H. •, and now Publifbed at the defire of the Owners of that Cause, which fome of the "Worthy Authors Sealed with their Blood.
Isaiah Hi. 1* Hotv beautiful upon the mountains are the feet of him that bringetn good tidings , thatfuhlifliethfalvation-
GLASGOW:
PRINTED AND SOLD BX J. BRTCS. M,DCC,LXXIX
I
r is ]
THE
PREFACE,,
TO THE READER,
FROM Scripture and Hiftory thou wilt find, .that the Lord, in all ages of the world, has had a church more or lefs vifible ; and that it has been the ineftimable privilege of that community to have an objeclive revela- tion of himfelf, aiid the way of Taxation infallibly made
known unto them. But, it has been the peculiar blef-
fmg of the New-Teftament Church only, to have a more glorious and refulgent difp'ay of 'him ft If, and the me- thod of man's redemption promulgated, and fet forth in the evei Lifting gofpel by the manifeftation and miniftra- tion of his own Son : God, who at fundry times and in divers places ) in times pa/i /pake to the fathers by the Pro* phetSy hath in ihefe la/i daysfpoken to us by his own Son,— Heb. i. i.
But then, at the fame time, it is as evident that the Church of Chriii has undergone a variety of changes from ..fir ft: to laft i for which in (cripture ihe is frequently com- pared to the mcon. And although fhe be moflly repre- sented there as in fuffering and wildernefs condition, yet (not to mention her patriarchal ceremonial, and Chriftian reras,) fhe, in general, as a collective fociety or body of men, fimi'ar to the cafe of individuals therein, has pafTed through different viciiiltuJes of prosperity and adverfity. For fometimts, we find her looking forth, as the blufhes cf the morning ; Fair as the Alton, clear as the Sun, and terrible as an army with banners. And then file is all joy Hinging this long, My Beloved hzih a vineyard in a very
fruitful bill sing ye ants her, a vineyard of red wine. — ■
Arife andjhine ; for thv light is come >• for the glory of the L:rd katharifen upon thee, I fa. v. i. xxvii. 2. lx. i. Such iccms to have been her cafe in the firft, fourth and fix*
a teenth
C f» 1
teenth Centuries, and never more remarkably than in otir %wn Chnrch in this land in the laft Century, when (he might have been called Hephzibath, i. e the Lord dc- ligbteth in her, and Beulaii, a hind married unto the Lord.
-Again, we find her on a fuddcn all ecVipfed and re- duced to the moil mournful circumftances, fitting fclita- vj upon the ground, exprtiTing herfelf in the words of the lamenting Prophet in her name, It is nothing unto you, all ye that pafs by : behold, and fee, if there be any forrovj, like unto my for row. Zion fpreadeth forth her hands, and there is none to comfort her, Lam. i 12, 17. And this feems to have been her fituation, not only under Rome- Pagan and Rome-Popifh ; but alfo more than once in our own land under R.omeprelatic. But whether this awU:l gloom, and thefe perturbations are occasioned by the wild Boar of Perfecution from the Forefr, who drives the wo- man to the wildernefs, and there devours her at his p!^a- ftire, or from apoftacy, corruption, and thefe little foxes of errors that fpoil the vine, or from a complication of all thefe together, like a violent torrent or calcade, bear- ing all down before it with great velocity, (as \v:s the cafe when the following difcourfes were delivered) at fucri a time, her faithful watchmen, in obedience Co the coir.- mand of the Church's Head, are obliged to lift a ftari- third, not only perfonally and judicially ; but even Joe- trinally in the gofpei for the word of Chrlft's patience, and againlt all the fins and prevailing evils of the times: An example of which thou half, here in the following
ihects, pre fen ted unto thy view. / hive jet xvatctinien
upon thywalis, 0 Zion, who jh all never ho'dtheit peact day nor night. Te that make mention of the name oj the Lord, keep not Jilence.
I suppose it would be quite fnperrTuous to detain thee Reader now, with any hiftorical account of the lives of the Authors of thefe difcourfes, as having lb lately given a fhort narrative of the mo ft part of their lives ellef- where already.* Neither would it be altogether expedient at prefent, to fay much in commendation of thefe difcour- ies themfelves, or the remarkable providences by which they have hitherto been preierved. it may therefore be
* Scots Biography, or the Lives of the Scots Wortbie?) to which I now rder the Reader.
as
?.g necefTary, in the firft place, to notice, in a few parti- culars, fome of the principal or cardinal truths contained in thefe DifcouiTes themfelves in the way of contrail with fome of thefe doctrines now taught and maintained ; — « And Secondly, To obferve a few things concerning the way and manner wherein they are now publiihed ; and thefe things of courfe, may probably not only evidence their utility, but perhaps may be the beft apology that can be offered lor their publication at prefent. And
First, Thefe Prefaces, Lectures and Sermons, in ge- neral, are in their fcope plain and eafy to be underftood : They are not properly the productions of a large and well furniihed Library. But they are deduced from the fcrip- tures of truth as the Spirit of God gave them utterance ; and notwithOanding their being moftly delivered to a peo- ple labouring under the crofs, and in the furnace of perfe- ction and affliction, (the church being in diftrefs ;) yet they quadrate fo with our prefent fltuation, that one would think that, in many places, they had been rather calcu- lated for the meridian of our prefent circumftance:*, than for thofe times wherein they were delivered, as may be more obviouily demonifrated from thefe few particulars following.
i. In thefe difcourfes, a Trinity and Unity of perfons in the Godhead- j the divinity, and two diitinct natures of Chrift in one perfon j the fpecial or particular extent of his purchafe ; the infinite virtue of his merit, death and fufferings are held forth and exhibited. — But alas! how many Arian and Socifiian preachers are now to be found among ft us ! — But, perhaps, they will deny this charge ; becaufe they have not the confidence with Alius, Scrveius, Lxiius, or Fauftus Socinus, to affert Chrift to be a meer man only. And yet the fum or fubftance of their doctrine upon this head, turns upon this hinge, that Chriit died only to confirm his doctrine, ratify his mira- cles, and leave us a pattern of heroic virtue, patience and magnauimiry in fullering affliction. Nay, iome of thefe pedantic preachers *, when dilpenflng the moft folemn ordinances, have got it by rot ; *' Remember that glo- 11 rious Perfon, who, by his death, confirmed his doc-
* I am not in this and what follows to be underftood as if I merit i"i indiferiminiitfcly ; for doubtlefs, there is a numb^* Wfco yztteacn orthoJ^x doctrine, and w.lh well to religion in the Church o.S:oiiand.
a i . £< trine,
C vi ]
u trine, &c" It is true he did all this ; but if he did no more, as they feem to put an iffability to it, (whet, they fay, if he died for our tranfgreffions, and if he was bruil- cd for our iniquities,) tben every martyr, or ring leader of a feet is not only put on an equal level with our Lord and Saviour Jefus Chrift, (as in this fenfe they confirm their doctrine, and leave their followers an example of courage and conft;ancy in fuffering : But even Chrift is fiript of his Godhetd, degraded from his offices, and deprived of the true merit and end of his fufferings. Con- fequently, he can be nothing more tban a fort of a very good man now glorified. — Thus the Chriftian Religion becomes a mere farce, or chimerical notion, while its great Head and Author appears in the character of God, whilehe really is not ; and that is aicribed unto him which he actually did not. But let us hear, and believe his own teftimony : / and my Father are one. And 1 lay down my fife for tkejl>eept John x. 30.
Again, there are others rum ig into very ftrange and unprecedented notions cone ninghis incarnation tjffscl- ing to be -wife above what is written. Some averting, — *' That his body was not made of the fubftance of the
*' Virgin, but created in her by the Holy Ghoft ;"
Others will have the perfon of Chrift to be only the word of God, or Logos (as he iscallei in the Greek,) become the Son of God by a concurrence of the tirft perfon of the Trinity with the Virgin Mary, as two diftmet parents, uniting the perfonal word unto human nature. A third fort feem to exchange what all orthodox divines call the eternal generation of Chrift for a feeming temporal one, in what they call the pre exiftent human foul of Chrift, or fuper- angelic fpirit, " which, (fay they,) exifted or fub- u fifted, diitinct from the divine nature, before his incar- ■* nation." By the i'irft of thefe, he cannot be real nan ; by the fecond, it behoves him to be neither true God nor man, but a kind of compofition of both j and according to the laft, he would have three natures, [if he have any,) viz. one divine, another fuper angelic, and a third hu- man, as we cannot otherways pofiibly conceive, how he could be pofTeired of human nature before his incarnation. Which hypothefes accumulated together, a^ they feem to be fabricated by whimfical brains, iriveftigated by corrupt inventions^and partly founded upon the theory of animal- cular generation ; fo they ieem all very much to diminifh the glory of him who is the exprefs image of his Father's
per-
C vii j
perfon +, and who thought it no robbery to be equal with
QQI\t And God fent forth his Son made of a woman, Phil.
ii. 6. Gal. iv.4.
Now, all thefe fome way or other, feem to confpire to make Chrift lefs than what he really is. But Io ! another fcene opens here by fome of the fame actors, wherein more is afcribed to hjm to him than what he really did. For univerfal redemption comes on the ftage under the mafk of univerfal fadsfaclion or atonement, and an univerfal re- ftoration or redemption of all things by Chrift feems to peep out, and take air from behind the curtain ; a time, when there fhall be neither fin, devils or damned fpirits. Nay, hell itfelf, (according to them, after an unknown age or long time, when fin hath worn out itfelf,) muft be for ever banifhed without the limits of God?s empire, be- yond the verge of creation.
2. We have, in thefe Sermons, the depravity of man's nature by his original apoftacy from God. His utter ina- bility now, of himfelf, to do that which is fpiritually good, the neceffity of the Spirit, and the way of falva- tion in and through the death and righteoufnefs of Chrift, fet forth and illuftrated. But is it not awfully certain, that in many places in Scotland, one may attend many Sermons, (ii they may be properly fo called,) and yet lc at a lofs to know by them, whether man be a fallen crea- ture yet or not ; while little elfe flows from the puipit than fome iniipid fcraps of morality ; a few difiocated
fragments of divine truth, or fomething worfe. Did I
fay worfe ? Yes, for thefe fomeway or other have their authority from fcripture ; but many of thefe Catholican difcourles, now taught, feem rather to be extracted from fome Heathen ©economy than divine revelation ; when almoft every fentence muft either be deduced from, or confirmed by fome antientor modern Poet, naturalift, or moral Philofopher %. The import of which, (if it has any,) muft be, that man is now made in an imperfect ftate, that he may thereby be in a iituation or capacity of attaining perfection by his own induftry in moral virtues,
f Who this is we muft learn, for man he feems ; flu ail the linements of his face
Thegiimpfes cf his Father's glory mine. Par, R.f.o. 1 Such as Plato, Epictetus, Socrates, Seneca, Bolingbroke, 'Sruftfbury, Pope, Shakefpsar, Hume and Voiuite, Willi & large circle more of the fame kidney.
I viii ] or acquired abilities, or elfe at befi: there mutt be.a com- pofition of thefe made with Chrift's righteoufnefs, in or- der to obtain falvation ; by which means, freewill, and the merit of the creature claim the afcendant, whiie the doctrine of original fin is either reprobated, and treated as a figment, or imprifoned in the jiil of iilence, until in proeefs of time it is got urned in the land of oblivion *. 3. In thefe difcourles, thou wilt find man's corrupt nature delineated, the plagues of the heart ranfacked, prac- tical religjdn pointed out, and every vice and immorality detected, with an eternity of well or woe unto all who o«
* Although I neither have room nor abilities here to enter upon aay difpute, anent thefe points of free-wiiland original Sin ; yet I cannot help thinking as to the firft of thefe, That if man had it in his own natural power to do that which is fp-ritualiy good, then he might at hVftband, curb every vice in its very fir ft motion* it the bud. So'that there needed be no act?, fo no habits, and ioai uently no fin at all, Nay more, it is agreeable unto the hu* $*an .iiind, 'hat whatever men's iives have been, to defire to be happy at iaft ; and if man by his own free-w-li could convert him- ielf, though even in his latfc moments, then thc»c needed none be damned at all :Jfor it were abi'urdity upon the head ofabfurdity, to fuppoie one to go into a Hate of eternal mifery and woe, when he had it in his own power to be for ever happy. Indeed Taylor, Niifon, and their diiciples would have us believe that Adam was in fuch a (late, and yet fell ; but the 'cafe is qate diiT^rent ; For Adam's offence proceeded from a property in his nature to him* lelf ; for without this he could nor have done it ; and yet there was no propenfity in his nature to fm ; J3jt hear the cafe wnh u = < - — Can the Ethiopian change his /kin, or the Leopard his fp&it. P Then may ye alfo do good that are accujlomed to do evil. And lays Cbrtil himlelr, — /Without me ye can do nothing,
And as for original Sin, I mult think thefe Pelagian and Soci- nian gentlemen, in this, to be moft sneoniiiieot with their own Tcheme, even Reafonitfelf. For, \ fuppofe it will he granted by all, that reiterated acts of (in become habits ; and habits ot -fin be- come incorporated with the natu.-j of the fi.in.-r , clii how could they be imputed acl3 of Sin to the whole man ? — And according to phiiofophical reafoning, in the very nature of thing?, every thing, whether vegetable, lnlecSr.or anim<d, ipeciiically brings rortli things in their own kind and fpecies. i fhould think it as nrpof- (ible lor one thus contaminated with the pollution of" fin, to pro- pagate, or bring forth one that is pure from it, as for one ol fieie to bring forth one of another fpecies ; or to cliicit pjre water from a defiled fountain. Job feems to put an impoilnihty tj k, when he fays, IVho can brin* a clean thing out of an unclean ? j\oy not one, Which the PoaUluUrates thus,
What mortd power from things unclean
Can pure productions briny r* W.io cm command a vital Itieam
Fro;a an infected faring ? Wait.
bey
C k 3
bey or obey not the gofpel of Ohrift. But Ah 1 here #• gain is ground of fad complaint, that notivithftanding all the light we now enjoy by preaching, teaching and other means of inftrucYipn, there is but iiule experience in reli- gion, or true practical knowledge amongft us. There arc many who can talk well of the fecul at affairs of life ; fucli as farming, mercantile affair?, agriculture, and other things of the world, or even of the public News in ChUrch and State ; nay, there are many who can fpeak well upon many controverted points in Religion ; yea, upon the mo(t part of the Doctrines of Chriftianity : but afk them anent the plagues of the wicked heart, the various ups and downs of an exercifed Chriftian, of the pangs of the new birth, Caving faith, true and evangelical repentance j
how thefe work and operate upon the foul ;
then they are over; all terminates in profound filence ; thefe to them are trite old-fafhioned and ungenteel fub- jccls ; and as for aim oft everykind of vice and immorality, were they ever more rampant imd triumphant amongft the human f pedes than now, as being not only encouraged and perpetuated in their very feminaries, by thofe fhields that ihoulc! defend the earth, and that with impunity, but alfo palliated, connived and winked at by thefe Patrons, creatures who muft needs occupy the place of teachers, efpecially in refpecl of the vices of men of opulent cir- cumftances in the world, unto whom a pecuniaryfine, (if
any thing is required,) will ferve a turn : And thus
Church cenfure can be bought and fold, in imitation of the Pope's abfolutions and indulgences, for a piece of mo- ney, more or lefs, according to the ctrcumftances of the delinquent. O wretched deceit I Proh nefas ! A ftriking picture of felfifh, partial and difingenuous fpirits. No. wonder, fince fome of thefe mercenary cre.vure's and their underlings are culpable themfelves ; and how can they either fhow a good example or inflict cenfure upon others. Whereby theie words or divine infpiration are verified, rut me into the priejl's tffice that I may eat a piece of bread.
1 hey have put no difference between the holy and the
profane. For theprvjis teach for hire, and the prophets
divine for money , &c. -
Hence it is that men, beholding this with the chicane
and divisions amongft the profeiTors of religion,
one hefitates whether to follow God or Baal ; anotherturns fceptick ; a third becomes Nulliiidian, and doubts of al- moft every thing •, while a fourth turns Deift and denies
revealed
C * 3
revealed religion altogether. Nay fome of this Deiftical or rather Atheiftical tribe, are arrived at fuch a pitch of audacity, that the reality of fpirits good or bad, exifting in
a future ftate, is with them become a matter doubtful.
Yea, that there is fuch a place as Hell to punifli wicked men, is by them in a wanton and fportive way debated, at a thing that has no other exiftence than in the brains of men of a morofe temper, of a low aqd illiberal turn of mind and ungenerous fentiments. In oppofition to thefe per- nicious notions, it were too great a compliment to produce fcripture unto men who will believe nothing contrary un- to their own corrupt inventions ; Wandringftars to whom is referved the blacknefs of darknefs for ever ; men funk be- low the level of Heathenifm. The very Heathens had a true, though faint idea of this ; let them then hear what an antient Heathen Poet fays :
This way unto Elyfium leads, where fuch do dwell As have liv'd virtuoufly. The other leads to Hell : — Eafy is the way that leads to Hell f*
4. In thefe Difcourfes are contained a doctrinal teftimo- ny for the Royal Prerogatives of Jefus Chrift as King and Head of his own Church, with the moral and perpetual obligation of our folemn Covenants, national and folemn League. But how many places of public wodhip will ye go to, and how long muft you attend there, ere you hear one of thefe two prime gems in Chrift's crown, fo much as mentioned, unlefs to be expofed ? For although thefe truths have now of a long time been buried under the a- ihes of the Revolution Settlement and the incorporating Union ; yet thefe facred mounds of our former laudable national attainment, were never more awfully attacked and impugned from the pulpit, than of late, and that by men of no fmall repute in the Church of Scotland ; fome declaring openly that they will both pray and preach a- gainft them *, others affirming that they have bad influen- ce upon men's morals, and that they are the badges of pride, fiery zeal and bigotry 5 a third finds it a matter of thankfgiving to heaven, (as they exprefs it,) that thefe Covenants fo much boafted of, by fome are not binding u- pon us in this generation. O what fallies of blind zeal
\ Hac iter Elyfium nobis : at laeva malorum Exercet pcenas, & ad impia Tartara mittit.
Facilis defcenfus Averni. Virg. JEa, lib. IV.
hers \
here ! But let them remember, that thefe were tows to the Moft High, and that breach of covenant is not only a brand upon the Heathen, " Covenant breakers, Sec." but even punifhable in others, when made to Heathen men — Shall he break the Covenant, and be delivered. In- deed it has been the canting objeclion of moft of our mo- dern Anti covenanters, That we have no warrant for na- tional or public Covenanting under the New Teftament *. But it would be yet more ftrange, fhould profefled friends unto thele covenants, take the fame rout upon a fuppoft- tion, that neither Chri(t nor his apoftles entered into pub- lic covenanting. It is man's greatefl glory to be to cove-
b Dane
* As it cannot rationally be thought, that the limits of a Pre- face, much leis a marginal part therein can contain any copious vindication of cur Covenants. I (hall therefore only notice an ob- jection or two made very lately againft this duty by a minuter of no fm-.il! figure in the Church of Scotland.
Object, i. Under the New Teftament, we have no warrant for national Covenanting. That under the old was purely ceremo- nial and abrogated Heb. viii. 13. On which I obferve,
1. That the jewifn and Chriftian Church is only one and the fame crfurch under different adminiftrations : fo that which is mo- rally binding under the old, can never be abrogated or antiquat- ed under the New Teftament difpenfation.
2. Ic the moral Law it is required, That nve avouch the Lord to be our Cod, ivatk in his ways, keep hisjiatutes and his command* merit's. Now, this was the ium or fuhftance of National Cove- nanting under the Old Teftament, and the covenant-engagements we came under in thefe lands, are fubftantiaily the fame ; only with this alteration of circumftances ; under the Old Teftament they were bound to the whole body of laws, moral, judaical and ceremonial as then failed unto the Jewifh Pedagogue : Under the New Teftament we are bound to the fame moral law which never can be abolifhed by the circumftance of time, and to thefe institu- tions fublliiuted in place or the former Judaical and typical cere- monies, .as calculated unto the meridian ofgofpel light and purity. To fay that the ens fuperfedes or makes void the other, is to make the great Author of the Chriftian religion a liar, who fays, J cams not to deftroy> but to ftctfil the /a<w.
And as for that text, Heb. viii. 13. brought in here to prove the abcliticn of public covenanting under the New Teftament, it is no ways pat or contiguous to the prefent purpofe ; for both from the text and context, and the expofition of all found divines upon it, it is evident, that the two covenants there, are the dffferent diipcnfations of the covenant of grace under the Old and New Teftament ; that covenant under the Mofaical adminiftration be- ing full of ceremonies, types and (hadows, waxed old and was ready tovanifh away, when fuperseded by a more glorious difplay of the difpenfation of the Chriftian ceconomy. Had this objector not pofniyely declared, that he would fuftain no authority divine or human without the bounds of the New Teftament, I coild have
adduced
C *B ]
fiant with God ; and it was the diftinguifliing character of his Ifrael of old, that they were a people m covenant with him ; and it was their peculiar privilege and bleffing, that they were nationally fo. Cut here the New Tefta-
nient
adduced many teftimonies of thefe kinds pointing out this duty un- der the New Teftament. I mall therefore juit notice one of un- queftionable authority, i Cor. viii. 5. where it is fa;d of the church of Macedonia, Whofirft gave themfelves to the Lord, and to tis? that is, according to a found Annotator, *' They m?d^. an entire " and frefh furrender of themfelves unto God, folemniy binding •• themfelves to cleave unto his truths, ordinances and command- " ments." ©therwife. what had been more noticeable unto the apoftle about them than other churches ? Nor can thefe words properly fignify collections as this objector would fuppofe ; for, in that cafe, other churches collected alfo. But the mafter ob- jection yet follows.
Object. 2. That fince the covenant of works, the Lord never made a covenant with man ; and itwereabiurd to fay, that man as a party can ever enter into covenant with him. I cbferve,
1. I was juft going before to fay, that he would never deny pri- vate or perional covenanting, and from the teller I would have argued to the greater in number. Bat here pei&naJ covenanting is cut down alio ; adaty which no found divine ever yet denied, but inculcated, nay, David avouches his practice in this, i have /worn, and infill perform it y that 1 n»i£l keep thy righte&tu judg- ments.
a. If he mearit by covenanting the covenant of grace properly, I <hall not difputethe point. Rut I find that the Lord made a co- venant of fafety with Noah and his family, Gen. ix« A covenant of property with Abraham, chap. xv. A covenant of royalty with David, 2 Sam. vi. Pfal. Jxxxix. A covenant of priefthood with Phineas, Numb. xxv. And hefides the publication of the covenant of works, and the covenant of grace at Sinai, he made a national covenant with Ifrael, chap. xix. to xxiv. 0? wUtcb cove- nant it is above twenty times afterward faid,. that the Lord made acovenant with them, or they with him reciprocally. And yer, I fuppofe, none who ever really knew, what this duty was, ever prelumed either to enter into or perform the duties prom-fed or engaged to, in their owoftrength, but only in and "through the ihength of Chrift. V/hoflrengthencth us unto ail things. Hilt men may put what glols on fcripture they pleafe.
3. Our worthy Reformers and late iulTerers made no fcruple to call them covenants : Nay, our Engliih tranilation of the Bible a- bove thirty times. calls it fo. But if it will pleafe him better, we may as properly calithem national vow? or promilTory oaths ; and then the gordian knot is loofed; and this great Achillean objection comes down topfy turvy to the ground. Upon the whole, I would obfervc,
(1.) That covenanting is neither in form nor matter properly either the covenant of works or the covenant of grace ; but an en- gagement to the duties we owe to God and one another. And made a cave?: ant before the Lortf, to walk after the Lor d, and keep his commandment and teStimony* But more particularly,
N j. That
L~ xiii ]
ment church mufl be excluded from this privilege ; nay freed from a moral duty, a divine ordinance, and a par^ of religious worfliip, having the {tamp of divine authori ty upon it. Thou Jhalt fear the Lord, and [wear by hi
i. That thefe covenants are in their nature morally binding ; although there never had been the formality of a covenant. Thou haft avouched the Lord this day to be thy Gvd> and to walk in his. ivays .
i. They are facred national vows. Fonv to the Lord thy Cod, and pay.
I. They are a folemn dedication of ourfclves and all that we have to the Lord. One /ball Jay, lam the Lords, and another Jhalt Juhfcribe with its hand. \ .
4. They are confonant to the law of nature, which fays, that if a man fwear, it mult be by the name of his God ; For men always /wear by the greater.
5. They are a part of religious woriliip. Thou Jhalt fear the v ~'>rd, and Jwear by his name.
6. Their ends are perpetually good, viz. The propagation and deience of the true reformed religion.
7. They are of an hereditary nature, containing claufes expref- ling their binding obligation, '* That the prefent and fucceeding *' generations,-- -We and our pofterity, <bc.yy
S. They are partly political, and twifted with our former natio- nal coulhtution, the line qua non of government, as founded upon i'everai laudable afts of parliament, Act V. Pari. 1640. Aft V. 1644. ?-nd Aft XV. 1649.
9. They are in their form, Formalis Ratio, formal and right reaion, Thou Jhalt Ja^ar in truth and in judgment. And
10. They are folemn oaths upon both iides, and if we mall grant a breach of thefe, then there could be nofecurityof any thing 11 ider the fun, whereupon God's name is interponed. So that no mortal power can difpenle with thefe under the penally of running the dreadful rifque of breach of Covenant. All which I could prove more largely from thefe our covenants themfeives, would time and place Here permit.
(a.) Public as well as private covenanting has both besn praftif- fed, and approved of by the Lord in all ages of the Church ander the old Tdbment. Witnefs that under Mofes, Jofhua, Afa, Joa/h, Htzekiah, Jofiah, Ezra and Nehemiah ; and under the new, in the churches of Macedonia, France, Germany, and in none more remarkably than in our own land. Both in our reformation from Papery and Prelacy, thefe covenants were the means where- by they were excluded. And mould you only acknowledge them as mi occafional duty, fure there was never more occalion for their revival, than when both thefe now appear upon the carpet. Scot- land's covenanting times were her beft times.. She was remarka- bly bleft with Heaven's countenance in this by a further accom- plifhment of thefe promifcs, Pfal. ex. 3. Ifa. xl, 1, 5, 6. And •
Finally, They were vindicated by, witnefTed to, contended for, and idled by the blood of our late fufferers, (whole authority this Anti covenanter has rejected,) and the Lord will yet vindicate them in his own due time, when perhaps neither lienor any of his fraternity are above ground to oppofe them.
b x namet
J
nsmSf at the wanton and lavifti expence of throwing away both precept, example, prophefy and promife ♦, becaufe contained in the Old Teftament : But we cannot take their word, or ipfe dixit on this, while their teftimony is (line tefte, fine judice) without witnefs and without judge : We muft rather believe an infpired Apoftle. when he lays, Jill fcripture is given by infpirationt and is profitable for dotlrines for reproofs for cor reft ion , for injlraftion in righ- teonjnefs.
5. In the following difcourfe, a doctrinal banner is lif- ted up for the divine right of prefbytery, that is, the doc- trine, worfhip, difcipline, and government of the refor- med church of Scotland, as contained in her excellent ftandards, Coufefiion of Faith, Catechihns, <bc. But how itands the cafe in this with us at prefent ? For not to men- tion thele Machiavilians, court Parafites, Platonick Saints, or baptized Heathens, whofe wit is either fome laicivious hint, or fome broken jell upon fcripture, and who can profefs one religion to-day, and another to-morrow, or turn every way, wherever the miniiferial m ignet leads them. — Or thefe gentlemen of the Beau-monde, who oft- times diftinguifti themfelves by the name of free thinkers ; under which may be comprehended all Atheifts, — all De- ifts^-Unitarians, — Pelagians, — Socinians, Arminians, isc. *■— How many different feels are there amongft us whofe principles, (if they have any), fay that the government and difcipline of the church of Chrift is a thing purely ambulatory, that may be moulded or metamorphofed into any form or fafhion, that belt fuits their local circumftan- ces, and the political conltitution of the kingdoms of this world will admit of. For not to mention Epifcopsili- ans, Independents, Anabaptifts, Glaiiites, Btreans, Metho- difts and Moravians. Such a loofe and vague fcheme of fentiment now obtains amonglt many of the Prdbyterian perfuafion, that, under the notion of whai they call cha- rity, moderation and liberty of conference, they can ad- mit of almoft all the forementioned Sectarian tribes unto their communion ; upon a bare fuppofition of their vilible faintfhip, or what they term fincerity in the m j>in, with- out any other teil of orthodoxy than what they define the fundamentals of Chriftianity. £?ery other cre.d, confef- fion, or article of faith, (if compiled by men, though founded upon, and agreeable to fcripture), muft be re- probated and difcarded ; and all formal teftimony bearers are accounted by them, preciiians, bigots, men of narrow
contract-
contracted judgments, and illiberal fentiments, The word of God (lay they) is our teflimony. But what is all this ? Almoft every Heretick, that appears in the church will tell us the fame.— Indeed a better teftimony than this, can- not be. But then the word of God properly can be no man's teftimony : it is God's own teftimony. It is above eighteen times, in one portion of fcripture called fo, Plal. cxix. We declare unto you the teftimony of Cod, fays the apoftle, i Cor, ii. i. it is alfo called the teftimony ot Je- fus. The teftimony of Jefus is the fpirit of prophefy, Rev. xix. 10. And unto every truth, particularly that called the prefent truth, every one of his profeffing people is to give an explicite adherence ; and this is called their tefti- mony. And when they fhall have finifhed their teftimony* and they overcame by the word of their teflimony. Rev. xi. 7. xii. 11. But to tantalize, or footh up the minds of the credulous, they muft needs own the thirty three chapters of the Confeflion too. And who thanks them to own that which, their own hand writing binds them unto. But as this (eems now a point of meer form, it will likely in a little go out of fafhion ; for, while fome are ufing means to be diiintangled from that obligation, others fubfcribe with a mental refervation (like Arius's paper), in their bofomt A third, to anticipate all this, muft needs en- gage with his own explanation upon it. But here the di- vine mandate, -Son of man, fiew them the houfe, and all
the forms, and alt the ordinances thereof. Hold f aft the form of jound words, Ezek. xii. 2. 2 Tim. iii. 13.
6. In the following fheets, a doctrinal Teftimony isdif- played againft Popery, Prelacy, <&c. (whether by efta- blilhment, or toleration), and all ihat is contrary to found
doclrine and the power of true godlinefs. But, oh ! a
different principle feems to be the diftinguifhing charac- teriftic of this age ; for Prelacy, the mother, is become fa fafhionable and neceiTary that its ritual forms have of a long time, been mac^e the teft, or cflential qualification of memberfhip in the higheft courts of Britain* And for Popery the, daughter, the moft nefandous of all fac- tious, it is not only palliated and connived at, but even tolerated now&fjjfethefe in fupreme authority. Did I fay to- lerated ? Mig^fT not have faid eftabliihcd by law in fome
• This is called the teft a&, * which requires all officers civil and military to receive the facrament according to the church of Eng- land,' and received the roval aflent, March 39th 1673, v*dc Sal* mon's Revol. — and memorable events of England.
parts
C xvi ]
parts in thefe dominions? — —And this is more than what the great grand father, the father, or his ions the two tyrants, could ever get effectuated ; for they never got Popery eitabliihed in any part of their dominions ; how- ever deep their projects were laid for that purpoie ; nay, the laftof whom, in attempting this, loft both crown and regal dignity.
But now the penal ftatutes, thefe only barriers, (ex- cepting our covenants), againft an inundation of Popery mnft be repealed, and without one diiTenring voice noc- withftanding i'o much altercation about things of a petty nature. No faithful Murray, no honed Argyle, no cou- rageous Lowdon, or long iighted Balhaven, here to inter pole in behalf of liberty and religion. No, the infamous 25 — v. — le approaches the walls with this Trojan horfe ; and there is not fo much as a plain free fpoken Chattam to oppofe him. The necks of the civil and religious li- berties of thefe nations mull be cut off at one blow, and the very (pint, principles and religion (might I call it a religion) of Antichrift that man of fin and Jon of perdition mutt be brought under the pnrpnage and legal (ecurity of thefe nations again ; and ail to fcrve a political turn in views of worldly gain or fecuiar advantage upon a fuppo- fition of its profefTbrs taking the political teft in form to the prefent government. Strange ! to require oaths from men the very foul of whole principle is to keep no faith with proteftants. The Pope may as foon ce.iie to be Chrift's infallible Vicar, as Papifts can be bound by any obligation facred or human. O the infatuation. Muffc'thefe lands beco%me the afylum of that curfed brood of bloody Jefuits, trafficking Prielts, Monks, and Mafs-mongers a- gain. And all, after that deadly wound was given unto the bead by the infrrumentallity of our reformers and
renowned Anceflors. And 1 faw one of his beaasy as
it were, wounded unto deatby and bis deadly wound was heaU ed. We mult be cemented unto that Scarlet Whore my- stery babylon, the mother of harlots and the abommati- ens of the earth again ; for it feems thefe nations mull go to Rome, before the church be delivered. They have ?n i.ie void thy law. — But Jball the throne of iniquity have/eibwjb p, with thee, which frameth mi/chief by a law.
And for almolt all other errors and herefies, they now magnify, multiply and increafe, The red dragon of per- secution, who killed his thoufandsin the lad century, now kills his thoulands by that deluge of error out of the
mouth
mouth of the beaft* The poet, when defcribing the ruiite of ancient Troy, could fay, (nunc feges eft, Troja futi) now corn grows where Troy {rood. But to our fad experi- ence, we may fay that where the corn of tiurh and pure gofpel ordinances once grew, or was produced, little more
grows now than the noxious weeds of error, Nugatory
fables, demented divilions and ;■ delufions, whereby mens minds are become ftagnant, either with empty volumes of mere fpeculative amufements, or the doctrine of fome oM condemned herefy newly varnifhed over. And how caa it be otberways, when almoft every herefy or erroneous fyftem of religion is tolerated by law, and hatched under the warm wings of that government, upon whofe itreara- crs flying appears this glaring motto, ALL religions are alike : Nay, a doctrinal teftimony is now lifted up for the toleration of all religions under the funf, maxims
not
t To fee that this is no wanton charge given withoet book, hear an excerpt of this doctrine itfelf. " That though every re- ** ligion were enumerated that now cxifts from the rificg to the *f fetting fun, the Chriftian religion will tolerate them all, provid- •• ing they teach no opinion9 that are deftructive to the ftate, or ■* dangerous to the particular members of it Every man hath a. *• right to judge for himfelf in matters of religion. He received ,c this privJedge from God. It is confirmed to him by the religi- •' on of Jefus." J Doctrine ftrange enough indeed, wherein allegi- ance or loyality to the ftate or every nation is made the eiientiai qualification of religion; a doctrine, (i) Exprefly contrary to the divine law, Deut. xiii. Ez.xliii. 8. Rev. ii. a. where all idolaters, and fetters up, or enticers to a falfe religion are to be put to death and thruft out of the church. But here Judaifm, Mahometifm, Popery, nay Paganifm itfelf muft be tolerated, and patronized by the Head and great Author of the Chriilian religion.
(z ) It is meft incenhftent with a Chriftian conftttution ; for e- very Chriftian magillrate ought not only to profefs the true refor- med religion, but alfo to exert all his power in defence of it in a lubferviency to the advancement of that kingdom of GhriH. But by this principle, the church muft only be an appendage to the ftate, and no limits fet unto it. Be good loyal fubjecls, and pro- fefs what principle you will, here is the primum mobile of religi- on, and unto the fecular nadir the facred needle muft be always pointed.
(3.) It not only inverts the very order of religion, but fn fome fenic makes God the author of evil. For we are fure his word ought to be the alone Tule for all Chriftians in principles, practi- ces, faith or manoers ; but here confeience is not only exalted a- bo'ie God's word : but God himfelf is faid to give men liberty to walk, directly contrary to his own law. But if they /peak not ac- cording to this nvcrdy it is hscaufe there is w light in them.
(4) It is repugnant unto our covenants, wherein we are bound to extirpate Popery, Prelacy, Superftition. Herefy, Schifm, P«-o-
faneocls. t Dvdricie of Tolerjuio^ page i%r
C xviii 3
not only contrary to the divine law, inconfiftent with and unbecoming a Chriftian conftitution, and inimical to a proteftant or prefbyterian profeffion ; but even below the fentiments of a heathen monarch, who after he had com- manded the Jews to fet up the true worfhip of God at Je«
rufalem
fanenefs, isc. and whatever fhall be found contrary to found doc- trine, <bc, ( But this can be of no weight with the abettors of to- leration -principles.
(5.) It is of bad confequence ; for (hew me one church or nation in the world, where toleration in its full extent took place, that ever profpered in either religion or morality. Nay, the quite re- verfe of this immediately enfues, and the Lord evidences his di- vine disapprobation of it. Witnefs our own land, wherein as long as thefe covenants, the palladium of our Prefbyterian conftitution, were made the teft ot admhTion in both church and ftate, the church had both purity in doctrine, and unity amongft her mem- bers, and the Lord's remarkable prefence attended her ordinances ; but as foon as Gromwel's toleration commenced, (which was none of the worft), then the Lard's prefence, comparatively as with a blufh, withdrew, and, both peace and unity amcngft her members, bade her a final adieu. _ And
Laftly, It not only binds men down from ufing all lawful means for propagating the true religion, unlefs directed by the ftate, but alfo in fome cafes cuts down all defending our religious liberties by arms : and however much defenfive arms be now condemned by the generality ; yet it is a truth confirmed in fcripture, founded in nature, confonant to the law of nations, fworn to in our cove- nants, and conformed to all the practices of all reformed churches,; And
1. It is confirmed by multifarious texts of fcripture, fuch as Jude v. 16. Prov. xxiv. 11, ia. Neh. iv. 14. Luke xxii. 36. Says the Lord exprefly by the Prophet, Zech. ii. 7. Deliver thy/elf, O Zion, that dnuelleft with the daughter of Babylon.
a. It is founded in nature. It is congenial with, and eradicat- ed in man as a creature, to repel force by force ; and to deny that power and priviledge to man, which the brutifh creation do enjoy, were irrational, neither can religion or policy Eradicate finlefs ea- ture ; nay, they are rather cumulative to it .
3. It is founded on and conformed unto the laws of nations. What kingdom or commonwealth but their laws allow them to defend their rights and liberties ? jind what privilege more mo- mentous than religion : the Poet ta profpeel of this could fay,
Armaque In armatotfumerejurafinunt
To meet armed men with arms, all laws allow.— Ovid.
4. It is engaged to in our covenants, " To aflift and defend all *• who enter into the fame bond in maintaining thereof." And
Finally, We find it practifed by all the Lord's people, wherever religion was embraced in an embodied corporation under the Old Teftament. Witnefs Ifrael in the time of the Judges ; the Jews in the time of Ezra and Nehemiah, and after the taraous Macca- bees
[ xix 3
under penalty of being hanged and having their houfes made a dung hill, Taid, And the God, that hath can fed his name to dwell there, deftroy all kings and people, that /hall put to their hinds to alter t or deftroy this houfe of Cod, that is at Jerujalern. I Darius have made a decree : let it be done c with
bees and ethers. Under the New Teftament witnefs the Walden- fes about 1194 ; the Bohemians under the brave Zizica, about the year 1420 ; the Germ-ins under the D. S. and Landgrave of HefTe 1^46 ; the French proteftants 1557 ; that little handful in Pied- mem 1560; the churches of the Netherlands 1570, with many others, yea, and our own land, both in the firtt and fecond refer* mation, (not to mention the perfecuting period), wherein it is more than probable, that if religion had not been defended by arms we had not had the face of a church this day. Nay, fuch is the malice olf Satan and Antichrift againfttbe true religion, that there is fcarceiy a kingdom or commonwealth in Europe where the re- formed religion is profefled, but it had to be defended by arms before it was edablifhed. It is true, that (preces et lachriinn: funt arma ecclejiae J prayers and tears are the arms of the church. And the belt arms of a church as a church, too ; for without thefe all others will prove ineffectual. But then church-members are men, and as fuch they may ufe the fame weapons that others do. If prayer rsfillance be lawful, why not forcible refiftance againft unjuil violence alfo ? Defenlive arms are not only vindicated in fonie of the following difecurfes, but even one of thefe authors d\zd in the practice 01 it, for which he received this teftimony from his enemies, " That he lived prayirig and preaching, and died ' ' praying and fighting." So we muft both pray, praife, and fight, if need require. Let the high praife of the Lord be in their mouth , and a Jharp ituo edged fnvord in their right handy &c. For de- fenlive arms, fee the authors of the De jure Regni, lex rex, Prin's Appendix, Jus Populi, Hind let Loole, Apol. Rel. &c. But after ail I hear a general cry, '* Liberty of confeience ; let no man be " troubled Tor religion ; but give no liberty to Papiffa. "Let not " the Penal Statures be repealed." Sentiments I mould think as oppoSre to, and remote from one another, as the A reticle and An- tarctick Poles ; for if all religions may be tolerated, why not Po- pery amongff o'hers ? and if Papifts muft have no benefit of to- leration, why may they not be profecuted ? " No, Popery isinimi* '* cal to the Protefhnt Intereft, fubverfive of the claim of right; •* and happy Revelation, and contrary to the Union ; and Papifts M are men of bloody principles, and dangerous to civil fociety." ^Vide fteps indeed. All this is true, and it is good to fee any op- pofntoo made unto Popery and Papifis. But what is become of the word of God, our church ftandards, Confeflion of Faith, <&c. Our covenants, Chrift's headfmp, and the manv laudable acts in church and (late aiferting'the divine right of Prefbytery and Pref- bytcrian Church Government ? Are thefe become ftale, or is Po- pery a friend unto any of thefe ? No, thefe would affect Prelacy alfo : we cannot look without miniiferial optics : we muft not twit the Supremacy, and Englifh constitution. The fource of all thefe tvjh, but if Popery becomes fafhionable in England, it will
foea
nulthfpee'd. which muft include different ways of worfhip*
as well as the worfliip itfclf. But here every man may
jive as he lifls, fimilar to the caie of lfrael in the time of the Judges, when it is faid, Every man did that which was- right in his own eyes,
j. Unto thefe I might add, that there is a vein or tinc- ture of true zeal and faithfulnefs, (equally applied unro ,the fins of both church and (rate), running through the whole of thefe difeourfes; and this is not only what the Lord.oftimes bleffes with fuceefs *, (witne&both reforming and fufFering periods), but what he alfo commands, ac^ knowledges, and hath a particular infpection of. Lift up- thy voice like a trumpet, and Jhew my people their tran/gref-
Jlons, and the houfe of lfrael their fins Ye are my tvitnejfes%
faith the Lord : and mine eye fljali be upon the faithful of the
land, fays the Spirit of God by the Pfalmift And what
can be the proper caufe why the gof'pel has fo little fuc- cefs in thefe dregs of time wherein we live ? You may (ay,, the Lord witholds the divine influence of his Spirit : true ; but what can be the reafonof this I is it not our misbelief,. Neutrality, carnality, indifferency, worldly minded nefs, barrenness, and fupine fecurity ? Bur from whence Sows* all this ? is it net from our apoftacy from God, breach o£ covenant, want of true zeal and faith hi bete in the mat- ters of the Lord, and the concerns of hij glory, novelty frriking the fancy more then truth in this Athenian age T It is true, let men or niinifters tell the truth, it will be accounted nothing elfe then raillery. And yet, (although* we are to have no mans perfon as the objecl of our ani- -mofity), we muft not facrifice or make a compliment of truth to gain applaufe or gratify the ambitiora<of any. In- deed, it is a long time fince peace, peace, has been the war word of this generation ; and yet they have but badly Succeeded therein : for never was a time of more divifion tfhen now. But if truth and faithfulnefs had been as much io mens mouths as peace and unity, (however commenda-
tn become more general in Scotland, when time and cool per- fion has removed all prejudice as Papiits call it. It is true, to footh up men's minds and mend the matter a little in this alarming crifis, a motion is made now in pari, to give more freedom- to Enghfh Proteftant Diflen'ers ; and here the awful ca- taftrophe mutt terminate : bring diffenters on an equal level with 3?apifts; and rhen Papifts, Prelates, and profeficd Prclbyterians muft be all good friends together. A (Inking evidence, indeed of the fafcinating influence of felf-intereft, while Gods glory, Chrill's ©aufe, and the good of im atrial fouls are overlooked.
fete
fcle thefe are), perhaps things might have been otberways than what they now are. For although every gift and grace has its own proper reward ; yet this of faithfulness has the crown appended unto it, Be 1 hou faithful unto the death, and J will give thee a crown of life. \
There is yet one thing more which perhaps may crave the Reader's attention a little ; and that is, thefe prophe- tical expicilions that are interfperfed through the follows- iug diicourles, concerning the awful flrokes and judg- ments that are to be poured fbrth upon thefe lands for their dreadful apoftafy from God, breach of covenant, contempt of the gofpel, and {bedding of the blood of his fervants : Which expreflions are not only treated with icorii and bufFoonry by the profane now ; but even many profeffors tell us* '* That it is long now fince the fpirit of " propheiy ceafed : We fhall never fee French nor Spani- " ards here with our eyes." It it true, that with regard to the coming of the Meilhh, tke end of all prophefy is ful- filled ; but wkh refpe& to threatned judgments and pro- milcd mercies, they tnuft be always the lame in all ages of periods of time : Aud whether thefe expreflions may be defined prophefy or not, it is not my province at prefen* to determine, but i dare fay, they had the mind of the Lord : And we are affured from his word, *fhat the fe-> crets of the Lord are with them that fear lum. And as ma- ny of thefe mens words are already come to pafs, there is but little ground to doubt but the reft (hall yet be ac- compliihcd. Thefe lands had a reforming time; and the people cr God therein had a fu fife ring time ; and we have i;ow had a long hnning time \ and ipiritual judgment*,
f It t3 obr<sr*/al|le that many times miaifters of the greateft ta» len-i aie rat the molt faithful. For infUnce, the indulged, were «s great gp'fpel preachers, (if not greater) than ufually the mot? falthiul wire. And yet ii is evident from the following dtf- courfes, that they h«id no luch fuccefs upon the hearts of the hear- eis. What could be afcribed as the reafon of this, but the want o! ■' fjiitiifulflcfs. Furexamp'tf, none, were more faithful than the two MeflYs Guthrie'*, MefTts CargiJJ, Cameron and Renwick ; rone in that time were more remarkably bled in their labours than ttity, Yea, they all iinilhed their minilrerial labonrs upon a pub- lic theme. Witnefs all their laft Sermons now in print. — And e- ven lint Revolution church had fome fuccels, while fhe retained what faith fulne Is (lie had. But Hi II as lhe refiled or departed from this, the Lord withdrew the tokens of his comfortable pre- face ; and it were to b~ wifbed, that the fame were not applica- ble to the different denominations of dhlcnters, who bare appeared twee that time
c Z (ths
iil
C xxii ]
(the word of judgments) are begun ; and why may we not look for temporal ftrokes and calamities alfo ? And if we fhall compare times and events of the Lord's procedure with other finning lands, churches or people ; then we may conclude, That the Judge ftandeth at the door. For if apoftafy from God, breach of vows, contempt of, his word, unfruitfulnefs under the gofpe!, fcoffing at religion, atheifm and ignorance of the true God, idolatry and ido- latrous worfhip, unnecerTary oaths and profane bearing, profanatiou of the holy Sabbath, difobedience to parents, even to the more exalted acts of revenue, innocent blood unpurged, unnecefTary wars, homicide and fuicide of all kinds,; notorious thefts and robberies, open and avowed uncleannefs, perfidious perjury, covetoufnefs and opprcf* lion, wherein extortion goes under the notion of improve- ment, and the rooft fraudulent practices under the pre- tence of good management, refute to retire. Add to all thefe, infenfibility and incorrigiblenefs under the moft compulfive allurements to amendment of life ; if thefe, I fay, be either God-provoking or heaven-daring fins, or fatal fymptoms of approaching ruin ; then we have the word of God and all the reafon in the world, to make us believe that thefe judgments now impending over onr heads, will not be long delayed. Indeed things have al- ready a very gloomy afpecl: ; our horizon darkens apace j and there is a found of abundance dfrain f .
And what mean all thefe combuftive commotions both in church and ftate, divifion and fubdiviilon, fome run- ning upon one extreme, fome upon another, but niofh'y pointing at the trinity of the age, fecular advantage, in- creafe of profelytes, or popular applaufe. While the meafures of the leading men appear more like the actions of men under an infatuation, or delirium, than of thofe endued with rational fagacity. Is it not, becaufe we have forfaken the Lord, and he hath given us erring leaders : The leaders of this people caufsthem to err ; who have brought us into the utmoft imminent danger, out of which there is little probability at prefent of extricating our- felves ? Similar to the cafe of Tyrus of old, Thy rulers have brought thee into great waters. And yet who knows but thefe reeling confufions, armaments, wars and rumours
f Then iflues forth the ftorm with fudden burft, j&nd hurls the whole precipitate air Down in a torresfo^-^Thonifon s Scafons, Winter,
of
£ xxiii 3
of wars, both on the liles and Continent, may bring about both good to the church of Chrift, and deftrucYiofl to her enemies, by a further accomplishment of that antient prophefy, For my determination is, to gather the nations^ that I may ajfemble the kingdoms to pour upon them mine in' tUgnaticn, even my fierce anger. But what follows, when the blaft is gone over ? % For then will 1 turn unto the peeple a pure language, that they may call on the name of the Lord -with one confent% Zcph. iii. 8, o.
Now, from thefe few ftrictures, the more intelligent reader may have a fhort but juit view of thefe two parti- culars :
\ft, That there is almoft no principle, truth, or point of doctrine handled in the following meets, but what is more or lefs controverted in this deluded time, whereby they again become the prefent truth, or word of CbriJTs patience, and therefore merit the doffed attention.
idly. It is demonstratively evident, that thefe ides of the, fea, Britain and Ireland, once famous for reformation, have now of a long time, not only been making unto them- felves captains to return back to their Egyptian bondage of Antichriilian delufion •, but alfo by a rapid movement are taking a flraight courfe with crowded fails back unto the gloomy (hades of Heathen darknefs, from both of which we were once by the good hand of our God, hap- pily delivered, It might once have been faid unto us, as to Ifrael of old, 0 Ifrael, O Britain, who is like unto thee I a people faved by the Lord. Our Shittim was then well war tered ; our defart blofjorrsd like the rofe ; Our beauty was like the olive tree, and our fme 11 as Lebanon. Here was a river that made glad the city of our God; even the pure preached gofpel which replenifhed the hungry, and re«
frefhed the fouls of many. Our renowned Anceftor3
braved all hazards, in handing down a fyftem cf pure gof- pel truths unto us. They feparated and let apart them- felves to the Lord. They fet the crown upon the head of Immanuel. Our Jerufalem was like a city% and carved like a palace. And who then could behold Scotland and not cry out, How goodly are thy tents, 0 Jacob ? and thy curtains, 0 Ifrael ?
But, (4h, quanto mutati fumus ah Wis. 'J Alas, hew
far are we degenerated from them ! How is that gloripus
1
J But now the clouds in airy tumult fly, The fun emerging opes the azure (Ky> ■" ■■■•' rainell's Hermit
[ tfxiv ]
Work * f Reformation tarnt&ed, which in its very firft <Jawn t played more than a meridian brightnefs ! Has any nation i tthe world (o far changed their glory for that which is their fhame as we have done ? We have well nigh now quitted mount Zion, and fhifted ground towards the valley of Hinoam. Nay, fuch it our temerity that it will not fufficeus to defert the walls, unlefa we alfo ftonn the citadel, by a ftated emulation, who can go fartheft and run faileft from that depofhum of truths left us -by our fore- fathers. Chrift is exauttorated from his Singly office, and bis crown and dignity complimented to another. The Lord has not been afhamed to avow his covenant relation to us; but we have not only been afhamed 10 own, but have even denied our covenant relation to him. The fear of the Lord is taught by the precepts of men.— The wicked walk en every fide, -when the vile ft of men are exalted.' Ah I de- generate Britain: Ah! ungrateful Ireland: Do ye thus requite the Lord \ 0 foolifh people?-™- Ibis is a fomentation, tndjbail he for a lamentation*
Secondly, As to this publication itfelf, lam now to acquaint the reader, that thefe difcourfes, (excepting a few formerly in print/) were collected from ten or twelve volumes moilly in an old fmall cramp hand. Some of them I fuppofe, were wrote by famous Sir Robert Hamilton, 2nd worthy Mr Robert Smith f . For the r order, I have ar- ranged
f If any perfon want to know what thefe men were, for the firft of thefe fee bis life, Biography, page 595 And »or Mr. i>m\t\) take the following hint; lie was born in the Parilh 6* Ciofrburn, in Nithi'dale, about 1666 ; was brought up tri the Episcopal per- twafion. Near the end or the Perfccunoo-, he went to the Univetrf fity of Giaf'gow, wnere falling acquaint with a Highland itudent, from whom in the night he got information of fame; things concern- ing the teftimony or our Sufferers, and the loan of fonie of Mr. Cargill's fermons, and fome Martyrs testimonies ; which throu|jri a divine bieihng, proved a mean to convince him, and confirm hirft in the truth. Afterwards, he went to hear Mr flenwick upan Heb. juii. I j. Which proved farther means of his cjonveilion^ After which he joynsd the United Societies, and was very ulefu! and belpful to them, both beiorearK': after the Revolution, When he Was initrumentai in gathering the fca'tered remnant igaio, after they had been carried away by crafty compilers. After the year $692, he was by them fent to Holland to the Univerfity there, in order for the mini&typ but his ordination bein^ frustrated by means of Mr Liiimngs, he returned, and 1 ad out himielf to propa- gate true practical religion and ftedfalintfs, in which he continued uoder msny difiicoiiies, until he died with much jay and afTurance
1a
£ xxv 1
ranged each Author^ fermons according to the differenC periods of time in which they were delivered. And as thefe maruilcripts came moftly from different hands and diftant Quarters, where there were more Copies than one Sermon, which was often the cafe, I judged it beft in tran- fcribing, to compare them, and take that which was moft proper for the purpofe. But as many of them had no cer- tain date of the time and. place when and where they were delivered, (which might proceed either from the inadver- tency of the writer, or designedly for fear of thefe places being put to further trouble, had they fallen into the hands of- the enemy,) I thought it molt proper to put thefe which, had any in a foot note ; and for the other ootes I have ad- ded, tbey are intended either for explanation or illuftra- *ion of the fubject 4. As for the difcourfes tbemfelves, J am not nnaprifed that as to the fulnefs of the matter, their method, and fiiie of language wherein they are deli- vered, every one's expectation may not be fully anfwered. But this may be fomehow accounted for, under a few confederations. And
1/?, With refpe5* unto the fulnefs of the matter, it will be eaiily granted, that in feveral places they were neither Co full nor fo correct as could have been wifhed j but this need be no wonder, if we confider,
1. The circumstances of the preachers. They were de- prived of all external conveniences and worldly enjoy- ments They laboured arnongft a poor defpi fed remnant, who for their fathful adherence to the caufe and intereft of Chrift, were perfecuted, robbed, and fpoiled of all that was near and dear unto them : So that there could be no pleadng views of lucrative gain ; no cringing before a lordly patron- in profpecl of a large ftipend, fertile gtebe» and (lately manfe ; no attendance at the levees of gentle*
fn bc<lievir;£, December 13th, 1724- He was a man of a tender difpofition and acquainted with grief ; and yet when in company often- mod facetious and chearfui. What his principles were, is to bt {e-^n in his own dying tefumony in M. S. Unto which for brevity's fake, I muit now refer the reader.
t There is one Note, page iSr, concerning church deliver" ances, where the Princes of Orange and Hanover are mentioi -d - which perhaps loia^ may fcruple at, Rnt by the firft could o: If b~ mesnt a deliverance from Popery, Ha very and arbitrary power.; and by the hit, a delivery from Popery, (as thefe nations wa$ther» threatened with the acceflion to the throns of a Popifli Pretender ;) ojherways, the qhurch of Chrift in thefe lands, have met with no real deliverance either at or hnce the Revolution. Nay/ eachreiga has gjven us feCcm *ad rejpcatei in^^Dc^j tothecoanary.
mea
IT xxvi ]
men in hopes of a fumptuous dinner ; no well furnifhed room, and large atfbrtments of Authors here : No, they were perfecuted and hurried from place to place, hunted like partridges upon the mountains : They were in con- tinual fear of their life : They had little time to ftudy any thing, and oft-times lefs to deliver what they had preme- ditated or prepared for that purpofe, being many times alarmed by the approach of a fierce, cruel and bloody e- nemy.
2. If we confider, that as is both ufual and reafonable, when Authors have the opportunity of publilhing their own Sermons, they are rather enlarged than impaired or curtailed. But it is not fo here ; thefe difcourfes being moftly taken from their mouths in fhort hand by the com- mon auditory, and moftly by men of a rural education. So that they behoved rather to Jofe, both at firft and at fecond hand in tranfcribing, than to gain : Hence, they may be more properly called notes than Sermons ; for if we may credit one who heard feveral of them preached, they are far inferior (particularly Mr Cargili's) unto what they were when delivered §.
idlyy For the method, it maybe eafily accounted for. Every age of the church has its own method. Nay, I had almoft faid, that every man has a method, or way of de- livery peculiar to himfelf : Some in the haranguing way, fome by doctrinal propofitions and general heads, and fome by general heads and particulars only. Some may think thefe difcourfes fomewhat fcrimp in the application ; but, upon mature deliberation, they will find little necef- fity for a long application, where the doctrinal part is wholly practical and applicable. However far a good method in preaching may be for the advantage of the weak and unlearned hearer, yet I apprehend, the effence or marrow of a true gofpel Sermon, does not confift either in the length of matter or method of delivery, provided
it be otherwife in the matter, found, folid and a-
greeable to the text, and to parailell texts of fcripturfc, and faithfully applied unto the fins and duties of the time, and particular cafes of the auditory unto whom it is deliver- ed.
idfy, As to the (Vile of language, any perfon who knows any thing of the literature of thefe t?mes, may eafily conclude, that they were never defigned for the reflecti- ons of critics, nor calculated'to pleafe thetafte of thefe who affect nothing more than a bombaft ftile of fentiment,
§ VIZ. Patrick Walker inhisishtion of Mr Cargill.
embel-.
£ xxvii 2 eoibelliftied with fcholaftic phrafes and grammatical orato~ ry, with flights of fancy and terms of art, pronounced in a fou tli Bi -iu(h accent. No, they were delivered in fueh a fen>e and dialect, as was bc\\ underftood among common hearers, even thofe amongft whom they were moft con- verfant It is true, that things would have pafled then, which cannot well pafs now • when a plain and handfome fliie of Eriglifh language feems more necefijry, as being now what is uniyerfally taught in this ifland. For which caufe any little freedom I have taken in tranferibing of thefe DHcourfes by deleting tautological redundancies, fupplying words or parts of fentences deficient, adding elyrtical bars, and placing or replacing figurative diftin&i- ons in their proper pniition, comparing the fcripture texts and putting them in their ow:j pirper words, and tran- flating fome of thefe old fafhioned words or expreflions, (fome of which are yet nfed in our common country dia- lect,) into more proper Englifh, will be the more eafily pardoned by the more intelligent Reader, as they are no* wav intended to detract from the fpirit, fenfe or meaning of the worthy Aurhors. As to what efcapes and typo- graphic t! miltakes may have crept in at the prefs, lean- not, (from the dtf&nce of the place,) be otherwife anfwer- abie.
Theps is, indeed, one formidable cbje&ion that fome of thefe Sermons,, viz. Mr Guthries have to encounter, which ariles from the memoirs of his life prefixed to his treatife, (now called his works,) where it is faid, There were indeed after the Restoration, fome Sermons of Mr Guthrie upon Hof. xiii. 9 and a few other texts publifli- ed from very im perfect notes, taken by a hearer, by fome obfeure person. Hut as theie in no jult fenfe could' be ac- conned Mr Gurhries, beiog corrupted and defective, they were injurious to his memory, Mrs Guthrie, his wife, ptiblr§&d an advertisement, and f pre ad it as far as fhe could, to prevent the public from being impofed on by thefe fpurious -ermons. To obviate any fcruples arifing from thefe, i would obferve.
1. la the negative, this militates nothing againft the au- thenticity of thefe Sermons now pubiifhed -t for it does not /ay, that there were no more genuine Sermons of his in manufcr-pt i neither doth it fay, that thefe published were not his. (nay it calls them hs,) bm that they were corrupt and deficient ; as containing fome coarfe and un- guarded exprciiionf, winch were made a handle of by d Freta-
[ xxviii 3
,Prelatic writer* againft the Prefbyterian intereft : I (hall rot fay but Mr Guthrie's memoirs, and iermons both, might be injured by thofe incendiaries. But Mr Guthrie was a very free and faithful man, and had done much for the covenanted interelt : And when he beheld that glo- rious work of reformation wholly effaced and overturned after the Reftoration, and Prelacy lubftituted in its place, no wonder that his zeal began to warm, and that he let fall fome harm expreffions, efpecialiy when he law all his faithful brethren thruft out, and poor people perfecuted, teafed and toiled for adhering unto that noble caufe he lb much loved. And this he had no incitement to, neither from the time nor fubject, when his ueatiie was publifh- ed. But
2. And more pofitively, I could produce feveral inftances to prove that he bad Sermons circulating amongft the hands of our fufFerers. But I (hall fatisfy myfelf with one, be- caufejuftat hand iQ the following collection, preached by Mr Richard Cameron, and publiOned fome time ago, under the title of " Good News to Scotland;" of which I have
three manufcript copies before me,) in which he fays,
•' Now I would advife you to look much ovei the propheti- *l cal Sermons of Mr William Guthrie ; for he (peaks dear- •* ly of what is now our lot ; and many things he pointed " out a? marks of the Lord's return." Now, if there had been no Sermons of Mr Guthrie, or if thefe bearing his nrme were not genuine, what reafon in the world could have mov- ed him to recommend that which had no exigence, or at beil was altogether fpurious.
As for that canting objection to publications of this na- ture, viz. i( We have more books than we make good ufe •' of, and greater gofpel Sermons than what you can pre- " tend thefe to be." I (hall make no other reply thao this : That 'it is granted, we have more books than we rightly im- prove : But here the fault is our own, and not in the multi- plicity of them more than in any other mean of induction and edification. And why mould we deny thefe a place a- mongft others ? And there is no qneflion Lut there are ma- ny Sermons more full and elegant daily delivered from both prefs and pulpit : And although what is jolt and neceflary needs no commendation, or apology, yet unto what I have laid I may further add*
r. That in them the merit of the creature is difclaimed ; free grace exalted, through the-merit, death and righteous nefs of Chiilt j cafes of coafcieace rerolved ; the marks of
the
C xxix ]
the true believer given ; contrary objections anfwered, andt the fins and duties of the time faithfully pointed outunto us ; which falutary truths maybe recommendation of them-
felves fufficient to enhance their publication at prefent,-
But,
2. I may add, that if we credit the laft fpeeches of our late Martyrs who heard many of them delivered, we muft believe that they were in general as remarkably blefTed with the powerful energy and down-pouring of the fpirit from on high, upon the hearts of the hearers, as in any age fince the Reformation commenced in Scotland j I had al- moft faid, fince the primitive times. And moreover, there is no pofitive truth handled in thefe Sermons, but what is contended for, and fealed by the blood of thefe Martyrs f, nay fome of the worthy Authors fealed them with their own blood. And it is a queftion, if thefe mi- ni iters and profefTors in this generation, who have either tacitly (mothered, or practically, doctrinally, or judicial- ly denyed, or impugned thefe truths which they taught and differed for, have not their blood yet to account for ; feeing by this Italian flab {, they have ierved themfelves heirs unto them that killed them. Malusjilius, ma/us
f Th?t this is no empty compliment, hear a few of their own words. Says Jo' n Mdcolm, (who fuffered, Aug. 13th. 1680,) «' 1 am fure the goipel preached by Mr Richard Cameron efpe- '* cialiy, was backed with the power and prefence of Chrift. As " much of Chrift and heaven was found as finite creatures en earth. " wt re able to he 1 J; yea and more than they couldhoid The It reams 11 of living water ran down amongft his people at tlufe meetings, ♦Mike a flood, upon the fouls of many, who can witnefs, if they «< were called to it, that they would not have bpen afraid of ten "'thoufftad ;' To the lame purport, are the words of John Pot- ter, (who filtered, Dec- lit, fame year,) " And now, when I «* am ftepping cur of time into etetnity, I declare that I adhere «' to a^l the doclr nes that ever I heard Mr Richard Cameron, or « Mi Donald CafgiH preach. And my .foul bleiTes God that ever «< I heard any of (hem-, for my foul has been refrdhedto hear «' the voice, and ihcutings of a king in thefe iit Id meetings, where- •• in the fountains of livng water have been made to run down a- " mongft the people of God in fuch a manner that armies could <£ not have terrified us»" I could produce a number of the like m- ftaices; but 1 <hall or.lynotce a few of the words of our own countrvman James Nilbct, who when (peaking of faithful mini- iters, fays, •• Only : thefe 'two, viz. Mr Donald Cargill and Rich- " ard Cameron which I defire to fet to my ka! to the faith fulntfs «• of- theft two men's doclrine; for my <oui has been refrefhed by " them ; and I fet to my feal to ail tnc-rproceedings and ac~t:nr.s Min he work they were called to ; and my foul biefTes the Lo- *• that ".verl heard them preach."
f An Italian flab, Uitoiiab one after he is killed.
d 2 paters;
fater. Wherefore ye be witnefs unto yourfehet, that ye are the children of them that kilted the prophets.
But after all, I might tell thee, Reader, that, had the fe Prefaces, Lectures and Sermons been tranferibed by a more dextrous hand, or able pen, they had, beyond all doubt, appeared unto the world with more iymmetry in parts and accuracy of Rile, than rationally can be expect- ed. But it fomecimes falls out, that thefe who are heft furnifhed for a work of this kind, oft-times cannot (ind Vifnre for fuch employment. However, I have aimed ior the belr, and fo far as I have failed therein, I have fallen (hurt of my intention. But 1 mind what the Apo- {lie fays in another cafe : (if any thing applicable to this,) For if there be Jirji a willing mind, it is accepted according to that a man hathf and not according to that he hath not
Before I conclude, I cannot but. acknowledge myielf and the public indebted unto the encouragers of this un- dertaking, and thefe worthy perfons from whom i receiv- ed the manufcripts, (from which they are tranferibed,) who, I Hatter myielf, wifh well to the character and works of thefe Worthies. At the fame time, I might fignify to the Reader, that although I had the pleafure to foe a pretty large quarto volume of Mr Guthrie's Sermons, or notes of Sermons, (laid to be wrote with his own ha:id,) yet, at the fame time, I had the mortification to find, that 1 coujd not obtain it from the Worthy and Reverend I'erfon, (in whofe cuftody it was,) for my intended purpofe. I need* cd not have mentioned tli*s, had it not been (urmifed that I had received the faid manufcript. And as i have laid nothing hitherto out of prejudice, or at random, hut u- pon relevant grounds, and with regret jr. I would not wifh to be too cenforicus in this. Yet I cannot helpthh-k- ing, that th's and like inOances are too glaring an evidence that (whatever be the pretence,) little eiKSdUpagement'is to be expected, to the publication of the labours and con-
f No qnem'on but Tome will condemn what T have here faid ; and others will think many tilings here una-eccflary fpr a Wri^ce. I grant that large prefatory difcourfes are ro: always expedient ; but thefe are truths, and tonover>ed truths It »s true, there are fome of them l«rg*ly hi>ndftd in fevera! detached pieces al- ready pnblifhed ; whereas thry are huh more flan runud here, and pafTed. But truth can never be <he v.orfe :oi b-:ir.g twite :c Id over We c m.monly fay, abundance of Iu«jj breaks not lanx). And what influerced me the more, is, that it h more than probable, that this publication wil ame ir'.o the handi. cf m*i»y
ho will not allow then fdves either to purch;:jjc: or perui'e what f,iey call the controverted parnphiecs of tbeiime,
tendings
C ***** 1
tendings of thefe Worthy Authors, from many of their fucceflbrs, whether in place or office. Nay, it would ap- pear rather a burden and grief unto them. It grieved them exceedingly , that there was come a man U Jeek the
iv e if ire of the children of IfraeL
bv r let me conclude with this : May the Sun of righ- teoulncfi who walks in the m'rdji of the /even golden candle- flicks, and holds the f even ftars in his right hand; whofe voue is as the voice of many waters , and his countenance ai the fun fbimng in hi.' Jhength, arife, and icatter his enemies / and Amichriftian foes, and diffufe the radiant, pacific, and fanative beams in the glorious orb of the gofpel, not only into the hearts of the people of thefe backlliden lands, hut even unto the diitant parts of the earth, whofe habita- t. it ions are yet full of horrid cruelty. And while he (hakes terribly the earth, ma.y he fhake thefe kingdoms out of their apoftafy and detection from him; that the iy may not only he heaid amor^ft the nations, that Babylon the great is fallen, but alfo, The great Euphrates is dried, that the way of the lings of the Ea/i may be prepared ; with the more refulgent increafe of the Gentile church, that her converts may be like the pure and numerous dew from the womb of the morning ; that it may be laid with the fpouie, For to I The iu inter is paft, the rain is over and gone ; the fUxvers appear on the earth ; the time of the finging of birds is come, and the voice of the turtle is heard in our land. And winle Sharon's rofe, who is white and ruddy, is in the fo-irtli ft ill voice of the gofpel, faying, Arife, my fair one, and come away, let'us obtemperate the divine call with this reply, Behold, we come nnto thee, for (hop art the Lord our Cod.
And if the following Difcourfes fhall, through a divine bl effing, prove uiefu! to any foul for information, inftruc- tion, direction, conviilion and converfion, and in fine to their edification, ipiritual comfort, growth in grace, and the laving knowledge of our Lord and Saviour Jefu$ Chrift ; - then 1 (hall account all my pains, (which have been fomewhat conliderable,) more than fully compeufat- ed. For that the earth may be flicd -with the knowledge of the glory oft'^ Lord, as the waters cover tbe fea% is and ought to be the prayer and earneft deiire of oae, judicious. Header, who remains thy foul's Ever- Well- Wilder,
L
M
O C H G O I N, 1 Larch or6, 1779. 5
JOHN HOWIE,
xxxn J
THE CONTENTS.
Mr, GUTHRIE's SERMONS.
SER. I. Pfalm lxxiii. 28. Page 1 — — IT. Matthew xvi. 26. 12 III. Ifaiah xliv. 3. 19
IV. Ifaiah i. 18. 28
V. Itaiah lxiii. 17. 40
IV.. Mark xi. 24. 49
VII. Upon the fame Text, 61
VUI. Ifaiah xxvi. 18, 19. 76
IX. Pfalm Ixix. 6V 91
X. Ifaiah lv. 1, 2. 98
-. XI. Upon the fame Text. uo
Xif. Galatians ii. 20. 121
XliL John vi. 36, 37. 14a
.. XIV. Matthew xv. 27. 1 54
.,.. XV. Upon the fame Text. 166
XVI. Matthew xv. 28, 179
- XVII. Ifaiah viii. 17, 18. 201
Mr. B R U C E*s SERMONS.
SER. XV11I. Genefisxlii. 25. Page 213 XIX. Pfalm cxix. 133. 257
XX. Mark ix. 43. 275.
Mk. W EL WOOD'S SERMONS.
SER. XXI. Amos iii. 2. 292
XXII. Song v. 8. 302
. XXIII. 2 Corinthians xiii. 5. 307
— - — XXIV. 1 Peter iv. 18. 312
Mr. Cameron's LECTURES and SERMONS.
Lect. I. Matthew xvhi. i, 17. 330
SER. XXV, Song iii. 3. 341
Preface. ' 356
SER. XXVI.
SER. XXVI.
Preface. LfcCT. II.
SER. XXVII.
. XXVIII.
Preface.
XXIX.
XXX.
[ xxxiii ] Hofea xiii. 9, 10.
Pfalm xcii.
John v. 40.
Upon the fame Text
Ifaiah xl.ix. 24. Pfalm xlvi. 10.
35% 37*
373
380
339 397 400 41a
Mr. Cargjll's LECTURES and SERMONS.
Lect. III. 1 Corinthians v. 4, — n, Pag. 327
SER. XXXI. John viii. 34, 35. 432
XXXII. John viii. 36. 440
Torwood Excommunication. Lect. IV. Ezekiel xxi. 25, 27.
Difcourfes preceding the Action.
The Aclion Itfelf.
SER. XXXIII. Lamentations iii. 31, 32.
Jeremiah xiii. 12, — 17.
Hebrews xiii. 4.
Revelation xx. 11, 12.
Jeremiah i. i, — 10. *
Ifaiah xxvi. 20, 21.
Hofea ii. 6.
Lkct. V. SER. XXXIV XXXV.
Lect. VL SER. XXXVI. XXXVII.
Some remarkable Paflagesof his Life.
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There are perhaps a few others, which tiiejudtctauj Reader may notice, and excufe, only the Reader may obfeive, that the following foot note in page 555V has been prrmted, "This pre- 41 face and the folowing liettufe and Sermon were delivered at " the Lothers in Crawford moor, Mych n, 1 628, and printed w fome time ago, but very incofrccuy."
A
COLLECTION
O F
sermons;
<><xx><><xx>;x><xxxxxm><>xxx><x><xxxx>oo<*<x> Mr. WILLIAM GUTHRIE's SERMONS,
SERMON I.
Psalm lxxiii. 18. But it is good for me to draw near to God*
THESE words arc a part of the refult of a very ftrange excrcife, which a godly man had, being much itumbled, and troubled in heart at the prof- perity of the wicked; becaufe they got fb much of their
will in the world. But now having furmounted the:
temptation, and got a fecond view of all things, relating both to the profperity of the wicked, and to the auTicled condition of the godly, in contemplation of which he re- folves to draw near to God, It is good, fays he, to draw near to God. As if he had faro, I trow I am neither wife, nor happy to intermeddle fo much with thefe things ; and I wot well it is my beft to draw near to God. It is good for me to ilee in unto him, and, as it were, to lock out at my windows, until 1 fee how all things here will roll. Now there is no great difficulty here, in the words now read, but what we may reach in the doctrine. We may confider them, either,
i/?, Simply, or abfolutely ; cr,
idly% As they have a reference unto what goes befor* in the fame place, or portion of fcripture. And,
Firfti Confider thefe words fimply or abfolutely, from whence for doctrine we obferve.
A Doer.
5 Mr. W. Guthrie's Sermons. Ser. I.
DoCT* That IT IS GOOD TO DRAW NEAR TO G(?D ; or good by way of eminency ; it is truly and really good* It is an advantageous good. And it is enough for con~ jirmation of the doctrine* that it is not only pcfitively ajferted here in the text, but it is alfo commanded as mr duty by the apojfle James. Draw nigh unto God, and he will draw nigh unto you, Jam. iv. 8.
Now in fpeaking to this, we flial!,
I. Shew you what it is to draw near unto God.
II. Shew you what are the advantages of drawing near to God, or how it is good to do fo.
1. To fhew you what it is to draw near un?o God. And,
i. A man fhouM make his peace with God, in„ and through the Mediator Jefus Chrift ; for until once that be done, a man may be faid to be far from God ; and there is a partition-wall ftanding betwixt God and him. — - It is the fame with that advice given by Eliphaz to Job : Acquaint now thyfelf -with Cod \ and be at peace with hkrr\ and fo good fball come unto thee, Job xxii. 21 • Be friends with God, and all fball be well with you. Ye muft come Up unto fome meafure of conformity to the bleiled will ©f God, and quit that life of eftrangement from him, as is evident from that forecited text, Draw nigh unto God, and he/hall draw nigh unto you. And this is explained in the words following. Cleanfs your hands, ye [inner s ; and purify your hearts, ye double-minded: that is, Quit that filthy life of eftrangement from God, in being more con- formed unto him, and* his will, as he hath revealed unto you in his word.
2. It is to feek more after communion, and fellowfhip with God ; and to purine after intimacy and familiarity with him ; and to have more of his blefied company with us in our ordinary walk and conversation ; according to that word, Bleffed are the people , that know the joyful found : they fball walk, 0 Lord, in the light of thy countenance, Pial. Ixxxix. 15. This is to walk through the day, having a good underftanding between God and us; and fo to be- always near unto him in keeping ftill up communication with him. And,
3- As it ftands here in the text, it is the expreflion of or-* **ho Laih made up his peace already , and is on good
terms
Ser. I. Upon Psalm lxxiii. 28. 3
terms with God ; and doth differ a little from what the words absolutely imply ; and fo we may take it thus,
(1.) It implies the confirming, or making fureour in- terell in God, and fo it fuppofeth the man's peace to he made with God ; for whoever be the Author of this Pfalm, it fuppofeth he had made his peace ; and there- fore in the following words, it isfubjoined, / have put my truft in the Lord, &c. that is, I have trufted my foul un- to God, and made my peace with him through a Medi- ator. It is good whatever comes, it is always good to be near unto God that way, and to be made fure in him.
(2.) It implies to be more and more conformed unto the image of God, and therefore this nearnefs to him is oppofed to that of being far from God. It is good, fays he, to draw near to God in my duty; when fo many are far from him.
(3.) It implies that which I was hinting at before, to lay by all things in the world ; and to feek fellowfhip and communion with God ; and to be more fet apart for his bleffed company; and to walk with him in a dependence upon him, as the great Burden-bearer; as him who is to be all in all unto us. In a word, to draw near unto God, is to make our peace with him ; and to fecure, and confirm that peace with him ; and to ftudy a conformity unto him ; and to be near unto him in our walk and con- verfation ; in our fellowfhip, and whole carriage, and de- portment to be always near untp him.
II. We come to the advantages, or how it is faid, that it is good, and advantageous to draw near to God. We fay, it is faid to be good to draw near unto God. It is good to take good in that way. It is good in its felf ; and it is good in refpeft of the happy conferences that foilow upon it.
1. It is a p^eafant good. Wifdorn's ways are plea/ant- fiefs ; and all her paths are peace, Prov. iii. 17. And although many of you think that the people of God have a forrowful, and fad life of it ; yet this flows not from their nearnefs unto God ; but it is, becaufe they depart out of his way, or ftep aiide from following him.
2. As it is good in itielf, and a pleafant good; fo it is a creditable and honourable good. Is it not good to be at peace, and in good terms with God ; to be conformed unto his will, which is the fupreme rule of all righteouf- nefs ; and to have intimate fellowfhip with him ? Wj Would think it a very honourable thing, to be in favour,
A 2 and
% Mr. W. Guthrie's Sermons." Ser.H
and on good terms with a man that ruleth over all nati- ons ; fuppofing him to be a good man, and that our in- timacy with him were not fcandalous, and offenfive. But it is quite another thing to be in favour, and on good terms with him who ruleth over all laws and all men as fo many infers ; under whom the inhabitants of the earth appear as fo many graihoppers in his fight.
O but it is good in refpect of the circumftances and confequences of it, and To it is alfo a profitable good. — Yea, it fecures a man's foul, and eternal well-being It keeps him in perfect peace. It has many teftificates and outlettings of God's countenance, which is better unto him than barns full of corn, or cellers full of wine and oil. Yea he is all good, Pfalm Ixxxiv. u. 7he Lord will give grace and glory, and will witk-hold no go:d thing from them that walk uprightly. And who are thefe ? Even fuch as are near unto God. So that it is a good thing to draw near uoto him.
Ufe. Would you be for ever happy in the enjoying of that which is fupremely good ? Well then, draw near unto God. Every one readily follows after fome thiog that he thinks to be good, Pfalm iv. 6. There are many that fay, Who will {hew us any good. The moft part would be at fome vifible, or feeming good. Yes, but this is a more fure and permanent good, that will fill your hand. Then go, and acquaint yourfelves. Seek to have communion with him, and to be confirmed and confor- med unto him. In profecuting of this ufe, we fhall fpeak a word unto thefe two forts of people.
I. To fome who are wholly eftranged from God, (al- though I know there are many of you that will not take with this charge ) Go and acquaint yourfelves with him, if you would be for ever happy. And what is this but to know him, and make an offer of yourfelves unto him ? How is it that ye make your acquaintance with one come from France, or fo, having fome knowledge of him, and expecting great favour at his hand ? You offer your fer* vice unto him, if it fhould be unto the tenth generation. But have you done fo unto the God of heaven ? You will make your court to man in fuch a manner, and will you not draw near to God ? You will do it the better, when ye know how far heaven and you are from one ano- ther: For your better underftandtng of this, I will give you a few marks of thofe who are far from him.
(i.) Have
Ser. I. Upon Psalm hxiii. 28. 5:
(1.) Have you known anything of his voice. Ye will fay, If I were near fuch a one, I would know his voice. If you do not, you are yet far from him, My /beep hear my voice, and J know them% and they follow me. What God fpcaks in this gofpel is foolifhnefs unto many; but thofe who are his fheepknow his voice, and unto them this gof- pel is the wifdom and the power of God. Could ye ne- ver lay claim unto that word, Cant. v. 2. It is the voice of my beloved that knocketh. Sec. 1 know whole voice it \sr Were ye never perfuaded that this gofpel was the moil wife of all devices that ever was contrived, or thought u* pon to fave flnners? This is to know his voice. You that count the preaching of the gofpel but babbling, ye are far from God in hearing of his voire, and cannot but expect to Humble upon what ye hear concerning him,
(2.) Know ye his face ? Who is he that fay?, Stay ti i I be near unto him, and then perhaps I fhall know him ? But if ye do not know his face, ye are far from him.-— And yet I am perfuaded that there are many hearing me, that know not what I mean. Bin pofe yourfelves. Know ye any thing of the difference betwixt the f miles and frowns of God ? Or what it is to have your hearts and fouls war- med with the beat and light of his r^ ;(tenance? Hath ever your foul been made to weep within you with his love ? If not, it is a bad token ; for the people of Go i know his face ; and whenever they hear him named, their affections go out after him
(3 ) What dealings have ye in your ordinary way and walk with God ? Do ye acknowledge him in all your ways ? He knows the wicked afar off, and hath no deal- ings with them. Do ye venture upon nothing without God's counfel ? Do you keep your eye upon him in your ordinary bufinefs ? And do ye give an account thereof unto him ? If it is fo, it is well. But if ye have no mind of God; only when ye put on your cloathes, and waft* your hands, it may be ye retire a little in fecret ; and th^n lofe any thought you have had of him a!! the chy long c that is a bad token that ye are yet far From Cod : and i£ death (hall meet with you in this fituation, your heai',3 ill all be roughly handled by it.
2. The fecond fort that I would fpeak unto are, thofa who are truly godly. Would you be happy and good in the land of the living ; then draw near to God in all thefe refpecls formerly noticed. And that ye may do it, it were good for vou, that,
(>.) Ye
4? Mr. W. Guthrie's Sermons; • Ser. I.
(i.) Ye were convinced of your being in a great mea- fure far from God ; and in that refpecl: unlike what I formerly fpoke of. I trow there be many of you that are not well feen yet in your intereft in God. Then if you would be clear in this, draw near unto God, and refolve ©a what will be well pleafing to him. And what is that ? It is even to remove whatever ftands betwixt him and you. When ye go unto prayer, or when you would lay claim unto any promife ; then do not regard fin in your heart. Put away all idols of j'ealoufy. Let none of them come in with you before the Lord ; for if ye do, he will never regard your defires in prayer : and this is a time wherein there are many loofe hands in this refpecl. Therefore it were good for you to ftep home, and be fure where ye arc to fake up your lodging at night.
(a.) Study to be convinced, that ye are by nature far from God, and in your walk and converfation, from that communion with him that ye might attain unto, even
while here. Ad if once ye were at that, ye would
think h your unquestionable duty to draw near unU God, in all thefe refpe&s before mentioned. But where is that labour of love, that unweariednefs in duty, and that dif- jpofition to fuffer every thing for Chrift ? Are not all thefe, in a great meaftire, gone ? What fainting, failing aod fcarring at thecrofs ? So that but fcratch the clothes of many Chriftians, and they will be like to go befides themfelvcs. Where is that appetite and defire after Chrift, aod his rig hteou fuel s, which folk fometimes fo vigoroufly purfocd ? Where is that eftimation of, and enquiry after marks of grace in the foul, that hath fometimes been ? Haw perilous hath a mark of grace fometimas been, and fcow did it alarm you when it was obferved ? And where is that fympathy, and longing for the difcovery of duty, fobmifSon unto reproof, that were wont to be amongft you I Are ye not rather afraid to hear your duty laid out before you ? And where is that fimplicity of the gof- pe!> or that happinefs people had in hearing the gofpel, when they had not fuch fkill to fhift, or evade the word, and to put all by, except thole fentences that pleated their own fancy ? and when they durft not entertain a chal- lenge of conference all night but it behoved them to mourn for it before the Lord, until it was removed. Hath not i»any of you got the devil's wifdom to lodge a challenge all night, and not be troubled with it? And where is that tendernefs of confeience, that would have made peo- ple ab&ain from every appearance of evil, and would have
mads
Ser.I. Upon Psalm ixxiii. a£. f
made them walk circumfpeclly in regard of offences, acd mourn for them before God ? And where is that tnae zeal for the intereft of Chrift that was once in our corpo- rations in thefe dominions ? Is not that gone, and is there any rightly exercifed, when they fee the matters of God going wrong ? — Now ye mould draw near unto God m all thefe things. Now,
(3.) Is there any purfuing after this neamefs unto God that was wont fometimes to have been a cafe of consci- ence ? But now to mend our evil faults, of all cafes this is the mod remote from us. I fay, fo to fpeak, it is far to the fheaf here. The time hath been when ye would not have been fatisfied, if God had not been drawing out yowr hearts after him, or lying, as it were, all night, as a bun- dle of myrrh, between your breafis. But, oh I is not this almoft gone? O therefore draw near to him. Again, it is good, as we commonly fay, to come to old ufe and woct again, if ye come no farther. But.
Secondly, I come to fpeak of the words as they have a reference unto what goes before the text. And,
ifi, They turn upon this, — He had feen the wicked proljper and get much of their will in the world. Wheo. he beheld this, he was made to Mumble at it ; but after recollccling, and coniideruig it a little, he recovers him* felf, and begins to fpeak of what he had formerly laid concerning it. And here, fays he, It is good for ms t9 draw near unto Cod. Whence I obfeyve,
1 . That a godly man's heart mould fatisfy itfelf, over all the profperity the wicked hath, or can have in the world ; and therefore the word in the original imports a gaining of Cod unto we. It is good for me ; it is an only good for me, to draw near to God, and that is enough to fatisfy me, over all, and beyond all ths profperity of the wicked in the world. And fo much is iniinuated, Pfalm xxxvii. of the wicked that profper in his way. What mould we then do ? Why, trull in God. Be fatisfied m him, as your biciTed choice and portion. And the grounds on which a godly man's heart ihould fatisfy itfelr over all that he fees in the lot of the wicked, are thefe,
(r.) The fountain itfelf is better than any drops that come to the wicked. God himietf is better than the crea- ture. He is better than ten ions, yea he is better far than any good thing that proceeds from him. Therefore, he fays, in the words preceding the text, Whom have Jin the heavens but ihecy and there is none on the earth that I dejtrj
bejidts
:g Mr. W. Guthrie's Sermons. SerT,
hefides thee,. When he has counted all, this is the fum or' the whole reckoning.
(2.) He gees further en the fame ground. As if he would fay, I fee that all thir folk, viz. the wicked ftand onjlipbery places. I would not be in their place for all that they enjoy, and as much to it. But as for me, Thou '•wilt guide me with thy counfelt and after-wards receive me unto glory. No other good thing, is fo good as God. Gcd is good in himlelf; and he commands all that is really good unto that man that draws near unto him, e- ven from his fhoe latchet unto the falvation of his foul; and mikes every thing turn to him, as it were, in the hollow of his hand. Pfalm xxxiv. 1 1. The Lord -will give grace} and glory, no* good thing -will he -wit k-hold f rent them that -walk uprightly. And may not that fatisfy us fully r
For life 1. This reproves the godly, who grudge and fret at the profperity of the wicked. P/arl. xxxvii. 1. Fret not thy/elf becaufe cf evildoers : Simple poor folk, iimple fools, would he fay, they will have little enough yet to jeave. — -Hut the believer's portion is far preferable unto theirs. It is an only good. It is better than many por- tions. O learn to compare your iot with the lot of the men of this world. Count, and ecu [it on, and fee whole number exceeds. Tell, and tell over, and fee who tells longer! ; for there is much counting in your lor, compar- ed to what is in theirs. That is a orange word, Malachi u 2, 3. Was not Efau Jacob's brother ; faith the Lord : Yet / loved Jacib, and hated Efau, and hid his mountain and heritage ivcfie. Efau had the dominion for a time, yet the beaduY'p or fuperiority belonged unto Jacob And that might iaiisfy him, though he had not fo much worldly fubitance as Efau. Believers may ling that long with Da* vid, when near his end, 2 Samuel xxiii. 5 Although my hovfe be not fo ordered with God, yet he hath made with me *n everlafiing covenant, ordered in all things andfure, &c. Ufe 2. Although there be a party of wicked men, men of Belial, that we have to do with in the world i a party that are" like briers and thorns •, fo that the people of God had need of gauntlet gloves, when dealing with them ; yet the covenant is enough for that alfo : for this is all myfalvatUn, and all my defire, although he make it not to grow.
2. Obferve, That the more the wicked get their will, the people of God Should ftill draw the more near unto Cod. And this is imported in Pialm xxxvii. 3. Trvft in
the
SfiR.T. Upon Psalm hcxlll 2$. 9
/£<? Lor J, £rti fifo good j— delight thyfcff alfo in the Lord. This is oppofed unto fretting at the profperity of the wic- ked. This is the duty of all the godly, when the wicked get raoft of their defires in the world \ and that for thefc reafons.
(i .) Becaufe they may be fatisfied in (b doing. Do the wicked get much of their mind in their lot and portion ? Well, the people of God' ftiould iill themfelves full of their portion : for there is a reality in it j but there is none in the portion of the wicked. What are houfes, lands, goldr filver, or eafe to eternal life ? O take a good draught thereof, by drawing near unto God. And,
(2.) Becaufe your trials and temptations are coming. And if the wicked get up and have the dominion, as it is likely they may ; then the godly may make for their iheec and their (hoes, if they can come at them.
(3.) Becaufe this is the way to preferve you, and to guard your hearts from miftakes, when you meet with the temptation this man met with. A fad temptation \ when godly folk get not their will in what they would be at, for God and his intereft : and godiefs folk get their wiil and deiign. Then they are ready to mifreprefent* and miftake the voice of providence. You fee this god* ly man accounted himfelf as a beaft under this. But a drawing near unto God will prevent every miftake in this cafe.— — And,
(4.) Becaufe whenever the wicked get moft of their will, that prognofticates fome great revolution in the land. But at the fame time it is alfo true, that it is, that they may be cut tff, and deflroyed fcr ever. Then may the Lord fave the innocent* for there will be ftirs. Therefore flee into your windows. Draw near unto God.
Ufe 1. Ye hear what is your duty, when wicked folk get moft of their defigns and commands over all. Here it is; draw near unto God; and thus hold you out of harms way in an evil time.
Ufe 2. See how ye may be put into a capacity for a day of trial, and be creditably carried thro'. And if ye would he even with wicked men, aid guard againft miftakes, and be enabled to be faithful, and forth-coming for, oc to Goda then draw near unto him in all he has command- ed you.
Ufe 3. This reproves thofe who are rcfolvlng to take another way ; and caft about to the leeward, and row to the ftiore, to fee what friends they may have, at court ;
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lo MR. W. Guthrie's Sermons. Ser. I.
to curry the favour of great men ; to get their own bufi- ncfs well managed ; and to tell ill tales of the godly. Be fure ye fhall meet with a mifchief. It is good at all times,
but efpecialiy at fuch a time, to draw near unto God.
And if ye do not this, ye (hall never have fafety in any other way. But,
2clly9 Take the words as they are an inference from thefe words before the text, in the 25th verfe ; Whom have J in heaven, but thee ; and there is none upon earth that J defire befides thee : my heurt and my flejh faileth me, &c. Here we lee the Pfalmift very near unto God ; and yet in the text, he fays, It is good for me to draw near unto God. Whence
I obferve, Let a man be as near unto God as he can imagine, yet it is good to draw near unto him, and to feek to have nearer fellowship and more intimate acquaint- ance with him. This man was near, yet he feeks to be nearer unto him ; even to have his arms full of God (fo to fpeak) *, and the rcafon is,
1 . Becaufe the life of true religion in the world, is but
a ftrong appetite, and a heart hungering after God.
And therefore folk fhould ftill be hungering, and feeking after more from him. And,
2. Becaufe even that which ye have got, ye cannot keep, unlefs you be ftill in the purfuit of more. You lofe what ye have got, and fcatter as faft as ye have ga- thered ; if ye be not ftill making progrefs and increafe. Therefore, Pfalm xvii 5. Held up my going in thy patht that my footfteps flip not. That is, hold a grip of me, o- therwife I will fuddenly go wrong. Ye will come unto a fmall reckoning, if ye draw not near, and more near unto God.
Ufe 1. This ferves for trial of your reception of God. Try if ye be ftill purfuing after more. Ye that think ye have got fomething from God, and are fitting down upon that, I am in doubt whether that reception of God be at all real. For where it is real, it ftill puts the foul upon longing forinore If your reception of God put you not upon working for more, it is a bad token, and fays that either ye are not fure ; or elfe there is fome dead fiie in the pot of ointment.
Ufe 2. And ye that have really got any thing of God ; work faft for more : ftudy to go forward •, otherwife I defy you to keep what ye have already gotten. The devil will get his hand upon it i and then ye will be in hazard of lofing what ye have once gotten.
Ufe
Ser. h Upon Psalm ixxiii. 2§; ii
l//* 3. Open your mouths wide, and the Lord will fill them abundantly. There are treafures of good things with him, that ye never yet beheld, or lighted upon ; fweet fills of love, peace, joy ; perfect victory over fin ; felf-denial, and dying to the world, being alive to nothing but Chrift, be- ing filled with all the fulnefs of God. All thefe, and much more are to be had for the feeking after.
3<//y, Confider the words, as they are connected with thefe immediately preceding the text. Thou haft dejlroyed all that go a-whoring from thee. Hence obfei ve,
That it is good to draw near unto God ; the only way in all the worjd, to fecure a man from the dreadful judg- ments that are coming upon wicked men, is to draw near to God. This is the only way : this is to forefee the evil, and run, and hide yourfelves. Pfalm xci. 1. Flee under thejhadow of the Almighty. This is the only place for flielter againft the judgments of God that have been long impending over us, are now dropping, and will at laft be rained upon us. Then let us draw near unto God.
Ufe 1 It were good that folk coxifidered, and were of* tener thinking upon thofe judgments that are to be pour- ed out upon wicked men. There was a generation of un- godly men in Scotland that were enemies to the people»of" God ; and many of them are yet alive. God has dropped dreadful judgments on fome of them, and yet continues to drop them upon the reft ; and it is likely the dregs of the cup will be the bittereft.— — -Ye may believe itv you that are the people of God have no other way to ef- cape the judgments of God, but by drawing near unto him.
Fancy not an immunity from judgment another way. ►
There is a fword of the Lord that will cut off the wicked ; and the righteous have no way of efcape, but by drawiog near unto God. And if ye would fe; yourfelves ferioufly to it, God would meet you mid-way, and more ; as it is evident from the forecitad text, James iv. 8.
Ufe 2 It were good for all God's people in times r.f temptation and trials, to follow this godly man's example here. He hath been in a temptation, and he wreftles with it and carries off the fpoil of the temptation, as it were, upon the edge of his hat, and comes off the field honour- ably. Finally, Study to carry in this way whenever
a temptation comes upon yon, and ye are engaged in it. Thus bring fome of the honourable fpoil of the tempta- tion with ycu. It is good for meto draw near unto Gou,
B % SERMON
12
SERMON II.
Matthew xvi. 26,
For what is a man profited \ if he Jhould gain the whole world y and lofe his own foul f or9 what fbatt a man give in exchange for his foul f
CHRIST had been preflxng the company that were hearing him, and his own difciples alfo, to lay out themfelves for the truth, at all hazards. In tbefe words that I have read in your hearing, he ufes a double argu- ment. The one is, What is a man profited, if he fhould gain the whole world, and lofe his own foul for that worldjy gain. The truth is, he is a perfect, and an abfo- lute lofer. It cannot be told what lofs he hath, and how bad a bargain he hath made. The other is, If a inan lay his foul as a pawn, or pledge for this, he will not fct it free again at ]iis own pleafure. The text fays, Of •what Jhall a man give in exchange for his foul P
Now, from thefe words, I fhall hold out to you the following doctrines. '
Doct. I. The fouls of men are highly valued, andefteem- ed by Jefus Chrift.
Chrift Jefus hath valued the fouls of men at a very high rate ; for he hath fo computed that he fets the whole world at nought in comparifon of one foul. He fays, Though a man fhould gain the whole world, and lofe his own foul, he is a perfect, and an abfolute lofer : Thou fool, this night Jhall thy foul he required of the*. Chrift faid this to the man that had enlarged his barns, and had pro-*
vided nothing for his foul,-* Chrift values the fouls o£
men very much. And,
Here I offer you the following evidences of the doc* irine, Chrift highly values and efteenjs the fouls of men, And,
j. Thai
Ser. II. Mr. "W. Guthrie's Sermons. ij
1. That glorious contrivance of the gofpel fpeaks forth- what a high efteem God puts upon the fouls of men. — ** Great has been the work and bufinefs of its contrivance ; in order that his will may be revealed and made known to men : all is- done with a defign to fave the foul. And if there were no more to fpeak of him, than that Bible, it fufficiently fhcws how he values and cfteems the fouls of men. — He can make thoufands of worlds at one word; and yet he has taken much pains in contriving a wayhovr to deal with mens fouls, and about that great and glori* ous bufinefs of man's redemption.
2. This alfo fays that Chrifx values the foul much, that he took on him our nature, and fu ejected him'elf very low, for luch unworthy worms of the earth. None know how to value the foul except Chrift. He knows what it- coft him. In all the great revolutions of the world, he has a principal regard to the foul. There is not an up or down % a dethroning of kings, or protectors f, or prin- ces, but it is done with an eye to the good of the foul. — * He carrieth on fome things in order to the good of the* fouls of men. If there were no more but the keeping up*' a ftanding miniftry, and the vindication of that ordinance which he keeps up at a great expence, it {hews that he values the fouls of men at a very high rate,
3. Let us come, and take notice of another evidence juft at hand. Confider the particular care that he takes of particular perfons ; even a poor boy or girl. He will be fpeaking unto them, rebuking, exhorting, comfort- ing, inftrucYmg them particularly, and Angularly;' wait- ing upon their ups and downs ; to ratify the thought? of their hearts, as if he had no other thing to do ; though he has great kingdoms, and fcepters befides to rule. All this (hews how highly he values the fouls of men.
Now what are the reafons of this doctrine ? ft is not becaufe of any good works we can do unto him. But,
ijl, It is, Becaufe he values the fouls of men, at I'eaflJ comparatively with other things, as more glorious pieces of his handy work than any other thing in this \qv0v world. Thefe glorious luminaries, the fun, moon, er. are nothing to the foul. All the pleafant things that you ever faw, even heaps of £old, and filver, and itreets gar- nished with pearls or precious (tones, are nothing in com-- parifon to a rational foul. There was never any thing made" upon earth that bore the image of God fo eminently and
f This Srrrron feems to have been preached about the time of Olivet GrornwelJ,
fin su^
*4 ni*. W. Guthrie's Sermons. See. II.
Angularly, as the foul. And this is one reafon, why the Lord values the foul fo much : becaufe it doth repre- fent himfelf more than any other creature upon earth.
idly, The Lord values the foul of man very much, be- caufe he carrieth on his work by the foul more than by any other thing. He gives the moft glorious difplays of his power and mercy, by the fouls of men. He proves himfelf Lord over heaven, earth, and hell, by the fouls of men. And,
yjy, I may fay, the Lord values the foul much, be- caufe it is of the higheft concernment. And this is one of the reafons God lays fo much weight upon it ; for the redemption of the foul is precious , and it ceafethfor evert Pfalm xlix. 8.
What ufe then can we make of this doctrine ? God loves the foul fo much, and we value it fo little. It holds forth this unto us :
That we differ exceedingly in our thoughts from the Lord. He hath put an high efteem on the foul, and we do not efteem it much. And therefore it holds out our dilconformity unto him j fince he values the foul fo much, and v,-e value it fo little. But you will fay, I value the foul very much, and will do any thing for it* Weil, if ye will put a high price upon your fouls, it will appear. And,
i/?, Try whether ye have any ferions thought concern- ing your fouls. Do ye value your fouls much, who have never a thought of them to fee in what cafe and condi* tion they are, and what will become of them in the end ? Dare ye fay, in the fight of an all-feeing God, that ye had ferious thoughts of your foul, and what would be- come of it in the end ? If ye dare not fay that, your va- lue for the foul is a fancy indeed. And I pofe you all, this day, that hear me, if ever you had deep thoughts concerning your fouls cafe atod condition ? Anfwer me to that. You that cannot aufwer in the affirmative, ye are not far from the wrath and vengeance of God. Ye that caft your fouls at your heels, and undervalue them, and fpend more time and pains on the poor perifhing things of the world ; would ye be called Christians? Nay, ra- ther limbs of the devil, worldly vorms, and moles of the earth.
idlyy Do ye value your fouls much, who make no en- deavours for your fouls. Ye can tell every year how far your labour is advanced at fuch a time $ that you have now got your cat-feed, or your barley-feed into the
ground.
\
Ser. II. Uj»on Matthew xvL 16. i$
ground. But what have ye done for your foul ? Surely every one muft give an account unto the God of heaveri for their fouls. I dare boldly fay, that feme of you by- more weight on fix or feven fteps of a rig's end to fow a little flax feed on, than ever you did upon your precious and immortal fouls.
idly, Do ye value your fouls much, when for a thing of nought, for a very little, or frivolous thing, ye wilt venture upon the wrath of God ; when ye will fwear and profane the name of the Lord for a thing of nought $ when ye will lay down your foul againft two pence : as if I were to throw down my gold ring, and play it againft a few pennies Scots. And fo you venture upon the wrath of the almighty for a trifle.
4thlyt Another evidence of it is given, when other things come in competition with the foul. Here is fomc thing that concerns the foul ; there is fomething that con- cerns the world : I will refer it to your own confeience which gets the firft place. Here is a thing that concerns the foul : but ye are called to yoke the plough. Now lay your hand to your heart, and judge ye whether ye value your foul, or the world moil, and look which of thefc gets the priority.
St/j/yi Do ye value your fouls much ? Ye can hear threatening! concerning the deftrucYion and ruin of your fouls, and yet never be affrighted, or alarmed. There i$ no need of greater evidence that thou valued not thy foul, when thou fayeft, Let threatenings go their way as they came, when thou art never alarmed, nor affrighted, and when thou canll hear thy fouls ruin threatened a thoufand times in one day, and never be moved more than the tim- ber, or ftones of thefe walls. Thou that doft fo, haft
no reafon to think that thou valued thy foul much, and thou haft need to be laying thy foul's cafe and condition to heart.
Doct. II. Though the foul of man be a precious thing B and much valued by the Lord ; yet he hath committed it unto man's keeping for a certain time ; and it is the bit* fmefs God has put you upon, to look to your jluls.
But ye will fay, We have no leifure for this. But tell tne, when get you time to go about any other buMnefs I What is your work ? Is it about your foul I or is it about other things? When got ye leifure to eat, drink, and ileep, and to go about your other worldly affairs ? Rt-
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1& Mr. W. Guthrie's Sermons. 'Ser.1I.
member that the Lord hath committed the foul to your keeping, as your principal work and bufinefs- And,
i. In forne refpects, God hath allowed you more time to go about your other bufinefs. Yet in other refpe&s, God has .ill owed you to take more time about your foul's .cafe ; much more, at leaft, than probably you do.
2. Know, there are few in all the world, that can give a faithful difcharge of their fouls as well kept. Look, if ye be of the number of thofe few. But if ye can find no good reafons that ye are of thefe few, there is little hope : of you. Are yr not afraid of thefe words, Many are cat- led, but few are chpjen P There are but few that enter in at that ftrait gate, and walk in that narrow way that
leads unto life There are but few to whom God
.difcovers the worth and precioufnefs of their fouls. Ye would do well to remember, that a very little thing will wrong, or imjure the foul. We commonly fay, and I wiih it were more noticed by us, That a little thing will
harm the eye. But a far le's thing will harm the fouh
A thought will put the foul out of cafe for many days. And a wrong word fpoken will put the foul out of order, fo that perhaps it may never afterwards get the comfort ,of its peace with God in this life.
life. Now, ye mould be making your peace with God 5
for ye know u.u, if ever ye Hi all get another day after this.
Yea, there is a day appointed, when the Lord will take
back again the fouls of men ; O foot, this night Jh all thy
foul be required of thee, There fhall be no delay. It (hall
be taken from thee this fame night. As thou doeft, fo
fhalt thou receive according to thy works. If thou haft
dealt well with thy foul, the Lord (hall deal well with it al fo.
/And if thou flight eft it, he will flight it alfo. And do not
think, that becaufe the foul is a precious thing, and the
^Lord values it much, that he will not ailign fuch a preci*
. ous thing unto eternal torment. No, he mail not regard
•that much. He has thruft many a foul as precious as it,
into hell already, Therefore, think not fo -O then,
will ye bethink yourfclves. What reckoning can I make with God for my foul ? I afk in reality, what account can ye give to God, if he fhould require an account of you before ye ileep this night ? Can ye not anfwer ? Are ye fpeechlefs ? And how much more lhall ye be fpeechlefs, when God fhall put that queftion unto you, and fhall command you to be taken and bound band and foot, and caft into hell-fire, inhere the worm dielh not) and the fire is not quenched, Hark i& 46.
Doer,
Seh. a u? on MATTHEflMftr mSh- ^
Doct. Ill Tfo larJ cares little for the world.
He values the fouls of men much ; and we value then* little. He values the world little ; and we value it much : although a man fhould gain the whole world, and lofe his own foul, he is but a fool, and he hath made a very bad bargain. Chrift values the world very little, I offer you thefe evidences of the truth of this doctrine.
\ft, When Chrift was in the world, he made a very mean purchafe of it for himfelf. He had not where to lay his head ; and fometimes he could not command a drink of water therein. He made a very poor purchale of it to himfelf. The f exes have boles , and the birds of the air have nvfts, but the fan of man hath no t where to lay his beadt Luke ix. 58.
idly, He ufually gives lead of it to his dear friends, and followers. I do not fay, but fome who have much of the world may be gracious folk ; but ordinarily God- gives leaft of the world to his own people. "Where ye will get one rich man that is godly, ye will get ten that are atheifts. He hath not ckofen many mighty men of the world, — net many wife men, after the fiefb% not many mighty, not many noble, are called, 1 Cor. i. 26.
2,dly, The Lord has given a considerable portion of the world unto his avowed enemies, who fight againft him, and improve it againft him. He gives much of the earth to profane atheifts, profane beafts, and runnogates, who are his avowed enemies j for the edrth is given unto th& wicfod*
4thlyt And ere long he will fet it ali ;n a flame. He will burn it up with fire. The earth, is, as it were, wi- thered already, and ready for burning. — And what makes the Lord care Jo little for the world t The earth alfo and licrks thereof J 'ha U be burnt up.
But what are the reafons for this doc~lrine ?
It is becaufe by man's tranfgreillons it is made fubjecfc tinto vanity : For the creature was made fabjeSt to vanity, not willingly, but by reafon of him who hath jubjeBed the fame in hope, Rom. viii. 20. All things are properly diverfions
from Gcd, from the living God. And there is not a
dumb beaft, but it is for man's fake plagued of him, and fo made fubjecl unto vanity.
For ufe of this doctrine, as I faid formerly, It points ov 1 ^conformity betwixt God and 113. And we dijier v fyom him in regard that he values V ronl fo
-:;"le. Her
X* Mtl WrGSTHftife's Sermons. S£r. %
but little, and wc efteem it very much, and care for pe- rilling things, even trifles of the world. But ye will per- haps fay, that ye do not value it much. But this will ap- pear in thefe few things following.
1. A man • values that much or* which he fpends^ his ftrength voluntarily, and with complacency and delight. Ye fay the world pulls the life out of you. But yet ye fuffer it ta do fo willingly, and with delight.
2. A man does that moft willingly, on which the affec- tion of his heart is moft bene. And do not your hearts run out moft after the things of a pre fen t world ? Hence your fear, love, hope, and delight run out after a pre- fent world. What makes you glad and chearful, but fomething in the world that profpers* and is going well with you ? and what makes you afraid, or forry ? Is it not becaufe the world feems to frown upon you r
3» This proves that ye value the world much, that ye will not take a rebuke, but will eagerly follow on in the purfuit of it, although it has failed you often, and given you many a difappointment •, and although the Lord' has blafted that which ye havfr been following after.
4. A fourth evidence is, That ye will venture to lofe the friendfhip of God for a very frivolous thing. Ye will venture to wrong the God of heaven for a little worldly enjoyment. But I go no further at prefent, only I mail notice thefe two things following.
(1.) Although the foul be very precious, yet we value or efteem it very little :- and although the world be a poor ambulatory thing, we put a very high price or efteem u- pon it. And,
(2.) Although your fouls be threatened with utter ruin on that account, yet ye are not afraid. Which (hews that ye care not much for them. You cannot be put off the cutting and carking cares of this world, even though God has corrected you, and given you, as it were, over the finger ends for them. And yet do your beft, ye can- not take delight in ferving God half an hour. Look
then to your fouls in time, and flight them not 'T other- wife God will flight them, if you mind them not in time. For what is a man profited^ if he Jbould gain the 'whole world, and lofe his own foul ? or} what /ball a man give in exchange far his foul?
SERMON
t 19 1
SERMON IIP.
Isaiah xliv. 3*
for 7 will pour water upon him that is thirjly^ and floods upon the dry ground : I will pour my Spirit upon thy feed) and my blejfing upon thine offspring.
WiE have heard of the two commands thai makes way for the promife ; and ye have heard of the grounds on which they are prciTed : when his profeffing people hear of their danger, and try not to feek after a remedy, but turn their back upon Gc !, he cries, as it were, after them, and fays, hear another word, and take not away an ill report of God, and his ways. But may we fay, "What is that word ? Why, it is juft to hold by the covenant. The covenant is given, not only to fatisfy all your defires, but even to hold by, until ye hear a bet- ter word come forth from the Lord.
But fay ye, If ye knew my condition, ye could not bid me but fear. It is true, I know not your condition : but he that formed you from the womb, fays, Fear not, 0 Ja* pob% my fervant, and Jejburun ivhom 1 have chofen. Our iniquities are like to take hold upon us, fay ye ; but (ink them into the covenant, fays he. Lean down your bur- dens there, fays he. And fpeak a word to me, and if I anfwer not your condition, then take it up again, if ye be able, and go your way. Well, fay ye, we are content to lean down our burden upon the covenant. Now what haft thou to fay unto us, Lord ? Then, fays he, I know ye want much, and I know the chief of all your want9. I know ye want my blefliog. Then ftay and take it, and ye (hall profper the better. I know that you would have drink, although ye will not grant ye are thirfty, Can ye not fay dry ground ? Then come and (et to your mouths ijere, and 1 will let out waters unto you. But know ye
J An afternoon's Senjion*
C 2 what
86 Mr. W. Guthrie's Sermons. Ser.III.
what I fay, fays he. Not very well, fay ye. Then fays he, I will tell you in plain terms. 1 will pour out my Spi- rit upon you : for 1 will pour water upon him that is thirfty, and floods upon the dry ground. But there are many, ye
may fay, that get that who do not bear much fruit.
But, fays he, I will blefs it, and make it grow ; and ye ihall avow your profefiion before the world ; you {hall not hang down your heads, when ye meet with a profef- for, but ye ihall avouch your intereft in God, while he allows his Spirit, and good will, to do you good.
I. The firft point of doctrine. The Lord allows the pouring out of his Spirit, to anfwer and fatisfy the foul that is almoft made deaf with 'the challenges of confci- ence, and the threatenings of a broken law , and he will have his people to fatisfy themfelves with it as their por- tion.
For proof of this, fee Ifaiah xli. 18. 1 will open rivers in high places, and fountains in the midji of the valleys : 1 vjill make the wildernefs a pool of 'watery and the dry land fpfings of water. And fo, Joel ii. 28. when he has for- bidden them to fear ; he fays, — I will pour out my Spirit upon allflefh ; and your fons and your daughters fha 11 pro* phejyy your old men Jball dream dreams, your young men Jballfee vifions. The Lord holds out the covenant to a trembling foul, or people. And he fays, Lean down your burden there, and hear what I have to fay to you. The jman is content to (rand and hear; but is not content to Jean down his burden, leaft he be not able to raife or lift at up again j till once he hear the covenant branched out «o him. As ifa. xliii. 1. — Fear not% for I have redeemed thee, I have called thee by thy name, and thou art mine.
Now, the reafons why the Lord allows his Spirit, for the fatisfying of his people, who are thus afraid, are
I. Becaufe the Spirit can anfwer all ye can object. — — There is nothing ye can want, but his Spirit makes way for it, and follows all your doubts and fears. And,
% The Spirit differences the godly from the wicked. For there are many who would rather have an outward delivery, than a delivery for their foul. And therefore $he Lord takes this way, to fatisfy his own people.
Ufe. Then, try what ye take up with, when ye are afraid and in trouble. And if ye be fpjritual, ye will defire the Spirit ; but if otherwife, ye will defire an outward deli- very. I fay, take hold of this ..promife to fatisfy all your
doubts
Ser.III. Upon Isaiah xllv. $1 **
doubts and fears. But ye may fay, ye know not what ye want.v Ye mult have this much, and that much. I an- fwer, If it be offered unto you tp fatisfy, and \folve ail your doubts and fears, take, not another way of it, for God will not be mocked. If ye wiil take it, it will iatisly all your delires ; for there is in fcripture to fatisfy then* all, be what they wiil. But ye may fay, I want faith.
Then welcome, fay I. He is the Spirit of faith. But I
want a prornife: well, he is the Spirit of proniife. 1
want holinefs t then he is the Spirit of hoiinefs, But
I trow, I want all grace : well then, ho is called the Spi- rit of all grace, and fupplication, yea, and glory too r*~ But I have an ill-natured, paiiionate fpirit: then, he is called the Spirit of meeknets. — —But I have nounder- ftanding ; then he is called the Spirit of underftanding that fearches all things, even the hidden things of God.— lam a fool, and deftitute ofcounfel; and I know not what to choofe ; he is the Spirit of ccunfel, and direction.
But I cannot pray : then he is the Spirit of j^ayer
and fupplication. 1 cannot love; then he is the Spine
of love. God is love. 1 am dead and lifeJefs in all per- formances : then he is the Spirit of li f e . 1 cannot ig- nite with the people of God : then heard ye never of the
Spirit of unity in the bond of peace. 1 cannot moura
over my fins and wants : then he is the Spirit that makes one mourn as for an only fen, or fh ft -horn.
Then what do ye want ? He is the Spirit that worketli all things in all cafes in ail his peop'e. Therefore has he not good reafon to offer his Spirit to anfwer ail their doubts and fears ? It is like Fortunatys's purfe, to ufe the iimilitude -, ye iliall always find fame thing in it. Sit down then, and devife wants, and he has fomething to anfwer them ail Therefore ftek the Spirit above all
things. Thofe who eileem not the Spirit above all things, know nothing of the Spirit of G&d. This Spirit teaches humility; and teaches to call God Father. But yc may fay, that ye find it is elfe where faid, Grieve not the Spirit ;. and that, fay ye, we do continually. Well, to fatisfy you in that, he not only promifes his Spirit ; but he promifes his bleiling alfo with his Spirit. Pfaltn iii 8. Thy bkjfing is upon thy people. So John vi. when he bidlcd the iivs loaves j then they were encugh to fatisfy all the multi- tude. And at the word, Take up the fragments, who could bear that which was bleft ? The Spirit and the blef* Ting anfwer all doubts and fears.
II. The
22 Mr* W. Guthrie's Sermons." Ser. III.
II. The Spirit is called water Then obferve that
God's Spirit is compared unto water. Now would ye know the reafons why God's Spirit is called, or compar- ed unto water. They are thefc,
i. Becaufe water is of a cleanfiug nature. It cleanfeth ; and fo doth the Spirit, Ezek. xvi. 9. Then wafhed 1 thee nvith water , yea, 1 thoroughly wafhed away thy blood from thee. He makes them clean, and holy, that is, by the Spirit of truth.
2. The fecond reafon wherefore the Spirit is compared unto water, is, That as it cleanfeth, fo it cools. It is of a cooling nature : and fo is the Spirit of God. Know ye what it is to be icorched with a fpark of hell, fo to fpeak, and to have the hot difpieafure of God burning in your bofom. Then this Spirit cools and quenches this. The water that I (ball give himtJball be in him a well Spring- ing up into everlajling life, John iv. 14. It quenches ter- rible threatenings. Then whenever ye have terrible chal- lenges for fin, take the Spirit and quench them.
3. The third reafon wherefore it is called water, is, be- caufe as it cleanfeth and cooleth, fo it alfo makes fruitful, as water makes dry barren ground fruitful. So where the Spirit comes, and the bleffing with it, then the foul grows in grace Now the fruits of the Spirit are peace,
fove, &c< And if ye would know wherefore he fays,
J will pour floods upon the dry ground, it is juit becaufe God's Spirit is all in all : and I defy you to ftep this or that way, if ye have got the Spirit and the blefling with it, but it will frill make you fruitful, grow, and increafe,
4. A fourth reafon why the Spirit is called water, or floods on the dry ground, is, becaufe it carries down all before it, and carries captivity captive. It carries all oppofition in the way down like a flood. He comes flip- ping like a roe, or a young hart, upon the mountains of Be- rber.
£//e. Are ye unclean, and would be cleanfed from fin ? or would ye be cooled from the heat of God's wrath ? Are ye fruitlefs, and would ye grow ? Then come, and
lay hold of this promife. 1 will pour my Spirit upon thy
thy feed, and my bleffing upon thine offspring. By faith we hear that word, that he bids ail come that would be clean- fed. But to whom is that promife made ? fay you.
Jnfw. Even unto thofe that are thirfty. Then that cuts us off at the web's end, fay ye ; but, I fay, ye fhall be kait or cemented to again.
III. The
S£r. III. Upon Isaiah xiiv. j. '44
III. The next point of the doctrine anfwers your ob- jection. The Spirit here is promifed to be poured forth, upon the thirfty, and on the dry ground. \i will pour water upon him that is thirfty y and floods upon thb dry ground* Then we fee the party that he pours cut his Spirit upon. They are thofe that are thirfty, and the reafons why they are called thirfty, are,
I- Becaufe a thirfty man is pained; he is pained at the heart with drought. Say ye, that cuts me clean off. Now this is the pained man, that is pained with fear of challenges, and the threatening of God's holy law. That is not me, ye may fay. Well then ; the thing that one will not, another will, as we commonly fay. Some will take hold of this word of promife, becaufe they are pain- ed at the heart4for fin indeed.
2. It is a rsafon wherefore he is called thirfty, that he rs not able to delay drinking. So in like manner ihofc who are pained with the threatenings and challenges of a broken law, are not able to delay the taking hold of fome promife anfwerabie to their condition. But, fay ye,1 that belongs not to me.
3. Bring water unto a thirfty man, and yet give him none of it to drink, and he is juft like to faint, or die away for thirft. In like manner, a man pained at the heart with challenges, when a day of the promifes comes, and he gets none ready to anfwer his cafe,: then he be» comes almoft faint.
But fome of you may fay, that Is not my cafe; for I can hear all that, and be in no danger or fainting at all. But here we (hall defcend a little lower yet. And,
\ft, A thirfty man cannot eat his meat well. Now if ye take this with regard to your natural food, ye will think it as hard and difficult as the reft; but I mean fpi- ritually. So it is with the man, that is pained at the heart with thirft for God. He cannot eat well ; becaufe he
muft have a drink of water. Now, if thou be one of
thefe, what ufe makeft thou of that which is laid to thy hand daily ? Art thou faying, I am not able to eat it. I mult have fomewhat to make it go down. — Then, here is water for him that is thirfty. Seek his Spirit, and that will put it down, and make all your food digeft in due fealon.
2d(y, A thirfty man is not able to fpeak well. But this is not applicable to me, fays fome of you. For I can ipeak enough about any thing in the world. iSut, ki am
aik
24 Mr. W. Guthrie's Sermons. Ser, III,
aik you, "Were ye ever in fnch a cafe that ye*could pray none ? then be what thou wilt, thou art a thirfty man.
yily, A thirily man is notable to work well; but hangs down his head at his bufinefs. Well, art thou in in this cafe that thou canft go about no duty, but thou (till think- eft thou wanted: fomething. That is the man that the promifes- of the water of his Spirit have refpett unto ; a man that is notable to fpeak well, eat well, nor work well. But after al!, ye may lay, I cannot think that is the man he offers his Spirit unto. But when the people of God fee a promifs that requires a brave qualification, they think that none ihouldtake that, but thofe "that have this qualification: As that promife, Come unto me all ye that tcb'Air% and are heavy laden, and I will give your eft, Matt, xi. 28. And, Hq, every one that thirftcihi come ye to the waters ; and he that hath no money, ccme ye, buy, and eat ; yea% come buy -wine and milk without money, and without price, If 'a. Iv. 1. Ye think thefe are only to thofe that are prefled down with the fenfe of their, fins, and thofe who are pained witi fuch a great chiritv* But indeed ye are miftaken. The Lord fpeaks unto them only \ and why ? Becaufe it is only thefe who ara moft ioath to meddle with it. He gives it out under their name, but every one may take it under that name,.
But ye .will fay, That is a llrange declrine that ye preach, for who may lay tlakiV, or take the promife, but
thofe who have ihefe qualifications therein required ?
But will ye tell me in a word, What is the leaft qualifica- tion that ye may take a promife upon ? Indeed I dare not name One, that we may take a promife upon, under the pain of God's difpleafure, I may not judge upon that ; for, Cur fed is he that addeih any thing to God's word : For he will feek a lefs qualification than we would require. But I wiil tell you fomewhat of it. If ye have apy need of a promife, that is a qualification good enough. For if ye fee that the promife can do you any good, and that ye have need of it, thst is a qualification to take the pro- mife. But how can thefe things be? ye will fay. Ye would think it ftrange lor me to prove it from the word thirfty : Yes, for the Lord neither fays, thofe that have a great thirft, or a burning tftirft : but he fets it down fo univerially, that all are bound or commanded that are thirfty under heaven, to take it; becaufe we muft not make the promife more narrow than he hath made it, — Jnd let him that is athirjl come, and whojoever will, let him come, and take of the water of life freely, Revel, xxii. 1 7.
But
Ssr. Ill- Upon Isaiah xliv. f. 5j
But ye will then fay, this is fpoken to thofe that are thirf- tibg after the world too. I allow fo it is. Ifaiah Iv. I. Come ye that fp end your money for that which is not bread, and your labour for that which Jatisfielh not. And folk: that are thirfting after the world, are commanded to come, and he will pour out his Spirit upon them
But what fay ye, if we be thirfting for nothing. Then ye are a piece of dry ground And you have it in the. text ; I will pour floods upon the dry ground. That is what I was faying, that it is to the thirfty that could not eat, fpeak, nor work well :' But if they will not be fatisfied with that word, 1 will pour water upon him that is thirfty ; then he gives you another word to fuit your condition ; and will that fatisfy you? 1 will pour floods on the dry ground. Which brings me unto
IV. A fourth point of do&rtne is, The Lord will pour floods upon the dry ground, Ifaiah liv, i. Sing, 0 b$lr~
ren, thou that didjl not bear ; break forth into finging
What makes him fpeak to the barren and dry ground ? It is becaufe all the world is dry ground And are they not as dry ground that bear nothing ? Are they not all dry, withered, and dead in trefpaffes and fins ? And the reafons, are,
i. Becaufe there is no fuch ground in the world, but
it is dry and barren, until God gives it fomething.
What is any in the world, but as dry barren ground ? And therefore the wickedeft in the world may come and take it freely. * '
2. The fecond reafon wherefore it is offered unto dry ground, is, becaufe God never put away any that came Unto him. Him that comet h unto mc, I will in no wife caji oat, John vi. 37. Wherever he comes in the word of his gofpel, he excludes none but thofe who exclude them- felves. And fo the promifes are holden out unto all, Acts ii. 39. For the promife is to you, and to your children, and to all that are afar off, even as many as the Lord our God
fhall call. That is, an outward calling them that are afar off. God offers the promifes freely to all that will take them. IVhofoever will, let him come, and take of the water rf life freely. God loves freely, and he does not regard whether they be wicked, or not wicked, if once they will
come unto him.- Nothing in this cafe will hinder them
from receiving the promifes.
3. The third reafon for which he calls it dry ground, is, that he may meet with the cafes that his (people are
D moft
26 Mr. W. GiTthrie's Sermons. Ser. Iff,
moll often in. Therefore, anyone that is ufelefs, fruitlefsy hopelefs, and heiptefs ; come, this is the word that he has bid you abide by, and take with yon. But ye will fay, ye are very barren. So is the world until God cul- tivate it. Ifa. Iiv. I . Sing) 0 barren, thou that di$l net bear ; break forth into Jinging, and cry aloud, thou that did not travel with child ;■ for more are the children of the de/o* late, than the children of the married wife, faith the Jjjrd. But fome of you may be faying, I am worfe than barren, for I bear nothing but briers and thorns, thirties, and £r>. And the fcripture fays, fueh are rejected, and nigh unt* €l,rfing* whefe end is to be burned, Heb. vi. 8. But yet let fuch come unto him, he fhall take you from under that curfe. Zech. xiii, a. I will cut off the names of the idols out of the land, and they Jhall no more be remembered. So Ifa. lv. i j. hijlead of tlw thorn /hall come up the fir- tree ; and inftead of the brier Jhall come up the myrtle -tree : and itfiall he unto the Lerd fsr a name, for an cverlajting fign that Jhall not be cut off \. And whereas ye fay ye arc ufelefs and fruitlefs ; you fee here that it (hall be to the Lord, for a name, and for an everlajling Jign that Jhall not be cut
#•
ObjeFt. i. If this: be the cafe, then any man or woman in the world in a natural fiate, may take a promife.
Anfw* And what dare you fay to the contrary. What were any that ever took a promife but run -a ways from God ? AW that are fpending their money for that which: is vanity, may come and take it, if they will.
ObjetJ. 2. Bat we find many in a natural fbte taking, or laying claim to the promises, that have no right to them.
Anfw. I am very fure that thefe folk take none ; for,
(i.) No perfon takes a promife, but thofe that have & right to it f. And I prove it by this : they have no par- ticular needs to be aniwercd by the promife ; or to meet the promife with, and therefore they have no right to it.
(z ) They were never caufed to take it, Remember thy ivords (fays David, Pfalm cxix. 49 ) or. which thou has caufed me to hope. They were never carsfsd to take a pVo- rai/e, and therefore they never took one.
j By right here mull be meant an actual intereft in tl-c pra- mife by faith ; for with refpect to a tight of accef-, all gofpfct- he«rers are on a teve\, that is, w ey are equally warraated to re- ceive and apply the promife to themfeiveti ; (ince the promiie of the kofptl is directed, (as it is (uiuble) to linners of mankind without exception, Acts ii, 39. &<©y. vin. 4,
(3) Toll
Se*„ TIL UrON Isaiah xliv. 3} 27
(3.) Tell me when thou waft ferved heir to the promife; for one muft know when he was ferved heir to the pro- mife. And that the natural man does not : but the child of God knows when and where this took place.
(4.) The natural man never took it, becaufe it was ne- ver fealed over unto him as to thofe which believe. Xph. i. 1 J. — In whom alfo after ye believed^ ye were fealed with the Holy Spirit of promife. They think they have a right to it, becaufe they can fpeak well of it, or about it, like a beggar, who can tell over the feveral parts of a charter very diftinc*lly, but yet he has no right unto any article therein at all.
(5.) I prove that thou that art a natural man, for thou never kneweft the different parts or demenfions of the promife ; thou never dreweft rent, or increafe of the pro- mife. But the child of God can difcourfe of all the prin- cipal parts, and appendages of the promifes ; and he draws the rent of the promife, when once he hath laid hold of it. And,
(6 ) I prove that he has not taken hold of the promife, becaufe it does not cleanfe and purify him from the filth .and pollutions of the fiefli and ipirit ; which it does in- deed unto the fpiritual man. Having thefe promifes , deaf- ly beloved) let us cleanfe ourfelves from the filUnnefs of the jlefot and of the fpirit. It makes the fpiritual man never reft till he attain unto a cleanfing of the foul in fcjv.e mea- fure.
Now, finally, I fay, the natural man har net Cidb things, now noticed; and therefore, he has ncv.. . _t
taken hold of the promife. And if you get .It, you
(hall, fooner or later, know when and where you got it. For I will pour water upon him that is tkirfly> and floods u- pon the dry ground : I will pour my Spirit on thy feed, and my. bleffmg upon thine offspring.
D Z SERMON
SERMON 'IV*.
Isaiah i. 18,
Come now, and let us reafon together, faith the Lord ; though your fins be as fear let, they jhall be white as fnow ; though they be red as crimfon, they /hall he as wool.
THE Lord is here fpeaking unto a ftubborn, and ^ rebellious people, who thought themfelves far on 3n religion, becauie of external thing?. And now the Lord, who loves the welfare of his people, refolves, ei- ther to bring them home unto himfelf, or leave them in- excufable. In the former verfes, the Lord finding them to have matte fome kind of reformation in their lives by outward ceremonies, he tells them it was nothing but lies; when they trufted unto their outward fervice, it could not pafs in heaven, becaufe it was not found on both fides. ~ — And therefore he calls both their practices, and their
worfhip a lie.— Having convinced them of this, he
comes now lay down the true and living way, that if they would take Chrift for their Prophet, Prieft, and King, and his righteoufnefs and holinefs, then although he and they were ftrangers to one another before, now he would admit them into near fellowfhip with him. Come now, and let us reafon together ', faith the Lord; though your fins be as fear let, they JId all he white as fnow ; though they be red as crimfon, they Jhall be as wool. And whatfoever ye can object againft your well-being, I fhall anfwer it, if once ye will come, and make ufe of the fuit. Come, and I will take away your fins ; and whereas he fays in the fixteenth verfe, Wafjye, make £&u clean; put away the evil of your doings from before mine eyes, teafe to do evil* We have in the text fo many reafons to prefs the point upon them.
t It is fuppofed that this Sermon was preached at Irvine, on a
facraiEentaloccafioa.
foafm
5er.IV. Mr. W. GaTijRiE's Sermons. 29
Reafon 1. Come, fays he, let us reafon together. And if ye will do fo, I will admit you into near fellowship with me.
Reafon 2. The fecond reafon is, If ye will come and make ufe of the fountain, or remedy, that I have laid out unto you, then come; lam content to debate, or reafon the matter with you in a gofpel way.
Reafon 3. The third reafon is, If ye will come and make ufe of the fountain, be your condition what itwiii, it fhall not be remembered ; " if your fins were as fear- " let, they fhall be white as fnow ; tho' they be like crimr !' fon, they fhall J>e as wool."
I The firfi is, the word " Come."
IL The fecond \s3 " Let us reafon together."
III. The third is, " Though your fins be as fcarlet,
*' they lhall be as fnow • though they be as critnfon,
" they (hall be as wool."
And there is the authority on which they are gives, viz. 5* Thus faith the Lord ;" and the laft reafon is ex- preffed twice over, to beat down all objections what- ever.
Now we come to the explication of the words. And,
1. The jirft reafon, as we have faid, is " Come" And to come is Several ways taken in fcripture. An$,
I. To come% fometimes fignifies to appear, ?,$ II \b, iii. 3. God came from Teman, and the holy One from mount Par an. There coming is taken for appearing.
2. Sometimes coming is taken for beiieving ; John vi. 35. He that comethuntq met /hall never hunger. There it is meant of believing.
3. Sometimes, in fcripture, it is taken for going from one place to another ; and in this fenfe it means a pkee of reformation in life ; and fo it may be taken in ihzie words.
4. Coming may be alfo taken for a heavenly joining Xq+ gether : as Micah iv. 2. And many nations f bait come, and fay, Let us go up unto the mountain of the Lord. That is, Come let us johymrfelves in a, heavenly way together, in the Lord's fervicft
Now, we fay, all thefe fignifications may be contained here, in the word Come. Now,
iji9 The firft fignification was, to appear. In th<z for- mer words he has laid out a fountain unto them, and
has
jo Mr. W. Guthrie's Sermons. Ser. IV.
has bid them, Come, and make life of it : and it is well. Come, fays he, and let me fee thy countenance ; let me bear thy voice , for fweet is thy voice, and thy countenance is com* fy, Cant. ii. 14.
idly, This word Come, may be taken for believing. Ye are guilty of all thefe things, fays he. Now if ye will come and take my advice, and fubmit unto me ; then I allow you faith to believe upon my Son, %and you fliall have life.
^dly, As it fignifiesto come from one place to another : and this exprefTes fome piece of reformation, as I faid be- fore. Says he, If ye come, and make application to this fountain, then I will command holinefs for you. As John xv. 3. Now ye are cUan, through the -word that I have/po- ken unto you. By what word ? Even, by that word that
he had fpoken unto them, and that they had believed.
So fays he, Come, ye fhall be cleanfed ; I will command holinefs for you. But,
qtbly, The word here is principally to be taken for a heavenly, or clofe joining together. You are guilty, fays he, and ye cannot be cleanfed, but by the fountain ; and if ye will come, whereas ye were but ftrangers and out- Jaws before, and I took no gracious notice of you ; now I will admit you to be near unto me ; and I will notice,
and look into your cafe and condition. But there is a
coming two ways,
1. There is a coming, out of refpec"l to a command, where the creature dare do nothing, but even becaufe there is a command for it ; and then a necefiiry preffing upon the back of it, and the creature mult give obedience. And indeed many a time the creature thinks the command of God very unreafonable, as in this inftance that the Jike of it fhould come, and believe ; and yet neceflhy, and the command prefs unto it. And,
2. There is another fort of coming, and that is not fo much out of obedience to the command, and of neceflity, as it is out of love to God. This kind of coming is ra- ther a reward for the creature, than a duty; for it may be, the creature has flayed itfelf upon God ; and yet comes to God but as a law-giver •, and becaufe of the command, it goes about duty. But whgn one comes out of love to a loving invitation 5 then itjpecomes rather a reward than a duty.
II. I come now to the feconi reafon, that is given to prefs this point on thefe pcop'e, f< Let us reafon together."
Let
$er. IV. Upon Isaiah i iSf. j*
Let us humbly and mildly debate the matter as to what- ever concerns your well-being. I am now upon fpeaking- terms with you, which I was not before. Now there are
fundry forts of reafoning between God and the foul.- ,
And,
i There is a law-reafoning between them. Sometimes when the Lord as a juft and holy God fets all the finner's iniquities before him ; .and then he appears as a law- giver unto him. Now, in this law-reafoning, atl the a£ls of parliament are from the covenant of works : and this is one act, Curjed is every one that confirmeth not all the words of this law io (to them, I>cut.xxvii. 26. And when he comes to this creature, this claufe is in its bofom, De- part f torn me, ye workers of iniquity, Now in theie ac~h there is nothing given unto the creatures to work upoo> but their own ftrength. Neither do they admit of re- pentance, but perfons are curfed for the lean fin as tf breach of that law.
2. A fecond kind of reafoning, is a gofpel-reafoning^ The form of it is this,— God enters into debate with the creature, only for the removal of its doubts. And he reafons with the foul only according to the acts, or terms of the new covenant, and this points out a pkafant way wherein the creature may be fully fatished.
3. There is a reafoning which, in fome fenfr, may be called a la w-gofpel reafoning ; beginning in the fpirit of bondage and fear ; but terminating in the gcfpel. In this, the Lord calls a rebel to an account; and at length he finds all he has forfeited ; he is made fenfible that there is not io much as a dim, or a fpoon that he porTcfles, but he, as it were, neals it from God, ?,z having no prope? right in law to it. — —Now, after all this, the criminal hears an ancient act, which was made in the reign of king Jcfus ; and it is found there, that if any man, cither by himfelf, or in the perfon of another, can fully fatisfy, he fj>aM be free. Wherenpon a (ubmifiion is drawn np^ and- the criminal fubmits unto it : he will have Chrift to come in, and bring him into friendship again with God. Ou this Chrift, as Mediator, Heps in, and takes up the piea. He convinces the creature, and fays, You have wronged God greatly ; hut it fiiall be done away. And then out of God's own t^wfurc he takes as much as >.t:sfies God: fully: upon which this promife comes onr^ M that the Father givf.th m% /hall come to me ; and him that cometh t'o me, I will in no i*i/e cuft cut, John vi. 37. ^Andlet him
that
3& Mr. W. Guthrie's Sermons. Sfr. IV.
that is athirfl comet and whofoever will, let him take of the water of life freely, Rev. xxii. 17. Now this we may call a law-gofpel reafoning.
4. There is a fourth way of reafonihg, wherein the Lord reafons, or pleads with his people by ftrokes. In this kind of reafoning, he is faid to contend, as ye will find it frequently exprefled in fcripture. And this rea- foning has its rife from the former. This arifes from the gofpel, in this fenfe, that it is a claufe of the cove- nant to correct his people: as Pfalm lxxxix, 31, 32, 33. If his children for fake my law, and walk not in my judgments i Then will I v[fit their tranfgreffions with the rod, and their iniquity with ftripes. Neverthelefs, my loving kindnefs will } not utterly take from him, norfvffer my faithfulnefs to fail.
It they ftand in need, they mult not want ftrokes.
This is a claufe of the new covenant. But (hut out faith and confutation from the creature, and debate only for
fin in the creature, then it becomes a law-reafoning.
Therefore he has faid, If he fees it needful, he will ftrike them. But judicially, or aiming at fatisfaction, he could debate with Chrift only. So that he does not ftrike his people to get fatisfaction from them ; no, but for their good j Rom. viii. iZ.—All things work together for good, to them who kve Cod, to them who arc the called according to his purpofe. Though it may not feem good for the pre- Jent, yet it (hall be for their good at the long-rnn, as the fcripture f*ys, No afflitlion for the prefent feemeth joyous, but grievous. Befides, the apoille fays, that he afflitls us% that we may be partakers of his holinefs.
Now, there are alfo other forts of reafoning between God and the creature : as when the creature real'ons from arguments taken from the Lord himfelf, fuch as Mofes, or Jeremiah ufed. The latter fays, IVhyfbouldJl thou be as a mighty man, who cannot five.
Again, fometimes the creature reafons from his own holinefs, or uprightnefs. As Pfalm lxx>;vi. 2. Preferve viy foul i for 1 am holy ;—[ave thy fervant that trufteth in thee. And Job xxiii 3, 4, 5. 0 that J knew wh$re I might find him ! that I might come even to his feat ! 1 would order niy cnife before him ! and Jill my mouth with arguments, . / would know the words which he would an fiver me ; and un- der ftand what he -would fay unto me. ThA the righteous iiimht difpute'with him, So fhould I be delivered jor ever' from m) judge. Now the fervant of God may argue from the argument take,n from what they have already got from iiim. But my reafoning here in the text is gofpel reafon-
.Sen. IV. ti*oN Isauht *. if: 35
lng. Come, fays he, and I will debate with you in a gof- pel way : I will anfwer all your doubts, and let the Me- diator be Judge of alL
HI. The third thing was, " Though your fins be as *• fcarlet, they {hall be white as fnow ; though they be as <l crimfon, they fhaii be as wool." Their objection was, Why mould we reafon ; we cm look for nothing but e'eath. No, fays he, though your {ins be as fcarlet; tho3 they be of a double dye, yet they mall be blotted out. But how is it that he fays, they {hall be made white? Why, he mafc^s them as if they had never committed them. For if once ye will yield, fays he, and come to the fountain, ye {hall be freed from the pollution of fin. Moreover, if ye will yield to Jefus Chritt, he {hall make yon holy, and ye ihali be reformed more and more, and made thourcug'y holy,
And the authority for this is, •• Thus faith the Lord." Submit, f. will reafon calmly with you, and anfwer all your doubts. And for your warrant, ye fhall have the word of* Jehovah, who is absolutely in and of himfelf \ for by my. name Jehovah flail 1 be known. Before', he was faying, that he could not away with their offerings; an,! then in the fixteenth verfe he fays, Wafhycu, and m (ike you clean : but here he gives them his word, and his own great name, as the fecurity of their cleantlng.
Now, if ye look on the command, and the necefHty, you will fee that the do&ri'nai point here is,
Doct. I. is That provided any abominable finner will ** fubmit his way, and himfelf to -God, he may come " bolJiy, and have accefs. unto hirm'' Heb. x 22. Let %i: draw near with a true heart, in full ajfurahce of faith % having our heart fprinkled from an evil confcicncp^ and our bodies wafled with pure water, See alfo, Eph. iii. 12. In whom we have bcidnefs and accefs with Confidence by the
of him. And chap ii. 22. In whom yon are ajfo /. ed together for a,x habitation of Godt th> ougb the «SJ
So that if any iinner, though ever fo great, yield once to him, he may gome with boldncfs ap.d have accefs un- to God. And' the
Reafon is, If once the foul come and yield itrclf to God, it has got a full right and title to the heavenly in- heritance. Heb. xii. 22, 23. But ye are come to mount Sion, and to the city of tie living Godt the heavenly Jerufalem,
E and
I
t:$4 Mr. 1W. Guthrie's Sermons. Ser. IV;
end to an innumerable company of angels, to the general af- fepibly, and church ofthejirfl-born, -which are written in heaven, and to God the Judge of all, and to the fpirits ofjujt men made per/eel. And they get the new name, and white
itone. Moreover, the partition-wall that was betwixt
God and them, is now broken down. When the creature confefies his faults, and fubmits unto him, then he may come boldly, i John i. 9. If we confefs our fins, he is faithful and jafl to forgive us our fins, and to cleanfe us from
all unrighteoufnefs. Further, the foul is a bride for the
King's Son, and therefore is it not becoming, that his daughter in-law fhouid come familiarly unto him ? The real enjoyment of this accefs to God manifefts itfelf by gofpel-holinefs, 1 John i. 6, 7. If we fay that we have fel- lowship with him, and walk in darknefs, we lie, and do not the truth : but if we walk in the light, as he is in the light, we havefellowjbip one with another, and the blood of Jefus
Chrifl his Son cleanfeth us from all fin. Again, we have
accefs unto him, becaufe we are entered by the door. John x. 9. I am the door, by me if any man enter in, he Jhall be favtd, and fhal I go in and out, and find pa/lure.
Ufe. This doctrine is of ufe to comfort all thofe that are content to take Chrift as their Prophet, Prieft, and King \ and yet dare not be bold with him. But if you be content to fubmit to him, ye may come boldly unto him. But whofoevcr they be, that will not yield to God, and lay down their arms of rebellion, they are proud re- bels, and God knoweth the proud afar off. And they get all that God gives them, as one would call: a bone un- to a dog. If ye aik me, what points of familiarity thole who have fubmitted unto Chrift may ufe ?
ifl, You may go, and tell God what is wrong with you, either with refpect to fin, or judgment. Ye may come and tell him thegreateft fin that ever ye committed. Think it before him, when ye dare not fpeak it. Many a time the fin is fo heinous that the creature dares not fpeak it. And yet ye may tell the thing to him that ye dare not tell to a living creature ; for he is the beft fecre- tary that ever one had.
idly, Whatever you have need of, you may get, and take, in and through Chrift ; even whatloever can do your fouls any good.
idly, Ye may ufe familiarity with God to know his will, or purpofes, in fo far as luch knowledge may make you forth-coming to his praife. You may fay, Wilt thou kt me know, Lord, what thou wouklft have me to do
in
5er. IV. Upon Isaiah i. it. 2$
in this cafe, and what is thy mind in it. God allows you to be familiar with him, fo faT as it may make you forth* coming in your duty to his praife.
" Come let us reafon together." Thus .God allows them in a peaceable way, to come and reafon the matter wiih him ; and, fays he, You fhall be fatisfied concerning all your doubts. The doctrine is,
Doct. II. " If once poor finners be content to yield s< to Chrift, then he is willing to come into terms of u fpeaking with them in a peaceable way 5 as ye will find <( in fundry places of fcripture."
Now, for the reafons of this point, we find in fcrip- ture, that the Lord ufe's to reafon with his people.
ijly .We find the Lord's fervant fometimes reafoning
with him about the matters of his divine procedure.
And,
2f//y;'We find, in fcripture, the Lord reafoning with , that he may have their approbation of that which he is doing Now,
1 . For ihtjirji reafoning about the Lord's procedure, fee Jer. xii. 1. Righteous art thou, 0 Lordy when 1 plead north thee ; yet let me talk with thee of thy judgment r. therefore doth the way of the wicked pre/per ? wherefore are they all happy thai deal very treacheroufly ? I will give thee credit before I begin, that thou art righteous, iays he ; yet there is fomewhat in my heart concerning thy dealings, and I would be glad to be fatisfied as to that: Wherefore doth the way of the wicked profper ? Here the fervant of the Lord reafon s with him as to his pro- ceedings ; and yet at the fame time acknowledges that all he did was righteous. See alfo, Gen. xviii. 23, 25. when the Lord was about to deftroy Sodom, he tells it to Abra- ham ; who had forne reluctance in his heart ; Wilt thru
alfo deflroy the righteous with the wicked ? Shall not the
Judge of the earth do right P But, fays the Lord, / will fatis/y you : and than he falls a reafoning with him about his way of proceeding with Sodom.
Sometimes they reafon about the. work of God in them-
felves. Now, the creature's mind is jopt clear, but in
doubts; and therefore he muft reafon thus, — Lord, if it be not fo, that I have the work ot God within me, whence is all this (triving? If thou hadft defigned to have kil- led me, wouldlv thou have taken a meat-offering at my hand*
E 2 Again,
>
Mr. ^. Guthrie's Sermons. Ser* IV.
Again, There is a reafoning concerning the creature's duty. The creature is at a ftand in duty, and cannot go any farther, till it knows the Lord's mind. Lordj let me know what thou would ft have me to do in this, and in that crofs, that is fallen in my way. Somewhat of this is exprefTed, Ifa. Jxiii. 17. 0 Lord, why haft thou made tis to err from thy ways? and hardened our heart from thy fear ? Lord, we would know why thou haft let this and that come upon us. But the natural man doth not fay Jo ', for it were biafphemy for him to fpeafc to God after this way and manner. And, 4
2. We Cay, It is granted to the creature to debate with God ; and why ?
(1.) Becaufe it is one of the privileges of the creature tc be. of one mind with God; for God will feek the crea- ture's approbation as to what he is about to do. And,
(2.) Becaufe it concerns his glory, and {heir duty. For where they know not his mind, it is lawful for them to reafon and plead with him, in order to know it, that tluy may know their own duty concerning fuch and fueh a thing.
life. You that have fled to' Ch rift, plead for fatisfac- ticn in any thing concerning God's glory, and your own duty. When ye are likely to fuccumb, and fee not the Lord's mind in any thing, ye may go and plead for the
mani&ftation of it. But ye that have never fled unto
Chrift, ye ihali never be fatisfied concerning the Lord's way. It is well known that the natural man many times is ready to curfe God in his heart, becaufe he cannot be - content with his way. Bur iniquity toll ftop the mouth of the wicked. But unto you that flee to that fountain he (hall make known his covenant •, that is, he toll make you read his covenant in that which does not re-' iemble it.
The next thing in the text, is the juftiflcation of the fin- ner, by' taking away his iniquity. " Though your fins ** be as fcarlet, they fhall be whux as fnow ; though they <J be as crimfon, they fhali be as wool." Hence,
Doct. III. u The mod vile finner that ever comes to *' Chrift, is welcome, and toll be let free from the dtbt " of fin." Him that comet b unto mef lays Chrift, / will in} 720 wife caji &ut.
The reafon for this doctrine is, Becaufe the foul hav- ing once fully yielded ickif tc Ckrift, owes God nothing,
io
SeR. IV, Upon Isaiah i. iS. 37
(b to fpeak ; it is not a debtor any more j it is complete-- • ly juftified ; God has nothing to fay unto it, when ones the righteoufnefs of Chrift is imputed to it, ^As to every one who favingly knows him, he is fully fa{kmtd/hroug$ bis blaod, which clearfeth from all Jin.
Ufe. This reproves all thofe who have God's teflimony in them, that they are content to fuhmit unto him, and yet they have thoughts arifing in their hearts as to what fhall become of them for fuch and fuch fins ; for the text fay?* Though they be of a double dye, they fhall be done away, and made white as fnow. Sins that are done ngninft light ; fins committed againft challenges of confeience, are
fins of a double dye, and yet they (hall be done away.
Sins done againft love, even againft much of the good*
will of God, are fins of a fcarlet dye. Sins done againft
vows, making former vows lie like fo many broken chains
about your necks, are fins of a fcarlet colour. -Such.
iins committed after facramental occafions ; fins -rclap- fed into after you have been oft-times convinced of them; fins after fafting, when you have been duly warned, by thofe who would not be found guilty of ycur bleed ; fins againft covenant-engagements ; fins againft a prdfcfilofc ; all thefe are fins of a fcarlet colour, and cVifefon dye. — - But I fay, fuppofe your fins have been after communions, — after fafts, — after fwearing, or covenanting, — if once ye (loop, and be content that Chrift reign in you, the Lord will cieanfe you, and make you white as fnow, or as wool.
But what is the matter, fay ye, although I be clean to* day, I fhall be as unclean to morrow. But the text j^vs, that be will put holinefs in you. Hence,
Doct. IV. " The mod unclean (Inner that yields to '* Chrift, and comes to the fountain opened, ihall be «' made a pure faint" 1 Cor. vi. 9. Know ye not, that the unrighteous fhall not inherit the kingdom of God ; — tup
idolaters, adulterers, extortioners , drunkards >• and fuch
•were feme of you ; but ye are wafied, but ye ure finatfied% but ye are justified in the name of the Lord Jefus, and by the Spirit of our Cod.
Come, then, to him, and he will fanctify you, and make you holy. The reafons are,
1. If you yield to Chrift, he is engnged to make you koly -, 1 TheiT. v. 23, 24. And the very God of peace fancl'-jy
yo:t
33 Mr. W. Guthrie's Sermons. Ser.IV.
you wholly.**— -Faithful is he that calleth you, who alfo will da it.
2. The foul now coming home unto God is under cor- rection for mifbelieving him fo long, and therefore is a- fraid to fall into fin again, and provoke God to be again angry.
3. A third reafon is, That he has been far from God, snd in the devil's fervice. He knows the fubtle devices of that enemy, and therefore does all he can to evite them. But we do not wlih, that any would take occafion from this to go far from God, that they may the better know tbe fubtiie wiles of the devil —*~- And therefore yield ycurfelves to God, and ye fhall be purified, fancli- iied, and made holy.
Bat., O fay ye, I would gladly yield, if I knew my war- rant, or ground whereupon I would be the better. — - — I fay, there is a command ; and there is a word that fays, This is the command, that ye heheve on the name aj his Son. Jefus Chrifl, whom he hathfent. Here is a command, and ye fhall receive damnation, if ye obey it not ; John hi. 36. Be thai believeth on the Son, hath everlqfling lip. ; and he that believeth not the Son, fisall not fee lija ; but the wrath of God abideth on him. There is nothing within you, that fhould be allowed to juftle out a commanded duty. But, fay ye, I would yield unto him, if 1 knew that he would but accept of me, or tbe like of me. O high blafphemy I to fay that thou wouldft, he would not ; to fay that thy infignificant love would go beyond his infinite love ; for he chofe us before we chofe him ; he loved us before we
loved him. His love has helped many, and drowned
their iniquity j — many who were loath to come to heaven. Hell, devils, and men have tried his love, but they have never yet found a crack or flaw in it.
Now, to put you out of all doubt, he doubles the ex- preflion, verfe 20. — For the mouth of the Lord hath fpoken it. To fatisfy them, he ufes two different expreffions of one meaning : whereby we fee that the Lord is pleafed to an- fwer the daughters of Zion with fundry cxprciilons for one doubt. And he does fo for this reaion, That the creature is fimple, and the devii is fubtiie ; the devil who takes fo many different methods to make the crer.rure be- lieve that thefe are new doubts again, which indeed are nothing but the fame. He will fay, How prove ye that ye are within the new covenant ? Becaufe, fay ye, I do not hate, inftruclion j Pfalni I, 17. But 1 love it. and
them
Ser.1V. Upon Isaiah 5. 18. 39
them that give it to me. I confent not to finners, when they go on in fin ; and therefore I am within the cove- nant. And then in a Utile, he will come back again,
and fay, How know ye that ye are called ? Becaufe, fay ye, I have go* mine ear opened to hear the word, and I love it better than I did before, and it does me more
good many times. And how know ye, fays he, that
God is your Father? Becaufe, fay ye, I get my meat,
drink, and all I have from him. And then he will fay,
How know ye that ye have true grace within you ? and fo on, ftill one doubt after another, as long as he can make the poor creature jealous of God ; and yet all th-efe doubts are one and the fame in fubltance ; and therefore the Lord ufes fundry expreffions, though one and the fame in fubftance, to anfwer all his people's doubts and fears.
U/e Think much on the devil's fubtilty, and God's goodnefs towards you, who takes fuch pains in anfwer- ing your condition. Ruminate upon your own folly.-— Though God has forgiven you ; never forgive yourfelves. And for your fecurity you have, Thus faith the Lord; the greateft fecurity Zion's daughters can nave in the world ; and the only fecurity that can fatisfy the foul : For if ye would fpeak never fo much to the foul, if ye do not prove it by Thus saith the Lord, the foul will not believe it. And moreover, this fecurity ; or way of fe- curity, keeps God in much refpect among his people ; becaufe all their falvation and the grounds of it depend cm him ; and it makes much for our duty atfo.
Finally, If we had only a man's word for our fecurity in any matter, would we not be more loth to offend that man ? How much more careful fhould we be not to of- fend the Lord, whofe word we have for our fecurity ? This fecurity makes believers continually feek CO have God honoured. Come, then, faith the Lord, and let u: reafon together, though your fins be as fear let, they Jhall be as -white as /now ; though they be red like crimfon, they Jhall he as vjmL
SERMO::
t 40 3
SERMON V.
Isaiah Ixiii. 1 7.
O Lord, zvby hajt thou mads us to err from thy ways? and hardened our heart from thy fear f
IT is likely, if we all knew how it were with us, and if it were given to every man and woman in this af- fembly, to know our own fores, and the plagues of our wicked hearts, it is, I fay, more than probable, that there would he a very harmonious joining in presenting this unto God, as the matter of our fad complaint, that our hearts are hardened from his fear, Bm it may be, that it is with the rap ft pm of us, as it was with thofe that EH Ira fpeaks of, when he fays, f. fa? hypocrites in heart heap up wrath ; they cry arf, when the Lord bindeth them, Job xxxv 1. 13. Many are bound with the bonds of a very hard and obdurate heart. It is an evidence that it hath gone a great length, and is come to a very great height with us, that we are net fcniible of our bends, and are out or capacity to cry unto God, becaufe of this ftrong binding wherewith we are bound.
Now, thefe words are very fad words ^ the very men- tion of them, especially when they are fo defcriptive of our own condition, might make our hearts to tremble. It is-one of the heavier!: and fade ft troubles from the hand of God upon men and women, to have their hearts har- dened from his fear. And yet the bufinefs is not defpe- rate, or part remedy, fo iong as there is fo mucyi foftnefs of heart, as to perceive ; or take up the hardnefs of our
hearts, and to be capable of regreting it before God.
Hard ibftnefs, as we may call it, is not the word kind of hardnefs, or at leait it is not the greatefr degree of it. But alas ! to be fo hardened that all fenfe of difcerning or feeling©! it, is worn away, is very fad. Although the people who fpoke thefe words, were very far under this itroke ; yet the Lord had fo graciously let bounds unto.
■ &Ek. V. Mr. W. G^th&i^s Sermons; ijf
it, that it had not gone the full length that it would have done. Hence they take notice of it, and fay, Why haft thou fuffcrcd our hearts to be hardened from thy fear , and to brtfo hard that we fiiould not fear thy name ?
But before we come to any obfervarions from the words, left the exprefiion fhould be miftaken, and left any of our apprehensions fhould be intermingled with wrong thoughts of the majefty of God, ye fhould know and conddcr,
i. That whenever it is faid, that the Lord hardens, it is not meant that he does fo, by infuling any finful qua- lilies into the heart of man : as it is exprefled by the apo- jftie, Let no jpan fay when he is tempted, 1 am tempted of Cod ; for God cannot be tempted with evil, neither temptetb be any man, James i. 13. For he is incomprehenfibly holy, and infinitely removed from being accelTary to any thing that is finiul in the creature. But,
2 It is laid he hardens, when he not only permits and leaves the man to the hardnefs of his own heart, Which is natural unco the fons of fallen Adam ; but alfo whet* he with-hoids, or withdraws fomewhat of that grace gi- ven to the creature : on which hardnefs of heart follows ! and the majefty of God being under no obligation to give grace unto the creature, either by a natural necefiity of bimfelf, or yet by merit in the creature, that hardnefs of heart cannot be charged upon him ; nor yet can he be blamed for the with-holding of abufed grace from them. Beiides this, he may prefent objects occasionally, .which may be good, nay are good in themftlves, and yet by the perfon's own corruption abufing them, thsy may harden the heart. For inftance, profefibrs may make life of the ordinances {of Chilli, and their own gifts, unto their own hardening. Alfo, he may give up a perfon to his own Iufts, and to the power, or hand of Satan, to be hardened, as a punifhment of his former fins and inioui- ties. As the Pfalmiit fays, My people would not hearken to my voice ; and Ifrael would none of me. So J gave them up unto their own hearts lujl ,• and they walked in their own counfelsy Pfal. Ixxxi. 11, 12. And as this may come to a great height in the cafe of natural men, even fo it may be in fome degrees incident unto the people and chil- dren of God.
Having thus premifed thefe few things for guarding again/t miftakes, ye rouft look upon the complaint a? not being fpeken in a way of proud, or ill-natured expoltu- Jation laying all the blame upon God, ana evading, or
F ihift-
42 Mr. W. Guthrie's Sermons. Ser. V.
Ihifting it off themfelves : no, the words intimate the Lord's carriage towards the church-members who are fpeaking here. Nor are we to think that thefe words are fpoken irreverently in the way of complaining of God ; but only in the way of expostulation with themfelves; as if they had faid, " Lord, what have we done, that hath pro- " voked thee to deal thus and thus with us ?'' There is an insinuation of a deSire to know what fin in them it was, that had brought on this plague, or Stroke of hard- nefs of heart ; which was grievous to them beyond any thing in their external condition and captivity.
Now having taken the words in this Senfe, we come Shortly to draw fome doctrinal obfervations from them. And,.
L In general, we obferve, That a child of God, when in his own proper latitude, will be very diligent in taking notice of God's difpenfations about, and towards his own heart, and is in Tome cafe to make a representation to God, how it is with his foul. O how fad is it when God is dealing with our hearts, and yet we are not fo much as taking notice what either God, or the devil is doing a- bout them. If the Lord reach not the carcafe with fome extraordinary judgment, heart-maladies never trouble many. It fecms to be one of the evils of the time where- in we live, that many, even good folk, are become Stran- gers, in a great meafure, unto their own heart's cafe and condition. We are fo feldom in our approaches to God, in any cafe to make a Serious reprefentation of the pof- ture of our Spiritual affairs, but juft as if we were in- one country, and our hearts in another :. We are become fo great Strangers unto them. But*
II. And more particularly, I obferve, That hard nefs of heart, or heart-hardening is an evil incident even un- to the people of God. It is by Such that this complaint is made, Why haji thou made us to err, and hardened our heart from thy jear ? We think, that much hardnefs of hear', or blindnefs of mind, could not have feen and felt Such a weight \ and we think that it is with much baflv. fulnefs uttered ; being fpoken by thofe who before were aShimed, that they could not plead an intereSt in God as their Father, being To much degenerated from their an- cestors Yet they are neceiliiated to lay claim to GotL
They are Such as give God much credit ; as if the look of his eye could redrefs their condition, and they are in caie
to*
Ser.V. Upon Isaiae Ixiti. 17. 4$
to obferve the former difpenfations of God, and to com- pare them with their prefent cafe. Theylikewife take tip a great alteration of his kindnefs towards them. The cafe of David is a proof of this, who for near the fpacc
of an year, was bound up under hardnefs of heart.
Solomon is a proof of this, who for fome time was in-
dined unto idolatry. Afa is a proof of this, who im*
prifoned the prophet, and oppreffed fome of the people, and under his difeafe fought unto the phyficians, and not unto the Lord. It is probable, the time wherein we live, affords us like wife manjj. a fad proof of the truth of it. Oh! hardnefs in part, and in many degrees is incident even unto the people of God. But that ye may the bet- ter underftand this, we fhall hint at a few fymptoms and evidences of it. And,
1. Take this for one: When challenges for fin do^ot eafily make imprefiion upon us ; that is, when we are more hard to be wrought upon by challenges than former- ly we were wont to be, and are become like green wood, that, you know, is long a kindling. For inftance, when David was in a good cafe, and his heart tender, he was inftantaneoufly alarmed with any evil, fuch as the cutting off the lap of Saul's ikirt ; but when he was under hard • nefs of heart, there was much ado to get him convinced in general: though the cafe was particularly pointed out in the parable ufed by Nathan ; yet that would not do; he takes little notice of it in the way of applying it to himfelf, until the prophet faid, Thou art the man. And is it not the cafe of not a few that a challenge doth not not fo eafily grip, or draw blood upon them, as formerly it ufed to do ? And,
2. When challenges are taken with, and fins acknow- ledged, without perions being fo affecled therewith, as to be made better thereby.-: It is true, there may be a con- viction, that will extort a confeffion ; but in this cafe, tjie eye that fees the iin, doth not a£Fe& the heart.
3. Another evidence of it is, When a challenge is much more eafily put off, than fometimes it was wont to
he. That is, when the imprefiion of a fin, or challenge
for fin, is eafier worn off, than formerly it ufed to be. I think if there were a fpiritual dexterity learned, of fink- ing challenges for fin in the blood of Chriit, there we.-? jio great fkaith. But when the challenge is thrown oit through deadnefs, paius away we know not how, or elfe is forgot before any fatisfying views of pardon, our cn^c U not right. It is likely that this is very common. We F 2 have
34 Mr. W. Guthrie^s Sermons; Ser. V.
have frequent challenges, that things are not right with us ; that corruption is ftrong, and grace is under a de- cay; but we let them go. Such a courfe evidences hard- nefs of heart, and hath a great influence in hardning the heart ftiU more.
4. When the confeience hath loft a great deal of the power of reflecting upon ourfelves, or our cafe, as to what is fin, or duty, this is another fymptom of hard* nefs of heart But,
5. There is another great fymptom of hardnefs of heart, and that is, when we are under crofs difpenfati- ons, and yet prayer is reftrained before God. This the people of God, or the prophet in their name, regret ; There is none that calleth upon thy name, or that ■Jiirretb. lip himfelf to take hold of thee, Jfa. lxiv. 7. The fame is fignified by Daniel. Says he,— All this evil is come upon vs : yet made we not our prayer before the Lord our God± that ive might turn from our iniquities, and wider/land thy truth, Dan. ix. 13. And,
6. It is another great fymptom, when fear is in a* great meafure, caft off ; yea, this is the fir ft degree, wherein, hardnefs of heart doth appear. The foul can fcarcely be ■under any degree of hardnefs of heart ; but it will foon appear in the want or decreafe of true fear. Say they^ Why haft thou hardened our heart from thy fear ?
7. A feventh evidence of hardnefs of heart is, wheA^- perfons bceome rafh, heedlefs, precipitate, and fearlefs in tvorfhip, and in walking, rufhing forward without ever confidering their own condition, without fearing left God's name be taken in vain by them, in their worfhip- ping of him ; or at lead without fearing left they mould be deferted of God j (lengthening their own hands in their way, as if there were no hazard in peoples walk and converfation ; taking every idle difcourfe or-* com- mon tale by the end, without fear of being indifpofed for worfhip, or any kind of duty. "When folk are be- come thus fearlefs, it is a great* length they are come in hardnefs of heart. And,
8. In the eight place, It is an evidence that there is much hardnefs of heart in this generation, that there is much fearlefsnefs in our preaching, and that we have in a great meafure, caft off that reverential fear, that we ought to have. We are grown very rafti and fool-hardy, as we ufe to fay ; as if we lived not in the mid ft of fnares and manifold temptations 5 or as if we had not hearts rea-
dy
Ser. V. UfON Isaiah lxiih 17.' 4^
dy to comply with every fnare and temptation. We are not afraid of catching fkaith by our excefs of mirth and jollity. So that walking in the fear of the Lord all the day long, is become a rare thing among Chriftians now a-days.— Standing in awe to look with the eye,-*--fpeak %ith the mouth, — and to do, or forbear doing any thing thar may be difpleaftng to a holy God, without leave afked of him and obtained. There is little fear of abuf- ing God's goodnefs, which fays that there is little fulfil- ling of that promife, And they Jhall fear the Lcr4> and
his goodnefs in the latter days, liciea iii. 5.
III. The third obfervation is, That felt hardnefs of" heart, is, io the account of God's children, one of the hea- vier! and greateft of ftrckes that come upon them from ' the hand of God. It is pitched upon here as the worft of judgments. I think their hearts were at their mouths, and the tear in their eye?j when fpeaking outthefe words, Why haft thou made us to err from thy ways ? and birdeueil cur heart from thy fear ? Here they do not complain to the majefty of God of their outward calamity, though it was more than ordinary; but this was the ftroke thar affected them, even hardnefs of heart. Ifa. Ixiv. 7. And there is none that calleth ypon thy name, that ftlrreth vp himfelf to, take hold of thee ; for thou hafi hid thy face front us, and haft confumed us becaufe of our iniquities. And Dan. ix. 13. AH this is come upon us. ; yet made -we not our prayer before the Lord our Cod, that vjc might turn from cur iniquities, and tmderfiand thy truth.
Now, the reafons why the people of God look upon this as a fad ftroke, are thefe.
ifl, The ftrft reafon is, Becaufe h is a fad and. angry like flroke, and hath fomewhat judicial in it. As there is difpleafure or anger in a ftroke ; fo it is fad and gne/«* ous to a gracious heart. But of ail ftrokes, harduefs of heart hath meft of God's difpleafure in it.
ldlyx Becaufe it borders very near upon the condition of the reprobate. £ fay, it comes near to that which is their lot, or condition. God gives up his children unto fome degree of a reprobate mind,-^as he delivers them up to walk in the iufts and counfels ok theft own heart. Hence it comes to pafs, that it is in a Angular manner puzzling in that cafe for a child of Gcd to get himfelf kept from concluding 'that he is none of his, and he is ready to fay, My fpot or provocation is not like the fpdt of. his children, and confecvuently my ftroke is not like
the
46 Mr. W. Guthrie's Sermons. Ser. V.
the ftroke of his children, but only like that of reprobate or wicked men. And,
^dly, Becaufe this keeps back from a kindly refenting of all the evils done by them that are labouring under it. Yet tho' they fee, and know that they are in the wrong; vet they cannot mourn for them before God. They fin* and cannot repent; repentance is, as it were, hid frorn their eyes. So that if a child of God be any time in his own proper altitude, his light always leads him tolook upon that as a mod grievous ftroke unto him.
qthfy, Becaufe, while under this ftroke of hardnefs of heart, there is no profiting under any of God's difpen- . fations. But let him fmite as he will, their hearts grieve not. So that they, in this cafe, may fay, That all this is come upon us ; yet have -we not made cur prayers unto thee.
Ufe. For ufe, I would in fhort pofe you, and defire
you to put it unto yourfelves. What think ye of fiich
a ftroke as this, and how doth it affect you ? Do ye feel it, and think it one of the heavieft and fadeft ftrokes ? Do you ferioufly think that if it were meet for you to en- ter into a paclion with God, ye would be content to take any other ftroke from hie hand, upon condition that this were removed ? If ye were kept tender, and your heart melting before the Lord, it were a good token. Ye will conceive that there is a merciful difference to be difcovered fretwist a perfon that is plagued with hardnefs of heart, gnd one who is fmirten with it in a kind of fatherly dif- pleafure : that is, there is in the one, a looking upon it as a grievous ftroke ; whereas in the other there is not. — And therefore, I would fay unto you that are under thefe bonds, and yet not affecled with them, wrefHe with him that hath the keys of hell, and death in his hand, that he would Ioofe your bonds. If ye be grieving for it, and yet your grieving is not adequate, or according to your ftrcke.
Yet if it be looked on as a ftroke, and lamented hy
you as fuch, fo that ye are fenfible oi it, and that fenfe puts you upon making your complaint unto God, — fuch, excrcife fays, that there is fo much foftening as that you have the knowledge of it. A quick feeling of hardnefs fays ye are not given up altogether of the Lord ; and that there is yet hope in Jfracl concerning this thing ; and ye are in the way of getting your captivity turned back, as the ftreams in the fouth ; and ye fhould not look upon your cafe as defperate.
IV. The
Ser.V. Upon Isaiah Ixiii. 17. 47
IV. The fourth obfervation is, That there will be in a child of God, while under this liroke of hardnefs of heart, fome ferious^fearch, or enquiry accomplilhed con- cerning what hath been the procuring caufes of it, and
what hath provoked God to fmite with this ftroke.
Therefore they fay, here in the text, — Why haft thou har- dened our heart from thy fear f Now there will, and ihould be fome fearch made into the caufe, where there is any thing of God ? And I would commend this unto you that have hardnefs of heart as your burden, that you would take it as a favour from God, that it was, or is your burfien. Perhaps, that it is fo little your burden makes you quellion,. if there be any thing promifing-like in your cafe and erudition. Search then into the caufes. And for your help in this, I (hall only touch at a few things, which I conceive have much influence for the moft part in many degrees of hardening the heart, even in the cafe or the godly, and which may ere long bring this hardnefs upon thofe who are yet in any meafure free of it. And,
1. Not taking notice of challenges of confeience and convictions, and trying to quench the motions of the Spirit, gradually harden the heart, and provoke God to let fuch a perfon alone. Smiting of this kind may fome-
times befal a child of God. &ut where confeience tables
a challenge, O then, let it fpeak out, and fmite it not u- pon the mouth, when God hath given his deputy in the loul, a charge to arraign ; then, it well becomes you to liften to what it hath to fay. It is likely that David had his own ftirrings of confeience at the beginning of his fall j but becaufe he liftened not unto them, he is fmit- ten almoft year anii day, with a benumbed and filent conlcience.
2. Another caufe may be this, When the Lord's calls are very urgent and prciling upon us to enteitain grace, communion and feiiowfhip with God, when tfeefe are borne in upon a perfon or people, and the foul liltens not, but lets them pafs by, and takes no notice of God s inrreaties at all. This is obferved by the Pfalmift, Open thy mouth wide, and I will fill it, — There is the offer But my peo- ple •would not hearktn to my voice ; and If a el won Id none of me : So I gave them up unto their own hearts lujs ; and they walked in their own counfels. Pfalm Ixxxi. iq, ir, 12, There is nothing hath more influence in hardening than this. Hence people that live under an intreating gofpel, if they get not God's grace, or if they ihift the offer of it,
4$ Mfc. W. Guthrie's Sermons. Ss&.-tf,
are the mofi: hardened of all people. And when this
deadnefs in the people of God prevails, and they are gad- ding after their idols, it brings oa i#any degrees of hard- fiefs of heart upon them.
3. A third caufe is. When any fin that we know to be a fin is not ferioufly oppofed ; but gets leave to fit down vpon the confcience unrepented of. As every act of fin ftrengthens the habit of fin, and difpofes unto mere a£>s of fin, fo it hardens exceedingly, thrufts out from God, and keeps the foul ftill under its dominion. And there- fore, fays the apoftle to the Hebrews, — But exhort one another dally , left any of you be hardened through the de- ceit fulneft of fin.
4. A fourth caufe is, A continual cuftom of formal worfhipping of God, either in public, in the family, or in fecret ; and when ye ufe no ejaculations in the time of your worfljip » and when ye reflect not upon it when it is over. Alas ! we aie killed in thefe days with much for- mality. There are fymptoms of it in this place, in regard that there is fo much fieeping even among good folk.— — - There is much of it even where that evidence is wanting. And, O wh;u lightnefs is in the duty of family wor-» fhip, even to fuch a degree, that ftrangers may obferve it. And,
5. The fifth and lift caufe we fnall at p relent obferve, is, When people get a Way of expoilulaiing with them- felves in the duty of prayer ; and are near the putting of themfelves unto the door, making the grace of God that is in them debatable ; but then they leave it fo, and im- mediately fall a talking, or laughing, but never mind, or afk what becomes of thefe evils, that they expostulated with themfelves for : and fo ly down, and, as it were, Seave the d,oor open unto wrath, &c. No marvel that many a night, flood-gaus fhoukl break in upon them be* fore the morrow. This is a very fubtile caufe. Many good folk have a cuftom of complaining of evils, who wreflle not with God. For their pardon, and victory o*
ver them ; and hardnefs of heart is one of thefe evils.
It is true, there is a number under this evil that never complain of it, and it is a doleful prelude that it will be
their death at laft. But it is a good token, and fome
ground of hope, when a perfon is puzzled about it, and burdened with it. The Lord convince us more tho- roughly of it, and teache us to make ufe of the right remedy, through Chrift Jeius. Amen.
SERMON
C 49 ]
SERMON VI.
Mark xi. 24.
Therefore I fay unto you, What things foever ye defire when ye pray, believe that ye receive them, and ye /hall have them.
HAVING formerly fpoken unto divers things upon this fubjeft of prayer ; both as to its kinds, and nature, and to the perfons for whom we ought to make confeience or prayer to God, and likewife the perfons againft whom we may warrantably pray ; I come in the next place, to fpeak of thofe qualifications requifite in ac-. ceptable prayer-, there being a vaft difference between prayer, and acceptable prayer ; — between our uttering words to God, and praying by a gift ; and praying by the promifed Spirit of grace and fupplication, in fuch a way and manner as to be accepted of God in what we pray for. This is the thing that doth fo much take up the thoughts of the tender and ferious Chriftian : Am I accepted of God in what I do ? The words of the mouth many times run this way ; and if ye heard the language of their heait, ye wpuld hear much unto this purpofe.
Now, the firft requilite qualification of acceptable prayer to God is true and laving faith. And it is fo requifite in prayer, that no man, or woman can put up a fuitable defire
without it. And the having of this grace makes any
thing that they do in this exercife of a fweet fmeiling fa- vour unto God. Hence,
I (hall oblerve, That in order to acceptance with God in all our ad.lrefies unto him found, faving, and juftify- ing faith is very requifite, and necefTary. And the me- thod is the following.
« I. I fhall fhew you from fcriptUre, that this is the thing that God requires in prayer, to make it acceptable. G II. Shew
$o Mr. W. Guthrie's Sermons. Ser. VI.
II. Shew you what it is to pray in faith.
III. Shew you what is faith's work in prayer.
IV. Shew you what is the nature and properties of this grace, which is fo necefiary in prayer, that without it God will not accept of prayer.
V. Shew you how it is that this faith, which I fhali defcribe, as to its nature and properties, is fo necef- fary in prayer.
VI. Shew you in what refpects this grace is requifite and necelEiry in prayer.
VII. Shew you what are the helps to attain unto this grace of faith.
VIII. Shew you fome of the noble effects that faith in prayer hath. And,
EX, Laftly, Make fome application of the whole.
I. For the firft of thefe, The fcripture makes this very clear and plain, in the words of the text •, Whatjoever ye dejire, when ye pray, believe that ye receive them, and ye Jhall have them. As ever ye would be accepted of God. believe, and fo (Matth. xxi. 22.) Whatfoever thing ye Jhall cjk in prayer believing, ye Jhall receive. See alfo, 1 Tim. 11. 8. / will therefore that men pray every where, lifting up- holy bands,- without wrath and doubting. That is, let faith be acted, and exercifed in our prayers. Let us, therefore, come boldly unto the throne of grace, that we may obtain mer- cy, and find grace to help in time of need. Let us draw near with a true heart in full aflurance of faith, having our hearts fprinkledfroni an evil conJciencet and our bodies wjjb- ed with pure water, Heb. iv. 16. and chap. x. 22. So that the way to draw near to God acceptably is by faith. The apoftle James allows any that lack wifdom, to afk it
by faith ; If any of you lack wifdom, let him ajh of God. ■
But let him ajk in faith, nothing wavering, James i- 5, 6. So if you would obtain any thing from me, fays God, feek it in faith. And fays the fame apoftle, chap. v. 1 c. And the prayer of/aith/balljave thejiik, and the Lord Jhall raife him up ; and if he htth committed fins, they flaall be forgiven him. Now that which gives being, and life to
prayer is faith.- Thus for the firft head, thefe fcrip-
tures hoid out that in acceptable prayer, faith is requifite^ and altogether necdTkryK
II. Tke
Ser. VI. Upon Mark xj. 24. 51
II. The fecond thing is, To fhew what it is to pray ia faith.
I fliall take it up in thefe five or fix things, which ye may endeavour to keep in remembrance. And,
1. To pray in faith, is to be endued with faving grace from the Lord. This grace of faith muft be infuied into the perfon that approaches unto God. For it is Impoflible that the perfon tha,t wants faith can be acceptable to God. I mean not faith of miracles, or an hiftorical faith, but true and juftifying faith. This -(hews that all that are deftitute of this grace, are in a bad ca(e. For 'without
faith it is impojjible to pleafe God. And this is the woful cafe they are in that want faith, that never any thing they do, is acceptable to God ; and this again, is the noble privilege of thofe that have it, that all they do in duty is accepted of him.
2. To pray in faith, is not only to have this grace in- fuied into you, but it is to have that grace in exercife in, and about the particular petition, ye would put up to God. Whatfoever thing ye afk, ye mult have faith ex- ercifed about that particular, whether it be for foul, or foody ; for yourfelf, or for the church j for fpiritual, or for temporal things.
3. To pray in faith, is to make life of the grounds of faith in our praying, viz. the word of promife ; for the promifes are the ground of our fuit. So that in accepta- ble prayer, faith makes life of this and that promife, and turns the promife into a petition. This is faith's work. It is neither humility, nor felf-denial that can do this — - But faith takes this and the other promife, and holds it up to God, that he may make it out, as Pfalm cxix. 49. Remember the word unto thy fervanty upon -which $hou haft caufed me to hope.
4. To pray in faith, is to make ufe of, and to employ Chrift the Mediator. So that the foul will never go to God, but in the Mediator *, and it looks for a return to its (uits, or petitions, only in and through the Mediator, Jefus Chrift, and him crucified. Says he himfelf, What- foever yefball nfi in my name, that will I do, John xiv. 13. That is, expedt accefs to the Father in and through my name; look for a return in and through my name. We pray in faith, when in all our addrefTes, we are actually endeavouring to improve the merit and mediation of him, *7ho is at the right-hand of God the Father.
5. To pray in faith, is to pray over the belly of all cp- ^otition. When in human appearance there is nothin?,
G 2 bttt
52 Mr. W. Guthrie's Sermons, Ser. VI.
but anger and wrath from God, and when the foul is under the apprehenfions of* his wrath, yet faith will come
over all thefe unto God. When he is inflicting fome
judgment upon the perfon, and feems to be angry with the perfon, then faith goes over all, and prefTes in unto God, that is to pray in faith ; for inftance, Jonah, chap, ii. 2, 4. 1 cried by reafon of my nfflitlion ; If aid, I am cafl cut of thy prefence. Yet what does faith vyhen in fenfe he is caft out of God's prefence ; faith puts him upon fup- plicating God again. Tet -will 1 look again to thy holy tem- ple,
6. To pray in faith is this, When the foul promifes to itfelf on the ground of God's word an anfwer to the par- ticular petition it is putting up to God. To pray in faith 3s not only to know well, that the thing ye are feeking is warrantable, and according to his will, but in fome mea- sure to have aiTurance, (or endeavour after it) of an an- fwer in abfolute thmgs; that is, if it be abfolutely necef- fary, they believe it fhall be granted. As to conditio- nal petitions, they believe that if it be good for them, they fhall have what they afk. If they prefent a petition for thofe things that are abfolutely neceffary, whether in refpecl: of themfelves, or his church, it fhall be fure unto them ; and if their petition is for things conditional, ei- ther to themfelves, or the church ; if it be for their good, it fhall not be wanting. Ye fee an inftance to this pur- pofe, Mic. vii. 7. All was then going wrong, yet, fays he, 1 will loak unto the Lord; I w ill wait for the God of my falvation ; my God will bear me : As if he had faid, What then ? I anfwer myfelf, that God will hear me. Remember thefe fix things which fhew what it is to pray in faith.
III. The third thing is, What is faith's work in prayer, or what is the work of this grace in a believer in his luits and fuppiitations.
(1.) It inftrudtsthe perfon of his own need of the un- fearchabJe riches that are in Chrift. It makes him cry out, Ojinful man that lam ; I have deftroyed and undone myfelf. And on the other hand, it informs the foul of its relief, and outgate, from that mifery, and of the foul's portion that is to be had in Chrift, and of the fulnefs thereof; fo that there is not the leaft want ; but there is a perfect and complete fulnefs in Chrift, as ye may fee in the cafe of the Publican, Luke xviii. 13. What was
the
Ser. VI. Upon Mark xi. 24; 55
. the thing he prayed for ? Says he, God be merciful to me a [inner. Faith inftructs him as to his fin, and then as to the way of his relief and help from fin, viz. in Chrift j fo that faith's firft work in prayer is to inftrucr. a foul of
its own condition, and then of its fupply, and help.-
And poor, poor are they that want this grace of faith j and rich, rich are they that have it.
(2.) Faith's work in prayer is, to be the hand, by which the foul takes hold of the remedy, and relief that is in Chrift, and offered by him to us in the gofpel. It is the foul's hand to lay holdffcf Chrift, and his fulnefs, as he
is offered and held forth to us. As a poor man puts
forth his hand to take that which is offered unto him ; fo it is with faith in prayer. It is called a receiving, and it is the very hand whereby Chrift, and ail that is to be had in him, is to be received, or laid hold of. This is an excellent mark in prayer,
(3.) The work of faith in prayer is, to enable the foul to wait patiently on God, for a return of the petition it hath put up. Faith fays, ye have prayed, and that is your duty ; but fee, Sirs, that ye ftay frill at his door until ye get an anfwer. Be not like thole who (hoot blunt-fliot ; and never look where it goes. Sse Pfalm Ixxxiv. 8 I will hear what God the Lord will /peak. And Hab. ii. i. / will Jland on my watch , andfet me en the tower to fee what he
will fay unto me, lays faith to the foul — This is a good
work of faith in prayer, to make our fouls wait patiently upon him, while he is trying them with delays. It is faith that puts ftrength into our fouls to make them pa- tiently wait on, till God fend an anfwer umo them.
(4.) It is. true faith's work in prayer to make them judge arighjc of all the Lord's difpeniacions towards thtm, especially in, or about the exercife of- prayer, Faith fays£ Look that ye conftrucl aright of him, and entertain not wrong thoughts of him : although he give you not his prefence now, yet he will come. He that will come, fh ill come, and Jhail TiOt tarry: If he give you not in that
meafure that ye propofe, fee that ye fret not. If he teem to frown upon, you are then to abafe yourfeives as mi*
ferable wretches. What fays David, 0 my God, I cry,
in the day time, and thou heardeft nit — But thou art h>ly9 0 thou that inhabitejl the praifes of Ifrael, PI aim xxii 2, 3^ There is faith's work, he cried to God, and is not heard $ but fays he, Thou art holy. As if he had laid, I aver that lie is holy, if he fliouid (hut out my prayers, as it were,
with
54 Mr. W. Guthrie's Sermons. Ser. Vf.
with hewn ftone, and refufe to anfwer me till my dy- ing day : yet thou art holy. That is faith's work in
prayer.
(5.) Faith's work in prayer is, to take hold of the leaft meaning, may-be, or intimation from the Lord, and to Jay hold of the leaft ground of hope of mercy ; as a poor man takes hold of the leaft meaning of mercy from man. It was the exercife of the woman of Canaan in her prayer, Matt. xv. 26, 6c. ; when he upbraided her, faying, What have I to do with thee ? Should I give the childrens bread to dogs ? Truth, Lord, fays fhe, thou haft given me fome ground to expect help from thee. Truth., Lord, I ac- knowledge I am a dog ; but it is as true that dogs eat of the crumbs which fall from their mailer's table. Where- upon Chrift lays unto her ; 0 woman, great is thy faith. Thy faith hath taken hold of the leaft intimation, or may- be, as a ground of hope. — -Be it unto thee even as thou wilt. And this reproves thpfe who fret, if they get not what difti of meat they pleafe ; or if it pleafes them not, they caft it from them. But if thou kneweft what thou art, and how little thou deferveft, thou wouldft blefs God, that thou art not in hell, already.
(6 ) Faith's work in prayer is to enjoin every praying faculty, or all that is within the foul, before God. For faith fets its defires in order. Faith makes it defire nothing but what what God hath allowed in his word, and it will be nothing fhort of this. Again, it orders our zeal, fo that it is not blind and prcpofterous : where faith rules it orders humility, fo that the foul does not fay in a fullen fit, Lord, depart from metfor I am afinful man. It orders forrow for fin neither to be too little, nor too great. It is faith's work to make the foul forrow heartily before God : on the other hand, it makes us guard againft an- xious forrow. Then it orders hope that the foul may wait patiently for the anfwer or accomplifhment of pray- er. Thus it is faith's work to order all things within the foul, and put all things in a compofed temper. So com- manding is the grace of faith in a foul where it is, that it will let nothing be out of order.
(7.) Faith's work in a foul in prayer is to make it im- portunate in prefting for that which it prays for. Having the word of God for its ground, and the name of Cbriit for its encouragement, it importunately prefTes for. the thing defired, and when he Teems to fay, Ye fhall not have it ; it fays, I will not let thee go. It was faith that made Ja- cob wreille that night with God \ fays the angel, Let me
SfiifcVT. Upon Mark it. 24. 55
go, for the day bredketh. And he f aid, I will not let thee go, except thou Kefs me, Gen. xxxii. 26. And, Mofes, fays the Lord, will ye let me alone, that I may deftroy* this people. But fays Mofes, — If thou wilt forgive their fins ; and if not, blot me — out of thy book, which thou haft written, Excd. xxxii. 32. And the woman of Samaria, fay what he would, harped ftill upon this firing, Lord, have mercy upon me.
(8.) Faith's work in prayer is to undertake for the foul to God, and for God to the foul. This is the very ker- nel of prayer. Faith fays to the foul, I aflure thee that whatsoever God hath promifed in his word, that he will give and perform. Faith fays to the foul, There is not a promife made to the church, but it fhall be accomplifh- ed •, nor to itfelf in particular, but it (hall be performed. So that this is the work of faith in prayer to engage for the Lord, that all the promifes that he hath given fhali
be made out, and fulfilled unto them. On the other
hand, Faith engages the foul to wait patiently on for the accomplifhment of all that the Lord hath promifed. So that this is one of the myfteries of God ; and it is la- mentable, that fo many fouls live ftrangers to God, and to this work of faith, and do not confider the worth
and excellency of this grace of faith. 1 dare fay, that
we his church, and people, would be as far above trouble this day, as we are under it, if we had faith, and the lively exercife thereof Thofe that have this, are of all
men the moft happy. And thofe that want it, are of
all men the rnoft miferable.
(9.) Faith's work is to make the foul to plead with God upon fcripture argument. Faith looks to what God hath promifed, and makes ufe of all thefe promifes in its approaches unto God in prayer. This ye may fee in Moles' pleading for the people. He pleads upon all the promifes the Lord had made unto them, when they had provoked his anger to burn againft them. And fo Jere- miah pleads upon fcriptural arguments, not for himfelf only, but for the people of his time, that the Lord would
do fome great thing for them. So that this is faith's
work, to gather all the arguments contained in fcripture, and to pray that the Lord would do this and that accord- ing to his promife.
(fo.) The work of faith in prayer is, to turn over all the fuits that the fupplicant puts up, into the hand of Chrift the Mediator, that for his fake, interceffion, and itiediadon they may be accepted of God, and anfwered
in
56 Mr. W. Guthrie's Sermons. Ser. VI.
jo things according to his will. Which implies a difclaim- ing of any works, or merit in the perron's felf, that is praying. Says Daniel, — Caufe thy face to Jhine upon thy fan&uCry that is defolate, for the Lord's fake, Dan ix. 17, Not for my fake, nor the people's fake, nor for any thing that we can do, but for the Lord Jefus Chrift's fake. He puts all the Aiits upon Chrift's account, that in his name they may come before the Father, and be accepted.
(11.) This is faith's wOrk in prayer to make theperfon praying keep at a due diftance from God. Faith makes the perfon keep its own due room as unworthy, as dufl: and afhes. It teaches perfons to give God his due room, as he is the high and lofty one ; to have low thoughts of themfelves, and high thoughts of God. Faith fays to the foul, Carry in fubordination unto God ; let not your words be rain, nor your thoughts and conceptions of him unfuitable. Faith made Abraham cry, J have taken upon me to f peak unto the Lord, -which am but 'dufl and afbes, Gen. Xviii. 27. It is an excellent work of faith, to make us to afcribe to him that which is due to him, glory, ho- nour, and dominion for ever ; and to take fhame, and confufion of face unto ourfelves.
(12.) Faith's work in prayer, is to furnifh the fuppli- cant with fubjecf. matter of prayer, viz. to gather the promifes that are here and there in the Bible. And then it not only furnifhes matter, but it furnifhes a mouth to fpeak unto God It opens the mouth to fpeak unto God
that which the foul hath gathered Nay, it furnifhes
feet to go unto God with the matter gathered. Nor does faith only furnifh matter, and a mouth to fpeak it, and feet to go to God with it ; but it is as wings unto the foul whereby it flies, as it were, with wings unto heaven with the petition, that it hath to put up to him for itfelf, or for his work, or for his Zioii. O but this is an excellent work of faith ! It makes them that wait upon the Lord mount up as on eagles wings ; and ivalk, and not be weary ; and run, and not be faint.
(13.) It is faith's work in prayer, to enable the foul to wait patiently, till God give an anfwer of prayer. Faith is {till petitioning and fupplicating the Lord till he give a gracious return. To renew the felf-fame thing in prayer again and again, it being according to his will, and war- ranted in his word, in the exercife of the felf-fame faith, is no tautology, though it were a hundred times to have the fc If- fa me fuit. It was the way of the woman of Ca- naan : I am not fent to thee, fays Chrift j yet foe pray*
mil.
Ser. VI. Upon Mark xi. 24. 57
(till, i/dv* m<?rry upon me, Lord. And it made Paul re- turn his fuit again and again. For this thing I be/ought the Lord thrice, 2 Cor. x 12. This is alfo an excellent work of faith. Nay, I may fay, they never can do any thing in the exercife of prayer, that want this grace. Their prayers have no bones, ftrength, nor edge.' They will never pierce heaven.
(14.) Faith's work in prayer is, to m? < the petitioner take up God aright as the object of p: c:r ad Chrifl Jefus as the only Mediator, and take up th w own con- dition aright, that they may apply the promifes accord- ingly. For faith's work is ro apprehend aright jur Lord Jefus Chrift the Angel of the covenant, and to apprehend our own foul's cafe and condition aright; as in Ifa. xli. it is called a looking ; as it makes them take up him whom they are feeking, and themfelves aright. This is faith's work in prayer. And,
Lattly, I fhall add this. It Is faith's work in prayer to enable the foul to prevail over, and, as it were, to com- mand the Lord. The prayer of faith has a prevailing and commanding power over the great and dreadful Lord. Hence it is (aid by James, The fervent prayer of the righ- teous availeth much, Jam. iv. 10. And it healeth the fiefc. It is faid of Jacob, Hofea xii. 4, He had power over the angel, and prevailed. Says the Lord, Ifa. xlv. 1 1 . Con- cerning my Jons and my daughters, command ye me. Thus the Almighty maker of heaven and earth is content to be commanded by his own creatures praying in faith', and in a manner prevailing over him. This is only prayer ani- mated by iaith. Were it not fo, your prayers would not go above the crown of your heads.— — It was faith, that made him yield to the woman of Canaan \ — Be it unto thee, even as thou -wilt. For I cannot keep it from thee. Thy faith hath prevailed over me.
Now from all thefe, ye may fee the woful cafe they are in, who want this grace; and the good and delirable cale they are in, whom God hath endued with it.
IV. The fourth thing is, What is the nature of th's faith, which is a necelTary and requifite qualification in prayer. That we may Qiew you the worth and excellency of this grace, and the need folk have of it, I mall in thefe particulars hold it out, that ye may know it, and how to come by it. And,
1. This grace of faving faith is cne of the main/choice and principal graces .peculiar to the elect, and is the very
H root
$.8 Mr. W. Guthrie's Sermons. Ser. VI-
root of all other graces. It is, in a manner, the kernel and life of all the reft, it being the only grace that clof- eth with Chrift. I Cor. xiii. 2. 2 Peter, i 5. Add to your faith, virtue ; and to your virtue, knowledge. It is the firft ground ftone, and then add to it all the reft. All that folk go about, all the moral duties that fome pro- fcfTed Chriftians perform, are but mere fhadows for want of this.
2. This grace is one in all the elect, but not in a like meafure in all. It is the felf-fame grace in all the elect. But you will fay, How is that I for then one's faith would ferve all. No, there are as many faiths, as particular per- fons of the elect ; for it is not one in the elect, as to the meafure of it ; — for fome may have a lefs, and fome a greater degree of faith. But in this refpect, it is one, as to its doling with Chrift, and embracing of him as offered unto them iifthe gofpel. It is the very felf-fame faith in all the elect. It was the felf-fame faith that was in Abra- ham, Ifaac, and Jacob, that is in all the believers after them. The poorefi; as well as the greateft hath the felf- fame faith in fubftance. If this wereconiidered, it might be comfortable to us. You will fay, the apoftle Paul, and the reft of thefe worthy men, might plead confident- ly with God in their own behalf, and in the behalf of others. But, I fay, if ye have fled to Chrift, and clofed with him, ye may with confidence draw near to the throne of grace, to plead with God on your own, and on the behalf of others alfo.
3. This grace of faith may, yea ought to increafe in the faints of God. See Mark ix. 2. 2 Cor. x. 1 5 where the increafe of faith is mentioned. And, 1 ThefT i. 3. Remembering without ceajingr your work of faith, and la- bour of love. This grace is faid to grow. The righteouf- nefs of Cod revealed in the gofpel from faith tofdith. It is a fin and a fhame for Chriftians to be, and continue at the fame degree that at the firft they were at . Where ir is found, and real, it grows. And O but the Lords peo- ple fhould endeavour much for the increafe of faith, that they be not as children, ever doubting and ftaggering, fo that they cannot live without fenfible manifellations of God's favourable prefence unto them.
4. Ye fhould know that as it ought to grow, fo fome- tirr.es it may corns under a decay, as to the exercife of it \ though there cannot be a. decay of it as to its foundation. But, I fay, it may come under a decay as to its exercile ; which proceeds either from fecuruy, or from Chriftians
being
Ser.VL Upon Mark xi. 24. 59
being too much elated in duty. When thefe give a ftrokc to faith, it may come under a decay. Cbriftians, beware of Security, for it is the bane of faith. Beware of up- lifting in duties,, for it likewife is the bane of faith. •
And in your afflictions, pray to God for the increafe of
your faith. For trials and rods of afflictions, are for
trials to faith ; therefore ye ought to pray for faith that are bearing the burden in the heat of the day.
5. This grace of faith is, that which renders all that ye do acceptable unto God : For "without faith it is impcf-
fibie to pleafe God, Heb. xi. 6.
6. This grace of faith hath always with it obedience* and the bringing forth of good fruit to the glory of God, and the edification of others ; which fruit is called the obedience of faith, Rom. xvi. 19. Wherever it is, it leads Hill to fincere endeavours to keep all the commandments of God. By this, folk may know, whether they have this grace, or not.
7. This grace of faith apprehends things altogether be- yond the reach of human reafon, and brings thefe things home unto the man's own bofom. It makes things that are abfent, as if they were prefent. It brings that into the man's heart that he fhall have to all eternity ; it brings Ln God to the man ; it brings in Ghrift to his bofom. — It brings in the joys of heaven to his foul. Hence it is laid to be the fubjiance of things not feen. It was this that made Mofesy^ him that is invifible, and the eternal glory and happlnels of the faints in heaven. Whereupon he refufed to be prefered in Pharaoh's court, and this is the nature of this grace which is fo neceflary,. and requiiite a qualification in the duty of prayer. And,
8. This grace of faith is a moft fincere cordial grace. It is called faith unfeigned, 1 Tim. i. 5. It knows not what it is to have the winding by-gates that carnal 1 eafon, and hellifh policy find cut. This grace of faith is down- right, and without guile.
9. The nature of this grace is, that it is firm, liable, and ftedfaft, and renders the perfon fredfaft in whom it is. Col. ii. 7. Rooted and built up in him, and jlaklifhed in. the faith. They are like growing trees, that cannot be fhaken. They are like mount Zion, that cannot be re* moved. When they are in a right frame, let the world turn upfide down, they will not be afraid. Bui folk <icf- titute of this grace, like weather-cocks, will never hold out in the ftorm. They may bear it a little, but will not endure unto the end. But they that truft in the Lord,
H 2 <b«H
Go Mr. W. Guthrie's Sermons. Ser. VI.
fh all be ft able as mount Zion •, rooted and built up in him, they can never be removed.
10. This grace of faith is altogether fupernatural. It is wholly of God, and hath nothing of our own power in it. Faith is not of ourf elves, it is the gift of God, Eph. ii. 8. It defcends from the Father of lights ; and by this ye may know where to find it*, and if it be once infufed into you, it can never be plucked out of your hearts again. They are fools that think to believe, without knowing God the Author of faith.
ii. This grace hath the word of God for its ground. It is not this or that minifter faid it ; not this great man, nor that great man that faid it; no, nothing will ferve the believer, until he gets this, Thus faith the Lord.
12. This grace of faith is, a knowing and intelligent grace ; fo that they in whom it is, know fomewhat of God, and of Jefus Chrift, who is the immediate object of faith, and of the promifes, of the go/pel, and of their own cafe and condition. Says Chrift, And have known
furely, that I came out from thee, and have believed that thou didft fend met John xvii. 8. Hence iometimes it is called knowledge.
13. This grace is a lively, operative, and working grace. It makes the foul in which it is, lively, diligent, and active in working the work of God. It is called the work of faith, 1 Theft! i. 3. It puts folk upon working. Ye fhall never fee one who hath true faith, though he difcerns it not, but he is bufy ; even though believers were *iot bidden, yea, though they were forbidden, they would read the fcripture, pray unto God, fpeak and confer with the Lord's people, when under trouble, or difquiet of mind ; if tbey knew them to be fuch as they might fafely communicate their mind unto.
14. This grace is a moft precious grace, in refpedt of God the author of it ; in refpect of Chrift the object of it •, and in refpect of the gofpel the mean of attaining to it; and in reipect of falvation, the end of it. O but it is precious, and makes thefe that have it, precious unto God.
15. It is a moft conquering and overcoming grace. It eve r comet h the world, and the devil, John v. 4. It is the fhield that quenches all his fiery darts.
16. I (hall add, That it is a purifying and cleanfing grace. For it gives the perfon no reft until he has re- courfe unto the fountain of his blood. Says John, He that hath this hope in him, purifieth himfelf, even as he is
pure,
Ser.VIL Upon Mark xi. 24. 61
pure, 1 John Hi. 3. Not only to be reformed outwardly, but inwardly. By thefe things ye may fee what this grace of faith is ; and by foine of them ye may know if ye have it, and how and when ye may get it. Withal ye may fee the need ye have of it. If ye would go to God accepta- bly, if ye would bear a ftorm,— if ye would have life,
then ftudy faith. Jf yc get it not, yejha/l never fee lif-e*
And nothing that ye do, fhall be acceptable to God,
Remember thefe things, lay them to heart, and do not think that it will be enough to hear them ; for how will ye look death in the face, who never fludied this grace I How will ye wade the foords of Jordan to eternity ? And how fhall ye be able to anfwer God in the great day of accounts ? If ye would get fafe through all thefe, labour to obtain this grace of faith,— —The Lord help you fo ' to do. *
SERMON Vll
Mark xi. 24.
Therefore J fay unto you, What things foever ye de/tre* when ye pray, believe that ye receive them, and ye Jliall have them*
[The fecond Sermon on this Text.]
T OBSERVED the Iaft fabbath from this verfe, that A found juftifying faith is, a neceiTary and requifue qualification of acceptable prayer to God. In, prosecu- tion of this point, I went through thefe things in your hearing.
I. I proved from fcripture, that faith is a neceiTary and requifite qualification of right and acceptable prayer uL to God.
II. I obferved, in feveral particulars, what it is to pray in faith.
III. I
6z Mr. W. Guthrie's Sermons. Ser. VII.
HI. I fhewed you what is faith's work in prayer.
IV. I cleared a little what is the nature, and the pro perties of this grace of faith, which is fo necefTary a qua- lification in acceptable prayer. Now, I come,
V. To the fifth thing in the method. And this is to Ihew you how it appears that the grace of faith, as I have defcribed it in its nature, and its properties, is required jn acceptable prayer. It will appear that found and fav- ing faith is requifite and necefTary in prayer, if we con- iider,
(i.) That the Lord commands abfolutely, that in our prayers to him, we pray in faith. He enjoins by his au- thority, that every petition we put up to him, be put up in faith. Let him that prayeth, pray in faith, nothing wa- vering. And here in the text it is faid, What things foever ye defire, when ye pray, believe that ye receive them, and
ye fhali have them. So that in refpect of the Lord's
command, it is highly necefTary.
(2.) Confider this, That there is no prayer acceptable to God, nor well pleafing.to him, without faith. No performance, nor duty that we can do, or go about, and confequently no prayer is acceptable unto God, without this grace. But without faith it is impoffibleHo pleafe God, Heb xi 6.
(3.) Confider that it is by the grace of faith that the faints repel all Satan's temptations, and quench his fiery darts, wherewith they are afflicted, efpeciaily in time of prayer. And hence it appears, that faith is necefTary in prayer. Perfons cannot ftand it out without this grace ; they cannot endure his fiery darts, but muft be burnt up by them. Says the apoftle, Above all things, taking the Jhietd of faith, wherewith yejhall be able to quench all the fiery darts of the wicked, Ephef vi. 16. This is the grace that refifts, when he fets upon them to divert them in prayer.
(4.) Confider that it is faith that prepares, fits, and difpofes the Lord's people for the exercife of prayer. It puts and keeps them in a praying frame : Faith being a grace purifying the heart and life, and it being necefTary that all that come to God be ftudious of holinefs ; fays David, J will wnjh mine bands in innocence ,-v fo will J com- pnfs thine altar, Pfalm xxvi 6. And this will make it appear that faith is necefTary in prayer, if ye would be kept in a fit difpofition fpr it, at all times and feafons.
(5 ) Con-
Ser. VII. Upon Mark xi. 24.' 63
(5.) Confider that it is the grace of faith that makes the foul continue in prayer, till it obtains its anfwer or requeft. It is faith that is the flrength, or bone of the foul, enabling it to go on in prayer, and not to take a refufal from God, till it obtains an anfwer, as appears
in the woman of Canaan. It was her faith that would
not take a refufal, hut fhe continued praying, and wref. tling out her foul, until fhe got an anfwer. It was faith that made Jacob refufe to let the angel go, until he blef- fed him. Thus it appears to be requifite, becaufe it makes the people of God continue to wreftle with God in prayer. Folk that only pray by a gift will foon take a refufal 5 but it is not fo with faith, it will not be refuted.
{6.) Confider that it is this grace that mainly and prin- cipally glorifies God, and therefore it is moft requifite in prayer, in aicribing majefty, power, honour, and domi- nion unto God And muft not that be neceffary in
prayer which' glorifies, magnifies, and honours him to whom we pray ? And,
(7.) Confider that the grace of faith is the mean and way to fee, behold, inherit, and enjoy the glory of the Lord. And O but faith is neceffary in prayer, as ever ye would behold his glory and power in that duty. Said J not unto thee, that if thou wouldji believe, thou fhoaldft fee the glory rf God, John xi. 40. And is it not then very neceffary, that fouls have faith ; feeing it is the way and mean of getting a view of his glory ? From all thefe, we may fee how necefiary faith is in all our performances, and efpecially in prayer.
VI, For the farther profecution of this fubjeel, I (hall {hew you in. what refpects this grace of taith is neceffary in prayer ; and in clearing of this, I fhall fum it up in the following particulars. And,
i. The grace of faith is neceffary in refpect of God the object of prayer, as of every other act of worfhip.
2. It is neceffary in refpec't of Chrift Jefus the Re- deemer.
3. It is neceffary in refpe& of the promifes of God.
4. It is -neceffary in refpec't of God's providences.
1//, I fay, in our praying to God, faith is neceffary in refpec't of God himfelf, the object of prayer. For iakk
looks unto him. He that cometh tc God, mujl believe that
he is, and that he is the rewarder of them that diligently feek him, Heb. xi. 6. And particularly I obferve,
(i.) There
<?4 Mr. W. Guthrie's Sermons. Ser. VII.
(i.) There muft be in our prayer to God, faith in his ©mniprefence, as one that is in a manner prefent with us, when we pray ! Faith looks on God as prefent with us. i Kings vtii 27. But will Cod indeed dwell on earth? Be- bold) the heavent and the heaven of heavens cannot contain thee\ how much lefs this boufe that I have builded ? We fhould take heed to his omniprefence ; that is, his being e- very where prefent. Thus faith takes him up as pre- sent with the perfon wherever he prays.
(2 ) In our prayers, faith is neceffary in refpect of his omniicience, by which he is intimately acquainted with our cafe, and ways, acquainted with the fighs and groans of the foul. Jeremiah in praying to God, fays, For thine eyes are open upon all the ways of the fons of men, to give every one according to his ways% and according to the fruits of his (hingSs Jer xxxii. 19. Faith looks unto- him as one to whole eyes all things are naked and bare. Chrift fays, Pray to your Father infecret, and your Father who feet h in fecret, Jball reward you openly , Match vi. 6. So that there mui\ be faith in his omniicience in one praying to him in an acceptable way.
(3.) In our prayers, faith in his all-fufEciency is alfcv
neceffary. There muft be faith in him, as one who
liath to fupply our needs and neceUities to the utmoft.
His fupply and help is broader than all our wants.
He hath a fufficiency to help our need, without acy
roean or inftvument. As Pfalm I. 9, 10. There he
holds out his alUfufficiency, as one who needs neither bu!Iock nor goat. For, fays he, every bsafi of the forejl and cattle on a thoufand hills are mine. I need none of
thefe. I have enough for thee ; Only call thai on me
But look by faith unto my al!-fufficiency. So that there muft be faith in God's ali-fuflicieiH;y in prayer. Arid O but it is neceffary to take him up in prayer, as one who hath to ferve our turn •, — as one who hath mercy to par- don us ; — life 10 thofe that are dead j — healing to thofe
who are ikk and difeafed ; righteoufnefs unto thofe
whoje righteoufnefs is asfitky rags ,• — peace unto them that are confuted ; — light to them who are in darknefs ; — and flrength to them-that are weak, and not able to go about duty.
(4) Faith, while we pray, muft beexercifed in his om- nipotence, and aimigtuy power, in refpect of which there is nothing we ftand in i;eed of but he is of power to give it, and able to perform it for us. He can do it without the concurrence offecond taufes ; nay, his power can do
it
Ser. VII. Upon Mark xj. 24. £?
it above natural caufes; as Jer. xxxii. 27. Behold, lam the Lord, the God of allflefi ; Is there any thing too hard for me ? What is it he cannot do ? What is it thou ftand- eft in need of that he cannot do ? What evil is there that a foul is under, that he cannot take away? What evil is it that ye are troubled with, that he cannot remove by his power ?
(5.) It is alfo neceflary, and requifite in our prayers that we exercife faith in his gracious nature, as one that is gracious, and merciful to pardon poor finners, be their guilt what it will. As Pfal. ciii. 3. Who forgiveth all thine
iniquities, and who healeth all thy difeafes. Sinners, ye
fhould look unto God by the exercife of faith, in his gra- cious nature, as one ready and willing to forgive, and par* don all your fins. O but that is neceffary in prayer.
(6 ) In our prayers, faith fhould be exerciied in God's Simplicity, and Spirituality, as he is a Spirit invifible, and cannot be apprehended by our outward fenfes, and there- fore one that requires to be worshipped in fpirit, and in truth. Cod is a Spirit ', and they that worjhip him, muft •worfhip him infpirit, and in 'truth , John iv. 24. Ye rauft be Spiritual in your worfhip, that fo ye may not havs grofs and unsuitable conceptions of the Lord whom ye worfhip.
(7.) In our prayers, faith muft be exercifed in his eter- nity, as he is an eternal, and everlafting majefty, with- out beginning, or end ; as one who was from all eter- nity, contriving the Salvation of finners ; as one who had time enough to do good to his creatures ; as one who en- dures for ever to be their happincfs.- Says Habakkuk,
Art thou not from everiafling, 0 Lord my God, Hab. i. 12, We ar^ to look on him, as one with whom a thoufand years are but as one day. The faith of this might damp all the perplexed thoughts of our hearts, as if he were long in performing his promifes.
(8.) In prayer, we muft exercife faith in his unchange- ablenefs, as he is unchangeable in all that he is in his na- ture ; in hisgoodnefs: He is the fame yejlerday, and to- dpy, and for ever ; -without variabknefs or fbadow of turn- ing. The Pfalmift, Pialm cii. 26. looked upon God as one who changeth not. But thou art the fame, and thy years (hall have no end. There is great need of faith in this refpect, that the foul may be fixed on God, as one that hath done fuch things, and can yet do fuck things for them.
(9 ) Faith fhould be exercifed in him, in prayer, as he I is
66 Mr. W. Guthrie's Sermons. Ser.VIL
is holy,, and of purer eyes than to behold iniquity ; that with
all due reverence, the foul may draw near unto him.
Thou art of purer eyes than to behold evil, and canji not took upon iniquity ; therefore lookeftthou upon them that deal treacheroujly, and holdeji thy tongue when the wicked devour- tth the man that is more righteous than he? Hab i. ij. Think ye, that men and women durft wallow in fin, if they exercifed faith in God as a; holy one, as one who cannot look upon iniquity.
(10.) In prayer faith mu ft be ^exercifed in his juffice, as he is a juft and jealous God, and will by no means ac- quit the wicked ; that the fins perfons are guilty of, may be the more grievous unto them, confidering that God will not let them go unpunifhedr, if they get not true re- pentance.
(i i.) Faith in prayer, muft be exercifed in the relative titles that God hath come under, unto his people, as that he is their former and maker. We are the clay, and thou art the Potter, Ifa. hciv. 8. As if he had faid, Lord, de- ftroy us not, for we are the works of thy hands. Faith looks to him as a Father, as in chap. Ixiii. 16. — Though Abraham be ignorant of us, and tfrael acknowledge us net ,• thou, 0 Lord, art our Father ~ And they fhould look on God as in covenant with them. 2 Chron. xx. 12. 0 cur Cod, wilt thou not judge them P for we have no might againjl this great company that comet h againft us ; neither know we what to do, but our eyes are upon thee. How fweet the relation faith looks to in prayer \ They fhould look to him in prayer as their Hufband, confidering themfelves as his married people, called by his name, and having his
name put upon them 1 will be their God, and they Jla 11
return unto me with their whole heart, Jer. xxiv y. This then is the fir ft thing in regard of which, faith is necei- fary*
idly, I told you, faith is neceflary in refpecl: of Chrift the Mediator; for in going to God in prayer, we muft have an eye to the Mediator : For his fake, not for our own fake looking to be heard. There are particularly thefe things in Chrifr, that faith looks to in prayer.
1. It looks unto him as one in and by whom the per- son praying, gets accefs to the Father, ft is in and thro*
• him that we ever had nearnefs to God ; no coming unto this holy God, but in. and through Chrift the Mediator.
2. It looks upon him as one in and by whom the fup- plicant finds acceptance ; and not only accefs. One may, in-fouie cafes, get accefs-, and not get acceptation; but
(ays
Ser. VII. . Upon Mark xi. 24. 67
fays the apoftle ; He kith made us accepted in the beloved, Eph. i. 6.
3. Faith looks upon him as one who offereth up in- cenfe with the perlbn's prayers ; that the value of Chrift's
fufferings may make the prayers acceptable to God. ■
Faith looks much unto the obedience and fufferings of Chrift, through which it gets acceptation before God, and remiflion of fin.
*4. Faith looks on him as one who intercedes with the Father. The praying perfon finds there is this and that he cannot fay to God, and in what he fays, there is this and that wrong. But, fays he, I have ali my dependence on Chrift's interceffion in my prayer; therefore do 1 look to him that is at the Father's right-hand, interceed- iDg for finners.
5. It looks to him as one who is the agent, or advocate with God for the perfon praying, feeing he cannot plead
his own caufe in the court of heaven. And if any man
fin% ive have an advocate with the Father, J ejus Chrtfl the righteous, 1 John ii. 1.
6. Faith looks upon Chrift as one appearing before God for finners, and prefenting the perfon unto God, as praying like the high-prieft who had the twelve tribes upon his bread, when he went in unto the holy of holies) that he might prefent them unto God. Such is this per- lon's cafe, and fuch is that perfon's cafe, fays he to God \Y For Cbrifl is not entred into the holy places made with hands ; •which are the figures of the true; but into heaven itfelf, to appear in the prcfence of Cod for us, Heb. xi. 24.
7. Faith in prayer looks upon him as a cautioner, fub* ftituted for finners to pay their debt, and to anfwer for
them, when the principal debtor hath nothing to pay.
By fo much was Jefus made the Surety of a better lcjiamentt Heb. vii. 22. God fubftitutedhim as their Cautioner and Surety. What they could not do for themfelves, he did for them. Faith looks upon him as fatisfying juftice, and refponfible for the believer.
8. Faith looks on him as companionate, merciful, and pitiful to poor finners ; he having our nature, and fo a iellow-feeling with us. Hence he is held out, and typi- fied, Heb. v. 2 by the High-prieft, as one companionate on the ignorant, and thofe who are out cfthe wdy. Thus there muft be a myftery of the exercife of faith in God, the object of prayer, and in Chrift the Mediator and Re- deemer, crherv.'iJe ye are not the wetting of your finger in water the better for your prayers. They will never
I 2 afcwi
68 Mr. W. Guthrie's Sermons. Ser. VIL
afcend above your heads. He will regard them no
more than the barking of dogs, or the offering of Twine's Hefh, or the cutting off a dog's neck. The Lord rejects all thefe, and fo without this grace of faith, folkfpend their labour for that which profiteth nott and their money for that which is not bread. How very neceffary is it to exercife faith in Chrift the Redeemer ; and O if many would reflect, bow they have gone about this duty, they would look with black countenances, and they may fny, . That in effect all our prayers are loft 5 we have not taken the right way in it.
3^/)', I told you, That faith was neceifary in prayer, in refpect of the promifes of God. As we have examples of the exercife of it, in many places of fcripture, as in 2 Sam. vii. 28. David makes much ufe of God's promi- fes by faith in his prayer to God, And 2 Chron. xX. 7, Jehofhaphat is praying, and in this exercife he makes much uie of the promifes by faith. Now in prayer faith is recmifue in refpeft of the promifes.
1. Becaufe faith gathereth the promifes that are inter- fperfed here and there in the revealed will of Gcd, as a hungry man his food, or a thirfty man his drink, or as a naked man his cloathing to keep him from the chilling cold.
2. Faith not only gathers God's promifes, but it makes application of them to the heart of the perfon in parti- cular ; as if the perfon had been fet down particularly by iiame and firname. Faith makes the promife directed tQ finners in general one's own in particular.
3. Faith choofes promifes luitable to the cafe and con- dition that the foul is in ; for fuch a cafe, fuch a pro- mife ; and for another cafe, another promife. If theToul be dead, it looks to the promife God hath made of life. }f it be under the fenfe of gui!t, it looks to the promife God hath made of the pardon and remiflion of fin. If it be ignorant, it looks to the promife of giving light, and knowledge. If it finds its own righteoufnels as filthy rags ; it choofes a promife holding out the perfect and complete righteoufnefs of Chrift. If it finds its heart hard, it choofes a promife of fofteningthe heart, and giv- ing a heart of flefh, taking away the ftony heart. Thus faith choofes fuitable promifes to the man's cafe and con- dition, as a hungry man choofes meat, and a thirfty man drink, and a fick man phyfic, &o
4. Faith makes perfons urge in prayer all the pronifes of God, that fre would perform and accompjiih them
unto
Ser. VII. Ufon Mark xl. 24. fy
unto them. It looks through the fcriptutes, arid cboofes fuch and fuch promifes ; and goes to God with them, and begs God that he would make them out unto thenu As ye may fee, 2 Sam. vii. 27. For then, 0 Lord of hojis9 God of Jfraelj haft revealed to thy fcrv ant, faying, I ivtil build thee an hovfe. What dees David with the promife ? Why, he goes unto God with it. Novo therefore, let it ■fleafe thee to blefs the houfe of thy fervant, that it may con- tinue before thee for even for then, 0 Lord God, haft fpo- ken it, Faith having found out the promife, goes to God with it, and puts him to it ; turning the promifes into pe- titions to God.*- — There is no grace" in the foul befide^ faith, that can put it upon wreilling and pleading earneft- iy with the Lord, that he would make out his own word, even his gracious word of promife.
5. Faith having gathered the promifes, choofes them, applies them, and urges them ; and then it will make the foul patiently wait on, without fretting, or wearying, tilt God make out his promifes to it. Thus in refpett of the promifes of the gofpeJ, O but faith is requiiite in prayer, if ye coniider thefe five things already nct;ced
$thly% I told you that faith is requisite in prayer in re- fpeft of God?s providences.— — This ye may fee, Ffaim xxii. 4. ; where David prays earneftly, and his faith is exercifed in reference to the difpenfations of providence. There are three or four things that faith doe; under pro- vidences. And,
1. It makes the perfon wifely obferye every paffage of God's providences to himfeif, or others. Pfahn cvn 43L Whofo is wife, afii will obfervc thofe things , even they /bait tinderftand the loving hndnefs of the Lord. And IVlicah. yi. 9. Hear ye the rod, and who hath appointed it. Faitfc makes a perfon careful to obferve God's providences;4
2. Not only doth faith make them carefully oblervp God's providences, but it makes them have errands t<* God as to all the occurrence? of providence. It it were but fomething happening one's beaft, or one's cl>ild, nay if it were but a fore linger, fore head, or the tojbth-ache* it goes to God with every fuch paflage of hrpVldenctr, whether it be of mercy, or of judgment; nothing elte than faith can, or will do this elfcftuaily.
3. Not only doth faith ohferve, and make errands of pecurrences of providence to God, but it aifo purs good conltrucYions on providences though they (hou'd feeiri jq
contradict the promifes. It will make Abiahanh fay,
when he is commanded to offer up his (on tfaac, fieri is
79 Mr. W. Guthrie's Sermons; Ser. VII,
the wood, there is the fire, but where will we get the fa- crifice. But fays he, God wilt provide him/el/ of a lamb for a burnt -offerings Gen. xx. 8.
4. It makes this of providence, that it refufeth to make it the ground of the perfon's walk, when it comes to con- tradict the promifes. For the Lord's providences are not
the ground of our walk. O but faith is necefTary ia
prayer. Without it, folk will never obferve God's pro- vidences, nor make errands of providences ; nor fhall they wifely interpret providences ; nor fhall they refufe providences to be the rule of their walk. But thofe that have faith and look to the object of prayer, — to Chrift the Mediator,— to the promifes, — to the occurrences of providence; know certainly that this grace of faith is highly necefTary in prayer ; even fo necefTary that perfons cannot make a right ufe of God, — of "Chrift, — of the pro- mifes, ^-and of providences without it.
VII. But, fay ye, What fhall they do that have not found faving faith, it being fo abfolutely necefTary that without it they cannot pray one word acceptably to God, Now what fhall we do, who think we have it not ? Now, that I may anfwer this, ye muft confider that thefe who have this queftion, fcruple,'or doubt, are,
i/?, Either fuch as have no found faving faith at all 5 or,
2dly, Such as have it, and yet cannot difcern it. Or,
yHyt Such as do but make a question, orfcruple about it in words, to fill the field, (as we fometimes fay) but ufe not the right means to get it. Or,
4^/v, Such as in fincerity are making the doubt, or fcruple, whether they have faith or not, and are ufing the means for it, and would gladly have it.
'Firft% For the firft of thefe, I would have them that have no faith, confider thefe two things; i; The dan- ger of fuch a cafe. 2. Confider that they are yet in the place of hope, and therefore ought to ufe the means to attain it. I fay, thofe who have not true faith, as there are many who have it not, fhould confider the cafe they are in. And what is that ?
(r.) They are a prey unto the devil, to do with them
what he pleafes. 2 Tim. ii. 26. Who are taken captive
by bimat his will. They curie, they fwear, they debauch, they profane the fabbath-day, they lie and deceive ; for ii is impofiibie to refift the devil, that is gcing about as a
Ser. VII. Upon Mark xi. 24. 7*
roaring liony feeking whom he may devour , without this
grace of faith.
(2.) And not only are they a prey unto the devil, but they are a prey to their own hearts lufts. See Pfal. lxxxi. 11, 12. My people would not hearken to my voice ; and If rael would have none of me. But what comes of it? So 1 gave them up unto their own hearts luft ; and they walked in. their own counfets. O but t)^g% is a dreadful thing, for
men to be given up unto the lufts of their own hearts.
Know ye not, that found faith is evidently a-wanting in our days, when almoft all ranks of men are given up td profanity •, to their own hearts lufts ; to all forts of wic- kednefs. Scotland, iince any can remember, was never fo full of abominations as it is at this day- And,
(3.) It deprives them of fellowship with God, and with Jeius Chrift. They that have no faith, can have no com- munion with God, For it is by faith that Chrift dwells in us. And is not this a doleful thing to be without God, and without Chrift in the world ? One is without God, while he lives without that precious grace.
(4.) The want of this grace brings on more obduracy, and hardnefs of heart. See Mark xvi. 14. There ye will find that unbelief and hardnefs of heart go hand and hand together. Is it not a fad cafe, to be bound up in ftupi- dity and hardnefs of heart. But fo is it with thofe who are deftitute of faith.
(5.) They not only cannot pray acceptably ; but unbe- lief alfq takes away the gift of prayer, and the mouth, To that they cannot fpeak to God. Luke i. 20. Behold thoufhals lie dumb* and not be able to fpeak, until the day that theft: things Jhall be performed, becaufethou believeft not my words9 which /hall be fulfilled in their feafon. It makes the perfon a flighter of prayer, in fecret ; and if they have a family, in their families ; fo that there is never a day goes over their head that they pray a word unto God. ThoU Jhalt be dumb, and not be able to fpeak% Sic.
(6.) They that want faith cannot bring forth fruit unto the glory of God, John xv, No more than thefe branches broken down can bear fruit, no more can a man without faith bring forth good fruit unto God. What is that which makes folk like briers and thorns ? Whence their profanity, ungodlinefs, and throwing out oaths for eve- ry trifling matter ? Is it not owing to their unbelief ?— And,
(7.) This is the wofulnefs of their cafe that want faith, that whatfoever they do is fin. So Rom, xiv, 23. What-
foever
72 Mr. W. Guthrie's Sermons. Ser. VII.
foe ver is not of faith, is fit. Everything that people do, is (in, if they believe not. The very work and labour
they are about, is iln. Their plowing, their eating,
their drinking, their walking, their lilting, their fleeping, and all that they do is fin. Their hearing, their reading, their praying is fin. And is not that a deplorable cafe, to have all that a man doth, looked upon as fin ? And fo it is with fuch as are deiVitute of the grace of faith
(8,) This is alfo a branch of the wofulnefs of that cafe, that they are obnoxious, and liable Unto the wrath and curfe of God, here and hereafter. John iii. 36. He that believeth lv.t^fhall not fee life ; but ike -wrath of Godabideth on him. God's wrath and curfe are on their foul, on tbeir
body, on their means, honour, wealth, poverty, &c.
O but this is a dreadful cafe : and it is the cafe of thefe that want faith. And,
(o.) This is their cafe ; they (hall irrecoverably die, and perifli eternally, that do not believe. John viii. 24. - — -For if ye believe not that 1 am he, ye Jball die in your fins.
They that have not found faith, would do well to con- sider, that they are yet in the land of the living. Your cafe however deplorable it may be, is more hopeful than that of thefe who are already in hell. The means arc therefore to be gone about, fuch as reading, hearing ; und be bufy in prayer to God for it, and fay, Lord, in* creafe our faith. Be convinced of the want of this grace, and of the evil of the want of ir, if ever ye would attain unto it. So that this is the anfwer unto the firft fort, viz. Thoie who have not found faith, (r.) They fhould fmcerely confider their cafe and condition. (2.) They ihould confider with themlelves, " I am yet in the land of the living, and in the place of hope." Thefe who find it to be fo with there, ihould ferioufly fay unto them- selves, " I will fet to now, as if I had but one night, or one day to live in the world. I will not take reft, until, in fome meafure, I get it made out unto me, that I have faith.
Secondly, For the fecond forr, viz. Thofe who have it, and yet do not diicern it. To fuch Imay fay theiie two things.
I . Confider that the having of faith is fufliuent fecurity for folks happinefs and well-being, though they know it not; feeing the having of it interefts them in God as their own,-— in heaven as their own, — in the promises as their own, — and in the rigiueoufneis of Chrift as their own;
in
Ser. VII. Upon Mark xt. 24. 73
in juftiflcation, adoption, and fancYification as their own, I fay, the having of faith is fufficient to fecure falvation, though ye know not, that ye have it. Although their not having the knowledge of it tends much to the forrow of fuch, yet the having of found faving faith is a great matter It is true, they have moit comfort that know that they do believe, and can fay, J know in whom I have believed.
2. Consider, that the Lord in his revealed will, hath laid down feveral figns, or marks of true faith ; and there- fore the Lord's people fhould try, and examine themfelves by thofe figns, marks, and evidences of faith fet down in fcripture, whether they have them, or not. So that ye may not only have it, but know that ye have it, and take the comfort of it. There are thefe marks and evidences of found faith in fcripture, which I (hall briefly mentioa here. And,
(1.) Thofe excellent graces, gifts, and fruits of the Spirit are where this grace of faith is. See Gal. v. 22.
(2 ) Where thofe Chriftian virtues, and graces, are linked together as in a chain.— — Add to faith, virtue; and to virtue , knowledge; and to knowledge ; temperance; and tG temperence, patience ; and to patience, godt'inefs, 2 Pet. i. 5, 6. I fay, where thofe virtues are linked thus toge- ther, there is faith.
(3.) Wherever there is true faith, there is love to the object of faith: For if he hath begotten any, they cannot but love him that begat. Whom having not feenx ye love ; in whom though now ye fee him not, yet Believing, ye rejoice with joy unfpeakable, and full of glory, 1 Pet. i. 8.
(4.) Wherever faith is, there is fincere love to ail the, faints of God ; Since we heard of your faith in Chrift je/us^ and of the love which ye have to all the faints, Col. i. 4. So that faith and love go hand in hand together.
(5.) Wherever faith is, there is a parent waiting for the promifes. Faith makes no hafte, bux ^aits for the per- forming of the promifes. It is by faith and patience that the glorified and redeemed have obtained pclteflion of the promifes ; James v. 8. Be ye alfo patient ; ftablijb your heart i ; for the coming of the Lord draweth nigh.
(6 ) Where faith is, there is a patient enduring of af- fliction. What God carves out unto them, the apo'ftie tells them they were to endure in faith. Faith keeps pa- tience in the loul, where it is.
(7.) Where it is, it weans the heart and affections from the earth, and earthly things 5 they are act deiirous of
"K them*
74 Mr. W. Guthrie's Sermons. Ser. VII.
them. 1 glory in the ctofs of our Lord Jefus Chrift, by -whom the world is crucified unto met ahd I unto the world. It is by faith in the crofs of Chrift that the heart is taken off the earth, and earthly things, where it is real. Gai. vi. 14.
(8 ) Faith, where it is in exercife, letifts temptations to fin, whether from men, or from the devil. The grace of faith cannot enter into any communication with the devil. It is not good communicating with him, left ye give way. Therefore faith rejects all his* temptations with this, Get thee behind me, Satan,
(9.) It is ferious, and ftudious of holinefs in heart, life, and converfation. Believing will not tolerate fin in the heart, or converfation. It makes the foul fay, Should Jucb a man as J yield to fin ; fhould fuch a man as I go on with the world in their corrupt courfes, who am an adop- ted child of God, Be ye h&lyyfor 1 am holy. Faith puri- fieth the heart, 1 John iii. 3.
(10.) Again, where faith is, O but it puts folk upon being ferious, and fervent in prayer to God, Lord, I be- lieve, help thou mine unbeliefs Mark ix. 24. Now, are ye bowing your knees to God, and confefiing your ill (pent- time, your ignorance,, and the plagues of your corrupt hearts I
(11.) Where faith is* perfons are very fenfible of the unbelief of their hearts ; and gladly would they have their unbelief cured ; Lord, 1 believe t help thou mine un- belief.
(12.) Faith leads the perfon, in whom it is, to make confcience of yielding obedience to God, only in Chrift's- ftrength. It fets about every commanded duty; and has a refpecl to all his commandments in the way of looking to Chrift, as made unto us fanctification. Therefore the obedience of the faints is called the obedience of faith, Rom. xvi. 19. And there are none that have this grace, that are not ftudying to keep his commandments. And, Laftly, Wherever it is, they are longing for ChriftV (econd coming, that they may be in his company, never
to be out of it again ► As ye may fee, 2 Cor, v. 1.
There is a great longing to have the houfe, or tabernacle of clay difFolved, and to be poi&fTed of that hotife not made with hands, eternal in the heavens. Take a believer in his right frame, you would find he does not care if the day of judgment wtcc ere he fleeped ; he does not care if ali the world were in a red flame, as it will be, when thac day coraes -, he does not care if the found of the
laft
Ser. VII, Upon Mark xi. 24. 75
laft trumpet were going through the four winds of hea- ven. Therefore believers are defcrihed to be thofe who are haftening uqjo the coming of Jefus Chrift. They are waiting for his appearing in the clouds. Where faith is not, they cannot endure to think of the judgment $ be- caufe the Judge and they are not friends. The fight of
the Judge (hall be the faddeit fight that ever they (aw.
Then they fhall cry out, Hills, and mountains, fall en us, and cover us from the face of the Lamb. But where faith is, there is a crying of the foul, Hafte, Lord. The Spi- rit fays, Come ; and the Bride fays, Come So much for
the fecond fort, viz. Thofe who are not clear, and can- not difcern it. I dare fay, that it is folk's lying in their fins, that makes them uncertain of their faith.
Thirdly, For the third fort, viz, Thofe who make fome words, or noife, about the want of it. Say they, What *hall I do without faith ? Why fhouJd I pray fince I want faith ? My praying will not be acceptable to God. Such. are Gallio-iike, indifferent whether they do it or not. — - To thefe 1 would fay thefe two things.
1. To make words of that kind, and not to have any- hearty concern for the want of it, is altogether unpro- fitable.
2. While folk continue in that cafe, they cannot fee the Lord, heaven, or eternal happinefs, See Rev. xxi 8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and forcerers, and idolaters, and all liars, fhall have their part in the lake -which burneth •with fire and brimflone ; -which is the fecond death. That is, all that are fuch, fhall be excluded the kingdom of heaven. But,
4.thly, For the fourth fort, even fuch as ferioufly think that they want faith, and would be glad to ufe the means of getting it. To thefe I would oaly fay,
1. Confider that faith is the gift of God.
2. Confider that the way to draw this faith from God, is by prayer 5 for what foe ver they need, let them feek it by prayer.
3. Confider that as it is God's gift, and that which we fhould feek from him by prayer, they Lord hath pro-
mifed to give whatever we a Ik in the name of Chrift.
Ye would reft in faying ye cannot believe. " But mind that God hath promifed to give what ye afk, in the name of fcis Son Jefus Chrift. It is his gift, and he hath ap- pointed us to feck it by prayer ; and promifed to give
K 2 »>»*«•
76 Mr. W. Guthrie's Sermons. Ser, VIII.
whatever we afk agreeably to his will. As this is fa,
I (hall add no more. But remember the abfolute necef- fity of faith, and the good and defirable cafe and condi- tion, they are in that have it ; and the woful condition thefe are in, who want it. Remember that he is both the Author and Finifher of faith. He hath promifeci to give it, if ye feek it. Continue in fo doting, and ye fhall receive it according to his own piQ.nife.
^V, B. It appears, that the Author preached another Sermon upon this Subject, as the laft Head and the Application is not diicuiFed.
SERMON VIII#.
Isaiah xxvi. 18, 19.
We have been with child, we have been in pain, we have, as it were, brought forth wind, we have not wrought any deliverance in the earth, neither have . the inhabitants of the. world fallen. Thy dead men Jhall live ; together with my dead body fhall they arife : Awake, and fing, ye that dwell in dujl ; for thy dew is as the dew of herbs, and the earth fhall cajl out the dead.
AS thir people had before heard of many judgments, and likewife of many good days to come ; fo in the firft and fecond verfes of this chapter, Zion begins this fong, In that day fhall this fori % be fung in the land of J u-
4*h Open ye the gates \ that the righteous nation -which
keepeth truth, may enter in. And well fhe fings, and de- fires to have poffeffion of that of which fhe fings. This
* This fermon was preached immediately before the celebra- tion of the facramem of the Lord's fup.rer, at Finv/ick.
{hews
Ser.YIIM^ Upon Isaiah xxvi. i8, 19. 57
{hews what was in her heart ; for (he fings with the tear in her eye. . She lings a fong of ihat which is coming oa„ She invites all to come and take atrial of the Lord j for, fays fhe, verfe 3 Thou wilt keep him in perfetl peace* ivhcfe mind is flayed on thee. And then, Trvft ye in the Lord for ever. And then (he begins to look what way he will do it i as in verfe 5 . For he bringeth down them that dwelt en high ; v the lofty citv he layeth it low ; he layeth it lowt even to the ground ; he bringeth it even to the dvft. And then ihe and her daughter comes, verfe 8. to fay, Xea% in the way of thy judgment sy 0 Lord, have we waited for thee i the deftre of our foul is to thy name, and to the re-* mernbrance of thee. And at length, (lie takes the protnife; boldly, verfe 12. Lord, thou wilt ordain peace for us ; jor thou alfo haft wrought all our works in us.
In the words we have read, fhe /huts up her fong.- — As if fhe had faid, 1 can fmg no more, except it be in 'complaints; We have been with child. We may take this to have been fpoken, when flic was in captivity. She fays, We have been in pain, — w,e expected a deliverance; but when we thought to have brought forth a man child ; then we only brought forth wind : We have not wroug fa- nny deliverance in the earth. But Chtiil aofwers her thus * Although thou be dead, and lying in the duff, yet ring; Thy dead men floall live, together with my dead bJy JhaH
they arife. Or the prophet fays it, in Chrift's name*
I am fully perfuaded that ye fhall be well, and I would engage to fink and fwim with you. I fhall, fays he, de- fire to be no better than ye fhall be. He bids them all believe it. And then they begin to apply the promile un- to themfelves, and they all content to that which the pro- phet had faid. Hence the church fays, her dead body ikali arifc. So that all her members begin and apply it unto themfelves. The Lord begins to bear in the appli- cation of the point upon them. Then 'rhey all conicnt. to fing ; and they encourage one another, faying, — Our dew /ball be as the dew cf herbs ; and the earth jball caji out , the dead.
Now ye have heard of the clofe of the fong. And
now in this, and the proceeding verfes, ye have, (1 ) A complaint. (2.) A pro mile. And, (3 ) An application of the promife.
As to the complaint, it confifts in three things. (1.) We have been with child ; this is their condition. (2.) They are pained. (3.) The continuance of the pain -1
We
75 Mr. W. Guthrie's Sermon*;. Ser.VIII.
We thought to have been delivered, but our thoughts and expectations are fruftrated, and we bring forth wind, inftead of a child.
DocT, I. When ye find fuch a woful condition, and yet a fong appended to it, obferve, that fometimes Zion and her daughters Jing with tears in their eyes.
Now, for proof of this, there are many mournful Pfalms of David that bear this title, or inscription, A Song or Pfalm of David. The church of God is repre- sented in a fad and woful condition in this place ; and yet the prophet calls this reprefentation a fong. The lea- Ions are threefold.
i. The firft reafon why flie muft fing with the tear in her eye, is becaufe it is a commanded duty. Though, {he can give no'reafons of a fong, either internal or ex- ternal ; yet {he muft fing. If it fhould be to run over fame precipice, and dafh herfelf to pieces, if (lie hath a command, fhe muft obey the charge. Whatfoever ftands in her way, (he muft go through it ; and then he allow$ Zion to fing ; ihe muft fing a fong.
Ufe. This reaches a reproof unto the natural man ; for he knows not what it is to obey a command out of regard to God's authority. He cannot do it in remem- brance of him. But the fpiritual man muft eflay it, and he dares not fay any thing to the contrary. Says Job, Tet in my fiefbjhall 1 fee God; that is, My duft fhall yet praife God. Thus the children of Zion muft go on in obedience to a command. And,
2. She muft fing. And why ? That (he may engage Others in this work ; for although I never thrive, fays the child of God j yet I wifh all Zion's daughters to thrive, and profper. So that, Chriftians, you fhould not iuffer any of your jealoufies to frighten others from com- ing to God in Chrift. Zion's daughters will fmile when they hear the word preached, althV it fhould fting them to the heart
3. The third reafon why (he fings is, fhe knows that if there be any means under heaven to engage God to work for her, and to recover her out of her bad condi- tion, it is this exercife. Says David, / will call upon the Lord, who is worthy to be praifed ; fo fhall 1 be faved from mine enemies, Pfaim xviii. 3. She knows that to call u- pon God, and to praife him, would be the way to be fared by him. The fcul knows that it never got God's
appro-
&EK.VU1. Upon Isaiah xxvi. 18, 19. 79
approbation for difbelieving. Many times, fays the foul, hath he frowned upon me for it ; and therefore, I would ftrive againft unbelief. Now when the foul can plead this way from experience, then it is encouraged to fing. But again, as Zion fiugs, (he fings with the tear in her eye. The reafons for this are,
(j .) Becaufe, although flie fees fhe is bound to fing ; yet fhe fees a debt in her bofom, that fhe will never be able to pay. This makes her weep becaufe fhe hath wronged Chrift ; and when fhe fee9 how far fhe is fallen from God, and from that fweet and defirable condition fhe was in, as the Pfalmift exprefFes it, When 1 remembet thefe things , I pour out my foul within me ; for I bad gone •with the multitude, I went with them to the houfe of God ; with the voice of joy and praife, with a multitude that kept
holy-day, Pfalm xlii 4. Thus he begins to fing, and
then the tears ftart into his eyes, and he thinks, O that it had been with me as formerly ; then I might have fung chearfully."
(2.) The fecond reafon why they fing with the tear in their eye is, becaufe their enemies thruft fore at them. When they begin to fing, the devil perhaps ftarts up, and fays, O thou blafphemer of God, how canft thou fing? for thou but difhonoureft hjm with thy fong : Then the tear ftarts in their eye; as you have it, Pfalm cviii. 13. Thou hafl thrift fore at me, that I might fall ; hut the Lord helped me. And then fhe fees that fhe hath reafon both
of finging, and complaining. At la ft fhe finds out a
way to unite them, and fiugs with the tear in her eye.
(3.) The third reafon is, becaufe ye know, finging is a token of hope. "When fhe begins to think how many vain hopes (lie has had, fhe is troubled, and that makes the tear to ftart into her eye.
Now, we think there are fame people this day, tha? would fing, and they mu-ft fing, and yet rhe tear appears in their eye, when they think how many vain thoughts, and vain expectations they have had, to be'loofed from,
taeir bonds. Now we would wi£h 'the Lord's people
would not plead their duty of praife out of doors. For be your condition what it will, fing ; for the worft con- dition ye can be in, gives you no liberty to thruft out a command. If ye will give this place, we defy unbelief to prevail with you. But you may fay, ye know not what condition we are in, and yet you bid us fing. Indeed I know not your different conditions j but they can be no
woife
So Mr. W. Gitthrie's Sermons. ' Se'r. VIII.
worfe than the condition the feripture here fpeaks of.— Wc have been in pain ; we have brought forth wind; we have not wrought any deliverance in the earth.
Now, F/e have been in pain ; we have been with child. Here the church's condition may be divided into three different things.
iy?>% A conception or deliverance under outward trou- bles.
idly, This conception comes to the hopes of a delive- ry, And,
^dly% They were difappointed in this. ,
Doer. II. Great troubles -and afflictions are in the lot
cf the people and children cf Cod.
But you will wonder that we took fueH a text or fub- jecT: on this day ; but as we effayed to pafs it by, but could not get liberty, fo we think that many of the peo- ple of God are come to this pafs.
I fay, outward afflictions are the lot of the godly ; for •~-we mujl through much tribulation enter into the kingdom tf God, Acls xiv. 22. Many are the nffiiilions cf the righ- teous i but the Lord de liver elh them out of them all, Pfalm xxxiv. 19. Some have troubles on their bodies, fpme ■upon their names, fome upon their goods, &c. — — But why is it fo with Zion ?
(1.) The firft reafon for this is, beCaufe it is to fcour off the ruft, fo to fpeak, of their armour, that it may be put to ufe. or practice. Sometimes when a man doth not his duty to God, then he Uys trouble one way, or other, *ipon him, to Air him up to his duty. lie wiil fufFer shis man's ch<*r2cler to be toiled as a foot-ball up and down the country, and by that means will fet the man upon working ; as Rom. v. 3, — 5. Knowing, therefore, thai tri- bulation worketh patience ; and patieiice, experience ; and experience, hope ; and hope maketh nut ajhamed. Acquaint- ed with troubles, peop'e grow more patient ; they will bear with a wrong now, that they eould not have endur- ed, or borne with before.
(2.) A fecond reafon is, that they may know that the full enjoyment of their peace is not on this fitie the grave. For when they begin, as it were, to lay in a ftock ror themfelves to live peaceably upon, then he cuts the li- ne ws of their expectations. That which they leaned unto
tails,.
Ser. VIII. Upon Isaiah xxvi. i3, 19. 8t
fails, fo that they can find no comfort in it. But Pays the apoftle, Let us go forth therefore unto him without the crimpy bearing his reproach. For here we have no continuing city, Heb. xiii. 13, 14.
^3.) The third reafon why he lays troubles upon his people is, that the rent of thefe troubles may be paid un- to him. There are a great number of outward ftrokcs that he lays upon the men of the world, and they never acknowledge God in, or for them ; and therefore he lays them upon Zion, that he may get the tribute of them from her. He will have his people declare what they can pay to him out of any year, accident, or the like. He will have them give a proof before the world, what may be made of that, which the world can make nothing of. And, we dare iky, that if people knew this, they would
walk more lure, and fafely, in and under troubles
Pay thy dues then, O man, or woman, before the world. J will pay my vows now, in prefence of all his pecpte.
Now the Lord outof his abfolute power and fovereign- ty, will lay the plague of peflilence on fome of his people, that the world may fee that they can believe, hope, and rejoice in fuch a condition, and pay the due thereof unto
God. The world cannot doit, and therefore you of
Zion fhfUfget them laid upon you. We have been in pain ; we hjve been with child.
The trouble is, as that of a woman with child ; that is, great trouble in itielf : But the thoughts of being a mo- ther to a child, mitigates the pain unto her. Hence,
Doct, III. That outward trouble is grievous in itfelf
Therefore it reproves thefe who may he faying, O that
I had fome crofs, 1 would wait better upon my duty.-
But fools, 1 fay, that trouble is altogether grievous in it- felf; it is as a woman with child in pain to be delivered. It is true, the man is bleiTed that gets the right and fanc- tified ufe of it, Blejfed is the man whom thou chaflnejl, 0 Lord, and teachejt out of thy law, Pfalm xciv. 12. liui without teaching of his law, trouble is an impediment, and hindrance unto many. I fay, a crofs, laid on you, if ye get not the fanclified ufe of i?, will bring one trouble after another daily, as fo many ftrangers that will hold you fo bufy, that ye fhall not have time or leifure for prayer to God. Therefore let none of the people of the Lord, now approach unto his table, with thefe thoughts in their hearts. For croiTes of themfelves are an enemy
L to
$2 Mr. W. Guthrie's Sermons. Ser. VIII.
to godlinefs. For inftance, fome man will have a bad wife, and fome woman a bad hufband ; fome bad chil- dren, and thefe troubles occaiion new ones, Co that they are in pain to be delivered, and yet oft-times bring forth nothing but wind. And troubles are grievous,
(i.) Becaufe the Lord hath hidden, as it were, his face ; and that makes it troublefome. For it is impof- fible for one to be much fubdued with any affliction, if he have the Lord's countenances. But when he hides his face, then troubles become more grievous. Thou hidejt thy face > and I was troubled. Now we would wifh, that thofe who have trouble, and from whom the Lord hath hid his face, would pray unto God, that he would, as it were, draw the curtain, and that would make every trou- ble fweet and comfortable unto them.
(2.) A fecond reafon why trouble becomes grievous is, feecaufe ye have not a clear confidence, but have challen- ges along with the crofs ; and then the leaft crofs hath the fling in it. For if I am not confufed with guilt lying lapon my conference, then I can plead with God more chearfully.
(3.) The thircj reafon why four troubles become griev- ous to you is, that when ye fee thefe things come to pais that ye propofed unto yourfelves, yet have not got that
in them, which ye expected. This brings forth wind,
and makes your trouble grievous unto you. For exam- pie, a man that, perhaps, hath a bad wife takes comfort in this, he thinks, I fhall have good children, and I fhall have honour of them ; but God makes the children croffes to him as well as the wife ; and thus what he laid down as his ground of comfort, brings forth wind.— — I will tell you what makes it grievous to you ; it is becaufe ye li- mit the way of getting your crofs loofed. But, I fay, re.- folve to wait 5 and depend upon God, until he deliver you, although it fhould be until your laft breath.
(4) The fourth reafon that makes your crofs grievous unto you, is becaufe ye will not bear one days crofs a- lone ; as if the crofs ye have were not enough, ye cut and* carve out crofles unto yourfelves. Ye think, What if this and that fhall be, then, T muft be frill worfe and
worfe Thus the man is vexed with his own vain
thoughts. This and that will come, fays he, and then I fhall be afhamed j then I and my houfe will be ruined. — But is not every day fufHcient/or the evil thereof ", fays Chrift. And can he not fend as much lkength with the
crofs.
Ser. VIII. Upon Isaiah xxv<, j8, :o. 83
crofs, as fhall make you bear it. Thefe fad thoughts of the crofs makes it become exceeding heavy.
Ufe. Now for ufe. Any who are thinking it fhall be thus and thus, and whofe time is taken up with thefe vexing thoughts of crofTes, ye fhould live in a conftant dependence upon God, and on bills of exchange. One crofs fhall furnifh you with as much as will carry you on to another ; and thus ye fhall be carried ftiil from one to
another, if ye live by a conftant dependence on God0
This kind of life will keep his name great in your eftima* tion. God is our refuge and /Irengtb, and a very prefent help in trouble^ Pfalm xlvi. 1. I with that the Lord's peo- ple, before they now go to his table, would refolve upon this, to live henceforth, as it were, on bills of exchange, and truft ail unto God. O that all God's afHi&ed people would do this.
(5.) The fifth reafon is, Ye will not yield do the crofs, when it lays hold of.you. Ye know when a beaft frets and takes ill with the yoke, then the yoke becomes more grievous, and irkfome to it than it would be, if it took well with it. So when he fays you fhall bear it ; you fay ye will not bear it. But you fhould fay, I fee thou arc defigned to crofs me fuch and fuch ways ; and now from henceforth 1 defire that I may receive ftrength to bear them. He allows you all means to hold off the crofs ; but when it comes, ye fhould refolve to bear it. For if ye fay, that at fuch a time crofTes fhall not come in my way; then they fhall undoubtedly come in your way. — -r As when the Lord fent a mefTage to the Moabites, faying, Let my people go through your land, and they /ball take no- thing from you. Say they, They fhall not get leave to pafs through. But fays the Lord, They fhall go through it, and to your coft too. Let my rod pafs by you, fays God ; but ye fay, ye will not have it come your way ; and when it comes, ye lay the blame on this perfon, and that perfon. But from henceforth never own the crea- ture for thy party, but take God for thy party, and fay it
is good reafon it fhould be fo and fo. Welcome the
crofs.
We have been with child ,- we have been in pain ; w? bave% as it were, brought forth wind; -we have not wrought any deliverance in the earth ; neither have the inhabitants
of the world fallens There is a term, when their pain
comes to a height, and they expect to be delivered \ but *heir hopes are fruftrated.
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84 Mr. "W. Guthrie's Sermons. Ser. VIII.
D o c T. IV. That fometimes the troubles of the people, and children of God comes to a height ; and then they prefently expecl an outgate, and yet they bring forth , nothing, but, as it were, wind.
Now in this, it is Satan's way to make them hope on wrong grounds ; for then he knows, that when tjiey are thus beguiled, it is a hundred to one, if they be not made to queftion all the work of God within them. Now we fhali £hew you fome of thefe falfe grounds, whereupon he makes you hope. And,
i. When ye fee a fin, which ye faw not before, O ye think furely this has been the fin for which he hath con- tended with me. Now fince he hath let me fee it, he will forthwith deliver me. And doll thou think he will deliver thee for that ? Hath he not enough of reafons betides for contending with thee, although thou beholdcft them not.
2. The fecond ground whereupon ye hope is, That he ■fhall deliver you, becaufe you have taken on a new duty, or engagement to duty.
3. The creature hopes for an outgate, when it feems to have attained to any mcafure of fubmiilion under the crofs. But do not hope upon that ground ; for that is but a weak ground or evidence for you to hope upon.
4. The fourth falfe ground is, That he makes them hope when they feem to have a promife of deliverance. But, I fay, take heed how ye underftarid the promife ; for, I fay, ye are not bound to believe any promife, but that which is neceffary for falvation. But ye may believe in general, that all his paths are mercy and truth unto you. Indeed, I grant that we may believe a promife for fuch a particular thing, if the Spirit of God lo bear it in upon us, that we are engaged to believe it.
5 The fifth ground whereupon your hopes are wrong, is, That when ye come to fuch a height of diftrefs, ye think, furely he will now either deftroy, or deliver you. But ye are midaken ; for he may bring you to the door, when ye think your troubles are at a height, and, as it were, let you get the air ; and even put you back into your prifon, and Ihut the door upon you again. There- fore, I fay, limit not the grounds of your deliverance; for if ye lay down a ground, and hope upon that ground, and when it is fruftrated, it is a thoufand to one, if ye do not queftion all your falvation to-morrow. There- fore lay down no fuch grounds: for he that knows all
things,
Ser. Vllfc Upon Isaiah xxvi. 18, 19. 85
things, can he not take a time to work when it {hall be moft conducive to his own glory, and your good r
Now all that entertain thefe falfe hopes (hall be difap- pointed. We wifh ye would not lay down any ground whereupon ye fhould hope for prefent deliverance. But let every one of you fay, Thy dead men foall live ; together with my dead body /hall they arife : Awake} andfing, ye that dwell in duft ; for the dew is as the dew of herbs, and the earth Jhall caft out the dead. And let ail who are un- der trouble, apply unto themfelves the two laft verjfes of the chapter where my text lies ; Come, my people, ent^r thou into thy chambers, andjhut thy doors about thee ; hide thy [elf, as it were, for a little moment, until the indignation, be overpaft. For behold, the Lord comet h oat of his place to punijh the inhabitants of the earth for their iniquity; the earth a/fo Jhall difcloje her blood, and/ball no more cover her Jlain.
But the words may be taken in another fenfe here. There is another conception that tRe daughters of Zion may have, and that is a conception of faith. And here,
I. We (hall {hew you how there is fuch a conception.
II. How this conception comes to a height. And,
I. Of a falfe conception, whereof fome are with child* She is a wife woman, that can difcern betwixt a falfe, and
a true conception, at the firft time of conceiving. Ye
that have this falfe conception, ye fay, ye are waiting for a delivery, and then all ihall be well, But we alk you firft thefe queitions. And,
1. The firft is, Ye that are waiting for a delivery, how and when did ye conceive ? It is true, every woman can- not tell the precife time, when (he began to conceive, but (he can tell within io many days, or fo long a time. And then ye may fay, thac ye know the time ; and yet by your converfation, 1 know ye have not conceived.
2. Thou fayeft, thou haft conceived, and yet the evils of thy nature are ftill breaking out. Now when I fee a man that fays he hath conceived, and yet his evil nature is allowed in breaking out daily, I jay, there is not fo much as even a falfe conception in tharperfon.
3. The third queftion we think pertinent to afk is, What fellowfhip or difoourfes have ye about the new birth ? We will not fay that this holds in the natural ex- ample altogether. But we think it is foretimes lot that
a wo-
G6 Mr. W. Guthrie's Sermons. Ser. VIII.
a woman, in this cafe, will defire to have fome difcourfe about conception, the ftirring of the child, or the like. But fure we are it holds in grace ; if thou haft no dif- courfe about them that are regenerate, and the marks of regeneration ; and if thou defireft not to be amongft thofe that are born again, it is but a falfe conception that thou haft, and not a true and genuine one.
4. The fourth queftion is, A woman after conception fometimes longs after new diflies, or kinds of meat.— Then haft thou any longing defires after this and that fpi- ritual good ? All that have conceived gracioufly, do ftill long for fome new things; and they long for the fincere milk of the word, that t bey may grow thereby.
5. Thou that fa) eft thou haft conceived, and is wait- ing for an outgate, whether or not does thy conception make a lively ftirring now and then in thy bofom ? Now in a falfe conception there may be a general kind of ftir- ring ; yet however great, it is but falfe. But to have a ftirring in particular parts, in legs, in arms, &c. never can be the property of a falfe conception. I fay, then, where is thy lively ftirring in particular parts ? A tiuc conception hath thefe fyrrp*oms.
(1.) In true conception the child ftirs fome fhort time after it is conceived.
(2.) There is a ftirring when it receives any hurt,
And,
(3.) There is a time of ftirring, when drawing near the birth. If thy conception have not ftirrings in parti- cular parts at thefe times, thou haft but a falfe concep- tion. I think nothing of a man's having a ftirring fome- times at a preaching. It is not a fcriptural conception that hath not thefe marks. I know there is a time of the ftirring of a falfe conception, when it would come to the birth. When there is a rich reward to be given to reli- gion ; as when there were gifts to be given to the Jews, many called themfelves fo that were not Jews. There was a ftirring among them. So there is a ftirring when Chrift hath a great day in his fanc~tuary ; when he is, as
it were, dropping myrrh amongft his people. Again,
there is a ftirring in this man, and that, when the Lord is dealing about great ftrokes. Pfalm lxxviii. 34. When he Jlew tbem, then they fought him ; and they returned and enquired early after God.
And then the falfe conception hath a ftirring, when there are great out-breakings. Then the man's consci- ence flys in his face, and he hath a great ftir within him.
Yet,
Ser.VIII. Upon Isaiah xxvi. i8, 19. #7
Yet, I fay, the man that hath but thefe, hath but a falfe conception ; and fhall bring forth wind If thou truft to fuch a falfe conception, thou wilt break thy neck, by ap- proaching [unto thefe holy things in the facramental or- dinance, however thou prayeft, think that thou bringeft forth fomething.
II. We come to the true conception; and we. fhall (hew you how it comes to a height, and thinks to be de- livered, and yet brings forth the wind. Now,
1. The firft and great doubt thou haft is, That it was not a proper mean that firft fet thee on foot. Thou fay- eft. It was not the fight of my fin, and tranfgrefiion, and therefore I biing forth but wind. What was it then ? Why, it was a crofs, or affliction, fay ye, that firft let me on work ; therefore I bring forth but vanity But that is bad reafoning. As if a man going about a bafe er- rand, fhould find a purfe of gold by the way. But he
fays, I will not take the gold, becaufe I came not to feek gold : But when I come to feek gold, then I will take it. Every one fees the folly of fuch reafoning. Now that we fpeak of that which firft fet you on work, ye fay, it was a. crofs ; we fay, it is not the unfounder for that circum- ftance. With regard to mod of thofe who came unto Chrift in the days of his flefh, it was fome outward trou- ble that made them come. Some came, as it were, to buy a needle — But flay, faid he, I will tell you that there is not a whole fhirt upon your back. In this way, he made many a bargain with poor fouls. Some came that did not fo tr.u^h as know that he was the true Mefliah ; and yet they were brought to fay, Rabbi, where dwellefl thou ? And he fays, Come and fee. And, fays he, Ye fhall bear teftimony of me before the world. I fhall give you enough. What is that to you, what fet you on work, if ye be fet on work ? You believe the mafter is fpeaking to you, and take it as from God, and hide your faces when ye hear this told you ; but you need not do fo ; for it is a rrue conception, although ye have thefe doubts about it.
2. A fecond queftion, or dcubt, that ye may have a- bout the foundnefs of your conception, is, I had no fuch pain as I conceive fome have had in their conception; and therefore I think mine is not a true one. As for that that ye fay, that ye have not been fo damped with the works of the law as others, ye mult know that the
Lord
38 Mr. W. Guthrie's Sermons. Ser.VIIL
Lord is an abfolute fovereign, and he works as he will. It is true, that fome that have the work of God within them, can tell the very hour of conversion ; but it is al- io true, that there are others that cannot tell it, and yet have the work of God in them. — — For which caufe, we fhall give fome rules whereby ye may know, whether ye have the work of God within you.
(i.) Whether or not didft thou fee fo much villainy and uncleannefs, even in thy holy things, as made thee Heeunto the Mediator, and refuge fet before thee. Then the Lord allows ftrong confolation to all thofe who flee unto the refuge fet before them, or have fled for refuge, to lay hold upon the hope fet before them. Heb. vi. 18.
(2.) Whether or not didit thou fee fo much of the co- venant of free grace, as to make thee wonder at it, and fay, I fee as much iu free grace as can pardon the greateft finner that ever was. Unto the new man all things are pure. Look if thou hall got fuch a view of juftificstion, as makes thee fear him ; Bleffed is the man that feireth the Lord. And thou art afraid to offend him in any thing. We ufe to fay, that burnt children dread the fire. Now this is ail ye have to object againft your conception. Ye fay, Seeing it Is true, why then am I not eftabliihed and deli- vered ? I fay, for this reafon, that ye walk upon falfe grounds. And,
f 1.] The firfc falfe ground whereon ye walk is, That ye will not believe as long as ye fee an out-breaking in yuur- . felvesj or as long as ye fee an infirmity. So that if ye were once healed, ye would believe, and come to Chrhf, Eut,^I fay, whether ye be healed or not, ye are bound to believe ; and ye fhali never get fcthcfe evils mortified, un- til you come to Chcift.
[2.] A fecood f-tlie ground wherein ye walk is, That ye lay, fuch are fome of ihe marks of the child of God \ but I cannot believe that thefe are llirring in me, becaufe I cannot get all true marks of the child of God. There- fore I am not of that number. But /ball the ear fay , Be- caufe I am not the eye, therefore I am not of the body-
When thou doft gtt nineteen promtfes, that thou mayeft lay hold upon ; yet thou wilt not believe, becaufe thou canft not lay hold upon the twentieth •, that is, to give God the lie nineteen' ti.nes
[3.] The thud falfe giound is, Eecaufe, fay ye, I have not the condition of that promife, Come unto me> ye that
labour ', and are heavy ladeh% and I will give you reft.
Therefore I will not come. But, 1 fay, if none fhould
come
Ser. VIII. Upon Isaiah xxvi. 18, 19. S^
come but thofe who have the condition of that promife, of what life are all the promifes in the Bible r* For if none should come, but thofe who have the condition of fuch a promife, there needed be no more promifes in all the Bible. But becaufe fome have got the condition of one promife, and fome that of another * ; IVhqfoever wil!y Jet him come and take of the water of life freely. They are free; if you get a grip of any promife, take fit under the pain of condemnation. Now thefe are fome of the realons why ye are not eftablifhed.
Now would ye know when the conception comes to a height ? Many a time the conception ftirs, and ye would think it at a height ; when a great ftroke is coming on, and it fees hell, as it were, befide it, then it ftirs to be at the Mediator. At other times it will be ftlent. Some- times when it comes to a height, there is much of the power of God feen. When the perfon is walking thro* the fanctuary, then it begins to ftir like John Baptiit, who as loon as he heard Mary's voice, leaped in his mother's womb. So the true conception begins to ftir, when there is a day of his prefence in the fanftuary. Another time is, when it receives a hurt, when there is fome fin com- mitted ; then it ftrikes with hands, and feet ; and fays. Either take Chrift now, or never. When threatening* come forth, then it refolves that it muft fet about believ- ing. Another time is,' juft before it be delivered. Now we may aHign thefe three reafons as the caufes that make perfons bring forth the wind j and hinder them from being eftablilhed in believing. 1. There is fomewhat in Gods part, as an act of juftice, that becaufe ye delighted not to believe, and to retain the knowledge cf God in your harts,' therefore he hath given you up to firong dehtfions to believe a lie. 2. A fecend way in whi?h it comes from God, is, as it is an aft of his wifdom. And, 3. As it is
* As the Lord has been gracioufiy pleafed to favour us with an abfolately free grant of Chrift, and of eternal life in him, i'o» he has condefceoded to exhibit this grant in a wonderful vaiieiy of promifes fuitable to the variety of our cafes ; 1 John v. it. a Peter i. 4. And this is the record, that God hath given us eter» nat life ; and this life is in his Son. Whereby are given unto us exceeding great and precious promifes ; that by thefe you wight be partakers of the divine nature \ having efcapedthe corruption that is in the world throy lufl. Hence thefe wards, v< Some have got " the condition of one promife, fome that of •another,'* muft be un- derstood agreeably to the nature ef the gofpcl promife, as if it h ^d been f;id, The Lord has given us not one, but many great a. d precious promifes ; fo that though a perfon does not fee one of them to be fuitaole to his cafe, he may fee another to be fo.
M an
£G Mr. W. Guthrie's Sermons. Ser. Vll?
an aft of his abfolute fovereignty. He would have the creature give up all claims to him. M long as it will not believe, it fhall never be ejiablifbed, Otherwife, it comes from Satan's falfe way of: reafoning with them.
\ftt He reafons from wrong expounded fcriptures.
But take no expositions, but what agree with the analogy of faith, and the grounds of religion.
idly. He reafon? from fun dry ways of providence. — • But I am not bound to thefe. For no man knows love, or hatred by ail that is before him, Fays the wife man.
3<//j/, He reafons from a part to the whole. ■ Thou canft not deny, fays her that thou haft hypocrify ; then
thou art altogether a hypocrite. But, Satan, this is
groundlefs and foolifh logic.
4thly, He reafons from one time to all times. Says
he, Ye dare not fay that ever ye had love to God, or to his people ; therefore ye fhall never have it. And then he reafons from breach of promife. Says he, Thou haft promifed to him many a time, and haii {till broken thy promifes. If thou fhouldft do fo to any like thyfelf, would he ever believe thee again. That is bad reafoning \
for it is to bring God unto the level of the creature. ■
But as far as the heavens are above the earth, fo far are my thoughts above your thoughts, faith the Lord. And then he reafons from one faint to another. Thou canft not find another faint in thy cafe. As Job's friend faid unto him, Unto which of the faints wilt thou turn ? But I am not bound to find another in my condition, if n^y condi- tion be like a fcripturai one. Then he will propofe an objection, and becaufe ye cannot anfwer it ; therefore, he fays, It is unanfwerabfe. But he lies in this too. And then he reafons from what is done, to what is to do. — Becaufe, fays he, ye have not done fuch and fuch things * therefore ye fhall never do k. I fay, this too is falfe rea- foning.
But upon the whole, take his reafons, and throw them back upon himfelf.— Go to Chrift, and defire him to teach you how to anfwer them. But we add no more.
SERMON
C 91 3
SERMON IX+.
Psalm lxix. 6,
Let not them that wait on thee, 0 Lord God of hofts, he aflwmedfor my fake : let not thofe thatfeek thee, be confounded for my fake, 0 God of Ifrael.
TH E Pi E are many myfteries in the world, amongft which thefe five following are none of the ieaft.
iy?, Who are thofe that are called the godly party in the world ? This is a great myftery.
idly, How comes it about, that this party called the godly party, cleaves fo clofely together ? It is likewife a myftery, that they are fo fixongly united to one another.
^dly, The variety of lots in this one party. Though they are fo clofely united together, yet they are led to heaven in different ways. Here is a great myftery.
A,thly% What the exercifes of that party are, when they are at the worft, is likewife a myftery.
$thly9 How they come to be guided and preferved in vcompofure in their exercife, amidft all troubles, is ano- ther myftery.
Now thefe five things, I conceive, are contained in the text ; and I perceive that there are five doclrines that will natively arife from them.
D 0 c t. I. 7he godly party are fuch as -wait upon the Lord.
Make of them what ye will, this is the true defcription of them. They are fo defcribed, Pfalm xxv. 21. Let in- tegrity and itprigktnefs preferve me ; for 1 wait on thee.
In this diftin&ion of them, ye may take up thefe things following, that hold out clearly what they are.
f This fermon feerw to have been preached immediately after the celebration of the facrament of the Lord's (upper.
Hi I- ft
02 Mr. W. Guthrie's Sermons. Ser. IX,
i. It fays, that their expectations terminate upon God. Their thoughts are converfant about an invisible God. — In Pfalm xxxix, when David has told us that every man walks in a vain fhow, he fays, verfe 7. And now, Lord, -what wait I for ? my hope is in thee,
2. It fays, that whatever that party be, their flock is In hope, and not in their hand. They are but waiting % they are but juft looking for it ; they have not as yet overtaken it. 2 Cor. v. 7. For we walk by faith, not by fight, or fenfe.
3. It fays, they are a party devoted unto, the fervfce and attendance of the God of heaven. They are waiting ■upon God. Their eyes are fixed upon him ; and they look to what is his will, and what he commands, and not to what man wilis or commands, Pfalm xxii. Many wait upon poor mafters, if it were known ; but the godly party wait upon God, and what he commands them.
4. They are a party that have committed their lot, and all the events thereof, unto the God of heaven. They are waiting on him, and are contentr that their fenter.cc fhould come forth from him. Pfalm xvii. 2. Let my fen* ter.ce come forth from thy prefence.
5. It implies an inclination to wait, and hope for good from God's hand. He only is a godly man, who is 3C* tuated by the Spirit that inclines him to mercy's fide of the queiiion.
Ufe. For ufe, Try yourfelves by thefe things, whether or not ye are waiting on God i Whether or not does your expectation terminate on God only ? Whether or not are ye devoted unto his fervice ? Do ye commit ail events to God ? Are ye content that your fentence come forth from before him ? Look if your heart inclines you to mercy's fide of the queftion, and to look for good from God's hand ? Can you fay thefe things ? There is no man in a natural jlate that can fay io, or plead thefe things.
D o c t. II. There is a firong unity, and communim among ft the godly*
There is a ftrong bond of union amongft them. The Pfalmiil here fuppofes that all the godly will have their eye upon him, and he is afraid that he may carry not aright before them. Jerufalem is builded as a city% that is compatl together, Pfalm exxii. 3. But here I ihall fhew you,
I. Some
Ser. IX. Upon Psalm Ixix. 6*. 93
I. Some things wherein they are raoftly united.
II. What makes them be fo clofeiy united in one bo- dy.
III. What are the confequences that natively flow frora thefe. Now,
I. For the fir/i of thefe. They are,
1. A party that are one in heart. They have all on« heart given them, Jer. xxxii. 3. It is a promife to all the godly, that they flial! have one heart j that is, the new heart which is given to them all.
2. They are one as to their intereft. Their firfV aim is, that the Lord Jelus Chrift may reign and be great in the world, and that his kingdom may profper : and then that they may be found in him on that day, and in his righteoufnefs. That is their intereft, in which they are all one. If they were all afked, What is your intereft ? This would be their ahiwer ; Let Chrift reign, -and be great ; and let us be found in him.
3. They are all one as to their defign and endeavours. Their defign is to be like unto him, and ro be conformed to his bleifed will and command. This is the one wa* that is promifed unto them all. Jerem. xxxii. 39, I will give them one hearty and one way , that they may fear thee for ever j for the giod of tbems and of their children, after
them.
4. They are all one as to their outward profeflion in the world. In the primitive times U was To, In the days of the apoftles, they had all things common. There was a communion of goods, or or worldly fubitance amongft them.
5. They have all one lot, which is, to be peifecuted by the feed of the ferpent. Whoever he be that is not in fome cafes a fufferer with them, he has i-eafon to fui- pect his ftate ; fince it is the lot or all the feed of the wo* man to be perfecuted by the feed of the ferpent.
II. Now would ye know why they are all fo completely united in every thing.
I. They are all caft in one mould of the divine decree^ that is from everlafting.
2.. They are all actuated by one fpirit : Therefore they muft be one. This fpirit is promifed to them all to caute them to walk in his ways. They are all actuated by, thU one fpirit. Hence the fpirituality of their duties.
3- They
94 Mr. W. Guthrie's Sermons. Ser. IX.
3. They are all defigoed for one end, that is, full con- formity to God, and the immediate enjoyment of him, to all eternity, in fo far as they are capable of enjoying him. Since they are caft in one mould from everlafting, and actuated by one fpirit, and defigned for one end 5 then how can they but,be one ? Which brings me,
III. To what are the confequences that natively follow from this onenefs of heart and mind. And,
1. An unity in exercifes follow on it, amongft all the people of God. They are all exercifed about fome fpi-
ritual thing. They are all exercifed about a corrupt
heart, that is difobedient in the matters of God, and will
not abide in his way. They are all exercifed about the
threatenings of God in fcripture ; fuch as that, Cur fed is he, that doth the work of $tje Lord in negligence, and deceit*
fully.
2. They are one as to temptation. One temptation they are all afTauited with, is, Whether or not there is a reality in religion and godlinefs ; and whether there is a God above that rules all things on the earth below, fince he lets all things go through one another in fuch a man- ner, and one man devours another, as the fifties of the fea. In this, and fome other things, I would fay, they have an onenefs in refpecl: of temptations. Satan loves to affault a man with that temptation whereby he prevails ofteneft, or moft readily over him. But,
3. This follows on it, They are one in refpecl: of the fame precious truths that they believe in, and feed upon, — They have the fame michtams, or golden fcriptures. — They have the fame great and precious promifes. Was not that a good word that you, and many love well ? Although my houfe be not fo with God; yet he hath made with me an everlajling covenant, well ordered in all things, andfure, 2 Sam. xxiii. 5. Wjs not this a word ye loved well ? / will heal all your 'ackfliding, and love you freely, Hof. xiv. 4. And that word, Sinjhall not have dominion over you, Rom. vi. 14.
4. There natively follows on it, a mutual fympathy in one another's cafe and condition. They itand and fall together. When one of them is glad, all of them rejoice. They joy and forrow together. The wicked ai c not io. ]t is true, they are all one in evil. They are all < nein the crucifying of Chrift. Herod and Pilate was all one in this. They are all one about a vifible God j but the other is
■ all
Ser. IX. Upon Psalm lxix. 6". o£
all one about an invifibNe God. The one goes upward \ the other goes downward.
Ufe. Try yourfeives by this, how it anfwers your con- dition. Can you fay, ye are all one with the people of God in thefe things. If ye be one with them in thefe thing9 ; think it not flrange, if ye be one with them in perfecution, and the crofs of Chrift alfo. If ye be not content to take that lot with them, then ye want one fpe- cial point of your character. "Wherefore let me obtefl: all the godly to be more and more one. Let us be one, come of us what will. I would ufe thefe arguments with you, to, make you ftudy this onenefs.
(i.) It is your ftrength.
(2.) I hope it has been yourhappinefs. For fome years paft, we walked together in one profeflion. Therefore let us be one, feeing we have walked together as one thefe many years paft. Therefore I would obteft and charge you, to be {till of one heart4 and of one mind.
(3.) This feaft that we have been at, fays, that we are all one. We have all fealed it this day, and taken our facrament on it. < The unity of communicants is the report of the facrament of the Lord's fupper, 1 Cor. x. 16, 17.
(4.) I believe if ye were all pofed on it, ye would own you had no great temptation to join with any other party in the world. What can be your temptation to be one with another party ? Therefore be one amongft yourfeives.
And I ihall only add. I put this queilton home to e- very one of you, Whether the fcriptures do not fpealc molt favourably of the godly party ? For as low as they are in the world, the fcripture lpeaksmuch to their com- mendation. You fcarcely open your Bible, but you find it fmile upon God's people, and frown upon their adver- saries. Is it not of great advantage then, to be of the godly party ?
D 0 c T. III. Althmgh this party be mofl fingularly knit together, yet it phafeth their Mjjier to exhibit fome of them, as on a ft age for himfetf more fingularly than others.
Thus it was wirfi thefe men here. He does fo ordina- rily in one of thefe three cafes.
1. He exhibits fome of them fingularly with regard to the temptations to lin they are afTaulted with. Some of taetn have ugly mciicngeis of Satan, impudeot devils
hauDt-
55 Mr. W. Guthrie's Sermons. Ser. IX.
haunting them. Again, others have not fuch grofs things following them, but only fins of infirmity. *
2- There are fome of them (hewn, as it were, upon
the flage of their perfonal affl'tYions and fufferings.
Juftice is ftill purfuing your houfe, or family. Some- times taking away the wife, fometimes the hufband, and fometimes taking away the children. Jobftandsas a pat- tern for us of all this.
3. He ufes to make fpe&acles of fome of his people io their public trials, for the caufe of Jefus Chrift. He ex- hibits fome of them Angularly, in order to the trial of the crofs of Chrift. Paul was fo ; 2 Cor. xi. 24, 25. Of . the Jews Jive times received 1 forty ft ripe s fave one. Thrice ivas J beaten with rods, oticc'was 1 ftoned, thrice I fuffered Jhipiureck, a night and a diy have I been in the deep. The reafons of this difpenfuion are various. The Lord brings fome of his people, as it were, on a theatre more than o- thers.
(1.) Not becaufe there is more fin in one, than in ano- ther.
(2 ) Neither is it out of lefs refpe£t to fome, that be fuffers deyils to haunt and tempt them more than others. Nor,
(3.) Is it a greater ftock of habitual grace, that makes him exhibit fome, as bearing the crofs of Chrift, more finguiarly than others.
But the realon is, The abfohne fovereignty of God, who will do with any of his people as he pleafeth ; and that his wifdom and ftrength may the more iiluftrioufly appear in bearing them up under all their trials.
Ufe. Let never one of you, great or fmall, dream that ye may not be exhibited, as' on a theatre, in one or all of theie three ways, and miftake not the reafons why it is fo„
D o c T. IV. the t?:.:g that vexes the people of Cod, when at the ivorfr, is, left they be afbame, or an af- front to all the rft of ihe godly _% by difowning the. Lord's
way. Let none that -wait upon theet 0 Lord God of
hqjts, be aj harried for my fake. • ■ This fays, That unlefs the carriage and deportment of the godly man redounds to the comfort of all the reft of the .godly, through his being enabled honeftly to bear up wrien 1 e is any way called out to a public appearance rot*" God, it fome way tends to the difcredit of all the godly .
Since*
Ser.IX, Upon Psalm Ixix. 6. 97
Since this is the cafe, when they flip afide, or carry not aright •, fince they are all in hazard of doing (ot it fhould be matter of affecting and afH'wfting exercife, left they do fo. Fellow profcflbrs are alhamedof the perfon that car- ries not aright : they are alhamed that ever they fliould h^ve been in company, or fellowfhip with him : they are afhamed that ever fuch a perfon (hould have owned fuch a caufe ; and that ever fuch a thing fhould have befallen a profeiibr of fuch a caufe ; and befides they are weaken- ed by him in their hopes oPthrough-bearing for them- felves.
Again, they are in hazard of being a difcredit to all the g«clly, becaufe, fay they, it fee ms the Lord has grant- ed no peremptory promife, as to the manner of their through-bearing, and corruption enough remains in them, ftill, to overturn all their ftock of grace, if they get noc prefent renewed influences.
Ufe. All of you know how many ways ye are in ha- zard of being a difcredit to the caufe, and to the reft of the godly, by yielding to temptations, after this commu- nion. And we will be afhamed of you, if any of you fall into drunkennefs, and other vices, after yon have been at this communion, O think on it, fhat ye are in hazard of being a difgrace to all the honeft folk that know you, if ye fall fo, and wrong the work and caufe of God.
. D o c t. V. The way to fecure every one of GorPs peo- ple, is, to improve and make life of God, as l>e has re- vealed himfelf, according all the cafes and conditions wherein they are in hazard of being a, difcredit to ail
the godly*
And wouMft thou improve this art, thou who art dog- ged with fome viie temptation I Ha# thou reafon to iew that thou mayeft be a discredit to the godly ? Then im- prove the Lord as he has held out himielf in a moil an* iwerab'e way to your cafe and condition. Doll thou fear that thou mayft wrong the caufe ot God, and be a dif- credit to his people, thou art fo weak and ready to fall. Then, look unto the Lord of hofts, who is able to bear weak ones through, even fuch as thou art.*— - §ur when I bid you improve him, then I allow you to look unto the glorious titles, that he takes to himfeif, that arc moft confonant and agreeable to your cafe and condition. >Cleave unto him ; hang on h'im for eke performance of
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98 Mr. W. Guthrie's Sermons. Ser.X.
the promifes by faith : wreftle with him by prayer to make out thefe promifes to you. Let net thofe that feek thee be confounded for my fake, 0 God of lfrael. This is the way to carry fair under every temptation ; and may the Lord himfelf help and enable you fo to do. Amen.
SERMON X\
Isaiah Iv. i, 2.
Ho, every one that thirjleth, 'come ye to the waters, and he that hath no money ; come ye, buy and eat? yea, come, buy wine and milk without money, and without -price* Wherefore do ye fpend your money for that which is not bread? and your labour for that which Jatisfieth not f hearken diligently unto me, and eat ye that which is good, and let your foul delight itfelf in fainefs.
THERE is in this chapter, a proclaimed market, fuch as never was heard of, even the moft'plea- fant, mod fuhftantial, and moft glorious market, that e- ver was: the moft glorious wares; the moft precious wares; the deareft bought, and cheapeft fold that ever any wares were. Here we have the moft free and lawful invitation to all forts of perfons to come, acd have them : They (hall get them, and pay nothing for them. Now there is in this chapter,
1/?, An invitation to all perfons in all places, to come aod receive Jefus Chrift, the King of kings, Lord of lords, and Prince of peace, who is even among our hands in the gofpel, wherein he manifefts himfelf. Now that
* Tiis jYrmon ft ems to have b.en preached immediately be '©f£ ih'8 celebration of the facrataent ot the Lord's fupper.
he
Ser. X. Upon Isaiah !v. i, 2^ 99
he offers himfelf, take him, and you are welcome to him. Any perfon who hath any thing ado with him, come ; for he is now feeking employment to be given him. He hath balms for all wounds ; falves for all fores ; and cures for all forts of difeafes. And,
idly, There are fome objections againft this coming, and thefe he folves, and ufes various motives and invita- tions to encourage fouls to come unto him and buy,1 Such are the following.
1. The market is free. He is feeking nothing from you; but hath all glorious things to give you. There- tore, ye are fools, if ye will not come, and take, when ye have nothing to give.
2. If ye will not come, your well-doing is over. Your doom is, Depart for ever; and do what ye can, ye fhall not profper, nor get any foul-fatisfaction any other way. And,
3. If ye will come, ye need not be afraid of wrath, and juftice. Ye {hall not have that to fay, that ye dare not come for fear he execute juftice upon you, The Fa- ther took Chrift: Jefus to be your Cautioner, or Surety. Chrift; fhall ftand for you, and manage in your room or ftead. He will manage all that concerns you, both with regard to the guilt and the pollution of fin: for the punifh- ment of fin, if ye will but accept of him to be your Cau- tioner or Surety, he (hall anfwer for all your wrongs, as if they had been done in his own perfon, and he fhall ftand for them, and ye (hall go free. And,
4. Ye may think it a great honour, and prerogative that ever the like of you is allowed to come near Chrift, inftead of faying, ye will not come unto him. For God hath a mind to make him unfpeakably honourable in his kingdom, think ye of him what ye will. For many (hall come out of all kindreds, kingdoms, and nations, like flocks of fheep, and fhall caft down their crowns at his footftool ; even thofe that have never yet heard of him : and what a fhame will it be for you to be the laft of all in paying your refpe&s to him ?
5. If ye will not come, and clofe with him now in the offers of the gofpel, wherein he is offered unto you, take care that ye lit not your time of the market; for there is.but a fet time of his offers, wherein he will be found of you.
But there are two formidable objections, which are th$fe.
N 2 Object
ioo Mr. W. Guthrie's Sermons. Ser. X.
Object, t. We arc fo abominable, and have provok- ed God fo often, that we think it cannot fiand with his juftice to accept of fuch traitors, though we fhould come. But God anfwers, Away with fu^u chat : For my thoughts are not like your thought /, faith the Lord ; they are as far above them, as the heavens are above the earth.
Object 2. Say fome, Ye may promife us fair words enough ; but in the mean time, we get nothing in our hands, but bare words. That is true, fays God ; but I think my word effectual enough to perform any thing I can promife; for I am both powerful enough*, and wil- ling enough to perform it. Befides my word muft prove itfelf effectual, for it muft be for a name, and for a praife unto me, in all generations. And then he hints at the deliverance of the people of the Jews from their bondage. So much for the meaning of this chapter : We now re^ turn, to make fome improvement of it in the way of com- paring it with the former chapter, in which ye heard many a precious promife made to the church and her chil- dren. And now God will have them apply and bring home all thefe to their own fouls, in doling with Chrift \ wherein we cbferve,
That whatever promife was made to the church, all the members of it fhould believe, and apply them to themfelves in the way of clofing with Chrift. And now vre enter upon the words, wherein there are,
I. The King's proclamation making way for our com* ing to the marker, in the words, Ho, every one.
II. A public intimation of the goods that are to be had at this market, and thefe are -water ^ wine, an4 milk.
III. The manner in which thefe goods are to be view- ed. *
IV. The duty of the party to come, and a dehorta- tion from any other way in* thefe words, Wherefore do ye fp end your labour for that which is nought ?
V. An exclufion from falvation in any other way than, by coming unto Chrift, and receiving him as he of- tereth himfelf in the gofpel. 1 return,
I. To the Jirjl, which is the proclamation openly made
for coming unto Chrift. Jefus flood, and cried, faying*
If any man thirfl, let him come unto me, and drink. He that heaeveth on me% as the Jcripture hath fzid, out of his belly
fhail
Ser. X. Upon Isaiah Iv. i, 2. lor
(hall flow rivers of living water, John vii. 37, 38. Now ChrilV is crying this day, who will come unto him ? He is crying to deaf folk who ttever heard, Will ye hear, and believe the word preached ? I will make you fee, ye blind folk, who are running upon imminent hazard. — - Ho, are there any folk who have wounds to heal ? here is balm for you. Is there any man here, that defires to be made clean ? here is water to cleanfe you. Is there any who have fores to heal ? come here is falve for you. Are there any fractured bones amongft you .? here is heal- ing for you. Are there any hard hearts aniongft you ? here is repentance for you. Are there any confufed with darknefs amongft you ? come here is light for you. Do any defire to be taught ? here is teaching for you. Da you defire to be made friends with God ? here is reconci- liation for you. Would any be borne up under their crofTes ? here is (trength for them. Is there any perion; who judges himfelf, though they fuppofe they are beguil- ing themfelves ? here is counfel for you. Come unto me, and I will tell you where you are, and what ye are doing. But oh ! what is the matter that we have to f;iv unto you, that few of you will come to Chiilt, though ye know yourfelves to be far from him ? The realcn why a proclamation muft be made before we come to thismatv ket, is,
(1 ) That the King may declare publicly what good-* will he bears to the common wealth of ffirael. fie would much rather have folk be converted, and live, than die and perifh.
(2.) He makes it public, that he may evidence his pow- er and fovereignty over all things,
(3 ) He makes it public, that the mouth of all object tors to the contrary may be (lopped.
(4 ) That all his enemies may come to a rendezvous* and fee whether they are able to itop him.
(5.) He proclaims it publicly, that all may know, that the market has but a fet time, wherein Jefus Chrift is of- fered to fouls ; and therefore they mould beftir them- felves in the time of the market. Go not away then, tie ye get the wares tecured to yourfelves,' feeing the great God of heaven has made an opra proclamaiion for all forts of perfons to come to Chrift. Let n,o p^rfon be 16 foolifh, as to defpife the King's proclamation.
(6.) He makes an open proclamation, that you may know that there is a reality in clofing with Chiiit in the gofpel. Confider this, all ye who uever knew any thing
ox
' io2 Mr. W. Guthrie's Sermons. Ser. X.
of your guilt, nor had the fenfe of it, nor have ever had any debate about your doling with Chrilt for your reco- very out of your loft ftate and condition. I fay, fuch are to look upon themfelves as the moil vile and the madden: creatures that ever were known. They even favour of the earth. Any perfon that is truly acquainted with the exercifes of clofing with Chrift, and dare fay that they have him for their portion, their countenance iliall be made to fhine in heavenly glory. As to any peifon who fuppofes he has any hatred of his fins, and yet through a fenfe of guilt, dares not venture upon clofing with Chrift, I fay, as long as he ftands on this fide of Chrift, he fhall have no t.»ue peace of mind.
Now we fhall give you fome motives that we think may
put you upon a peremptory clofing with Chrift. And
confider,
[~i.] I at thefe offers are threatened to be removed. God knows how long you may have them. Now while you hare your day of the gofpel, improve and make ufe of Chrift for your falvation, by clofing your intereft with him,
[2.j Though it fhould pleafe him, to continue the fame day of the (landing of the gofpel, it will not ftand long without a ftorm, and many a winter blaft blowing againft it, and its profeflbrs. Since tbe winter is ap- proaching, ye have need to look that your cloathes be provided for you, left ye go with the ftorms, and dint of the weather.
Q3.] And is not God now plaguing all the land ? We conceive it is for no other reafon, but becaufe people will not flee from their idols, and cleave to Chrift, and clofe with him for their alone portion. But,
II. We come to the wares of this market, and thefe are of three forts. (1.) Water. (2.) Wine. (3.) Milk.
With regard to water, he is called the water of hfe% Revel, xxii. 17. With regard to wine, the fpcufe com- pares him to flagons cfwine, Cant. it. 5. And with re- gard to milk, he bids his people fuck out the fincere milk cf the word, (which is himfelr) that they may grow there- by, 1 Pet. ii. 2. The reafons will be taken from the pro- perties of each of thefe, which we fhall confider feparate- ly for your better understanding of the point. And,
Firft. (1.) Water, ye know, is good for wafhing and cleanfing away of all filthinefs. (2.) Water is good for the Softening of any hard thing. (3.) Water is good for re-
frefhing,
Ses.X. Upon Isaiah Iv. i, 2. 103
frefhing, or quenching of thirft. (4.) Water Is good for cooling hot and fiery humours. All thefe properties are to be found in Chrift. Art thou one of the moft filthy- creatures upon the earth ? Then Chrift is that fountain opened for wafliing away your fin and uncleannefs. Is the wrath of God burning in thy confcience for thy fin and guilt of uncleannefs ? Then Chrift brake down the partition wall, and quenched juftice and wrath, and be- came a curfe for us. Haft thou an old hard heart ; har- der than any thing thou ever faweft ? I fay, Chrift can foften it, and pour out the fpirit of repentance, and make one mourn for fin, that never mourned for it before.— Is thy confcience galled for fin, that thou canft get no reft ? Chrift is a Prince for that end, to make peace in a foul, that is out of peace. Haft thou a defire after Chrift, and are all things nothing to thee for want of him ? Then come, and venture upon Chrift, and thou fhalt be fatif- fied, and filled with him in fuch a manner, that out of thy belly fiall flow fountains of living waters ; that is, thou fhalt have full fatisfaclion in him. — Is thy cafe one of the moft ftrange and wonderful in the world ? Then Chrifts
name is alio the "Wonderful Counfellor. Art thou a-
fraid of the removal of the gofpel, which would oblige thee to flee to the mountains, where thy foul would be famifhed for want of this water ? Chrift can be a little fandluary, and preach to thee there himfelf. — But I fear, fays one, for all that, I lhall fall into fome error, or o- ther, for want of inftruction ? I fay, Chrift will feed thee,
lead thee, and teach thee. But fay you, what will I
have there to live upon, on the top of a bare mountain ? Why, Chrift can feed thee,there, according to his pro- phetical office ? But, fay ye, what if the gofpel be not totally removed, but is tainted with fome mixture that fhall prove poifon to me ? I fay, Chrift, as in that 48th chapter of Ifaiah, will had thee by the way that thoufioutd got even up unto his own bofom, which is the ocean from which the whole gofpel flows, where thou ihalt drink pure and clear water without any mixture at all. And if thou thinkeft thou canft not get him ferved there ; he can write his law in thy inward parts j circumcife thy heart, and caufc thee to ferve him. *
Secondly, As for Wine, ye know, it is good for com- forting a weak and heavy fpirit. It is alio good for re- viving one that falls into fainting fits. It is likevvife good
for fitting a man for more than ordinary pieces of work. All thefe properties, and more, are to be found in Chiifh
Then
tc>4 Mr. W. GufttRiE's Sermons. Ser. X.
Then look what cafe thou haft to propofe ; there is ft ill fomenting in Chrift to anfwer it. Is thy cafe a dead cafe ?
Then Chrift revives the dead and dry bones of Zion,
Art thou not only dead, but fo very dead that thou art paft hopes of recovery ? Then Chrift can fay to thefe dry
and withered bones, live ; as in Ezek. xxxvii. 9. Is thy
ftrength quite gone r" Then come to Chrift, and he will
be thy ftrength, and portion for ever. Thinkeft thou
thyfelf one of the moft needy creatures in the World ? Then Chrift is that noble plant of renown, ^that puts life, and ho'ds life in all his branches. — Haft thou no ftrength to refill an enemy ? Then fay, When I am weak, then am I ftrong in the Lord. — Art thou opprefTed and borne down with an enemy, and haft thou loft all ftrength to re lift ? Then they that wait upon the Lord (hall renew their ftrength, and make them face their enemy again. — Is all thy ftrength fo far fpeut, that thou art fighing and going backward ? Then Chrift is that green fir-tree, that holds in the fpark of life in all the branches that are wither- ed. — And as for growth, haft thou fuel; a cafe that for all the pains that have been taken upon thee, thou haft never grown any thing better ? Then Chrift is the choice builder, who makes all *he ftooes of the houfe cement compa&ly together. Bcfides he is that Sun of righteouf- nefs, who arifes with healing under his wings, Mai. iv. 2, for all forts of maladies and difeafes, or kinds of difeafes.
There are other reafons, why Chrift and alt that belie- vers have in him, are compared to water, wine, and rriiik. And Chrift reprefents Himfelf under thefe fimilitudes to holdout the variety of cures that are ia him, i'uited to the variety of difeafes in his people.
Then, all polluted people:, come away to Chrift ; he has cleanfing for you. All that are languifhiog under tiifeafes, come away ; he has cleanfing for you. Here is a cure for all your difeafes; ftrength for all your weak- ness ; comfort under all your croiTs and trials \ growth under all your backwardr.tis. He takes away the guilt of fin, and the filth of fin, 2nd the puniihmc-nt of it. He makes the blind fee, the deaf hear, and the lame walk and go forward. He feeds the hungry with .good thing-, binds uo the broken hearred, and dandles them upon his
knees, 'and tenderly lays them in his bofom. We will
fay no more of that ocean of fulnefs that is in Chrift, but this, that eye hath not f ten % nor ear heard it, nor is longue able to cxprefj that bocronuels fulnefs that is to he
-had in Chrift.' O that he were made u(c of, and got
employ-
Ser. X. Upon Isaiah Iv. t, 2. io£
ployment at our hands. How much mors chearful in thh cafe would many fouls be this day, than they are. There would not be (o many complaints amongit you ; but we think, all would be {Hiring up one another to fpeak un- to his commendation ; and that would be a fweet and comfortable life for you.
III. We come to the manner in which the party is de- fired to come, and accept of Chrift in this market of free grace. And,
tirft, They are defired to come that are tbirlty.
Secondly, Thofe that have no money. Thefe are the only objects of Chrift's free offers. For thirfty folk, it is clear from the forecited text. Jefiu flood and cr ted, fay- ing, If any man thirfi, let km come unto me, and drink, John vii. 37. And for thofe who have no money, fee Revel. in 17, i3. Thou art wretched, and miferable, and poor, and -blind, and naked, 1 ccimfel thee to buy of me go!d tried in thejire, that then may ft be rich ; and white raiment, that thou mayeft be chathed. Now,
ift, For the firft of thefe, viz. the thirfty. I fhaH fpeak to fo many iorts of them that are invited &o come,
1. Some are afraid of hell, and thirft principally for heaven, that they may be kept in life. Thefe perhaps have no thoughts of Chrift. I lay to thofe who are afraid of hell, and would gladly be at heaven, ye mull come to Chrift for that : for Chrilt hath both the keys of heaver* and hell at his fide : ir 13 he that muft open heaven's gates, if ever ye get there. Therefore dole with Chrift for fa hat ton *, and ye need not be afraid that ye will not get heaven : bur without. him, heaven ye ihrJl never fee,
2. There is a fort that thirft principally after ChiiO, and give them ail the world, they count it b-)t lo(s and dung, if they get nOtChriil ; give them evidences of their intcreft in hfn», it will irtake up ail their other ioiles — I fay, I wot well ye fhould come, ar.d cu,ft with Chrift 5 for he cries unto all, who have any deiire after him to come, and he will fulfil and fatrsfy ail their deures. Come unto me, all ye that art. weary and heavy ladsn, and I will give you refi.
-3. There is another fort.ihat thirit after hoitnef* ; ami thefe alio are bidden come. But a i though this be good in itfelf, yet take care that ye thiift not more to be holy, than to come unto Chriit himfelf, who muft fane- £ify you, and make you hoi) by his holy Spirit. And, O (1.) Bt-
io6 Mr. W. Guthrie's Sermons. Ser. X.
(i.) Beware of feekiog holinefs in order to make it a pofitive qualification, whereby ye may have it to fay, that ye have fomething in your hands to buy with, by which ye will fpoil all the market ; for the market is without mo- ney', and without price,
(2.) I fay, think ye ever to get the grace of holinefs wrought within you, until firfb ye venture your falvation on Chrift, and take him to be a righteoufnefs unto you ? Take Chrift in the firft place, and then feek holinefs from him. According to his own word, Seekyejirft the king- dom of God, and his righteoufnefs, and all thefe things Jbatt he added unto you , Matt vi. 33. Seek firft righteoufnefs, and then holinefs. Ye would think him a foolifh man, that would look for apples on a tree that is not yet plant- ed. So people are foolifh to think that ever Chrift will make one grow in holinefs, as long as they dare not ven- ture their falvation upon him. How can ye believe he will make you holy, as long as ye cannot believe in him, or truft your falvation unto him. But,
(3.) In the third place, Think not that we difcommend holinefs, or thofe who are feeking after it. No, God
forbid ; for without holinefs ', no man Jhall fee God. Our
meaning here is, that people fhould think nothing of their holinefs. For any thing that they, can do, is but as an unclean thing, which needs mercy for the imperfec- tion of it. However they muft be earneft in following after commanded duties, for fear of offending God ; and the due honour of their Mafter, fhould be the realon of holy duties. And,
(4.) I fay, if once ye were well interefted in Chrift for falvation, then he would put a principle of holinefs with- in you, that would not let you take a liberty to fin, and would make you fo walk in duties, that for a thoufand worlds, ye durft not do fuch things as the multitude do, who know nothing of Chrift by doling with him. Know ye what the apoftle Paul, with all his holinefs, fays ? — 1 count all things but lofs and dung , that I may gain Ckriji% Phil, iii 8.
(5.) I fay, every thought that puts Chrift out of his place, is as much as to tay, ye will fhift for yburfelveiu
without him 1 fay, that is even the conflict betwixs
Chrift and fouls : they would ftill have fomething in themfelves ; and Chrift will have all ftem as grafs, fti'l abating themfelves as nothing, and feeing theie is a daily need of him, and a daily hazard without him.
4. A
Ser. X. Upon Isaiah Iv. i, 2. 107
4. A fourth fort that have a thirft, that lets them have no reft, and yet they are fo ftupid that they cannot tell what it is. But O how glad would they be to have fomc perfon's counfel, that could tell them the right way; and how ready would they be to do any thing that would re- lieve them. I fay, let fuch wait on Chrift for counfel, and clofe with him, according to that word, He that hath no light , and walks in darknefs, and fees himfelf to be in that cafe, let him ft ay himfelf upon God, and come to Chrift , and he Jball give him light. Seek light from him who, I am certain, will not deceive you.
5. A fifth fort are thofe who have fome defire after Chrift, and yet fpend their ftrength upon the world, and its vanities. I fay, thefe may alio come to Chrift, and clofe with him in the way of forfaking their idols. Thou haft played the harlot with many lovers, yet return unto me, and J will have compajfion upon thee , faith the Lord, Jer. iii. 1.
idly, The fecond fort of people that are invited to come to this market, are thofe who have no money. And,
1. Is there any man that has no money in his purf?, and yet knows not where to get any, let him come to this market, and clofe with Chrift.
2. Thofe who have nothing in their purfes, and yet know where to get it, but dare not come To take it. I fay, here is your warrant to come hold&h out to you, fubferibed and fealed with the King's fea).
3. There are a fort of poor folk, poor indeed, while they know not, that they are poor, but imagine that they are rich enough ; they think that nothing is a-want- ing to them. I fay unto you, Atheifts of this kind, if ye were but once brought fo far as to fufpecl: yourfelves, and were but afraid of beguiling yourfelves, ye might make it an errand to come to Chrift, and clofe with him, that ye might get a better fight of yourfelves, according to that third chapter of the Revelation before-cited. So that if thirfters, and thofe who have no money, are to be the only party at Chrift's banquet this day, and the only perfons who aie to tafte of thefe fat things, then any one that fees his need, and has any defire of Chrift and thefe things ; and fees that he has nothing in himfelf to help him ; and fees any worth in Guilt to do him good ; lee fuch an one come away to him ; here is your market. — Here is a rich fupply of all your wants.
We know, that there will be fome objeft ons to this, propofed by fome j but it will not be by thofe that are
O 2 ton*
i©8 Mr. W. Guthrie's Sermons. Ser. X.
convinced they have no money. "We know few that can boaft of their duties, or works, at this time •, we think all may be afhamed of their naughtinefs. But we know of fome that will fay, that they are not of thofe who are thirfty ; and therefore they fhould not come. Their ob- jection will be this.
(i.) A thirfty man is pained and troubled under his thirtt : but this I am not. I have neither pain nor third:.
('*;) We (ay, that a thirfty man is not only troubled, but is impatient under his thirft ; but this I am not : I iiave neither trouble nor pain for want of Chrift; neither am I feeking after him, or at pains to find him.
(3,) A thirfty man is not only pained, and gets no reft: under thirft; but even To much pained that he cannot forget it. But it is not fo with me : I have no trouble for want of Chrift ; nor am .1 in pain to get him ; and befides, any thought or defire I have, is foon forgotten. And how can any perfon in this cafe be faid to thirft for Chrift, and be among thofe that fhould clofe with him this day ?
ift, In anfwer to this". Dare you fay that Jefus Chrift, in this text, excludes any perfon that has the leaft defire fo be Xnterefted in him ? Here*is a word for that. Boaz, who was a type of Chrift, laid to Ruth, When thou art athirfi, go unto the veffely and drink of that which the young mtn have drawn, Ruth ii. 9. So fay I unto you, If ye have any defire after Chrift, he is here offered unto youa Go, take him, and clofe with him. And any man who will come , let him come, and drink of the water of life freely* But who dare put another qualification upon their clof- mg with Chrift, than what he has fet down here in his word ?
2<//y, I fay, ye muft eonfider that every one gets not
alike degree of thirft after Chrift. To fome the King
meafures with larger meafure ; and to fome with lefs, according to his abfolute fovereignty. How dare you be fo bold as to make any qualification neceflary that he has not fet down himfelf ? Doft thou fee any need of clofing with hin ? Seeft thou any need of the pardon of fin, or any need of ftrength to be borne through, or any difeafes thou haft to be cured ? Seeft thou that thou art not able to make any help to thyfelf? and that thou canft not remedy thy cafe ? Seeft thou any merit in Chrift ?'Come then, and clofe with him for falvation, in order to be freed from the punilhment qf fin, and to be cured of al^I
your
Ser. X. Upon Isaiah Iv. i, 2,* 109
your difcafes, and to have ftrength for all your weaknefs. For think ye ever to get a conftant dependence on him, adherence to him, hunger after him, and thirfting for ftrength to cleave to him, if ye clofe not with him firft for falvation ? But,
yj/yf I fay, it may be, ye have refolved upon it before - hand, never to clofe with him, till he give you fuch a meafure of holinejs, and then ye would venture your
fouj's falvation on him, if invited to it. But then ye
would think that Chrilt is bound to you by your holinefs, and ye would think falvation, fo to fpeak, to be out of tji rill's common. And,
Lajlly, J fay, that the text excludes none living, whe- ther they have any good defires, or not. If they have any need of him, let them come, be what they will. If ye be fo felf-witted, that ye will not come, ftand your hazard. If you can provide for yourfelves without him, never come near him. If ye will not come, till ye get iomething in your hands to put you out of his common, then ye fhall not come unto him ; for that (hall ye never get. * And if ye remain as ignorant as frocks and (tone? of the knowledge of God, ye may not come unto his ta- ble. But if ye lee your need of Chrift, and are under the fenfe of fin, and behold any thing in him that will do you good ; then ye may come forward to the table of the Lord, in the way of clo'fing with him, as your Savi- our, and receiving his wine and milk without money, ami without price.
SERMON
i »° J
SERMON XL
Isaiah !v. i, 2.
Ho, every one thai thirfleth, come ye to the waters, and he that hath no money ; come ye, buy and eat, yea, come, buy wine and milk without money, and without price* Wherefore do ye fpend your money for that which is not bread f and yout labour for that which fatisfieth not I hearken diligently unto me, and eat ye that which is good, and let your foul delight itfelf in fatnefs.
[The fecond Sermoj* on this Text.]
WE fpake, I. Of the proclamation making way for our coming to this gofpel-market, in the words, Ho, every one,
II. We fpake of the intimation of the goods to be had in this market, which were water, wine, and milk, which hold forth Chrift, and all that is in him.
III. We fpake of the party that were invited to come, and clofe with Jefus Chrift. Now we come to fpeak,
IV. Gt the fourth particular in the method, which is to fpeak of our clofing with Chrift ; which lies in thefe three things. (1.) Coming. (2.) Buying. And, (3 ) Eating.
All thefe hold forth people's clofing with Chrift, and their receiving and embracing of him.
Obferve, That the foul's right doling with Chrift is a coming to him, a buying, and eating of him, and an o- beying of him. Believing on him is called coming. Come unto me all ye that labour, and are heavy laden, and 1 will give you rrf, Matt. xi. 29. And him that comet hunt 0 me, I will in no wife cafl out, John vii. 37. So that coming un- to him, is a believing on him, and a clofing with him for
fal»
Ser.XT. Mr. W. Guthrie's Serins. hi
falvation. And fo is buying of Chrift, I counfel thee to buy of me gild tried in thefrey Rev. iii 18. And in like nianner, eating; IVhofo eateth my flefhy and drinketh my
bloody hath eternal life. For my fiefo is meat indeed, and
my blood is drink indeed, John vi. 54, 55.
The reafcn why a doling with Chrift is compared to thefe things, will be taken from the properties of them.
We will (peak of the properties of each, and what each of them feverally holds forth. And,
Firfi, In a man's coming, ye know, there are three things.
(1.) He muft come from fuch a place.
(2,) He mud come to another place.
(3.) There muft be Come certain way by which he comes from the one place to the other.
In like manner, in clofing with Chrift, there muft be,
[1.] A coming/row the kingdom of darknefs, where perfons were ruled by the power of Satan, and the delight of fin. They muft come from thefe principles that the multitude of the world walk by. They muft come from their own felf-righteoufnefsj that once they thought to win heaven by. They muft come from all the princi- ples of their former walk and converfation. And they muft come,
[2.] To a new King that they never had before. Their life muft be a new life, wherein all things are new. So that it is a life hid with Chrift in God, which is a myf- tery to the multitude of a dark world. Tney now fee themfelves blind fools that have need of daily teaching, and direction, or eife they would foon deftroy themfel- ves. They now fee God to be infinitely wife rn all he
doth They now fee the principles df a vain world,
by which they walked before, to be ftark nought.
They account any mercy they receive, a free mercy, if it were but a drink of cold wate#\- — They fee all the power of hell, and wicked men, as nothing, in refpect of the
Lord.- They fee God in Chrift, to be a holy God, and
one that heals all fin. They fee that there is nothiug
in themfelves, that can make any help for their falvation, becaufe of their infenfibility ; but they fee God unchange- able in his love, though he correct them many times for their fins. — They fee all things in a world as what are with us to-day, and away to-morrow ; and therefore they make light of them, and are loofed from them in their
affections. But they fee that the counfel of the Lord
{{■iiitli to-day, yefterday, and for ever.
E3-3 *w
Ill Mr. W, Guthrie's Sermons. S£r. Xf.
C3 "] For tDe wa7 taal he brings on fouls to elofe with Chrift, I fay, he may have many ways for converting them. For example, Some may be brought in by fome heavy rod of affliction laid upon them. Some by great and horrible checks of confcience. Others may get, at firlt, a calm view of the love of God. But Gods ordi- nary way is by the preaching of the gofpel. If any have got good by this, they have thefe marks following, to know, or difcern it by.
As firft, The Spirit of God, by the authority of tire word, hath circumcifed their heart ; and made them greedily attend on every word preached ; fo that as foon as ever the minifter fpeaks a word, they will be waiting for the next word, and flill as they get it, they will apply it, and make it their own. And,
i. The firft thing that the word, accompanied with the authority of the Spirit, does to them, is to difcover the man's fin and guilt to him, and upon that difcovery, to make him apply all the curies and threatenings of the law unto himfelr, as particularly as if there were no more than he j fo that he is bound hand and foot, like one condemned to the gibbet. He condemns himfelf as liable to the wrath of God, and to all the threatnings againft fin contained in the fcriptures.
2. Upon this, the Spirit of Qod, in the word preached, difcovers to the man one who ;.s exhibited as a Surety for him. And then he is made willing to embrace the free offer of Jefus Chrift, according to the fcripture. By thefe, folk may try themfelves, whether, or not, they have got any benefit by the preaching of the gofpel, and by the free offers of Jefus CLrifr. I fay, was ever any of you determined greedily to take heed to the preaching of the word, till it difedvered to you your loft ftate and condi- tion, and upon that made you apply every tbffe In the Bible, as belonging to you in particular; fo that ye were thereby bound hand and foot, not knowing of any help ye could make to yourftlves ; but on the contrary, oblig- ed in every thing to condemn yourfclves? And alter that, was there any cautioner, or lurety difcovered unto you ? And were you made with gladnefs to embrace Jefus Chrift in the offers of the gofpel, according to fcripture promi- ses ? ;
Secondly, In buying, there is fomethiog that refembles a clofing with 'Chrift.
(i ) There mull be in buying a fight of fome valuable souds.
(2.) yc
Ser. XL Upon Isaiah Jv, i, 2. 113
(2.) Ye muft fee that thefe goods are not your own.
(3.) Ye muft fee them to be fuch commodities, as ye ftand in need of, otherwife ye will not buy them at all.
(4.) Ye muft commune with the merchant about the price of the goods, and agree with him the belt way ye can, to get them out of his hand.
And, in like manner, I fay, all thefe muft be in a clof- ing with Chrift.
[1.3 There muft be an apprehenfion of the worth of Jeius Chrift.
£2 3 There muft be alfo a conviction of your want of Chrift, otherwife ye will never feck after him.
[3 ] You muft alio have a fenfe of your need of him, otherwife ye will never receive him. And,
[4] There muft be lome exercife in the foul, in order to get a grip of him. You muft go about the cleareie way that you can to get him, and to get an union with him, fo that ye may have bo'.dneis to call him, as thegol- pel warrants you to do, your Lord and Mafter.
Have you fuch a fenfe of your need of him, as makes you cry out, What Jk&ll I do to be faved ? I muft have ihee ; I cannot want thee ; nay, fay what thou wilt, I /hall not want thee. Bid me do what thou wilt, I (hail be content, provided I may find thee ; for it is by thee alone that I muft be faved j and what is the matter what become of me, if I want fa'vatibn. Then try yourfelves, whether, or not, there has been any tranfaction between you and Chrift, about the matter of your cioftng with him i Did ye never niifs Chrift i Saw you ever fuch a worth in him, as made your heart long to be in his compa- ny ? Did you ever lee that ye could not live without him f And did it ever put you to your wits end, what ye ihouid do to get him made your own, to fubdue your corrup- tions, and to pay your debts for you, while ye law your- f'cives able to do nothing. And,
Thirdly, In eating, there are thefe things.
1. There muft be an appetite for meat.
2. There mult be a judgment that the meat is gGOcL
3. In eating, there muft be chewing of it in the mouth, to prepare it for the ftomach.
4. In eating, it muft be fwallcwed, whereby its fub-
ftacce becomes incorporated with the body. So in clof-
ing with Chrift, there muft be a (enfc of need, to exci:e in the foul an appetite or defire after Chrift ; or if ch<y dare not fay they have an appetite, yet there will be clear conviclions ia their judgments, that Chrift is good for any
P per-
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ii4 Mr. W. Guthrie's Sermons. Sek.XL
perfoh that dare make ufe of him ; and they fay, that they are all blefTed that dare call him their own ; and that they are all curfed that know nothing of him. There is too a love in the foul, that is ftill acting in the way of trying to get Chrift. Sometimes they fee their fins, and have fevere checks for them. Sometimes fome beams of >ight calm their conscience again. They are fometimes eftaying to grip at a promife; and fometimes they think that fuch a promife belongs not to them. At laft, they venture upon a way in which they may beft get him, and make him their own ; and in which they may feed upon him, and have him for their King and Lord, ruling,, reigning, governing, and fetting up laws within them, a- gainft ail the powers of fin and Satan, that they are trou- bled with. And after they have clofed with Chrift, and made him a King within them to fubdue their corrup- tions, and regard him as their own, both for fanctifica- tion and redemption ; then they become one in an embo- died communion with him : fo that they live no more, as it were, but Chrift lives in them, and the life that they now live, is a life by faith upon the Son of God,
Now the realbns why Chrift ufeth thefe three words together to exprefs one's clofing with him, are,
(i.) Becaule he muft let his people fee, that there are different experiences in clofing with him. Some may get a fenfible change from the power of darknefa within them, and through the fenfe of fin occasioned by the great thun- derings of the law-work upon them, may have a more piercing defire, and lively appetite after communion with him. Again, fome may have got fuch a fight of the ex- cellency of Chrift, that they cannot think to have it faid that they will want him. No, their need of him, and the value they fee in him, make, them both fupplicate and cry about him ; fo that they can both name time and place when they met him ; and can relate what tranfac- tions pafild betwixt him and them, ere they got him laid hold of, id that they durft call him ^their own Lord and Matter.
(2 ) He ufeth many words in clofing with him, that he may declare how willing he is, that they fhould not ftand at a di fiance from him.
(3.) He ufeth all thefe words on purpofe, to let peo- ple fee that there fhould be fuch exercife in his people tuat fhould not le^ them be fatisfied about their doling *mh him on flight grounds. Aud,
(4)*He
Ser. XI. Upon Isaiah Iv. i, 2. 115
(4.) He ufes all thefe words on purpofe that folk may trace all their fteps over again, both before, and after their dofiog with Chi ill j and be convinced of their iin, and flee to Chrift to interceed for the pardon of it.
Now for the clearing up of people's ciofing with Chrift, let us mark out fo many forts of people as have been at this market of free grace yefterday.
1/?, There is one fort of natural folk that have been bold enough to come to Chrill, in his fupper, that we dare fay have never yet known any thing of ciofing with, him.
2dfy9 There is another fort who dare boldly fay, that they have clofcd with him, and are bold to tell of all the actions and motions of agreement that pafTed betwixt him and them.
2d/yt There is a fort that are halting betwixt thefe two, that dare neither fay boldly that they have clofed with. Chrift, nor dare they fay boldly to the contrary. And,
1. For the firft of thefe, we would fay to you, that are natural folk and Atheifts, and yet have made bold to meddle with thefe holy ordinances. I fay unto you, ac- knowledge it, and mourn for your prefumption, in being fo bold as to meddle with thefe holy things, and to pro- fane this holy facrament. Be ye aflured, that ye have drunk your own condemnation. But, I fay, if it fhall p'eafe God to make any of you fenfible of that fin, we do not bid you caft away your hope hereafter; as if ye had done that which could never be pardoned. Chaffs market of his free offer is yet to be had, for the falvation of any poor finner^ who will have it. O what a joyful fight would it be to fee Atheift-minifters, Atheift-fcho- lars, all the haughty and high-minded men in the land, gentlemen and commoners, only fufpecting and judging themfeiyes as a people living without God in the world, and without Chrift ; then there woula* be fome hopes j but as long as ye never want God, and think ye had him, and believed in him all your days, and never once milled your faith in him, we fay, we have fufHcient evidence in that cafe, that ye never yet knew what Chrift was, nor what it was to believe in him.
2. With regard to you, that dare fay ye have clofel with Chrift, and are fure of it, 1 iay this unto you, For as fure as ye are, if ye have been fo bold as to come to this ordinance without examination of your iin and guih, and of your need of new pardon for it$ and without any exerciics 0f that kind, ye have done that which may
P 2 bring
*
no* Mr. W. Guthrie's Sermons. Ser. XI.
bring fad judgment upon your bodies, and great hard- nefs of heart upon your fouls. If it be fa, that ye have not been engaged in exercifes of that kind before you came, ,we allow you now to mourn for the abufe of thefe holy things, as v/ell as others. Cry down yourfelves as loathfome and abominable. But beware of limiting to free grace any of your exercifes. I fay to you, though ye be fure, yet beware of being carelefs or fecure. This feaft, at fuch a time, fays, that God has fome difficult work to put you upon ; work that will try ail your evidences of being in Chrift. Therefore dream net of eafe ; but prepare yourfelves for trials of all forts. And we think that though there were no moue, it. may even bind you «o the diligent performance of duty, that God has given you that feaft in this place, before many other places that were longing for it ; and has not left you diiputing about , that matter, like many a poor thing in the. land *. I fay, ye may bear the better with any piece of trial, that it ihali pleafe God to tryfte you with ; and ye Paould ftick cloiely io your duty, that ye may be examples to others, of a ftedfaft adherence to Chrift.
3. With regard to you, who cannot tell whether ye have clofed with Chrift, or not, we* will, (i.) Speak to fome grounds of hope, that ye may have as to your clof- ing with Chrift. (2.) Speak alio to fome grounds af fear, that may hinder your clofing with him, and are ready to kill you, when you would venture upon Chrift. And,
(1.) For the ground of your hope, ye dare not deny, but that ye have real conviction of fin, and of your guii- tinefs by fin, and that ye cannot help yourfelves by any thing that ye can do, although you fliould perifh. Ye dare not deny, but that ye have fled from any righteouf- r.efs in yourfelves. Ye dare not fay, but that ye fee fome <iifterence betwixt our principle:, and the principles of the multitude j fothat for a world, ye dare not do many things that ye fee them do. Ye dare not deny, but that ye are fled from many of thofe principles ye once walked by ; and now for a thoufand worlds, ye dare not do that* which once ye thought it no fin to do. You dare not deny, but that ye look for falvation from no other airth, but from Chrift. Ye dare not deny> but that ye hear the gofpel preached with another ear than ye were wont to do*
* This fermon feems to have been preached fooo after the re- ftorauonof Chaiks II. when nK/it oi the faithful miniiters were ejected.
You
Ser.XI. XTpon Isaiah Iv. i, 2. 117
You dare not deny, but that. ye think yourfelves liable to the curfes of the broken law, and applies thefe particu- larly to yourfelves ; and therefore ye would gladly be in, hands with Chrift. Ye dare not deny, {though ye dare not fay ye have really clofed with Chrilt) that ye would not for a thoufand worlds give up your part of him. Ye dare not deny, but that they are blefled folk In your cfteem that have Chrift, and dare call him their own -9 and that ye account them all a parcel or poor beggarly creatures, that have nothing of him. Ye dare not deny, (tho' ye dare not fay that there is true grace in you) that ye are convinced or what ye underftand of the marks of grace that we fpeak of, and find them to be matter of exercife with you. Hence it is your good day, when yc hear the moft of thefe preached, and cleared up. Yc dare not fay, (though ye get not all your idols brought down that are within you) but that at ibmetimes, ye gee fuch aceefs to God, that ye get liberty to enrfe your idols, and to hate them, and to wage war againft them. Ye dare not deny, but that ye get fome.taftes and motions of light within you, even fuch as ye would be at. Ye dare not deny, that according to thefe motions, ye ap- prehend fome great worth to be in Chrift, fo that ye can- not think to want him. BdideS, if ye durfl fay that ye claim your intereft in Chrilt, it would foon make up any other want •, and though cne fhouid give you all the: world, it would yield no contentment unto you, as long as ye cculd-not claim clearly your intereft in him. h\ fine, ye cannot fay, but that there is fome excicifc in your foul about finding him, and that you eiiky, in the appoint- ed way, today hold of him.
Now, I fay, all thefe are evidences of your clofing with Chrift ; and ferve to keep the fpark'of life within you* and ro preferve you from giving over your endeavour to dofe with him, and are preludes to your further iiiccefs. in this matter. And,
(2.) For the grounds of that fear which hinders you from, clofing with Chriir, \fty Ye are afraid tfiat have>never got fuch a deep fenfe of your fin and gyiltv* eels, as your doling with Chrift requires. 2('(y, Ye that ye have never had With a lively fpiritual <-. -■ you, as the nature of doling with Chrilt requires. ?,My% Ye cannot think that ye have doled with him, bee ye think that for ail that is threatened againft you, and tor all that ye can do, there ftiil remains Iprce oJd pi
mi:
n8 Mr. W. Guthrie's Sermons. Ser. XF,
minate fin within you, which ye think is ftill unkilled, and which you think inconfiftent with the grace of faith. Now,
For anfwer to thefe doubts, confider,
i . That with refpect to your fenfe of fin, God gives not every one alike meafure of exercifes for their fin that clofes with him. To fome he gives more fenfe of fin, and to others lefs, according to the feveral employments
he has to call them unto. Some he has to cajl to the
work of the miniftry, and thefe have need of a more deep exercife than others, for they have the charge of many fouls- to look to, and to give account of; they have the doubts of the people to clear up to them, and they muft be exercifed in order to fit them for their calling.
2. Some, I fay, have but fmall exercife about theirfin, on account of the company among whom their lot is caft. Were fome exercifed as deeply as others, the people who dwell with them, would think them perfectly mad : they would neve* bear with them ; and God's name would be profaned by thefe Atheifts. But for the fenfe of fin, I afk, ir ever ye found fo much of it, as to be brought to a loathing, and abafing of yourfelves ? Have you been brought to think none in all the world fo vile as your- felves 1 Have you been brought to loath and abhor your- felves, becaufe of your filthinefs ? Have you been made to acknowledge that there is hardly a fin in all the world, (but what ye have been guilty of ?) at leaft, that there js no fin, but ye find the root of it to be in you, and that there has been nothing that keeped fin in you from break- ing out into the vileft of all out-breakings in the world, but only the gpod hand of God that prevented it ? And now thou art made to blefs God that thou art not fuch
a man and fuch a woman as many are this day. No
thanks to thee that thou art not one of the vileft of out- fereakers that ever lived ; for fuch thou wouldft have been, if God had given thee over to thyfelf, as many are. Many profefTors were never brought this length of loath- ing themfeives. The high heads of many, their fhaking and tinkling bravery which they prance with, makes us fear, that they have never known what it was to loath themfeives for fin. After that conviction or fin, and loathing oi thyfelf for it, did it work up thy heart to a high elteem of JefusChrifi ; and waft thou made to yield to him any way he pleafed, provided he would be a King within thee, and fubdue thy luft, and corruptions ? —
And
Ser. X. Upon Isaiah Iv. i, 2. ng
And now thou art made to efteem the holy law of God, and to account it holy, juft, and good, yea, worthy to be obferved j and thou now ftandeft in awe to offend God, by breaking of his holy law.
I fay, all thefe are evidences of a foul's clofing with Chrift.
(i.) To be convinced that really by the breach of the law, you are guilty of fin, and fo liable to be condemned unto the wrath of God. Then,
(2.) Fleeing from that unto Chrift for a refuge.— And,
(3.) After all, making the law a rule of your life, and whole converfaiion.
But now ye want the knowledge of that incorporating union with.him, which we fpoke of as imported in the' third word, eating, when the fouls come to Chrift, which, is a making of Chrift your own by an union with him* And,
\fty The firft way in which God gives them this privi- lege, is by the Spirit of difcerning, whereby they can un* derftand all the actions, and motions within them, in or- der to their clofing with Chrift : while a divine command alfo holds out to them their warrant of clofing with Chrift, And,
ldiy% Some attain to the knowledge of this union with Chrift, by the clearing up to themfelves what marks of grace they find in life and vigour within them. Though the foul cannot clear up all the marks of grace as what are within them, yet they may not for that, deny their intereft in Chrift \ for if thou canft only evidence one mark of grace to be in vigour within thee, and if thou art fure that the Spirit of God calls it a real mark of grace ; I fay, by that one mark, thou mayeft claim thy intereft in Chrift. Suppofe it were but a love to the bre- thren, let that be cleared well, and by it thou art proved to be one who is pafTed from death to life. However, we tvifh that people were clearing to themfelves all the marks of grace in them.
yity> A third way in which fouls may attain to the knowledge of their intereft in Chrift, and union with him, and dare moft confidently fay, that Chrift is their God, is by the feal and teftimony of the Spirit, bearing witnels in, and with, and upon their fpirits. Now the Spirit of God hath many ways of working. It is the Spi- rit that both convinceth folk of fin, and rnaketh them
mourn
T2o Mr. W. Guthrtf/s Sermons. Ser. XL
mourn for it, and bears teftimony to the fplrits of his people, that they are the children of God. And befides, he clears his people's judgment, fo that he makes them know and diicern what marks of grace they have within them, thatfpeak forth their union with Chrift. And then, he brings a promife to their hand, that is fuitable to their union with him ; and he himfelf opens and un- folds that promife, and makes it look pleafant to them. He bears in the promife in a lively manner upon them, and will not let it admit of any objection. The Spirit roufes the foul, and makes it fbr, and flutter, and run, and embrace the promife,- and welcome it home. He makes them believe the truth oi it, and apply it to them- felves. On which marriage, (he foul is wrought up to a fort of heavenly', and uiifpeakahle joy *, the greateft pitch of joy as a foul can attain to o? this fide of time.
Now, to conclude, There are but few that attain to fuch noble testimonies as thefc ; and yet every one that comes not that length may not deny his intereft in Chrift. I fay, if thou canft difcern any motions, or acts in thy foul that leads thee to comply with the command to be* lieve in him, and if thou ennit clear up to tbyfelfany mark of grace, which the Spirit of God calls a raa?k of grace, by which an union with him is evidenced. As for your faying, that ye cannot think there is any union be- tween you and Chrift, fo long as your predominate fin is anmortified, I leave you with recommending to your con- sideration the apoftle Paul, who got not all fin borne down within him ; yet as it was his burthen, he was an £nemy to it, and waged war againft it, accordingly plead- ed his integrity, and intereft in Jefus Chrift ; and fo may you do. If that fin be your burthen, and if ye can fay that ye fire mourning for it, and ufing means againft it, and daily representing it to the King to be taken order with; in this cafe, though it ftili remains as a ftrong fort within you, ye may both plead your integrity, and inte- rcft in jefus Chrilt.
But we add no more, but leave you to the Spirit of God alone, to whom it folely belongs, to confirm and eftablifh you, in all your waverings.- — -Be earner! with the Spirit of God ; and beware of doing any thing to grieve him. But by all means entertain the motions of the Spirit •, for it is he alone, that caa clear atf your ob- ject ion 9.
N. B.
Ser. XII. Upon GaLATians ii. 20. j:i
N. B. Whether Mr. Guthrie's preaching on the Monday after the celebration of the Sacrament of the Lord's Supper, in his own Parifh, was owing to the paucity of the Minifters, or the cuftom of the times, which is more probable, is not now cer- tainly known. However, thefe Sermons, with the molt part of thefe which follow, feem to have been preached betwixt the year 1660, and 1665, in which all the reft of the Prefbyterian Minifters, except one or two, were caft out 6i their Parilhes.
SERMON XII.
Galatians ii. 20. * Who loved me, and gave hi mf elf for me*
IF we were in fuch a fpiritual frame, and temper of mind as we (bould be in, and if our lamps were Aim- ing as they ought to be, we would wonder much at this text of fcripture. How would we admire that ever the eternal Son of God, the heir of heaven, fhould have made luch poor and wretched creatures, the objects of his love : and not only that he fhould have loved us, but that be^ fliouid have given us Inch a tedimony of his love, as to be content not only to give himfelf to be our Head and Hufband, but to give himfelf unto the death for us, and that not an eafy death, or an honourable death ; but a, moft painful and fiiamctul death, sven the death of the crofs.
Now, upon the Lord's day, ye were hearing f^of the lover, and of his death ; and how we come to ipeak of the giver, and of his gift. The iovtr, and the giver, are all one. He is fpoken uf, Iia. x&viii.*tl& Behoh> i ty i» Ziont for a foundation, a Jione ; a tried ft one ; a -precious corners/lone ,• a fur e foundation : he evi /Jhallnot
make bajie. Now the lover, and the giver h-re, is the
t This fermon kerns to have been preached about, or after the ^ear 1662,, either en the Fait- day, or Saturday beiore the cele- bration of the facrament of the Lord's fupper.
Q_ Midi*
122 Mr. W. Guthrie's Sermoks, Ser. XI?.
Mediator of the new covenant, God and man in one per- fon : He in whom it pleafed the Father, that all fulnefs Jhould dwell. And that the fulnefs of the Godhead Jhould dwell in him bodily. This is he who is the lover, and the x giver.
When we came to fpeak of this gift, we held Qut, that our Lord Jefus Chrift gave himfelf to be a man, even to be accounted a finful man. He knew no fin, and yet was content to fet himfelf up as a mark for juftice to fhoot at, on account of fin. He knew not what it was to break a covenant -, no, but he was content for the elecYs fake, that their fin of breach of covenant, fhould be laid upon him, and that he fhould be charged with the breach of the covenant of works.
And next we came to fpeak of the perfons for whom Chrift gave himfelf. The apoftle fays, that it was even for me. Who loved me, and gave himfelf for me. la like manner, he fays, when writing to the Ephefians, chap. v. 25. Even Chrifl alfo loved the churchy and gave himfelf for
it. John, the beloved difeiple, fignifies, that he gave
himfelf for them that were given him of the Father, in that noble tranfaclion betwixt the Father and the Son7 from eternity. It was even for thofe that he gave himfelf, who are both the feweft, and the msaneft of folk in all the world. He gave himfelf, but for very few great folk in the world. Indeed we find them ordinarily the moft remote from being the objects of God's love. Hence, even at this time, Sirs, the great folk cannot endure to have Chrift and his people in the land. They would have them banifhed unto the utmoft parts of the earth, if they could get them. There would none of them have liberty to dwell in thir lands, but they fhall not get all their de- figns in this. It was not for many nobles that Chrift gave himfelf unto the death of the crofs. But as for poor be- lievers, for whom Chrift gave himfelf, though the men of the world may count fuch worthy of prifon, banifh- ment, perfecution, the fcaffold, &c. yet let them do fo ; there ir* no great matter 5 for they are even the folk that Chrift gave himfelf for. Let them bind them in prifons, and bonds as they will, yet they are Chrift's free men. — Chrift hath paid all their debt ; fo that they are neither to be bound, imprifoned, nor banifhed, let the world think as they pleafe.
Now I come to the third thing, and that is, To fpeak of the fruits and effects that redound to iinners, by ChrifVs,
giving
Ser. XII. Upon Galatians ii. 20.' 123
giving of himfclf for them. But as it is faid of the things that are treafured up for them that love him $ that eye hath not feen, nor ear heard \ nor hath it entered into the heart of man to conceive of it } fo it may be faid of the great privileges that redound unto the foul of man, by the Lord's giving of himfelf for it. But we muft not ftand here, but come to point out fome of thefe benefits, and, privileges that redound to the foul by the death of Cbrifto And,
\fl% There is peace made up between God and man.
Ye know, Sirs, that God and man were at variance
The distances, you know, became fo great" that the Lord drove Adam out o£ the garden, and placed an angel there with a flaming fword in his hand, which turned every way, to keep man from the tree of life. There was au utter enmity, if we may fofpeak, between God and man. This is the benefit flowing from the death of Chrift to us, that this variance is done away, and the poor belie- ver, for whom Chrift gave himfelf, hath accels unto the throne of grace, to make his fuits known unto God. — That vail is now done away, and we have now accefs to come through that vail, confecraied for us, that is to fay , the vail of his fefht Heb. x. 20
2d/yf We have »ot only this advantage by Chrift's giv- ing of himfelf for us ; but aifo we are hereby redeemed from the ilavery and bondage of fin and Satan, and from the power of darknefs, as fays the apoftle, Ephef. v. 8. for ye were fometimes darknefs , but now are ye light in the Lord; walk as children of light. He gave himfelf for us, and hath purchafed life for us, that we might be freed from this bondage. He having fatisfied juftice, believers are fet at liberty, as we have it, John viii. 36. If the Son therefore fet you frcet ye fhail be free indeed
•$d!y> Ye have this privilege, by Chrift s giving himfelf for you *, namely, accefs unto the throne of his grace, to find help in time of need. There are many amongft the fons and daughters of men that think it no gre*t privi- lege, to have accefs unto the throne of grace. But fuch do not evidence themfelves to be among thofe for whom Chrift gave himfelf: Fori am perfiiaded of this, that fouls that know their need, will think it no fatal! privi- lege to have liberty of accefs unto a God in Chrift, to make known to him all their wants, end to fptak ro him concerning thofe who injure and trouble them; This is one of the benefits we have by the Lord's giving of him- felf for us \ for it Chrift had not given himidf, ^ ye Qji were
ia4 Mr, W. Guthrie's Sermons. Ser.XII.
were hearing, we had been fo far from this liberty of ac- cefs to God, that on the contrary, we would have run as faft from him, as ever Adam did to hide himfelf a- mongft the thick boughs, when he heard his voice, walk- ing in the garden.
qthly, Another privilege that redounds to fouls thro*
Chrift's giving himfelf for them, is, nearnefs to God.
By this the believer in Chriit is advanced to be near of kin to God. There is, indeed, fuch a nearnefs between God and thefe fouls for whom Chrift died, that they can- wot be feparated. There is no union in thelvorid lb uear as this union between Chrift and his church : for it hath the properties of all the clofeft unions among the crea- tures. It is their ftandiog relation, that God is their Fa- ther, and they are his fons. He is the Hufband, and they the fpoufe. He is alfo called their elder Brother. Nay,
he is all relations to them. A child can never go
more familiarly to a Father, than they are allowed to come unto him, and make known their requefts to him. Never wife could go more familiarly to her huiband to afk any thing, than the believer in Chrift is allowed to go to the Lord for any thing he wants. Sit up, Sirs, and ileep not, it may be, ye will get fleeping enough, for hearing of preaching, ere it be long f. Thofe for whom Chrift gave himfelf, are advanced to be very noble folk. I aflure you, though the men of this world think not very much of their honour, there are none in all the world that can lay claim to fuch nobility as believers in Chrift can do. It is (aid of Caleb that he had another fpirit with him, and followed the Lord fully. "Whenever fouls begin to be made to ac~t faith upon Chrift, and the Lord begins by the effectual call of the gofpel to call them unto himfelf, then a change is wrought upon them ; then they become men of other fpirits ; even of far more nouie fpirits, than they were of before. When they thus become men and women of other fpirits, then they follow the Lord fully* Now, Sirs, that beiievers are advanced unto fuch a ftate of nobility by Chrift's giving himielf for them, will more cafily appear, if we conftder,
i Who is their Father. He is the Lord Jehovah, God of pe?ce. He is their Father, and they are begot- ten through thebltfHng of God, by the immortal feed of the word. Now mult not thofe be men and women of
f This was in a few years fadly accomplifhed, when all the faithful iei varus oi Chriit were thtuft out from their flocks.
CO-
Ser. XII. Upon Galatians iL 20. 125
noble fpirits, that have no lefs kindred than the Lord Je- hovah, the mighty Prince in whom is everiading ftrength. And,
2. This will appear, that they are men of nobler fpi- rits than any other in all the world, if ye confidcr their food : it is not the food of the world ; or the hulks that the men and women of this world eat : no, that will nor ferve them ; their food is no lefs than the food that com- eth from the Lord. It is no lefs than his flefh, and his
blood. As he himfelf fays, Cant. v. 1. Eat, 0 friends,
drink, yea, drink abundantly, 0 behved. Ye may lee from this, that believers in Chrift are men and women of noble fpirits ; for they cannot feed on common food, and the "hulks of the world, fin, and luffs. No lefs can prove fa-
tisfying food unto them, than the flefh and blood of the eternal Son of God.
3. It will appear, that they are the moft noble folk ia the world, if ye confider the language that they {peak. They do not fpeakthat broad blafphemcus language, that is fpoken up and down the"d#untry. They do not ipeak thatcurfed language of Afndod. What then is the lan- guage that they fpe,ak ? Why, it is that noble fpeech, an 1 blended language of Canaan, as we have it, Ifa, xix. 1$, tive cities in the land of Egypt /ball /peak the language of Canaan, and /wear to the Lord of hojts. Believers are a people of a pure language. That they are a noble peop'e, then, appear, from their parentage, and their food, and their language ; no food wiliiatisfy them, but that bieflcd food we have fpokeof: no language pleafes them, but that bleiTed language of Canaan. But having fpoken un- to thefe points already, we now come to a word of u!e.
U/e 1. Is it fo, that Jefoa Chrift the eternal Son of God, hath not only loved an elect world, but hath given himfelf for them ? Wei!, Sirs, you that find yourfelves of that number, ought to be much employed in prai*in£ God. I afiiire you, this duty of praife is moft incum- bent upon you all, for whom Chrift hath given himfelf.
Ufe 2, Is it (Of that Jefus Chrift hath loved ycu, and not only fo, but given himfelf for you ? Then Chrift'wili
with-hold nothing from you. For if he would havs
with-held any thing from you, would he ever have gi\er3 himfelf for you -, and given himfelf to be poor, and a man of forrow ; to fufTer wearinefs ar.«l travail tor you,, and not only in his body, but in his foul. For you, he endured travail in his foul, and made himfelf a whole
burnt-
126 Mr. W. Guthrie's Sermons. Ser. XII.
burnt-offering. I fay, he gave his foul, as well as his body, for you ; as we have it, Ifa. liii. n. He Jhall fee of the travail of his fouly and be fatisfied. Well, then, what will he with-hold from you, believers ? And what ftand ye in need of, but he will give it you ? He that with-held not himfelf, but gave himfelf wholly, foul and body for you, what will he with-hold from you ?
Uje 3. Is it fo, that Jefus Chrift, God's eternal Son gave himfelf for you ; is it not a fhame for you to refufe him any thing that he afks of you ? He afks your heart ; faying, My fon, give me thine heart. Well, Sirs, it is a great fin, and fhame for you to refufe him your hearts ; feeing that he gave himfelf wholly for you. He infills that ye fhould follow him, and cleave clofely unto him, through good and bad report, through affliction and per- secution, even through jire and water , unto a wealthy place. Well, then, be afhamed, if ye refufe to do thefe things for Chrift. He refufed not to be fcourged for you ; crown- ed with thorns for you ; buffetted for you ; nay, cru- cified for you. If ye do not give yourfelves to him, em- brace and clofe with him, wo will be unto you for ever. But it may be, fome here will enquire, if Chrift is indeed making offer of himfelf unto us, and hath given himfelf for fome, how fhall we know whether we have got him
yet, or not i We may not ftay here. But we fhall
point out thefe few things, whereby ye may know this. And,
iy?, If you have got, or received Chrift, ye will know that you have done fo, by your following Godfuliy, with Caleb, Num. xix. 24. There is the difpofition of a godly man 5 it is faid, that he followed the Lord fully. If you be fouls that have clofed with Chrift, ye will be ftill fol- lowing after him : not defiring to run before, but to fol- low after Chrift. You will always ftudy to have him in view, that fo ye may follow him. You will not be fools, taking a by-way\. This will nor. ferve your turn. If you be fouls that have gotten Chrift, ye will be labouring all you can to follow his fteps. And then,
2dly, You will know it by your labouring hard after God, as children of light. Eph. v. 3. Walk as children of light. I fay, if you be fouls that have gotten Chrift, ye will be labouring by all means, to walk as children of the light j you will !\ave a fervent affection to God, and to the people of God, as it becometh the people to have.
yHy> If you have clofed vvith Chrift, you will walk ha- bitually as in the fight of God, Gen, xvii, 1. where the
Lord
Ser.XII, Upon Galatians ii. 2d. 127
Lord is making the covenant with Abraham, he fays to him, / am God almighty ; walk before me, and be thou per- feci. You that have gotten Chrift, you will be always walking as in the prefence of a holy God, and will be loath to do any thing difpleafing to him.
4thly, If you have gotten Chrift, you will be making much room for him in your hearts. Believers in Chrift, know that he is a great King, and muft have much room in the heart. If you have got him, there muft not be a luft, or idol, left in all your bofom. No, you will be providing a large upper-room for him. You will put a- way all other things, that you may folace yourfelves in him. You will be ftill faying with the church in Hofea. ji/hurjbaii not fave us ; we will not ride upon horfes, Hof. xiv. 3. The beft of them is as briers ; and the moft upright of them as a thorn hedge, Micah vii. ^.-r-We will not fay any more unto the works of our hands, Ye are our gods. And with Ephraim, What have we to do any more with idols ? Hofea xiv 3, 8. Now, Sirs, are there any amongft you making fuch great roorri for Chrift in your hearts ? nay, 1 fear Chrift gets not the leaft room in them ; for they are full of fomething elfe, And,
$thly, If ye have gotten Chrift, ye will have a longing deiire of foul after Chrift. For there was never one that enjoyed any thing of Chrift, but would ftill enjoy more of him. Would ye know thefe fouls that have gotten Chrift? Why, they are even thofe who are ftill longing for more of him. I will tell you what thefe fouls that have gotten Chrift are like : They are like the horfe- lcech, that cries ftill, Give, give ; or like unto the grave that is never full. The foul in this cafe will never be full of Chrift, till it is perfected in glory ; till his foul be fp filled with his beloved, that he can hold no more. Will one kifs of his mouth fatisfy that foul ? No, But let hint kifs me with the kijfes of his mouth, Cant. i. 2. Let me
feek falvation of him with all my heart.- But I muft:
have more of him, fays the fpoufe ; He muft ly all night between my breafls. 1 muft have continued communion, and intercourfe with him. I muft have him fully and wholly, aud that not for a day, or an hour \ but I muft have him, and enjoy him fully ; not only in the day, but alfo in the night. He muji ly all night between my breafls% Cant. i. 13.
Laflly, If ye have gotten Chrift, ye will be much em- ployed about the work of mortification, and felf-denial. When Jefus comes unto a foul, he works iu that foul
much
jr£ Mr. W. Guthrie's Sermons. Ser.XIL
much Tel f-Ioathing and felf-abhorrence. The foul that hath gotten Chrift, will fay with the apoftle, that thefe things that I counted gain, 1 nvw count lofs for Chrift,
This leads me to another point of doctrine, which is this, That the foul that is beloved of God, and for whom Chrift hath given him felf, is much engaged in the exer- cife of felt-denial. The apoftle fays not, That the Lord loved me, and gave himfelf for me, on account of any thing that was in me ; but, fays he, Chrift loved me% and gave himfelf for me, even me, who was a perfecutor ; for me, %oho was a blafphemer ; for me, who was fuch and fuch. How much then was this minifter, Paul, engaged in the exercife of felf-denial ? %
Again, you may ohferve. That the foul that is loved of God, and for whom Chrift hath given himfelf, will be much in the exercife of mortification : Or it>is a duty ly- ing on all thofe who are ioved of God, and for whom Chrift hath given himfelf, to be much engaged in this work of mortification and fdf-denial. Ye mult not think that this is only the work of minifters, and men in emi- nent ftatiotis, to deny thcmfelves : No, you have Jefus Chrift himfelf, in Matth. xvi. 24. faying, If any man-will come after me, let him deny himfelf ri and take up his crofs, And follow me.— — But that we may come to fpeak more particularly to the words, there is a threefold felf that niu ft be denied.
Firft, Natural felf.
Secondly, Sinful lelf. And,
thirdly. Regenerated and renewed felf.
1. Natural felf, is the man confifting of the foul and
body united This a man mull deny comparatively,
or whert it comes in competition with the glory of God, and your own foul's edification.
2. There is a finful (elf, which is the old man, and un- renewed heart, with the affections and lufts. This ftnful i'elf we are to deny wholly and abfoiutely. We rnuft not reft, till we get all crucified, and nailed to the crofs of Chrift And, ■
3. There is a regenerate and renewed felf; that is, the new* man. This believers are to deny, as to any merit in it. indeed believers ftiouSd be feeking after more of the new man, as their treafure ; and they fhould make ufe of all means whereby they may be enabled fo to hold it \ that Satan, and lufts prevail not ag'ainft it. There are
fome
Ser, XII. Upon Galatians ii, 20. 129
fome folk that deny the grace of the Spirit of God in this; but that which we prefs upon you, hath thefe few things in it. And,
(1.) A knowledge of themfelves. The man that would deny himfelf, muft know himfclf. But,
(2 ) As he muft know himfelf, fo he muft loath him- felf. And,
(3.) He fees vanity and emptinefs in felf. He fees that he is altogether infufficient of himfelf to do any thing that is really good The perfon that denies itfelf, as he is one who knows himfelf, and one who loathes himfelf, is a perfon that fees nothing in himfelf, but emptinefs, and has nothing in himfelf to truft unto in the matter c£ his faivation. Therefore he muft be denied to himfelf, and muft lay the weight of his faivation upon another, even upon Chrift. And there is this in felf-denial, that as the man fees his own emptinefs, fo he is ftill emptying himfelf of all the old ftufF. Old things muft pafs away, that all things may become new. — —So that if ye would know what fe!f denial is, it is even to throw all Satan's houfhold fluff out at the door, and have no more to do with it.
(4 ) As ye muft labour to caft out Satan's ftufF; fo ye muft labour to have thefe things of God's providing brought in. Ye muft have furniture brought from a far country ; and ye muft have it fror» home. Think not, Sirs, that thefe fouls are denying themfelves aright, that are crying down all that they have ; unlefs they be alfo feeking the graces of God's Spirit to repleiiifh their fouls.
In a word, to deny yourfelves, is, to forfake all things in yourfelves, when they come in competition with the glory of God; and to be ftill fetking furniture from a- bove. That it is a du?y incumbent upon all, to deny themfelves, will appear ifrom thefe few things following. And,
ift, It is what Jefus Chrift, the Mediator of the new covenant, requires ; as appears from the forecited text, Jf any man wilt U my difciple, lei him deny himfelf \ ami take up his crofs, and /cI'o-jj me. This may be a fuffkient reafon for it, that it is Chrift's will. If ye would not be rebels againft him, fet about this work Folk think it a great matter to be a rebel to an earthly king ; but believe me, it is another matter to be a rebel to God. Well, then, ye fee, Shs> that felf-denial is a duty lying upon one, and all of you ; and ve muft i'cz about it, if ye would
'R &6t
130 Mr. W. Guthrie's Sermons. Ser.XIX.
not be found rebels againft the God of heaven, and ye know rebellion againft God, as the fcripture expreflls it, is as the Jin of witchcraft, 1 Sam. xv. 23.
2dly, A fecond reafon is this, that when ye look into yourfelves, and confider what ye are by nature, you fee nothing in yourfelves but a heap of lufts, which rebel a- gainft God.
3<//y, Confider that Chrift, who was the Heir of hea- ven, was content to be denied to all the pleafures of hea- ven for you. And think ye that it is too much for you to be denied to your finful lufts and pleafures in the world for him ; who, though he was the brightnefs of his Fa- ther's glory, and the exprefs image of his per f on ; thought nothing to be fo far denied to himfelf as to come into the worLd, and take on him flefh, and be born of fuch mean parents, as had nothing to offer up for him in the days of his nativity, but two turtle doves ; who not only was contented to be denied to worldly riches and honours, but ev^n to his own life. Have ye not good reafon then, to be denied to yourfelves •, fince he was content to deny himfelf to purchafe falvation for you I And,
Laflly, To move you to this duty of felf-denial, only eoniider the faints of God recorded in fcripture, and you will fee that this has been their choice work. There are fome in this age too, that you would think have been much engaged in this duty, by their fuffering for the
caufe and truths of God. But will ye look to thefe,
Heb. xi. that were contented to endure grievous deaths for Chrift ; that were fawn afunder, &c. I fay, Sirs, confider the worthies mentioned in fcripture, that cloud of witnefifes whom we are to imitate, and ye will fee that this felf-denial was a lefion, that they were much in lear- ning. But before we come to the application of this doc- trine, we would (peak to fome few things that ye Ihould not deny.
Whatever we have of conformity to the Lord, fliould not be denied, but in point of merit, or any worth, as if it might be any compenfation to Chrift far what he hath done, or any fatisfaclion to the jullice of God, for our fics. And,
Take good heed, Sirs, that ye be perfons loved of, and in covenant with God. Serioufly confider what ye ihould not deny. And,
ift9 Ye muf1 not deny God. Therefore it is faid, Pfah xix. 4. They eat my people as breadt and call not upon the
Lord.
Ser. XII. Upon Galatians ii. 20. 131
Lord, Ye may deny him, by a life and converfation, like the practical Atheifts of the world.
idly, Deny not your profeffion ; for there is much required of you that are loved of God. Encourage your- felves by Rev. xii. 1 1. And they overcame by the blood of the. Lamb, and by the word of their tejiimony ; that is, by adher- ing to their profeffion. They overcame that red dragon, who fought againft Michael, and his angels, whofe defign was to drown the woman with the man-child fleeing into the wildernefs.- — Now, Sirs, would ye overcome that re$ dragon, that is coming down into our land to d.?ftroy the, woman with the man-child ; to drive the church of Chrift out of her temple \ and to. make her flee away to the wildernefs, to other cities, and to foreign lands : would ye overcome this red dragon that is likely to come amongft us now, that is likely to draw down the flars of heaven, and that is killing and banifhing the people of God ; then adhere to your profeffion which you muft now overcome by. And,
3<#y, Beware, Sirs, of denying any of the truths of God. John has this in his commiflion to write to the church of Philadelphia, Rev.iii. 11. Hold that f aft, which thou baft, that no man take thy crown. See, Sirs, that ye conGder well what is written in the Bible, and hold that which is there. For if ye degenerate from that, the ven- geance and curfe of God will be upon you ; as we have it, Rev. xxii. 18, 19 If any man Jhall add unto the fe things, Ccdjhall add unto him, the plagues that are written in this book. And if any [hall take away from the words cf the book of this prophecy, God Jhall take away his part out of the book
of life. Sirs, let the word of God be written in your
heart. Through his ftrength, flick to your profeflion ; and let the truths of Chrilt be fo near and dear*o you, that they may be as a girdle about your loins; that ye may part with your fweet life, before ye part with them. And,
4thlyt Ye may not deny your covenant-engagements; ye may, by no means, deny the covenant ye have folemn- ly fworn. For David- gives it as a mark of the man that fliall dwell on that high and holy hill ; that he js a man that will not fwear, nor for-fwear ; he will not break his oath, though it fhould be to his hurt, Plalm xv. 4. So, Sirs, ye muft not deny your covenant, though it fhould be to your hurt ; tho' it (hould be to the lols of houlcs, lands, goods, 6c. j vea, and vour own life alio. It is
l\ 2 laid,
332 Mr. W. Guthrie's Sermons. Ser. XII.
faid, Hofca v. 7. They like Adam have tranfgreffed the co- venant. Many a time the Lord charges this fin upon the people of Ifrael, by the prophets. Now we muft tell you, in the name of-the Lord, this day, that ye fhoitfd beware of breaking the covenant. In the name, and by the au- thority of the Lord Jefus, we debar and excommunicate all fuch from the table of the Lord, as are not refolved to adhere to thefe covenants, that the lands arc under to the moft high God. And,
$thly9 You may not deny the going about ChrifHan
duties. Many cry down praying, and preaching, and
communicating, except they take the communion upon their knees. Daniel was difcharged, by the king, from worm»pping the true God for a certain time. But he was a man much given to the practice of felf- denial. You know, that the decree was eftablifhed by the law of the Medes and Perfians. But Daniel goes to his own houfe, and his window being open towards Jerufaiem, prays
three times a-day. -In like mauner, ye muft not deny
your Chriftian duty and exercifes, let the great men of the world make all the acts and laws againft them that they pleafe. Do not think, Sirs, that we preach rebel- lion againft any man. We ai e not preffing any manto rebel againft our rulers; but we wou!d~have you know,, that we are to follow their laws, no farther than their laws are according to the true word of God. Therefore^ I fay, Sirs, ye muft not deny the going about of your t . Chriftian duties.
6thlyt Ye muft beware of denying your affiftance to Zion, in the time of her affliction. If I forget thee, 0 Jerufalem-i let my right hand forget her cunnmg. Howjball ivejtng the Lord's fong in ajlrange land f Beware of deny- ing your help to Zion. I pray you, Sirs, if you love your means fo well, that ye will beftow nothing upon the poor afflicted people of God that are imprifoned, and banifii* cd up and down the world \ will ye help them with your
prayers. 1 wot well, ye may fay with a certain man,
That many prayers of the people of God, will do more for Zion, than ten thousand men armed with the fword, will do againft her *. Therefore, Sirs, beware that ye deny not Z'on the help of your prayers, in the time of trouble. Ij I do net remember thee> let my tongue cleave
* !♦ is laid, that Qneen Mary faid flit was more afraid of John Knox hw pravers, than ten fhoufaud armed men, which may bs re:erred unso.
to
Ser.XII. Upon GAlatiasjs ii. 20. 133
to the rosfofmy mouthy Pfalm cxxxvii. 6. O Sirs, there were many prayers put up for Zion in former times. — - She was well remembered. But, I trow, fhe is now like a poor (tep-child put to the door, whom the ftep-mothcr forgets to take in again ; or like a poor little one at night, that haih none to take care of it. So it is with the church,
and poor banifhed people of God. There are few to
take care of them. You that are believers, know, that if yeu would not deny your duty, ye fhould not deny your help to Zion. If any of you forget Zion, it is a clear mark that ye are none of the people of God ; for it ye were, ye would love God, and ye would love his people ; and if ye loved them, ye would evidence it at iiich a time as this.
ythly, Ye mult not be denied to the love of God.
David would not be denied to the love of God, whatever he was denied to. Says he, Pfalm iv. 6. Many fiiy, IVbo wiltfieiv us any good; and' that is the world's voice. They would have the fat thingsv of the world : But what fays David ? what would he have f* Lord, fays he, lift up upon me the light of thy countenance, I (hall be denied to houfes^ lands, crown, and kingdom, and all, fays he ; but I can- not be denied to the love and favour of God. Now,
Sirs, thefe are the things that ye fhould conftantly adhere to. But let us prels them upon yon, as we will, ye will not ftand to them, unlefs God himfelf prefs you to ftand to them. Whenever the temptation comes, ye will go wirh it, fwearing contrary to the covenant ye have fworn, unlefs grace prevents. I am afraid many joik will not hefitate much to do this.
But we come now to fpeak of thefe things that ye Ihould deny, or be denied unto; And,
i/r, Ye muft be denied to all thefe things that are fin- ful, and contrary to the word oi God. Such things you are to deny ablblutely and wholly. And,
2dlyt YTe mull here confider, that there are fome things, that ye mull deny comparatively •, or when they come in competition with the glory of God : that is, ye muft ei- ther deny thefe things, or difhonour God, ic far ye are to be denied to them ; and 1 wiii mention three or four of thefe things. And,
1. Ye Qiould be denied to your own life ; when your life comes in competition with the glory of God. I will aiTure you, this is not an eafy thing ; but it is a thing you muft refolvQ to do. Well then, are there no ShaJ.acb?,
Me-
134 Mr, W, Guthrie's Sermons. Ser. XII.
Mefliachs, and Abednegos, who if matters fhall come to fuch a pafs, that either their life muft go, or they muft worfhip the idol, will readily fay, Be it known to thee, 6 king, though itfhould be fo, yet we will not wor- fhip the idol that thou haft fet up , Daniel iii. 18. I affhre you, there are many idols, now going to be fet up in the land j and we hope that many, ere they bow to them, will be denied even to their own life; and will, with Mo« fes, (Heb. xi. 24.) rejufe to he called the/on of PharoahU daughter ; rather choofing tojuffer affliction wit%the people of God : They will rather choofe to go to Barbadoes, France, or Holland ; they will rather choofe to take ba- nifhment, than to worfhip thefe idols. But,
2. Ye muft be denied to the world ; for it is with ma- ny as it was with Micah, who faid, They have taken away my gods ; and what have 1 more ? Judges xvii. 24. Ay, but if thou refufe thy felf-denial, in this refpect, thou canft not be Chrift's difciple.
3. Ye muft be denied to the wrongs, and injuries ye receive in the world. Therefore ye have that example, Acts vii. 60. When they were ftoning that holy man, Stephen, to death ; he faid, Lord, lay not this Jin to their charge : And that pattern of prayer, Lord, forgive us our debts, as we forgive our debtors : Aud again, Father, for- give them, for they know nst what they do. And,
Lafily, Ye muft be denied to your gifts, your judg- ments, your duties, and even to your graces ; ft eh as faith, love, hope, and all the reft of the graces of the holy Spirit. Thefe things ye muft be preffing after; and yet ye muft be denied to them ; fo as not to lay the weight of your falvation thereon. Ye muft ftili be in the exer- cife of thefe duties ; and yet ye muft be denied to them. When ye have done all ye can do, ye muft (ay, We are unprofitable ferv ants. I allure you, in the name of the Lord, if a foul were looking on the moft fpecial duties, that ever he went about, he might fee as much imperfec- tion in them, as might make him fay of all duties, that there is nothing in them all that deierves any thing ; fo that he would fee himfelf obliged to fly folely to the righ- teoufnefs of Jefus Chrift.
Now we come to another thing in the words; and that is, The way in which this godly man knew that Chrift loved him, and gave himfelf for him. Why, if ye would afk Paul this queftion ; how he attained this ? He would have faid, Why, it was even in the way of being much
in
Ser.XII. Upon Galatians 11.20. 135
in the duty of felf- examination ; it was by feeing thefe fruits, and effects that the giver had wrought upon the foul. Hence,
i/?i We would have you confider, that feeing it is a duty lying upon one, and all, to be much engaged in the work of felf-examination ; a duty never without dif- ficulty, and yet a duty neceflary at all times : But the Lord calls for it at fome times more efpecially. And,
1. When a church, or particular perfon is under af- fliction, or trouble. At fuch a time efpecially the Lord is calling for this. Believers mould be much in examine ing themfelves, as to the reafons that they 2re thus af- flicted and troubled. This ye fee in the third and fourth chapters of the Lamentations. The church was under very fad affliction, even as we are now. She is perfecuted, and her worthy teachers removed to corners. Her ordi- nances are gone, and there are none frequenting her fc- lemn feafts. What does Ihe in that cafe ? Let us fearch, and try our ways, and turn again unto the Lord, chap. iv. 40. Would you know your duty, in the day of Jofeph's af- fliction, in the day of the church's trouble, then be much in felf examination to fee what it is in you, that hath of- fended the Lord, and made him deal with you, that (0 he is taking his farewell of thefe convenanted lands, and fcarcely leaving a meat or drink-offering amongft us as a
token for good.- Go to the duty" or felf-examination,
and fee what injuries are in you that hath been a help Jo this.
2. A fecond fpecial time when God calls for this duty, is, when folk are under defenion ; and when death ap- proaches •, fuch was David's cafe, 2 Sam. xxiii. He goes to this work, and faw on what terms he flood with God. Therefore after felf-examioation he fays, Although my houfe be not ft with God, yet he hath wade with me an ever lajiirig covenant ', iu ell ordered in all things, and fur e,
3. A third time when God efpecially calls for this duty, is, before fouls approach unto the table of the Lord ; before they communicate with the Lord. This is a time, when
God calls for this duty of felf-examination Are you
intending to approach unto the table of the Lord ; then know what God is calling for at your hands. Let a man examine him/elf, and fo let him eat of that bread, and drink cf that cup, 1 Cor. xi. 28. And I aflure you, Sirs, in the name of the Lord, that the're is good reafon why a foul mould be much in this exercife, before approaching unto the table of the Lord.
(1.) Be-
136* Mr. W. Guthrie's Sermons. Ser. XII.
(r.) Becaufe the Lord, the Mafter of the feaft, comes in to vifit the guefts, and to fee how they are all arrayed and prepared. Examine t,hen, and if any pin in your ex* crcife be wrong, go away to Chrift, and fay, Thou muft fet this right, that I may come before thee, having the preparation of the fancluary. This is a reafon, Sirs, why fouls ihould examine themfelves well, before they come to the table of the Lord, for Chrift will come through, and vifit them.
(2 ) A fecond reafon why folk fhould be much in this duty of felf-examination before they approach the table of the Lord, is, Becaufe it is very requiluc that they come to the great day of the King's coronation. It is re- quifite, that on (uch a day, they come with many requests.
Communion days are the days of ChriiVs manifesting
himfelf as the great King. Communion days have been
fweet days in Scotland •, but alas ! Chrift and they arc gone ! Alas ! Chrift is gone ; and communion days arc gone. We have all the blame of it ourfelves. Many of us have, with the Gadareans, bidden Chrift depart out of our coafts. Why, rather than Chrift fhould not go away, majiy of us will abjure him, and perjure ourfelves, that he may not abide amongft us. We will have him a- way at any rate. But, Ifay, it is a great reafon why folk ihould examine themfelves, when they come to theie deal days, that then folk fhould prefent many requefts. On fuch an cccaiion folk ihould know their need. Is it not by felf-examination, Sirs, that you come to the knowledge of your many wants? For he Jills the hun- gry with good things ; but the full foul goes empty a-jjuy. We dare promife you, Sirs, in the name of the Lord, that hungry fcuis, that date fay their1 errand is to get Chrift, and that they have much ado for him when they get him ; we dare promife you, \n his name, that ye ihall cither get him, or a token from him or at ieaft, good news from him, as to your getting him He never lent away a poor foul from him, that had an errand, without, fomething.
(3,) Folk fhould be much in this exercife, before they come to a communion, bocaufe it is very requifite, that folk, when they approach unto the table of the Lord, fhould be felf-condernned. Now, I fay, that it is in the duty of felf-examination, with the Lord's blefting, that ye come to get a particular view of the things for which re ate worthy to be condemned.
(4.) Self-
Ser. XII. Upon Galatians ii. 2©. 137
(4.) Self-examination before the Lord's (upper is very neceffary, becaufe it is in order to a great and imporrant buhnefs. I aiTure you, Sirs, ye have need to be well pre- pared ; for communicating aright with Chrift is a mod hard and difficult bufinefs ; mofce difficult than ye are aware of. Communicating with God is a bufinefs of ano- ther concernment, than the generality of mankind think it to be. Many a foul has got much good at a commu- nion ; and many a foul has got that lots which they have never repaired again. And though many have got over it aftei wards, yet it hath coft them many a fad day's weep- ing and mourning. For this caufe, many among/i you art weak andfickly i and fame are aifo dead, as faith the a- poftie.
idfyy We would have you here confider, that it is a duty incumbent upon one and all of you who do exa- mine yourfelves, not to reft fatisfied with your own exa- mination ; but to be intreating the Lord that he would examine you. Therefore David, in Pfalm cxxxix. fays,
0 tjord. thou haft fear eked me ', and known me. As if he woald ray, 1 have been at the work of felf-examination, and. I cannot be fatisfied with my own examination, till thou fearcheft and trieft me ; nay, ferious fou!s cannot be fatisfied with their imagined examination. And no won- der that it is fo, fence they have often deceived themfeives, and made themielves think they were lomething, when they ivere juft nothing. And then,
$4fyi That foul looks upon the enjoyment of God as of greater concern than to be ventured upon its own tefti- tnony, or upon the teftimony of another, or upon any other than that of God himfelf, who hfoilhjyl, and can- not fie, as Job lays, when his friends were labouring to perfuade him, that he was a hypocrite; I will net btlleve you, (fays he) but if God fay it, I will believe it. 0 that
1 knew where 1 might find him I — / would order my caifs before him, and Jill my mouth with arguments, Job xxiiL
3>4-
4th/y, I would have you look to what is good in your- felves, as well as to what is evil : for there are many o£ the people of God, that look only to what is evil in them- felves ; and hence they are poor melancholy creatures.-^— O believer, thou may ft look to what is good in thee, as well as to what is evil. If thou feeft any good in thee, b'.efs God for it, and acknowledge hirn, as Paul doth ; By the grace of Cod, fays he, Jam what lam. But, on the ether hand, tiie wicked fttil look upon what they
S think
232 Mr. W. Guthrie's Sermons. Ser. 2£lL
think to be good ; but Satan blind-folds them ; fo that they never fee what is evil. They look always on that which is feemingly good ; they think themfelves fome- tfcing, when they are juft nothing But thou that art a believer in Chrift, it is thy duty to look both upon that which is good, and upon that which is evil. You may fee the fpoufe doing fo \ Jjleep, fays fhe ; fhe looks on what is evil in herfelf j but fhe looks alfo to that which is good in herfe-lf *, fays fhe, But my heart wakethy Cant. V. 2.
But we may not here infift. Therefore we fhall give you a few directions, as to your going right about this duty of felf-examination. And,
ij}t Ye mull begin this work with prayer. Why fo I Becaufe your ftrength, and fupply muft come from ano- ther airth, than from yourfelves. Ye muft have the can- dle of God coming down from heaven to enlighten you, before you can go through ail the chambers of your own heart and foul. And,
idlyt Ye muft acquaint yourfelves with the law of God ; for how fhall ye examine yourfelves, unlefs you know the rule you fhould be examined by. David fays, J have hid thy -word in my hearty that I offend not thee. — — Thy -word is a lamp unto my feett and a light unto my path, Pfalm Cxix 105.
ydly, If ye would go rightly about this work offelf- examination, ye will be labouring to fit yourfelves for
the talk, in fecret. Therefore when the Lord, in his
word, calls folk. to fet about this duty, alluding to the eaftern cuftom of girding themfelves for work, he calls
them to gird up their loins. Therefore, I fay, ye
Should labour by all means, to be fitted for this work. And,
(1.) I fay, ye fhould call in all your thoughts, and fummon them all in the name of the great God at fuch
a time, to wait upon the diet of ieif-examination.
And,
(2.) Ye fhould ehoofe a place convenient for the pur- pofe, for tear of being interrupted in the midft of it, before ye bring it to any conliderabie length, or to a clofe.
(3.) Ye fhould fet yourfelves to deal as ingenuoufly with yourfelves, as you can. For a foul can never go about the duty of felf-cxamination aright, unlefs it fet it- iUf 9g%m& iti'clf, And,
(4.) Yc
Ser.XIL Upon Galatians ii. 20. 139
(4 ) Ye fhould, in the name of the great God of hea- ven, command all the affections and faculties of the foul to come, and be free and ingenuous with you. Let not your treacherous lufts reft in your bofoms : fend them all out to anfwer for themfelves. Do not cover any of them with the devil's mafk ; but feek to fee them all as they are.
(5.) Go about this work, as in the fight and prefence of God. I fay, that ye fhould labour to know, that he with whom you have to do, is the great and everlafting God. Ye fhould go about this work, as in his fight, be- fore whom ye muft be anfwerable ; and ingoing about this duty, ye muft condemn yourfelf. For be that con- demnetb, fiall not be condemned And,
Lajlly, As ye muft begin with prayer, Co ye fhould end with prayer. When ye have, through God's help, found out all thefe lufts, then pray to him, that he would fubdue, and kill all thefe iniquities in you : nor neglect to praife God, for any thing good ye find in yourfelves, in the exercife of felf-examination.
But we may not ftand now, time being (o far fpent, to tell you the things that might be further faid> concerning felf-examination. I fhall, therefore, only give you two or three marks, whereby ye may try, whether ye have gone about this duty ot felf-examination in a right way and manner. And, *
ifty All the heights of legal pride betwixt Chrift and your fouls will be done away. The poor foul has looked through his heart, and feen many traitors againft God, and his loving^kindnefs in Chrift ; fo that he fees hi m- felf to be worthy of a thoufand deaths; and there is ne- ver a word in the poor man's mouth, but Guilty, guilty. And,
idly, The foul that hath examined itfelf aright, will cleave ftedfaftiy to Chrift, and his finifhed work. In- deed, he will fay, I have contracted much guilt; I am a rebel ; and thou mayft juftly fend me to hell ; but, Lord, here I am come unto thee, and I acknowledge, myfelf guilty. Yet, Lord, 1 beg thy pardon ; I am come unto thee for mercy; and I fhall never go to another.— Here I ly down at thy door ; here I take witncls, that I fhal! never die at another door. I confefs I am guilty, and I am worthy of death. But if I fail into the hands of any one, let me fail into the hands of the living God. But then,
S 2 ylly.
140 Mr. W. Guthri^s Sermons. Ser. XIH.
3<#y, Although ye be paffing the fentence of condem- nation upon yourfelves; yet ye will be waiting to hear what Cod the Lord id ill fay. Ye will (ay, Indeed I am condemned, and worthy to be condemned ; but I would gladly hear what the fentence of free love, and htQ mer- cy will be concerning me. Ye will be faying, I am worthy of hell, and of excommunication from God, and from the glory of bis power. I have nothing to fay to the con- trary ; yet I will wait to fee what free mercy, and fre^e love will do for me. I will hear what God the Lord Will /peak. Are there any fuch fouls amongft you ? Sirs, Ghrift is going away from amongft us, becaufe he can- not find fuch fouls amongfi us. Such as are condemn- ing themfeives, and likewife waiting to hear the fentence of free mercy towards them.
Now there is another point from thefe words ; but I mall only name it, and leave it to yourfelves to enlarge upon*
It is this, That folk may attain to the afTurance of it, that Chrift hath loved them, and given himfelf for them. Ye fee the example of the apoftle, who could fay, He loved me, and gave himfelf for me. \
But I fhall not ftay upon this now \ but deiire you to think upon what ye have heard > and may the Loid blefs it. Amen.
SERMON XIII.
John vi. 36, 37.
But J /aid unto you, that ye alfo have feen me, and believe not. AH that the Father givetb me, pall come to me ; and him that cometh to me, I will in no wife cajl oat,
ALL thefe things that we preach, feem to mew you whether ye be in Chrift, or not. NOw all this is to clear it up, whether ye believe, or not. It is needful,
efpe-
Sek.XHL Upon John vi. 36, 37. i4l
efpecially at fuch a time as this, to know who is the be- liever, and who is not.
Now thefe words fpeakfomewbat unto believers, or un- believers. There was a great number oF people that fol- lowed Chrift, in the days of his flefh. They were (till propofing queftions to him, and running here and there after him ; and yet were ftrangers unto God, and knew nothing of him. On this account, Chrift tells them that
their god was their belly. They gave royal titles to
Chrift, and called him, Rabbi. When they heard of hea- ven, they were bent on performing works to attain it. They fought great things from Chrift : When he was fpeakino- of the bread of life, as we have it, in verfe 34th of this
chapter, they fay, Lord, evermore give us this dread —
And yet they know no more what this bread Signified than a child did. Now Chrift brings the charge home to their own bofoms, laying, Although ye have run after me, and have heard, and feen me do miracles, yet ye are as far from me as ever ye were. Ye do not believe. But .if ye were included in the covenant of redemption, ye would come : For all that the Father hath given unto me, /ball come to me. He knew his people would fay, It does not belong to us to know, whether we be thus given, or not ? But at leifure, fays Chrift; I hold you upon this ground ; He that cometh unto me% 1 -will in no wife Caft out.
Now, in the words, there is a challenge given them that followed him. In the text, fays he, Te alp have feen me, and believe not. The reaion is, Ikcauf'e ye were not given me of the 'Father ; for, Ml that the Father giveth me, /ball come unto me. They did not underfhnj hov.- this could be the reaion of their unbelief. He express himfelf fomewhat darkly ; yet his own people are fatif- fied. Beiides, he hath fent forth his ministers to clean- up fuch things further unto the people.
Again, Here is a large promi/e to fupport his people, and to direct their attention to the revealed word of God.
And he that cometh unto me, J will in no wife cafl out. ■
There is a word of election, They that are given me. And then the effects of it, They fiafl come. Then there is a word to believers, a large prom if e for a ground cv faith ; He th it cometh unto me% I will in no wife cafl out. He fa:d unto them, Ye alfo have feen me, and have not believed. Now, coniider the perfons he is fpeaking to; they were fuch as ran up and down the country, and profefltsd
much
142 Mr. W. Guthrie's Sermons. Ser. XIII.
much religion ; and yet he fays unto them, Te have feen me, and believe not,
Doct. I. There are many that run here and there af- ter the Son of God, to fee what he doth, and yet have nothing of God in them.
And, no doubt, there are many of this fort of folk come unto this feaft to-day.
Now, for proof of this doctrine, we think that all will grant, that many do fo that know nothing of God. And,
i One fort is of thofe that profefTedly follow him, though they believe nothing, and knows nothing of God. Thofe are they that follow him, with the half of the law in their hand. They will pray a while ; they think that they may ferve God well enough, and yet ban, curie, or {wear twice as long for it. They will pray half an hour in their families, and then they will drink till it be day again. Thefe ilrangei.-s to God are fpoken of, Tit i. 16. They profefs that they know God, but m works they deny him, being abominable, and dif obedient , and unto every good work
reprobate. They will profefs, and fay, that they have
been ferving God ever fince they were born. But they cannot do any good. thing, but are reprobate to every good work.
2. A fecond fort, that run after Chrift, and yet know nothing of God, are thofe that come to him with the fe- cond table of the law in their hand, as that young man in the gofpel did ; faying, Majler, what /ball 1 do to be favcd? Do not commit adultery ; do not ileal ; bear not falfe witnefs. O, fays he, All thefe have 1 kept from my youth. Then, fays Chrift, I will try you with one, and with the firlt one ; Sell all thai ye have, fays Chriit. But the young man underftood not, what that command fig- nified, Thou (halt have no other God, but me. He lov- ed the world better than Chriit. Take heed to yourfelves. Are there any that come with the fecond table of the law in their hands ? They de<y their neighbours to fay an ill word of them : to lay any fault to their charge ; and yet they k.":ow not where their thoughts are when they go a-whoring after the world. To fuch, I fay, you know not the firft command, and therefore go home again, and touch not thefe holy things.
3. A third fort that know nothing of Cod, will one while feem to run with Chrift j and then will run with
his
Ser. XIII. Upon John vi. 36, 37. 143
his enemies another while. Thefe are known enemies to him. — 1 — When they meet with the people of God, they will fpeak ill of the Atheift : and when they meet with
the Atheift, they will fpeak ill of the people of God.
They will go as the bum goes Some of them will come into the company of the people of God, to fee what li- berty the people of God take, that they may laugh at them afterward. Go ye home, and touch ye not thefe holy things.
4. A fourth fort run with their head, but not with their heart. They gather fomething that is fpoken in a preaching, and get it exactly in their heads, but they take it not home into their hearts, in order to make ufe ox it. They are like feed fown by the way fide, which the fowls come and pick up. Satan is like thefc fowls. Such per- ions lit, and hear the preaching with their ears; but their heart is never moved with it : They keep not his com- mandments. Now we wilh that thefe would go home a- gain, and not approach the table of the Lord.
5. A fifth fort, are they that run after Chrift, to fee what he can do : But they run with their idols in their hands ; their idols which they would not have mortified. Their heait is on thefe idols. Thefe are they of whom it is fakl, The word was to them, as feed fown amongfi thorns \ There are lbme when they begin to fpeak, that cannot fpeak three fentenccs, but their kine, or their corn is in the hinder-end of them.
6. A fixth fort run, and have ndt any ground upon which they run. Many come here to the commu- nion, and yet to this day, they could never produce any- ground wherefore they run. Such never had their heart humbled before God under the fenfe of guilt. They will be content to hear, and yet as foou as they are out of the church, other vain thoughts get their heart. Such hear the word with joy for a ieafon, and are compared tu the feed fown on rocky ground. As foon as the irorm. blows in their faces, then their religion is delivered to the wind. Now there are many folk here, that run as the tide runs ; and think they are in no efteem, now a- day?,
that profefs nothing of God. Therefore they will gi>
as the moft part go ; and yet they have no ground where- upon they were ever caufed to come to the church; they were never /viade to believe.
7 A ieventh fort that run and know nothing of God,
are fuch as have a ground ; but it is a falfe ground.
They make common providence a ground. J think, U?-;
one
144 MR» "W* Guthrie's Sermons. Ser. !XIIt*
one of them, to get good of Chrift ; and why ? becaufe he has fed, and clad me all my days. But ftay, friend,
he has given that to his enemies, and to reprobates. *
I fay, he will give all that to heathens, that he gavs. to
you. If ye have not another ground, take heed to
that word, Friend, how cameft thou thither, wanting the ivedding-garment .
3. An eight fort come too, and come not aright, who are ever (licking about the door; but chey never come in. Come to thenl now, and come to them .three years afterwards, you will never know them an inch further advanced in the knowledge of God. They never grow more clear in any thing. God is not in fuch. For where G )d is, there is light. Strive to enter in at the fir ait gate. Thus there are a great many that runs to and fro after Chrift, and yet are fti!l taking up with this and that earth- ly thing ; but they abide (till in the law ; and they know not what it is to be juftified by faith in Chrift. We fay, fuch as never have light in this point, have no faith in Chrift.
Now all thefe forts we have fpoken of, know nothing of God. Therefore we wifh that ye wou'd try youi ielves. Provided ye have made no progref's in any thing that we have fpoken of, hold off your hand. And yet if ye will come now, and fuhmit, and yield yourielves to Chrift, and fall down at his feet this day, and lay claim to him, and believe in him, we call upon you to come forward. Now,
ifl, With regard to them that feek him, there are many that feek the kingdom of heaven, but not the righ* teoufHefs thereof. Seek ye this kingdom of heaven, and -the righteoufnefs thereof alio, fays Chrift.
idlyy There are many that feek the kingdom of hea* ven, and the righteoufnefs thereof ; but they do not leek it principally and chiefly.
^dlyy There are many that feem to feek the kingdom, and the righteoufnefs thereof principally and chiefly, but .they feek it not conftantly. They feemingly begin to feek it chiefly, at fuch times as this ; before, or at commu- nions ; when they hear of damnation, and falvation. — At fuch times, they make * kind of Oh ring ; but it falls agsin, and they forget ail when they go home,
i\.thly, Others would leek the kingdom of heaven, and
ighteoofnefs thereof ; and that chiefly and content-
< jilt they do not feek it (at U factory. Some appear
eon-
Ser. XIII. Upon John vi. 36, 37. 14^
cootented with their condition, but yet they never feek fo much of God as to fatisfy them ; they do not feek to get fatisfaclion in the ways of God.
$thlyt There are fome that appear to feek the kingdom of heaven, and the righteoufnefs thereof, firft, princi- pally, contentedly, and fatisfyingly; but yet they do not feek it upon a right ground.
6thly\ There are fome that appear to feek the kingdom of heaven, and the righteoufnefs thereof, firft, chiefly, principally, contentedly, and fatisfyingly, and do it on fome ground, (I mean, they will give ycu a ground for their doing fo.) yet they know nothing of God favingly. They will give you a ground out of the fcripture that will fatisfy you well enough ; but yet there is no real change in them at all. You know nothing truly of God, if there be not any change, nor growth in you. You have not grace ; hold off your hand. But, fay ye, Who wiil come, then, if all thefe muit keep away ? I anfwer, All that the Father has given to Chrift, in the covenant of redemption, fhall come. In regard that Atheifts are never fati fied ; in regard they fay, that if they be elec- ted, they will get to heaven, whether they do good or not, we muft now fpeak a word about the covenant of redemption and election, from the next verfe of our pre- fent reading.
The Lord purpoflng to fet forth the glory of his juf-. tice, and the glory of his mercy, creates angels and men. He lets men fail ; and when they are fallen, Chrift pur- chafes fome of them again. And thefe .purchased ones
are they that are given to the Son. Now here ftands
election : the Lord fpeaks to two pieces of clay ; to the one he fays, Thou fhalt be with roe in glory for ever hereafter; and to the other, he fays, Thou fhalt be a fpectacle of my juftice for ever.
Now, he does this, as the abfolute Lord God omni- potent, having his being of himfeU. / will /bew mercy i>n whom I uill/lew mercy t fays he. He renders to no man a reafon of his ways. He acts even as if one fhould take two ftones out of a quarry ; and fay to the one, Thou fhalt have a confpicuous place in my window •, and fhould take the other, and place it as a ffepping-ftone in the mire. If we may exercife our freedom in this man- ner *, far more may he who is the great Creator do fo. The Lord as he is abfolute, fays to one, Thou fhall be employed in an honourable piece of fervice to me \ and to the other, Thou fhalt be a reprobate, a ftepping (lone
T to
146 Mr. W. Guthrie's Sermons. Ser. XIIL
to me. Upon the foreknowledge of man's folly, the Fa- ther bargained with the Son. Now this bargain fhou'd be ferioutly thought on at this time \ for now is the pro- clamation of it made to you. It is certain, the elccl were given : Whether or not, fay ye, were they given freely ? No ; they were not given freely : The Son paid well for them. The truth is, the Father and the Son bargained for them. But being fallen, they are not able to anfwef the law. Poor man can do nothing for himfelf. He cannot get a penny of the debt off his head : But in eve- ry thing he does, he ftill runs more and more into debt. Now the Father bargains with the Son, and he offers fo many to him, if he would pay him for them ; and, fays he, Thefe frtall fet forth the riches of the glory of my grace. Says Chrift, I will do it ; I am well content. — * Behold \ 1 come to do thy will; in the volume of thy book it is written of me. Then fays the Father, 1 will bear thee through; and defray thy expences ; as Ifa. lxiv. 1. Says the Father, Wrath will enter upon you. Says the Son, I am well content : Give me a body that I may be fuch an one as wrath may get hold of. And when he has got cJne, he fays, Behold \ I come to do thy will ; as it is writ- ten% Pfalm xl 7. Whatfoever they owe, I am content to pay. They fhall be freed from death for ever. They jftiall be my children. And then he and the Father bar- gain, when he has taken on their flefh, and bone, and Sands in their room. Then fays Chrift, Let all their guilt fall on me. -It falls on him. Then fays God, A* wake, 0 /word, againft my fhepherd, and againfl the man that is my felhw, faith the Lord ; finite the fhepherd, and the fheep fhall be fcattered. Stir up thyielf, O wrath, thou fhalt get one that will bear all thy wreftling. Now the wrath of God, never got full wreftling with any, till it got it with the Son of God. And fo for the price of our redemption he quitted all his movables in the world, fo to fpeak, and laid down his life. He had not one drink of water ; he gave up even that for us And when he had given up all his movables, he (aid, Take the reft out of my body ; and then they plucked the hair from off his face. He gave his back to the /miters, and his cheeks to them that plucked off the hair. And then they got a ftone, and put it upon him, when he was dead, to hold him in
the grave. But when the time came that he mould
rife, he faid, 0 death, I will be thy death ; where is thy Jiirg ! 0 grave t where is thy viflory !
Now
Ser.XIII. Upon John vi. 36, 37. 147
Now comes the intimation of this to a loft world. It is declared to the difciplcs on the mount of transfiguration. Where the Father fays, This is my beloved Sonf in whom 1 am well pleafed ; hear ye him* This day there are mef- fengers lent to declare that there are fo many given to the Son. This verfe fliews us, that all whom he has co- venanted for, will believe ; and this may fatisfy the minds of the people of God. We have been proving that the Son has bought them ; and they are bought.
Notwithftanding all that the Son has given for them, yet he counts them a gift, and this teftifies that Chrift is well pleafed with the bargain. Yes, he is well- pleafed with it, notwithftanding all the evil treatment that we gave him; and he fets down this in fcripture, to let us fee that he counts all his people a gift„ notwithftanding all the price he has paid for them. Thine they weret and thou gavefi them to me. This he does, that h-e may put
jealoufy out of the breafts of his people. Look to his
carriage towards his fpoufe, when flie refufed to lend him a lift in his greateft need. He never fays an ill word to her. This is a token that he loved them well. When he was in his greateft ne*d, he fays, Shall ye be offended this night bccaufe of me. Says he, I know that ye will be offended, and take ill with 'it. Ye will not lend me a lift. But when the deed is done, I {hall remember you. This tells us he was well pleafed with the bargain. When an ill-natured woman would not give- him a drink of his own water, yet he gives her not an ill word ; but fays, that it was his meat and his drink to do that fame ill-na- tured woman's foul good. And even to this day, he is fending out his meffengers to tryfte his bride and fpoufe. He is io well pleafed, that he fays, Thofe who convert many, fhall mine as the ftars in the firmament. — —Now looleon his carriage, and ye will fee his wiilingnefs. He fays, If ye will hut grant that I have died for you, and honour me by believing. But his bride will not do that ? She will not believe, though he purfues her in the time of her backfliding, and fays, 1 /hall never leave thee, nor Jorfuke thee. Still fhe will not grant that he has bought her. But yet he will not tell all the houfe what is be- tween thee and him. And is not that a token that he loves thee ? For the Father he is very well pleafed:— - For,
17/, He fets the buCnefs on foot, and furnimes the Bon for it,
T 2 Wtyi
148 Mr. W. Guthrie's Sermons. Ser. XKL
2d!y, He gives the Son, that is his dearly beloved, and is content to want his company a while to fend him to you*
-$dly% There is none that comes to the Son, but thofe whom the Father draws.
It is clear, that the Father is content with the bargain, JJkofme, fays he, and I will give thee the heathen for thine, inheritance. Come then, be content to take him, and believe in him. "Whatever ye have been, he will regard you as a gift. But, fay ye, how (hall we know whether we be one of thefe that are given, or not ? The text an- fwers, All that are given, fhall come. If ye come, and lay hold on the refuge Jet before you ; then ye are given.. But whether or not is my name in the decree ? fay you. We fay, ye muft firft read your name in the promife, be- fore ye read it in the decree. Inquire then, whether or not are ye poor, and feel yourfelves to have nothing ? Then, BleJJed are the poor in/pirit, for theirs ii the king- dom of heaven, Matth. v. 3. Or are you one that is hun- gering for righteoufnefs ? Then, Bleffed are they that hun- ger for righteoufnefs, for they fball be filled, verfe 6. If thefe be your names, then they are written in the pro- mifes. Or is your name Sin abounding? Then, Grace doth much more abound. Or if you be one that wants re- pentance, and your name is a Warner of repentance : then he is exalted to give repentance to lfraeL But that is full my queftion, What if I be not elected ? The Lord fays to thee, Come down; ,ye are too high when you would pry into the decree of God. He will have you go upon the ground of his revealed will. Try in the firlt place, if ye be coming, or have come, and fo ye fhall know, that ye are elected. But, fay ye, Alas ! I am in as great doubt as X was. I fee fome making a fafhion of coming \ but what wot I what is right coming ? He that cometh to me, 1 will in no wife caft out. By coming here, is meant bdieving, according to the 35th verfe of this .chapter. Me that cometh to me, /hall never hunger ; and he that be*
iieveth on me, Jhill never thirft. This is a promife to
them that believe. Now we will lay down fome reafons. Coming imports a removal from one thing jo another. Now, ■
, 1. If we would know who they are that ceme rightly ; let us examine from whence, and to what^place, and by what way they come. We are to enquire from whence, that is, whether or not be comes to Chrift ; and by what way, that is, whether or not he comes by the new cove- nant
Seh.XIII. Upon John vi. 36, 37. 149
riant exhibited in the gofpet. Now there are many that come wrong, that feern to come for a little, but flop* fhort of Chrift.
(1.) There are fome that come from themfelves in part, and come to Jefus in part. They come to him m the matters of righteoufnefs, but not wholly. They (tick to fome righteoufnefs of their own. Aik them, What will they do to win to heaven ? They fay, they can do no good. All that they do is wrong. And yet in their hearts they are faying* I thank God, that there is fo much.
right in my doings That is juft to take a piece o£
new cloth, and put it upon an old garment ; or to take a piece ot Chrift's righteoufnefs, and fet it on your own righteoufnefs. Good prayers will do no harm ; they will help fomething, fry moft. I take Chrift's righteoufnefs for every thing. That is wrong, fay they. But, I fay, thou muft take Chrift for everything thou doft, whether it be right or wrong. Ye muft either take none of him, or elfe ye muft take him wholly.
(2.) A fecond fort feem to come wholly from them- felves in the matters of righteoufnefs, and to venture themfelves on the goadnefs of God. When they are challenged, they ftill fay, We are great finners, but God's mercy is greater, and that will help us to heaven. £uc then, they do not come wholly from themfelves in the matter of wickednefs ; they love their fins as well as ever they did. Such may not'touch this feaft.
(3 ) A third fort feem to come from themfelves in the matters of righteoufnefs and justification ; and from them- felves in the matteis of wickednefs, in part, but not whol- ly. Such an one was Herod ; Herod would take Chrift's , righteoufnefs to five him ; he would feem to flee from himfelf wholly in jufiiflcatioo ; but not wholly from him- felf in the matters of wickednefs. He refuies to let go fome fin that was beloved of him. Q, fay fome folk, fuch a fin flicks to me by nature. I fay, that and that nature fhall go to hell together ; except ye fay with de- light, If I regard iniquity in my hearty the Lord will not btar my pray tr. Hold off your hands, except ye refolve wholly to i our iniquity, and to regard none of it.
(4.) A rouj th fort that feeraingly -come from them- felves wholly iu wickednefs, but not one bit from them- felves in the matter of righteoufnefs Such were the
Jews ; they fled from themfelves in the matter oF wicked- nefs ; but they would abide bv their own ri^hreoul Let not fuch approach the Lord's table.
ijo Mr. W. Guthrie's Sermons. Ser.XIII.
(5.) A fifth fort feem to flee from themfelves wholly in the matters of righteoufnefs, and juftification, and al- fo in the matters of wickednefs, as far as they can, yet their foot flips by many a time, and they continue not their courfe. When they commit any fin, then they re- folve they fhall never do the like again. And yet, per- haps, on the monday evening, they Aide again into the fame fin. But fuch know no exercifes of fpirit, nor grief for fin. Hold ye off your hands here.
(6 ) A (ixth fort are fuch as flee wholly from them- felves in the matters of righteoufnefs, and juftification, and in the matters of wickednefs ; but theyclofe not with Chrift.' They think it an impoffibility, that the like of them can ever be faved by Chrift's righteoufnefs, and fo they lofe hope. They are convinced, that they have no- thing in them that js good, or can ever do good, and yet when they fee this, they are not ftirred up to flee to Chrift to get help and relief.
2. Now there are fome that come aright, and can pro- duce their grounds. Now for fatisfaction to the minds of Chriftians, we fhall fpeak fomething of the various de- grees of them.
(1.) There is a fort, or rather a degree, that come in a confident manner. And then prelently the Lord lays out large allowance to them, and enables them to lay hold of it. When they are convinced of their ini- quity, and of their inability to be faved by their own righ- teoufnefs, then they flee to Chrift, and he fo lets out of himfelf to them that they are fatisfied.
(2) A fecond degree xis, of thofe that come out of themfelves wholly, in the matters of righteoufnefs, and in the matters of wickednefs : But for their life, they dare not clofe with the offered relief ; but ftand and tremble. Now there is one word unto you. Ifaiah 1. 10. Who is a- mongft you that feareth the Lord, that obeyeth the voice of his jervanty that waiketh in darknefs^ and hath no light ? let him trvft in the name of the Lord, andjiay upon his God. This man feareth the Lord, and obeyeth the voice of his fervant ; he has fled from himfelf in the matters of righ- teoufnefs, and the matters of wickednefs ; he is fitting in darknefs, and he thinks he has no light. But the man we fpoke of before, that comes from himfelf ;r the mat- ters of righteoufnefs and of wickednefs, would not grant a poffibility of his help. Bat this man is perfuaded there is a poflibiiity of his being helped. Let fuch a man truft
in
Sefl XIII. Upon John vl. 36, 37.' i$t
in the name of the Lord, and ft ay upon his God; a man that has fled out of bimfelf, and is laying, What Jhall 1 do to be faved ?
(3.) A third degree, is of thofe that come out of them- felves in the matters of righteoufnefs, and the matters of wickednefs ; and yet they dare not boldly lay hold of Chrift, becaufe they fee the iniquities of their practices. They dare not fay, they regard not iniquity in their heart -9 and yet they are content to yield to him. They dare nor, fay, that they are come, but they are coming unto him. All thefe we have fpoken of are coming ; and there is ftrong confolation allowed them that flee to the refuge fet before them, as well as to them that have fled alrea- dy. Thefe J;oik are fleeing to lay hold of the refuge,
Heb. vi. 16.
(4.) A fourth degree of thofe that have fled from themfelves in the matters of righteoufnefs, and in the matters of wickednefs, are fuch as have come and laid hold of the hope fet before them ; and yet they are fal- len from clofe walking with Chrift. Therefore, he fays to fuch, Strengthen the things that remain* They are pri- foners that are recovering their liberty. It is not their purpofe to remain in that condition. They have ftepped afide into the mire ; but that is not their path-way ; for the law of God is their path-way. Any good that a wic- ked man does, is extraordinary ; it is not his path-way which is iniquity. But thou mayft come boldly to Chrift, to get that ftrengthned that remains, when thou art put to exercife about the courfe of thy life, and when thou ieeft much iniquity in it, and art afraid to go to God. But if any man fin, we have an Advocate with the Fa- ther, Jefus Chriji, the righteous, fays the fcripture, 1 Joha ii. 1.
(5,) A fifth degree, is of thofe that when they have fled from themfelves in the matters of righteoufnefs, and the matters of wickednefs, and have clofed with Chrift, grow carelefs and inaclive. As foon as they have gotten fecurity of their falvation, down they (it, and reft them- felves there. There are many of the people of God in this cafe now a-days. Thefe are fallen from their firft love ; as Rev. iii. 4 But ye muft fet to again, and gst God's loving countenance. You muft work, and work over again ; ?.r& fight, and fight over again, till ye be made to rejoice in his love. If ye do not this, ye fhali want the fruit of this feaft.
(6.) A
i$2 Mr. W. Guthrie's Sermons. Ser. XIII.
(6.) A fixth degree of tkofe that come from them- felves in the matters of felf-righteoufnefs, and the mat- ters of wickednefs, and clofe with Chrift, are fuch as hold not on conftantiy in their motion. When they are convinced of this wrong, they do not renew the ails of their faith. They think fhame, as it were, to trouble God fo often with their (ins, and with their evil heart. — — O fool, that thou art, he that bids us forgive our brother feventy times feven times in a day, allows none to forgive fo often, or io much as he himfelf will for- give.
(7,) A feventh fort, or degree of thofe that are whol- ly corne out of themfelves in the matters of felf-righte- oufnefs, and out of themfelves in refpecf of wickednefs, are fuch as continue their motion. As (in prevails, they renew their actings of faith, and abide in him. All thefe, arc real and true comers.
Now a word to clear a doubt in the way. How do they come to him ? There are fundry ways of the Lord's calling folks, and drawing them to come. But we lhall fpeak of the ordinary way, that he takes to bring in his people. When all the people are going one way ; and every one is thinking with himfelf he is I'rke neighbours' and others. Some day fomethirTg comes into his mind,
and he thinks there is a poffibility that I am wrong.
Now this is the firft ftoop, or goal he turns. And then he begins to think, I trow I need i'omething. Then fays God, Come, buy of me fine gold ', tried in the fire, that thou may ft be rich ; and white raiment, that ye may be clothed ;
find eye falve, that ye may fee, Now when all this is
done, the foul is but on the way to grace. The next ifoop that he comes to, he fays, Verily I think I-fhall be damned. This is according^ that condition in Ifaiah before-cited. He th-at feareth the Lord, and sbeyeth tha voice of his fervant, that walketh in darknefs, and hath no light i let him tritft in the name of the Lord, and flay upon his God. He fears the Lord ; and he has no comfort ; he has no hope in himfelf; and he is crying, What fball J do to be favedl And if one would afk him, What think ye of your ways ? Verily, fays he, I think they are moft abominable. I will not be proud of my poverty *, but I will flee to another, to get gold that I may be rich.— - For now ye mull underhand, that folks that fee them- ielves poor, are not bleffed folk ; for there are fome that
fee
Ser. XIII. Upon John vi. 36, 37. 153
fee their poverty even on this fide of time, that are proud of it, and they will defpair. But blefTed is the man, who is not proud of his poverty ; who ends his prayer with tjiis ; Who knows but God will have mercy ; who thanks
God that he is kept out of hell fo long. But (till he
knows not whether to give Qod thanks for his creation, or not. He fees not as yet whether it had not been better for him to have been a beaft, than a man. At the next ftoop he turns, he fays, I muft have it from God : I wait, and long for it. Then, Blejfed are they that hun- ger, and thirft for right eoiifnefs ; for they /hall be filled* He fees that he wants much ; but yet he fees not that the goodnefs of God can fupply his needs. He next comes to this ftoop ; I dare fay, fays he, I am loft for all thac myfclf can do. But he knows, that the defire of my foul is, that he may reign in me, and that he may deliver my feet from falling. But what have ye refolved, friend, in the mean time ? I h^ve refolved to Jy at his door, and die at it. For 1 know that there is help at Chrift's door only, and no where elfe. I am not only content to live with him hereafter, but I am alfo content to have Chrilt for my King. So the foul advances ftep by ftep, till it clofe with Chrift.
Now, 1 fay, this is a way of coming that is approved of God.
There many other ways of Coming. According as our wife Lord thinks fit, fo he will give rhem fo many ftoops, or marks, to run about. Any other way of coming, that ye fee in the fcripture, if your way has been like it, will prepare you for coming to this feaft, and ye fhall not be caft out.
Now when times of trial are coming on, ye have need to make fure woik of your coming. Amen.
<U SERMON
[ '54 3
SERMON XIV*.
Matthew xv. 27.
And fhe [aid, Truth, Lord ; yet the dogs eat of the crumbs which fall from their majler's table.
IT is a bufinefs of great importance that was profe- cuted by this woman, in her depending on God, and in her addrefs to him, through many difficulties. It was a difcouragement that he was filent ; but when he gives her an anfwer, it was worfe than fitence. It is net, fays he, meet to give the children: bread unto the dogs. But yet fhe haxi better ikill of this anfwer, than of his filence. From this (he prefTeth her point. She gets fome footing here. Chrift tells her fhe was a dog. I grant, Lord j I cannot deny it ; yet I am fuch a dog as may expect a crumb. If I may have a relation to thee ; let it be what it will ; it is good enough. She is content. He calls her fo, and fhe fays, The dogs may eat of the crumbs. She grants all he had faid, and yet fhe gains her point well enough.
The point of doctrine is,
D o c T. True humiliation doth not ju file with Chrijt Je- fus ; but pweetly complies with him.
This poor woman did not juftle with Chrift. But when hp calls her a dog ; well, Lord, I grant I am a dog ; and come of an evil kind, and evil of myfelf ; and there are many much worthier tc be fet at the table than I. Yet I will wait for a crumb; and that crumb is as efTential as a great piece of bread.
In Ipeaking to this doctrine, we fhail consider,
* The manufcripts title hears this to have been a communion- fermon, at Fin wick, being the hit facrament he had there, and {0 the Jail action- fermo-a he ever preached.
I. F^lie
Ser.XIV. Mr. W.Guthrie's Sermons. 155
I. Falfe humility, and in what cafes it juftles with Chrift.
II. What is true humility, and in what cafes it fweetly complies with God.
III. Some properties of true humility.
IV. The advantages of them that have it.
I. The firft thing we are to fpeak of, is, falfe humi- lity
This day, we (halt (hew what way falfe humility works. Falfe humility is ever in one of thefe two extremities. — . It is either, iftf Over low, that is, lower than God would have it : Or, idly, It is higher than God would have it ; higher thau can be tollerated before him.
!/?, Falfe humility goes lower than God would have it, in thefe following refpects.
1. Falfe humility fubmits things to God that are not to be fubmitted, until they have an actual exiftence. For example, God never allowed a man to fubmit his falvs- tion, until it had an exiftence. There are many of you, that will leave it to God, whether to fave or damn you. That is falfe humility 1 Becaufe he has declared his mind peremptorily to the contrary People are dill to prefs to
get into heaven , until they be actually caft into hell.
They will get no thanks from God for that kind of hu- mility.
2. Falfe humility leaves a* latitude to God, (wliere he leaves none) to fave them, whether they believe, or nor. We know, fay they, that people fhould believe ; but he may fave us any way ; he may bring folk to heaven as well without faith as with it. Do ye imagine that God will bring people to heaven, except they believe ? You are in a great miftake. He that believeth not, /ball n:t
fee life. Without holinefs no manfhallfee the Lord. This
is a fufneient proof.
3. Falfe humility puts a man lower than the reach of free grace. When a man takes fuch a look oh his guilt, that he thinks himfelf below the free grace of God *, tho' he will not fay that he has finned the fin againft the Holy Ghoft, yet he thinks God cannot pardon him. Ii is a fin to think fo, when he has faid, All manner of fin and
blafphemy (hall be forgiven. Thus falfe humility juftles
out the whole device of- God in the covenant of free grace.
U 2 a F4ft
156 Mr. W. Guthrie's Sermons. Ser. XIV.
4. Falfe humility is more tender of the glory of God, than ever he was himfelf. It is a ftrange fort of humi- lity, when one ftands up, and fays, I think it were an incroachment on the holinefs of God, to fhew mercy un- to me. He may condefcend to fhew mercy to whom he will: But he cannot condefcend to pardon me. That is a ftrange thing. What is that to you, what incroachment h be on his holinefs, fince he has declared that he has found a ranfom ? And will ye be wifer than he ? He will never account that humility. It is enough to us, that he has made a declaration through the world ; This is. my
beloved Son^ in whom 1 am well pleafed ; hear ye him,
I (hall fatisfy myfelf in myfelf. Trouble not your heads about that. I am fatisficd.
5. The fifth cafe wherein falfe humility goes lower than God allows, is, that it counts it indifcretion to put little things into God's hand. Many thinks it indifcre- tion for them, at fuch a time as this, to bid God heal their fore head that incapacitates them to hear the preach* jng ; to help your faint heart that hinders you to profit by the word. This is the devil's humility ; for the Lord counts all the hairs of your head. Some think it a piece of indifcretion to feek a peck of meal from God ; and a coat to put on their back at fuch a time as this ; though he has commanded you to put all your wants upon him, from your falvation to your fhoe-latchet.
6. Falfe humility thinks it indifcretion to come often to God about one and the fame thing. This humility juftles with the majefty of God. This is the cafe with
many of us. Ye have told God often what you are.
You have frequented many communions, and yet you
are not the better. Ye have come often with one and
the fame thing, and ye bluih to come to him again. But in this, ye are hvimble overmuch. I would have you a- ihamed that you have not come again, and again about one and the fame thing. Never account it indifcretion to come to him, though the men of the world fhould think it fo, while he has bid the brother forgive the brother, even to feventy times feven in a 'lay. O how much more will the great God of heaven forgive us in one day ? So
this humility is lower than ever God allowed it to be.
Ye are afhamed to fpeak of your evil cafe over again, you have i^oken of it fo often. But truly ye muft go again to him with it, cV elfe ye muft do worfe. For none of your ways are hidfrom him. Ye think it would offend a faint to corne fo often to him about one and the fame
thing.
^Ser.XIV. Upon Matthew xv. 27. 157
thing. But God will bear infinitely more with you than any Taint will do. Although thefe things be marvellous in our eyes, yet they are not fo in his eyes. You either grant that his mercy is like himfelf, or elfe ye quite mif- take him. — —Now thefe are cales wherein humility goes lower than ever God allowed it. And,
idly i The next cafe is, wherein humility rifes higher than ever God allowed it.
1. Falfe humility goes higher than can be tollerated, in refufiog to be in God's common. This is when people are (till feeking for fome qualification, before they dare meddle with Chrift in believing. They fay they would not think much to go to him, if they could get their heart fo and fo broken ; that is, if they could endure a pe- oance for their fins. But this is to juftle with God. For he is upon this firing, to come without money , and without price. O but there are many playing upon this firing, had I fuch a meafure of forrow for my tranfgreflions ; i. e. I have no will to venture on him abfolutely. But nothing (hall ye have, but God's curfe, or difpleafure, i£
ye take not another way. Ye think it firange, when
people run fcill to Chrifi, when they cannot do their own turn. But you may allure yourfelves, that it is the on'y way, for if ye flick at any qualification, ye fpoil the mar- ket of free grace wholly.
2. A falft humility has no will to be in Chrift's com- mon abfolutely. It refolves to be but very little in it at all. Though perfons that have this kind of humility ac- knowledge, they imi ft be fomewhatin his common \ fo^, fay they, he may fhew mercy to any other ilnncr ; but not to fuch an one as I am. 1 kno.v he can pardon fin-
ners, but I cannot tell it he will pardon fuch as I am.
Falfe humility fays, There is nothing pinches me, but to go to him in fuch a cafe as I am in. When ye fay fo>, truly it is a token ye know little what is betwixt you and him. But remember what diftancc is betwixt you the creature, and God; and betwixt fin an I free grace. — -~ The difficulty here, is, to make God ftoop to man, there bring fuch an infinite diftance betwixt them. But there is no fuch difproportion betwixt your fin, and the fin of any others, as there is betwixt God, and the creatine. But has free grace fiooped to pardon the fin of any? Then the hazard is pall. So that your humility is proud humility, becaufe ye will not be abfolutely in Ivs common, Ye dare venture the pardon of one fin upon him ; if it were but an ill thought, or fo ; but ye dare not texture
the
158 Mr. W. Guthrie's Sermons. Ser.XIV^
the pardon of fuch a fin that is great. That is flrange ignorance Ye think if ye were like unto me, ye would venture upon him : But if ye knew what I am, and if I knew what ye are, we would fee there is no fuch difpro- portion betwixt our fins, and thofe of others, as there is between God and the lead: fin that ever man committed. Eut know that if God (loop to pardon any man's fin, then the hazard is pad. For your fin is not fo far be- yond the fin of any ether, as God is diftant from the creature. But fince free grace has {looped to pardon any fin, then if ye have the heart to venture the pardon of one idle word upon him, then ye may venture upon him the pardon of drunkennefs, breach of covenant, yea, of every fin : No fin can Hand in the way ; becaufe the dis- proportion is betwixt fin and grace, and not betwixt grace and fuch a particular fin. Since God has flooped in this matter, the anger is paft. His becoming Imma- nuel, God with us, is a greater difficulty.
3. This falfe humility juftles with God about fin after converfion. At firft, it was content to be in his common abfolutely ; yet as to fin after converfion, it hath no will to be in his common ; for taking of new extracts of par- don, or making fpecial addrefTcs to him for the fame. — This is proud humility. There are many that think, that when they come firft to clofe with Chrift, they muft re- iolve to take him on his own terms, and to be abfolutely in his common ; but afterwards they, think they cannot come, except they have fuch and fuch a ftock of grace. Would you have me going to God, fay they, in fuch a frame, before I get my heart humbled. But then, poor fools, ye may go any other way ye will. Are not all your repeated actings of faith, repentance, be. from God, abfolutely from God ? And therefore ye muft be in his common for repentance, and ^ broken heart, as well as for the pardon of fin. It is not a time now a-days to be prigging with him, as ye were wont to do : Ye muft be abfolutely in his common, as at your firft doling with him. It is true, ye ought to have better framed ipirits ; yet ye muft be ever in his common ; fince ye want that, and cannot get it, ye muft be ever in his common for new debt, as well as for the old. I grant, it is duty to ieek for a good frame of fpirit, at fuch a time, as this,
t but if ye cannot get it, ye are to caft all upon himfelf to* gether, who carcth for you.
4. This falfe humility will not acknowledge crumbs to be eficntial bread. Becaufe perfons meet not with fpecial
commu-
Ser.XIV. Upon Matthew xv. 27. 159
**munications as others do, becaufe there is fomething they have never gotten, becaufe they never knew what feniible hearing of prayer, and feniible prefence was ; therefore they ca'ft at all they have experienced. Truly, ye are very proud j ye think nothing of heart conviction, while you have a broken ftate ; but confider, that a maa may have a ivorfe thing than that. Ye think it nothing, that ye apprehend Chriit to be a precious jewel ; ye think nothing, that your defire runs that way. But, indeed, I think very much of it. Ye think nothing of it, thac ye account all his commands to be right, and that ye have a refpecl: to fmall and great of them. That is a mi- fcrable humility of yours, lince the fcripture has faid, that they /ball never be ajhamed who have refpecl to all his commandments , Pfalm cxix. 6. Thefe crumbs are elTen- tial bread, as well as big loaves. This was a prudent wo- man ; flie could be doing with little crumbs, until (he got more.
5. This humility that is over high, will abate unto God fome promife, upon condition that he will perform other promifes. But that is a curfed humility that would abate one promife, in order to obtain other promifes, that are of a greater concernment. I dare fay, there are many this day, that would not feek health to their bodies all their days, nor the life of their wives, or children, pro- vided he would but fave their fouls, and keep them from the troubles of this ill time. And is this fair, think ye, to fet up fuch limits to the free bounty and holy majefty of God, as not to deal liberally with him, according to» his own word ? Doth he abate any thing to thee ? He is of a liberal heart, and allows his people to devife liberal things at his hand. Will he be in your common, fo to fpeak, for giving him down the performance of one pro- mile, for the out-making of another. Nay, he allows you to feek your falvation, your health, and the health of your children, with food and raiment to you and them, and every other thing that may'be for your good. The people of God think it a lingular vivtue, that they get all iubmitted to him, except their falvation. I grant, it is good if the Lord call for thefe things at ycur hand. In that cafe, ye are to fubmit all to him : But when he is not exprefly putting you to it, ye are not to do it ; but to put him to his promife. Has he not promifed, thou (halt have bread, and thy ivalerjbulf be fur e^ Ifaiah xxx. ii. 16? Ye may feek it from him, for he can well He will never thank you for not afking a tem- • poral
160 Mr. W. Guthrie's Sermons. Ser. XIV.
poral benefit, tho' it were but the cure of a fore head,
or fickly body. So never offer bid him to pafs from
one promife, to make out another. Ye will never come
the better fpeed for doing fo. 1 fay, feek health,
food, and raiment, and as much means as may carry you through the world, without being burdenfome to others. 1 warrant, ye think that ye (hould never feek thefe things ; but he hates the manner of a churl It is, ftill good to
bode good, and get good at God's hand. The liberal.
mnn devifeth liberal things, and by liberal things he Jloall ft and% Ifa. xxxii. 3,
II. Now we come, in thefecond place, to fpeak of true humility. And,
I/?, True humility complies with God in id! the charges of tin. Let God charge the man with what he will, true humility takes with all When he calls one a dog ; it is true, Lord •, we are jufily called fo, being come of an ill kind*; and we ourfelvcs being far wdrfe, and like to grow no better. We are guilty of fuch and fuch things Thus true humility grants all, and yet is never a bit the farther from its end: And this is the thing in which ye are to comply with him this day. If there be any thing in your way, when approaching to him, at his table, and ye can- not tell whether it be a fin, or oot i take with it as a fin, and never ftand upoq it
idly> True humility complies with God in all the char- ges he brings of corruption. God fays, ye have an evil heart. I wot well, fay ye, that is true. You are not likely to amend, for all the pains I have taken upon you. I think fo, Lord *, I come but little fpeed. Your heart is as ready for an ill turn, as ever it was. Certainly that is a truth. 1 think ^here was never an ill turn that fell out in the hand of a$y of thy people, but it is like to fall out in ydurs. True, Lord. Your heart fways ibme bad way at this time. Indeed, that is as true as any of them all. Thus true humility takes with all the charge of cor- ruption that are brought againft the foul.
3^/y, True humility complies with God, as to the re- medy both for the pardon of fin, and for help againft the power of fin. True humility accounts it no pride to fubmit to the righteoulnefs of God. True humility com* plies with God, as to the remedy he has provided tor the guilt of iin, and as to the remedy for the dominion of it. It grants that it is a flave to ma*iy a luft ; yea, a very fool ;
-. buc
Ser. XlVV Upon Matthew xv. 27. 161
but it will grant more ; it will grant that Chrift is made, •wifdom, right eoufnefs, fanBificatioriy dnd complete redemp- ' tion. My heart faints and fails ; it is true indeed ; But Cod is thejirength of my heart, and portion for ever, Pfah lxxiii. 26. That is true. If God fay, There is life in my Son j true humility is as ready to fay, That is true ; I ihall get life. If he fay, There is no way to deftroy corrup- tion, but by abiding in Chrift. Well, fays humility, I will cleave to him, as the branches abide in the vine.- — i There is a fountain opened to the houfe of David for Jin, and for undeannefs. Well, fays true humility, and it com- plies with this contrivance, as the only remedy for the purging away of corruption.
4tbiy, True humility complies with God, by {landing to the bit, and that over the belly of fuch boafting, and many difficulties, and does not take the Lord fhort at the firft word, To to fpeak, i. e. If God will not give this thing, at this time, let him do as he pleafeth. It is but pride to take God at his firft word. This woman was ao. example of true humility \ flie was a pattern to copy af- ter. Thou art a dog. I grant, fays fhe, I am a filthy one. Thou art none of mine. I grant, fays fhe, I was never worthy to be called one of thine : That is true, Lord, but we muft not part fo. I will abide, until I reach God's defign ; which was to fave finners. All his hard fayings were never to put away a poor tinner ; but to quicken their defires, and bring them nearer to him- fclf. Thus true humility always complies with God in what he fays. It will be grieving that it gets not more; but yet it ftill takes what it can have. Take good heed ; this carriage of trite humility lies much in thefe two things.
1. It will be taking the eflentials of life and peace, viz. Chrift himfelf ; and yet will be ftill complaining of the want of thefe communications, thefe precious thing3 he ufcth to diftribute to his people. Yet it will folace it- felf in eflential grace, when it finds itfelf under the fen- tence of condemnation for fin, through the conviction of heart. It ices Chrift the eflential treafure, worth all in the world. It will take up him thankfully, as the efTen- tials of life, and. peace, and ail the other graces. The awe of God being upon the heart, they that have this humility, will make confeience of the>r way ; but ftill there will be much forrow at heart, that they cannot get the love of God more abundantly fhed abroad therein, with fenilble prefence, and prayer taken pff their hand,
X Ay,
i6i Mr. W. Guthrie's Sermons. Ser. XIV.
Ay, but thefe things are not meat ; they are beautiful rings and jewels ; but they cannot eat them. They are good and delightfome ; but a man's life cannot be hol- den in by them. It is himfelf that fills, and is all in all 10 them.
2. It will be taking what is effjotial, and yet it will- know itfelf to want many things. It will be ever grieving or complaining for want- of other effentials. "True hum-i- lity will be bleffing God, and yet it will be loathing itfelf,
for what the perfon has done. It will be very low, bc-
caufe it cannot get heart-breaking contrition, felf-loath-
ing, and f elf-judging for fin. It loatheth itfelf, becaufe
it cannot love, and take thankfully off God's hand any
thing of love he bellows. It would gladly have more
love. Though the perfon's heart be not i'o as he would, and ought, yet he will take it thankfully off God's hand, that he has brought him to this, to offer up the heart to him, and alio unto his whole law. But ftili it breaks his heart, that he cannot attain to practical obedience to all jais commands. Yet tince God has (rated it as an evi- dence of his love to have refpecl to all his commands. [Then jba!l / not be afb.imed, when I have refpccl to a'l thy ccmmzndmentsy Pfalm cxix. 6 ) He will blels the Lord, for all he has given him, till he get more. Some will get Icavejo ft'and at the king's table \ arid fome to dip their morfel in the platter with him ; while others are fee at a by-table with a piece of dry bread upon a cruncher ; and fome lies under the table, and gets the crumbs falling therefrom: And yet all thofe are partakers of the fame eiienti/il bread, and all are fed with tlie fame fubiraniul food-, even he that gets the crumbs, as well as he that ihs at the table.
Sthly') True humility takes things in the naked pro- mile, and leaves the performance of them to God's own time. Give true humility apromife, -and it will reft ia- tisfjed. It gives much glory to God, and }s well pleating in his light, that we fhould hang all upon the promiie. It is what God has defigned, that we fhould all hang u- pnn his word. True humility complies With God- If he will give me a word, that will iave me. let him do with me as feemeth him good. — — Give me the promiie, that thou wilt break die dominion of fuch and fuch a luff or idol ; then I will leave it to thee to do it when thou wiir. Though 1 be impatient of it3 rule in me, yet I will not be fa peremptory as to fay, that 1 will have it done at this communion, or clfe never look for it more Ye muff.
not
Ser XIV. Upon Matthew xv. 27, 163'
not limit him to fuch or fuch a time. Ye muft not limit the holy One of Ilracl. He hath faid, That it Jhallbe vjeft -with the righteous. And the foot of the wicked fill (fide in
due time. Then wait for it ; it fliall be accomplifhed,
fince he hath laid that he wfl alfo do it.
6thlyt True humility dares not help to bring about the performance of the promife in any way, but>in the way he has allowed. If the Lord commands a peremptory duty, it dares not difpute with God about the event, whatever crois, or difficulty may follow thereon. It deals more with Chrift for the removal of the wrath, than o£ the ftroke in the crofs. It clofes with him as the only remedy; whereas falfe humility would fhake off the crols, and take fome nearer way. But true humility 'will wait on a while, for it Mill expects good at God's hand. Ir" he command me to go to fuch a communion, though I< want a frame for it, 1 mult go there. And then I am to apprehend himleif, and exercife the faith of adherence, till i get more. Though I be not in a good frame, I am not to ft ay away from the communion ; fpr where is a good frame to be had, if not in his way ? True humi- lity dares net take any finful way, to bring about God's promife ; neither dares it venture upon any thing not commanded of God.
ythly, True humility complies with God in this, (flat it itill makes more bold with its own things, than wHji the matters of God. Hence when its own iritereft, and God's come in competition, it ftands to God's, and lets its own fall. For example, there is a tiling, the doing of which is a fin, or I ihall be made to jttfrer. Well, but I will iather fuffer before I fin : For there is but !uf- fering on the one fide, but there is finning on the other. Ay, but there may be fin in it confequently. Yet that is but a may-be. The one may, or may not be, but the other is clearly and manifeflly fin : Suppofe my furring be fin confequently ; yet I am 'not called to venture upon what is maniteit guilt ; becaufe my fufTering may be (in confequenly. True humility will venture more upon the body, than upon the foul : and in this it complies with. God, for God regards the foul moil. Take this exam- ple for a proof, God cut down Job's children, and all his worldly fuoitance ; yea, all he had, that he rhigtyt get a little more prace. 6 but God will fquteze a mah ltrongly in his body, interefts, and goods, to ificreafe his grace.
X 2 IH. The
164 Mr. W. Guthrie's Sermons. Ser.XIV.
III. The third thing to be fpoken to, is, The proper-* ties of true humility. And,
1/?, Although it is moft condefcending and complying, yet it is moft fagacious and wife to take up all that God fays or does to his people. It difcerns that God thereby defigns to lave and not deftroy his people. It takes up all that God does, as what is in order to bring them to himfelf, and not to chafe them away from him.
ldiyt True humilhy'is wife to diftinguifh between fpi? *kual truths, and thole called canonical. Every word of fcripture taken by itfelf, is not canonical, as that, J will deliver you no more. Judges x 1 3. Whereas he de- livered them many a time after that. And that *, / am fent but to the loftjheep of the houfe of Jfrae/, Matt. xv. 24. Can thefe literally be called canonical ? Then they muft agree with other fcriptures, and with the analogy of faith. Every place of fcripture, taken by itfelf, could not be cal- led canonical, except it were compared with other fcrip- tures, and the analogy of faith.
^dlyt True humility is molt wife and fagacious to take tjp fin as the worft thing in the world ; and then it is moft charitable towards God in all his procedure, but moft uncharitable to itfelf in all the cafes we have fpokea to. True humility puts a good conftruction on all God doe?, or fays. If it cannot extricate, or fatisfy itfelf by one particular truth, it will run to another, that relates to the fovereignty of God. It ftill devifeth liberally of Ood. What if I cannot fee a confiftency between fuch a promife, and what he feems to fay in fuch or fuch a par- ticular ; or how fuch or fuch a particular work fhall be brought about: Well, in this cafe, humility runs to fome particular truth that is abfolute As that, Marvellous in cur eyes ; yet it is not fo with him. Let him do what pleafes him ; for it is in his power. Then true humility has ftill true faith going along with it. It dares not quef- tion whether he will condefcend to alt thefe things, even to whatever he has faid in his word. He fays, That in all the afflictions of his people, he is ojfafted. And yet all the world cannot tell, how it is fo. He has faid, that he •willfave his people in due time ; andthathe will be a helper* to them, and that right early, Pfalm xlvi. 5. True humi- lity dares not queftion thefe things, fmce he has faid, it fhall be fo *, though in the mean time, he be breaking them in the place of dragons, and they fee the wicked fourijb as a green bay -tret, 3?falm atliv. 1 u,
Athlyy
Ser. XIV. Upon Matthew xv. 27. 16$
4tbly, True humility is moft legal, and dare not dif- pute any of his commands, whofe will is a law, a prero- gative that belongs to no fovereign power on earth.— True humility dares not difpute his commands ; but if he charge and command in his own name, that any who fees his need, fhould believe in his Son, and that he fliould turn the grace of God into wantonnefs; he muft do it.' He commands the man who brings his idols this day to be flain by the death of Chrilt, to take his communion as a feal of the pardon of them, and a feal of all the pro- mifes that ever he hath fpoken. They know it belongs to them to perform dwties, and not to debate command- ed duty. Then true humility will weather out many
biafts, and ward off many aiTaults. It fees a reafon, why it gets not fuch a thing, it would have at fuch and fuch, # time j and why he deals this and that way, and not ano- ther way, with his people. It fees a reafon for all thefe things. Then true humility will not be wifer than God ; for it knows he fees a way to glorify himfelf more in par- doning and faving the perfon, by believing, than by let- ting him die or rot in the prifon of fin, through unbe- lief. He will never have fo much glory in that way ; for he is more glorified by believing in Chrift, than he would be, if ye ihould burn in hell to eternity.
IV. Therefore ye fee the advantages of true humility, that whoever has it, their condition is moft promising for growth in grace ; for he giveth grace unto the humble.— He giveth more grace to the man that will not ilrive with, him, but is ftill taking and waiting for more. If the Lord is dealing any thing to his people, fuch an one is the moft
likely to get fomething. -He is the man that gets the
quickeft difpatches from heaven of any. For he hears the defire of the humble ; yea, if it be but come to ade- iire, it will be anfwered, and that is a great advantage: and if he happen to fall, or make a flip, fuch a man or woman has a promife to be railed, or ma ie up again. To this man will 1 loohy that is of a humble, and contrite heart. Then this humble frame has a great advantage in this refpec^ that God will let fuch as have it know, what way to go ip a darle. and cloudy day fooner than any o- ther. Yea, and to keep the way, when many others run wrong. Here it is, The meek ixjitl he guide injudgment> and the meek -will he teach his way, Pfalm xxv. 9. Nay, tho* he be otherwife, a fool, he is arTured (which is much worth in an evil day) that nothirg wilt off-ad him.
Ufe,
166 Mr. W. Guthrie's Sermons. Ser. XV.
life. Let me then, exhort you to beware of falfe hu- mility at this time •, and juftle not with God. Be not lower than what he would have you. Say not, that ye will not come to turn again with reiterated guilt, -and faults that ye have done over and over again, and con- fefled very often before him : for there is no ocher way for you to go, or to get your cafe helped. Never cnfb at crumbs, but remember that in true humility lies your Deft frame of fpirit ; and molt fure outgate. Take with all your fins, and with all that God charges you with, as to lin and corruption : and yet cleave clofely to him ; and any bit that falls to your (hare, take it, and be ftiil weep- ing, and feeking for more.
SERMON ;XV\
Matthew kv. 27.
4ndfiefaid9 Truth, Lord ; yet the dogs eat of the crumbs which fall from their mafters table.
I The fecond Sermon on this Text.]
TH E Doctrine is this, Although there be gradual dif- ference in many things in God's houfe, yet there h no ejjentiat difference amongft thefe things.
This woman acknowledges that there was a feafl: at the table, that people might partake of, as alfo crumbs not
tflentially different from the great loaves. There are
iome that lit at his elbow at the table ; and there are others that have a true intercft in him. and yet are but dogs in their own dteem, in refpect or others; and thefe creep in among the children, and eat the crumbs that fall from the table: and yet thefe crumbs are eflen-
tial bread, as well as the great loaves are. • * This Sermon was preached upon the Mor.day after the hft facrament Mr. Guthrie hui in Finwick.
Now
Ser.XV. Upon Matthew xv. 27. 167
Now in fpeaking to this fubjec"t, we {lull,
I. Shew what are thefe things, or matters of God, wherein there is fuch a gradual difference, and wherein this doth appear.
IT. Shew you that, though there be fuch gradual dif- ferences, yet there is no effcntial difference.
III. Shew you why the Lord hath refolved to keep fuch a difference amongft the receipts in the various administrations to his people, that often we think it would be much better, if we had the managing of the buunds ; and that all fhould be equal, and of one fize in this refpsft.
I. The frji thing then, is, To fhew wherein this dif- ference does moil appear. And it appears,
1. In this, That there is a gradual difference among people's tranfgreffions; and therefore there is a gradual difference amongft them in the law-work which they un- dergo. There are fome that have fuch ftrong convictions of their fins, that they can fcarcely fay, they have any iipprefiions of them upon their hearts. Andfgain, thers are fome others, that are kept many a day under the fpi~ rit of bondage. Yea, upon fome they have been fo hea- vy, that they have been ready to kill themfelves ; and others put almoft (lone-blind with terror of confeience. But it is the mercy of fome, that they are not put upon that extremity.
2 There is a difference in the Lord's out-letting q£ his laving grace. To fome he has given but a little mea- fure, of grace j but yet io great, that they ttii-1 take up God to be God, mid ilu to be fin. But O how far a.-e they from that fagacuy, .and wifdom in grace that c:'. are partakers off! The Lord hath given it to fome only to look to Ghrift, and they dare do no more. But he
giveth to others to receive him with open arms He
makes out all his receipts in different proportions ; aud yet there is no ground uf quarrelling. So i: is in all the graces. Some get ftrength to ftand in a tentation 5 and there are fome that dare not venture on fuIFerir'gs as o- thers do. An J,
3. There is a gradual difference in the fpeeia1. manifef- ration of his favour, and in the iheddmg abroad of light of his countenance, which ye call ieniibie prelV; or the ihedding abroad of his love upon a man's heart,
There
168 Mr, W. Guthrie's Sermons. Ser. XV".
There are fome that have but tafted of thefe things ; fo that even though they had them; yet they would fcarcely have the confidence to afTert, that they have any thing at all. Others have been feafted with apples and wine, well refined on the lees for many days. And yet there is no ground of quarrelling with him, when there is a gra- dual difference amongft his people in this refpect. There are fome called babes, being weak ; (ome called young men, being Itrong ; and fome are called fathers, became of experience.
L{fllyy There is a gradual difference in the promifes, relating to all thefe fore-mentioned fizes ; the Lord hav- ing made one or other of the promifes anfwerable to each perfon's cafe, fize, and condition.— — There is a promife made to him that hungereth, and thirfteth; to hint that is called, and to him that wills ; to them that can but look to him ; to them that open their mouth ; and to them that are far off. All thefe promifes are moulded differently by him, to anfwer the different cafe of each particular perfon.
II. The fecdnd thing that wc would fpeak Unto, is, To let you fee that there is no effential difference amonglt them. This will appear, if we confider, the true nature of the things themfelves, that we have fpoken of; for to partake of them in the meaneft degree, has in it no effen- tial difference from partaking of them in the very highefr. degree, fpoken of in the fcriptures. For,
i/?, As to the law-work, which makes way through people's fouls, for Chrift, fome have got but little of it ; and yet they have walked afterward?, fo that they durft not fay, but that they had the grace of God, as well as they who had more of it ; for in both' cafes, there has been a real belief of the wrath and curfe of God, due to them for (in, and tranfgreffioa.
ldly% There hath been a proportion of the curfe of the law directly to themfelves for fin ; and then the party from an apprehenfion ofmifery, flees from himfelf, be- ing now part hope of any relief from himftlf, feeling his titter inability to help himfelf. — ^Chrift has thus made room for himfelf to conie in, and has difcovered fin in iuch a light, as has excited in them a hatred againft it, even the mod earned beloved fin as the worft thing ima- ginable. This makes out, that in thefe things there is no effential difference. Then,
Ser. XV. Upon Matthew xv. 27. 169
^dfy, If we confider the nature of faith, there is no
difference in this i efpeft. There are fome that have
weak faith, and dare never call it faith ; and there arc others that have ftrong faith, and yet, I fay, there is no eiTential difference. It is called the like precious faith ; but not the like ftrong 'faith. For is there not in the for- mer prrfjns the denial of felf-righteoufhefs, or any thing
that could help to fit them for appearing before God.
This is to be found in both parties And have not both had the faith of Chrift's fulnefs ; they believe that there is a fulnefs in him to fatisfy, and fatiate the foul. Buc all the matter is, how to get it. However there is real faith in both parties. Both confent that there is a fulnefs in him fuitabb to their cafe. In the weakeft faith, there is a defire and endeavour, to have it implanted in the heart. Herein (lands the true effence of faith ; when the creature applies Chrift in the promife toitfelf, anditsowa cafe, although it knows not, if it (hall come fpeed. If fo then, what need ye make fuch a noife that ye have not fo much faith as others have ?
4tblys Then there is a gradual difference in the grace of love. There are fome that durft never fay, that they had love to Chrift 5 and yet are loathing themfelves, that they could never love him. Again, there are others that find the paflion of love, fo carrying them out toward him, that they are made to difdain all other things, befides him. O but there be great differences here, and yet no effential difference. For is there not that operating love to him, that fets him above all other creatures in their efteem. There is an invincible refpect to Chrift which fets him beyond and above all creatures, /a that many wa~ ters cannot quench it, nor can the floods drown it.
Yea, I may fay, many ill turns done you, will not quench it, nor will many waters of afflictions alienate your affections from him. He has taken that from you* which was as dear unto you, as yourfelf ; and yet that has not alienated your affections from him. If the dearefk friends you have in the world, had done the hundredth part of that which he did to you, ye would never be re- conciled unto him ; they would never have got your heart* again. Then, is there not refpect to him that turns to jealoufy, and that jealoufy burns like a fire ? If ye have true grounds of jealoufy of his love, and refpect to you, is there any thing in the world that can qnendi it. As ye could not readily fall upon that thing in the world that could fatisfy you, as to the jealoufy that he loves you not, Y AgVin,
170 Mr, W. Guthrie's Sermons. Ser.XV.
Again, if there are jealoufies that ye have not a regard to God's commands, upon which the Spirit of God has terminated that love, although ye have not yet overcom- ing affurance, or dare affirm that there is effectual obedi- ence to his command*, vet I hope by this, ye may find yourfelves to have the eiTemials of true love. Agakij
$thlyt There is, in the grace of patience, a gradual, rhough no efTential difference. I know that this flicks much with the people of God, that they are fo far differ- ent, in point of fubmifiion, from Others ; and that they cannot bear things as others do ; and yet have a grudge to f ay, they have no grace. Yet I muff let you fee that it is not the lealf degree of patience, that they have ; for they have given away their foul to Chrift, and have a re- fpedt to his commands; and that muft fix the character of the party : for patience will not do. where that is a- wanting. If ye grant that, then ye muft grant this atfo, that all the graces of God are there, in the habit. And then the exercife of this grace of patience appears in their felf-judging, and acknowledging that they have juftly pro- cured thefe things that they have met with. It looks like patience, when they judge themfelves worthy or' much more punifhment, than ever he laid upon them. It looks like true patience, as 1 think, when there is a cordial juf- tifying of God, in what he does to them, and a delibe- rate fubmiffion to him in cold blood; and when their heart will not go with them, then they appeal to God to make it Jubmit. And herein, I lay, lies the nature of true patience By this ye may apprehend, that there is no efTcntiai difference, in thework of grace, amongft th^ hearts of his people ; becaufe the promifes are equally directed to ail the feveral degrees, even to the meaneil of his people. This fays they agiee with others eilenti- ally. Whatever promifes are made to the man that re- ceives him with open arms, are alfo made to him that but looks toward Chrift, and cannot' tell if he fhail get him ; the promifes are made equally fure to both. Arjd this will make it out, that there are many a time as good accounts had of the meaneft of gracious recipients, and of the meaneft fizes, in difficult cafes in the day of fuf- fering, and teftifying for Chrilt's' intereft in the world, as there are of them that are of a greater fize and capa- city ; by which we may difcern there is no effcntial dif- ference. It has been often found, that fame who durft never claim an intereft in Chrift, nor had the confidence
to
Ser.XV. Upon Matthew xv. 27. 171
to do fo, yet have been as bold for the intereft of Chrift, when it came to the bit, as thofe who were of a greater iize, both for gifts and graces. And many a time the man that could never think to bear an ill word from his neighbour, has fuffercd chearfully to be dragged to a pri- son, and hanged for the caufe of Chrift, without ever opening his mouth. Many a time, the weakeft that ye never made any account of, have, at their death, made a better confefiion of Chrift, than the greateft profeffor in all the country. And the reafon is, Chrift has got his penny-worth, fo to fpeak, of the man that has been a profeilbr for years paft, and was known to be fuch, through ail the country, before his death. But there is a poor man, or woman, that was never known to have any thing, before he was taken by death ; is feen glori- fying God, and his free grace, to the refreshing of all who ftand by. So that all theie different degrees of grace, are all of one and the fame graci his fpii it, and the fame
gracious work, and have the lame gracious end . -
Arid that fays, that there is no difference tff.ntialiy ; al- though there be different manifestations and adminiftra- tions. It is unity with him, and conformity to him, Mat all thefe adminiftrations drive on ; that is ihe great end of the whole- Ill. The third thing, is, Wherefore doth the Lord keep, or make, thfeie gradual differences in his way of
dealing to his people. Ye would think it much bentr
for God to give a great ftock of faith, love, patience, to all his peop'e, and that it wonld be more comfort to them, than when they are kept at fuch a great dn* tance, and with fuch a (canty meafure or gi;ts, and <i 1. ces. It is true, vvc think f 0 ; but he is much wiier than we. For,
1/?, He does it, becaufc he has refolved to give out divers adminiftrations to the body, whereof- he hhnielr is the Head. He will have different members of his^ body) and different qualifications with which he will be feive.!. He will have in the body eyes, hands, feet, 6'c And yet they are but ene romplete body, and communion .>r' faints? which could not be, if ail were alike. Ye know more than I do, fays one, and have greater nn deritand- i-jg in the matters of God. Wei!, fays another, but I love more than ye do Ye think ye wou-d cW) mvvfi Chrift, than 1' would do: But it maybe, it there were Y 2 QKRUt
172 Mr. W. Guthrie's Sermons. Ser. X.V.
ought to do for the caufe of Chrift, I would fight bet- ter, than ye would do, for all that.
zdfy, By this gradual manner of bis administration, the Lord keeps the ranfom ftill in requeft, and the intercef- fion of Chrift in heaven ftill in requeft. For if we had gotten it in our own hand, Chrift would foon have been out of requeft with us, and we would foon loie refpectro the ranfom But now when infirmities appear from day
to day, it keeps the ranfom ftill precious to the foul.
O but Chrift is precious to the foul, when it thinks upon this, I have gotten 'much from him, but I want much, and I muft have more 'from him.
qdfy, The Lord is pleafed to continue this diverfity of adminiftrations of grace, becauie the earth could not bear grace in its perfection. Therefore hath the Lord given 5t out in a fmaU meafure. For the Lord hath determined to tranfplant all the trees of grace into Jmmanuel's land, where only there is the hill, and uninterrupted breathing of the Holy Ghoft. The creature, while here, cannot bear perfection. And then,
4tbly, The Lord is pleafed to do fo, becaufe he fcitends. 'there fhallbe a clear difference betwixt earth and heaven. And O how fweet will heaven and Chrift be, and the fulnefs of joy that is at his right hand, to the poor crea- ture, that could never he fatisfied with him here on earth. If folk could get a fatisfying fight of Chrift here on earthy they would become opt of conceit with heaven, and e- ternal glory. O but heaven, and perfection will be fweet to thofe, who could never get their corruptions morti- fied here in this world, but were trampled upon by them day by day ; and many a figh they heaved, and many a, grone for their redemption while on earth. O but hea- ven and glory will be fweet unto them ! fince the hopes of it, are fometimes fo fweet and comfortable, even now in this militant ftate.
Vfe. Now for ufe, let me farther obteft you, that fince there is fuch difference in the adminiftration of thefe graces, you do not miftake him, nor go away with an evil report of him, though ye find not thefe things in yourfelves that others have.
i/?, I obteft you, that ye always account thefe crumbs effential bread, and caft not at them, though ye get no more at prefent. As for the being, and true nature of grace, never ceafe till it have an exiftence within you Make Jure of this ; and then have a refpect to all his commands : acknowledge God in this, and thank him
for
jSer.XV. Upon Matthew xv. 27. 173
for it, although ye cannot attain unto a greater degree of grace.
2dty, Although I would have you covet the beft things, yet I would have you be thankful for the leaft things ye have received. Be thankful, although ye have not at- tained unto fuch a frame of heart, as you would have de- fired at this time. And,
yd/y, I pray all of you that ye judge not others, becaufe they are net of your own fize. It is a miferable evil in theie times, that a dreadful fpirit of jealoufy prevails, one of another, of their falling in with the fnares of the time; becaufe below them in understanding in the mat* ters of God that are now in debate. And yet when ij comes to the point, thefe may be as particular in their confeflion of the truth, as ye will be, and perhaps may abide better by it. Neither on the other hand, are ye to think that thofe who can fpeak better in thele things, than ye can do, are under a delufion And,
4tbiy, Make this ufe of it ; That if it is io, that graci- ous recipients under many degrees fuffer many foils by- corruptions i then what will grace luifer in them that have but a third degree, but turn it over again ? If he that has but a third degree of grace, refills a temptation and comes honourably through, how much is your iin and fhame that are foiled, and fnarec! by corruptions, though you have received grace in the iixth degree. But be it known unto you, that it is not the degrees of grace that holds out againfr corruption, and enables to debare with it, and to reiift temptations ; but the foyereignty of grace : other-wife how comes it that he that is in the live- ly exercife of grace, is almoft overcome and foiled by temp- tations, when he that is out of frame, and j^race much tinder with him, is not ib much undone with corruption ? Truly no man can give a reafon for it, but this, That he hath let a bound to the fea, and {aid, Hitherto (halt thou come, hut no further, Jobxxxviii. 11. He hath Cct bounds to a man's corruption, that fuch a length it lhail come, and no further. Therefore truft much to him, and h)9 iovereignty 5 and little to grace received in the highefl degree that men ufually receive in the aclminiltration cf it ; for many times thofe from whom leaft is expected, prove moft forthcoming for the glory of God. Who would have expected this, of this Canaaniufli woman ? And O but (lie proves a frugal and wife woman !
But let us then, Sirs, for farther ufe of this doctrine, obferve,
174 Mr. W.Guthrie's Sermons. Ser. XV.
ift9 That the gradual degrees of grace, and parts, is not from the difagreement of natural properties; for many a time thofe perfons that have but little promifing- like, and are but like ftriplings, will get as well through, as thofe who are of a greater ttature ; flirubs will fome- times ftan J, yea, even fmall plants in God's garden, when the mod: tall cedars will fplit, fall, or break in pieces, before the wind of temptation.
jdty, It is moft confonant to the nature of grace, that where Jeaft is expected, mod fhould come forth to the praife of God. Becaufe grace runs in that channel : Not many wi/et not many noble, not many mighty are called ; but God hath chofen the footj/b things of the -world to confound the wife ; and God hath chofen the weak things of the. world, to confound the things which are mighty, i Cor. i. 26.
2,dly, This is moft congruous to Chrift's prophecy ; Many that arefirft> fhall be laft ; and the laft Jhall befirfi. And,
4thly, This is agreeable to the experience of the people of God. In all ages, it was full fo, that there was moll:
good found in the hands, where little was expected.
What then are thefe things that makes us expect little at fome people's hands.
1. They are come of an evil kind, and of an ill edu- cation. But it is a fmall matter with God to make fuch profitable : For fuch was this woman. She was come of an ill kind, and of a bad education ; and yet fhe was a3 wife a woman, as was in all that country.
2. Where there is an unfruitful foil, and want of the means of inftruction, it is a circumftance that makes lit- tle be expected at their hand. But that wiU not tell ; for there is maiy an open-hearted Chriftian in the world, that no perfon can tell, where he got his knowledge, for in the bounds alloted him, there is not one full meal to be gotten ; but they have been obliged to break over in- to fome other foil for fuflenence.
3. Little profefiion of the party makes us fufpect them, and look for little good from them. They were never much heard of. But this is nothing; for truly ye will not know them. And,
4. They have fallen into fome temptation fo eafily, that ye never look for more good at their hand. But what would ye have thought of Peter, that a fimple girl put
io lhamefully out ? Yea, but Peter will be hanged
for the fame caufe afterwards, for all that, There may be many like Nicodemus, that dare not make much pub- lic
Ser. XV. Upon Matthew xv. 27. 175
lie confeffion for Chrift, and yet there may be rich forth- coming in them afterwards. Yet in thefe cafes, there will be,
(1.) In regard of f olid acknowledgement, and bearing witnefs to the truth in a declining time, when people that have greater knowledge and parts will make a foul flip, and difhppear, then others who never knew the tenth, part of thefe things that they knew, will {land it out to
the utmoft It was lb, when a deluge of error came
through the land. There were fome poor folk, that kept their ieet better, than thofe who had tea times more knowledge. It will be to yet in thefe times of trial that approach.
(2.) There will be forth-coming in many likewife, in reflect of faith, and of pure gofpel-ordinances, where tittle is expected. When there is no oppotition, we ufe to fay, it is eafy calling in the court, when there is none calling again. So it is eafy profefiing the truth, and a work of reformation, as long as none are called to an account for it. But ftay a iittle till the trial come, as to the faith of the gofpel-ordinances, and then ye will fee one who durft never profefs much confidence in theie things, cleave fall to pure gofpel-ordinances, when many that now pvofefs much, will draw back, and fall behind in the truth.
(3.) In point of charity, there will be much forth-com- ing, where little was ex petted. There is much talking of religion, but will ye evidence your religion by works of charity to the banifhed minifters, and others of his peo- ple, who are in (traits for him. There are many who have no great proftflion ; but they are liberal in love and kindnefs to the people of God. And I allure you, that is no fmall piece of religion *, true leve to his friends in their ftraits, for his fake, is not ond of the lcaft parts of religion. And,
(4 ) Such people as there will be little expected of, in point of patient fufTering for Chrift, may yet be as free and frank as can be ; nay, go beyond others, that rao;s might have been expected of
But then, ye will fay, What makes our Lord Jefns Chrift take that way, that in thofe of whom lead was ex- pected, there fhould be.moft forthcoming for him, and his caufe. The reafons may be,
[t.] That God loves to take a way of his own with all
his works; as we fee Ordinarily, fh& whenever we pitch
upon any way we think moft fit, fuitable, and conve-
t nienr,
ty6 Mr. W. Guthrie's Sermons. Ser. XV
nient for carrying on any matter, it is a hundred to one if ever God take that way, but another way with it.
[2.] He does io, becaufe where there is much, people are ready to idolize that flock of grace they have, and truft much to it; but where there is but little in hand, there is much, or more relying on God by faith in duty 4
Then for another ufe of improving this. If there be much forthcoming in thofe from whom little is to be ex- peeled ; then there may be much expected from you, who have received much. It will be both a fin, and a fhame, if ye do not fomething for him. And remember this, ye that are great profeflbrs, the more that is expec- ted of you, if you come fhort of it, the more will be the Iofs, and difadvantage to the caufe of God, and to your- fdves alfo. Mifgiving in you will be more fhameful than in many others. Ye that are great profeffors in the coun- try fide, I pray you, take heed how ye defire the day of trial ; for people will fay, they will do this, and that, and the ether thing, and what not, when they are not put ^o it ; but away with fuch foolifh romances. Ye will find a trial in Suffering for truth another thing than ye think. Some think they will do, and fuffer, becaufe of what they have received ; and becaufe of their former engagements, and great parts, which thought is but a trus- ting to their own ftrength. But truly if ye look for Hand- ing in that way, it is a hundred to one, if ye fall not, and that fhamefuily. Ye muft never reckon upon your fted- fafinefs in one trial ; or your resolutions and engage- ments, or upon this, that other folk think much of you ; but think ye Mill the lefs of yourfelves. For ordinary, in the day of trial, God ufes to ftain the glory of all flefh. If others think much of you, think little of yourfelves, otherwife ye fhall perhaps fall into fome fcrape, or all be done, that fhall make all the country think little of you. — "—Then, if you would keep your feet in a day of trial, keep up a conftant trade with heaven, for frelh Supplies from God, for that will do it. Be content to be amongft the meanelt in refpeft ; for we always hope that the Matter fhall have moft praife from many people's faith- i ulnefs, and honefty, that have leaft help or hope in them- selves. Then pray for them of whom we have little ex- pectation, for their ftanding may be much for the Mat- ter's praife. Do not think it firange, that you hear, that iome people that ye would have expected little from, have given fuch teftinjony, and not joined with the times, not-
withftanding
Ser XV. Upon Matthew xv. 27. 17*
withftanding their little or no profefilon. For it lias pleafed the Father to reveal thefe things to babes and fuck- lings, and hide them from the -wife and prudent; even jfo it hath piealed him to do.
And moreover, I would gladly engage fome of you who are gentlemen, great folk and prorefibrs, to bear tefti- mony for the truth. I would hwc you not to think it foolifhnefs to be engaged in the matters of God. There are many of you gentlemen, and country men, that think we look for little at your hand, as to your abiding by the truth, and being valiant for it- Well then will ye beguile us ? indeed we think much of you.; and we hope there is a good turn in fome of your hands yet, for the caufe of God. I would not have you over bufy to com- ply with the folk in the leaft. Since we look for a good turn at your hand, if there be ought ado, then will y^ be commetding the controverted truth to your families^ and poor things under your hand. Keep your hands now free of complying with the wicked party. Do not ad- mit of a temation ; and that will be your peace, and credit, and will much commend you to the hearts of the. people of God, to make them praife him for you, and pray for you, and fay I have refolved to-quit my eflate as well as others, before I fin. I (hall bear witnefs, that I (hall be as denied to it as others, that may be promising more \ and it may be I (hall go to prifon as well as others, before I deny the work of God, and break the Covenants.
And then we would have you beware of giving way to difpondency. — .But leave room to the promife?, when the matter is come to this puih. For he will bear your charges, and give out the expences.
haftly^ We fhall fpeak a word to you, who are great profeifors. O but ye have need to iltidy to be much to the Matter's praife, both in word, and deed 5 to be particu- lar in faith, in dodtrine, in temperance, and holy walk- ing with God ; and generally to make it your (tudy> how-to be for his glory ; for he has taken much pains with you, and for your encouragement. The mailer's glory is much concerned in yourbeing faithful ; and his glory and your Handing are twitted together 5 and that connection is of much value. Andfurther, your Hand- ing in thefe evil times, is an accomplishment of the great: gofpel promife in the word for your comfort. And further, ye have the very flower of all the people of God's prayers in the three nations, with you t'or your con- futation. There is many a beautiful cloud of prayers ?o-
Z ing
fj$ Mr. W. Guthrie's Sermons. Ser.XVV
icrg up in the three kingdoms in behalf of them, that keep honeft, as they are engaged in the truths of God. And truly if we were not more beholden to others prayers, than our own, it would not be well with us. For though ye be not frill at prayer yourfelves, yet there is fome dill
at prayer for you, then behave yourfelves honeftly.
God has given a good account of thefe goue offthe ftage, for the truth already. God has given us a good break
in. them that have furTered, and are banifhed. Thefe
have given the crofs of Chrift a noble teftknony f, a cir- eumftance that fpeaks much good to us who are to fol- low after. Then Sirs, take up your ground, and ftate yourfelves. Has God given you Chrift ? how much more •will he give you with him every goad and perfect gift ?
Now have ye gotten Chrift? Truly then all other thing* will be but little to that. — Any other thing is but like a pin in your cloaths. This will be your victory, even your faith. Faith is accounted the more precious, that it endureth tentations. Faith that dares cleave to him in fpite of all oppfition, gets (till the quickeft difpatch in a- ny thing in the word of God anfwering it. Then faith and patience are no empty things, (this woman found it fo.) She found it even as he had faid, it was no bare compliment ; it was an effectual word ; and her daughter was made whole from that very hour.
t By thefe gone off the (rage here, no doubt, is meant his caufe in Mr. James Guthrie, the Marquifs o! Argvle, and Lord Warrilron : And by the banifhed, thoie feven eminent mimftersa -who were in the years i66z, and 1663. banifhed 10 Holland.
SERMON
C 179 3
SERMON XVI.
Matthew xv. 28,
Then anfwered Jefus, and [aid unto her, 0 woman? great is thy faith : he it unto thee as thou wilt. —
THESE words as we have heard before, contain the refult, and conclufion of the bufinels, that pafTed between Chrift and this woman. He commends her faith, and grants her her errand to the full ; and gives her the word ihe was waiting for. Ye have heard from thefe words f, that the more, and greater difficulties that faith honeftly wreftles through, the more it is efteernei by the Lord, and well pleafing in his fight. Her faith is called great upon this account, that lhe wreftled ho- neftly through great difficulties. Ye have heard alfo, that fometimes the Lord bears teftimony to grace in his people. Here ye fee he gives teftimony to this woman's faith, 0 woman, great is thy faith.
I propofed laftly, this third DoSrine unto you, Tbit of all the graces in God's people, faith fiill proves moft victo- rious, and attains its errand bejl.
Faith is ftill victorious, with regard to what it is de- pending upon God for. It is upon this account, that he calls this woman's faith, a great faith; becaufe ihe had fo abfolutely hung upon him, till ihe obtained it.
In profecutitig this doctrine, we told you what this faith was, that it was a refolute depending upon God for neceftary mercies in his own way, and that this faith was joined with prayer, with diligence, with patience, an<i with courage, in and under occurring difficulties, aud with hope in God, in and beyond all thefe j and what
f There are other two Sermons, (in manufenpt) preached be- fore on this text, and alio tome following which csuki 4-,o: bow be pubiiilieu.
Z 2 *
ISo Mr. W. Guthrie's Sermons. Ser. XVI.
it was that this faith overcame ; and how it overcomes thefe things by fetting prayer on foot, by engaging the
glory of God in the bufinefs, and by fetting former
experiences of his thankfulnefs andkindnefsagainft new threatnings ; by engaging Chrift in the bufinefs, by aim- ing at glorious ends, and fo making the mercy that they got, redound to the glory of God j by turning all difad- ■vantages rnto encouragement : it cannot be other than victorious, when it keeps this way and method. The 3aft thing that we left off at in the doctrine, was this, the. time when it attains and carries its errand, or is victori- ous : How it is victorious we have already fpoken unto ; and that it prevails with omnipotency, and how it pre- vails, has been fhown you. But though that be true^ that it overcomes and carries its en and, yet ye muft un« derftand, that it never carries its errand, until the time of the decree. Ye muft not be fo foolifli as to think, that the ftrongeft faith in the world can carry its errand be- fore the appointed time come, even the time appointed by the Lord. For faith is but the inftru.ryent that brings the decreed thing into the mans hand. Indeed, when God works faith in a foul, it is a good instrument for doing fuch things as you have heard, and which ye may hear of afterwards.-^ — But I fay, it doth not carry its er- rand, until the time of the decree. But now ye may be all ready to think with yourfeives, fince faith carries not its errand till the time of the decree truly we will never wait on it: it may be a. long term day. For preventing this, I would put you in mind of thefe two or thres things.
(i.) Every thing is beautiful in its feafon t as faith the fcripture, Eccl. iii. i \. And I hope ye will not think, that the Lord moves unjuftly and imprudently in his purpofes. He who had all time in his own hand, could not fail to take that time which would be the moft pro- per time. Never think that the time of the decree is an
unfit time, fince God, has made every thing beautiful in its feafon. He has pitched upon the right feafon of eve- ry thing, and of the out-letting of every mercy. Ye cannot think pthenvays of God, unlefs ye think difho-
neftly of him. He who was before all time, and had
all times in his eye and option, he faw what would be the moft fit time and feafon, for the out letting of every mer- cy. Our time, and the timing of our mercies are in his hand *, where they are betier than in the hands of any o.her. There would have been a cold work amonsft
the
gER. XVI. Upon Matthew xv. 28. 181
the faints ere now, if their time, and the ttmeing of their mercies, had been in their own hand. I hope ye wijl give credit to God in all the works he has done, thac they are all beautiful, according to that word, God will help her, and that right early. This is (till a good word at ail times, and in all places *, The Lord will help, and that right early. If he let out his mercies right early, then they will {till come in feafon to his people. The mercy will be with you in as good a time, as if ye had been watching ajl night for it —It will he with you,
ere ye get on your cloaths, to to fpeak ^It will be
at your hand, ere ever ye be ready. So I fay, faith
carries il III its errand in the time of God's decree
All things are beautiful in their Jeajon. The Lord will be an helper, and that right eirly, Pfal. xlvi. 5. And,
(2.) When things appear to be for the glory of God, then faith carries its errand. Faith doth not carry its errand at every time. No, nor till the thing appears to the praife of God, as Peter e^prefTes it, 1 Pet. i. 7. That the trial 'of your faith being much more prechus than of gold that perijletb, though it be tried with fire, might be f:ur,d unto praife, and honour, aud glory at the appearing cf Je- Jus Chriji. This woman got an anfwer, but when was it ? not until ihe had buckled a while with the trial : not until fhe came unto this with it, Be what I s^ili, I (hajl have that mercy. Then he declares fhe had faith ; and then it was to his praife to grant- faith its errand. When- ever faith begins, to grows as it were, nnreafonable, and ill-mannered, and refolves that no -difficulty Hi ill Hand in its way, which (hall not thro' God's hcip be biough,^ about to his praife, then there is hope of obtaining
the mercy.- Send her away, faid the difciplcs ; She
will affront us aii, if ihe get not fqmewhat. Then was the time for faith to carry its errand \ for then it appear ed to the praife of him who gave it — Ye have beea wreltling for the church thefe two, or three year? paft ; and ye cannot get a good anfwer : but ye mult wrefr ie better yet, ere a delivery come. If once it were for the praife of God, then it will come. Ye muft once cuaic .10 this with it, that if God ihould dra^ us through heli, lo to fpeak, we will beat him ; whatever difficulties oc- cur in the way we will be at him, then readily it will be for his praife to anfwer your petition. There is a
(3.) Third thing that fpeaks forth the time, and that is, patience. Let patience have its perfect work, and theii jca-dily faith wiil carry its errand'.— Indeed \ niuft con-
fefs,
■\
1*2 Mr. W. Guthrie's Sermons. Ser. XV7,
fefs fome folks has been right well exercifed this good while, ftill waiting fome chance of it : But patience muft come to a perfect work. Folk muft reiolve to be made what he pieafes ; and then they will be made fomething of by God. — But truly there are not many of us at this with it. Yet truly the moft part of us are but, as it were, binding and lowing with it, yet in fome things ; but this muft be laid by before faith have its perfecl: work. Faith's work is to be content to be made any thing he will. — This woman was content to be made any thing he would, — - provided fhe could gain her errand. When the perfon is content he {hould do any thing he will with it > that he fhould try better try ; that he fhould affli-ft more af- flict : then the perfon has refolved if all £hould go to all, ftill to hang upon him for the mercy, and is ready to re- ceive every imprefiion, but the wrong impreifion, that hetvill by no means receive. Faith is content to receive any impreflionhe will ; but a refufal of the mercy h will not
admit of. There are many things the Lord has upon
the wheels yet to be done : and if all thele things were done and ready j then faith would carry its errand for the church of God in her delivery. Ye muft not think it long till the number of your brethren have fuffered, and leveral things be done that God hath to do ; then faith will carry its bufinefs Ye muft let God alone. I mean ye muft not peremptorily limit him. to any time, for working what he has to do. Ye know not how much he has to do yet, ere he deliver the church. Ye fee not all the irons he hath in the fire, fo to fpeak ; for truly if yc law them all ; ye would not fpeak as fometimes ye do. Though he be coming for the deliverance of the church, yet there are many things withstanding him in the way. The prince ofPerlia muft ftand in the way, till Michael come. The work of God may be retarded for many days, till Michael your prince come, and then it will be let no longer, as ye have it, Dan x. 13. Ye know not but it may be working in America, and going to comedown by France and Germany *. That will do
* If we apply this to tbe Revolution and what followed upon it, it may be conHdered as refpecling the coming of the prince of Orange from Holland, and the accdlion of the princs or' HanoJ ver, one of the principalis of Germany, to the Britilh throne : or perhaps it may apply to the prefent cpmmott:»ns in Britain, France, Germany and America ; commotions which may perhaps bring abuut much good to the church of Chrift.
oiur-
Ser. XIV, Upon Matthew xv. 27. 183
our turn. Yet the prince of the kingdom of Perfia muft. withftand the work of God for many days. Would ye take patience till theie days be over, the prince of the kingdom of Perfia muft withftand the work of God, till Michael your prince come. But ye (hall be no lofers by this ; for he will come at the fet time •, And ye fhall. fee good reafon to blefs God that he ehofe out the time for the church's deliverance.
Now for life of this Dotlrtne, It is no wonder that ma- ny folk ly in the mire, with regard to many things that they have depending before God. Why, they never fet faith on foot to help them. Faith is a victorious grace. Be it unto thee, et>en as thou wilt, — all things are pojfible to h\m that believetb. — And they could not enter in, hecaufe if their unbelief. I fay, it is no marvel, many folks- bu&* nefs ly low, becaufe they do not fet faith on foot to car- ry its errand. Would ye have any thing that ye have to do with God, to come good fpeed with yo\*, then fee faith on foot, and make it move in the bufinefs.— Now, I know as foon as I fpeak this, it will raife this objectioa in many : (for I know it is the thought of many of your hearts) that the thing, that ye have depending on God, is what ye cannot get faith acted about. Ye cannot make faith move, nor yourfelves believe it. I am pref- fing you to fet faith on work for doing any thing that ye have to do. Now ye object to this, that ye cannot get faith acted anent any thing ye have ado. Now that I may fpeak to this, there are feveral things that I (hall tell you of, that hinder faith from going out, from acting and moving as to fuch and fuch a bulinefs. Now ye mult cither remove thefe ; or elfe ye will never believe any- thing that ye have depending upon God ; fo as faith may move, act and carry its errand in the bufineft. And,
1/?, The firft thing that ye would remove out of the way, is, your delight in known iniquity ; for wherever there is any regard to any known iniquity, faith cannot move. If I regard iniquity in my heart, the Lord will not hear me, fays David, Pfal. Ixvi. 18. Whenever a man is condemned in his own heart, for cleaving to any known iniquity, faith fo to fpeak, will never go out at that man's door, for the bringing of any thing from God to him ; for it never expects to fee him more. Re- move this then, ere ye fend out faith. Ye that are ftill faying, that ye cannot act faith as to fuch and fuch a bu- finefs, ye fhould know, that if your heart condemns you
for
184 Mr. VT. Guthrie's Sermons. Ser. XVL
or any known iniquity, without a refolutlon to quit it ; all the world will never caoie yon to act faith as to any bufinefs that ye have to do with God.
idly, Ye fhould underftand this, that tinlefs a neceffi- ty be both preffed, and received, ye do not a<5t faith, as to any bufinefs. Faith moves beft on a clear ground. Faith is fuch a grace as cannot move but upon fcrious and neceffary things. That which this woman has to do here, is ferious and neceflary bufinefs. Faith always moves beft when it is difbreffcd with wants : as we have it, Judges x. There the children of Ifrael, ye know, were under diftreffes, and want ; and their faith moves. So if ye would have faith move anent any thing ye have dependent on God, ye mull remove indifference anent that matter, out of the way ; for faith moves not but in ferious and neceffary btffinefs.
2,dlyt Faith moves only, when folk are diligent in du- ty. It is but a fancy ro think that faith will move wi- thout diligence in duty, anduprightnefs in your walk. Ffith has ftiil hopes of mtc ingGod, when the perfon is diligent in duty jbut fo to ' ipeak, faith has neither hand, ror heart, to move in matters that it has dependent u- pon God, imlefs there be diligence in. duty : for the hand of the diligent maketh rich. Faith is made to move, and look for good, when the foul is diiigent in duty, working righteoufnefs, and walking uprightly before God. And,
4tbfy% Faith has no Ikill in moving, when it cannot fay, 'that the tiling that it -would have, (hall fome way redound to the praife of God. Says James, chap. iv. 3. Te ofl, and receive nott bic'alife ye ajk amifs, that ye may confume it upon your Iztfts. Faith moves always belt, and can bePeve moir, when it can fay, if God give fuch a thing, it, (hall redound to his praife. This is an argu- ment the pfalmift makes ufe ot, for the Lord to a rife and deliver his church — The kings of Tarjhiflj, and the ift*\t Jhatl bring prefents ; the kings of She b a and Seba Jhall tffer giftii Pial. Ixxii. 10. And that a generation tin* sbfrnjhoM ferve him. In this cafe, the thing redounds to the Lord's glory. Spare me t and 1 /bail /hew forth thy loving kindnefs to this generation. Therefore, it were ftill heft to fend out faith with a vow in its right hand ; for faith never moves well, but when it has a vow in its
right hand. When fuch a particular receipt of mercy
Jhall be in fuch a particular way for God's glory, then faith moves well. And 1 tdl you, ye lhould put fome
argu-
Ser XVI. Upon Matthew xv. 28. 18S
argument in faith's hand ; for it is not good for ns to hold at generals. No truly, we are not well known by- generals ; we muft come to particulars with it ; or clfe faith will never move, when God gives you fuch a mer- cy, as ye are interceeding for. Then fay, that fuch a par- ticular mercy {hall redound to the Lord's praifc. Lay on the vow, and lay that it (hall be for the glory of God. Promife that at fuch a time, yc will do fuch a thing. — "Will ye fay this, and lay on the vow. Will ye fay, unto thee [hall vows be performed^ 0 Lord. I would have the people of God, fpecifying fome particular way, for the attaining fuch a particular mercy, as they are feeking, in which it (hall be for the glory ot God. Once come to particulars with it this way, and then faith will move: think ye that fcripture ufelels, Thy vows are upon me, 0 God. And ye know, that when Jacob went to Padanaram, and left his own country, fays he, If thou wilt bewithmet and keep me in the way that I go, thenjhall the Lord be my Cod, and of all that thoufualt give me, Ijhall furely give the tenth unto thee. Gen. xxviii. 20, 22, 23. So I fay, faith moves always be{f, when it has a particular aim, and a vow in its right hand *, and that particular aim mull: be to the glory of God. Ye remember that which I fpake to you not long ago, — If I deliver you , fays Jepth- thah, thenjhall I be your head. If Chrift fhall deliver us, he fhall be our head. He fliall be the head of the church himfeif. There fhall not be a rival, that fliall get a part of it. It is true, he fliall be our head whether he deli- ver us or not. But I would have you to come to fome particulars with it, that if he fliall help you through this evil time, ye fhall do fuch a particular thing, that fhall be for his glory ; and point out wherein it fhall be for bis glory. The laft thing I would fay is this, That faith never loves but to go upon known grounds. The thing I mean is this, faith would Mill know what to fay : it would: flill have its mouth filled with arguments, when it has a« ny thing to do \ and then it will move, and go boldly on. I am perfuaded the great reafon why our faith in this ge- neration never fets cut fairly for any thing, we have to do with the Lord, is, that vie are never at the pains to fill its mouth with arguments. I grant, that true faith is the evidence of things not feen : — yet it is as true, it defires not to go upon unknown grounds : for ye muft under- ftand, faith is no Taney ; it doth not move without fome grounds, Therefore ye fhould fill its mouth with ar- guments, that ye may move the more boldly. For all
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i8o Mr. W. Guthrie's Sermons. Ser.XVL
that we are intending, is this, to fee if we can get faith to carry its errand for matters that it has depending u« pon God, (as ye heard the laft day,) fo that it may prove victorious at laft.
And there are only thefe three cafes, I would conde- fcend upon ; ana1 I believe a great part of you would gladly have faith moving as to all the three, in bringing you a good anfwer from the Lord concerning them allr 1 believe ye will think them cafes of importance and con- fcience : And faith is to be waited on, and employed in all thefe three cafes. But unlefs ye fill faith's mouth with arguments, it will net move, nor bring you a good anfwer from the Lord, as to any of thefe. Therefore we fhall endeavour to let you fee, what arguments will be fit to put in its mouth, fo that it may the more confi* dently move, and bring you a good anfwer anent them all. The *
[i.] Is the cafe of your fouls. I am fure fome of you would know amidft the revolutions of the times, what will become of your fouls. I am fure there are fome of- you that have been waiting a long time to hear what God will do, or fay anent your fouls. Well, we fhall tell you what arguments you fhould put in faith's hands, that faith may bring you a good anfwer as to your fouls.
[2.] Another cafe is as to your thro'-bearing in this evil time. I warrant there are fome of you, would glad- ly know if they fhall be carried honcftiy through in this evil time. Ye cannot make faith take footing well in this bufinefs-— Well, we fliall tell you what arguments ye ihould put in faith's mouth that it may take footing, and move on thefe arguments, if it move at all. The
[3.3 Cafe is, anent the church of God. I am fure fome ©f you would gladly have a good anfwer from the Lord for his poor church, Therefore we fhall tell you what argu- ments ye fhould put in faith's hand for this, that wemay ex- pect: fome good thing from the Lord hand to the poor church, notwithstanding all thefe fad things that our eyes do behold. I think thefe three comprehend the fubftance of the great work, that now we have to do, concerning eeclafiaftical affairs, and matters of religion. Now theie three are the moft important cafes under the fun Well then, if ye would have faith moving and bringing you a good anfwer from the Lord as we have faid there is a neceflity of filling its mouth with arguments. Let us then fse what arguments are proper, that we may
the
Ser.-XVI. Upon Matthew xv. 28. 190
the more confidently believe, and look for good from God concerning all thefe three things.
I now return to the firft of thefe, which is, The cafe of your fouls. Ye would gladly have that perfected which concerns your fouls. It may be, ye have been la- bouring to fet faith on foot ; bnt it would never move that way yet. Well, we would now prefs you to take trial of faith further. There are very many arguments, that we would have you to put in faith's hand as to this. If faith move not with thefe arguments, truly if we may fo fpeak, faith is far in the wrong to you : And on the other hand, if ye have bidden faith move, and have not put thefe arguments in faith's hand, truly ye are far in the wrong to faith. And if ye cannot appropriate thefe to yourfelves, when ye hear me pronource them, I have the worfe notion of you, and fo may continue to have this twelve month for any thing I know. Now the
i/?, Argument I would have you to put in faith's hand, is this, I have even been one of thofe to whom the Lord hath difcovered his loft condition. Have ye this to fay, I wot well, I faw myfelf loft upon a thoufand ac- counts. I have feen myfelf verily guilty and liable to wrath. I am fure that muft be a good argument for you ; iince the Sm of man came to feek andtofave that which was loft. It is likely ye may think little of this ar- gument, but truly, I'll tell you, you will put many argu- ments in faith's mouth, ere he move, if ye put not this in it. Let God do with me what he will, I am liable to death on a thoufand accounts. And then,
2d!y, Have ye this to fay ; well I wot, I feel my loft condition, and mourn for it, and the caufes of it, as one mourneth for his firft born. In a word, this has come nearer your heart than any thing ye ever met with in the world. Have ye this to fay, that you have been made to mourn over your loft condition, as one for an only fon ; and that it has gone nearer your heart, than any thing, that ever ye met with in the world* This indeed is a great argument, when ye dare take the Lord witncls, that now and then, though feldom, this bufinefs has gone nearer your heart, than any thing ye ever met with. Indeed if ye can fay fo. ye look like one of thofe, to whom that promife of Warning is made, by that fountain thit is opened to the houfe of David ', <ind to the inhabitants cf Jerufa tern, for fin , and for uncleannefs, Zech. xm. 1. It was opened for them that mourn for this, as one mourns for hisjirfi born} or an only child.
A a 2 v'v',
191 Mr. W. Guthrie's Sermons. Ser. XVL
2'dly9 Have ye any more to fay ? Yes, I have this to fay, I have loft all hope of relief in myfelf. Well ye are then like thofe folk, that have no confidence in the flefh,
whofe rejoicing is in Jefus Ghrift. 1 would not wi(h
for a better argument than that ; take heed to thefe ar- guments, and remember them, and gather, and keep them well together : you are one of them to whom God has discovered their loft condition ; and when ye were made to fee it, it went fo near your heart, that ye never found any thing go fo near it before. Ye faw there was nothing in yourfelf to help yourfelf. Ye might well make the plea worfe, but ye could never make it better, and therefore you caft off all hope in yourfelf. — Very well
faid indeed, thefe three agree very well together.
'But,
4tb!y, A fourth argument, have ye any more to fay ? Can ye fay this further \ that your eyes have been thus far opened, though ye wot not not well how, that you dow fee where your help lies, fo thaj ye are not afraid to fay this, I wot well, my help is ?n Chrift, if I could attain it ; I would feek no other thing from God, as miferable as I am, but what that ranfom Chrift paid did procure. I will have no more, and 1 will have no lei's. I will tell you more, if I had a thousand fouls in one, I would venture them all that way, upon that purchafe. I would not venture one of thcmjupon another way : a very good argument, truly, I cannot fee ye can be well refufed. Ye fee ye want help in yourfelf; and ye fee vfhere your help lies, if you could have it : and ye will not go another way for it. Ye grant God has made you fee where your help lies both fuitably and fatisfyingly for your (rate and condition. Ye fay ye dare venture upon it for all need, both for the prefent, and for the time to come. Indeed it is very likely ye hear of Some- thing promifing -l;ke concerning your foul. For he that believeih that Jefus is the Chrift^ is born of God \ I John v. i. There is good in that argument ; it is much to be- lieve that he that fuffercd without the gates of Jerufa- lem, is the Son of God ; and to be content to take what he has purchafed by that fuffering for their help. To believe that is no fmall matter indeed.
5*/;/y, A fifth argu meat, What more can ye fay ? Can ye lay any more to faith ere it go ? Yes, I can fay this farther—That he is happy, that gets this, though he were burnt at a ftake ; I have fuch an efteem of it, that I think if God would uphold me, I would be content to
be
Ser.XVL Upon Matthew xv. 28. 192
be burnt at one myfelf for it. Truly that is very well faid. Indeed Chrift is the pearl of great price, and that treafure bid in the fold to you.-— And I think you are the merchant, that would (ell all he hath, to make that your own. 1 will aflure you that is a valid argument, if ye hold on. Such faith could not be long, till it Drought you a good anfwer, believe it, if ye follow on in that way. And,
6thlyy But have ye any more for faith to fay before a throne of grace ? Yes, I have this to fay, that in fuch a way as I could get it done, 1 clofed with Chrift with com- placency and fatisfacYion, my heart bended towards him, and acquiefced in him, and retted on him ; fo that I thought I was content to clofe with him as my Prophet, Prieft, and King. I was content as I thought to have him with all the crofTes that follow him. Truly that fays more yet, and is a very ftrong argument. Indeed, there is much ftrength in it. I warrand you, if ye hold on ; fuch faith would betake itfelf to its fee? very loon. I dare not well fay, that I have the thing you call clofing with Chrift ', but I wot well in the way I thought I was to clofe with Chrift, I clofed with him. I vvoi well my thought, my heart was contenMO take him in all his ofii- ces, as well king to rule me, as prophet to teach me, and prieft to intercede for me.
jthly, Have ye any more to fay* or add to thefe ? ■
Yes. I have this to fay more, that of all thefe my heart condemns me not for the contrary. 1 wot well for ought 1 know, I clofed with him this way ; and my heart con- demns me not for the contrary. O good argument in- deed. For if ye have not a mind to beguile yuurfelves,
God will not beguile you. And what more have ye
fay ? are we parted ? Have ye any more to lay, that ye think will do any goodinth>s cji'e i
8/%, Yes ; I have this to fay, that from that time forth, I know not how it was, the fear of God fell upon my heart ; from that time forth, I have fe.lt it other-ways than ever before, and ever ilnce, I have had a refpect to all his commandments. Indeed that is a veiy gojd argu- ment for a poor man, or woman that has not many high ichool terms. - -But have ye any more to fay to faith, that it may go the better about this bufirrefs ? •
ythly, Yes; I have this to fay, that in all the bufinefs that I thought patted betwixt Chrift ami me, i w,>s ftilt afraid that 1 had been deceived, and therefore with i {.thought t© be fcrioufnefs, as far as I could attain to ir,
I up-
J93 Mr. W. Guthrie's Sermons. Ser.XVL I appealed to the God of heaven and earth, that accord- ing to his verity and faithfulnefs, as he was a juft and a faithful God, he would not only prevent a poor thing from beguiling itfelf ; but that he would let me know, whether I was right, or wrong. I appealed unto him and bad * him try me, and let me know, whether I was in the
right or wrong way. Well faid j truly there is much
good in that argument. I allure you, there is as much in it as in other two. Light draws ftili to light, and darknefs to darknefs The wicked with their evil deeds draw dill to darknefs O but I love this well. It is al- ways promifiog-like, when man dare appeal to the God of heaven, that he would fe arch and try them, and fee if there be any wicked -way in them There is good hope in that, when folk have cordially and ferioufly appealed to God that he would let them know, whether they are rightj or wrong. Then ye can fay this, that ye appealed to God the Lord, and defired him as he was faithful and juft, and delighted not in the death of finners, not to fuffer a poor creature to deceive itfelf unwittingly, and
unwillinglly Have you this to fay further, that the
anfwer that came back from his word to you, came as an anfwer of peace, at fome folemn or fupplicating time, when ye have put it upon God to give you a return, you found the return come from his word, though by the mouth of a ftranger ye know not. But there came an an« fwer of peace to you, and it came in fuch a ftrain, and on fuch a fcripture ground, that ye knew well from whence it came. A good argument indeed. Ye put yourfelf into the hand of the Lord, and having appealed to him in the thing, the anfwer from him. to you was peace, and ye thought youi felves more happy than ye were wife. But,
ioM/y, Have ye any more, for in my mind, ye that have that, have more to fay I Yes, I have this to fay to prove that this anfwer took effect on my heart, when it came : I mean, as I faid before, in all this my heart con- demns me not.— Indeed that is far faid. I marvel then, if ye have not confidence in God ; if it were not for your ignorance, I wot well ye would have *it. If it were not for your ignorance, I afTure you, ye would not be without it. But indeed ignorance will mar this *, for if there be any challenge for tin in the confeience, it will not be ; for there are many folk who take challenges off the confeience for heart condemning. But of a truth, I take it not fo. But when ye have this to fay, my heart doth
not
Ser. XVI. Upon Matthew xv. 28. 194
aot condemn me, that is, I hold not nor allow myfelf, in any known iniquity ; nor do I defire, or allow my- felf to omit, or fhift any known duty, competent to
me in my place and ftation : O but that be a ftrong
argument to put in faith's hand. That is not the ques- tion. I may be free of heart condemning in that cafe. For heart condemning is, when my heart condemns me for allowing myfelf in fome known fin of commifiion, or in fome known fin of omiffion of duty. But without I know this, I tliall not be condemned of my own heart. For, no Judicatory in the world can condemn a man by law, without they can inftance fome capital crime they have to lay to his charge. Law will not condemn a man before it hear him. Think ye that the greateft: rebel a- gainft God at this time will condemn a man, upon fuf* picion that he is a rebel, becaufe he went under the name of a Phanatick, while they could not inftance wherein he was trealbnable, but only becaufe be was called a Re-
monftrator. Well, fhall I be condemned of my own
heart, while it cannot inftance or inform myfelf of a par- ticular wherein I am dealing deceitfully before God. This were the greateft ignorance in the world. I would not be condemned of my own heart, unlefs it can in- ftance fome particular for which it condemns me, as I faid before. Ye ought not to receive from your own heart a fentence of this kind ; But when ye know a par- ticular fin ye are given to, and ye will not have delive- rance from k ; or fome known duty, that ye flight, and do not go about it. In that cafe I am heart condemned. But I am not fo, if my heart cannot charge me with a par- ticular that I am guilty of, as to any known fin, or flight- ing known duty ; it is a ftrong argument if ye can truly fay, ye allow yourfelf in no known fin, nor fhift any known duty.
iitb> Have ye any more to fay? Ye have faid right well, fince ye began ; but have ye any more to fay ? Yes, I have this to fay, that the bufinefs 1 have been fpeaking of is not a new ftart got up with me, but I have been la- bouring on therein, this long time. Indeed that is a very good token too Ye have not been hypocritical. Job's friend thought very wifely ; that a hypocrite -will not al- ways call upon God ; indeed it is well faid, and I would that many had this to fay. But,
\2th, Can ye fay any more ? why, that I have this to fay, that I have been labouring, or drawing at this bufi- nefs a long feafon ; feven years, and more : and I dare
even
i$$ Mr. "W. Guthrie's Sermons. Ser. XVI.
even fay another word >oo, to conclude all with. Tru- ly I would love you much worfe for all you faid, if you could not lay this ; and it is even this, and lee it ye can
fay it 1 dare fay that God has determined my heart
at this time, to join with him, and to continue on his fide, and to win and lefe with Chrift, and his people. Dare ye fay that God has at this time, determined my heart with Mofes, to choofe nffliftion with the people cfGodt &c. Have ye ibis to fay, that ye have looked through all the bufinefs with deliberation, and doled with Chrift and his crofs ? Indeed this is a very good cloiing argu- ment, that thefe long feven years, or more, ye have been following religion, and have had theie blefied tranfactions fore-mentioned ^as iigns betwixt God and you, and now ye have even this word to dole all with, ye will choofe affliction with the people of God. I dare fay, that there is marfy a foul of you here, that has never been at thefe things with it. There are many of you that have been harling after religion theie long feven years, and more too, that never knew thefe- things. And I put it to you this day, what have ye to prove your intereft in God-, or what arguments can ye make ufe of at this time, to prove
that it will be made perfect, that concerns your fouls.
If ye cannotniake ufe of one of thefe I have toft you of, I wot well ye are far in the wrong. For 1 have told of a confiderabie number of arguments that the people of God have to make ufe of, and they are all very iignilicant, full and clear in their exercife. Now judge with your own hearts, whether or not, ye have done your duty to faith, and have,bid<J'-n it' move, and fetch you a good anfwer from the Lord concerning your fouls, when ye could not put this into faith's hands. I believe this is a thing ye have been looking to thefe many years part, what would become of your fouls Now if ye would have that made perfidf. which concerns your fouls, put theie argu- ments in faith's hand, and fee what anfwer faith will bring you back from [he Lord.
Now dare ye hold by ihem all ? Can ye fay that God has made you fee your loft condition, and has brought it fo near your heart, that he lias made it bitter to you, and made you mourn for ir, as one mourns for his jirft horn,
- Has he emptied you or all hope of helping yourfelves
and made yon lee where fuitable help lies, even in the blefTed Jefus, whofe name was as ointment poured forth unto you ?---Did he deal with you in iuch a way that ye
bended
Ber XVI. Upon Matthew xv. 28. 196,
bended your courfe towards Chrift, and clofed with that help that is in him, and was well content with it, and all the inconveniences that follow it ? And in all this does not your heart condemn you ? From that time forth did the tear of God fo fall upon you as made you have a re- fpecl: to all his commandments? Again, after that time, and in all this buiinefs, were ye afraid that ye had been deceived ? Ye appeal to him, that he would make you kuow whether ye were in the right or wrong way ; And did you get a good anfwcr, and a return back from the Lord ? Does your heart not condemn you for any known (in that you have committed, or any known duty that ye have omitted ? Have you been following on thefelong (even years atter religion ? And to conclude have you now chofen affliction with the people of God, and re- folved to win and lofe with them, to ftay at home, or be banifhed with them, being contented to take your lot with them ? If they fhould never rife again, are you content never to have a joyful day in this world again ? Truly, there is a good ftock of all thefe, each of them fpeaking much good, and much more when they are all together : Now I am fure, if ye have put this furniture in faith's hand, faith will run, and bring you a good an- (wer concerning your fouls.
The fecond Cafe I promifed to (peak to, was this, if ye would have faith going ; to bring fome good tidings concerning your being honeftly carried through in this evil time ; believe that God will bear you honeftly thro' in this evil time — Truly that is a great and comprehen- (ive cafe. But I will not promife to give you fuch fure grounds for this, as for the other, I could infallibly fay of the other, that if ye would put them in faith's hand, that faith fhould be made perfect as to what concerns your fouls. But I cannot give you fuch fure grounds tor this. But I fhall give, or advife you to put argu- ments in faith's hands, that if it move at all, aud bring you a good anfwer, it will be upon thefe grounds, or ar- guments, and I think faith being your friend, ye may come to receive that good from God amongft the reft. Then that bodes good yet. Therefore put fome good argument in faith's hand, and fee what it can do, in or- der to your being honeftly home throughin this evil time. If it move at all ; it will be upon arguments. And as we faid of the other, look if ye can. fay this from the bot- tom of your heart.
Bb (i.)And
*•**•**
ifj Mr. W. Guthrie's Sermons. Ser.XVL
(i.) And firfl have you thjjf to fay, that the Lord has called you by his name ? that is, I am a profefibr of godlincfs, his glory, and my good name are interwoven together. Ye are content to give out yourfelf foF one ef his ; and ye cannot, will pot, dare not deny this. Though I confefs folk fhoold pot make too much noife about rhis. For it is, a grfat jflifadrantage to that man, that has had fuchfa name; if he hath not been real, or if be lofe his feet in a day of trial. But it is a great ad- vantage to him, and to orhers, that look on, if he has wot t>een dealing deceitfully with God, but has been pro- feUing God in reality, and has had the inward coming tip to his outward piofeillon. O but he has a great plea In law, when he has this to fay, I am one of thofe who profefTed thy name. This was an argument, that the fervant of the Lord David had. Pitt not away thy for- vdnt in anger ; thou haft been my he!pt leave me n$tt ?iei-
t'her for/ake me> 0' Cod of my falvation% Pial. xxvii, 9 ■
"Wherefore (hat ? why they will fay, there is one who- would flill be called the fcrvant of God, go where be would ; but fee how he owns him now ; and look and fee if thou wilt have much credit by it ; It you are likely to lofe a ilep in the day of trial, when there is io- many on-lookers ; put in this word, in faith's mouth, his name and your name go together; his glory and your glory goes i6gether ; — and his credit and honour will fuffer with yours. Make this go, and ye will get the belief of this; for io ttepnre kg xutli 'Jbozu'bim- feJf pure. He will deal faithfully, when he finds honef- »y. But,
(2.) In the next place, have ye this to fay, I have no confidence in the.Aefh. Truly, if ye be not come this length, I fear very much, that you give but a foul tefli- inony. But if ye are got this length, ye are far forward. Ye have left Peter a ftep behind you already. It is true indeed, it is very good to refolve well, if I fhould die with thee, I*will nst deny thee ; a good refolotion ! But I doubt that perhaps you will make two of that ere a year, or. little more come about. But if ye can fay, ye have no confidence in the flefh ; , but in your own mind, will, or would, be a poor apoftate, if God helped you not. Indeed this is a very good argument, and my mind is, that ye that think fo, your confidence is upon furer grounds than ye imagine
(3.) Well can ye fay any more ? Have ye this argu- ment aifo ? That ye are iouilug every weight that prefTes
you
Sek.XVT. Upon Matthew xv. 28. ioS
you downward ? Truly ye will fail the better for that, if ye are going to Barbadoes f. Truly if ye be for this ye mull be looting the ties, betwixt wife and children, holl- ies and land, and whatever more ye have, putting your
affairs in order. But if you have not thefe ties loofed,
but your heart and eye will be in them, (for it is even that which they would have, and if they cannot get a hair in your neck, as we commonly fay, they will even do it for your means,) I fay, if ye loofe not yourfelf from thefe, ye will come foul off fomc way, or other : there- fore loofe yourfelves from thefe things that ties you to them. If you do not, I am perfuaded, there will be a rack amongft you. Lay afide every weight that preffes you downward. Either you rauft have that argument to ufe, that your heart is fully loofed from thefe things, or I perfuade you, ye will get no anfwer about your being honeftly carried through in this evil time. You rauft locfe your hearts from your eftates and farms, otherwife there will be news of it. The houfe and the land h«s been long called by one name, and ye are loath that it fhould go cut of that. No, truly, you muft loofe that weight, and let it go. Now have ye that argument to life, that every weight that ye know, that preiVcs you downward, ye are laying aiide, and ye are looling the ties where ye find them faiieft. This is a very good argu- ment indeed, as good as fome two, that I know, fo that if ye would have faith moving, as I f$id, then ye would
(4.) In the fourth place have this to fay, that there is nothing now that ye are afraid of at this day of trial; but what tp do, and what to fay ye know not, it he help you not. This is no bad argument; ye are not vexed what will become of this, and the other thing; what will become of wife, children, houfe, eitate, portion, and all the reft of it. But this is your anxiety • what will I do or fay, for a fubtile enemy will accufe me ; and it I a poor ignorant creature, fpe tk a wrong worn, they will take occa^on from that, to reproach religion, ?. v\ the name of God, and much more. Iff am even vex J what to do or fay, left his name, or religion be injured by me, this is a good argument ; and I think yc wi;l
f H^re it is to be remarked that in tins inftance. Mr. Cc ted to be a true prophet, in regard thru feve»ai years «H-'^ ward, a number of his hearers were baniJhea" to BarWdbcsior the caufe of Chriil, although there was mo appi-intoce ut fehis Un\z of their hcing cxpofed to Uic\\ hardships*
B b 1 Set
199 Mr. W. Guthrie's Sermons. Ser. XVI,
get an anfwer for good with that fame argument. It fee ms that that fpeciai promife, Mat x. 18, 19. hath a relation to you, when ye fliall be brought before kings and governors, And ye Jhall be brought before governors and kings for my fake y for a teftimony c gainjl them and the Gentiles. But when they deliver you up% take no thought howy or what ye Jhall f peak, for it Jhall be given you in that Jame hour what ye Jhall Jpeak, I trow,, that promife is made for ycur mouth ; for truly that promiie is made for that partyi who is careful for nothing, but what to do, and what to fay for the glory of God and religion. Tofuchit {hall be given in that hour what they fhall do, and fay, left they fhould wrong the glory of God, and deny his truth. They are careful for nothing but that they get not a word to fay for the glorious name of Je- fus Chrift. They are only careful how to debate the caufe for the glory of God, and how to do anfwerably to what they fay. For fuch, fays Chrift, I pafs my roy- al word upon it, that it (hall -be given them in that hour •what to [peak, or fay. And,
(5 ) Then ye would have this argument to make ufe of, if ye would have the faith of being honeftly carried through in this evil time ; that all the hope and expecta- tion of your foul is only upon the account of free grace in Chrift ; not becaufe ye have done this or that ; not becaufe ye have caft away every weight that prefTes you downward, I look not to be carried honeftly through be- caufe of that ; but I look only and folely to free grace in Chrift Jefus.
(6.) And then ye would have this further to fay, if ye would have a good anfwer from the Lord, concerning this, that as far as ye can, ye are dealing faithfully in the little that God is putting into your hand. That is alfo a good argument 3 better than two friends up at court yonder ; it is better than the favour of a lord of the feal up at Edinburgh - It is good to be ftill faithful as to a- ny thing God hath put into your hand, it is very like- 1/ that when ye are faithful in the little that God has put in your hand, that God will make you faithful in that
which is much alfo But let me tell you, if ye keep
to the A;/?, with thofe that ftill defer, faying, we will keep our teftimony to the laft and great ftiock. 1 fear ye may come foul ofF. For if ye be not faithful in little, I am ah aid ye wi'l never be faithful in much.
(7.) Have ye any more to fay ? Can ye make ufe of this argument, that as you are able, you are helping them
that
Ser. XVI. Upon Matthew xv. 28. 200
that are foreraoft in giving a teftimouy for Chrift ? Help is good in all places, and with what meafure ye met, it /hall he met unto you again. It is no fmall matter, to have fo many thoufand honeft folks prayers to light at your door, fo to exprefs it, for your good every day. This is no fmall bufinefs indeed.
Now thefe are the arguments ye are to put into faith's hands ; if ye can make ufe of them, it is well. Thongh I cannot fay thefe are infallible grounds for faith to move on, for bringing you a good anfwer from the Lord for your being honeftly carried through, as I have (aid of the other, concerning your foul. But if ye have not thefe arguments to ufe, ye are far behind ; and if ye have them, ye are far forward. For,
[1] It is a great thing to have it to fay, my name, and thy glory are interwoven together.
[2] I have no confidence,, in my flefh, nor ny thing that I have received, but only in Chrift.
[3 3 I am looting all ..weights, that prefs downward, and letting them go. w
[4 ] The great matter that vexes me, is not thefe things I have let go ; bat the thing that troubles me is, what to do, and what to fay.
[5.3 The hope I b^ve as to the bufinefs, is, even free grace in Jefus Chrift.
[6.] As I can, fo as I am called, fo I refolve to give a teftimony even in little things.
[7.3 As I am able to lend them a lift that are called to give a greater teftimony than I am yet called to give.
But I go no further. If ye dwell much upon thefe things, I am allured that very foon faith will bring you an anfwer of good from the Lord, that ye fhail be honef- tly carried through in thefe evil times.
N, B. There is another Sermon upon this text ; where- in he begins upon the third particular here not fpoke to viz. Church deliverances.
SERMON.
[ MI ]
SERMON XVII.
Isaiah vni. \j, i8.„
I will wait upon the Lord, that hideth his face from the houfe of Jacob, and I will look for him. Be- hold, I and the children whom the Lord hath giv- en mc, are for figns, and for wonders in Ifrael ; from the Lord of hofls, which dweikth in mount
\ Zion»
k 'HE prophet, in the former part of this chapter, X has been threatning the adverfaries of Zion, with an overthrow. Then he comes to threaten fad judgments on the married bands, which they fhould not be able 10 refift or efcape *, and withal he inhibits the Lord's people from joining with thefe who decline in an evil time. In order to prevent their deftrucTion, he ex- horts them to fan tlify the Lord of bo/is, and to make him only their fear, and to cleave clofe unto him ; and he promifes to be a iancluary unto them. But all that join with decliners in an evil time, he threatens with utter defl:ruc~tion. Yet the prophet, thinking thefe words would not have weight enough, except with a very few, further lays, Bind up the teflimony^ feal the law among my difriples. Here he hints at the duty of the godly in an evil lime, which is to wait on the Lord, while he fpeaks for himfelf, he likewife fpeaks in the name of all the god- ly. Truly he fpeaks what will be the cafe and condition of thofe who refolve to be waiting, namely, that they fhall be for figns and wonders in Ifrael.
Here he hints not only at the lot of the children of God, begotteri by his miniftry, who fhculd be made figns and wonders amongft the profane, and ungodly ; but alfo thofe children who by their abiding faithful, tho* reduced, ihould fignify good to the church. Then
he
202 Mr. W. Guthrie's Sermons. Ser. XVIL
he warns them againft charmers, — not to make applica- tion to thefe dead dogs, in feeking the living amongft the dead ; but to cleave to the true God ; to the law and to the tcftimony . To encourage them to go to God, and keep them from going to thefe charmers, he denounces- dreadful judgments upon thofe who make application to them ; fuch as, that they fballcurfe their King and their Cody and look upward. They fhall receive comfort from none of thole, whom they have followed. Now in the text there is,
ijiy The (ad lot of the church of God held out in
thefe words, That hideth his face from the houfe ofif-
rael.
ld'yt Ye have the ordinary lot of the church of God in that cafe, that they are made fgns and wonders in lfrael% to be mocked and gazetl at ; but there is a myftery in it, in regard that it is from the Lord of hofts. As if he would fay, feeing it is from the Lord, we ought to bear it better.
yily} Ye have in the words, the duty of the people of God -, and that is to wait on the Lord, until their fen- tence come forth from before him ; until he plead their caufe, and execute judgment for them. Many a time it falls out to be the lot of the children of God, that he hides his face from them, as in Ifa, xlv. 15. Verily thou art a God that hideft thy f elf ^ 0 God of Ifrael the Saviour. And this is often the complaint of God's people in fcrip- ture.
Now for clearing of the Doctrine, I fhall fpeak a little unto thefe things.
I. What is fignified by the Lord's hiding of his face.
II. What are the caufes why the Lord does fo.
Ill I fhall fpeak of the duty of the Lord's people when he thus hides his face from them.
I. Then what is fignined by the Lord's hiding of hit face } And for anivver to this.
I. By the hiding of his face is meant, the Lord's feerrt-
Ixiii. 17,
2. By the Lord's hilling of. his hce is meant, or un« derftood, thereilrairmjg of his- Spirit on the ordinances,
or
2©3 Mr. W. Guthrie's Sermons. Ser. XVII,
or with-holding his influences therefrom: — So that the word of the Lord has not that kindly effect,- and opera- tive power upon the heart, as it has had formerly* But your hearts are hardened from his fear. Hence the pro- phet complains, Why baft thou hardened our hearts from thy fear ? A complaint put in beflde thefe words, and where is the founding of thy bowels *.
3, By the Lord's hiding of his face, muft be under- ftood, The Lord's reftraining of the Spirit of prayer. Ifa. lxiv. 67. We all do fade as a leaf, and our iniquities
like the wind have carried us away, There is none that
calleth upon thy name ; that ftirreth up himfelf to take hold of thee. — We have not an heart to pray : and he gives the reafon for it, thou hidefi thy face from us} and haft confumed us, hecaufe of our iniquities .
(4.) By the Lord's hiding of Ifis face is meant, The Lord's keeping of his mind from his people. The Lord is doing ftrange things ; but his people have no open vi- lion. Hence they complain, We fee not our figns ; there are no more prophets ; neither is there any among ft us that knowetb how long ? Pfal. lxxiv. 9. Job likewife com- plains, That the Lord paffed by on his right and left hand, hut he could not perceive him, or what he was doing. I confefs when the Lord wraps up his mind in the public ordinances, it is the faddeft of all thefe ways mentioned of the Lord's hiding of his face from his people.
II. A fecond thing from this doctrine, is, why it is that the Lord hides his face from his people.
I confefs it is hard to fpeak of all the reafons the Lord may have for this It is very hard to fee, or conceive this — Say ye, the Lord hides his face from a whole land for trial : but the Lord may hide his face from particular perfons for the trial of their faith : But he will not readi- ly do it from a whole land, but for the punifhment of their fins ; and that, becaufe there is no land fo clean and upright, but that he may have many things to charge againft it. But the reafons I (hall fpecify why it is that the Lord hides his Tace from his people, are,
1/?, Sin. Sin feparates many a time betwixt God and us. Many grofs and grievous tranigrefiions heve filled this land, and defiled it fo, that the Lord has no more ho- nour, or credit by his people therein.
* See Sermon V, upon this text.
idly.
5er XVII. Upon Isaiah viii. tj, jS. 264
ldly\ The Lord biles his face in the public ordinances* for the deceit of the people in their approaches unto God. There is hypocriiy and deceit in our frequenting of or- dinances. Few come with a defign or refo/ution to
iniprnvc what they hear. Mie. ii. 7 Is. the Spirit 0/ the
Lord ft rait tied Do not my words do good to thefe that
-walk uprightly? that is, If ye deal not deceitfully with God ; and thence I give this reafon as particularly relating to the former caufe of the hidings of God's face from his people. But,
III. What is the duty of the Lord*s people in that cafe when he hides his face from them ? And,
1. His people fhould iearch and try their ways, and turn unto the Lord. This is thought a common truth s vet it is a good old truth. Many look for vain tilings to be done as their duty > but I will allure you, till the Und, efnccially the godly in it, fearch and try, what is the evil of their own ways and doings, and turn from them, ye need never expect peace from God, or that be will be at peace with you again-. For this was the Way his people took of old, Lam. Hi. 40. Let us fearch and try our iv'ayS, and turn again uni'j the Lor d. —There- fore acknowledge your fins, and the evil of your o#£i Ways, or ye fhall not foon have a comfcr.able viiit of God again. Yea, and more, it ye do hot iearch and try your ways, his vengeance fhall be upon thefe lands. 1
2. When God hides his face, it is the duty of his peo- ple tojuftify him in ail hat he does, and to judge them- felves to be guilty. Lay ailde then, your ornaments, and iy in the duft. It is not a time now to drefs up yourfelves in a gaudy manner. No, ye fhould fit in fackioth, if ye Would expect manifeftations of favour from God. Be humble before him. Many of you are ready to fay, The king, the nobles, and minifters have all the blame of what is now tipon the land. But no man fays, what have J done ? But till everyone look what'himlelf hath done, I jultify the Lord, and fay he \jath done nothing contrar7 to the covenant, which is, If ye iorfukc him, and break his taws, he will chajlife you wUh rods, yea, with the rods of men* I fay, until ye do fo, ye need never expect youf troubles will ceafe. Remember that this is told you in the name of the Lord. — You are ready now to make light of this word. But it fhall find you out, and witnefs a- gahifr. you one day or ether vet. But,
C c 3. When
205 Mr. W. Guthrie's Sermons. &er.XVH.
3. When the Lord hides his face, it is the duty of his people, to ftrengthen what remains. Is there any thing Jeft ? Go, I pray you, and ftrengthen that, and take un- to you words, and return unto the Lord. Is there no more left, but words, make ufe of thefe •, and fpeak the c+tener one to another. Is prayer left ? I pray you, ply it well. Can ye pray better with others, than by your felf alone ? then improve focial prayer well. Whatever duty ye come befl: fpeed in, ye mould make it your care to go about that duty. Whatever remains, ye mould ftrengthen that. It is the will of God you mould do fo.\ If ye do not, ye know what is threatened. Rev. iii. 2. Be watchful, jtrengthen that which remains^ which is rea~ dy to die ; for I have not found thy works per feci before God. And then, he threatens, ver. 3. to come upon them as
a thief, unexpectedly and fuddenly.
4. When the Lord hides his face, it is the duty of all his people, who are doing thefe three things mentioned, to wait on the Lord, and expect good from him, both unto themfelves, and to the church. Let Ifrael wait a- pan the Lord, from this time forth, and for ever. Wait u- pon the Lord) and be of gr^od courage ; and he fhaf/ ftrengthen,
thine heart : wait I fay upon the Lord, Pfal. xxvii. 14.
Reflect again, upon the ground of hope ye had long fince ; and fee what more grounds ye had then, than ye have now. Had ye the hope of the Lord's work thriv- ing then when it was very-low before ? Then what ground of hope want ye now, that ye had then ; Are armies gone ? The fpirit of praysr gone ? Shall the hope of Ifrael depend on thefe things ; on a few men in armsj and on the blowing of the fpirit. Is this all our hope, that we have armies in the field, whofe rottenefs is too vifible this day ? or mail the ground of your hope and expectation be founded upon the breathings of the fpirit of prayer, which proceed more from the profperity and fuccefs of arms, than from any other thing \ Or did not many of you faY, betwixt Gk>d and you, af- ter Mr. M'donald's f days, lhat ye would no more be a- fliamed of your hope ? Did you not. fay fo, in the Duke's
§ I fuppcfe he here means foe'ety or feliowmip meetings, a duty initituted in icripture, and however much negle&ed, ana flouted at ; yet was much practifed in our land, when religion fburimed.
f This Macdonald ro£ with Montrofe, an i fought with the ; covenanters and killed 30c :a>
daysfc
S-er. XVII. Upon Isaiah fin, 17, 17.' 206
days t, and likewife when the Englifh invaded the land || •? and why fhould ye be afliamed to hope and truft in the Lord now, as well as ever ye did.
For Ufe, I wifh ye were all convinced that God is hid- ing his face from his people at this time. There are no doubtfome whothinkthefe are the beftdays that ever they faw. But dreadful is the cafe of fuch ; Let not my foul enter into their fecrct. There are fome that fay the ark is returned out of the land of the Philiftines. I ih all fay no more for confuting the opinion of fuch, but this ; I fear, ye (hall, ere all be done, mifs in that ark, thefe two principal things.
1. The two tables of the law written by the finger of God himfelf. And,
2. Aaron's rod blofToming.- — But when our cove- nanted God hides his face, then turn unto him, and take with the evil of your ways. Be ferious in all the parts of God's worfliip, and diligent in them all. Wait upon him, and expect good from him, in the ufe of all thefe means. -
Doct. 2. When God hides his face, t'jen faithful mi- nijlers and their converts^ are for figns and wonders in Jfrael.
So much fays the text, Behold I} and the children winch thou haft given me, are for firns and wonders. David lays, lam a wonder to many, Pfal. xxi. 7.
Now in fpeaking to this Doctrine, i ffcall notice thefe things.
I. It fuppofeth that faithful and honed minifl-ers hare fome children begotten by theus, in the work of the gofpel.
II- Thofe children are the gift of God. And,
III. There is a mutual intereft between thefe two, viz. The miuifter as the parent, and the converts ;js the children being converted by his miniftry. And,
IV. It is ordinary for 'faithful men, tve minifters, to
be put firft upon the brunt of the trial. An<i,
%
X Diikf Hamilton went toCsgknd with an arvy, to afTiftChjH* J. anno 1648.
t By trie Englifh I fuppofe he means the invasion under 0 I Cici::\ve!»
C c 2
*oo. Mr. W. Guthrie's Sermons. Ser. XVII.
V- Let the minifter and his converts fufFer what they will, it is ordinary that they are both one, efpecial- ly in being made iigns and wonders in Ifrael in an evil time.
I. For the firft of thefe, it fuppofeth that faithful mi nifters have convens, and,
1. For ordinary, when the Lord lights a candle there
is a great light. So when the Lord plants an honed:
and faithful miniftry, there is fome work, there, though they are often but few in number. And,
2. Thefe converts for ordinary, are hid from the minifter himfelf.
3. And yet in the hour of trial, they appear who are his children For if they appear not in the time of tri- al, I have little fkili, or hope of them.
idly, Thefe converts are the gift of Gqd : and I would have you remember that he cannot convert any of him- felf, and therefore hatrr little to glory in, or boaft of, — fo that people have no minifters to thank for their con-
verfion.-^ And yet it is their duty who are minifters, to
labour as it were in birth, to fee if they can be iqftrumen- tal in forming Ctirifr in any of thole, over whom they have the charge, and oversight in the miniftry.
3*//y, There is a mutual intereft between the minifter and his converts. And that isr
1. In regard offpirirual things. They have one Lord,
one faith, and one baptifm And that which edifies the
people, maybe edifying to the minifter himfelf.
2. In regard of fympathy : what troubles the one, af- fects the other alfo; — and what makes the one fad, makes the other fad alfo : and when the one rejoices, the other is glad, and rejoices alfo.
3. As to giving and receiving, there is a mutual communication, even of things temporal. All things are as it were common. If the one have, the other will not be in want.
/\lhly, it is mod ordinary, for minifters that are moft faithful, to be iirft put upon futTiing in an evil time, and the reafons are,
1. Becaufe frhcy are for ordinary, moft free in the dif- charge of their duty, in an evil time, a circumftance which lays them open to the malice of the adverfary.
2. It then comes to pafs that thofe children begotten by their miniftry are diicovered, and made appear, who were in fome meaiure, latent and obfeure before.
3. Il
Ser.XVII. Upon Isaiah viii. 17, iS. 207
3. It is becaufe thofe that are good have in providence a thorn in the flefh given them, that they fhould not be exalted above meafure. This ferves to keep them hum- ble •, for all that the Lord hath made them forth-coming for to him. He expofes them to ftraits and difficulties ; aud then it were good for all, to judge of them as the
Lord doth There is a time, when the Lord appears
in the Church openly, and fhines upon them, and then they are honourable. — Again, there is a time, when he hides his face from them, and they are troubled, and del pi cable. They are then for figns and for wonders in IfracL
$thiy, The laft thing in this doctrine, is, That oft- times minifters and their converts (hare in one and the fame lot. Efpecially in being for figns and wonders in If- rael. And,
1. They are noticed and taken for Grangers and Angu- lar perfons who are the troublers oflfrael:
2. They are iigns and wonders in Iirael, as they be- come and are made the common talk, or' di (court e of the country fide, and the times they live in. A d,
3. They are laid to be for figns and wonders, as to their ufage, and entertainment. The treatment they meet with, gives a proof of their temper, and difpofiti- on. — According as they are dealt with, men may j
of the goodnefs or badnefs of the times, wherein they live in the world.
4. Again, they are for figns and wonders, as to their carriage or deportment. This is a clear proof i\ at may be expecled or looked for, of the choice that his peo- ple make of God for their party in an evil 'time. Ye ihould confider,
(1.) That nothing fails out to the people of God, but what is according to his determinate pWrpofe. There. cannot an hair of their head fall to the ground, without his providential hand, or difpofal. Pie nee it is faid of
Chrili, Him, being delivered by the determinate 1
J el and foreknowledge of God \ ye have ia-keh, wd by kicked hands have crucified and flu in } A&s ii. 23. No more that* this they could cjp. But,
(2.) Again, he hath thoughts of pe.ice toward his |
pie, come what will. / know the tkitijfc, that ft
towards you* faith the Lord ; the ;; f peace, and net f evily to give you an expttied xix it. And
ieeing that the Lord hath tee to war
people ; it fays, that he <*oti>
2©8 Mr. W. Guthrie's Sermons. Ser. XVlT.
and therefore they are to fearch out the caufes of their affliction. And,
(3 ) Although the thing falls out according to the purpofe of God, yet inftruments are not the lefs culpable, or guilty ; nor fhall they efcape his judgments for their wickednefs in due time. It however concerns all the peo- ple of God to take him for their party •, and- to ftudy to have him upon their fide as their fecond •, for this is the great work the people of God have to do upon fuch an occafion.
Ufe 1. This fhouid quell and compofe the hearts of God's people very much, that nothing more nor lefs, can be done, or fall out towards them, but by his deter- minate counfel.
Ufe 2. Let the faith of this, be fixed in your hearts that he hath ftill thoughts of peace toward you. Let me fee the man, or woman that hath chofen him as their God, and treafure, even that treafure hid in the field, and hath accounted him the pearl of great price, valued at the highed rate 5 fuch may wait for peace, according to that word : He fhall fit and rule upon* his throne, and the counfel of peace fhall be between them both, Zech. vi. 13. What two ? viz, The office? of Chrift as king and pried, that are io fixed, and the peace of his people as fettled between them : fo that as he can no more remove thefe two offices of Chrift ; fo neither can the peace, or fafety of his people be removed, for they are equally fixed, and made lure.
Ufe 3. Lay afide all paflion and rancour, then, at men *, go and fecure your interefi: with God in Chrift. Get
him on your fide, otherwife all is in vain Man is not
your party or fecond in this ; but the Lord God Almigh- ty, and his ftrength.
Doct. 3. Let God hide him >J elf, as it pleafcth him, yet he is ft ill within doors, fo tofpcak.
For here it is faid, that the ftroke is from the Lord, that dwelleth in mount Zim. He hath his abode there, * Wherefore ye fliould remember,
1. That the Lord dwells not in his church, as one who is not affecled with her cafe and condition. No, he is mindful of her concerns : and thofe who touch his peo- ple, touch as it were, the apple of his eye. Thus he is concerned in whatever, either good or evil, belals his children and people.
2. As
Ssr. XVII. Upon Isaiah vlii. 17, 18. 309
2. As long as God dwells amongft his people, he hath always fame work to work amongft them. He is not there without a caufe, as an indifferent fpeclator.
3. Although it be true that he is in the church, yet he is not confined unto any particular church in the world fince the days of Ifrael. He engaged himfelf unto his peop'e of Ifrael. until the Mefliah came ; and he hath en- gaged himfelf to return again unto them, when the ful- nefs of the Gentiles is brought in.
4. Although it' be fo, that he is not engaged unto any particular church, yet there are fome churches have raorti ground to expect his abode with them, than what other
churches have. And I take Britain and Ireland, to be
Of that number, for the following realons.
(1.) I take Britaiir and Ireland to be a part of the ends of the earth, that are given to Chrift, Pfal. ii, 8 Afi of me, and 1 will give thee the heathen for thine inheritance, and the utmq/I parts of the earth for thy pojfeffion Befides it is the very parcel or plot of ground that he intended for that end, or ufe *, for the Lord did take pofleilion o£ thefe lands, beyond any other land fince the Apoftolic »ge.
(2.) Thefe lands have fworn away themfelves nnto the Lord moft folemnly, iingularly, and frequently. Seven times hath Scotland been fworn away unto the Lord, \a little more than the fpace of an hundred years f. I grant indeed, that thefe covenants have been broken ; for which breach the Lord hath been plaguing thefe
f Ac cording to Knox, Spotfwood, Calderwood, Petrie, De- foe, Stevenfon, Crookihanks, and others, what they called the firft Covenant, was entered into at Edinburgh, in Decern. 1557 ;. the fecend at Perth, in May 1559; the third at Edinburgh, 1560. What is called the National Covenant, was entered int in 1581 and again fubferibed in 1590 : and again renewed by the a/Tembly in 1596 ; and afterward fworn with great foleranity by all ranks through the land, in 163 3. The Solemn League and Covenant was fworn iu October, i6<\8. Thefe Covenants were again taken by the King and others in 1650, and were renewed by'ths handful of witneifes at Laherk, ilov, 20. 1666 What a fad reproach it is to the prefent generation thai they feek to cart oil the obligations that our forefathers came under to the Lord ? there are many in our day, who not only flight and neglecl the duty of covenanting, but deny the warantablenefs of it, though we have manifold fcripuire examples of covenanting. Jcfh. xxiv. 15. Nehem. ix. 38. a Cor. viii.5, We have proprieties of it, as what would take place in New Tefrarbent days, Ifa, xix. 18, 20. We fcave pteciou3 promifes of it, Ifa. xliv. 5. We have precepts- for it, Pial. Ixxvi. II. Mat. v. 33,
lands ;
2io Mr, W. GotHrie*s Sermons. Ser. XVtt
hnds : and as there hath been no breach of covenant formerly, like unto this •» in I think, there hath no plague come, like that which we may now expect. Aud yet feeing there is ftill a party in the land who adhere to thefe Co- venants, and have given a teftimony for them, and thac party is, and will be accounted *> the Lord for a generati- on, or the holy feed, and fubftance of the land, fince- this is the cafe, God and theie wkncfTes will not part yet, if they (hall abide by, and adhere to thefe Covenants. A
3. Ground of hope that God will not quit his intereft in Scotland, England and Ireland, is, that there was no land, o rnation, wherein the Lord's work was carried to jfiich a pitch, filch a high piich, as it hath been in them, ilnce the days of the apoftl^s. — -And do ye think that the Lord will eradicate* and utterly overthrow that wotk ? I think he will not.
The laft ground Iobferve, is this, that according to the text, the Lord is in his church in Britain and Ireland. And it is good token, that he is yet amongfl ns, and that Godwlil help her, and that right early , Pi'al. xlvi. 5.
U/e 1. "We are then, a people, and a part of the church of God, feeing there is (b much of the true ordinance of God to be yet found amongltus.
U/e 2. Seeing God is in the church, he is not far off, "
if ye will feek him. Seek him therefore, feriouily j
for he is mo ft willing to be found of you.
U/e 3. Although God be not abibUitely bound, or en- gaged to any one particular church, iince the days of Ifrael of old ; yet 'from the ioreiaid grounds, we are not yet left without hope, that the Lord wHi yet dwell a- mougft us,, and the Cod 0/ Jacob wiil be our refuge, Selab*
Doct. 4. That when a people arefbaken out of all fe If- confidence , it is their duty then to wait upon God.
We are to do fo,
1. fkcauie we are commanded. Wait on the Lord ; this isbfren commanded jn fcripture.
2. We fhould wait on the- Lord, becaufe of the pso* mife that is annexed unto shis exercife.- — — Thofs that whit upon the Lord, Jbail never be aj Darned.
3. To wait upou the Lord is the moft quiefcent and
compoied pofture one can pofiibly be in. In an evil
time, it is good io hope, and Quietly wait for thejalvation of
the Lord. ,
4. Wait
Ser. XVil. Upon Isaiah viii. 17, 1S. 211
4. "Wait upon the Lord, for it hath been the work, and practice of the people of God, even in the days of old, iays the pfalmilt, My foul waits /or the Lord, more than they that do watch for the morning.
5. To wait upon God has always a joyful ifTue. Lo this is our Godt we have waited for hint, we will rejoice in. him.
But that you may the better know, when it is your du* ty to wait upon the Lord, I ihall in the next place, mow you, 1. What proceeds, or goes before waiting upon the Lord. 2. What it is to wait, or what this waiting doth, import. And 3. What follows u pon aright waiting u- pon the Lord. And,
1. The thing that goes before waiting upon the Lord, is,
(i.j The duty itfelf, is fully holden forth in this chap* ter. Say not a confederacy with them, to whom this people fhallfay a confederacy ; That is, let not their words make
yeu afraid. But only fan tlify the Lord in your hearts ;
that is, be only afraid of offending him.
(2 ) Consider, that there is a piomife held out to thofe who make him their fear. He jhali be for a fantlihary «?2- tothem
(3.) There is a threatening pronounced againft the common multitude who decline, and join with the limes. He will be for a (lone of './tumbling unto than. It is tut a promiie held otft to thofe who walk aright ; while it is a threading again!! thofe who go wrong and com- ply in an evil time; — ■ — And then there follows, a wrapF- ingupof the law, and ordinances a*noh|$ the difciples, or people of God, for a time.
2. There is the duty of waiting, which import*,
(i.) The termination of the heart, with an expectation fixed only upon God for help, and upon none'elfe : As in Pfal, Ixii. 5. My foul, wait thou only upon Cod: for my expetlation is from htm. That is, wait upon God, and u- pon no other thing. Similar is that word, help us, Lord, for vain is the help of man.
(2 ) To wait upon God, imports this alio, that their expectation is more on God himfelf, than on any creat- ed mean. — God can give you means; but if ye get not
himfelf, no matter what ye get- He may fend back
your means for a plague unto you \ and not for your good ; therefore plead with him, and be pofitive with him, and iay> — — Go with us, Lord, or elfe carry us not up
D d hence,
2i2 Mu. W. Guthrie's Sermons. Ser.XVIL
hence. — '-So I fay, ye fhould plead more for God's pre- sence, than any other mean under heaven.
(3.) To wait on God, imports a fubmitting to the fea- fons of the outgate from your prefent condition, and the ordering of it, and all that concerns ycu, while under the trial.
(4.) To wait upon God, imports a refolution to abide at the duty of waiting, until he (hew you what elfe ye fhould do. For waiting on God is (till your duty, while ye are in the dark i and can ufe no other means for your relief.
3. Thefe things follow after waiting, and are clear from the text.
(1.) You muft refolve to be for figns and wonders in Ifrael ; if once ye refolve to be a waiter on God, ye muft refolve to_^be mocked, reproached, banifhed, imprifon- ed; and every other way persecuted for Chrift.
(2.) A great many temptations follow a waiting upon God.
(3.) There will, be few left to preach the gofpel, or to confult with in that dark time. He fays, Go to the law, and to the teflimony. Ye muft then, -make ufe of your Bibles, inftead of your minifters- But,
(4.) The manifeft vengeance of God (hall be upon- tholc, who turn afide. That fhall be their lot, who op- pofe the work and people of God.
Ufe 1. Have ye your work, and duty in a dark time ? Then go to God, and do not pretend ignorance, and fay, what fhall we do I l> fay, wait upon the Lord, and judge yourfelves happy, that ihe thing which is your du- ty, men cannot take from you. though they may take your life from you.
Ufe 2. Lay your account with temptation, under that lot; to caufe you to turn afide. Therefore ftudy to be clear in your judgments, as to the honefty and juftnefs of the caufe, and for that end be well acquainted wiih the fcripture, and there fee what is your duty.
And laftty, to conclude, believe this, that God's wrath abides thole that turn aiide from him, and all which they before took pleafure in, fhail forfake them, or fhall be imbittereM to them in that day, when the waiters fhall enjoy what they waited for.
-7ftf End c/JVIr. William Guthrie's Sermons
C 213 ] ( •'
THE
SERMONS
O F
Mr. MICHAEL BRUCE.
SERMON XVIII.
Genesis xlii. 25.
Then Jofeph commanded to fill their Jacks with corn, and to rejlore every mans, money into his- fa ck> and to give them provifion for tie way : and thus did he unto them.
MANY and various are the fharp and fearching difpenfations to flcrfh and blood, (efpecially to the unrenewed part) wherewith the Lord doth tryft, and exercife his people ; an emblem of which we have here concerning Jofeph and his brethren. For here, in a ve- ry pinching (trait, his brethren go down to Egypt, to buy corn. Inftcad of felling them corn, and difmiffing them, as he did others, he begins to quarrel with them for being fpies ; and fpeaks very roughly to them ; and puts them three days in prifon ; and then keeps Simeon, and lets the reft go, only upon condition* that they would being down their younger brother Benjamin to E- gypt, that he might fee him ; a very fharp trial, indeed, both unto them, and to their father Jacob.
Now while Jofeph deals thus roughly with his brethren, the more they laboured to vindicate themfelves, the har- der he fixes it upon them. At the fame time, heart-
D d 2 humbling
ai^ Mr. M. Bruce's Sermons. Ser. XVIH.
humbling convictions of their former evil deed, and un- natural ufage of him, arefet home upon their confciences j and then they begin to fay, that all this trouble we have met with, is the juft defert of our cruel and unnatural dealing towards our brother Jofeph. For he was ill ufed by us ; and we have bought all this that is come upon us, with our own money. Juftly may this reprove Scot- land this day, and darken all our faces before the Lord, for all the fins he hath written upon our judgments, as it were, in legible letters, aud yet we never read our iins, -that we have wickedly and inhumanely committed againft Chrift and his intereffc ; either our perfonal fins againft the Lord ; or our public defections and backflidings from our covenant engagements, and national obligations to him. We may long travel through the land, in many places, afTemblies, congregations, and families, before we hear much of the wrongs done to jofeph, as what lies near our hearts. But here the wrongs done by Jo- iephs brethren lies nearer their heart, than any thing in
the world. And likev/ife it is obfervable, that in the
midft of his rough dealing with them, and the ftriving of their coufcience thereupon, his carriage towards them is very remarkable : they are faying, we are guilty of our brother's blood, and he is weeping ; they are mourning, and he is mourning alfo, but lets them not know of it. He lets them go ; but in the mean time, mull have Si- meon bound' and left behind them, that fo they might have an errand back again.-- — So that we may fee, that our Lord will rlever bring a itolen dinr upon his people, but when he brings trouble upon them for their lins, by which they have provoked him to anger. Then he wili fee it vifibly before their eyes, that fo he may be, the more affected with it, and convicted of it. Yet he will not have hispeople frightened away by this trouble, that they fliould not come back again to him -, but he muft have a pledge of them in order to their return to relieve it. Thus Si- meon muft be bonnd before their eyes, till they come back, and loofe him again. But we ihall not infift any longer byway of introduction.
In the words read,- there are three things considerable. In the firft part of the ver/e, there is an account of three, particular enjoyments ; and then there is sr relation of his favourable dealing with them in the laft part of the verie. The three particular enjoyments are, i. The lacks' muft be filled w,ith com. 2. Every man's money muft be reftored into his fack's mouth j And, 3. They muft
'have
Ser. XVIII. Upon Genesis xlli. 25. 215
have provifion by the way. Indeed there never was fuch a favour beftovved as this, which Jofeph conferred on his brethren.
How from the words, we fhall obfcrve two points of. Dd&rine.
And firft from the coherence of the whole matter, and the fubftance of what palled betwixt Jofeph and his brethren ; from his rough carriage towards them, and his favourable dealing with them ; from the connection of the words of our text, with what is fet down before, and what follows after, we obferve,
Doct. I. That it is a part of our Lord's infinitely good and gracious way of dealing with his people, that m the day when he is about to confer mercies, andfingu- far exprejjions of his favour, and good will upon them ; that even then he will carry him/elf very flrange and unkind-like unto them 5 and will deal very roughly with them for the puwJJoment and convitlion of their fins, whereby they have dt/honoured him, and provoked him to anger againjl tbemfehes ; and partly for the trial andexercife of his grace in them, that he -may fit and prepare them% for new manife flat ions of htmfef and for what he has to be/low further upon them to tryfi them with, and exercfcihsm under.
For there is a Simeon here to be bound hand and foot as a pledge to engage them hack again, in order to get new difcovertes of Jofeph, and further toktns o! his fefindoef* to them. There are two pieces of our heavenly Lord and Matter's wife dealing with his people,, in the day thai he confers mercies upon them.
1. He puts a counter bailance upon his people's enjoy- ments, that fo they may be kept foher and humble. Ja- cob muft have a knee-nvark a) I his days, ro keep him halting, as it is Gen. xxxii. 31. The Apoftle mult have a thorn in the fleflj, and a wrjfenger cf Satan to buffet him : Lfl hefbould be exalted above meajure, 2C0r.xii.-7. In the day, when our Lord admits his people to tire uearclt enjoyments of communion and familiarity with himfcif, then he wifely binds on the moft heavy .back-weight to keep them ftill in fight of that due diftancc that ought to be itill kept between the infinite m 'jeOy of ( them, both as poor, finite, mortal, frail crratm . 1 ami alio as they are finful creatures. How often Ezckiel by the name of the ion cf man, wlifch is ,.thjt
buck-
1
Ser. XVIII. Mr. M. Bruce's Sermons. 216
back-weight he binds upon him to keep him humble un« der his enjoyments. You that are proud profeffbrs, and airy in your£religion, he will let loofe your predominant corruptions to tread upon you, and to drag you at their heels, as he did with Peter, in the matter of denying his mafter ; and with David in the matter of Ms adultery and murder; to the end that you may fee what mettle ye are of by nature, and what is within you, and how little reafon ye have to be felf-conceited, or to have any conh> ' dence in the flefh. When the Lord's people begin to wax wanton, or turu proud of their religion, then he will let fome fnare fo far prevail, as to turn up their tails ' in fome piece of backfliding, or defection from the truth, and the right way of the Lord by fome foul fin, . and perfonai tranfgreffion againft the Lord ; and he will fuffer them to fall from their integrity, and to become a fcandaj to religiou, and the gofpel ; and a greater dif- credit io the truth by their fall, than ever their former profeilion was any way a credit to it ; and ail this, that they may fee rheir own weaknefs, and that he that thinks be ftandetk, may take heed left befall, and to make them lean upon 'the itrength of Chrift, and not upon any thing of their own, Yea, when people begin to become felf con- ceited of their spiritual gifts, and mere fpecial endow- ments, their exercifes, their parts, the growth and in- creafe of their grace, and their apprehended proficiency in godlinefs, and fo begin to be puffed up with fpiritual pride j — Then the Lord will lay on a heavy back-weight upon their enjoyments becaufe or their abufe< of them ; and this he does ordinarily by withdrawing from them ; as was the cafe with Sampfon, when all the feven locks of his itrength were cut off, and he knew not that the Lord was departed from him, till he arofe to fhake him- felf as at other times. The Lord will obftruft, and blaft all their fpiritual gifts, graces, exercifes, increafes and fruitfulneis therein ; and caufe their progrefs in chriftia- rity to be impeded by reftraining the quickning, ftrcngthe- ■niug and fructifying influences of the holy Spirit, even by with holding the continual communication of life and itrength, and the dew of heaven which fhould lye always upon their branches t whereby grace is both infufed and in- created. This feems to have been the ground of the church's complaint, in the lxiii of: Ifaiah. It feems to be the ground of her prayer, Can. iv 16. It feems alfo to have been David's cafe, Pfalm xxxH. 4. And thus our Lord (tains the beauty of his people's idols, and
hedge .
217 [Upon Genesis xlii. 2 £. Ser. XVUl.
hedges up their way, that they cannot find the paths of their lovers •, even by intercepting the light of his coun- tenance, and drawing a cloud of defertion betwixt him and their fouls. I confefs, indeed, that this is a very fad lot. But yet when the gracious refult, and event of it (hall be to take away fin ; when the believer {hall have his graces, and duties both purgud from their drofs, as ir is, Ifa. xxvii. 9 By this therefore fi all the iniquity cf i Jacob be purged, and this is all the fruit to take away his Jin ; -when he maketh all the jlones of the altar as chalk /lone s that are beaten in funderf the groves and images /ball not /land up. Then they have no reafon to complain of the Lord's crofs like difpenfations, or to entertain unbecom- ing thoughts of his love. There is a *% 2. Piece of our blefTed Lord's gracious dealing with his » people ; and that is, that in the day when he confers raer-, cies and enjoyments upon them, he gives them fp that he may put au errand into their hands to comeback again. For here are three enjoyments, their facks full of corn; their filver in the mouth of them ; and provision by the way. But Simeon muft be bound and left as a pledge for an errand back again. There are fome of you perhaps that have been wreilling for fome time, both for your own particular cafe, and for the public cafe of the church of God, which is now much broken and wafted. It may be ■ye think ye have come little fpeed. Why ? Becaufe ye fee, that the Lord has accepted a facrifice off his poor perle- cuted people's hand, both before at Pentland •, and fince that time fome have been prevailed with to make Mofes* choice : even to choofe a lot of perfecution and affliction with the people of God, rather than keep their worldly wealth and eafe, in the way of complying with the enemy to ruin the work of God. Some have been determined to g>ve obedience to Chrift's command, Mat. x. 28/ 37, and xix.29. Yea, fome have beeq fo powerfully prevail- ed upon, and graciouily dealt with, as to confecrate both life and fortune to God, and to leal his covenanted wo: of reformation with their blood, not counting their lives V. dear unto the death, that, they might hold taft the ttfu mony of Jeius Chrift, and Jinijb their caurfe with joyl \ Now ye that are the wreftling people of God, may think, that ye have not come little {peed at a throne of grace, and that your ftrength is not ipent in vain, Jeeing this is the f™^ qf .your pains, and the return of your prayers. ■ But ye may fay, ye want not ftill a new errand to come again to Cluilf, both in behalf of the public concerns of
Ser. XVIII. Mr. M. Bruce's Sermons- ii8
the work of God, and in behalf of your own fouls, even as long as that bitter root of Prelacy is planted, and thrives To well in the Lord's vineyard — Truly, neither the well being of the church of God, nor the fpiritual edification ot fouls will profper much by it. And had we been as faithful, careful and diligent in cleanfmg the gardens of onr hearts,j as we (hould have been, from o- ther evil and noxious weeds ; the Lord would never have permitted that naufeows plant of Prelacy, and Eraftian iupremacy to have been planted in his vineyard, to be a plague to his church, and a fcourge to us for our fins. Truly, I do not like thefe folk, that want an errand to come back, and back over again to God , when there is fuch a fad broil betwixt the hufband and wife, children and fervant, in the family.- — They are unnatural-like children who have not an errand to the throne of grace in fuch a cafe, to plead and wrefHe with the Lord, who is the good hufbandman, that he would root out that wicked plant from his vineyard by his power and almigh- ty arm. So then this is one way whereby the Lord puts an errand into his people's hands, to come back to him again upon the receipt of enjoyments, that they may plead and wrefHe with him by prayer and fupplication, that he v;ou!d purge his own houfe, and root out of his church every unhallowed plant that his own heavenly hand never planted, according to that promife, Mat, xiii. 71. The Son of 'man Jfjali fend forth his angels ; and they jhall gather out of his kingdom', ail things th:i offend, and them which do iniquity .
Another way whereby the Lord puts a new errand in his people's baud to come again to him, is, that when he gives his people mercies he leeways lays" on fome fad crofs along with them ; fa that they do not enjoy thefe mercies with full fatis faction : and this is a new errand to him, that he would either remove the crofs, and thofe bitter ingredients in their lot, or elle (anctify it to them, that fo it may be helpful and not hurtful to them. The Lord gives mercies and enjoyments ; but then he , as it were, makes a hole in the bottom thereof, whereat all their comfort drops through •, and this puts a new errand into their hand, to get this made up again. The poor creature gets a mercy ; but it gets a crofs with it ; or Vlfe it is in a continual fear, that it wants grace to improve thofe mercies rightly. O, fays the poor man or Romany. I have got a mercy ; but what will I do with it ;but a-'. buie it, and diihonour God j except I get grace to im- prove
1*0 Upon {Jenes-is xlii. 2$. Ser. XVIfL
prove it aright and to honour him in the uie thereof. This puts the per/oh upon prayer again ; this becomes a. new errand to God to gc grace and frrength to manage its enjoyment aright. So our Lord gives an enjoyment. but he gives a crois above it. He gives water 'above their wine, that fo they might have a new errand to him again. And 'what the worfe are they for that? Our blefled Jo- feph loves his friends and brethren fo well, th2t he cannot want them iong out of his prefenee. We are ready to undervalue our mercies ; becaufe there is h. crofs with them j and to think little of our enjoyments ; becaufe there is fume want, and we cannot get full con- tentment with them. But the Lord wiil learn n« ano* thev way of it : He will make us know, that it is the grea- tcft piece of our mercy, and the bed: ingredient in our enjoyment to have ftill a new errand put into our hands,
to bring us back again' If this were not the cafe, we
Wpu'd neither know God, nor ourfelves 5 we would for- get our duty, and our obligations to him ; we would for- get our continua.1 dependence upon him. There are* three pieces of his people's neceillty,that he loves to makt them ienlible of, that may .ftill be a new errand to them.
1/?, He gives them a proof of their own weaknefs, and inability.
idly% He gives them a proof of their own improficien- cy in grace.
3 //>', He gives them a proof of their own weak ne r$ and mortality. And he aMb loves to give them a proof of his own all-fuiuciency, and that 'p a piece of the Lord's gracious dealing with his people..
tlrft, He makes them Ice the;r own. .weaknefs, and in- ability, that he may put the bottom out of their own feif conceitecinefs And then,
Secondly, He lets them fee what he can do for them in their extremity, when lie hath brought their own va- nity and emptinefs intp open view. This is clear, John vi 5. Chrift afk-s Philip, where they would get bread for fin jvajrf'a'titude ? And when he had tried his icafon by wk&fr'fee and the reft were grounded, theVhe gives a JjHE*o£ his God head, and all-fu££ciency, by which he. s them rniracu'ouily, fo that there is. not one hung- ry arn'ongft them all. — Whatever mercies, and enjoyments the people of God get conferred on thero, as long as the ci;v:;-ch is in a militant ftate and condition hers bdow ; — ~ as iong as the devil is in hell, and the w:.„kcd upon earjft to ditttub the believer j the true chziitiiiu. believer ii»a;i
E e wot
Ser.XVIII. Ma. M. Brtjce's Sermons. 210
not want an errand to a throne of grace, upon account of the church, the work and the people of God. No not fo Jong as tbey are in a ftate of mortality in this finful vale of mifery ; and as long as they have a body of fin and death about them. — —For although there were no more, Cbrift can make his people's predominant corruptions furnifh them with work enough, for a continual errand to feek grace and firength to fight againft it, and to long for tie
final victory over it. 1 like not the folk's cafe, that
have not an errand every day, and hour * yea, every minute to God, on account of their predominant cor- ruptions, to get them mortified.* and to get ftrength to retift them, and get the victory over them. The perfon that hath not ftill a new errand to come to Chrift upon that account, I am afraid, never knew what a right hand luft, or idol was; or what it tfras to be vexed with a predominant corruption, That perfon's cafe muft be deplorable, who can let the devil run in and out through his heart, and carry off his affections unobferv- cd. That perfon looks judgment like, that can conceive and bring forth a fwarrn of vain thoughts, and vain ima- ginations ; and yet never effays to crufh the heads of thefc Singing vipers ; nor yet ftruggles to fupprefs thefe fwsl- ling thoughts in their very bud and beginning, by runn- ing to God with them, to get vengeance taken upon them. A prayerlels fpirit in any p<fKon is a very bad fyraptomj acid it looks like one of thefe two; either a gracelcis foul never brought, out of black nature, nor delivered from the power of Satan, and dominion of fin, like thefe in Jer. x. 25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name ; for they have eaten up Jacob , and devoured him, and confumed bim, and have made his habitation defclate. Oreife it looks like one in a palpable or vifible decay in the exercifes, fruits and effects of graces, fimilar to the cafe of thefe, Ifa xliii. 22. But thou haft not called upon ?net 0 Jacob, but thou haft been weary of me, 0 lfraeL 80 that ye lee whatever enjoyments, or mercies our hea- venly Jofeph confers upon his friends and brethren, he muft have it fo ordered, that it may put a new errand in their hand, to come back again. Certainly that bene- fit, or enjoyment looks gloom/ like, that puts not a n<?w errand in the receiver's hand to come back to Chrift ; Firft, to cxprefs their fenfe of the worth of his mercy; Secondly, their own unvvorthinefs of it, and thirdly, their viuhankfulnefifor it 5 anj Pdsfc'b!/, to feek grace from
his
^n tJpxw Genesis xlii. 25. c?er. XVIIL
his all-fufiiciency to honour him in the right uCc of it* There ^re many profeffbrs in Scotland, I trow, like thefe lepers Luke xvii, of whom there came but one back to giv« glory to God, for the mercy they had re- ceived. I think, I may fay, without a breach of- charity, 4be flrain and fignification of many of the prayers of nta- ny profeffbrs in this generation, 19 like thofe, Amos viii. 3, 4, 5. And the fongs of the temple Jhall be how lings in that day, fxith the Lord God / there [ball he many dead b$* dies in every place , they jh ill call them forth with fdence. Hear this, 0 ye that J wallow up the needy •, even to make the poor of the land tc fail. Sayings When will the new moon be gone, that we may fell corn ? and the fabbath that we may fet forth wheat ', making the ephabf mall, and the floe- kcl great, and falfifying the balances by deceit ? We are ruined with thefe folk's religion, fays the poor profane Atheift, and covetous Worldling. When will the fab- bath and its religion be gone, that we may go a- bout our worldly buiinefs ? Who will (hew us any good ? is their language, Pfal. iv. 6. Such is the language of moft part of the profeffbrs in Scotland at this day. But the prayers of the true believer in Chrift, whole mercies and enjoyments put a new errand into their hands to come back again unto him, are of another nature ; and have another fignification. Give fpiritual heavenly wii- dom, and a fancYified underftanding, fays Solomon, that 1 may behave ,myfelf, in managing the employment the Lord hath put upon me, Ltft up the light of thy countenance upon me", fays the pfalmift, Pfal. iv. 6,
But not to infift upon the connection, that is betwixt the text, and the reft of the hiftory of what pailcd be- twixt Jofeph and his brethren, we come to the words more particularly, from which we ihall give you the reft of the doclrinal obfervations.
Doct. II. That it is a very promifing like mercy, and token of good to a per/on or people, in the day of God's dealing roughly with them, in purfuing his contro- verfy with them, becaufe he hath been provoked by their
fins, that even then he gives them fiUl fomething in hind, ta he provifyn unto them by the way, until the
full manifcjlatkn cf him/ elf come.
Now in fpeaking unto this point of Doctrine, I (hall (hew you,
E e 2 I. What
Ser. XVII. Mr. M. Bruce's Sermons.. 222
I. What that provifion is, that Chrift gives his peo- ple by the way, and it is to be feared, that there arc many unfaithful under ftewards in Scotland at this day; who feed themfelves better than the flock; like thofe who fit down, and eat, and drink with the drunkards, when they (hould be giving out to every one in Chrift's family their portion of mea* in. due feafon.
II. I am to fliew you, how fweet and comfortable an exprefiion of his love it is, to be getting your fouls full of provifion by the way. .
lit. 1 fliaii give you a fhort word of caution. IV. A fnort word oiUle.
I. I am to fhew you, what that provifion is, that Chrift gives his people by the way, and there are twelve pieces of provifion that he gives his people to bear their expences by the way, and every one of them is good corn in their lucks.
1. Thc-firft piece of provifion that he gives his people, is fuch a full difcovery, and proclamation of his name, Exod.xxii. 14 as may anfwer all the cavillings of unbe- lief and carnal reafon, and may invite and encourage a- ny poor diitxefTed finner to come to Chrift; if he will not abufe his grace- For here is not only a pofiibiluy, that a poorpenhent (inner may be faved ; but alfo a pol- fibiiity that a humble and difireiTed finner fhall be fav- ed by Chrift, be his fin never fo great.. And is not this a parcel of good corn in a poor weary heavy laden finners Uck ? Seewhiit he fays of his name, Ezek xxxiii. 11. Js 1 live, faith the Lord, I have no pleafure in the death of the -wicked : but that the xvicked turn from his way and live ; turn ye, turn ye fromyonr evil ways ; for why will ye die; 0 hovje cf Jfrael ?. See alfo, If 'a. xlv. 22 Look unto me, all ye ends of the earth, and be ye faved. And is it not good provifion by the way, for wearied travellers to have this portion of the fined of the wheat to carry them through the wildernefs ? And well is the poor man or woman that £>ets this noble pi*ce of provifion. A -
2. Handful, or quantity of good corn that our hea- venly Jofeph gives his people for provifion by the way, is a difcovery of the covenant with all the pronviies and properties thereof. Of this fee, Ifa. Iv. 34. Jer. xxxi 32. and xxxiii, 6. Abraham took many a weary ftep, when traveling through the land of Canaan ; and what
got
2,23 Upon Genesis xhi. 25. Ser. XVII1«
got he then ? Even this, / am God Almighty, -walk be- /ore me, and be thou perfect. And then he explains un- to him the breadth and length of the land, Gen. xvii. And then he was welt provided for, when he got the co- venant kaled. In his arms they are not to mean, who get a large look, and their arms fudl of the covenant,
and the confirmation thereof. O but that is a handful
of gallant corn. — Although we were never hungry and weary, a broad look' of the covenant, and the confir- mation of ir, would ftill be a futt meal in the wildernefs, ye.i, upon the banks of -Jordan. Our grandees intend
now to leave us nothing, and what can we help it?
But we need never think ourfe'.ves poor, fo long as wc have the covenant, and what is contained therein. We can take it in our arms, and firig over it ; David thought hirnfelfno poor nftan, when he got it in his arms, 2 Sam. xxiii. c. to go unto eternity with. This is a'! my falvation and all mydefne. Our gracelefs gallants think no more of our Covenants, than to burn them at the market crof- frs. But it will be no wonder if they have empty lacks and, little proviiion by the way ; feeing they have cait out fo much malice againft the covenanted wo«k of God in the Jand. They fay, we Avail -not have liberty to keep thefe Covenants, ebe our necks fhall go for it, as trealon and rebellion. Well, although our necks, and ad ue have, fhould go for it, it is no bad bargain : lb long as we have God's covenant, and all things comprehended therein, we may think curieives, as rich as the belt o\ them, be who they will. A
3. Quantity, or handful of good corn, our heavenly Joieph gives bis people in their lacks, as proviilon by the way, is a lively difcovery of glory, heaven and bappi- nefs ; cf the king in Ids glory, and the land that is very far off, with the pledge that was laid down to bring us there. Well, very good 5 as long as heaven and glory remain, and our Redeemer lives to bring us .there, ai>d his Spirit and grace to fit us for it, we fhall not want a meal in the wildernefs, and proviiion by the' way„ We have eilough, 1 Cor. iv. 17. compared with thefe words, For. web that if our earthly houfe of ibis tabernacle vscfc di(f*!vedt
we hdve a hmlding of God, eternal in the heavens , chap.
v. 1. We wot well, fays the worldling and blind atheiti, we can fee nothing that thefe poor creatures have 10 feed upon. But, 1 wot well, the things that their blind eyes cannot fee, can feed us well ; and no thanks to them tor it. This is a part, or portion of the good cctfn
Ser. XVIII. Mr. M. Bruce's Sermons. 2*4
brother Jofeph has given me in my fack, to bear my charges by the way. Think ye not that I may feed upon it? But I fear many of us have loft fight of heaven and glory both ; I mean, the confirmed aflurance of it, and then we indeed have loft fome of this good corn out of our facks, which it will coft us more pains to recover a- gain, than we are likely to be at. There is a
4. Parcel, or handful of this gooJ corn, that our blef- fed Jofeph puts in our facks, and that is the death and fufferngs of Chrift, with the whole purchafe of his me- diation, flowing from the womb of thefe fufferings. The poor bleeding-hearted believer, has many to accufe and condemn him, but here is a refuge and remedy againft them all. Rom viii 33. IVho [hall lay any thing to the charge of God's e left ? it is God that jufttfitth, -who is he condemneth ? // is Chrift that dted, yea rather, that is rifen again, who is even at the right hand of God% who alfo mak- eth intercejjionfor z/j\ What think ye now of me ? fays Paul ; here i ftaod upon my bieffed crucified Lord and Redeemer's grave ; and I defy all the devils in hell, and men upon earth to twift me and this ground afunder. The poor perfecuted believer in Chrift, may take his crofs in his arms, and go to Child's grave. He will get. as much there as will bear his expences by the way, and perfume his own crofs. I mean, he will gee Chrift's (Irength perfected in his weaknefs ; and as much of Chrift's love as will fweeten his crofs. And, I defy the men of this world to get this portion of good corn taken from us ; do as they will. And O for grace to improve it ; for our Lord's death and fufferings are a piece of good provifion to his followers by the way, Is it reproach, fhame, or contempt in the world ; or is it death, perfecution, or banifhm-ent ? Then it is well for us, our bleffed Lord and Mafter has gone this way before us, and trodden thefe paths, and perfumed this lot unto us. The
5. Parcel, or quantity of good corn, which Chrift ufes to put into his brethren's fack. is the new perfor- mance of the promifes* with new confirmations of old ones, and new remarks on old experiences of the Lord's goodnefs to his church and people. The enemy lays, v/hat will we get to boaft of now ? For cur God is now gone, — -and our religion both. For they think, the co- venanted caufe of the reformed prefbyierian church of Scotland is now dead, and buried : and they are begin- ning to write epitaphs on her grave. But the church will live longer than they, Zion will out-live all her e-
nemies
32$ Upon Genesis xlii. 25. Ser. XVIIf.
nemies. in fpite of all that is deadly. — I will tell you what our matter docs to us ; if there be a promife with more juice or fap in all the Bible, he keeps that for us againft the day of the crofs. This he gave Abraham,, Gen. xv. 1 . lam thyjhieldl and exceeding great reward. But what wilt thou give me, feeing I go childlefs ? fays Abraham ; then he renews the promiie, and confirms the old one made in chap. xii. 2, 7. O Sirs, knew ye ever what it was to go to the Covenant, where the treafure of the promifes lies ; and there fearch till ye find out a new one to fuit your cafes, and neceffity, in the time of trial ; and till ye put the power and faithfulnefs of God to the accompliihmentof it, to you for your comfort and relief. Truly I think, i^everwe had any thing of this Chriftian dexterity, and fpiritual ikill of improving the promifes for our relief in the day of our trouble, we have now loft it, or are gone out of the ufe of it ; viz. that hea- venly work, we find Jacob engaged in, Gen. xxxii. 9,
13, 28. There ye will fee he puts the Lord to his old
promife, And Jacob {aid, 0 God of my father Abraham, and God cf my father ffaac, the Lord, which f aid unto me, Re- turn unto thy country, and to thy kindred, and 1 will deal well with thee ; until he got a new confirmation ; Andhefaid, Thy name fball be called no more Jacob, but Ifrael ; for as a prince, haft thou power with God and with men, and haft prevailed. Now he was made a victorious prince both with God, and man. Here h a confirmation of old enjoy- ment of the promifes, and performance of new ones from our loving Jofeph : The improving of which is a piece of heavenly wifdom that our Lord laboured to train up his difciples in, in the days of his llefh, fee Mat. xiii. 51. J ejus faith rmio them, have ye under flood all thefe things/ They fay unto t>imt Tea, Lord. And then he alfo exhorts them tp improve it againft tin; day of trial. David was alfo acquainted with this work and exercife. Pfal. cxix» 49, 50. This is my comfort in my ajliclicn, for thy word hath quickened me. — If we had that divine fkill in fearch- iog out the marrow of the promifes as they ly in the co » venant, there would not be a cafe, nor condition that we couU be in, but we would get fomething to anfwer it. Is there never a poor vexed perfon, whofe Chriftian work and bufinefs is like to grow fo dark, confufed, and diffi- cult upon his hand, that he knows not how to get it ma- naged far want of fpiritual wifdom, heavenly counfel and advice : thea let him take David's way of it ; go to the
law,
Ser.XVHL Mr. M. Bruce's Sermons.. 226
law, and to the teflimooy; to the inflruclions, and cii- re&ions iu the word of God, as in the twentyfourth verfe of the la ft cited pfalm. O Sirs, are there none amongft you, whofe journey is like to grow wearh'om and difficult to you, (o that ye are like to fuccumb for want of flrength and refreshing ? Then do as David did, in the ninty-k- cond verle of the fame plalm. G£ to thctnaffy treaiure of the promife, and there you wilt get an antidote againft your fainting fits and tears. Is there no one amongll you, Sirs, this day, that has this fad cafe to go to the cove- nant trenfure of the promife with; that has diflocated backs, legs, or arms by taking a fhoulderlift of the bro- ken and wared like cauls of the church, and work of God ? G is there not one amoogfl: you that can ftand no Jonger under the weight of the church's broken and wa(b ed cafe, and the guilt of his own litis ? Then come to the covenant treaiure. of the promife, and lay all the weight, and burden Oi the bufinefs over upon the ftrong plan, the Mediator, as the godly party did, in the like cafe, in Pfai. Ixxx. 17. Let thy hand be upon the man of thy right/band, vbon the Sort of man, whom thou madejl ftrong for thy/elf. Compared with Pfal. Ixxxix. 19. arc! lfa. Jxiv. 6. Sirs, I think it is nor nromiiing-like, when there are (b few that fee what need they have of a phy- sician.— I fear the end of it will be a fad mortality, if mei> cy prevent not. A
6. Parcel, 01 handfyj of good corn our tender- hearted Jofeph puts into his brethren's facks for provifion by the way, is the and green i'mprefHons of the truths of
the gofpei, that belong to the whole community of the myffictl body of Ciirifr, with grace to improve them rightiy. This L clear, John xi. in the cafe of Lazarus, and his fillers. Their brother is dead and gone ; and they are mourning for him, — Saying, Lord, iftfoit hadfi
been here, our brother hud not died.- if thou hadfl beta
here in Scotland and Ireland, there had not been fuch a death, amongft l\# mends, as has been, and inch, a downfall of the work of God, as there is. But how few are at this witlijt, at this day. Bnt fays our Lord, ver. 21. I am the refyrreffLan, and the life. Belie- vefi thou this. At laft the came 'to this .general truth, ver. 27. Tea, Lardy I believe then art thfCbrifty the Son of God. Here is the ground of her faith, audit is a par- cel of good corn our Mailer gives us, till we get a more particular promife relating to our cafe in par::uiar.— Think yc not that it is a piece of good provihon, when
we
S&27 Upon Genesis xlii. 25. Ser. XVTir.
when we can take the raoft general truth in all the Bi- ble, and draw confolation out of it for our fouls ed idea- tion, and advantage, as Samfon did out of the dead fi- on. Judges xiv. 14. Out of the cater came fcrtb meat, and out tf the Jirong came forth Jweetncfs. Even the raoft terrible threatning in the Bible, when rightly improved, and feafonabjy applied, may fometimes be of lingular uib to the people of God. A
7. Parcel, or quantity of good corn that our blefTed Jofephputs into his brerhren's lacks, as provifion by the way, is the gracious providence of our heavenly father in Chrift Jeius. And O but the good providence of a reconciled covenanted God in Chrift: is a piece of excel- lent provision by the way, wherein they are oft-times tryfted with many ftraits and difficulties by the way, in their defart cafe and condition. How often have the poor deftitute, and puzz'.ed people of God been tryfted with ft range pieces of providence, that they knew not what to make of, or how to improve ? Was not this a ftrangs providence, related here in the hiftory wherein our text lies ? Malignams think to make us both cold and hung- ry : but what the matter f We fhall have the beft of it yet, in fpite of them all, fo long as the gracious provi- dence of our brother Jofeph remains Although Jofeph's brethren were the moft roughly handled of any that came to Egypt, they were the beft dealt with of any, ere ail was done. How ofren has God's providence brought mercies .to his people's bed-fide, before they got on their cioaths i — How often have enjoyments been laid in their laps, that they never dreamed or, till they were there. ' Was not that a ftrange piece of providence the poor people of the Jews met with, as related in the bookof Either. There is a greut Haman high in favour* with the king ; and there is a poor Mordecai, a g"dly Jew ; and Haman will have him hanged, and all his peo- ple deftroyed root and branch. Haman gets his wi- cked delign fo far accompUfhed, that thedecree was fear- ed, and the day of execution appointed. But here pro- vidence turns the chace upon him. The records are brought, and JMordecai's good fervice found oui, for which he is hooourahly rewarded. Bamno alliens this piece of honour to him, thinking it would be done unto himlelf, but is ajfap pointed, and obliged to attend Mor- decai through the city, and then he pot the gallows he had prepared for him ; and Ivs kind ed and friends got the lame c^A that he intended icr the people oi the j • F £ — -
Sg*. XVIII. Mr. M. Bruce's Sermons* 228
- — So if we had but faith to believe in God, patience to wait upon him, arul grace to keep his ways, faithfully with honefty, and humbly with fubmiflion to bear his indignation, becaufe we have finned againft him, until he arife, and plead our caufe ; who knows how foon providence might make a fearful diffipation amongft the enemies of the work of God ? But I fear, there will be few of us, that wiil prove fo (tout in the back to our principle, as*Mordecai did. And he loft nothing by it ; for Chrifr will not let any be lofers at his hand. There was never one laid out tvro-pence for him, but he re- ceived thrice double for it. See fuch good corn as provi- dence puts in Davids fack, 1 Sam. xxiii. 26. When in all appearance, he could icarcely have efcaped Saul. A melTenger comes, and tells him, that the Phlliftines had invaded the land ; and fo David efcaped.— How often hath the Lord put another work in his enemies hands, to divert them from their dedgns againft his work and people. Was not that a parcel of good corn in Eli- jah's fack, 1 Kings*vii. from the beginning ? The famine was fore in the land, and little left for Elijah •' Well, what is the matter? He muft not want : The ravens mn ft feed him ; and when that is over, a poor widow woman in Zarepheth, muft maintain him with a handful of meal, and a crufe of oil, until another relief come : and then he had more contentment than wicked Ahab, and all the ten tribes of Ifrael had. Many times the poor people of God are fo deftitute, that when they have got one meal they know not where to get another • Yet the Lord hath covered a table for them, and to their contentment too. An
8. Handful, or quantity of good corn that our Lord purs m our facks, is a treafure of faith, aud fupporting experiences of the Lord's goodnefs. He gives them the church's experience. Cant, i, 4. We will remember thy Iqv more than wine, I la. xiii. o> 15 where we fee the Lord'3 gracious dealings with his church in former times. And fays he, chap. Ix. 34. Thoudilft terrible things that we
Jooked not for. And fhali we not get a fhare of thefe now in Qur extremity ? SeePfal. Lxxiv. 13, 14. Thau didft di vide the feet by thy jlrength. Here was experience; and I wot well, fays David, i Sam. xvii. 2<f. Thy fervant
Jlcw both the lion and the hear ; and he will deliver me out of the hand of this Phili/line. And fays he, P/ahn lxxvii. n, 12. / will remember the works of the Lord, He puts bis people upon their own experiences, fays the apoftle
Paul,
,•
Ser. XVIIL Upon Genesis xlii. 25. 229
Paul, 1 Tim. iv. 17, I -wot delivered out of the mvuth of the lion, and the Lord Jhall deliver me. Says the poor belie- ver, The Lord hath delivered me in fix troubles^ 1 hope he will deliver me in feven alfot Apd if old experiences will not do, he will give a new one that they neve knew be- fore. The men of this world wonder, how we tare.-
But we have rich provifion to feed upon, that they know not of ; and we can feed upon our purchafe, as well as thofe can do upon their ftated revenues. A
9. Quantity, or handful of good corn, that our hea- venly Jofeph puts in our facks, for provifion by the way, is the counterbalance of comfort, and over ballancing recompence of the joys of the Holy Ghoft, and the fen- fible love of God, refulting from the well grounded nffii- renceofan intereft in him, and confirmed hopes of Sal- vation .through Chrift, andjuftification through his righ- teoufneis. This is a handful of good corn in the belie- ver's fack ; a piece of fnbftantia; provifion by the way. What was it that made Habakkuk iiog fo fweetly? Chap. iii 17- 18. What was it that made the apoftle triumph ? Rom. v. 2. By whom alfo% we have accefs by faith unto this grace, wherein we Jl and and rejoice. We commonly fay, They never had a bad day that knew of a good night. The folid perfuafionj and well grounded faith of this, that the poor wearied pilgrim fhali get all his wet cloaths dried at night, and all his tears, fighs, and forrowirigs wiped away, may fupport his fainting fpirits, and help to fuftain his infirmities by the way. The
10. Parcel, or quantity of good corn Jofeph puts in ht9 friends facks, is the earneit of the ipirit of adoption, whereby the believer-is made to know, take up, and dif- cover the things freely given him of God. This is the feal of the holy fpirit of promlfe, even the teftimony of a good confeience, the fpirit witnefling with our fpirits, that we are the children of God ; and this is nothing, bnt the believers earneft of the Redeemer's purchafe for him, and his getting pofTeffion, or infefement of his hea- venly inheritance, as is clear, 1 Cor. ii.12. 2 Cor. v. 5. // is God who hath given unto us the earneft rf the Spirit . Alio Rom. viii. 15. But ye have receoved the Spirit of adap- tion, whereby we cry Abkay father. Is not this a niece of good provilion by the way, not only to have a good ex- pectation, and well grounded hope of good to come ; but even fomething in hand, the earned: of the poiTdHon, and infeftment of the inheritance? The malignant ene- mies of God's work fay, they will take pofFeffiou of our
F f 2 lioufcs
230 Mr. M. Bruce's Sermons. Ser.XVM.
houfes and lands, unlefs we abjure the Covenants, and renounce the work of Reformation. But as long as this portion of good corn remains in our facks, we fhali be even and more with them. The
11. Parcel, or quantity of good corn, our Jofefih puts in our facks, is the down pouring of the holy Spirit, to conducl, inftruct, and direct us in cur journey ; and the communications of grace and ftrength, continually to enable us to our duty, and bear us up under our crcfTes. This is the Spirit of God, and glory refting on us.— -This
is to do all things, through Chrift that ftrengthenetffus. ■
This is to run, and not be weary, and ivalky and not faint / end go on from ft r en gth toflrength, till every one appear in Zion before God% Pfal. xxxiv. 7. And may we not be fup- plied with this piece of provifion by the way, that our brother Jofeph gives us?
12. There is yet another handful of good corn, and piece of good provision, that Chrift gives his friends and followers ; that is the fanctified difcipline, and correction of his rod, that by it we may be kept fromfinful ftraying from him in his way and truths. Chrift will not give his children food without correction ; and that is their mer- cy, For we have as much need of the one as the other. We have fo much corruption, and ill-nature, that if we were not brought under the rod, we would in a little not knowourfelves.- — Wo to that perfon to whom he ceafes ro be a reprover. If ye be withont chajiifement% whereof all are partakers, fays the apoftle, then are ye baflardsy
andnotfons, Heb. xii. 8. It is one of the articles of
the Covenant, that the Lord's people fhall not efcape correction for their fouls. Pfal. ixxxix. 30, 31, 32, 33. If his children forfake my law, and walk not in my judg- ment ; if they break myfiatutes, and keep not my command- ments : Then will 1 vifit their tr ar.fgr effions with rods, and their iniquity with (iripes. Nevsrihelefs, my loving kind* Kefs will J not utterly take /rem him, nor fvffer my faith •
Jnincfs to jail. And in another place, the Lord fays, TjU have I k <own of all tbefamihes of the, earth, and there" fore will I ; unijh you for ycur iniquities. So that if any go free, it will be the wicked, upon whom he will not be-
ftow the r< d of correction . As for his own people, he
will CJrre<ft them. Many folk have ill bred children ; they make lttle confeience* of their obligations to train tht m up in the nurture and admonition of the Lord. But Chrift will not do fo with his. This is alio a part of
the
Ser XVIII. ' Upon Gbnesis xlii. 2$. 231
the good corn that he gives them, as provifion by the way.
But, O fay ye, how will that hold true ? For we fee fom« of the wicked made fpectacles, in refpect of crOfTes and afflictions laid upon them both in their bodies and confeiences. I anfwer, That as Chrift has a fchool of heavenly discipline and correction for the nurture of his own children to learn grace and godlineis at : So he has alfo a correction houfe and ftocks, wherein he puts the wicked, to icourge them, and make them bear the mark of his fpotlefs and vindictive juftice, as a token of his wrath and hatred of them ; fo that fometimes he gives the wicked, as it were, two hells ; one here, and another hereafter. His fchool of discipline is a token of love to his children 5 but his correction-honfe and ftocks are a token of his wrath and indignation to the wickeu1 : Thefe ?.re to be put into the ftocks ; — but the children into the fchool, to be trained up in their duty, both to God and man. But fay ye, how'fhail I know whether my frrokes
be in love, in ChrilVs fchool, for my difcipline ; -or
the correction and ftocks as the effect of his hatred ? •
To this I anfwer, If thou art made a partaker of his ho- linefs, and art more conformed to the image of God, a?
in Heb. xii. 10. -But he for our profit, that we might
be partakers of his holinefs ; then thou haft been in the fchool, and not in the correction-houfe To clear this, 1 (hall point out fome things, as diftinguifhing marks be- twixt the one, and the other. And,
iftt If thou be at this with it, that ftill the more the Lord ftrikes and a^iicts thee, and feems to throil thee away from Kimfelf thouin humility and fubmiffion drawelb the more near to him, and as it were, creepeft in under his hand, when fmiting Canft thou chearlully juftify him, and condemn thyfelf? Canft thou from thy foul fay, Thou art righteous, 0 Lord in what thou haft done ; but I am vile. Thou haft punifhed- me far lefs than I delerve : for I have finr*e*d againft thee, even againlt in- finite goodnefs, holinefs, love, power, faithfulnefs, juf- tice, mercy, and tender companions. But if thou ait
like a bullock, unaccuftomed to the yoke, fpurning at the fovcreignty of God, going on frowaid'y in thy \vi- ckednefs, as in Ifa lvii. 17. For the iniquity of his cove' toufnefs I was wroth, and fmote him, — and he walked on / 'ri- wardlyin the ways of his heart ; If thou enrertameft heart - rifings and murmurings at the Lord's difpenfaticus, or have a quarrelling difpoution at his dialings wi'h thee,
tberi
232 Mr. M. Bruce's Sermons. Ser. XVIIt
then thou may fufpeft thyfelf, for thou haft been but in. the correclion-houfe, and not at Chrift's fchool.
^dly, Is it not thy foul's defire and requeft, that the Lord would not take away thy crofs, trouble, or afflicti- on, until through his blefling, it work the right effects of it upon thee, to humble thee by the kindly exercifes of godly forrow, and true gofpeUrepentance i Wouidft thcu more gladly have the caufes removed, than the ftroke itfelf ? Wouidft thou have thy fins pardoned, peace and reconciliation with God made up, through the perfect r'ghteoufnefs of Chrift, rather than have thy crof- ?es removed ? Then thou haft been at Chrift's fchool But if thou wouidft have thy troubles and afflictions re» moved upon any condition whatever, come after what will ; thou mayft fufpe'ct tbyfelt to have been, but in the correction-houfe : It is the proper mark of a wicked man to leek by all means to get out of God's hands. If he could, as in Job xxvii. 22. — He would fain flee out of his hand. But a child of God comes kindly to him. Says the pfalmift, But it is good for me to draw near to God, Pfal. Sxxiii. 28
^dly, Haft thou got a humbling, and heart-breaking difcovsry of the dreadfulnefs, the foul-deftroying, and God-difhonouring nature of fin, of thy own vilenefs ; efpecially of thy original fin, the fin of thy nature, that four tain of, and lource of all bitternefs, that leaven of malice and wickedr.^fs the unreconciled principle of thy carnal mind againft God ? I fay, haft thon got fuch a fight and fenfe of thy fin, and finful nature, as has made them more bitter to thy foul than gall and wormwood ? Has fin become more loathfom and ugly unto rhee than the devil and hell itfelf? Is thy foul perplexedly weighted therewith, and wouidft thou more gladly be delivered from it than from death and hell ? Doft thou fee no help for thee in heaven, or in the earth, but in the Lord je« fus Chrift ? Doft thou fee him to be afatistying, fuitable, feafonable, and every way all-fufficient Redeemer and Mediator unto thee ? Does thy foul chearfully lay hold, accept of, and clofe with this glorious device of redemp- tion and falvatiou by Chrift ? Does thy foul inceflantly long, and faint after this only ddfirable gofpel way of juf- tification, and fanctification through the righteoufnefs, the infinite merit and mediation of Chrift ? Doft thou ef- teem thofe to be the only happy folk in all the world, that have got this caft of everlalting love,— although they were ftripped naked of all creature comfort ond enjoy-
meat
Ser. XVIII. Upon Genesis xlii. a$. 233
ment under the fun ? Doft thou chearfully blefs and praise the Lord, that ever he made this offer to thee, and that ever thou didft get an invitation to come to the marriage of the Kings fon ? Is it the grief of thy heart that ever thou waft fo long a ftranger, and enemy there- to, that ever thou fat fo many calls, and refufed fo many invitations to come to Chrift, faying, Woes me, that / dwell Me/hech^ that Ifojournfo long in the tents of Kedar ? Art thou made to fit down aftonilhed at the long iuf- fering patience of God, that has fuffered fo many affronts and indignities at thy hand, and not confumed thee in the midft of thine iniquity ? Art thou wondering at hip condefcenfion, that he yet waits upon thee, and is ftill purfuing with new offers of mercy and falvation ? Art thou afraid, thou get not grace to improve it right, and that through thy corruptions thou mar thy own mercy ? Now 1 fay if it be thus with thee, in good earneft, then it appears thou haft been at the fchool, and not the cor- rection houfe. And,
4*b!y, Is thy foul tranfported, and as it were carried out of thy body, with the beauty and excellency of Chrift ? Is thy heart raviftied with the love of God making you cry out, woes me, that I cannot get faith to believe in Chrift, and depend, and truft in him, and credit him with all my concernments ? Woes me, that I cannot get love e- nough to lovely Jefus. Aud is it thy exercife, that thou canft not get love to God, Jlrong as death> and cruel as the grave ; that all the letters of by luft and corruption, cannot drain ? And art thou grieved that thou canft not get Chrift ; active, fervent, and conftant love to Chrift ? Lave to his kingdom and government, church, and people, truths, ways, and works, love to his provi- dence, affliction^ and croffes, love to his laws and to his gofpeJ-love, to his covenant and work of reformation, and every thing that has his image inftamped upon it ? And art thou longing for the day when thy love to Chrift in all thefe ihall be made perfect, when there lhali be no more defections in it, ' And
Sthly, Is Chrift fo precious, and excellent, a perfon fo delirable, and lovely to thy foul, that thou doft not fee his match in heaven, or in earth ? Is he the fairefl among the children of men , the chief eft among ten thoufandy and as the apple-tree among ft the trees of the wood) the rope of Sha-- ront and the lily of the vallies ? And art thou afraid that thy heart runs all upon other objects ; and fo underva- lue him in idolizing thyfelf, in thy ftrength, heaiih,beau«
234 Mr. M. Brace's Sermons. Ser.XVIII.
ty, birth, fortune, wifdom, priviledges, enjoyments, gifts, graces, profetlion, religion, duties, and perform- ances ? I fay, art thou afraid of undervaluing Chrifl by overvaluing any of thefe things; giving them the room in thy foul that he fhould have ; being guilty of idolatry again ft the Lord ?
btbly% Doft thou with a perfect hatred, hate all things, either in thyfelf, or in others that are an enemy to the glory of God, or hateful to brm, and efpeciaily thy fecret fins, that the world fee not ; fuch'as thy predominant lufts ; the original corruption of thy viie natuae, which is the mother of all thy other fins, and the root of all e- vil ; thy vain thoughts, filthy thoughts, carnal imagi- nations, both 'of the flefh, and the (pirit; proud felf- conceited vain glorious thoughts, and worldly minded- hefs ; covetous thoughts ; paflionate and revengeful thoughts ; all thefe iecret heart plagues that the world fee hot, and the laws of men reach not ; flowing from thy nnfanelified [nature which the law of God reaches and his eye fees? And is it the grief of thy heart that thy unfanctified nature, has fuch a propenfity and incli- nation to any of thefe inordinate affections i Is thy foul vexed with thy miibelief, infidelity, formality, hypocri- fy, indifferency, tukewarmnefs ; and deceitful dealing in the matters of God, and coneerns of his glory, efpe- ciaily his worihip and fervice ?
Now art thou as much humbled, and grieved for thefe legions of fecret fins of thy nature, prefumptuous fins, and fins of ignorance both paft, and prefent : As for thy open and fcandalons fins before the world ; feeing that they both offend God,, grieve his holy Spirit, and defile the chaftity of thy foul, marring the beauty of thy inter- nal holinefs ? Now is it matter of thy fouls fad exercifes, that thou haft fuch a body of fin and death within thee, • and fuch a law of fin and death in thy members ? Is thy greatelt care and work, to keep a ipecial watch upon these enemies to God's glory and thy own falvation and to cruili and knock them down in their very firfi: concepti- on by fincere work of repentance, and mortification ; that they may uot get liberty to bring j or th fin*' and fin 'when it isfinijbed bring forth death ? And art thou ho- neftly refolved in Ghritt's itrength, and through the divine afiiftance of his holy Spirit,- never to give over the com- bat, by letting thefe enemies have any kindly entertain- ; ment in thy foul, to reign in thy mortal body, till death
befwallowtd up in victory I Now if it has been thus
will
Ser. XV UL "Upon Genesis xlii. 25. 23$
with thee thou haft been at the fchool of Chrift's difci^ piine, and not in the correction houfe.
yth/yt Ait thou any thing better pcliihed, and purifi- ed, fince thy trouble and afflictions were removed ? Art thou any thing more humbled, and thy vile nature more "i'ubdued than before ? Is it the product of thy crcfTcs to mortify thy conuptions, and to put a greater diitance betwixt thy foul and fin, %nd to wean thy heart and affeo. tions from thy luft, and to make thee fay, What have 1 any more to do with idols r Is that foul- beautifying robe of internal holinefs, become fo lovely, ufeful, and de- firable to thee, that thou canft no more want it, than thy neceffary clothing? Is the wedding garment ofChriiVg righteoufnefs become fo indefpcnfibly requifite, and ab-_ foluteiy necdTary to thee for thy justification, and falva tion, that thou canft no more wafit it, than thy life ? Is heart-rcligiqn and godlinefs.ro in all its parts, become the very aliment that thou canft not live without, as thou canft not without thy neceffary food ? And is the ho- nour of God more dear and neceiTary to thee than thy own life and falvation ? Now if at be thus with thee, then thou halt been at the fchool with Chriit. But if thou be be come cut of the furnace with as much drols, aud fcura as ever, if thou be as much the old man, and as profane as ever ; if thou holdeft faft that iinning difpofition to- wards feeding, tottering, ferving, and obeying the lufls of the ilefh, the lufts of the eyis, and the pride of life. Then thou may ft remember what Chrift faid to the man, John v. 14. Sin no more left a worfi thing befal thee — left heU, and the chains of darknefs be the next correction- houfethou meeteft with ? Fori would not defire a more clear mark 01 evidence of a perfon plagued of God; and giventip to himfeif, than to have fo much pains taken on him, and yet not profited by it ; to be caft into the fur- nace, and yet not purged by it ; to be uuder the rod, and yet not humbled. Hear what Solomon fays ot fuch, Pro v. xxix. 1. He that being often reproved, hdrdmfh his neck) Jbad Judder. ly be dejiroyed, and that without reme- dy.
Stbfyy Is thy fouls delight, and longing defire to have a*well -grounded iruft. in Chrift, with union and commu* nion with him, as the kindly fruits, effects, and. remit of a regeneration work upon thy foul, the new birth, new nature, and new creature ? 1^ it heaven up to thee, and that wherein tny life lies, to have com. .u.- nion and fellowlhip with God? Is it hell upon earth to
G g be
1^6 Mr. M. Bruct's Sermons. S.er. XVIII .
be under the hidings of his face ? Doft thou know when he isprefentby thy louls quickening, reviving, Strengthen- ing, courage, agility, activity, comfort, and joy in Chrift ? Doft thou know when he is abfent by thy fouls fai mingy failing, lingring, withering, languishing, and drooping under this ? Knoweft thou what it is, to have the faving grace of God diffufed through all the faculties of thy foul, and members of thy body by its operative exercifes, till it demonftrate, and put forth itfelf by its proper and na- tive fruits, even external and internal holrnefs in thy life and converfation ? O knoweft thou what this new being 5s, and what it is to have a converfation in heaven ? And knoweft. thou what is to vent thyfelf-in the bofom of God by fecret prayer, meditation, and fpiritual ejaculations^ Knoweft thou what it is to have any longing, fainting defire after the fincere, incorruptible, reviving and firen- thening milk of the word, the gofpel, or rather Chrift himfelf the fubftance of the gofpel, in order to be in-" creafed with ths increafe of God, and to grow up in him, as calves in ths flails ? And knoweft thou what it is, to htfve a new work put into thy hand by obedience to all his commands from a pure principle of faith in, and love to him,*and zeal to his glory? Knoweft thou what it is to belike that man, Pfal. i. 3. And thefe, Pfal. Ixxii. 13. And like the flourifhing f late of the. church, Ifa. xxxv. 2. ? Knoweft thou what it is to bring down h-eaven to thy
foul, and to bring up thy foul to heaven ? Now if it.
has been thus with thee, thou haft been at Chrift's fchool,, and made fome proficiency therein by thefe croflls and afflictions. — -But if it be not. fo, then thou haft reafon to be afraid that thou haft been but in the correction- houfe. But,
gthtyi Is there a true and real principle of love and zeal for God and his glory, holy fear, and regard to God's abfolute fovereignty and authority, as the great Law-giver, binding thy foul to the gofpel-way of new o- bedience, to the moral law of God, fo that thou dareft not flight, neglect, or omit any known or commanded duty, nor yet allow thyfelf wittingly or willingly in the commiffion of any known fin, or tranigreftion agriinft the Lord ?
\otbfyt Ts there fuch a principle of holy fear, and awe of the majifty, and authority of God, upon thy foul; fuch a faith's difcovery of his all feeing, heart fearching, om. nifcienteye upon thy ways and actions ; that for thy life thou dareit not flight, nor omit any of thefe duties of
religion
Ser. XVIII. Upon Genesis x!n. 25. . "237
religion, or chriflianity and godlinefs either in the firft or fecond table of the law, even thoie that are moft re- mote from the cognifance of men, and without the reach of their cenfureor law, and that no eye in the world can fee, and yet thou darelt not flight them ?
nthly, Art thou living within the continual fight, fenfe, and impreffion of thy weaknefs, folly, madhefs and inability to do what is really good, with refpect ei- ther to God or man, either of a natural, moral, civil, or religious nature, that can be acceptable or well plead- ing to God, unlefsdone from a principle of his grace in the foul, and with a conftant dependence on him, for the divine help and affiftance of his Spirit ? For, fays Chriffc Iiimfelf, John xv. 5. Without me> y£ can do nothing,
iitbly, Art -thou fo far from refting. thyfelf content jn a fet torm of religion or godlinefs, or fitting down u- pon thy own proficiency, or attainments that thou wholly flighted, and overlookeft all that ever thou didft ? Doft thou forget thefe things that are behind^ and prefs for- ward, toward the mark of the high calling of God, know- ing that no lefs tnan perfection can do the turn, and that no psrfcclion is attainable in this iife ? Phil iii. And is thy foul longing for that happy day_, when that ftate of imperfection fhall be done away, and when that biefTed ilate of perfection fhall commence ? And,
i^thly. Art thou fo over-awed with holy fear, and jealoufy, fo watchful and tender of thy ways and actions, that thou dared not for thy life offend, nor do any thing of weight orconfequencein the matters of religion, either by terror or argument ; neither by the dictates of thy own heart, nor yet the example of others ; till firft thou go to the law, and to the teftimony, and confult the word of God, arid fee whether or not, it be agreeable thereunto \ And therefore art thou pleading and wrelf- ling with the Lord, that he would fend forth his light and his truth, and guide thee in the way cf his truth, and thy duty ?
\dthly, Art thou afraid, that thou prove nothing at lafr, but a gilded hypocrite, a deceitful dealer with God# a lamp wanting o\\, and a flourifhing-like fig tree without fruit, ahead full of unfanctified knowledge, as a candle to let thee fee the way to deftruction ? And yet art thou importunately pleading with the Lord that he would fearch and try thee, and let thee know what thou art, and how it is with thee, and that he would give thee tiuth and fiacenty in the inward part, and prevent three
G g 2
238 Mr. M. Bruce's Sermons.. Ser.XVTO.
from going down to the grave with a lie in thy right- hand.
i$tbly, Art thou asferious, active, and diligent in the practical performance of-every commanded duly in reli- gion, as if thou wert to get heaven and happinrfs by it ? And yet in point of juftification and merit before God, doft thou reckon -thy duties to iignify no more than dipping thy finger in water ? Doft thou look upon all in the matter of felf-righteoui'nefs, but as filthy rags ar.d as a plunging of thyfeif in the ditch till thou be more vile before God, than the devil himfelf ? Art thou come to this with it, that when thou haft done a'l thou canft do, or fuffer, tbou accounted: thyfeif an unprofitable fiy> vant in point of merit and juftifica' i>n '?
1 6thljLi Is it only through the perfect righteoufnefs of Chrift freely imputed -to thee, and inftruroentally laid hold upon by faith ; the all-fufficient virtue, valuer, me- rit and mediation of Jefus Chrift, the Lord, Redeemer and Mediator •, that thou defireft to expect the love, fa- vour, and friendfhip of God, juftification, heaven and happsnefs, and in ether way imaginable ?
i"jth!yt Is it only to prove the reality and fincerity of thy faith in Chrift,. and to teftify thy love and thankful- nefs to God for thy juftification and falvation through- Chrift, and for all his benefits to thee, that thou doft: good works, and performed every commanded duty ? Is it becaufethe Lord commands it, you will do it ; and be- caufe it is thy walking to heaven, though not the meri- torious caufe thereof ?
i%ihly> In all thy thoughts, words, and actions in life, is jt thy fouls delight, defigo, defire and endeavour, to glo- rify and honour God, and to exalt. his name, and to a- bafe thyfeif, and fo to do his will, chearfully obeying his commands, although thy own profit or pe'rfonal advan- tages were excluded out of it ? Is it thy forrow that thou art fo ufelefs in fhy day and generation, and that thou canft not be more fcrviceable to him ? Doft thou love God (o much, and hate fin with fuch a perfect hatred, that thou dareft not think of going to hell for ten thou- sand worlds, if it were no more but for fear of blafpem- in'g the holy name of God, under the terrors of thefe tor- menting pains, where thefe damn&d. creatures ar e f cabled
ivitb Jirct and\their worm diet/? not, Mark ix- 44
They have no other thing to do ; neither are they capa- ble of doing any other thiug in hell, but finning againft
God,
Ser* XVIII. Upon Genesis xtii. 25. 239
God perpetually, though they have 00 pleafure in it, but on the contrary, tormenting pains, under the wrath o£ God, and this makes them continually blalpheme his holy name.
zythly, Doft thou rejoice to feeChrift's fchool thriving, and mnch honour put upon the mafter by the proficien- cy ot the fcholars under his hand ? Is it the joy of thy heart to fee thy fellows profiting much in godhnefs; and thy forrow to fee them fpending their time, and nothing the belter, but worfe under all the pains taken upon them?. And art thou exerting thyfelf according to thy cipacity for their relief, as in Jude, ver.' 23. Palling them out of the fire is by example, chriftian admonit on and reproof ; an J if they will not lay it to heart,:does thy foul mourn for them in Jecret P Is thy foul grieved to fee fo many people delighting in that" which (hall ruin their own fouls, and that, thou canft not put a flop to their career or fin and wickednefs ? But perhaps, thou wilt lay, if folk take pleafure in their owi^deflruiftion, wlio can help it ? To this I anfwer,
(i.) Canft thou not pity and commiferate the irapefii- tsney, unbelief, ai d obduracy of their hearts, when thou feeft their fecurity, ignorance, <pr6fftnity and un- godlinefs.
(2.) Canft thou not proteft againft their fin, and teftify thy abhorrence of their evil ways? And it they will not turn"* from, and for lake them, their blood (hall be upon their own heads, but thou (halt be free of it. And,*
(r) Canft thou net carry thyfelf fo, as not to be a ftumbling-block, or bad example in :heir way ; and keep thyfelf from doing any thing that may harden them in their iniquity ?
(4 ) Canft thou not go to God with their miferable cafe and condition, and by prayer and Amplicati- on, crave that mercy, and repentance „rnay be given un- to them, if they be of the travail or his foul, and belong to the election of free grace ?
(5 ) Canft thou not caft a fair copy of a chriftian j gofpel life and converfation before them, and fee if the beauty and excellency of gofpel ho!i-efs, will prevail u«" pon them ? Canft thou not tell what the Lord has done for thy foul, and bid them come and tafte, and fee that God is good ; and invite them to fhare in your lot. . There are fome felf fefking folk, ir they could be we'!, and fure of heaven them/elves, they care not what be- come of others. But it them be one of Chrili's fch<
an<
241 Mr. M. Bruce's Sermons. Ser. XVIII.
and a right expectant of heaven, thou wilt be glad how well others thrive, and how much company thou have. There is room enougli there, for all the children of A- dam, if the Lord give them grace to repent. And,
2otb!y, Art thou not as nearly and dearly concerned with the public cafe and condition of the church, and people of God. as with thine own perfonal cafe and con- dition ? Is not thy foul as much humbled for the broken wafted cafe of the church of God, as for thy own broken cafe and condition ? Are not the reproaches, affronts, and indignities done to Chrift, and his intereft fading u- pon thee ? Art thou not grieved for the qffliftions of Js- feph ? Haft thou not a public fpirit of fimplicity, and fel- low feeling of the wrongs and injuries done to the glory of God, by the invafions made on the kingdom of Chrift, and the encroachments made upon his church by his ene- mies ? Is not thy own perfonal cafe connected with the public intereft of the church and people of God, that thou muft ftand and fail with them ? Doft thou not mourn when Zlon mourneth ; and rejoice when fhe is comfort- ed ? Is it nor well with thee when ftiejs well, and ill when tne is ill 1 If it is fo with thee, then it is an evidence that thou art a kin<J'y fon of Zion, and a living member of Chrift's myfticai body, and confequently trained up at Chrift's fchool of heavenly education by the crofs. But if thou want this, I like thee the worle ; get, or have what thou wilt, if thou be only feeking felf-edifjcation, felf- peace, eafe and accomodation, there is fome crack or
flaw in thy union with the myfticai body of Chrift.
There are fome who if they were fure to be happy them- felves, care not whether the church and work of God fink, orfwim. The baftard children of the church may be (till known by this mark ; for they are (till one of thele two, either wicked, malignant, malicious enemies, who can never be out of an ill turn to the church of God, as that is their proper element : They arc fuch as will neither do a good turn to the church and people of God ; nor fuffer others to do it, or el fie they are only on lookers and idle fpectators, unconcerned with the church's cafe. They are refolved to take the times as they had them, and make the be ft of them that they can, for their own perfonal advantage. They are fuch as think gain to be godlinefs, from whom we are exhorted to withdraw, I Tim. vi. 5. But the genuine fons of ZiOn are of another ilainp. Stall I go to mine bovfe ? laid Uriah, 2 Sam. xi-
xi. and
Ser. XVIII. Upon Genesis slii. 25. 241
11. and the Ark , 1/rael, and my ford's fervants be encamp* ed in the open fields. No, If 1 forget thee, 0 Jerufalem^ let my right hand forget her cunning. ' If I do . not re- member theet let my tongue cleave to the roof of my mouth ; if I do not prefer Jerufalem above my chiefefijoy, Pfalm exxxvii. 5, 6
La/tly, And I fliall add no more, is it thy only care and ftudy to be of thofe folk that die in the Lord,, that reft from their labour , and their works do follow them ? Rev. xiv. 13. Art thou moft taken up with making pro- vifion for the foul, laying up a good foundation for the time to come, learning the Lords vvifdom and truth that thou mayft live thereby, and wait all the days of thy ap- pointed time until thy change come, living everyday a* if it were to be thy laft day, and doing every work and action in life, as if thou wert prefently to compear before God's judgment feat, and render up thy account? Art thou driving to ferve God with finglenels of heart under the awful impreflion of his omnifcient eye, know- ing thou muft be accountable for all thy thoughts, words and works ? Now if it be thus with thee, thou haft been at Chrift's fchool, and profited thereby. But if thou be putting the evil day far from thee, and living in the world as if it had been made for thyfelf alone, and not to ferve God by it, not minding the great end of thy creation, and living as thou wert never to remove out of world, making infatiable provifion for theflefh, to fulfil the luft thereof ; then thou mayft fufpecT: thyfelf, and take heed left the day of deftru&ion come upon thee unawares, for it ieems thou haft been only iu the correction-houfe, by thy troubles and afBiclioos.
Now by thefe marks ye may know, whether ye have been at Chrift's fchool for edification and difcipline, or in his correction houfe, wherein he puts his enemies. If ye be made partakers of his holinefs, then ye have, doubt- \c(s} been at the fchool with Chrift. But remember it muft be internal holinefs in the foul, and holinefs in re- folucion, according to Pfalm xlv. 13. The kings daughter is all glorious within ; her clothing is of wrought gold. It muft be holinefs in thought, word and action, even in the inclination, defire, delight and af&clion, both na- tural, moral, and religious ; holinefs in chriftian mode- ration, temperance, and fobriety in the lawful ufe of every creature enjoyment, and recreation, it muft be ho- iineis in converfation, holinefs in the tongue, hand and fow, and family, or domeftic holinefs ; holinefs within
doors.
>:2 Mr. M. Bruce's Sermons. Ser. XVIII.
*~cloors. and holinefs on the ftreet, and amongfl; thy neigh- bours ; holinefs in thy calling, labouring, trading, or merchandizing ; nay, in a word, it muff be in all manner of ccnvcrfation. And if thy iinful defects, and failings in this, be thy grief and fad (oul exercifes •, and if thou be longing for the perfection of holinefs, then the day fhallbreak, and the Jhaaaws flee away, when thou fhalt be made like the wings of a dove, that are covered with fi- ver y and with yellow, gold. I think, without a breach of charity, there are fome folk going under the name of Christians in the world, and I fear, amongil profef- fors in the vifible church, who are of fuch a dilpoii- tion, that give them peace, eafe and wealth they would not care whether they got C brill, truth and holinefs, or not. Now fuch are itrangers to Chrift, enemies to holi- nefs and truth, whilft they continue fuch. -Bnt it is not ft) with the child of God, who has been trained up at Chrift's fchool of heavenly discipline by the- crofs, who has learned to know by experience how excellent and pre« cious Gbrfft is, and what a foul-beautifying thing holi- nefs is. Yea, t! ey would not denTe to go. to heaven with- out Chrift, truth and holinefs \ for in this cafe heaven would be no heaven to them. But i return,
II. To the fecond thing propofed, which was, Wherein lies tjie fweetnefs of his love in getting our lack filled by ©up heavenly Jofeph. And wc foy it lies in thefe tour things. And,
iji, It is a great prop and pillar for the believer's faith, and ftrengthens the foul agaibft the aflSauits and fuggefli- ons of Satan,' when in'fuled into the foul, and foruticd againft. the objections of carnal reaion, and its murmur- ing againft the the Lord's difpen/ations, and again ft the iinful and flavifh fear of the world. When the chridian is like to befa'ily exercifed under the crofs, then the de- vil begins to take him up. Now 1 know, he wOuhl ne- ver do well. Then carnal reafon and mifbdief begin in their turns, and lay, alas, alas, what (ball 1 do ? This is the tiling I was afraid of : And now my fears^are like to come upon me: 1 ihall furcly one day or other fall by the hands of mine enemies. The world begins to frown, and the men thereof to fay, we {hall get our will of him now j the day is come we looked and longed for. Then faith ^fteps in, and fays, Ride: at Jeifure. What have you to fay to my mailer Chrilt, and his crofs ? You fhaii be fal-. fillers \ for I fhall both do well, and be well, in fpite o£
the
Ser. XVIII. Upon Genesis xlii. 2$. 343
* %h+ devil and all that take part with him. For my matter
;- has as good furniture and provision to give his fervantg
as any in ail the world, and better too, Co then we fee the
advantages, and fweettiefs of the enjoyment lie in this,
that it itops the mouth of all objections.
2alyf It keeps the hearts of God's people from faint- ing in the day of trial, when the£ are like to fuccumb, and give over that work. For a long journey, ancUfore labour are very wearifome, for pure and undefiled reli* gion before God, even the practical pure godlinefs. The truth and reality of which is a great work, and therefore is compare 1 to lighting, wreftling, lhiving, and running a race ; driving to enter in at tbefhait gate, and taking the\ kingdom of heaven by violence. But the quantity o£ good corn in our fack is a good prefervative, and ftrength- ening cordial againft fainting under all difcouragements : When we get near Chr ill's hand, and get one meal, of a good old preaching, and a fecond, of an old experimen- tal manireftation and enjoyment, and the third, from fome old lively communion ;- — think ye not that this may in, a long journey, keep us from fainting by the way.
3c7/y, It keeps the believer always chearful under the crofs, and makes him fing forth the praife of the Lord. under the faddeft trial and affliction, that can befal him. It makes the believer bring up a good report of all the Lord's works, ways and dealings, and (peak much in commendation of the love of God. What was it that made Paul rejoice in tribulation ? What made him and Silas fing in prifon, while their feet was fall in the flocks ? What made irlabakkuk fing over his defiruction ? Was it not this quantity of good corn they had in' their fack* ? And the good provifion ihey got by the way from their brother jofeph ; for he will give his friends and brethren, the fine ft of the wheat.
4th!yt It enables the Chriftian to break through a troop of difficulties, and to overleap a wall with fortitude and boldneis. It makes the weakjlrong, as the hou/e of Da- vid, to run, and net be weary, to walk and not faint It makes them do all things through Chriji that firengthenetb them. The enemy intends ro fet hedges of thorns in our way, but through the ftrengtb of Jehovah, we will go through them all, by the provifion our Mafter gives us by the way. He can make us overleap a wall, and go through a troop of difficulties, yea, all oppofition, Plal. Xviii. 29. cxviii 6, — 13. And may we not fay that the quantity of good corn, and the provifion by the way,
U h that
244 MR' M. Bruge's Sermons- Ser. XVIII,
that our brother Jofcph puts in our fack, is both fwe*t3 and comfortable, and of great advantage to us by the way.
III. The third thing we propofed, was, A word of Caution. And,
Firfti I would not have you miftake our wife and bleffed Jofeph, for he will be now and then putting corn in Our facks, but he will take his own time in doing that. Therefore ye muft not limit, but leave him room to come and go upon y nor prescribe a way, or time of your own contriving for him to work his work, or accompIHk his glorious defigns. You muft leave room to him, BotU as to the time, way and manner \ and likewife with ref- pecl to the means and inftruments ; elfe ye will greatly injure yourfelves, and fit in the way of your own com- fort. For it- ye will take a right view of my text, ye will find thefe things in it.
i. That Chrift will empty your hands before he fill them. For they brought empty facks to Egypt, and they had it as a door of hope, that the ileward was there be- fore them to fill them. Whenever they came there, they were clapt in prifon, and then their facks were made more empty; atTeaft their cafe became more hopeleis, and feemed worfe than before. A
2. Piece of Ch rift's wife dealing with his people is, that before he fill their facks, he will give them a lore heart* For there was nothing amongft Jofeph's brethren, but lamenting and mourning. We are all guilty, fay they. Aud then he caufe* their facks to be filled. I trow, there mu(i be more wet cheeks amongft us yet, ere all our facks be filled. The many ftubborn and whole hearts amongft us, fay that our facks will be long in filling. The
3. Way that the Lord takes is to lay a new crofs upon you, that ye nev-r dreamed of, before he fiil your facks. A bound Simeon was what thefe brethren looked not for. Therefore do not miflake our friendly Lord and
*'. Matter ; for he will fill his friends facks ; but he will take his own way with it j and good realba that he ihouid do fo.
'idly, Do not miftake this, that ye muft either get faith
to read the Lord's difpeniations towards you in the day
of your affliction, or then thcu wilt lefmany a parcel or
grain of thi* good corn be loft, or mifmanaged. I trow,
i& folk have got more in their tacks now, than they
. iicd : and yet I tear tlgerc is butjittle notice taken of
it.
Ser. XVIII. Upon Genesis xlii. 25. 245
n. The church, Lam. iii i3. And Ifa. xlix. 14.
took unbelief to read her cafe. But Zion faid, The Lord
hath for faken me. She fees not a grain of mercy in all her lot ; but faith comes and reads better, in the 22 and 24 verfes. Faith fees {he is not utterly deftroyed to pofte- rity : yea, fhe comes confidently to afTert her interefl: in. God ; and this fuftains her till ihe gets a fight of an hap- py outgate to herfelf, and ruin to her enemies, as ye may read it in the forecited places of fcripture. I dare fay, there is many a (weet and feafonable fealing mercy under our crofTes, diiregarded and forgotten, becaufe we make unbelief read t© us under thefe crofles.
3<#y, Beware of this miftake ; that becaufe we get not as much faith as to overcome the world at one itroke, and as much fhength as fight the devil out of the field, and obtain a final victory over all your enemies, ye will think nothing of fuch a meafure of grace ts ferves to keep you on your feet, and to maintain the warfare and combat. "Will ye think nothing, although you get as much grace and ftrength, as to hold you at your duty, without giving it over as hopelefs ; becaufe ye cannot get as much as will make a full end of your duty, that yc may be troubled with it no more But certainly we ihould think it a grain of good corn in our (acks, if we «-an get as much furniture of provifion and grace, as to maintain the conflict againft the devil, the world, and the flefh, and'toholdus at our duty. 1 wot well, we want not a grain ofgood corn in our iacka, if we be help- ed to fing that fong, that although we cannot get the day carried compleatly over our lulls and iaois at firft hand, yet God be thanked, they never gained an inch of ground upon us fince our croifes commenced, and the VieiTcd Captain of our falvation helped us to fet out in the field againft them And through his grace that ftrengthenetk his people wit h all grace in the inner mant we hope fhall never quit the caufe till we get them all cut off.
4th/y9 Miftake not in this way, that becaufe ye get not fenfible and fatisfying accefs to God in prayer, and are not taken and dandled by him upon his knees, and made to read your intereft and relation in Chrift by the fen light of bis countanance, therefore ye think nothing rho' ye be be kept knocking at the door, pleading, wreli importunately waiting at the door till it he opened mno you, and every impediment removed. But I wot we may count it a portion of good corn in our lacks, if
U. 2 we
246 Mr. M. Brtjce's Sermons. Ser. XVilL
we can get perfevering grace and ftrength to wait on, and not to caft away our confidence and run away, becaufe we get not accefs at firft hand. We rnuft (till take it, for a door of hope, when we get grace to abide at any duty. This way David came to maintain his intereft in God, Pfal. xxii. 12. And Heman, lxxxviii 12, 15. This godly man was not fo foon foiled as to leave it, and run away.
$thlyt Ye nvuft not miftake this piece of good provision , by the way, and a grain of good corn in the lack, which is little remarked or prized, and as little ftudied, or fought after ; and that is to grow downward in humi- lity and feif-denial ; albeit ye be riot lenfibly growing up- ward in attainments, in the progrefs of other graces and ^performances of duties. We are ready enough to count our going upwards a mercy, and to glory in it; but we thinklittle of it, if we are growing downward, as it were, "beneath the ground. But I wot well, there is many a par- cel ofworfe corn in the country than humility, and ielf- denial. Chrift will never love you the worfe that your
feet make little noife in the ftreets of Jernfalem. He
will never love you the worfe, that your profeflion bears not more bulk than your felf denial, and practical god- linefs.
We now come to a word of Ufc. I think it cannot be denied, but there are very heavy crofTes this day, upon Scotland. But are ye getting a grain of this good corn, and a piece of provifion,tohelp to bear you up under it ? There are two fad words I have to tell you. And,
1. That it both is, and has been a piece of Scotland's plague and judgment, that our crofTes find us afleep; and naked, with little in our lacks. Empty facks and finfnl fecurity go Oill together. Since it is the hand of the di- ligent that maketh rich ; and droufinefs clothes a perfon with rags, although our heavenly Matter hath riches e- nough and to (pare, yet I trow many of you have empty kitchens at home. There are three ftore-houfes that
Chrift takes his people to, and there fills their facks.
The
(r.) Is that in Col. ii. 3. In -whom are hid all the tred' fures ofwifdom and knowledge. It is a treafure offoul- faving, heart-humbling, nature fandlifying, and will- renewing wifdom and knowledge. O that ye knew any thing of this to have your fack full of this good corn. The
(2.) Tr-ea-
Ser. XVIII. U*>on Genesis xlii. 25. ' 'x ^7
(2.) Treafure houfe he takes them to, is that, in John 1.16, 17* And of his fulnefs have all ive received f%and g/nce for grace. For the law tvas given by Mofcs, but grace and truth came by Jefus Chrifl. O Sirs, know ye what it is, to be (upplicd out of Chiift, the wcll-fpHn'g of ftrengtU- ening grace.
(3.) He takes them to the treafure houfe of his good- nefs, with fuitable fatisfaclion therein. Pl&i, ixii 7. Hoxo great is thy goodnefs, thou haft laid up for them that fear thee. And I \rct well, if you have got thefe three you have got a quantity of good corn in yo'Ur facks. The
2. Sad word I have to tell you, and I defire rot to pre- dict much therein *, but I affiire yon, many will Fall by the right way ere all be done. There will be many dead field profeflbrs in Scotland, ere we net out of Egypt, through the wildernefs, and to the end of all our troubles I fay if* and I will (land by it, that many will turn their
bncks yet upon the chnrch, and !e*t a blaft go over,
Well then, Jofeph has enough, if ye wid take it, and vfc it. Rut alas ! I think your facks are marred, and your vefTels look as they would not hold water. Hearts pre- pared for receiving the mercy of God, that he is willing to give and allow his people, feem to be very rare in Bri- tain. Well then prepare your lacks, and mend them, for our Jofeph has enough to fiil them. There are four rents in them that will mar' them, if ye do not mead them. The
1. Is untendernefs as to the truth, and the glorious concerns of ChriiVs kingdom. I fear that this will be one of the rents in many folks facks.
2. The want of a heart filled with heavenly deilres af- ter Ch'rift, and his fulnefs.
3. The want of a heart, warmed and burning with love to God, and right zeal for the matters of his glory.
4. The want of a heart purifying faith in Chi ill, in exercife, to caff up the fcum, and work out all't'ie dregs of corruption by true repentance and mortification. O try to mend thefe rents in your fack, otherwiie truly ye will make but a bad journey to Epjpt. Holy and heaven- ly dehres are gone. The holy flefo is departed, and that is a great rent in our facks. M for love, it was never colder than now. Many are like to die, crying out, and like to give it over, and our blefTed Jofeph is laying, Who can help it ? For the fault is at your own door. If ye would afk more believingly, ye would receive more. If ye wonld love more, ye would jiave more opportunity
of
2^3 Mr. M. Bruce's Sermons. Ser. XVTIJ.
of being beloved. How? well is Chrift's words now accomp- lished, that iniquity Jhould abound, and the love of many wax cold ? There is nothing that makes this earth more like hell than fin, and its inhabitants more like damned fpi- rits, than the want of true Chriftian love : For there is nothing in hell, but fin; and there is nothing in the heart of the damned, but pure malice and hatred aga-inft God and one another. The next obfervatiou which we ihall make, is this-,
DocT. III. That although Jofeph feem to deal more rough- ly with his brethren, than with any others in this world ; yet at lajl he gives them the better bargain.
He -gives them ftitl a low fall, but then he gives them fomething over that which he gives any other in \he world. There were none that got their filver in their facks, for ought we hear, but Jofeph's brethren : And I fay the people of God (hail ftill have the beft of it, tho* vour enemies 'had laid, and fworn to the contrary. la fpeaking to this point, I lhall fhortly
I. Let you fee how it comes to pafs, that Jofeph's brethren muft have the overplus to the bargain.
II. I fhall let you fee what this is that Jofeph's brethrea get beyond others.
III. We fhall give you a {hort word of Caution,
IV. Conclude the whole with a word of Ufe.
I. ,Now as to the firft of thefe, viz. How it comes to pais, that Jofeph's brethren muft have the overplus, that is, as we commonly fay, the boot and the better bargain. — And we fay it muft be fo, upon thefe two or three ac« •counts.
i. Becaufe of the (landing, and near relation that was betwixt them and Jofeph : there was not fuch a relation betwixt other men that came to Egypt, to buy corn ; and therefore that relation that fubfifts betwixt him and them, gives them a better right to this favour. Chrift's friends and brethren muft have this overplus, and carry it from all the reft of the world.
• 2. The followers of Chrift muft have this overplus, that many a time he puts them under the crofs beyond o- thers. Many a troubled heart they get, that others want;
many
Ser. XVIII. Upon Genesis xlu. 2$l 249
many a frown they get beyond others, in refpec"l of his love tokens, and tender dealing with them. As he puts a difference, betwixt bis people and the reft of the world in reipecT: of theie, fo he will put a difference betweea them in refpecl of mercies and enjoyments. The
3. Ground and reafon wherefore the people of God get this and the better bargain beyond others, is, that Chrift; may mauifeft his love, and favour to thofe that are brought in and ecmverted, that others "may be engag- ed thereby to come unto him. 0 tqfte and fee that God is good % lays the pfalmift, .Pfal. xxiv. 8. This is an invi- tation to come, and get a fhare of the bread he gives un- to his children.
II. I am to let you fee what this overplus, or bounty is, that Jofeph's brethren get beyond others. And there are thefe four things that they get beyond all other peo- ple.
1. All the enjoyments they get, whether they be in the way of profperity or adverfity, come out of the hand of a loving brother who was born for, and inured to adver- fity. This makes their afflictions lighter, and their mer- cies fweeter than otherwile they would be. O Sirs, would ye make a richer bargain than that, Rom. viii, 32. Who gave us Chrift \ and with him freely all things. And 1 Cor. iii. 22, 23. Whether Paid, or A polios , or Cephas, or the •world, or life, or death, or things prefent, or things t$ tome ; all are yours ; and ye are Chrifts ; and Chrift is Cod(. The men of the world fay, How comes it that ye are chearful nnder croffts ? In anfwer to this we fay,
(1.) We have the teftimony of a good confeience, which is a continual feaft unto us. And,
(2 ) All our afflictions come out of the hand of our heavenly father, and from the fingers of our loving bro- ther, and therefore we need not be afraid of them, for they can never hurt us. It may be ye fhall be put in prifon ; but what is the matter ? Simeon will not be the worfe, if Jofeph be the jay lor ; the ten patriarchs will will not be the worie for being put in prifon, fince they »re his brethren
2. There is not one who gets Jofeph's croiTcs, but thej get his bleiling with them, that is to. fay, they get God's bUiling in the midft of their afflictions •, and is not that bounty enough ? The men of the world are filling our fack \ but what trow ye is it with ? Sirs, I wil] allure you it is no good grain. Some are putting in reproaches and
deriiion 5
i$o Mr. M. Bruce's Sermons. Ser .'XVIII.
derifion ; fome hunting and horning ; Tome prifons and banifhment ; and fome are putting in heading and hang- ing : Here they maft hold, tor they can go no further.
Well, what think ye of that fort of corn ? But, fays
our bleffed Jofeph, have ye done all ye can, O enemies, and can ye do no more ? Yes ; Jay they ; we can go no farther. Well, fays Chri(t, I will put a fill of better grain in my childrens lacks •, fince they have gotten a crofs, they fliallhave my love and hleffing with it And what think ye of that ? I defy all the world to equal it. What wilt thou do, man, with thy little quantity of lilver ? Never trouble yourieif with that ; for I will do weil e- nough with it. I will tell you two words for that.
|Sfe.(i.) To be much in God's common and in his fear, which is better than the belt inheritance under the fun. God's 'providence or common that he makes 'uis children to go upon, is better ; and they vyill grow better upon it, than the men of this world will do with the belt things they have to enjoy. A
(2.) Word that I have to tell you, is, that a poor wi- dow woman has but a little oil in a crufe, and a handful of meal in a barrel, which will be but a bit of bread to* day, and then die to-morrow ; God can make that fame handful of meal, and drop of oil go far, and lait long 5 yea, it cannot be told how far a little mercy, or enjoy- ment, will go under the crols. There is a
3. Thing that Jofeph 'g brethren get in to the bargain, that he pays them well for all the pains they are at in, his work or bulinefs. Is not that a noble bounty, Mat. xix. 28, 29. Toey jha.il receive an hundred fold, and inherit ever Lifting Hie. Here is a hundred fold of true foul-fa - tisiaclion in this life ; and thrones and crowns in the ivorld to corns ; whilft the men of this world, as it were, iWeat out the very marrow of their foul, in the'fire of fin, to do the devil fervice : Then he gives them hell for their pains at laft. But our Mafter gives his fervants a fack, full of the fined wheat, and iilver in the lack's
mouth. Will we ever get an account of our ftipeod?,
our plundered houfes, and our forfeited lands? We think not, fay the men of this world. 0 Yea, but cur JVialler will count with us, and pay to the full : He will give his hundred fold, and in the end give us eternal
v life. And may we not fare well ? Our blended Jofeph will not let his friends or biethren be at any lols ; but he wlil pay them well for their pains. All the Iofs that ye are at in fullering for Chrift, ihail not be one penny out
of
Ser XVIIt. Upon Genesis *lii. 2$. 251
of your purfe : He will count with you for the houfe* the cattel, 6c, yea, to the laft penny, and deny nothing of it. A
4. Thing that God's people get, is a new invitation to come, and get more, as an addition to what they got before, that they may, as we commonly fay, keep the Hock on foot, and prevent a downfalling market. Pray, fays our Lord, Give us this day our daily bread.— -Feed me with food convenient for mey fays Agur, Prov, xxx. 8. Is not this a brave thing that our Mafter would never? weary to give, if we would not weary to afk, and there- by to give him employment ? The men of this world fay, that fuch a man is very troublefome ; they give him one thing this day, and another thing next day, and yet he is ftill coming agajn. But our Mafter gives us a new boun- ty, and a new invitation to come, and receive more. O « but this is a gallant thing ; He will give us an enjoyment and a crofs upon it, that may affect our hearts, and be an invitation to come, and get more furniture and fup- p\y out of his ftore houfe. Every new touch and trial we get, is an engagement to come back, and receive more provision for the way. Is not this overplus enough to the bargain ?
Well then for Ufet what fay ye to the-Caufe of Chrift ? Now, Sirs, may there not be a fad complaint in Scot- land this day? What aileth the Lord at his people ? For if there be any that may be called Joieph's brethren, they muft be thofe that are moft roughly dealt with ; the poof mourners and weepers, who are the moft roughly hand* led. But I will tell you, no lefs will do our turn to bring to remembrance our old by gone trefpaffes aud evil deeds done agatnft our heavenly Jofeph, Chrift Jefus, and to humble us for them. But when God has humbled his people by the crofs, then he will put as great a diftance betwixt them under their enjoyments, as ever there was under the crofs. Chrift counts up all his people's crof- fes to pay them home with comforts : But he counts up the world's crofles to double them. Then Sirs, I think the value of a covenant is dill beft known under the crofs ; and the worth of a mercy is beft known then ; for there is always an overplus betwixt our ftock and the world's flock As ourfpLuual enjoyments and proTifion come Under ourbleffed Matter's care and providing, fo do our temporal enjoyments alfo. Were it but a dinner, or fupper, it fhail be cared for. Well, count over your over*
I i plus
252 Mr. M. Bruce's Sermons. Ser.XVIIL
plus under the crofs ; and bear up your heart, and ftand by your duty, and hold on in the way of the Lord. He that hath clean hands, and a pure heart, Jhall wax ftronger and Jlronger. Ye (hall have your facks yet full ; for Jofepli is the governor. Be your cafe what it will, your facks ftiall be full as long as he is governour. The laft thing I obferve from the text, is,
D OCT. IV. That this is a heavenly leffon that the Spirit of God has taught his people, that he would have them he very careful to learn all the ftepsy and degrees cf his difpenfatious, and dealings towards them.
There were fix fteps of Jofeph's dealings towards his brethren.
\Jl, pvery word was for fome time rougher than another It may be thou art like to be maftered with thy trouble, and comeftto God with thy crofTesand condition, think- ing to get fome refpite there 5 but inftead of that thou getteft more fharp words than before. The poor woman of Canaan thought to have got the devil caffc out of her daughter at her firft coming ; but inftead of that fhe goi this, It is not meet to cafi the children's bread unto the dogs, I pray you ; fee that ye take faith to read your crofs. I told you that the church in the third of Lamentations, took unbelief to read her crofs ; and then (he never read a word right ; but this poor woman takes faith to read her crofs ; and then fhe comes fpeed. There is mnch love in ChrhYs heart under his rough words and gloomy countenance, fo to fpeak with reverence to his holy name. Chrift has frill a melting heart, and bowels of companion under the fharpeft words. I wot well, he has ipokea much rough language to Scotland, fincethe crofs began : but I wot not, if ye have remembered it well.
idly, Jofeph goes from words to deeds with his bre- thren, and his deeds are as rough and fharp as his words were.
ylly, Every mean that they made ufe for helping to extri- cate themfelves out of thefe troubles, involved them more, and made the day become more gloomy upon their hand. Odo ye believe, that the refult of new troubles and trials Will be rilled facks ? I doubt not, but it fhall be fo, if once it were come to this with it ; that every one of us were crying out, guilty, I am guilty. But alas I we are vu at this with ourcale.
tfhly,
Ser. XVIII Upon Genesis xlii. 25. 253
4thly9 Jofeph will be both weeping and binding his brethren at once. What think ye of our Lord's tender hearted dilpolition, that at the fame time, will both bind and weep over his brethren. Chrift loves, his people fo well, that he cannot want them: And he hates their fin fo much, that he cannot let it deftroy them ; and there- fore he rauft be both mourning and binding his brethren at once. O but there is a great deal of fpiritual wifdom, light and underftanding required in a Chriftian, to ob- ferve Chrift's weeping and binding, wounding and heal- ing his people ; to obferve his prefence and his abfence, his going away, and his returning again. My foul fol- lows hard after thee : there is his going away. But thy right hand upheld me : there is his prefence obferved.
$thly9 The extent and largenefs of Jofephs enjoy- ments, that he confers upon his brethren, fhould be re- membered ; both the good corn, the fack, and the fiiver in its mouth : That is, the overplus, or as good to the bargain. O but we are at a great lofs, as to the true comfort of our enjoyments ; and God wants much glo- ry from us, in the right ufe of thefe enjoyments ; be- 'caufe we are ill remembrancers of the extent, and large- nefs of Chrift's heart, and the mercies he confers upon us.
Laflly, Jofeph's great and good end?, and defigns, that he had before him, in all his dealings and proceedings with his brethren, to make them all happy and honour- able, fhould be remembered. What is Chrilt doing
with his people, when he is binding on one burden upor* another, and a crofs above an enjoyment ; yea, onecrols above another ? What is he doing with them ? Why, he is hammering them, that they may become polilhed fhafts in his quiver, made meet for the inheritance of the Jaints in light and glory ; that they may be made vciicis
of his mercy, prepared by his grace unto glory.
And is not this worth your obfervation aud remem- brance ?
Now Sirs, when your crofs is bound upon your back by the hands of our tender hearted Jofeph, are your fpiritual bonds loofed, and your heart enlarged ? Are ye getting liberty to prSf ? Are ye getttng liberty to cry, and pour out your foul unto God ? Are ye getting liberty to mourn, or to weep over the wrongs anil injuries done to Chrift f* If it be fo with you, it may be a good preparative to the filling of your lacks. Therefore take with your inqui- ties, and ly much about Jofeph's hand \ tor you cannot
*I i 2
2$4 Mr- m- Bruce's Sermons. . Ser. XVHt.
live without him. O long to have the Jacks full j and labour to get a quantity of good corn in them, and to get provifion by the way ; and ye fhall have a brave life of it ; and rich fhall be your enjoyment.
SERMON XIX.
Psalm cxix. 133.
9rder myjleps in thy word ; and let not any iniquity have dominion over me*
THE R E are two queftionsl would propofe to you:* to every one of you this day. Firfl, Have ye any thing of a well ordered walk amongft you in this coun- try tide ? There are many of you, 1 am afraid, that have an ill ordered walk : but tew that have a gofpel like walk in this generation. It is the plague of many in our day, that they walk, as we fay, by guefs of hand, and by the cuftom of the country wherein they live ; but their fceps are not ordered according to the word of God.
The Second queftion I would propofe to you is, Whe* ther bath iniquity, or grace moft dominion over you ? I fear that it may be matter of mourning to many of you, that iniquity has the upper hand : And while it is fo with you, ye will never do well. Will ye tell me, can ye give me an anfwer to thefe queflions *, for the thing that I intend this day, is to have a well ordered walk amangfr you. But I may not fray in the introduction.
In thefe words read in your hearing, ye have the fum of two petitions, together with their qualifications. The
Firfl petition is, Order my Jleps hi thy -word. I can- jaot order my fteps ; but thou, Lord, muft order my fteps, and my walk for me ; a chriftians walk muft be well ordred
* This Sermon appears to have fcceD preached at Weft Cal- mer.
like
Ser.'XIX* Upon Psalm cxix. 133. 255
Hke the march of an army. Every one of them muft mu(t walk by rule ; but I trow there are many wide fleps in .fome of your walks ; and fo will come of it, ere the bufinefs be at an end.
The Second petition is, Let no iniquity have dominion over me. Thefe are chief petitions, and one of them makes way for another *. For the man that attains to a well ordered walk, will readily get dominion over fin : and on the contrary, the man who attains not to a well ordered walk, will never have it for his mercy to get do- minion over fin. But we ftand no longer upon the divi* fion of the words ; but mall give you fome few obferva- tions from the connection, and then come to the words more particularly,
Doct. I. That there are many exsrcifes of grace that Cbrifiians are to aim at.
Would ye fee fome lively exercifes of grace in a Chrifli* an ? O come here then, proteiTor, and fee and behold ihem. Here is the lively exerciies of a Chriftian. Have ye yet won to them in this country fide ? In this fection ye may fee them all in the practice of David. The
1. Exercife is this, That iince there are wonders in God's law,' the Chriftian is ftill fearching out thefe wonders. Thy tejlimonies are 'wonderful; therefore viy
foul love th them. I trow, that may be matter of mournr ing to many of you, that for all the wondeis that are in God's law and teftimony, yet ye never law one of them, A
2. Exercife is this, he is ever more longing and pant- ing for the living God. But I trow, there is little. panting, or longing amongit you, and hence you have but a poor life of it. A
3. Lively exercife in a lively Chriftian is, To have a care of his principles, and to have his practice conform- ed thereto. There are many folk in thefe days, that have good principles to own, and the beft way to follow ; but they have dill bad practices to liaiu their good principles. But thefe practices are fuch as, I wot well, never cfrms from a principle of God's founding. But the lively Chriftian mufl have this lively exercife at heart, to have a care of his principles, that they be founded by God. Order thou my foot fleps according to thy -word. Here is the man's defire to have his walk conformed to his principles, There is this remarkable in the lively Chriftian, that b^
his
i$6 Mr. M. Bruce's Sermons, Ser. XIX.
bis life what it will in a world, his exercifes, and the on- ly thing he defires are thefe two.
1/?, A good underftanding betwixt God and him.
Hence in the end of this feclion, David fays, Let thy face Jbine upon thy fervant. Hence alfo, he would mourn for all his iniquities; which if he he did not, the fhining of the Lord's face upon him, would not be his attainment.
ldlyy The pardon of the iniquity of others, and mourn- ing for them, becaufe they have difhonoured God. Says he, Rivers of waters run down mine eyes ; becaufe they keep not thy law. I would have you learn to get thefe e- exercifes on your hand. I know it may be matter of mourning to you, that ye have nothing of the lively e.' xercifes of a Chriftian upon your hand ; and if it is fo, what think ye will become of you ? Therefore I charge you in the name of the great God, that ye labour to have fuch a walk as will not only prove you to be profeflbrs in name, but in deed.
Doer. II. That every one Jhould ftudy the ordering of himf elf aright in the. day oftroublt.
I would know how ye guide your fteps in the day of trial. This obfervation imports,
1. That a Chriftian while in the world, fliould ftill be walking. Some fay, ye are Chriftians, but ye are net walking, but ftill fitting. But a Chriftian till he come to his father's houfe, muft be ftill walking forward.
2. It fays, that all the fteps of a Chriftian muft be in order. He muft not walk at random, or by guefs, but in order.
3. It fays, that a Chriftian fhouM be much exercifed to get his walk ordered aright. And
4. It imports, that a Chriftian who would have his fteps ordered aright, muft lay them all upon his Mafter. Order my fteps in thy word ; and let not any iniquity have, dominion over me.
That I may fpeak a little to this,
I. I {hall let you fee, what a well ordered walk is.
II. 1 fhall let you fee, wherein the excellency of a well ordered walk lies in the day of trouble.
III. I fhall give you a fhort word of Caution,
IV. A £hort word of Ufe, and go forward.
I. What
Ser. XlX. tfpoN Psalm cxix. 133. 257
I. What it is to have a well ordered walk in a day of trouble. A well ordered walk that becomes a Chriflian hath tbefe things, But^J am afraid, that many of you in the Parifh of Weft Calder, are ftrangers to them all.
1. The man that hath his walk right ordered, places firft and fecond things as God hath placed them. See Mat. vi.32. But feek ye firft the kingdom of God, and hit righteoufnefjy that is the firft ; and all thefe things Jh all be added unto you , that is the fecond thing. Have yc kept that order and method in your walking. Ye that are hearing me, may it not be faid of you, and many other profefTors in Scotland, that ye bring in the world in the firft place, and the kingdom of heaven and the righteoufnefs in the laft place, which inverts Gods order I Therefore my advice to every one of you is, that ye would walk orderly in all things, as God has placed them.
2. A well ordered walk hath this in it ; that you be fure of a warrant from the word of God for your walk. And then be fure ye do it not in your own flrength, and when you have won to this, give God ftill the glory. A well ordered walk hath ftill thefe three qualifications in it.
(1.) That you go about nothing under the notion of duty, till ye know it is commanded of God ; fo that you go about it only in obedience to his command.
(2.) When you do it, do it in the ftrength of God.
(3.) That ye do all with an eye to his glory. Now Sirs, what think ye of thefe three things ? I fear many of you do many things without a warrant from the word of God. The law binds us to this command upon one penalty, and to that command upon another penalty. The law of God forbids upon the pain of incurring his wrath and difpleafure *, Yet ye venture upon many things that the law of man bids, and God's law forbids. But the orderly walker feeks God's warrant for every thing he floes about, and he doth it in the Lord's ftrength, as his Mafter'swill. And then he refers all to God's glory. This is his work. A
3. Piece of a well ordered walk is, That in your exer- cifes, and all your walk, you have thefe three things har- monioufly upon your hands. (1.) The harmony betwixt the firft and lecond table of the law in making every one of the commands, work to anothers hands in your walk and practice. The (2.) harmony is betwixt the light of your
con-
25S • jMr. M. Bruce's Sermons.* Ser.XIX.
consciences and your practicet in letting none of them go crofs t6 one another. The (3 ) Is betwixt the outward &nd inward man, in iuffering ncme of them to injure a» nother. And O but it is pleWant to have a walk with thefe three things in it. The
4. Pie^e of a well ordered walk, that ye fhould have, is conftancy and abounding in good works. But I think, it is the plague of many of you, ye walk by guefs of hand by the rule of hazard, and no hazard ; by the rule of advantage and lofs. But if this make you good Chrifti- ans, I have little fkill of it : For by (o doing, ye prove in* conftast in the way of the Lord, and do not abound in
every good work ^O Sirs, know ye any thing of this
in the day of your trouble ? I trow, fome of you are fa- tisfied if ye get thriving in the world, aud abundance of thefe things with fafety to yourfelves : But for abounding in the works of the Lord, it never troubles you, if ye get kine, fhefp, and your rent well paid, and iomething to the fore : if ye abound in thefe, ye trouble yourfelves with little eiie : but for abounding in the works of the Lord, it is a rare thing in Weft Calder. The
5 Piece of an orderly walk ye have in Eph. iv. 15. But /peaking the truth in love, may grow up unto him in all things, which is the head, even Chri/t. But let me fee the man, or woman, that in thefe days hath attained to this : But till you grow up unto him in all things, an orderly walk wiil never be your mercy. A
6 Piece of an orderly walk fee in Eph. v. 15, 16. — Walk circumfpccily, redeeming the time becaufe the diys are evil. I fear there are manyflighters of time, but few re- deemers of it in this place. But the orderly walker, the the more fad and difficult the time be, walks the more circumfpectly. But I think, it is the plague of many of you, that ye ftudy not to redeem the time. A
7. Piece of an orderly walk is, When men and wo- men under afflictions, are bringing forth fruits of righ- teoufneis and holinefs under their troubles. But itjs a rare attainment in. thefe days wherein we live.
8 The orderly talking Chrilfian ye may know by that defcription, Pial. cxix. 59. I thought en my ways, aud turned my feet haftuy to thy ieftimmies. He makes hafte, &td delays not. The orderly walker is Hill mend- ing his ffeps, and fo he makes halte, and delays not to keep God's commandments But I will tell you news., in the morning the barn calls for you ; the plough calls for you \ the harrows calls for you j various bargains
call
Ser. XIX. Upon Psalms cxix. 133. 259
call for you. The markets too fay, makehafte. Ye are deafned with the noife of thefe calls ; ib that ye never bear nor remember thecal Is that God's command hath given, that yc mould keep, or obey them. Ye are ne- ver in cafe for that, and yet ye never mourn over it. It is a fad plough time for fome of you, Sirs : for'ftill whet* God calls for any fervice at your hand, ye have fome o- ther bulinefs to do. This is your fad plough, and fad time ; and fad fhall your harveft time be, except ye re- pent. The
9. Piece of an orderly walk, is a walk with thefe five' properties in it. The
(1.) Is this to walk humbly with God ; To love mercy , and to walk humbly with thy Godt Mic. vi. 8. O but hu- mility under a profeffion, is a rare thing in our genera* tion. A
(2.) Property of a well ordered walk is fpiritual min- dednefs. Rom. viii. I. Who walk net after the flefit but after the Spirit. There is many a ilefhly walker amongffc you ; but a fpiritual walker is now become a rarity in, thefe days. A
(3.) Property is a tender walk. Walk tenderly before, the Lord in your day and generation. But I trow, Sirs, if our Matter were coming to try us, he fhould find ma- ny untender walkers amongft us. Let me fee the man, or woman among you, that is tender in their walk and converlation. It is not a little thing that will make your heart quake and tremble. Bnt a little thing will fmite
the heart of a tender walker in the day of the crofs
But there are many of you, if you can get yourfelves fecured from the prefent danger-, ye care not to offend all the country fide. If ye could get your own arguments to hold the foot, ye care not to offend all the generation cf the righteous. The
(4.) Property of an orderly walker is, when men and women make it their exercife to get a proportion betwixt their walk, and the vows of God that are npon them. But it is the plague of many of you, whatever ye profefs, yet your practice and deeds declare that ye have quite forgot, that the vows of the Moft High God are upoa you. But remember I have told you, forget it as ye will, the Lord forgets it not. Remember this, he takes notice both of time and pKce, when and where ye lifted up your bands, and fwore to the Moft High, to be for him. He will condefcend upon the miojfter who read over the ar- ticle of the Covenant, and all that he fpoke, and all that
K k ye
260 Mr. M. Brtjce's Sermons. Ser.XHT,
yc thought in faying amen to the fame, that all may witnefs again ft you, becaufe your walk and doings have been quite contrary, fince that time, to the ends of that Covenant.
(5 ) Another property of a well ordered walk is that men and women in all their walk, fo carry themfeives that they be not a fliame or difcredit to the caufe and co- venant. For count your baitings between two opinions between Gcd and Baal ; do they not fay ye are but a dif- grace to the covenanted work of reformation ? The
10. Piece of a well ordered walk that I would hare among you, is, what you have in this fame cxix Pfalm, All thy judgments are before mst and I have kept my/elf •from mine iniquity. O gallant ! That is a piece of an or- derly walk. The orderly walker in thele days, fhould never want the rule out of his hand to fquare his life by. His great ftudy is to walk uprightly before God : and if there be any iniquity that he may call his fin, he is moft careful to keep himfelf from that fin, that doth fo eafily b fet him. I trow, the greater part of you have caft the xule of God's fratutes out of your hand. And for up* lightnefs of heart, and keeping yourfelves from the fin that io eafily befets you, it is not much your ftudy ; it is an attainment that ye care not for. You are reiolved to have a life of it in this world. The
1 1 . Piece of an orderly walk is, when the Chriftiaa in all his trials, marks narrowly and mourns over his fliort-coming in duty. He marks what fp..vd he comes in the knowledge of the Lord, and the- ivay of his God, and takes an argument from both to increafe his diligence in all commanded duties. This is clear, Phil. iii. n, 12. If by any ms.ms /might attain unto the refurreclion of the dead ,* Not as though I had already attained, either w ere already perfeel ; but J follow after , if that I m<iy apprehend that
for -which alfo I am apprehended of Chrifi Jafus. 1 prefs
forward towards the mark for the prize of the high calling
of God in Chrijl Jefus. • There ye fee both the fhort-com- ingand fuccefs is marked, and an argument drawn frorr* both to follow diligence in purfuit of Jefus Chrift. There is a
12 Piece of an orderly walk I would have you obferve,
(fori think dif-orderiinefs is your plague in this place)
i>, Phil, iii 20 For our converfition is in heaven, from
iv hence • a'fi we look for the Saviour, the Lord Jefus Chrifi,
• That is an orderly walker, that whatever he does, or
ever hurry of bufioeis he may be in> he has ftill his
thoughts
Ser. ffXlX. Upon Psalms cxix. 133. 261
thoughts above, upon the pleafures that are at God's right hand. His heart is in heaven. His looks are towards beaven ; for he would gladly be there.
The laft piece of an orderly walk, that I fhall name is, That the man, or woman who has an orderly walk, have it for their care to give God his room, and to take but their own room in every part of commanded duty* That is an orderly walker indeed, that in all duties, gives Chrift: his own room, and keeps it to him, and takes no more to himiclf, but what is his due. But this is the plague of many of you in your duty. The Welled Jefus bas little room amongft you, when ye go about duty, juft as if ye had no need of him. Ye will walk upon your own legs, and will not be beholden to Chrift ; but the Chriftian that walks orderly, gives Chriil his own. place in every duty, he goes about, and takes only his own room" to liimfelf. Now thele are twelve or thirteen pieces of an orderly walk in fuch a time as this.
II. Wherein the excellency of a well ordered walk lies in the day of trouble. It lies in thefe (even Chinas.
ift% It promotes the gofpel. It is a credit to your pro- feffion, and it pleaies God. And who would not be at fuch excellent work, that will be well pleafing to a Qod in Chrill, and an honour to your profeilioo.
id'yt Its excellency lies in this, that it is the thing that makes trials and afSki&ions f.veet when they come ; but O the ftings of an evil conference, o( a djford rly walk ; an orderly walk makes the croiTes and afflict ions deli fome, and eafy when they come. I am no great pher; but I will fay this one thing ; that the many wi ]c fteps in the Chriftian walk at this time, will make 1 a lore heart yet amongil you, and .will make mar; h wound in your conicienccs, come cur fair dayV or da; -deliverance when it will.
3^/y, The excellency of an orderly walk lies in tl that it makes a Chriftians life fweec, and Ins death com* Portable. This is the thing that enables o^c to m good teftament. See 2 Tim iv. 7. / /,::•? fm fight% Ihavefinijljedmycourfc, 1 have kept forth there is laid up for me a crown of ri the Lord the righteous Judge [ball give me' at that .. and not to me on!yt hut unto <.U them al/o t/ 1 pearirtg* He lings when he makes ins teit.im.ent. men of the world fay, yon men live me.udy, and ; nothing amongft their hands : 13m I would not ch
262 Mr. M. Brace's Sermons. SeR. XIX,
my life with the richeft of them all : And at death I hope to make a better teftament than they can do. O but a well ordered walk makes a Chriitian make a pleafant tef. tament. When that godly man Hezekiah, Ifa. xxxvii. 23. turns his face to the wall and weeps, when he heard of death, O blefled Lord, fays he, I cannot think to do out of the world yet : but thou knoweft 1 have walked before thee with a perfect heart. That was his comfort when he fhould die, that he had had a good walk before God.
4thfyt The excellency of this well ordered walk lies in this, that the more your walk be well ordered, it will en- courage your Matter to vifit you the more ; for he loves an orderly walker ; he loves to pour forth his Spirit upon fuch. What makes fo many faint under temptations, but becaufe they and their Mafter are become ftrangers by diforderly walking ? That makes you and him live fo far diftant one from another.
$thly> The excellency of it lies in this, that it will help to haften the return of the gofpel ; fo that ye fliall not be put to the difficulty of coming fix, eight, ten or tweive miles to hear a preaching at a burn fide, or mofs edge, in hazard, and without the fheher of a houfe a-
bove your heads. Now would you have Chrift and the
gofpel to return again to Scotland ; then ftudy an order* ly walk, and to have your ireps ordered according to the ^rerd of God. Remember I told you that your Mafter jnay be longer a coming to Scotland, than ye are aware
of.*' But the more ye order your fteps according to
God's word, the lefs (in Jhall have dominion over you. For my part, 1 think it not ftrange that temptations prevail fo much with you, when a well ordered walk is not your ftudy. JVlen and women that ftudy this, fhall have it for their mercy, that fin fhall not have dominion over them. O gallant! Sin fhall not be your Mafter; Corruptions, temptations, nay the devil himfclf lhall not be your Maf- ser, if you can attain to a well ordered walk : Whereas the leaft temacion fhall mafter you and more, if other- ways. And then,
, ()tbly> The excellency, or pleafantnefs of a well order- ed walk, i?ts in this, that it either convinces enemies, or v'itnefTes againft them. Therefore ftudy this, that fo if ye cannot convince enemies, ye may condemn them by your walk. But alas, the men of the world, I crow, con- demn us, they are more diligent in ferving their mafter, than we are in ferving our$.
7>%
Ser.XIX. Upon Psalm cxix. 133. 26 3
*jthlyf The excellency and advantage of it lies in this* that when all the world cafts us off, God will takeua up, and care for us. The men of the world fay, we have a weary life of it ; but an orderly walk will bring us thefe fouiMenjoyments.
(1,) It will bring us the te'ftimony of a good confeience. I would not exchange that for either cows nor fheep ; glebes nor ftipends. The men of the world fay, what will ye get for keeping the covenant, and your honefty I "We will get neither goods nor gear ; thefe will be taken from us. What then ? Ye cannot take a good confeience from us. Some of you may perhaps think this but a feck- ler penny worth. But perfuade yourfelves that it will be more efteemed than all ye had, when ye come to join hands with death and eternity. A
(2.) Enjoyment you will get is the favour of God, and the light of his countenance lifted up upon us. In all our ftraits his ear will be open to our cry. The men of the world will not hear us, if we mould cry all our days. But if we attain to a well ordered walk, we fhall get the favour of God, and the light of his countenance, and in all our difficulties his ear will be open to our cry. The (3.) Enjoyment will be much of the breathings of the Holy Spirit upon us. The men of the world think we will never reft till we ruin ourfelves. But if we attain to this well ordered walk, that is according to 'his word, he will come and breathe upon us, and lay, Receive ye th3 Holy Ghofl. O but much of the Spirit Ije a brave prof- peel:. I would not give much for all your p.ircs, gifts, and abilities, be they never Co great, if ye want the fpirit; it is the enjoyment of au orderly walker, to have muca of the Spirit of God let out unto him.
Liftly, An orderly walker fhall have the enjoyment of
all the incomes of the covenant beftowed upon him •
Therefore the orderly walker need not want a drill of food upon the table ; for," Although the fig-tree jh ill n:t bloffbm, neither /bill fruit be found in the vines, the labour cf the olive Jballfaft% and the fields [hall yield no 772 ' at y the. flyck Jb-ill he cut off 'from the fold, and there fhall be no herd in the ft alls : Tet / will rej'Ace in the Lord. I wilt py in tie God ofmyfalvation, Hab. iii. 17, 18. All your fcfcys ; yet as long as God and the covenant continue, ys jna-tl'ta fed in the word: of times : You may take your brwik^aflt of the covenant, your dinner of falv-uion, and your Top- per from the new relation ye (land in to your M; and he uato you. And may ye nut feed upon thefe tm*
der
264 Mr. M. Bruce's Sermons. Ser, XIX.
der the crofs ? Now thefe are the four enjoyments that accompany a well ordered walk. I defy a wicked man,, even in his beft eftate, nay, all the world to equal them. For if we could but walk orderly with reference to the cafe in hand, we have two white fpots in all our black difpenfations, and we may defy ail the wicked in the world at their beft to compare with them. The
1. White fpot in our black difpenfations is, that an orderly walk makes us better at our worft, tbjtn the wick- ed are at their beft ; in regard, that all our afflictions come to us through the channel of the new covenant ; while their profperity in fin ruins them. Yonder is a man fpoiledof all worldly enjoyments; but that fpoiling comes to him through the channel of the covenant : And is not that a pleafant fpot in a black difpenfntion, that makes him better at his worft, than a wicked man at his beft ? This love and faithfulnefs runs through all our
troubles I knoxu, 0 Lord, that thy judgments are right ;
and that thou in faithfulnefs haft ajfliBed me, Pfal. cxix. 75. Haft thou afHcled us ? Well is it for us : For that is our crofs ; faithfulnefs runs through it. I defy them to fay that in faithfulnefs God is making out thefe threa- tenings upon them, which are his plagues upon many of their carcafes. A
2. White fpot in our black difpenfation, which makes us better at our worft, fhan the wicked are at beftv is, that croffes and afflictions are our workmen, that work out for us an exceeding weight of glory. , The men of the world think that we are poor affronted peop e, and that we fhall never get glory in the way we take. But if we be orderly walkers, we may defy them to compare with us; for our light afflictions which are but for a moment, •worketh for us a far more exceeding and eternal weight of glory, 2 Cor. iv. 17. Glory is at the back of our afflicti- ons ; but hell and deftruction are at the back of theirs ; and what think ye of thefe clear fpots that are in the midft of all our troubles ? Wicked men with all their worldly revenues, cannot compare with them.
III. Now to avoid miftakes about thefe things, I -{hall give you^thefe cautions.
lft% It is your duty toftudy a well ordered walk. But do not miftake this : It will coft you much pains and la- bour to get your walk well ordered in ihefe days. For thefe four things will be upon you, and every one of them will give you a dafti to puin your feet out ol the way.
1. It
Ser. XIX. Upon Psaj,m cxix. 133. 265
1. It may be, the devil will make life of the hu {band's tongue againft the wife, and the wife's tongue againft her hufband. Well, Sirs, have ye no other thing to do, than to be an advocate for the devil's caufe ? Have ye no other thing to do with your tongues, than to ufe them one againft another, to make your walk diforderly ? It had been better for you if ye had never had tongues, than to employ them in the devil's fervice againft one another. Therefore I charge you, wives, as ye will be anfwerable to God, that ye be afraid of acting as an advocate for the devil's caufe, as Job's wife did, againft your hufbands. — I likewife charge you, hufbands, as ye will be anfwerable to the great God, that ye employ not your tongues, to plead the devil's caufe againft your own wives.
2. Not only may ye have temptations arifing from this airth ; but even the devil may employ the tongues of great profefibrs, yea and of good Chriftians to divert you irom a well ordered walk. This ye may fee,^Mat. xvi. 22. Peter was an eminent divine, and a goodXhriftiani too : Yet the devil makes ufe of his tongue to divert Chrift from his work. This has been praclifed amongffc us, to divert poor men and women from an orderly walk. O Chriftians, let not the devil make uie of your tongues to break one another. Have ye no other thing to do, than to go up and down the country playing the devil's agent with your tongues, to ftumble poor folk, and bring them to a court of conformity ? I think ye fhould ufe them otherwiie than this, be. And
(3) Ye will lind it very hard, to get a well ordered walk kept in reference to this, that the caufe may be fo ftated, that it will be very hard for you to know rightly, what is fin, and what is duty ; and fo it will be much for you to keep up an orderly walk on that acconnt. And
4. Ye will have enough ado to keep up an orderly walk, as fo growing troubles and hazards that ye cannot ice I'./ough. It will then be a great matter for you to quiet yourfelves and your fteps well in accruing hazards. But,
idly, Da not miftake this, ye may attain to a well order- ed walk for a day or two ; and yet every ordinary temp- tation may entangle you.
The Ufe I would have you make of this, is fhortly ; Seek to attain to this well ordered walk ; For it is a
ftair.c
266 Mr. M. Bruce's Sermons. Ser. XIX.
fhame to you all, Sirs, that there are fo many wide fteps amongft you. Here I fhall name thefe nine pieces of walking amongft you, and I would not give much for them all. And therefore ye that live in this place, I charge you in the name of the Great God, my Matter, that in your fteps ye walk more orderly.
i. Of one disorderly walk I find amongft you, ye may find a parallel i Kings xviii. 2i. How long halt ye between two opinions, if the L^rd he God follow hirru Shame and wt>e will come on fuch haters one day. Ye will go to church, and hear Baal's minifter, another day ye will go to Tome hill fide, and hear fuch a conventicle preach- ing as this. Will ye tell me, Sirs, think ye that a well ordered walk \ Why do ye halt between two opinions I If the Lord be God follow him : If divine authority be to be followed, follow it. But if ye think human autho- rity will do the turn, as well as that, then follow it, and be not Mongrel profeflbrs in the matters of religion. '■ But if ye be not determined to quit Baal, and follow ,God, there will be blacker days amongft us than ye have yet feen. A
2. Piece of diforderly walking amongft us ye have in Mai. i. 6. They fay, Father ; and call him Lord •, but neither gives him fervice, nor honour. Are there not many of you, that if Chrift would take a beautiful pro- feffion off yourhand, would give him fair words enough ? Bat for an orderly walk ye have no ikill of that. If he would take a fair profeflion and a foul practice, ye would give him that : ye would call him Father, but give him no honour; God, but give him no fervice. Your walk is thus a diforderly one, not like your profeflion.
3. Piece of diforderly walking that may be feen amongft you, you have If. xliii. 24. Ye have not brought me the firjl- fi'igs of yonr flocky but ye have made me to ferve with your Jins. Are there not many of you in the parifh of Weft
Calder, who prigg down from God the half of his due, the half of his worfhip, and the half of his praiie, and fpends it upon yourfelves : Ye give him no praife or right worfhip, but ye make him ferve with your fins, and weary him with your abominations. A
4. Piece of diforderly walking amongft you, you have in Pfal. Ixxviii. 37 For their hearts was not right with hjniy neither were they Jfedfafi in his covenant. Your hearts, Sirs, may be known hy your practice and dif- coLMte. And as for your, ftedfaftnefs in the covenant, ye have made it maoifeft that ye liave driven k out and
In.
Ser. XIX. Upon Psalm cxix. 133. ( ^267
in. At every ftrait and temptation ye meet with, ye put a commentary upon the covenant ; even whatever in your vain thought, fuits bell with your outward advan- tage. The
5. Piece of diforderly walking amOngft you, is that ye are .moft careful for your goods, gear, cattle, uc. Ye are careful for many things ; but the better part, and the one thing needful is little your ftudy. Chrift, his caufe, and crofs isefteemedas of little value amongftyou. A
6. Piece of diforderly walking* and loofe practice a- mongft you, is your making captains to return back to Egypt. Woes us, fay you, that we meddled fo much with the caufe of God. Let us return back to Egypt ; let us make mids-men that will make peace betwixt us and malignants, and let us comply, and be with them as we were long iince. But let me tell you, Sirs, if you fhou'd dwell in Egypt all your davs, if ye go not through the red fea of troubles and afll ctiuns, Canaan ye fhall
••uever fee. O Sirs, wiliyejofe a Canaan for going thro* the wildernefsj wherein is troubles ? Will ye lofe heaven and happinefs, for bearing a little of the crofs ? Will ye not lay all at Chrift's feet ? Will ye lofe fuch a noble prize for needlefs things ? Will ye fpendyour money fot that which is not oread, and your labour for that which fa* iisfiethnot? The
7. Piece of diforderly walking that is amongft you, is the making orts, or refufe of God's truths in your walk, ftlany of you in your walk and practice take part and and leave part of God's commands as ye pleafe. Ye take one, and lqave two ; or ye take one, and leave one ; and ye take the moft: eafy> and thofe ye leave that are the moft difficult and hazardful : Theie mult be left till th* days grows better. But why be fo mnch afraid. of that which is hard and hazardous ? The more difficult the work is that God has put you upon, the more ihall your furniture be. The harder the work is, your Mafter iliall help you the better through. O then*, will ye let an or- derly walk be your care and ftudy. The
8. Piece of diforderly walking is made up of new coin- ed d it pen fat ions, or exculing of unlawful tricks. Men and women are taken up in thefe days with improving their parts in excufing unlawful deeds. They will bring arguments enough from a difficulty to excufe thcrnfelves from following duty. They will not bring one argu- ment to encourage therofelves in duty j but when they
L 1 have
a6S Mr. M. Bruce's Sermons. Ser. XIX.
have laid it by, they will bring twenty arguments to ex* cufe themfelves in fhifting it, where they will not have one for going about it. Therefore I charge you, as yc will be anfwerable to your great Lord and Matter, that ye fet about your duty at all hazards, and do not excufe yourfelves for fluffing it. The
9, Piece of disorderly walking, is an atheiftical one. There are many of you that walk as if there were not a God in heaven, and as'if ye had not immortal fouls to be faved, or damned, and as if there were neither a hea- ven nor hell. Will ye tell me, Sirs, have ye any thought of a heaven or hell ; and of a living God, who will pu- nifli you for ever if ye give him not obedience. Dars you live like beafts ? Dare you go to your beds, and rife like the beads ? If you believed in God, you durft not venture on the breaking of his commands, or on taking one, and leaving two at your pleafure. Wilt thou tell me, man, or woman, haft thou the faith that thou haft a foul to be faved ? There is never a word of this ; but all yonr care is to provide for your houfe and families. This makes many ot you go to church ever the light and belly of your own confeience : When we have gone all the length of conformity, it is all for this end and pur- pofe. But what if you ihould die in half a year, or lefs ? dare you not put your wife, children, <bc. upon God's hand, that he may be a hufband, and a father unto them ? You that have broken God's commands, and violated his laws for them that you might abide with them, you have done what you could to take the fa- vour from them of him who provideth both for them and you. Whereas the man that abides faithful in the caufe of Gcd, may think, that although God ihould take me away the night before the morrow, I have con- fidence to leave my wife and children, and all in God's hand. But you that have fold Chrift's caufe, and foul and confeience, to buy them bread, how think ye thefe will be provided for ; or how can you have the confidence to leave them on God's hand, to provide for them ? In- deed, he that hath left God's bleifing to them, by being faithful to the caufe, he may expecT: that God will fee to rhem. I trow, there be many fuch brutifti beaftly walkers amongtt you. I fear there are many amongft you that never knew what religion meant. But ye were religious enough, if ye had as good a crop as your neigh- bours, and as many cattle : For you never faw more good in religion than \}\ that which brought moil adv.m-
Ser. XlX. Upon Psalm cxix. 133. 269
tage with it. Ye never learned that religion that made folk lofe any thing.
Now I would put two queftions to you that are thus beaftly and brutifh walkers, The
(1.) Is, for what were ye created and brought into the world ? Was it to be a fervant, a ilave unto the world ? Woe, poor fervant and flave, unto thee. Waft thou brought into the world, to live unto thyfelf, and for no other end than to fpend time, and to bring the wrath of God upon thyfelf, and treafure up wrath againft the day of wrath ? Therefore, Sirs, as ye would anfwer the end of your creation, ftudy a walk conformable to the word of God.
(2.) The other queftion I would afk of you, ye bru- tifh walkers, is, what will ye take to the grave with you ? You have cattle, goods, and gear ; but will ye take thefe to the grave with you ? I would have men and women fo walking as they may have fomething to take to the grave with them. Ye that have only your portion of this world's goods, ye cannot take thefe to the grave with you. Indeed ye have fomething that will cleave clofely to you, and that is the curfe of God. This (hall go to death, and the grave with you, except rs fpsedily re- pent. But the orderly walker, although he lofts all his worlJly means, yea and his life alfo, has ftiil thels five things to take to the grave with hi in, that none ells but an orderly walker hath.
1. If thou be an orderly walker, thon haft the favour of God to take to the grave with thee. O gallant ! when we come before the tribunal of God, he will know us, becaufe c" what paft betwixt us in the days of our order- ly walking. But, O fad ! our Mafter will fay to many I never knew you, becaufe of your diforderly walking And,
2. If you bs orderly walkers, ye have the teftimony of a good confcience to take to the grave with you. But you that have a disorderly walk, you have the worm tb«.t will never die, to take unto the grave with you. O Sirs, itisadifmal, gloomy fight, to fee one going to die with an ill confcience. O then, men and women, all your neglect of family duties, public and private worfhip, and your finful compliances (hall yet roar in your conicien- ces ; and your dealing deceitfully with God, (hall (ting you to the heart. The ihritks of an awakened confcience (ball diftracl you for ever. This is the portion of adif- prderly walker j but the orderly walker hus a good cun;-
h 1 2 fciencfe
1f° Mr. M. Bruce's Sermons. Ser. XIX.
fcicnce to take to the grave with him, and that will be a continual *feaft unto him. The
3. Thing that if ye be orderly walkers, ye have to take to the grave with you, is God's bond for eternal life, This is all my f ah at ion, he hath made an everlafling cove~ riant witVme. You have the promife of God, which is his bond for eternal life lying In your charter. The
4. Thing, you orderly walkers, have to take to the grave with you is a ftock of God's grace, which will ihortly diiibive in eternal glory. And is not this plea- farft ? For O but grace be good company to take to the grave, think of it as ye will.
Lajliy> You that are orderly walkers, have a bundle of the fruits of an honeft life, and all the expences ye met with in going through the houfe of your pilgrimage. Well then, *think ye not, but that the Chriftian that has thefe fiv!=, things may go through death cheerfully unto eternity ?
Well, I fhall not ftay upon it. The thing I would fay unto you is, ye will have enough ado to get your feet< kept ftraight in the way. Why fo, Chriftian ? Becaufe the Chriftian, you know, for all his difficulties, has itill a law in his members, warring againjt the law of his mind. And thefe two fight againft one another. There- fore, the Chriftian muff make it his exercife to fide with the law of his mind, with grace, and with Chrift and his caufe ; for it will be your bell: w do iot if ye refolve to clo well: Ye muft fide with the honeft party at all ha* tfards. Will ye tell me, Sirs, is it not fbme of your lan- guages, Shall we, for a little of your preaching on a week or labbath day, hazard the lofs of all we have? 3Muit fuch and fuch a well ftocked manlofeall for religion ? It coft much work and good guiding to us, aud our fa- thers, before we got this money, goods, gear, or bit of land bought or fewed ; and would ye have us quit all for religion ? Take heed, Sirs, what I fay. — I am allow- ing none to quit his means, or lands either ; uniefs he be called unto it. But if they will not quit it when laid in competition with religion, and the caufe of Chrift, then it fhall prove the curie of God unto them. By keeping it, ye fhall be loiers ;for I defy you to have your Ueps Ordered according to the word of God, bur that ye mull cither lofe your goods, or that which is better. But re- number that Ifaid it in my Mafters name, that the or- derly walkers by their lofing lhall be gainers ; for thefe three things fhall hold you on foot.
1, Though
Ser. XIX. Upon Psalm cxix. 133. 271
1. Though all the world and all the devils in hell had declared the contrary, that fhall hold your feet from Ai- ding, which you have in Rev. iii. 10. Becaufe thou haft kept the word of my patience, 1 wilt alfo keep thee from the hour ef temptation, which fhall come upon alt the world to try them that dwell upon the earth. Sure keeping indeed ! You (hail be kept better than all the acts, or laws of the land could keep you. He that is an orderly walker fhall be kept in the hour of temptation, which fhall come on all the world, to try them that dived on the face of the earth. So that never one fhall know where to hide his head, when thou fhak be kept under the fhadow of his wings. A -k
2. Thing, that will hold you up, fay the contrary who will, is that he will make up your loflcs. And is not that a good debtor ? The befr debtor that ever we had is Chrift. O may not his promiies ferve you, Sirs, that fhall hold true to lofers, Mat. xix, 20. A hundred fold and inherit everlafting life. I would not give this for all the world. So lay your hand to your heart, Sirs, ye that will lofe nothing for Chrift. It may be, poor man, or woman, thy mailer comes hard to thy door, and thou muft either peiifh, or lofe what thou haft in the world. But, I fay, an hundred fold in this life, and life everlaft- ing fhall be rhy attainment, if thou be a lofer for Chrift. I would we had all our ftocks lent at ten, or eight, nayt fix a hundred, though too much to receive according to the laws of the land, and a hundred to one, who ever had fuch advantages. But I tell yoiij Sirs, Infers for Chrifr, fhall have a hundred for one per annum for thefe lofs. But, fay ye, what becomes of the Mock ? But if eternal life will not do for that, ye (halt never be payed. Dare ye lofe nothing for Chrift, or the truth ? Dare ye not vemure him to pay your debt, both ftock and inie- rehY ? If ye dare not venture, then Chrift will difdain to have fuch bale creditors as ye are ; but he will have cre- ditors that will be more honourable, and more like him- (elf : And for your part, fome moth lhallcome into your whole (ubftance, that fhall coniume what was moft pre- cious 'unto you. Ye fhall have nothin .» to pay your rent, for the land fhall not yield its increale, becaufe ye are the perfons that thought more of thefe thing! precious Chrift, and his gofpel, and placed your cfr more in thefe things than in an orderly walk v.kh God. I pray you, if ye would avert judgment, then walk order- ly. The
3. Thing,
2jz Ma. M. Bruce's Sermons. Ser.XIX,
3. Thing that fhall hold your feet, fay the contrary who will, is, that however much enemies fhall put you to lofe for God, he fhall make them account for it unto the laft farthing } even for the lead wrong that ever they have done, or ever intended to do to the people of God. That is a ftrange reckoning in the third chapter of Joel. The king of Aflyria never dreamed of it till it came, and then count he muft, ver. 5. Becaufe ye have taken away my fiver, and my gods, and have carried unto your temple t my goodly plea/ant things. But, Lord, might they have faid, we never faw one fraction of thy filver, and gold. It matters not, fays he, fince it belongs to my people, it belongs to me, and to my ufe ; and therefore he makes them account for it to the leaft farthing : For it ye fold my children to the Grecians, that ye might remove them far from their border, ver. 6, Ye muft account for it. He him- fclf will tike his people into his own hand, and make up all the loffes, that they have fuftained from enemies, and then he will take their enemies in his hands alfb, and pay himfelf. If they have as much, he wi]l have it, and if not, he will arreft them, and fend them to eternal wrath, and there they fhali be for ever fcourged with this motto wrote upon them, God's Judgments ; becaufe they have made thsmfelves up now with the ruins of the church of Chrift.
Now thelafl words in the text are, let no fin have domi- nion over me. But upon thefe I mall only fpeak a few words and fhut up the whole. And
1. A lively Chriftian in a lively exercife would rather be a prifoner to any thing than fin. I had rather be prifoner to man all my life, than be in bondage to fin. The men of the world will fay for this, ye will get a bet« ter houfe than ever your fathers built. Well, I lay, if ye will take notice and obferve it, 1 had rather be pri- foner to man all my life, than be in bondage to fin one day.' He fays not, Let not this and the other man rule over me ; but let not fin have dominion over me. Well faid ! There is hope in l'uch a man's condition, as long as it is fo, A
2. Thing that ye would take notice of, is this, that all the flock of grace that is in a Chriftian's bofom, will not keep fin from having dominion over him, except God keep him by divine afliftance : For here he puts God to it. David was as well Mocked with grace as any of us all, &nJ yet he durft not venture upon his own ftrength, for
guard-
Ser. XIX. Upon Psalm cxix. 133. 273
guarding him againft iniquity and temptations. No ; he muft have the Lord betwixt him and his iniquities. O but it is good if we could have the Lord between us and our iniquities.
3. Ye may obferve that an orderly walker, and fin having the dominion over him are inconfiftent, and a well ordered walk and fin not having the dominion are moft congruous to one another. Wherefore ye that are flaves to fin, never dream that ye will attain to a well ordered walk, as long as ye fuffer fin to- have dominion over you. There is, donbtlefs, a number of you hearing me this day, that have fin and corruption for your mafter: And I am fure fin is the worft mafter. It were better to be under the feet of a tyrant a year, than under the feet of fin for one day.
Eor Ufe, try whether fin or grace has the dominion over you. Is there nothing in the world ye are fo afraid of as fin ? Is there nothing rejoices you more than to have dominion over it ? In this cafe, the Chriftian may fing, though ye have taken all I have from me, yet I am a gainer, nay, a conqueror as long as I keep an orderly walk ; I fhall be a conqueror over fin and corruption ; and I think this as good as the acquifition of any confor- ming in any day of the year. Some of you think a con- queft over fin of little value. Many of you are fo drag- ged at the heels of iniquity, that this never troubles you. But it will make you fcriegh and cry out when Chrift comes in flaming fire, taking vengeance on all fuch di- ibrderly walkers. The men of the world fay, what do ye mean ? We have a foul to be faved as well as ye have. Indeed fo ye have, and it is a fore matter ye ihould be fo untender of it. They fay, they have a confeience to keep as well as we : True ; but it is ill feen by your prac- tice.
The thing that I would fay to you that do not ftudy to hinder fin from having dominion over you is, beware of the tyranny of fin that is predominant over you. If fin get the table head for one hour, it may coft twenty hours before ye get it down again. If it put you off your feet but for one day, it may coft you a years work ere ye win where ye were again, and perhaps you may not wip at where ye were all the days of your life. Ptead 2 Chron. xvii. Read it with terror : There Jehofaphat walked in the firft ways of David his father, ver. 3. And pray, Sirs, what was the difference betwixt David's firft ways,
and
274 Mr« M. Bruce's Sermons. Ser. XIX.
and his fecond ways ? Went he one way in his youth, and another in his old age ? What means the teripture to fay fo ? — i will tell you what it means ; when David got a wrong caft with fin, he never had fuch a buttle again all his life, nor looked like as he did before. O then guard againft fin in thefe backfliding times: For ye may get a caft now that ye may never get over again. 1 fear, there are many that have put forth their hands to iniqui- ty at this time, that fliall never retrieve what beauty they had before, and they fliall never be in their fecond v/ay as in their firft way. It will be as with folk who have drunk a cup of poifon, though they get a remedy and recover ; yet they never have their native colour : They ftiil retain fomething that will ftick to them, that they fliall never caft the dregs of again : They can ne- ver be fo ufeful in the country where they live : And that you fhall fee and hear of ; and therefore t lay this upon you, that ye carry thd faith of this aiong with you, that if fin get the upper hand of you, it will juftle you out of an orderly walk for many days.
And therefore ftudy, and labour to keep yourfelves from iniquity ; efpecially from the fins of thet'e backflid- Sng times. Put it upon God himfelf to order your Jieps aright in his word ; and to his name be thepraife.
SERMON
t ns J
SERMON XX.
M ark ix. 43 ,
And If thy hand offend thee, cut it off: it is better for: thee to enter into life maimed, than having two hands r to. go into heilb into the fire that fhall never be quenched*.
[An Aster noon's Sermon/].
7"VH ERE are two things that may be regiftered by Chrifmns in our day, and I would have all of you to regiiter them
The iirft is, that there is much in religion and there are many myftcries in godlinefs ; and I think ye fliould never difpenfe with yenr ignorance of thefe. But becaufe they are myfferies we lay them afide never to be praclifed by us. We told you in the forenoon of fix mytteries * auc religion hath in its bolbm. We fhall now proceed
• According to the M-anufcript this and the forenoon Sermon were preached after the affair of Pentland, in 1666. Thefe myf- leries are, 1. The believer s l^iog an enemy to himfelf. 2. He is the greateit merchant in thev/orfd. 3. He is both glad and ibrrow- ful. 4. He values mo$, and yet values leaft. 5, He is (till ad- ding and yet catting off. 6, He ftill labours and yet trufts all to Chriit. In the fame afternoon's Sermon, after (peaking on each of thefe myfterits, he comes to foe.ik orfe?en kinds of right hand idols that mult be cJt off ': <j.) The idol of credit, (a.) That-of" inoidirrate love to the world. (3.) Security and !*ve of' eafe. (4;) That of the covenant of works, or creature merit. (5.) *1 hat of temporal profit and pleafur?. (6.) That cf fav#uf to a temptation. Then he runs over ei-^hr pieces of offence piven the Chrifti?n. \jt> Quarrels. id, The good cf the word beiflg mar- red. $dt Mifcanying in duty. 4M,' Satan's temptations. $tbt Being nindered in duties, dtb, Fretting at God's d'fpenfatfons. l'th, B-ing Jed captive by the law of his members. He conclaves the tight with thele three clalks ; viz. Seif-love, t&€ OUtwaftl letur cf the law, and popular efteera and ekjwsple, .
M ttk and
2^6 Mr. M. Britce's Sermons. Ser. XX.
and give you other two : But I trow, for the moft part we are ftraogers unto them all. The
i. Myftery is this, that the Cbriftian while he is in the world, fhould be always living upon things not feen. O, fay the men of the world, if we could fee heaven with our bodily eyes, we would think fomething of it : But fince we cannot take it up with our bodily eyes, we think a bird in our hand worth two flying: We think fhe goods and gear we have in this world, (as being now in our hand,) mud be better than heaven that we cannot now fee. Yet faith makes the Chriftian live upon things not feen : for we lock not on things ivhicb are feen, which are temporal. That is a ftrange look to look through all things unto heaven, and fo get a fight of the glory that is there. Faith will get a fight of heaven, and look as far as the glory that is there. The
2. Myftery couched in the bofom of religion is, when fenfe fays, be comes, and reafon fays, he will not come \ the Chriftian by religion fays, he ivill come% and -will not tarry. That is a ftrange myftery, Sirs., Know ye any thing of it ? It is clear, Hab. ii. 3. Though it tarry , wait for it „• hecaufe it willfurely ccme> it will not tarry. Senf« and reafon fay, he tarries, but faith fays he will come, and will not tarry. The men of the world fay, the Lord will not come to Scotland again ; but they are but fools » for when he comes, he will be the worft fight that fome of them ever faw.
The fecond thing we are to regifter in our bofom in this our day, is that wherever there is religion indeed, it hath ftill much hard work going along with it : For one to cut oft" the hand, is a hard work. Pteligion may putthe people of God upon duties with thefe three things attending them : Therefore do not think to live idle if ve would live religious. Take notice and obferve,
(1.) The leaving of houfes or lands, wife and children, and all other relations may attend religion. They muft have thy feeming good fortune in the world, and take Chrift and hiscrofs for all. That muft be a very hard and difficult duty, that puts folk upon quitting ail. The difciples of Chrift did fo. Up ftands Peter Mat. xix. 27. and fays, ll'e have forfaken allt and f 9 (lowed thee. Peter had goods and pear, friends and relations too, doubtlefs ; but fays he, We have left allx and followed thee. And will ye tell me, have any of you left all, and followed Chrift? — It is true, it was but of little value that the difciples had when all is done : For we read only of fome boats, and a
few
Ser.XX. Upon Mark ix. 23^ 277
few nets that they got their living with, and tliefe feemed to be old, for they were mending them when Chrift cal- led them. However they left all, and followed him.
2. Religion, or perfeverance in duty may put folk to much fenfible lofs with little fenfible advantage attending it for the prefent. Is it not a fenfible lofs to cut offa hand, or a foot, or put out an eye ? All the world that fee me do this, know that I am a fenfible lofcr, and I
have no promife of prefent advantage by it. But he
fends me to heaven, and to hell to feek^ (6 to fpeak, ad- vantage —All the advantage I am to have by the
game, I am to gather off the confiderations of heaven and hell. Now that is a very difficult duty that puts ms to fenfible lofs, while I have no up-making at prefent, but muft: travel a long journey as far as heaven or I ger my up-making or advantage, But faith hath ftill this nob'e property ; it will make a long time feem fhort : For what is the matter, man, for all thy lofTes ? A few years will make thee as if thou hadft had no iofles. in a few years thou muft die and leave all, be as it will; and it is a fore matter, that though thou haft no leafe of thy goods and gear, and though thou wilt lofe all in a few years at any rate, yet thou wilt keep them now when Chrift calls thee to forfake them ; yet thou wilt keep them to bring tne curfe of God upon thyfelf, and wilt not rather forfake them now for Chrift who through his purchafe would bring thee to heaven and glory, and will not brings Chrift to be thy debtor, fo to fpeak, for the intereft un- til thou go thither. Some few years may make thee lofe it, whether thou wilt«or not; and may be, thou mayifc lofe it before thou die, and not for fo good a caufe. Job had more thcufands to boaft of in one day, than any of you has to boaft of in twenty ; and ere twenty four hours came about, he had nothing. . Naked, fays he, came lout of my mother's womb ,• and naked JJjall 1 return thither, "What is the matter, would he fay, though I go three years naked in the world, if my matter call me to it ? I came naked into the world, and let me go nakec] out of it. A little time will pnt an end to all my toil. Now, Sirs, death will make you part with it in a little, be as it will. And may ye not credit your Mafter with two or three years intercft, or fo much percent ; for thou fl have no want*, if it be for thy good,, thou (halt have thy dinner, thy fupper, and wonder wrapped about the head of it. O gallant ! We will get our breakfalt and our fupper, and wonders wrapped about the head pi them. M m 2, We
Ser. XX. Upon Psalms cxix. 133. j'jg
"We got them long fince as the fruit' of our own han- dy work; but now we get them as wonders. I got my food long fince ; but now it hath a wonder wrapped about
the head of it. The folk recorded in Mat. ii. 15, 21.
got their dinner with a wonder wrapped about the head of it. A
(3.) D fficult duty that religion may put folk upon ; and it is this, it may put you upon a duty that may go betwixt you and your cblefeft enjoyments in a world. The lofs of thy choiceft enjoyments attend that duty that religion puts thee upon following. And is not that a difficult thing ? Well could the devil fay, "Jk'm for Jkin% all
that a man hath will he give for his life% Job ii. 4.
Religion may bring lofs of lives with it : Religion is become a very difficult work now a- days ; when folk muft Iofe lives for it. Therefore ye muft carry the faith of this along with you, that by lofing your life ye Jhatl fave it. Now religion will tell man what nature cannot tell him ; religion will tell a man what the boaft- ers of the country will never tell him ; the word of the Lord tells me that by lofing I fhall gain. Therefore fays lvaul, I am willing 'to he offered up afqerjfice. But,
(4 ) Religion may put folk upon very painfnl duties : It is a very painful duty to cut off a hand, a foot, and to pluck out an eye. Religion will make ycu ftveat ere ye be done with it. I trow, fome folk have fevate more in go- ing to hell, than ever fome of you have done in going to heaven. Will ye do as much to gain heaven as fome folk dp to gain hell ? Will you do as much to gain heaven, as fome folk do to get food and raiment. Some folk will work, and work to be rich, and yet will never be rich. Will ye labour as much for heaven as feme folk do for riches ? But again,
(5) Religion will call ycu to fuch duties as will offer violence to yourfelves, which is a thing which nature can- not digelt. See two pieces-of violence that a man in duty offers. The
1. Piece of violence is this, he offers violence to hea- ven. The kingdom of heaven fujfers violence, and the violent take it by force. Therefore he lays the ladder to heavens walls as it were, and takes it by violence. Bnt, I trow, there are no't many of you at that violent work. And then,
2. The man offers violence to himfclf : He plucks cut the eye, and he cuts off the hand and the foot of
him-
Ser. XX. Upon Mark ix. 13; 299
himfelf. But I trow, ye be all become now gre?t p'tier* of yourfelves. Well then for ufe of this, lay y&are account with difficult duties. Lay your -account with. very painful duties : Lay yonr account with offering vio- lence to yourfelves. Thefe are the things ye muft refolve on, if ye have, a mind for heaven.
The obfervat'-on we left oft" at in the forenoon, was this, Thai the Chriftlan may have right band idols that offend him in his wa$ towards heaven. We told you what this imports, and what were the qualifications of thefc ido*s ; and what way thefe right-hand idols offend the Chrilrian in hisCbrifrian courfe. The next thing propofed, and to be fpoken to, is, Wherein the iadnels of this lies, to have right-hand idols offending folk. Now the fadnels of it lies m thefe three things.
(1.) As long asthy right hand '*> oO~ending thee, thou art like a kingdom divided againft . itfelf ; for when we work all one way it is heartfome : But when one niece of us works againft another ; O that is fad. When the hind offends thee, it is very fad upon that account, becauie it is like a kingdom divided again® itfeif. But,
(2 ) The Taddnefs of it lies in this, that then the devil nrver wants an agent to p'ead his cnu.fe in our bofom, For my part, I think it a very (ore matter that it mould be io. O the agents the devil has againft us. Ere fce want agents for himfelf, he will make the wife an agent againfrherhuzhind, or the knfband againft the wife, uvi one Chriftian againfc another. O think ye hot that is 2 fad matter that one of you fliojuWi plead the devil's c?ufe againft another. Yea, ere he want an agent, he will take the hand, the foot, or the eye of a Chriftian to piead his caule againft the Chriftian. O but it would break a hundred hearts to fee how many-agents the devil will get in a Chriftian's boforn !
(3.) The fadnefs of it lies in this, that it rnarrs the poor mans progrefs towards heaven, and furthers Ids progress towards hell ; and think ye not that a very lad matter. O Chriftbns, is heaven no more worth to you, than a little pleafure ? Now tor ufc of this, know, Sirs, that there are right-hand idols amongft you. Then, O beware of them. / But another ufe that I intend now to inhlt upon, is this,
That it is the choice dnty, and .the ^reat thing that Go I calls for at the Chriftian' s bandt that -whatever c- him in his Chnjliancourfcy though it were tit right- hand
280 Mr. M. Bruce's Sermons. Ser.XX.
hand, foot or eye, yet, fays Chrift, Cut it eff, andcafl it from thee. Cut off right-hand idols, and never let them come near thee again.
Now in treating of thefe, I will {hew,
I. What this cutting off 3s, that a Chriftian muft ftudy in order to cut off right-hand idols.
II. Wherein lies the commendablenefs of this, to be cutting them off
III. A word of Caution, in aofwer to fome objections.
IV. A word of Ufe, and go forward.
I, Firft thing to be fpoken to, is, What this cutting off 5s, that a Chriftian muft ftudy in order to cut off right- hand idols This imports three things.
1. That there muft be no quarter granted your idols. Ye muft cut off all treaties and parleys. Treat none. Parley none. Cut off all thefe for they will feek a parley with thee. They will give down fomethinor •, if thou wilt come one bit of ground, they will come another. The men of the world will plead for a parley ; and they will give down fomething, if thou wilt come fome length, and meet them. But ye muft now compound none. Say, I wili hear none, but to the door with them, and cutting off is the work I will be at with them.
2. This imports that a Chriftian fhould be well acquaint* ed with the fword whereby they are to be cut off. Ma- ny would have idols and lufts cut off; but they know not the fword whereby they are to be cut off*. There is a fword and the back on it. If ye know not that, ye will never cut off right-hand ido's and lufts. This fword is the word of God, and the back of it, is the Spirit of God. Now ye muft take both : The fword, and the back of it •, for though ye take the fword, if ye want the back of it, it will be blunt. It may well ruffle the fide of lufts, but it will not draw their blood •, And tho* it draw their blood, it will not take away their life with- out the back. Know ye the fword, and know ye the back of that ye mnft have ? If ye cut off lufts and idols, that are near and dear unto you, ye muft have both the fword, and the back of that fvrord to cut them off.
3. It imports that there muft be a piece of cruelty ufed by the Chriftian againft himfelf, if ever he get rid of them. I think there is- a fenfelcfs fort of pitilulneis a-
motfgft
Ser. XX. Upon Mark ix. 23; a8i
mongft fome folk, thatthey cannot take the life of cor- ruption ; they do not cut off idols. Ay but the devil and they will make no bones of it to take their life. Where- fore art thou io fparing of them, fince they are fo cruel to thee. This imports that there muftbea piece of cruel- ty ufed by the Chriftian even to himfelf, if he would be rid of right-hand idols in the day of the crofs. But,
4. This cutting is fuch as has thefe five things going along with it. And
1. It is a cutting off atl parleying with lufts and idols. The Chriftian is ftill lure to lofe by parleying. Therefore cut off all parleying ; for there is no parleying in hea* ven with lufts and idols.
(2 ) Thou muft cut off all meat and drink from thy i- dols. Make no provifim for the fleJJj. Provide nothing for thy lufts ; for ftill the more thou feedeft them, thou wilt be the worfe ufed by them. Make no provtfion for the ilefh, to fulfil the lufts thereof. But it is a poor trade fome of you drive, when ye bring meat tind drink to your lufts on a Sabbath morning. No wonder God make fome of you go empty to your beds at night; becaufe ye fed your lufts all the day long.
3. Ye muft cut off all fofter- fathers, that cherifh the fprouting and fpringing of lufts. They muft be cut off.
4. Ye muft cut oft' the right-hand lefs timoroufly. ■
"When it firft begins to break out, and fet up its head, thou muft bring the fword which is the word of God, and the back of that fword, which is the Spirit of God ; and drive its heads in pieces. But ye are fo little in obferving thele lufts, that ye let them come to a dreadful length ere ever ye draw a fword amongft them. But
5. Thou muft have much revenge and indignation at fin attending thy cutting off of idols. Thou muft cut them off with revenge and indignation of fpirit. Thou muft: not cut them off with indulgence ; but thou muft cut them oft* with detefta.tion, and caft them away. I wot not, Sirs ; I think fome folk make a deal of noife about cutting off right hand idols, as it were, in the morning ; but in the evening are at peace with them a^ain. Many are cutting offright-hand idols in the morning, and caft* ing them away ; and in the evening are writing letters for them again. It will never be well with the Chriftian, till he cut themoft'with the fpirit of revenge and indig- nation.
(4.) Now there is a fourth way of cutting off right hand idols ; and it is this •, thou muft: cut them off con-
. * ftautlvr
2#2 Ma. M. Brucs's. Sermons. Ser.XX.
ftantly. The fword mult never go out of thy hand ; for there are many of them ; anJ they are all to be cut off. It cannot be told how many cuts a right-hand idol that is
born and bred with thee will take before it is cut off.
Therefore, it mult be a conftant work. And
(5.) Ye muft cutoff with gladnefs, heartily and chear- fuliy. So hearty and chearful n>uH: thou be in it, that thou never w'enteft about an action more chearfully and heartily all thy life. But I trow, it is a backward and drooping like work with fom-e of you to cut off right- hand idols ; fo that the devil may read the copy of it in your countenances. Though ye be parting with them, at one time, yet ye give them quarters at another time -9 it may be ere many days go about, the devil and bis lufts
may get leave to come in again to their old place. >
But
(6.) It is a cutting off wherein the Ghriftian makes' Hie of three pieces of fpiritual wifdom.
1. Hi cutteth off the root as wej^ as the branches.
Let the branches bring thee to the root ; and let the root bring thee to the branches; and fo cut off all. Still let the itreams bring thee to the fountain. It will never be well with the Chriftian till the roots of idols be pluck- ed up in the dtiy of trouble.
2. Make ufe of this piece of wifdom : Get a ftronger hand than thine own to help thee to cut them off. It will not be thy work, nor induftry, neither will it be thy grace, gifts, nor parts that wil! cut off right-hand idols, No; nothing lefs than the Spirit of God; nothing Ids than the ftrength of Chrift will, make thee cut off right- hand idols ; therefore get the Spirit of God, and the ftrength of Chrift ftill in the bargain, and the work will profper better on thy hand. And
3. Let this piece of wifdom be in cutting off thy right- hand idols, whenever thou haft cut them off, hi a watch over the place where thou haft cut it off/ When-
-cver thou haft cut off a right-hand idol, and buried ir, iet a watch upon ih«j mouth of the grave, that .lb wberxver it fets up its head, the watchman may give an alarm that the ol4 enemy is up again. It is a fore mat- ter that fome ChrittiarVs have the fame ado this year, as to the cutting eff right-hand idols, that they had fevera'l years finTce. Will not that become an heart-break that they have the fame fa ares, the fame lufts, and temptations to right again'!, that they had i'everal years fipce? It muft feethVirbad guiding that hath made it (o ? For if thoii
feadft
Ser. XX. Upon Mark ix. 23. 283
hadft fet a watch upon the grave of thy idols, when thou overcameft them, thou hadft not been fo much troubled with them now, as thou art.
Another thing requifite in cutting off right-hand idols, and that is, thou muft cut them offfo as you and they may never dwell together in one houfe again, nor in one man's land Ye muft fo cut them off, that you and they ihall never dwell under one soof again.
II. The next thing to be fpoken to, is, Wherein the commendablenefs lies of cutting off right hand idols in the day of trouble; and the commendablenefs of it lies in thefe three things.
17?, Thou wilt thereby be faved from many offences,
at Chrift, and his way, that others will be guilty of. »
Thou fayeft that Chrift lurks much in thy bofom, and it fays that heaven is pleafant to thee : It is fo pleafant, that it makes thee cut off a hand, a foot, and pluck out an eye, ere thou want it. Whatever hinderance may be in the way, that would make Chrift feem unpleafant and unlovely, yet fays the Chriftian that hath right-hand idols cut off, I will quit all before I quit him. But I wot well : Chrift is not fo delightfome to fome of you, that before ye quit right-hand idols, ye will lay your life at flake. But
2dlyf The commendablenefs of this exercife lies in thisf that it fays thou art obedient to thy king's command — — And I never heard of a Chriftian lofing by his obedience ; but I have heard of many lofing by their difobedience. Therefore be cutting off right-hand idols, if ye would be obedient to your King and Head, your Lord and Maf- ter.
3^/y, The commendablenefs of it lies in this, that it fays that grace is uppermoft in thy bofom. As long as grace carries the day in a Chriftians bofom. His mafter will not be ill-pleafed with him. He may well try thee, he will not be angry with thee. He may well put thee u- pon the touch-ftone, to make it known to the world, and to thyfelf, what fluff thou art of ; but he will do no more evil to thee. Now with regard to cutting off thefe do not miftake ; for a right hand idol the throat of which a Chriftian may have got cut this year, may the next year be alive again. Now there are three reafons why it may be fo.
1. Your negligence in not fetting a watch upon the grave of that idol. Now becaufe of thy negligence it
N n J hath
284 Mr. M. Bruce's Sermons. Ser. XX.
hath gotten up'its head again. It hath had a powder plot under the ground, and fa hath laid thee upon thy back again.— — But "',
idly, God in his juftice hath been provoked to do To. What way doth God in his juftice ordinarily take with a fleepy profeffor ? Even thus ; he permits his old lufts and fins to come back again upon the poor man •, lufts that he thdught were dead and buried ; lufts that drag the poor creature at their heels again, becaufe he was not vigilant to watch againft fuch fins, and mourned not more for them.
2dlyt It may be an old luft or idcl, that thou thonghtfr. was now dead and buried, is come back again to thee upon this account, becaufe thou haft been the perfon that had trufted more to himfelf than to Chrift ; and as long as thou trufteft to thyfelf, no wonder thy old idols come back again, and lay thee upon the breadth of thy back.
III. But do not miftake this, that many times the Chnftian may go about that exercife of cutting offrigbt- hand idols, but may be fadly vexed with thefe five ob- jections. And all thefe objections are rife in Scotland in thefe days, that'hinder poor folk from cutting off right- hand idols.
The fir ft objection againft cutting off right-hand idols is, nature ; nature fays, No, I will lofe none of my mem- bers. O monftec, fays the idol, wilt thou deftroy na- ture, to cut oft thy right hand : That is a thing I cannot think to do. Nature fays, No, I cannot cut them off. But God fays, Ye muft cut them off. Now whether is God or nature to be obeyed ? Think ye not that it is better to obey God than nature ; and therefore though nature fay no ; yet, thou muft either cut them off, ordif- cbey God ; and fo thou fhalt have but a poor life of it. A
Second objection againft cutting off right-hand idols ; and that is, neceffity; nectffity fays, I muft not doit; for how fhall I work, if I want my hand I If I want my eye, how (hall I be ufeful to the poor people of God ? I will then be fit for nothing* Neceffity fays, I cannot want my goods and gear, my houfe and my land. I cannoc meddle with the contradictions of neceffity ; neceffity has no law, fays the poor man. But wilt thou confider thy neceffity : Keep thy goods, thy gear, thy pleafures and enjoyments ; Yet God fays, Cut them off: And
whe-
Ser. XX. Upon Mark ix. 23.' 285
whether is God, or thy carnal necefiity to be obeyed. — . Thou fayeft thou wilt not be ufeful to other Chriftians, if thou want thy goods, <bc. I fay, thou .wilt befcnore ufeful by fetting them a good example, than that thou, fhouldft fpend all that thou haft upon them. Give them a copy and exampfe ;• for by quitting your goods and gear, at God's call, you may be ufeful through the*bleffing o^ God to make many give obedience to Chrift's call, and to Iy down at Chrift's feet ; and that will be better than if thou hadft given all thou hadft to the poor and diflrelT- ed. There is a \
Third objection againtf cutting ofF right-hand idols and that is, Reafon. Reafon fays, No 5 watch againft it : Am not la rational man ? I never law or heard of fuch irrational folk. They fay that for a work of refor- mation, they will lofe all that they have ; and think ye that a rational deed ? I am called to act rationally, lay* the men of the world, and that were an irrational act, to leave my wife and my phildren. Cut wilt thou tell me, wife man, where thou learnedft that wifdom. I will not give a fourpence piece for thy owning the covenant ; for you will fay one thing for it this year, and another thing contrary to it the next. — But for my part, I think no wonder that thofe who are not true to God, will ne- ver be true to a covenant of man either. But our Maf- ter commands you to cut off; and that hath equality and reafon in the bofom of it. Bat I will not (ay, that the reafon that his commands have in their bofom, will fuit with thy carnal reafon ; nor will I fay, that thy cirrat reafon will fuit with a divine rule and divine equality^ that hath a right and fanctified reafon in the bofom of ic. Well, there may be a divine command lying at thy door, and yet thou be fo blind, that thou canft fee little reafon for obeying it. Yet the command has an unanfwerable rea- fon in the bofom of it. Well, the power of an infinite God muft prevail, and have weight with thy heart to perfuade thee to do it ; for that hath reafon in its bo- iom, though thou at prefent fee no reafon for if.
There is a fourth objection againft cutting ofF right- hand idols, and that is, thou thinkeft it a foul fhamd to do it. All the country fide will call thee a fool, to cut ofFthy right hand. They willfwear, and fay, thou mur- dered both thyfelf, and thy family : Thou haft made thyfelf one handed, they will fay, and that is thy fhim: , and the ruin of thy family. Wilt thou tell me, wife man ; wilt thou call that thy (liame, which is thy duty ? Thou
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286 Mr. M. Bruce's Sermons; Ser. XX,
favoured of the things that be natural and carnal, of flefh and blood 5. but thou favoured not the things that bccAGod, a*id the Spirit of God. But I would, car- pal wretch,* put thefe two things to thee.
1. Whether is it mod fhame to go to heaven or hell ? Chrift fays, it is better to go heaven with one hand, than to go to hell with two hands, and fhame and the curfe of God with thee ; For fuch fhame (halt thou have, and much fhame fhall come upon thee.
2» Whatever fuppofed fhame is in the obedience to command, yet there is no real fhame in it: .There- fore, whether wilt thou be beft content to carry a real Jhame, or an imputed fhame ? For whatever imputed or fuppofed fhame may attend the obeying of God's com- mands, yet it hath no real fhame attending it ; for as fure as God is in the heavens above, the man that ventures, moft for God now, fhall be the lead afhamed man in Scotland, fay the contrary who will.-! — Thefe wife folk who dare venture nothing for Chrift, nor his caufe, fhall take the fide of the ftreet, when that man fhall take the crown of it. Is it more fhame to be going to heaven with one hand, than having two to be going to hell ? Remern- ber I faid it, that there is no fhame in heaven : neither jninifters nor profefibrs will bear any fhame there, tho' they have cutoffright-handidols for Chrift. It is no fhame for me to be obeying my Matter's command. My credit lies in this, to be cutting oft' right-hand idols at his com* anand. There is a
Fifth objection againft cutting off right-hand idols for Chrift, andthat is, ye think it is an act of cruelty ; and Chriftiani us rather be companionate. Shalt thou
be cruel to thyfeif ? It is an act of cruelty to cut the very right-hand ofi himfclf : He hath but two hands to get his bread with : And if he fhall cut off one of them, how fhall he far ^^Re hath but two feet to go through the world with* S»d if he muft cut off one of them, how muft-he go iifl&k ? I wot well, fay the wife men of the world, religion never allowed any man to be cruel to him- felf. But I wot well, religion never allowed a man to pity himfelf, but confiftently with that pity that he is to * ihow to his foul. Art thou not cruel to thyfeif? fays the wife man : Thou haft but a poor weakly body, that cannot take with ether folk's beds, and cannot take with every fort of diet, and yet tbou wilt caft thyfeif into ex- tremity and trouble in following bits of preaching up and
down
Ser. XX. Upon Mark ix. 23. 287
down the country ; and many a wet foot, and cold bath thou wilt get, and that will be the very mean of thy death. Art not thou cruel then to thyfelf ? For thou mightft well be in thy own chamber ; and have thy own bed, d:et, and fire-fide ; and that were far better for thee. Now thou mayft die in fome mofs, or in a wildernefs, or at fome dyke fide, and never one that pertains to thee fee thee. Or thou mayft die among ftrangers, and never one of thy relations get notice of thee ; and art not thou cruel to thy- felf then ? It matters not, fays the poor man, I muft have the breafts. I would be more cruel, if I fhould let my foul famifti for want of the breafts. Whether or no, think ye our matters command cruel ; for here he com- mands to cut off the right-hand, and pluck out the right eye. I would fay two words to thefe.
1, It is no cruelty for a man to obey God's commands, be upon what coft it will. Am I cruel to obey him who has purchafed a crown of glory tome. For we muft cut off right hand idols, elfe wc cannot enter into heaven. But,
2. Are we cruel to ourfelves, when we are cruel to> near and dear idols and iufts that would he our death, if we be not theirs ? When the bufinels is brought to this pafs, then we will kill ere we be killed. The law of na- ture, and the law of the nation bids you kill right-hand idols, that would Icill you for ever. Then 111 kill, ere I be killed.
-
Now for Ufe, What are ye all doing ? Are ye cut- ting ofFall right-hand idols ? Are ye c ffftU par-, lcying with them ? Are ye cutting oftfe lion frctfi them? Well, I have this day, Sirs, *|H^E| -.jou.'
17?, Cutting off right-hand idols wiaffifiv^rbu a kindly work amongft you, till ye cut off with - and in-
dignation. Therefore, if ye would f«j$ his work
chearfuliy, ye mould cut them oft" with And
idly, I have thefe news to tell you, mM*M? long as ye have right hand idols, the devil and you are llill neir hand one another. He has ftill the fhort cut to get at you. He hath not much ado to prevail ; for he hath ftill an agent within ; a friend in the heart that will do the bufinefs. Therefore, quit your grips of the world, wife, children, goods, <bc. and gripe to God by a covenant ; and that fhall prove more profitable to you than all ye had or could enjoy in this pieient world.
Another
288 Mr. M. Bruce's Sermons. Ser.XX.
Another thing, and that by way of obfervation from
thefe words, Better enter into life maimed, fays he.
And the
(i.) Obfervation is this, that Chriftians may be fent to heaven with a fenfible Jofs, as to all outward appearance, wanting a hand ; that is, fenfibly a Chrift ian may Iofe his worldly fubftance, and that is' a right-hand to him ; and never get it made up on this fide of time ; but he may go to heaven with a fenfible lofs to all outward appearance. I go untolifehalt and maimed : I go into life wanting my goods, foe. and the world knows, that I am a fen- fible lofer.
(2.) Obfervation, A Chriftian that lays down his for- tune at Chrift's feet, muft be well read both in the confi- deration of heaven and hell ; and then he will not ftand to lay down all he hath at Chrift's feet.
Thelaft obfervation here is this, that heaven is the up- making of all the loiTes that Chriftians meet with here. The men of the world fay, that they would not Iofe as much for religion as we have done ; for they never faw fomuch worth in it. It is a ftrange thing, Sirs, that you are offended at religion. I wot well, pure religion never did you much hurt. The men of the world fay, thefe are a number of poor unnatural fools, that will neither take care of wife, nor children. This is ftrange, Sirs 5 for I wot well, fome of us love our wives and children, and love to provide for them, as well as other folk love to provide for theirs. If fo be, we could get it done with a good confeience. Bnt when Chrift's caufe and covenant come in competition with thefe, we will take the better, and leave the worfe, any time in all the year.
But to fpeak a word or two, to the life that believers will have in heaven, that will make up all their loftes, there is an eightfold piece of life to be obtained by all the poor and deipifed followers of Chrift, When a believer.gets ' a right impreflion of thefe upon his fpirit, he will not Hand to cut off right hand idols for Chrift. The
1. Is a life of peace with God ; peace with your own confeience ; peace with angels ; and peace with all the
faints. O fweet life, a life of peace, peace for ever,
without interruption. Here I defy my former failings to moleft my peace ; yea, juftice itfeif to trouble my peace. Here is a life q£ peace. O fweet life ! There
is a \ . -
2. Piece of life we will get in heaven, and that is a life of pleafure j pleafure for evermore ; And what puts the
cope
Ser XX. [Upon Mark ix. if. 289
cope {tone upon all our other joys in heaven, It \spkafure at his right-hand for evermore. But a
3. Piece of life to be had in heaven, is, a life of vic- tory. You will have a victorious life in heaven ; then ye will be mafter and more of yourfelf : then you will be matter and more over your lufts and idols j mafter over death and the grave ; mafter of the law ; and mafter of temptations ; mafter of the outward man ; mafter of enemies \ and mafter of all things that mattered you be- fore. O the victorious life of heaven ! All our fongs will be fongs of victory and triumph, to the praife of of the Lamb always finging hallelujahs of victory.—— And
4. As we will have a life of victory, fo we will have an honourable life. O the honour we will be advanced to with crowns on our heads, and fcepters in our hands, and cloathed with robes, of which we have beard only the fame, even the garments of falvation* O gallant! Heard ye ever tell of the like of that garment ? For the crown upon your head, it fhall be all fet about with the fulfilling of the promifes of the covenant of grace, and the upmak- ing of all the articles of the marriage contract, like coftly diamonds. O, honourable life! We fhall live like kings and priefts, all wearing crowns and fcepters ; and being all kings and priefts to God, and to the Lamb for ever* And
5. As it is a life of honour, fo it is a life of excellent enjoyment that we will get. O the gallant enjoyment that we will have there ! The enjoyment of him whom we long looked for ; the enjoyment of him of whom we got but half looks and vifits before ; the eternal enjoy- ment of him whom we thought, or were afraid we would never fee. O gallant ! Who would not go half through hell for the enjoyment of thefe ? And
• (1.) The enjoyment of himfelf fully, fo that all that , is in God is for my good, as if there were not another to partake of it ; but myfelf alone. I fhall enjoy him fully and wholly, as if there were not another to enjoy him but I alone. All that he hath fhall be mine^ I fhall enjoy him fully.
(2.) I fhafl enjoy him immediately, face to face. I fhall ftand in no need of any advocate, mediator, or days- man betwixt us. And
(3.) I fhall enjoy him everlaftingly. I fhall for ever feed upon him, and there fhall be no end of it. Having this enjoyment, and being in his arms ouce, it fha.ll bs
--
soo Mr. M. BtiucE's Sermons. Ser. XX.
enjoymem to all eternity. Think ye not that I fhall have a brave life of it. O Sir?, will ye not venture a right- - hand, or a right eye for that which fhall pay you for all. The
6. Enjoyment, or life in heaven, is a life of excellent difcoveries, that we never faw the like of before now. There is a five- fold difcovery. And
(i.) We will get a difcovery of one God, and three perfons in the Godhead, one in three, and three in one, as far as the creature is able to comprehend. O gallant ! We could never take up that before fully. O that is a great myftery ! We fhall have there the difcovery of three hi one, and one in three.
(2.) We fhall behold that great myftery of God and man, both in one perfon, and both concurring together for the advancement and glorification of the Chriftian' And
(jjV) We fhall have a difcovery of* all the links of that union betwixt the father and the fon ; between the Sou as head, and all particular believers as members in him ;. and in the Father as head of the Son, and the Son in the Father ; and Child in us, and we in him •, and fo we in Chrift and in the Father ; and the Father in the Son, and the Son in the Father ijjapd all believers in the Father and the Son ; and the Father and the Son in all believ- ers. O great and glorious myftery !
(4.) We will get a difcovery of all the articles of the covenant of redemption between the Father and the Son for the falvation of the finner. O pleafant ! We could never fee that before To fully. We will fee what the Fa- ther required of the Son, and what the Son undertook to the Father for the redemption of loft man : And we will fee the love in the bofom of the Father and the Son, both in one, to and for loft man ; and both the Father and the Son making out their word in compleating the work of the redemption of poor loft man, and would ye have more ?
(5.) We fhall fee the great and eternal weight of glo- ry, that our crois hath been working out for us •, and we never faw this fo fully before •, though we knew ftill that
it was working out an eternal weight of glory for us :
But we will never get a full difcovery of that glory, till we come there. Then we fhall fee it, fo as to wear and en- joy it for ever. We had ftill a glance of it before, but thin we ihail poiTcfs it. O Sirs, is not this a pleatant life pclilft of fo many fair fights I Excellent difcoveries and
noble
Ser.XX. Upon MaR£ ix. 13. 291
noble enjoyments ! Think ye not but a poor man or wo- man will quit goods, and all, that has fuch a life to look to as this ? Think ye not that we may venture a right hand idol for it.
7. There is a feventh piece of life that we will have there : It is a glorious and profitable life. We will always profit, and need no ordinances, nor need to feek good fermons ; We will need nothing ; for we will have God for all : For we will be, as it were, in his very bofom. And there is no temple there ; for we will have'Chrift in place of fun, moon, meat, drink, 6r. We will live in
the vilion of the face of our mafter Chrift. We will
feed wholly upon that. O Sirs, is not this a very glo- rious and profitable life, that we (hall have ? For we fhall ftill have profit with it, and it is a very glorious life \ for we ill all ftill have glory in perfection with us.
8. We fhall have a life of abundance and all the parts of life, even all that I have mentioned. We fhall have no fcarcity, fcant, nor want, as we ufe to fay. Of thefe things there fhall be abundance, abundance of peace and pleafure, abundance of victory, abundance of enjoyment, abundance of difcoveries, abundance of glory, and profit, and every thing, and no icarcity or icrimpneis there.
For Ufe% well then, Sirs, dwell much upon heaven and the life that is there -, aud fee if that will move you to cut off right-hand idols for Chrift \ but if that will not move you to do it, then confider the torments of hell, and fee if thefe will move you to cut them off. Dwell much upon the coniideration cf hell where the ivsrm dieth not, and the fire is not quenched. Will not the terrors of this, move you to cut off right-hand idols for Chrift ? Is it not bet- ter to be going about painful duties, than to be pained in hell for evermore ? Is it not better to ferve Chrift upon any terms, than to ferve the devil, and get his wages af. ter all ? O Sirs, dwell much upon this confideration, that ye maybe perfuaded to cut off right-hand idols. Stand not wuh Chrift upon thefe things \ for he ftands not v/ith you about greater things. Study this, and ye ihall
have a brave life of it. And may he that is able, per-
fuade you to do it. Amen.
The End of Mr, Michael Bruce's Sermons. O 0 TH
C 292 ]
THE
SERMONS
O F
Mr. JOHN W EL WOOD.
S E R M O N XXL
Amos
111,
Tou only have I known of all the families of the earth therefore I will punifh you for all your iniquities.
THERE are two things in the words here, firft a threatening, I will punifb you for all your iniquities. That is, though others flip, ye fliall not efcape with any fin. Secondly, we have the reafon for it, Tou only have I known cfall the families of the earth. By knowledge here is not meant that general knowledge whereby he knows all things ; but as amongft men, one will fay of fuch a man I know him, and of another I know him not in the leaft ; I am not in the leaft acquainted with him. So he knew them only, that is, he converfed with them •, he and they were friends, and in Covenant. You only are my peo- ple, that I have refpe&ed above all others Now they perhaps thought, that he might have fpared them. But he fays otherways, 1 will pimijb you for all your iniqui-
■r This Sermon was preached at Calder Crook, March 18th.
ties.
Sbr.XX; Mr. J. Wel wood's Sermons." 293
ties. Like a man that will take care to punifh or correct his own children for their faults more than any other.
Doct. Cod will not /pare to punifh the people that he hath taken for his people, and into covenant with himfsf, for their fins, Teat the more kindncfs he hath Jhewed unto ♦ them, he -will the more pumflo them for their fins.
He punifhed the fins of heathens, but far more the fins of his profeflfed people. You know what is faid of the faints, Pfal. lxxxix. 31. and xcix. 8. Thou waft a God that forgaveji them, though thou lookefl vengeance on their in- ventions. For proof of this, we ihail only mention thefe two things.
1. Look into Mofes' fong, wherein the Lord fhews the method that he will take with his people, and there you will fee what wrath he threatens when they fin againft him.
2. For a comment of the Lord's carriage towards his people, fee what he did for them in Egypt, and yet what came upon them in the wildernefs, Look into the books of the Judges, and Kings ; there we never find tbat they efcaped when they had finned. Now the reafons are thefe,
ift, To fhew his fpotlefs holinefs and righteoufr.els, and that he will not countenance fin in whomsoever it is. Thejufticeof God (hone moft in punifhing his own fon ; for though he was his own beloved fon, yet he would pu- nifh him for that fin which was his by imputation only. And
idly, Becaufe the fins of his people are of another co- lour, or dye, than the fins of thofe who know not God, as being done againft much love and much light ; forswhere no law is, there is no tranfgrefhn, Rom. iv. 15. Others are in fome refpett without law. But where he hath ma- nifefted himfelf clearly in his fon by the revelation of his word, the fins offuch are, of a fca/Iet dye and colour.
%dly, It is to cleanie and purify them from fin, and therefore he will not leave them unpunifhed. People, you know, take not much pains in cleanfing a common veiTel ; but fcour painfully an honourable one. So wheja the Lord hath a mind to keep a people, he mnft punifh them : For they can be of no ufe to him, if they be not purged from their fins. We conclude, then, that we muft look for punifhment upon thefe lands. For,
O 0 2 1. \7e
294 Mr- J» Wel wood's Sermons. Ser.XXI.
i. We are feciire, and think that the Lord will not do good or evil. But fince we have done evil, he will alio do evil to us. I profefs, God hath privileged us highly, and favoured us much: and though that cannot be/aid of us, that you only have I known of all the families oj the earth ; yet as much, nay more than of others, can be faid of us, he brought us out of Popery and Prelacy, and did great things for us ; and brought us ihto the bond of asfolemn a covenant, as ever was entered into, and (hone moft glorioufly amongft us. So that no people had choicer or purer means, and down-pourings of the Spirit upon them. And will he not punifh us that he hath been fo "kind unto ? 1 have nourifhed and brought up children, and they have rebelled againft me.
-2 Our fins are univerfal and great. We have forfak« en his laws that he hath fet before us. We have not hearkened, tho' he hath fent all his prophets, Tending them early, but we have not hearkened unto them ; but per- secuted them that were fent unto us. We have bro- ken his covenant and changed his ordinances, gone a whoring after the calves of Dan and Bethel, the court religion : the land is alfo full of lying, {'wearing, un- cleannefs, drunkennefs, opprefnon, fabbath-breaking, and all ranks have rebelled againft the Lord from the king to the cotter ; and only a fmall remnant have kept their garments clean. The reprefentatives of the land have heinoufly tranfgrefTed againft the Lord ; and the reft have connived at, and walked after the commandments of men. Thefe lands are defiled under the inhabitants there* of. We have done worle than the heathens ; even fuch things as would not have been mentioned among them. They would have abhorred our persecution, perjury, and profanity. Neither have they changed their gods, 'which are yet no gods. And
3. We are impenitent, and have hardened our neck, and refufed to return. 1 do not deny, that if there were an univerfal repentance from the higheft to the loweft ; if all were mourning and weeping for our provocations, there would be hopes that the Lord would turn from the fiercenefs of his anger. But there is no appearance of that : We have a whore's fore head : we harden our necks, and refufe to be afliamed. We fay we have-not finned. The men of Nineveh JJjall rife up in judgment, and condemn this generation. ^ See what came upon that impenitent people ? Zeph. i. 7, 8. Bold thy peace at the prefence of the Lord Cod ; for the day of the Lord is at hand ; he hath pre- pared
Ser.XXL Upon Amos iii. il 29$
faredafacrificef he hath bid his guefts. And it /ball come to pafs in the day of the Lord's facrifce, that J will punifh the princes, and the kings children, andallfucb as arc' cloth- ed withftrange apparel. Nay, none dare (peak now of the public fin9 of thefe lands. Ifa. xxx. 8. Now go, write it before them in a table, and note it in a book, that it may be for the time to come, for ever and ever
4. Great is the fecurity of thefe lands; how few like Noah ! but how many like the old world ! how many are like thefe in Ifa. xxii. 12, 13. And on that day did the Lord God of hafts call to weeping, and t9 mourning, and to baldnefs, and to girding with fackioth : And behold \ joy and gladuefs, faying oxen, and killing /beep, eating fiefh% end drinking wine ; let us eat and drink, for to-morrow we
/ball die. How little humbling, like that of good Jofiah, amongft us. And
5. Judgment hath now begun at the houfe of God, His people, and the choiceft of them, have iuffered, and that very hard things, fuch as imprifonment, fining, ba- nimment, isc. and if it hath been fo done to the green tree, what (ball be done to the dry ? The Jews having gone firftinto captivity for their good, the Lord fays of the na- tions, that fhouid refufe to drink of the cup, as in Jer- xxv. 28. And it /hall be, if they refufe to take the cup at thine hand to drink, then /halt thou fay unto them, Thus faith the Lord of ho/Is, Ye/ball certainly drink.
6. The righteous perifitth, and no man layeth it to heart. How are the oid Minifters and Chriftians confumed I Surely then wrath is approaching. Ivlourn not for them that die, for they are got into the harbour before a great florm fall upon us.
7. The Lord's raefiengers have long threatened wrath ; and though the words of the prophets feem to many to be but wind, yet they (hall prove fire, and the people of thefe lands fhall be for ftubble : They feem to men., but as mocking, as Lot did to his fons in law. But fee Amos viii. 7. The Lord hath fworn by his excellency, fur ely J will not forget any of their works. And befides, thefe who are molt intimate with the Lord, and with whoni his fecret is, are all apprehenuve of wrath. The Lord ufually warns his Noahs of approacliing danger.
8 Look upon the face of affairs, and ye may fee a ftorm gathering. As folk by the waves do fee the ap- proach of* a tempefl ; fo thefe divisions, and the ftrengttt of Papifts, now fpeak forth wrath. But* you may object, and fay,
Objec,
296 Mr. J. Welwood's Sermons? Ser. XXL
Object. I. The Lord is merciful. Anf. Yes ; but not to impenitent finners. He hath been merciful, and waited long : But he will yet mix wrath wirh mercy
Object. 2. But he doth not always punifh the wicked in this world, as Job proves, and Solomon fays, Eccl. ix 2. Anf. Granting he fhould not, but fuffer the na- tions to run on in fin, it were nothing to our advantage: it were the faddeil fight, and greateft judgment that we could meet with. Buthe doth punifti fometimes, and we have no affurances that he will not do fo, in the'prefent cafe. Look ye to his ordinary method, and to former times ; and ye may think it more likely, that he will not fuffer the grey hairs of this generation to go down to the grave in peace, in regard that he hath put upon their girdle and fhoes, the blood* of the covenanted work and people of God.
Object. 3. But it may be y^t long to it. Anf. God doth indeed foretimes referve wrath unto the day of wrath. Times and feafons are in his own hand ; but it may be Jooner than the moft part expect it, confidering how fa ft the two cups, the cup of the godly, and the cup of the wicked, are filling up ; and the long peaee we have had ; and how white the harveft feems : And when the Lord draws his fword, he will not want inftruments for it.
Well then, the conclufion, or application ftands thus : That it is more than likely that the Lord will punifh thefe lands for their fin ; and as our fins have been great and univerfal, fo will our ftroaks and plagues be ; as it was in the lair of the ten plagues of Egypt. The Lord's fword muft go from the throne to the handmaid. And there was a cry, fuch as was never before heard in the land of Egypt. He hath a fword, famine and peftilence to plead by. And
1. He will plead with our rulers. Under "this rank, I comprehend all in public office in thefe lands, from the king to the conftable, with all that are their fervants, and execute their wickednefs. For three tranfgrejfvms of our rulers \ and for four , he will not turn away the punifhment thereof. And that
(1.) For their perjnry, and changingof his ordinances, and cafting the work of God behind their backs, letting up the calve? of Dan and bethel, which they think moft advantageous to their (landing. But it fhall be their neck-break and downfall at laft.
(2.) For their making thefe lands fin by eftablifhing i- niquity by law, and forcing people to obey it. <■
• (3 ) Tor
Ser. XXI. Upon Amos Hi. 2, 297
(3.) For their perfecuting the godly, and the way of godlinefs, encouraging and favouring wickednefs, perju- ry and profanity.
(4.) For their oppreflion, their eyes being only fet u- pon their covetoufnefs, feeking only after their own mer- cenary gain, to gratify their lufts, and not the good of the people.
(5.) For their profanity, whoredom, fwearing, cur- ing, drinking, fabbath-breaking, mocking of godli- nefs, neglect of ferving of God-, all which abound a- mongft them. Therefore hejball overturn, overturn, 0- verturn, until he come ivhofe right it is, and he Jhall give it him, Ezek. xxi. 27 He fhall break them with his iron mace, and they (hall perifh in his ire and indignation,
2. He fhall plead againft; the prelates, the clergy, the prieits of the calves of Bethel, that our rulers have made, and fet up of the lowed: of the people. Thefe are the tail, I mean prelates, curates, elders, beadles, and all o- ther officers in the houfe of Baal. For three tranfgref- fions of the Prelates, and their underlings, and for four, he will not turn away the punifhment thereof. 1. Be- cause of their perjury and apoftacy. 2. For their perfe- cuting of the godly, and godlinefs, they being the fire- brands for ftrengthening the hands of evil doers. 3. For their crying peace, when there was no peace, feeing vain divinations, murderiug many fouls thereby. 4. For their profanity ; filling the land with profanity. There- fore, the Lord/halt bring evil upon them, even the years of his vifitation. And they, and the people unto whom they prophefy, fhall becaft as dung upon the earth.
2. He will plead with our nobility and gentry. For three tranfgreffions and for four, he will not turn away their puniftiment.
(1.) For theircompliance with the apoftacy. And ,
(2 ) For their making the people to fin, partly by example, and partly by being in fome meafure executors of the laws of the rulers.
(2 ) For their not helpiug the Lord againft the mighty ; but abiding in the tents of their riches, eafe and wealth, and not countenancing the Lord's work. ' Even the bell of them are guilty ; in regard that when they fhould have flood againft the invafion, they have at leaft been filent, and at eafe in Zion.
(4.) For their oppreflion of the poor, and racking of rents. Therefore ihall their houfes and lands be turned over t^ otJb^rs, and the very nettles fhall grow up in the
place
mgZ Mr. J. Welwond's Sermons, Ser. XXL
«plrce where their tables flood, and their pofterity fhall beg their bread.
4. He will plead with our commons, even with the: multitude for three tranfgreffions and for four, he will not turn away their punilhment.
(i.) For their walking willingly after the finful com- mandment of the rulers, and turning about with every wind of doctrine.
(2.) For their ignorance of God, that though he hath given ihem the great things ,of his law, yet they have been efreemed as ftrange things.
(•;,) For their carnality and worldly mindednefs.
And
(4.) For the avarice and profanity tbat prevails amongft tlrern, old and young, by lying, fwearing, fabbath-break- ing, drnnkennefs, uncleanneis, and neglect of feeking God — Therefore will the Lord plead by fword, famine, and peftilence. Their carcafes fhall fail as dung to fatten the land.
5. The Lord will plead with the indulged, I mean thofe minifters that accept of indulgence, and thofe who com- ply with it. For three tranigreffions, and for four, he will' not turn away their punilhment.
(1.) Becaufe of their giving up their power or liberty into the hands of the magifirates, and fo becoming the ftrvants of men.
(2,) Their making peace, aad a confederacy with ene- mies and haters of God : Therefore wrath (hall be upon them.
(3.} Their not feeking the things of Chrift, but their own things, being at eale in Zion, dwelling in their deled houfes, while the Lord's houfe lies wafig ; and not fympa- thizing with Zion in her diftrefs : making their peace with enemies, and by reproach adding unto the afflictions cf Jofeph.
(4 ) For their giving an uncertain found, not preach- ing freely and faithfully what the Lord bids them, and what the lins of the times call for. Therefore they (hall bear their iniquity, and be like jhat vine tree mentioned, Ezek.xv. that when cut down, is not of ufe fo much as to be a pin to hang any vefiels upon.
6. As the Lotd hath faid, fo he will alfo further plead with the non-conformift miniflers, that have neither yet turned afidc, with Prelacy, nor with the indulgences.
(1.) For their cowardlinefs, and faint-heartednefs at the beginning of our trouble, ia not doing what in them
' lay
Ser. XXI. Upon Amos iii. 2.'
lay to ftop the current of this apoftacy ; not giving fr< and open teftimony then as it ought to have been given ;' neither doing it iince.
(2.) By thefe compliances with Prelacy, hearing of curates, and being (tumbling blocks to others, in cauf- ing them to fa.U. Yea, and let me fay, Who hath been as the Lord's fervant, his mej/enger whom he hath fent? For the generality, they have always erred in heart, and have not walked in his ways, nor fully followed the Lord.
(3 ) For their divifions and heart-burnings one againfl: another. Therefore fhall all, except a few, fall in the wildernefs, and fo. (hall not enter into the land of pro- mife. And
Ltifti'y, The Lord will plead with thofe called conven* ticlers, which yet are the belt in the land ; and
(r.) For their former compliance with thefc finful courfes. And
(2.) For their formality and hypocrify, and unfruit- fulnefs under the means of grace. The mod part for all their hearing and profeffion, being unregenerated and ig- norant of the life and power of true godlinefs.
(3.) For their carnality and earthly mindednefs ; mind- ing their own things ; not beiug fo zealous for God, and his work as they ought, and fliould be, but lukewarm and full of carnal wifdom, <bc
(4.) For their many divifions, the love of many -being -waxed coldt and heart-burnings and animofuies waxed hot. Therefore the /inner s in Zion Jhall be afraid^ and fearfnlnefs Jhall furprize the hypocrites. Two parts fhall be cut off, and a third part (hall pais through the fire. We have a catalogue of thofe folk appointed unto ruin* when the Lord (hall come to punifli the inhabitants o€
Judah, Zeph. i. 1, 13. And it will fuit our times
very well.
1. For the (tumbling blocks, which feem to (ignify principally the idols, he will root the idol of Prelacy out -of the land, and we will be at no lofs thereby. But our fins will make us get a fcourge aifo. Thofe who have been the occafion of the (tumbling of otheps ; thofe who were eminent in place, parts, or gifts, who have trained others by their practice to lukewarmnefs and compliances, ihall not efcape.
2. The wicked ; that is, all profane ungodly wretches who are unregenerated, whofe /pot is not the /pot of his
P p children.
o Mr. J. Welwood's Sj-rmons. Ser.XXI.
children, may tremble and be afraid, when he comes to punifli thefe lands.
3. The remnant of Baal. / will cut off the remnant of Baal from this place. And that may be the Papi'f whom the Lord will punifh, and root out of thefe lands in the day of vifitation.
4. 7hc chemarims with the prie/h. The Prelates, C11-. rates, <&c, For thole chemarims were the peculiar chap- lains, or priefb, who had unhallowed themfelves by theic apoftacy *. ,
5. Thofe that worfhip the ho/} of heaven upon the hwife* tops ; which may be undtrltotytl of the open and avowed hearers of curates, and compilers with abjured prelacy. And
6. Thefe that fwear>hy the Lord and Malcham ; that is, thole, folk that halt between two opinions, between Pre- lacy and Preibytery.
7. And thofe that are turned back from the Lord ; that is, fuch as have fallen from their piofcillon or zeal, or have turned apoi'late. And
8. Thofe that have net fought the Lord, nor enquired for* him ; all fuch as are neglecters of prayer ; and iuch
as for fear of danger, will not countenance duty ; all our indifferent and lukewarm gentry and others.
9. The princes, &c. that are clothed in Jl range apparel; that is, magistrates, that look not like Chriitian magif- trates, who fhould have a .copy of the law, &c but are like unto heathens ; even all the great ones.
10. All thofe leap upon the thr&fhoU, and fill thgir maf ters houfes with violence: All wicked fervams who are di- ligent to execure the command?, even the wicked com- mands of magi urates, troopers, nurTcngers, darks, intel- ligencers, 6<r- And,
if. Alt the merchant people, he. even fuch as are en- riching thenifelves ; and mind nothing but (craping the world and worldly things together. And
La/In , Thofe men that are Jet tied upon their lees ; that
is, all wile and fubtle folk, who, as we commonly fay,
juke and let the jaw go over ; os if you would have thefe
comprehended in (lion terms, woe unto thefe five forts of 1
# Cheffmrim fignlfies the b!a;:k o»e« ; or, the priefls, who are worfnipptrs of tl-eSre; whole eioa'bs and faces w^re o'ten black, * r ti*oie wl 0 cificiited io the burning of children" to Moiecb ; or ?poibte ODri oft'be feed of Aaron, feeing the word plainy me*ns Jv.oiatfCJS pricits. See the Dq'ch Amratators on 2 Kings xxin. 5* Browo's diet, on iLewcid Cbematim*
folk ;
Ser. XXI. Upon Amos in. 2.
folk ; it will be ill with them, when the Lord comes V punifli the inhabitants of the land for their iniquity.
[1.3 AH persecutors, that have had any. hand in that work
[2.] All profane and wicked perfons.
L3.] All compilers.
[4] Ail hypocrites, that have a profeiTioo, and form of godlinefs, and yet have no more. And
[5.3 All the godly, mil have not followed the Lord fully, but have turned aflCe to fome crooked way.
For Ufe, I would fay this fhort word unto you. Yea, the Lord fays it unto you, Ifa. xxvi. 20. Come, my peo- ple, enter thou into thy chambers, and flat thy doors about thee, hide thyfelf, as it were, for a little moment, until the indignation be overpaft. And who are his people, fee PfaL xci. 1 He that dweilethin the fecret place of the Mofi High,
Jviil abide under the Jhadow of the Almighty. He Jhall
cover thee with his f cithers. Get under the fhadow and protection of God. If you afk, how {ball we do in order to obtain that ? I anfwer, there are three forts of folk, that he will protect in that day, and I would have you give all diligence to be found of that number. And
1. They are thefe that figh <V^£ry > that is, thofe who are examining, and humbling tbemielves like good Jo- iiah Let every one of you fearch out your fins, and ron- feis them. Judge yourfelves that ye be not judged '.; and that is more than one days work. Ifa. ii. 12. The day of the Lord of hofls Jhall be upon cv erf one thit is proud and lof- ty, and upon every one that is lifted up, and he Jhall be brought bin.
2. fhofe that flee in by faith to the Lord Jefus Chriit See Ifa. xxviii. 16. When the prophet is fptaking of ap- proaching danger, and telling them that their refuge of lies fhould not fhelter them from it, he tells them of a true fhelter, Behold I lay in Zion for a jure foundation , a
Jlone, atricdjione, &c. So make fti re of the Lord jefus Chriit Get in to the city of refuge, that the avenger of blood may not touch you. You know that the blood of the lamb fprinkled upon the door-pofi:?, kept a vav the the deftroying angel ; lb nothing but Chr ill's righteouf* nefs will be a true fhelter u-nto ycu. Tie is the true ark, and Noah efcaped by being heir of that righteoufriefs, Nahutn i. 7. The Lord is good, and a fitting h .11 in the-day tf trouble ; and he knoiueth them that trufi in him, ; So
Pp; the a
■
jttti Mr. J. Welwood's Sermons.' Ser. XXI
t^fiPhen, get faith, and the, lively exercife of it in your fouls. And
La/lly, They are thofe who are upright in keart, and »keep clean garments like Noah, Lot or Caleb, and Jo- fhua that followed the Lord fully. If ye would be free of wrath, keep from fin ; and efpecially the fins of the time ; fuch as lukewarmnefs and compliances. Mai. iv. 1,2. But unto you that fear my name, fiall the Sun of rig h- teoufnefs anfe with healing under his wings. Prov. xi. 4. Riches profit not in the day of wrath \ hut righteoufnefs deli- vereth from death. Ifa. xxx. 16. flefhall dwell on high ,♦ his place of defence Jhall he the munition of rocks. Therefore J fay unto ym> Watch ; — For you only have I known of all the families of the earth, therefore I will punijh you for yoii'r iniquities.
SERMON XXII,
L
S O N G V, 8,
— ^-Tellhim, that Iamfickoflove. *
OVE ficknefs is that trouble, which arifes from the want of the enjoyment of the party beloved. There are three things contained here.
Firfi, That the fpoule loves Curia ; and this is pro- per to the godly man ; Cbrift is precious to him : This is not the conftant mark of thofe that are gracious to be a- iTured of, and to, feel Chrift's love to them. But if they have love to him, and to every one that loves him ; if he is to them the pearl of great price, they may be fure, he is theirs, though they feel not his love.
Secondly, That he is abfent. And
Thirdly, This troubles them.
Doct. I. Chrijl will fometimes abfent himfelf from his peo- **' This
Ser XXII. Upon Sono v. 8 303
This is fnppofed here, and you may clearly fee it, in the verfes before. This we once fpoke to *. And therefore (hall but only hint at it now. There is no doubt of it, but that he may depart from his people ; and they may want the fenfible feeling of his love. You fee
it in the cafe of the fpoufe here, and in the pfalms.
There you have the experience of the faints, you will find it there very frequently : I will hint at fome reafons for this. And
1. It is for correction ; when they grieve him, then to punifh them for their mifcariages, he will abfent him- teijf.
2. To put them upon purfuing him. / will return, to my place. In the time of their afflycliont they will feek me early.
3. To teach folk to live by faith, and to believe ttis love, when they do not feel it. For fuch is our jealoufy of him, though he hath given us much affurance of his love, yet at every new trial we doubt of it,
4. It is to make us prize it the more, when we get it ; for we would loath the manna, if we had it (till. I will only add that fyr ufe, whifch I faid at firft. None mould conclude his hatred from his abfence, or the want of the the fenfe of his love. But we lay, that all his people ei- ther enjoy him, or elfe that is the only thing in all the world, they would mod gladly be at.
Dotrr. II. Chrifl's abfence is af/liclwg to his people.
Says David, Thou didji hide thy face i and I was troubled, Pfal. cxx. 5. There are two things, that of all other?, aremoft afflicting to his people ; and thefe are fin and dif- tance from God. Thele are the two things that embit- ter the life of his people, as the two daughters of Heth,
did that of Piebekah, Gen. xxvii, 46. In the prolecu-
tion of this,
]/?, We will infift a little to fhew you how afflicting the Lord's abfence is, to his people here. It makes them Tick before it cafts them upon their beds. Now accord- ing to the meafure of a foul's love to Chriit, and accord- ing to the degrees of his abfence, the grief for the want of him is more or lefs. But thefe things following will ihew it a little. And
* It appears here, that hz had difcoarfed before, on the pre- ceding verfes.
1/.
304 Mr. J. Wel wood's Sermons Ser.XXIL
i. Their fcrious purfuit of him, when he is zway.— . So it is here in the cafe of the fpoufe : She pnrfues him from duty to duty ; and then (lie begs the help of others for finding of him. So Davie!, Pfal. xxii. 2. He cryed by day and by night, and was not filent.
2. There is grief and melancholy when they w*nt him, Pfal. xiii. 2. How lo?ig /bajl I take counftl in my fowl, having forrow iu my heart daily. It is with his people, as it was with Mephibofhetb, who was mourning all the time the king was away : There is no place in their heart for
^ 3. The time is long and wearifome to them : That day is along day, when he is away, Pfal. xiii. 1. how hug ivilt thou forget me ? /or ever, &c.
4. Nothing can comfort them: As he faith, I refit fed fo be comforted. Chrift's abfence is fuch a bitter thing that no earthly thing can comfort folk; no corn and wine, and company. Nay, not only fo, but duties and ihe fel- lowship of the godly can do no good -, no, till he come, (as one comments upon Mary's cafe,) the company of angels and apoftles could not comfort her.
5. This (hews it : Take off the burden of Chrift's ab- fence, and lay on the heaviell burden, the man will think himfelf- well. No burden is comparable to this. A wo- man once that had hadjjtaay afflictions, laid in the end, Ihe had had none but ChfWs abfence.
6. It will have influence upon the body : As that of Heman, / am nfflitltd, and ready to die from my youth up ; while I fvffer thy terrors 1 am difiracled, Plal. ixxxviii 15. And
7. It will make folk heartlefs, even in worldly mat- ters, when Chnftabfents himfelf from them.
'idly, Wherefore is it, that Chrift'9 abfence, and the want of the fenfe of his love is fo afHicYmg to his people ?
1. Becaufe of his people's love to him, Plal. xviiio. For thou wilt not fuffer thine holy one to fee corruption, that is, Chrift. And Pfal. Ixxiii. 25. Whom have 1 in the hea- vens hut thee, and there is none upon earth that I defire (>e-
fides thee. There is nothing fo precious to a foul as (Thrift; no, not life itfelf. He can part wth all, but not with him.
2. Becaufe of the fwectnefs of his love. Pfal. xvi. ult, and Song i. 2. For thy love is better than wire. Pfalm lxiii. 5. My fou [ball be fatisfed m with mirrow and fat- vefs. It is a fou Satisfying thing. — -Filling the foul with
j°7
Ser. XXIT. Upon Song v. S. 305
joy aDd peace : AH things are trifles in comparifon of this.
3. When he ahfents himfclf, then his people appre- hend he. is angry, and they have provoked him. For although he went away, yet if they knew he was not dif- pieafed, they would the bettei bear it : But the fling of this affliction, is lin. And it looks ordinarily to be the wages of fin, and that is death.
4 When he abfents himfelF, his people. are many times apt to fail into doubting of their intereii in him. Or if no: into that, yet the meafure of their aiTurance dimini- iheth. Indeed fon»e have attained unto fuch evidences of their aiTurance, that even when they feel not his love, they will -riot give way to doubting about it. — But others will qucftion if ever he loved them. Unlcfs folk be ftili handling his love, there is fo much unbelief, and Sa- tan is fo bufy, and there is fo much corruption and un- belief to work upon, that folk are ready to doubt; and folk that give not way to racking doubts, yet will, not find themielves much refreshed, until they get fome new confirmation of their intereit ; and what fays this, but the decaying of aiTurance ?
5. When Chrift departs, he leaves the foul in a win- ter-like cafe. His departure is like that of the fun : For he is often called a fun. You mull: underftand that though there be (fill the roots and habits of grace, yet when he departs, they all droop and contract ; and then as in the night, the hearts all get out of their dens j fo luOs and eviis creep out, and Satan and the world has the foul at an advantage. Firft, When darknefs and eonfufion fills the foul, it is as if the windows werefhut. Secondly, Hardnefe of heart, that is like a ftone, that will not be wrought upon. Thirdly, Deadnefs, lumpifhnefs, and heavinefs. Fourthly, Wandring, reftlefsnefs and roving of heart,. Fifthly, Not profiling by any duties ; foifc go heavily, and ail duties are a burden. Sixthly, Uieleilneis ; folk being withered and dry. Seventhly, AH the graces droOp and decay, faith, love, &c. Eighthly, Evils get up their heads, and temptations eafiiy prevail; and La Il- ly, Every burden becomes a load.
Ufe 1. This will try whether ye be Chriftians or not ? How are your fouls affected with his ab/ence ? This wijl prove your love. I fe.-ir many of us know not wKat it is to have him, or want him. I fear to aik mauv or you, Have you him ? Are you allured erf li is Love ? Yon durij
not
306 Mr. J. Welwood's Sermons. Ser. XXII*
not fay, Yes : And yet you can live well enough without it. And can you fay that when you find fomewhat of him in duty ; then is your chiefeft joy ; and when you mils him, nothing can make up the want of him ?
Ufe 2. Is his abfence fo troublefome to you ? Then have a care, that you ftir him not up, till he pleafc : For his love is a tender thing, it is eafilyput away.
I. Improve, and entertain him, when you have him, Sail when the wind blows ; for if he fee folk entertain him coldly, he will get him gone.
2 Beware of being lifted up : carry humbly ; for if he fee folk become frothy, he will get him gone.
3. Carry watchfully, for he is one, who loves righ- teoufnefs, and hates iniquity.
Ufe 3. Then there is need of fome help, how to carry under his afflicting abfence. And
1. Search out the cafe, and how it is ; and however
it may be, humble yourfelves under his mighty hand.
Humiliation and meeknefs are a fovereign remedy.
2. Be ferious, and diligent in purfuiug after him. Give it not over, for in due time, ye fhali reap, if ye faint not Gal. vi. 9.
3. You that have got fome evidences, live by faith
You that have gotten but little, yet ufe arguments torefift defpair; for many have been deceived. And you that have an intereft, confider all is yours j yea, heaven itfelf.
SERMON
C 307 ]
SERMON XXIir.
2 Corinthians xiii. 5-
Examine yourfelves, whether ye be in the faith ; prove your own /elves : know ye not your own /elves : bow that Jefus Chrift is in you, except ye be repro. bates f
THIS people were much employed in judging the apoftle ; and fo he turns them to another work, to judge and examine themfelves. They were queftion- ing his eftate, he bids them examine their own. His ear- ned way of preffing this duty, imports folks backward- ness to it, and a^fo the importance of it, and what feriouf'* eels ought to be in it.
Doct. Folk Jhould examine themfelves , whether they be believers or not. They Jhould labour to know fheir Jlate, and to beat a point about it.
There are two things in it here. And
I. We would fay fomewhat for opening up the nature of this duty of felf examination.
II. We would fay fomewhat to this, how reafonable it is» that folkfhould fet about this duty, and labour to know, whether they be in a gracious, or in a na- tural eftate.
I. What it is that folk are to examine, aad fearch out ? And that is,
f The title of this Sermon bears that it was preached at Bank- head, April 7th, 1677. I fuppoic one oi : the Bankheads in Lou* don Parifh-
aq t.Whe-
Ser. XXIII. • Mr* J. Welwood's Sermons. 308'
i. Whether they be in the faith j i. e. whether they be believers. Now there are two forts of folk in the world. Some that are in an ill eftate ; and if they die in it, they periih : And fome that are in a good eft ate ; when they
die, they go to heaven. :Now the folk that are in an
ill eftate, they are called folk in a natural eftate •, that is fuch an eftate as they were born in, unregenerate, unre- newed, ungodly, wicked, unbelievers. Then they thar.
are in a good eftate, are called converted folk, gracious
folk, godly folk, folk in Chrift So that it is all one to-
fearch out every one of thefe. Well then, the thing that every ope of you is to iind out, is this, whether ye be in the number of the people of God, or of the wicked : — — And
2. What is the rule folk muft walk by, in the fearch ?
What is the balance folk mud weigh ihemfelves in ?« .
What is the touch-ftone they muft try themfelves by ?'-
For you know that if folk take wrong weights , they will go tar wrong, and cheat themfelves. Some folk take weights from Satan, and their own dreadful nattering hearts. By which means they go down to the grave whh a lie in their right hand. Some weigh themfelves with other?, and thofe none of the ftri<fteft neither ; and (0 think themfelves good enough. But we muft weigh our- felves in the balance of the fancluary, the word of God j which fhows the way of death and life *, and udcribes the godly, and the ungodly man, giving marks of both iorts ; and folk mnft try themfelves by thefe marks.
3. What fort of fearch muft rolk make : What they are ? Whether they are believers, or not ? Many might at tfce firft find out that they are unbelievers, but no man finds out that he is a believer, without a ferious fearch, and much diligence in prayer, reading, meditation, and o- ther means. Yea, leta man do what in him lies, he will never get a fatisfying difcovery of his condition, without the Spirit of the Lord ftep in, and clear up to the man his condition. And he does it ufualiy in ipme.exercife of hearing, prayer, meditation, <&■.
4. What is the end of this felf examination ? It is this ; that if a man get it cleared up to him, that he is a believer, he may then have peace and comfort, and go to God as his Godx and put hand to all the pronwes as his own. Again, if he fees that he is unconverted, and cannot be at a point, he may get out of that eftate, and be reftlefo, until he get his peace made up with God.
II. We
St?r. XXIII. Upon i Corinthians! xVu: $. 309
II. Wc would fay fomewhat to thi$, how reafonab?e it is that folk fhouldfet about this duty, arid labour to knovr whether they are in a gracious eftate, or in. a natural eftate. Reafon
1. It is a thing that may be known, if f6lk would be at the pains to know it. Thofe that are out of Chrift, if they were willing, might eafily know how it is with, them. But they have no will to know it Yea, they fhut out the light. Again, ye that are in Chrift, if ye were diligent, ye might know it j for the word is clear -, and there is a vaft difference betwixt the godly and the un- godly man or woman.
2. I: is a thing that many are deceived Hi. If thfcrfc were much bad money pafling in the country, and many deceived, ye would take heed. — Satan and folks hearts deceive many ; therefore every one of us has need to try before we truth But try thejpirits^ &c. I John iii. 1.
4. To be deceived in thigBRa&er is very dangerous. If a man think he is in i %tate, while he is not fo ;
he will fit (till and periuVJ^tf-hereas indeed, if he knov* his danger, it may put him to his feet. A falfe peace is that which ruins the world of mankind very much.
Ufe I. I would fpeak to fevef al forts of folk here.
And there are fome of you' here, that know very well that you are not believers ; you know that you are going down to the pit"; and that not without light, but, as one faid, with a candle in your right-hand. You have your fears, and would fain be out of them. What is it then, that hinders folk from coming out of that eftate, and from feeking to be godly ? It is that
1. They look upon religion to be too lrrift. They cm-
not be imprifoned ; they would fain have a latitude. —
They cannot be at the pains to be religious. But truft me it is not fo OricTt ; and if once ye knew it, you would not for a world be in the cafe you are in. Pray that God would give you a heart to wkvk iu godlinefs, otherwife all the terrors ot the law will not do it.
2. They have a falfe hope rooted deep in their hearts by Satan 5 as in the cafe of Evali : Ye /ball not <l'te% f/iid Satan, They hope (for all that God fays,) they ffiail not die. But if you remain in that condition, you fiuil die, if the Lord's word be true.
3. They hope to do better. They will not convert yet ; thev will put ofFconverfion from day to day. One
Q^q 1 well
3to Mr^ J. Welwood's Sermons. Ser. XXIL
well compares many folks refolutions to the hindermoft. wheel of a coach, that is ftill following the fore wheel, butjnever overtakes it. Up, if it be poiiible, and fet to this night. Satan, and your refolutions have cheated you, and you will be daily more hardened therein.
Iff ell. There are fome of you, I fear many, that are not only ungodly, and in a natural eftate ; but that have no- thing like godlinefs. He that runs may read it ; and yet you deceive yourfelves, and fit ftill, and think all is well, and you are fafe : And yet you are
1. Grofly ignorant, and know nothing of God, nor his ways, nor his will.
2. You neglect fecret prayer, and all that ye do, is to Sain, or blefs yourfelves, when ye ly down, or rife up. .And
3. Ye are grofs finners. Ye will fwear by the devil, by faith, conscience* anojyAg^ Others of you will fay foul talk, &c. May Ugfll Erink, and fall out with one another. Your^rrr™ Htalk on the fabbath-day, as about about your corn^ajTWattle ; and yet you come out to meetings. He'that raansAnay read that you are in a na* tural eftate, and in that broad way which leads to death. So that it is a wonder, how ye get yourfelves deceived. But you and Satan get it done together And
(i.) By your grols ignorance, knowing nothing of the way of God, nor gpodlinefs ; as it is eafy to make an ig« norant man thihk a piece of brafs to be gold.
(2.) By your prefumptuous hope of a God in Chrift. You hope that the Lord will have mercy upon you, and not be fo cruel as to caft you into the pit. But he is nor merciful to any, but to penitent folk, that flee into Chrift, and are holy. Ye will fay, ye repent day and night. Oh, your folly in this !
(3.) It flows from this, that you are unwilling to know your condition, and Abut out the light. When .ye are marked out, yet ye fay, that ye .fhall maintain a faife peace, and are unwilling to come out of that eftate of fin and un- godlinefs wherein you are. Oh, flee from the wrath that is coming upon you. Though one fhould rife from the dead *, and tell you that fuch as you are yet expofed to divine wrath, you would Dot be perfuaded of it. Ob, up
and
u * Not inapplicable to this is that rerrtukable relation, in the life of Braia Canon of r\beims, Anno iroo At the funeral of a great doctor, who had lived in great reputation for his learning
v and
i.XXIII. Upon 2 Corinthians xi'ri. 5. 31c
Adbe doing. If they hear not Mofes and the prophets* Aeither will they be perjuadcd though one rofe from the /dead. r
U/e III. There are many amongft you, like the foo- lifli virgins that had lamps but no oil. Xou pafs for chrif* tians in your own and others eyes ; but are not fo. Po- ffibly fome of you are not far from the kingdom of God, and yet will never come there ; if ye come no further. For ye are many hundred miles out of the way. Again, fome are nearer it, and come a further length, and yet never come from a natural eftate.
I. Foik'may attain to tilings that are good in. them- feives ; and yet not be godly. (1.) Knowledge beyond others, and gifts in prayer and fpeaking. (2 ) A form of godlinefs ; to pray, read and hear. (3.) Reformation as to many things, even fo a^to efcape the pollutions of the world through the lyjHti&ge of the truth, and of Chriit. (4.) They may J Kk and may lay them-
felves out in a good mew- B^QN^ riSnt wa7- ^nc^ (5.) They may have fom^^R Rm^t&ftlie Spirit thatis common both to the godly* ^1^0^ he URgodJy. But yen they have no grace fuch*as forrow ror fin, attrj a delight in the word of God, a defire after Chrift, fear ofperifhing, a defire of falvation, ftirring up to diligence, <6r. &c»
N. B. By an alarm of the enemfqp approaching, he was obliged to flop before the application was ended.
and godlinefs, the following accident happened* Wirn the p. ie.l who officiated, came to thefe words in tne iervice, Refponae inf- hi> Anfwer me, the corpfe immediately rofe, and cried in a terrible manner, Jujlo Dei judicio accufatus fuv?, that is; 1 am accu fed by the jufi judgment of God. On this, a)l the people rVto out ot the church. On the next day, they came back ro go thro* the fervice, but when the prieit repeated the fame words as before, the corpfe rofe in like manner as on the former day, and roareii out, Juflo Dei judicio judicatus fum, I am judged by thsri^h- t sous judgment of God, Upon thts they left the corpfe tor that day likewife. On the third day they made another attempt to fi- mfli the ufual obfequies, wheD the report <:f what had bappentp the preceding days h«:d drawn together the whole city. Then at the fame words, the corpfe tried out in a molt hideous manner, JuJlo Dei judicio condemnatvs fum. I a,n condemned by the rigt)- t co us judgment of God. Ste Baxter's Saintj Everlajling Reji.
S E RMOS
C j*» 1
SERMON XXIV.
i Peter \v. i8.>
And if the righteous fcareely befaved, where /hall the ungodly and the /inner appear f
i
T is a great matter for a man to come to heaven,; even for a man that,J,s*pry ferious and faithful. It is true, there are manjj^fuXghmk to be faved ; yea, I think there are few cj^d^^^Ett do not think to come at
heaven. But I fear that nMjj^tenth, nay not the twentieth man of you, will con\a»Jn£re. Nay, even very profaoe and ungodly men willTth/ibk to. come to heaven. This, however ftrange, is evident to any perlon that will but oblerve the delufion of the fons of men. Speak to god- lefs men, or natural men, who know nothing of heart- work, or experiences in rehgion. Aik them, if they think they are in favour with God, or think to obtain heaven ? Yea, they think that every one will get there. I believe, ye think, that heaven will be, fo to fpeak, a cage of unclean creatures : But I tell you there is no fuel* thing at all. Few folk will come there. Read Pial xv. Lord, iv bo Jhall dwell in thy holy hili ? &c. Ha. xxxii. 17. Who amongjt us Jhall dwell with devouring fire ? (Vho amongfl us Jhall dwell with everlafiing burnings ? A«nd who will be able to ftand before him in that day ?
Now we (hall hint at fome things in general, and fhall give you fome reafons why the righteous are, fcareely lav- ed. As
ijlt Becaufe none are fo righteous as to be without their own faults, their own fins, and failings. None are fo righteous but that they have their own ftrayings. David confefies this, / have gone ajlray like a lojl Jleep, Jeek thy fervantt Pitjl. cxix. 176.
* This Sermon is faid to hare been preached at Bogle's hole, Parilhof Weilmoreland Clydfda.'e, and was pubUlud'fome time age*
zdfy,
Seb.XXIV. Upon i Peter iv. 18. 313
ldlyy Becaufe God is a very haly and a fpojlefs God ; and therefore it is very much, fo to fpeak, to live with him. Not that he is an unmerciful God, or any way cruel ; but he is fo holy a God in his nature and divine perfections ; and thefe being compared, the corruptions that remain in the holjeft of men, and the fpotlefs holi* nels of God, and that infinite indignation that he hath againit fin : I fay, comparing thefe together, it is no won- der that the holieft of men find a difficulty in coming to heaven. David fpeaks of broken bones, Pfal, li. 8. And of roaring all the day long, Plal. xxxii. 3. But leav- ing the doclrjnal part, we fhail add fome few ufes.
Vfe I Is it fo, that the righteous are fcarcely faved ? 'Then I think we -may conclude, that there will be few -faved in this generation, when the Lord comes to count and reckon with it. For if ye confider the revolutions of thefe times, we think it more than probable, considering too how long God hath fpdrfed us, that there are fad days coming upon thefe lands, when God will judge thefe lands, and bring wrath and anger upon them. It will then be hard for the moft godly and ferious, who have
kept clean garments, to be faved in that day. rlndeed,
Abraham, Lot, Jacob, Caleb, and Jofliua efcaped when the Lord poured out his wrath on the wicked generati- ons, wherein they lived. But indeed they were a ftrange fort of perfons. Then confider if it has been fo done in the green tree, w hat will be done in the dry , Luke xxiii^j. If the Lord hath chaftened his own people ; if he has lo fharply f mitten them, that their blood hath been fhed, and their heads have been fet up in the view of the wdrl'd ; if they have met with troubles and toilings, then what fhall becomeof an ungodly party!? What will come on ma» lignants and prelates ? What will come on our church, and Hate folk ? What will come on onr magiftrates, and clergy, and upon the ungodly people of the land ? Think: yje, that if the Lord hath dealt fo fharply with his own houfe and people, that he will pafsby them ? Nay, I wilt tell you, that the Lord hath a fword prepared for our king, our couniellors, courtiers, and nobles, for decla- ration takers, for prelates, curates, and lukewarm gen- tlemen, ere 1 For my /word flail be bathed in heaven « behold itjhall cave down upon ldumea% anM upon the people of my cut ft to judgment, lid. xxxiv. 5. I am fure it wid be a hard matter to efcape at that day. There are many folk who think that the/ will bend down, a«d let tbebU'ft
294 Mr. J. Welwood's Sermons. Ser.XXIV.
go over them. Many think that they will live at eafe in Zion, and others think they will be wife and keep a whole fkin, and keep their eftates, lands, trades, 6r. and will not appear for God, when he calls them to wic- nefs for him.
Well, then, the Lord will fend fomc ftroaks, that will not only come on the folk that are not for God. but it will come upon all forts of people. Truly, we think it is terrible to think of that day of the Lord that is a coming. As for our rulers, they have acted ftrongly and mightily againft the Lord; and they fay, the Lord hath forfaken the earth. Yea, but he hath not. And they fay, the Lord will not require what they have done. But as the Lord lives and reigns, he will repay them to their faces all of them together, even from the graateft unto the leaft of them ; from the king to the loweft. "Without omit- ting one of them, he will repay them fevcrely for all the mifchiefs they have done. — ^-What are they ? As ma- ny kings and counfellors as would lie betwixt us and the
fun, are no more but as a pile of grafs before God.
They are as nothing, and lefs than nothing. He will care no mote to beat the abominable party that we call rulers down unto the loweft hell, than I would do to tread a worm under my feet. Yea, his own people who have many fad days and nights about their (ins ; who vralh, and do all to keep tbemfelves from their fins ; yet they have fore bones, and enough to do with it. And do you think that fuch an abominable party, that have affronted Jefus Chrift to his face, yea we may fay of our rulers, that they have caft out a flag of defiance againft God ; and have defied him before fun, moon, and all the world ; do you think that fuch fhall efcape ? No, but he will come out in battle array againft them, and as he lives, he will lay them in the duft ere it be long. Will ye believe, Sirs* that our great folk, our abominable de- claration-takers; do ye believe that hellifh prelates, abo« minable curates, and felfifh wicked noblemen ; do ye think that thefe gentlemen will efcape the hand of God ? I fay, they fhall not at all : As he lives, he will threlh them down, and their houfes ; and make their poftetity beggars. He will bring his indignation over them, (o that the generation to come will hifs at them. I profefs this, that any (perfon that confiders matters at this day, will fee this generation gone perfectly out of their right wits, lcoofefsit is a hard matter for a man to befaved, even when he is raoft circumfpeft vnd watchful. But Oh I
to
Ser. XXIV. Upon rPETER iv. 18. ji£
to think, what will come upon this generation. I will tell you, ftat not only the wicked perfecuting party, and the complying party will be overthrowu, but even his own people mall notefcape,' as you have it, Ezek. xxi. SL 4, e, 10. We verily believe this ; and he who believes mail iee it. Even his own people, even thofewho have the root of the matter in them, God will overthrow. He will fend them in his anger through death, and he will fpare few miniflers, few non-confocmift minifters. He will have them die in the luildernefs. So there mail be but a few that fhall come through, and fee the glory of the Lord. I fear there are but few that will be found for God. I will tell you, I trow, there are few minifters that will be found what they ought to have been ; and few people what they ihould have been as to the keeping their garments clean. This hath been a blackening time, a tempting time. At firft it fullied all forts of fo!k. Alas ! people were all defiled in the beginning, with hearing the curates, com- plying with prelacy; anckmany folk grew fecure, wary and crafty All have bent their tongues to lies ; but none have been valiant for the truth up and down Scot- land. Few have been free for him j but a deep fort o£ compliances prevail* amongft all forts of folk. , I will tell you truly what I think is the Lord's mind, and it is this i I think that the Lord will rid himfelf of this generation ; I think, that he hath^ftvorn in his anger, that until he have their heads under ground, he will never do good for Scotland. He hath fworn, that until he have this ge- eeration, minifters and profeflbrs, in their winding Greets, and the worms eating them up, he will ftretch forth his hand againft Scotland. They have been a party that have not atted for God. I do not deny but that a remnant fhall be faved. But I trow, ye need not thatch houfes with them that fhall be faved.: They will not be (o many as folk think. I a (lure you, they will be odd fort of peo- ple whom God will favc. They will be but a few mini- fters, profeiTors, and chriftiaus, that he will fpare. But he will have their carcafes dragged out of the way. I profefs, I think the land is gone <]uke wrong. As for our rulers, what are they but incarnate devil? ? And as for our nobles, we can hear tell of none of them for God. Indeed, we deny not but that there are fome of them bet- ter than others are. Some have fome fort of religion at heart, but dare not avow it. As for all our gentlemen that we can get in Scotland, we may write them in three inches of paper j and as for minifters, they are few ; of
R r Cimftian*,
ji6 ,Mr. J. Welwood's Sermons. Ser. XXIV.
Chriftians there are fome more, but not many. — And I will allure you, fpare whom the Lord will, he will not {pare profefTors. I think, if he (pare any, it will be the ignorant people in the north who have not known his name. But as for them that have known him, and his mighty works, he will have them dragged out of the way. I think he may fpare the ydung people that are riling ; the young ones that know nothing; but as for the old Chriftians, that have not been for God, he will have them taken out of the way. He will not let them live at all, that have fo exceedingly corrupted themfelves
It would not have been thought, that Scotland would have become fo naughty. I think, profefTors in Scot- land will turn incarnate devils ; and of all the noblemeri and gentlemen in Scotland, there fhall not be twenty that
will appear for God. I trow, I have doubled them.
Who would have believed that Scotland would have been fo naughty. Scotland hath been a nation full of hypo- crify ; nothing but a whitcd wall. But ftay until the play be ended, and he will make a clean land. He will not come with a rake, fo to fpeak, but with a befom ; that fhall fweep malignants, prelates, noblemen, gentlemen, i3C It will fweep them and their pofterity away : It will fweep profefibrs away alfo. I allure you, as to the very godly that have been moft free for God in their perfonal and particular walk, it fhall be much for them to win through : It fhall be much for them not to be over- thrown in the deluge of wrath that is coming. I warrant there be many faying, that they fhall never be moved, as Davzd, Pfal. xxx. 8. Many fay in their hearts with thcfe wicked men, 1 /ball } not be moved, for I/hall never be in adverfity, Pfal. x. 6. But ftay till God arife and plead, and he lhall bring adverfity on thofe that are at eafe in Zion% and truji in the mountains of Samaria, Amos vi. I. and can carry handfomely in troubles ; thefe fhall go unt* captivity , iviththefirfi that go unto captivity : For I think that many in this land do not believe that there is a God ; or that, he will do either good or evil, Zeph. i. 12. — I fee that this is fo fettled in the imagination of all ranks of people in Scotland, that I profefs, \k the Lord flay ma- ny y< ars away, Scotland will b come a company of devils and dHperatc Atheifts ; and they will call the proud hap- py, and fay with thole Mai. i. 14. It is in vain, to ferve the Lcrd, and fhall think thofe the fineft folk that can con) ply moft, and follow the cour.e of rhe prefent times. I will ceil you, I trow many folk luve b££u dreaming of
deliverance*
Ser. XXlV. XJptN i Peter !v. i8: 3^
deliverances, both minifters and profeflbrs ; but if ye dream aright ; ye will dream that God will come, and fend wrath and indignation, and make Scotland tremble,
and overwhelm it as by the flood of Egypt, ifa. x. £4.
I'll tell you, if Scotland had deliveiance, it were not tel- ling them. The profeflbrs in Scotland would run mad : they are fitter for .the grave. He muft rid himfelf of this generation, and that is a great part of its delivery, Thefe things are but dreams with many who fancy the Lord hath no fuch thoughts. I aflure you, they (hall be odd fo^k that (hall ftand when he appears. They ihall be folk that have neither touched, tailed, nor handled the corruptions of thefe times. If ye will take the deliverance right, take this of it ; that when the Lord (hall deliver Scotland, there lhall be glorious days in it. But it fhall be a coftly deliverance, and he will have the mod of all forts, efpecially minifters, fwept away, ere the deliverance come : and he will have another fort of people than the prelent lukewarm, formal generation. He will have an- other fort of people, both minifters and profeflbrs, than at this day he hath. He will have folk that will not feek their own things, but his things. For if he cannot get a church to his mind, he cares not for it. He cares not to caft it into the depths of the lea. What cares he for the laws of men, or for kings or councils ? They are before him, but as the dirt of the ftreets. He will have a church fitted for glorifying him, or elfe none at all; as Amos ix. 7. Are ye not as the children of the Ethiopians unta me p 0 children of Ifrael ? faith the Lord, Have I not brought up Jfrael out of the land of Egypt ? and the Pbiliflines from Caphtor, and the Affyrians jromKir ? i. e. What am I con- cerned with you ? What art thota, ScotHnd, unto me more than the Turks , or Americans ? What cares he for mi- nifters and profeflbrs ? He can make as good out of the
ftones : He will have them out of the way. 1 will tell
you, that I think there are few down-right for God in: any thing that I can take up. There are very h\v Calebs and Jomuas. It feems a very ftrange thing that many think he will take polluted defpifed Scotland; nav, he will have Scotland fwept t He will have it turned upftde down, ere it be a platter for his fervice. There are many who think he will take Seotland, and all the filthinefs and. fins that are in it ; and why may he not make our ru- ' lers repent ? and a number of fuch things. Indeed he can make them repent ; but truly I tell you, he hath a . mind to hurl them out of the way ; nay, he hath a mind
R r 2 to
318 Mr. J. Welwood's Sermons; Ser. XXIV.
to hurl the godly out of the way alfo. He will rid him felf of the godly that have the root of the matter in them, and yet have not been even down for him. And do ye think that he will ipare the malignant party ? No, they fhaH not be fpared ; For if one part of hell be hotter than another, they fhall have it.
Ufe II. Are the righteous fcarcely faved ? — I would fpeak; a ward to them that are here. Whence is it that feveral of you have the confidence that ye lhall be faved, fince the righteous are fcarcely faved P I think whoever is mod godly, will fay, that it is very much for him to get the hopes that he fhall be faved. I remember a faying of a godly man in Air, when he was dying, <{ For a long timet *' fays he, I have not gone the length of the market erofs *' without thoughts of God and Chrift ; yet I am in %i doubt now about my falvation */' What think ye of that, Sirs ? It is reported of one who lived many years a retired life, wholly taken up with the matters of his fal- vation, that after fo long a time's retirement, he was itill
in great vexation and perplexity about his foul's ft ate.
We fpeak not this to difcourage you, as if the work of religion were a hard and intolerable work ; but I will tell you the even-down truth of the matter, the man that is faved, goes through the fevereft trial, and it is well if he cfcapes with the life. It is a very great truth, that the wan who fhall wreftle, weep, and cry, and (hall ly ©ut of his bed when others are in it ; (hall keep at a diftancc from fin, and be humbled for it ; lhall have fo much re* Jigion that all his neighbours fliall wonder at it ; when fuch a man hath been many days, nights, weeks, and years ferioufly taken up with the wo'rk of his falvation, minding nothing in comparifon of it, daily mourning over fin, mortifying a body of fin and death, yet after all, it is much for that man who hath taken all this pains, to at-* tain unto the peace of God. I tell you, 1 think religion is another buiinefs than folk think it to be. I wifli that many of thofe folk, who have but a clipped religion,, (hat will not carry them to heaven, knew the exercifes of the truly godly. I think, that is made out in this gene- ration, that many who in words have a form cf godiinefs^ yet indeed deny the power thereof, I tell you we have ob • ierved, there would come out of a place three or four thoufar.d, and amongft all thofe four thoyfand, in
John Stuart Prc-Yofl of Air.
Ser. XXIV. Upon i Peter iv. 17. 31$
moft places in Scotland, ye fliall not get me fifty that ia the judgment of charity, are truly righteous : And again take thole|fifty,and ye (hall think it much if there be forty that have the experience of heart work. Ye m#y pofli- l^ly think this ievere language ; yet we fay, we have ob* ferved, that there would come out of a place three or four thoufand, of whom there would not be fifty, that a ju- dicious perfon, in the judgment of charity, could fay, upon examination, were religious and Chriftians indeed. They have perhaps another walk than others ; praying in their families and alone ; and a have a good meaning. But heart religion is aftrange thing : It is a ferious bufi- nets to take the kingdcnl of heaven by violence. Mat. xi. 12. It is a great matter for a man to get an eye to Chriif ; to get corruption mortified, and his heart fct on things above. I remember what one fays of people's miftaking of grace, " Grace is nothing but Chrift conquering, ?■ triumphing, and fighting m the foul: Where grace i^ " there is much hammering between grace and corrup- •■• tion." I affure you, it is no fmali matter, for a man to be redeemed from death ; from a devilifh creature to become a heavenly creature; to have his lift hid with Chrift in Gody Col. iii. 3. Truly religion is an uncouth bufinefs. I have heard of the feriouinefs of fome folk \ I have thought it ftrange, that all their religisn is to give the Lord a good evening, and a good morning in prayer, and hearing of fermons. Such never knew what it was to be purfuing after falvation to purpofe; never knew what it was to be concerned for their fouls, Co as to forget all other things in comparifon of this ; never knew what jt was to fee the Lord Jefus and his fufficiency, and a new way rtruck out unto them that they knew not before ; what it was to prevent the morning with their cries. It is a very great truth, that the moft part of profeflbrs will' prove, foolifh virgins at the end of the day. I tell you that I am fure of it, if thou art a wife virgin, thou haft fulpecled thou waft a foolifh virgin, and it has been agreac work unto thee to get it cleared that thou waft one of the wife virgins. Was it not unto thee, to get that mvj ?iame, and white fione ? Rev. ii. 17. But I profefs.I know . not what ye mean to do, and how you intend to be faved, and on what grounds ye have builded. For my part, when I have conferred with folk, I found few of them that could give me a reafon of their hope ; but they would fenfelefly lay, that they hoped to come to heaven, and could fay no more. But I would fay, that the righteous
ate
320 Mr. J. Wel wood's Sermons. Ser.XXIV
arc fpdrcefy fwed. I know fome fenous perfons, that have been Cbriftians fifty years, that ftill have fears about their falvation. But I think there are leveral of you that harve little religion ; fo little that a man would buy your religion over dear at one fliilling, fo to fpeak. Yc think, however, you are going to heaven. Ay, but few come there. But 1 fay, if ye knew the religion of thofe who are religious to purpofe, it would aftonifh you ; and make you wonder : The daughters of Jerufalem faid when the fpoufe was feeking her beloved ; What is thy beloved, more than another beloved? Cant, v, 9. I afTure you it is another Chrift, another ialvation, another heaven, ano- ther glory they are aiming at, than the mod part of folk are feeking. If ye knew the religion of many, ye would ftand aftonifhed at it. Will ye but anfwer this queftion ;: ye know tha*. there is a heaven, and that there is a hell. In which of thf fe two, doth every one of you hope to land at the end of the day ? Whether hope ye to be faved, or damned ? Which of thefe two will ye land in ; whether in falvation or damnation ? All will have hope : But I will tell you that the devil, and your own hearts have
confpvred to make you fools -I think, fome of yoju
have hope ; bnt you dare not fay, you are certain, or that you havefure grounds to build upon. But I befeech you, if ye can hearken to it, try whether your hope be right hope, or not ? There are fome folk, that build their hopes on an unfure foundation ; and their hopes are falfe. And what ff your hopes be builded on fuqh a foundation ? The moft part deal with flipping fingers, in a matter of fo great importance, Caft not away your fouls, nor ruin them eternally. In the mean time, ye know not, but ye lhali hive your lot eternally in devouring fire I For many are fleeping, and the devil is, as it were, drawing the ve- ry throat out of them. But fays another, it may be, I am in Chrift:. But what if ye make pillows of that fort, until the devil carry you away to hell? I tell you, you are Atheifts, that build upon fuch grounds. May be ye are in Chrift ; it may be, that ye will go to heaven : But it may be, ye will be damned eternally. Nay, fays ano- ther ; it is more likely that I am in Chrift, than that I am not. Now how prove ye, that it is more likely that you are in Chrift ? That is a ftrange bufinefs ; it is an herb that grow? not in every garden. Truly Atheifts think that it is likely they may go to heaven. Every bo- dy hath a thought of going thither. But happy are they, that have not ihcir hopes built on fuch a foundation. — -
The
Ser. XXIV. Upon i Peter if, 18. 32^
The foolifh virgins thought they would certainly get to heaven. Lt is very difficult for a man to have the perfua- fion and experience or ferious heart work. I have feea fo«!k very ferious, and yet it was to them a ftrange difficul- ty, to be fure whether they would be faved : Wbereas, Atheifts who have nothing of religion hope to be faved, aud yet fleep io a found Ikin. I will tell you, all is not gold that glitters. There are many religious curates in the land that will not be fuch in eternity. Every one would think that fuch a man is religious ; but his religion will not be current above. But I (ay unto thee, man, if thou haft not tried it by the touch-ftone of the fcripture, and found thy religion to be good and current, I trow, thou art a perfect Atheift ; for the way that men try wffe- ther gold be counterfeit, ishy the touch-ftone. Now the touch-ftone that folk fliould betake themfelves to, is the fcripture. Canft thou prove thy hope by the fcripture, the Spirit of God letting you fee by that touch-ftone that you are religious ? But I trow, take and weigh many of us, in the balance of the fancluary, we will be found ve- ry light. I could wifti that many of you were doubting of your clipped religion. It is the ruin of the mofl part of the world, that they are like fuch as take money, and look not whether it is good or bad, and fo they are cheated. Many folk never queftion nor examine them- felves about this. But remember that the righteous are fcarcely Javed. I can aflure you, it is much for one to attain unto falvation, even when he is wonderfully fe- rious. I can aflure you that many have watched day and night, and have cried and repented, and yet to this day are ftai k naught. Many fuch religious men are in hell this day, that had greater religion than many of us have. I know a man ftill alive, who is now & drunkard, and a declaration-taker *, that was once fo ferious, that he hardly flept, being fo taken up about bis falvation, and then lived godiy, and yet is an Atheift at this day. I be- lieve that many of you never had a perplexed day about your foul?, and yet ye thiuk ye are religious : And ir yc tiad any conviclions, they were but cutted fingers that
* Ifuppofe he means that declaration irapofed Acl: nth. Pari. «66r. in vnich the takex acknowledges the abftlute unlimited |>ower of the kintr, condemns the moit innocent means of feeking the redrefs oi grievances, and abjures our Solemn Covenants — • &e YVocirdw's Church hiftory, and Crockiha.nk's Church hiltory,
wer€
%2z IVIr. J. Welwood's Sermons. Ser. XXIV.
were foon healed again, like the fcratch of a pin. If I. had but one word to fay, it would be this, be fure that ye be in Chrift, that the devil and your own deceitful beans be not cheating you. I pray you, take heed, and have oil in your lamps ; for there are many Jukcwaraa people in this generation.
Vfe. III. There is a third word of life. There a'tf feme truly godly ; aud ye have difficulty in attaining to |he light of his countenance, to grace, to dominion over fin. Yeareoften faying with the church, Is there any for row like unto my for row ? Lam, i. \%. But be content ; for the truth is, (as Mr Rutherford faith,) " We would "jtfiave two fummers in one year, heaven here and heaven " hereafter." But it is very fair, if we go to heaven though it be in a bloody winding (heet. Al'aph was loon •puzzled in that cafe, that he fliould be in fuch an afflicted condition as he was, Pfal. lxxiii. 13 Verify 1 have clean/' ed my hands in vain, and waftied mine hands in innocency, for all the day long have i r been plagued \ and chafined every
morning. And for mine own part, I know one that
thefe feventeen years hath been in a conftant terror ok foul, I trow many here have never had fo much all their life- time, as that perfon hath had in one hour. So I fay, it is very well that you are Caved, and go not to hell eternal- ly : It is very well tho* a man fhould be tofTed in body and foul every day, if he get heaven in the end. If he fhould lofe health, means, wife, and children, and be troubled
every day, and yet get heaven at laft, it is well. 1 con-
fefs, that there are many in this generation, that would *have all conveniences; but I think it very well, when the Lord is plucking up what he hath planted, and throwing down what he hath built, if a man get his foul for a prey. While it is fo, jeekeji thou great things for thy/elf '? feek them nott Jer. xlv. 45. If ye get heaven, tho' ye fwtn> through a feaof troubles, it is very well. There are two things that every man ihould labour to be at, till he be a conqueror.
1. He fhould labour to be above fin, aad that he be ia hazard by it no more.
2. To be above every cloud of defert'on, and to fail fa'w before the wind. But when he has lived an age, he mud be content to have clouds, and to have a body of fin and death to w'rettle with •, he mull fall aad rife ; ride the ford as he finds it, and take it as he comes to it. So, my friends, be content if ye get heaven, and have any afTu-
ff&nct
Sek, XXIV. Upon i Peter \v. iS. 323
ranee of that. It may be, if the Lord will, he will hold up his own. But the truth is, ye will have a fea voyage. before ye ftep within the gates of heaven. Corruptions will follow you, and will not leave you till ye be within the threfholds thereof. Till then, Satan will purfue you. But when you are there, all your enemies will take the retreat, and fhall never vex you any more. But refolve ye muft to meet with trouble and perplexity, and waves roaring. But here is comfort, ye (hall not be made fhip- wreck of. There fhall come upon you mountains of waves, as if they would overwhelm you ; but they fhall not prevail. — -Surely in the floods of great waters , they /bail not come nigh unto you, Pfal. xxxii 6. Only I pray you, take this note along with you j for I think m»ny ferious folk cannot get fin under foot, and cannot fenfi-
bly have God's countenance : Yet ye muft be content.
Ye may fay, if I could get the afTurance of heaven, I would be better content. Nay, my friends, ye muft be content to have darknefs as well as afTurance. Ye muft be content with what ye meet with j for unbe def and fin are the caufe of it. Well, if folk get to heaven, it is very well though
your efcape fhould be with the fkin in your teeth.
I warrant you, ye would ba at eafe. Our iudulged folk mull be at eafe : And when the deceitful liberty was coming, all dreamed of eafe, and of fleeping in a found ikin. But hold your tongue : You fhall get eafe enough 5n heaven. But let us take God's way, as long as we are here. It is a ftrange bufinefs ! what would folk do witti fo much eafe? If we were to live here eternally, folk, might look for eafe. But we will not be long here :— Therefore, let us be faithful for God.— -Truly I would never-fried a tear, although God overthrow all thefe lands. The Lord hath fhaken a few out of their eafe, and he is coming. Is it then time for you to fit at eafe ? Is it time for you, 0 ye, to dwell in your deled houfes, and this houfe lies ivqfte $ Hag. i. 4. God cannot now get a houle to fet his gof'pel in : But ye muft have your cicled houfes. I fhould not care, though he fhould burn Edinburgh and Glafgow both, and all that will not acl: for God. Many thought it ftrange to tee a ftately piece of Glafgow burn- ing ; but I thought nothing of it. "Why, becaufe they have burnt the covenants, and deftroyed the work of re- formation ; They have laid our plea/ant things wafle ; and what, though thefe cities fhouid be both burnt ,? A great bufinefs indeed ! If God be honoured, re: cone care, whe-
S f • . thtr,
324 Mr, J. Wel wood's Sermons. Ser.XXIV.
her, or not, people and honfes fhould be caft unto the bottom of the fea. It is a generation that-hath blafphe- mous thoughts withm them. They think, fo to fpeak, that God was made for them, that Scotland was made that they might build houfes in it, and dwell in them. — But the world was made to ferve God, and if they will not ufe their power for him, what need is there for any of them, -be they kings, noblemen, or malignants ? A great matter ! though he fhould fend them down to de- firudtion. They are worth very little altogether. Folks thoughts are clean wrong.
Ufe IV. Bui' for a fourth word of Ufe, Are the righ- teous fcarcety faved ? Then I would fay, truly ye had need to be exact, watchful and diligent ; For I fuppole, ye are all wrong that are not at this work. God's anger is great againft this generation. But ye will fay, How fhall we be fo watchful and diligent, as that we may be on good terms with God, and that he may have no contro- versies againft us, when he comes. Are ye thinking this ; God is coming againft Britain, as he lives ; in battle he fliall come and drive down kings, nobles, and prelates ; and he will fend forth hell and damnation amongft them ; he will take vengeance on this land. Then whether or notj are ye fludying to walk nprightly ? Now I will tell you that that religion which would ferve to carry a man through in Montrofe's days, and at Dumbar, will not carry a, man through, in thefe times of Scotland's trial. I affure you, he will be -a ftrange man that will not be hit with a ftroke, when God comes in fury againft thefe lands. I believe there are feverals, that have not the leaft doubt, but that they fhall efcape the wrath that is com- ing upon thefe lands : But many fliall efcape eternal wrath that fhall not efcape it. Therefore, ye have need to be exact in your walk ; ye have need to be on your watch-tower. .1 profefs, that not only the foolifh, but even the wife virgins will be found fleeping, when G$d comes. I trow, there fliall be few that fliall not be made to tremble at h'i3 coming ; thofe that are molt righteous will fcarcely be fuved. I confefs, that God will yet mow down the profefTors in Scotland, even as a man moweth down grafs. The finner in Zion, and the hypocrite in heart fhall be mqwn down. There will be few, but he will have fomewhat againft. Unto feme he will fay, Ye have-heard the curates, and never mourned over it : And to others he will fay, Ye preached not at all hazards,
and
Ser. XXIV. Upon i Peter iv. 18. 3:5
and ye were ^not infant in fe of on > and out offeafon ; but fhifted and fhunned hazards: To. others, Ye gave no faithful warning : And to others, Ye did not redeem the time; many fermons ye have heard, but little inffructicn ye have taken : And to others, he will have it to fay, Ye have made a confederacy with mine enemies To gentle- men he will have it to fay, The things ye minded was on- ly dung ; But. I ihall make foul, body, and all imait for t'hefe things. . So I trow, there wrjlj be few, but he will have a fore and fad ditty againft at that day. He will have uncouth things to fay unto folk, and he will find very few fuch as he wonld have them be.
Therefore, I befeech you to be religious to purpofe ; for God is coming. Noah and Lot preached to the old world, but they were nothing the better. And th:c ge- neration feem to be perfuaded that hell and damnation will be in the end ; and yet they are hardened, and given up unto the devil "to be deluded. Truly, [ will tel! you, it is well if there be one righteous in a parifh. For my part I find few minifters or profeflbrs either, but what
are quire wrong. As for people's p:;b;ic and private
walk, there are few ferious feekers of God, fo as -to re- deem the time when the days are evil. Oh ! 1 wV\\ tell you, where I think the life of religion lies ; it is about the border, about Teviordale, and about the Me irns arid .An- gus ; 3nd thofe prof'eiTbrs that do not offer them help mult be twept away ; thole have got inch a wj that they cannot be ferious , they t :ek the Lord ;
there is fuch a fpirit of ituprk'ity amon^ft. them. 1 pray you, who are acquainted with this pai that God lhall give to Weft Monklaml fuch an afraken- . as fhall make all their heads nrid the fmart of It. y once had a minifter who took muchpaius for their fakes, when he was not prefent with them : Yet, as to .the generality of them, they;have become inconfftryt Reuben. If they get fom'ething for the back or thsy care for none of thefe things. Vm 1 tell you, the, 1 wicked borderers up and down (hall rife nii arid can this parii'h ; even thole borderers w ome z-a-
-lous tor the truth. If God plague no* except there be Serious repentance, I am They lay they have got fome dirt or the workf, and hug that in their arms, and th< but I could \\"iih it tonere rather in :,. I wifh it. were quit: away, hut I thing, 1 am fure Chat ior tju
b' 1 2
SfiR.XXIV. Mr. J. Welwood's Sermons. . 326
Chrift and duty, the Lord (hall fweep both them and it away. I am fure that there are many that will yet curie the day that ever they were laird or lord, that ever they had riches ; but fhall wifh that they had gone begging from door to door. This is the thing, if I could word it, or- dinary religion and diligence will not do the bufinefs, I allure you. Ye have need to get the thing very clear, and have your teftificate lying befide you. Haft thou been, dying daily ? Haft thou been fuftering daily ? That is to fay, haft thou been forecasting thefe things in thy mind 7 Haft thou been thinking what fhall I do, if the Papifts fhould rife, and cut the throats of both the great men, and the mean men of this generation ? Our king and council are all dreaming; and that is no ftrange matter ; for readily great folk are {till dreaming. But profefTors, and even the godly are dreaming too. There are few now awake *, few upon their feet ; and few upon their
watch-tower this day Inawordall will have enough
to do, when the Lord fhall come out of his place, to patiifh the inhabitants of the earth.
XJfe V. Are the righteous fcarcely faved ? Do notf J pray you, then, mifinterpret things, when judgment? come upon thefe lands. "When it comes to that, fay not that, they had no religion in them. When God comes to punifh Scotland, many a man that had his heart right with God, will go to the grave that day. Miftake not his way, when he fmites fome \ think not thai ye are righ- teous, and they wicked. And that he hath burnt many folks houfes, think it not ftrange •, it is well if folk be not burnt themfelves. It is a fmall matter, they have met within comparifon of their fin; it is nothing at all. I wifh you and ail others to efcape, though ye had twenty houfes burnt down to the ground. I wifh you may ef- cape,* though the houfe be pulled down *, for I aflure you many an honeft man hath been killed in his bed, his body being call to the dogs, and hisblood fpiltupon the ground: This was the way he went to heaven. But this I would fay unto you, do not miftake thefe things that the peo- ple of God meet with. We have heard of fome godly folk, that it would grieve one's heart, and make one's hair ftand upright, to fee or hear the afflicYions they were in. So do not mifinterpret that fire, by thinking thefe were greater finners than others, or more guilty than yourfelves. Nay thefe wicked bifhop's houfes eicaped,
and
327 TTpon i Peter iv. if. Ser. XXIV.
and thofe churches that are polluted, and that proves the contrary. But I will tell you what was the language of it, not only to thofe who were under the prefent danger, but to the reft of the city and country adjacent, who be- held it : And
1. This was the language of the rod to the ru- lers, king, and council : Will ye not let out the prifo- ners? Yet, it fays, he can let them out, and that (hall prove your damage. There is one whom they took be- fore, and they have taken him unjuftly again, and that contrary to their own laws, therefore he muft efcape. I tell you there is a day coming, when God fhall confume Britain, and until that time his prifoners fhall never alto- gether be freed. But then he will caufe his defolating fire to loofe them, and the wicked fhall be incloled in fire
eternally. 1 remember the words of Jeremiah to Zede-
kiah, when they were commanded to let the fervants go free, Jer. xxxiv. 17. Well, fays Jeremiah, Therefore, thus faith the Lord, Te have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighs hour : behold, J proclaim a liberty for you, faith the Lord, to the/wordy to the pejlilence, and to the famine, and I will make you to be removed into all the kingdoms if the eartb0 Well the Lord fhall proclaim liberty to thofe ; and he will let the prifoners go free ; and for that end the {'word muft go up and down the city, until the Lord proclaim a li- berty to hell and deftrucYion to receive them down, if they repent not. I could wifli they would repent ; but they are (till running on in this evil way, and hardening themfelves, it ieems, until the Lord make himfelf lid oc them.
2. It cries alfo, Fear God, and give glory to him ; for the hour of his judgment is come, Rev. xiv. 7. Fear him that can burn houfes. There is fuch a fear of councils, troopers, and foldiers : But the Lord can do that in a (hort time, that they cannot do in a long time. I believe, the Lord hath done more hurt to Glafgow by the fire, than the council and'troopers have done ail thefe ye;»rs by-gone *. It is he that maketh the fummerand winter, yet we fhew no due fear of him. But itrong is the fear*
* /The burning here, no doubt, means that fire which brake eut in Glafgow in 1677. on which occafion, feveral prifoners were releafed by the hnmanity of the inhabitants : Among which pri- foners was the worthy laird of Kerfland, whofeems to be the fon here, faid to have been retaken. A little after, hi te Holland, where he died, Nov, 14th. x6So.
3^3 Mr. J. Welwood's Sermons; Ser. XXIV.
of men. Thefe lands are foon frighted for any little thing whereby they may be expoled unto trouble. Ye fear noc to break the laws of God ; but ye fear to break the laws of men. What need we care fo much for them ?• Let us rather fear him, and ferve him.
o. This burning fpoke this, Labour not for that meat •which perijheth : but for that which enduretb unto cverlafi- ifig life. Set your affetlions on things above, and not on things on earthy Col iii. 2. Lay up your treafurc in hew vcn, where neither moth, nor rufl doth corrupt. It had this cry alfo, That men fhouid not truft in uncertain riches. I warrant you, many a man took much piins to rear up thefe ftones that the fire hath burnt down, that forgot God in prayer. I warrant you, there were more pains taken in building up thefe ftones, than were taken by ma- ny about their falvation.
4. It cries, Have ye treafure in heaven ? Are ye mak- ing fur e of fomething that (hall not, nay cannot be taken from you ? Miry hath chojen that good party that Jhall not be taken away from her, Luke x. 42. So fet not your af- fections upon .the things of this world. Ye fee lairdfhips and lordlhips fold, and turned over from hand to hand 5 and yetfome men will not ftand to fell their fouls for a bit of ground to their pofterity, and it may be, he that comes after them, will (quander away all. It fays, feek a king- dom that cannot be ihaken, ad a habitation that cannot * be diiTolved.
5. It cries this, Is it a time' to plaifter your houfes, while his people are reduced to wandring and hardships. It is obfervable, that it is the heft piece of GlafgOw, that is burnt. And I trow, both Glafgow and Edinburgh iTiall be in the hollow, ere all be done. Many gentle- men's and noblemen's houfes fhall go all to defoiation, ere all be over.
6. And it hath another cry, It fays that much fin was committed in thefe honfes. And be what houfes they will, fin might have been the caufe of the wall being fmit- ten again. . And .
' 7. It cries, If "ye repent not, ye fhall all likewife pet i 7>,, Luke xiii. 3. It fays to thee, O Glafgow, if ye tear not, and feck not God, he will fend fome fad thing againft you: For when he fends his judgments, they have a Ipu to others to take heed. Ths,refore, I befeech you to take lieed. Thefe people that had their houfes burnt, dreamed as little of fuch a judgment th^ni e, ?.s-
ye do now. Prelates and malignaots are dreaming
cr
tf
Ser. XXIV. U*on i Peter iv. 18; 329
of judgments, and the devil thinks long, Co to fpeak, to have them, and perhaps he will get them time enouph. Many of you think, there are no judgments coming.— 1— But what ground can ye have for that ? "Why, ye are fo fecure. They are indeed happy, that are fecure upon
ood grounds. Therefore, I befeech you by the mer- cies of God, as ye love the welfare of your own immortal fouls, fearch your own fouls, try your ways, and turn
unto the Lord. Few fpend time in prayer, as they
ought.
Now we fhail fay no more but this ; fearch out the e«- vil of your ways, and pray for enlightening grace. The Lord make you confider theie things, and to his name be everlafting praife. Amen,
The End of Mr. John Wel wood's Sermons.
THE
t 33d 3
THE
PREFACES, LECTURES, and SERMONS jjfc O F
Mr. RICHARD CAMERON.
L E C T U R E . I.
Matthew xviii. i, — *— 17*
j At the fame time came the difciples unto Jefus, fay- ing, Who is the greatejl in the kingdom of heaven f
& And Jefus -called a little child unto him ', and fet him in th$ midft of them.
3 And faid, Verily I fay unto you, Except ye be con- verted, and become as little children, ye [hall not enter into the kingdom of heaven.
4 Whofoever therefore fhall humble himfelf as this little child, the fame is greatejl in the kingdom of heaven.
5 And wbofo fhall receive one fach little child in my name, receivethme.
6 But whofojhall offend one of thcfe little ones which believe in me, it /were better for him that a mil"
Jlone were hanged about his neck, and that he were dr owned Jn the depth of the fea.
7 ^f Wo unto the world becaufe of offences : for it wuft needs be that offences come : but wo to thai man by whom the offence cometh*
Lect. I. Mr. R. Cameron's Sermons, 6c. 331
8 Wherefore if thy hand or thy foot offend thee, cut them off> and caft them from thee : it is better for thee to enter into life halt or maimed, rather tioan j£ having two hands, or two feet, to be caft into ever- Ot lofting fire.
y And if thine eye offend thee, pluck it out, and caft it from thee: it is better for thee to enter into life with one eye, rather than havivg two eyes, to be caft into hell-fire.
10 Take heed that ye dsfpife not one of thefe little ones ; for 1 fay unto you, that in heaven their angels do
always behold the face of my Father which is in heaven.
1 1 For the Son of man is come tofave that which was loft.
1 2 How think ye f If a man have an hundred ftjeep$ and one of them gone aftray, doth he not leave the ninety and nine, and goeth into the mountains, and
feeketh that which is gone aftray '?
13 And if fo be that he find it, verily I fay unto you , he rejoiceth more of that jheep, than of the ninety and nine which went not aftray :
14 Even fo it is not the will of your Father which is in heaven, that one of thefe little ones Jhould perifh.
15 % Moreover, if thy brother fhall trefpafs againjl thee, go and tell him his fault between thee and him alone : if he fhall hear thee, thou haft gained thy brother.
1 6 But if he will not hear thee, then take with the? one or two more, that in the mouth of two or , three witneffes every word may be eflablifbed.
1 7 And if he fhall neglecl to hear them, tell it unto the church : but if he neglecl to hear the churcht let him be unto thee as an heathen man, and a pub- lie an.
T t Unto
33* Mr« R» Cameron's Sermons, 6c, Lect. I.
UNTO whom are ye come here today ? Are ye come to a man only ? Are ye come to fee a reed fhaken with the wind ? Thofe who came out to fee a man only, or to be feen of men here to-day, will probably gt> away as filthy as they came. But thofe who are come rightly here to-day, are come to get a view of our Lord
and Saviour Jefus Chiift. .Well, there are many of you
come here to-day : If ye be come unto him, it is well ; as we hope fome of you are. But we will not fay, ye are all come to Jefus Chrift. But if ye be come, what have ye to fay unto him r What have ye to afk of him here fo-day ? Have ye any doubts that ye would have folved ? Indeed, if ye take that occaiion of applying to God either in relation to the ftate of your bodies or your fouls, you will have fome queftions to propofe, and fome doubts to be folved by him. Folk will commonly make a great noife and boaft about fheir coming to Chrift. And yet
when they do come, they have little to /ay to him.
Indee'd, you are all welcome to come unto Chrift, and' they that are diiciples, will come with their doubts unto him.
Here itisfatd, ver. I? At the fame time came the difci- pies unto Jefus. O but there are many that will makelK profeffion of coming unto Chrift. It is faid, that the multitude came unto Chrift. Indeed many came unto the ordinances j but it is the diiciples only that come to liim. At the fame time 'came the difciples. Thofe that know they have any thing of friendftiip, will come : and being come to him, they will have fomewhat to fay unto him. They will not come without an errand. At the fame time came the difciples unto Jefv.s% fo}ingt Who is the great eft in the kingdom of heaven.
Now in the beginning of the chapter, you have here Firft, A queflion propounded by the difciples unto Chrift, and Secondly, An anfwer by him to the queftion. And indeed there is more in this anfwer than what they looked for. So for thole who will eomeferioufly to Chrift with any queftion or doubt, God will give them more in the an- fwer than what they expert or look for. But for the an- fwer itfelf, it imports, that there was (omething that was not right among the diiciples, even that there was too
• By the feqnel of this difcourfe, »t appears, that this leclure was delivered at Kirkrnaho, within a few miles of Dumfries
much
Lect. I. Upon Matthew xvni. i, 17. 333
much carnal, or earthly ambition amongft them. It is natural for men and women, to defire to be great, and to be labouring to make themfelves of an high account in the world ; and even minifters themfelves are not free of this evil ; they ufually have their own failings, and a- mong others, they have this evil, a carnal afpiring unto earthly; greatnefs, as we fee now in the church, in the cafe of many of the bifhops ; and the difciples here were contending which of them fhould be the greateft. But we fee here that Chrift doth not encourage, or ftrength- en them in this notion ; but labours to take them off from it, by presenting unto them a humble little child, telling them that except they became as little children, they could not enter into the kingdom of heaven. And Jefus caU led a little child unto him, and fet him in the mid/l of them. Here they feem to imagine that their Lord and Matter Je- fus Chrilt was to have an earthly kingdom here. How many have we in thefe days who would be conteut to fol- low Chrift-, provided they might have their idols alfo ? O but our Lord would have many followers, if he would take unto himfelf a kingdom here upon earth. — "-Well, but as to that queftion, our Lord forbears them, and doth not altogether difdain their carnal fuit, nor fay9, I will give you no anfwer to what ye aik. No, indeed ; ifcis anfwering of them imports thefe three pnrticulars.
\ft, That one may be greater in the kingdom of hea- ven than another, though not in the church militant.
idly, That there may be no degrees of temporal great- nefs in the church.
yl'y, And yet that there are fpiritual degrees : For in- ftance, one may have more grace ; ?nother more know- ledge ; and a third more holiriefs. One may be more ufeful to the church in his day and generation than ano- ther. Now our Lord anfwers them here, by preaching unto their very fenfes, to their eye, and their ear. And Jefus called a little child unto him, &c. Our Lord takes much notice of little children.- He reproves them that would have hindered little children from coming unto him ; for they were all very welcome. And who knows but that children, I mean young folk, may get more good of the word than thofe of more advanced years, and even {hame thofe that are in old age ? He called unto him a little. child, and fet him in the midft. He does fo flrit, to preach unto their eyes ; and then he preaches to their ears, telling them, and not without a note of obfervati- on, that ex cpt they be converted, ajid become as litt'e chil-
T t 2 (ken
334 Mr. R» Cameron's Sermons, <ye. Le'ct. It
*/r*», they Jhould not enter into the kingdom of heaven. 7— And indeed as little children are few in comparifon of the reft of the houfe : So God knows how few in all this conr gregation, are really within the church. Now, if we take the church for the church militant here upon earth, there
will be but few children in the houfe of God. Now,
ye know, if ye be true believers, and walking towards
heaven, ye muft be converted Now then are ye
converted ? Ye muft be converted, ere ever ye be fit for the kingdom of heaven. You muft fee what conversion is. And
i. You muft be convinced of fin.^ There muft be
brokennefs of heart, and godly forrow for fin. Ye muft be convinced of the wrath of God that is due unto all the breakers of his holy law ; and ye muft likewife fee, that there is nothing in yourfelves to merit, or purchafe any thing at the hand of God. Thus you are to be tru- ly humbled, as little children ; for children, ye know, are very humble creatures. The child of a nobleman will be as familiar with the child of his-tegant, or cotter, yea, with the child of a beggar, or any other poor man, as with the child of one who is of equal degree. Now this Is one mark, whereby folk may know, whether they are in a ftate of grace or not ; that is, if they be converted, and become as little children, they jhall inherit the kingdom h cf Cod ; for of fuch is the kingdom of God ; and whofoever Jhall humble him/elf as this little child, the fame is the great* eft in the kingdom of heaven. A
2. Mark of thofe that are in Chrift is, that they will frill have a refpect unto all that are converted, or that they look upon as godly To this purpofe is, ver. 5. Whojo Jhall receive one fuch little childt receiveth me. And moreover,, thofe who look upon the people of God, as fuch, may per(uade themfelves that they have more than ordinary of the favour of God. For as the pride of man's heart brings him low. fo to follow truth and ho- line(s in humility of heart doth really exalt the foul in the fight of God. There is no greater piece of wifdom, than for folk to employ themfelves in the fervice of the only wife God ; for if we humble our/elves under his migh- ty hand ', he will exalt us in due time. There is no greater iol'ly than to be proud ; for fuch God refifteHhy James iv. 6. Such he will caft down frpm their excellency : and will exalt, or fet up thofe of low degree *, fuch as are humble and holy, and ftill love the image of God in theft bre- thren.
3, Ano<>
Lect. I.. Upon Matthew xviii. i, — ■ — 17. 335
4. Another mark whereby ye may know whether ye be of the number of thofe who belong to the kingdom of God, is, that ye will be loth to offend any of thofe little ones who belong unto Chrift, as in ver. 6. Whofi /hall offend one of tbefe little ones -which belong tome, &c And that becaufe,
( 1.) They are few in number.
(2.) They are much defpifed by the world. Ye know who they are: The fcripture hath pointed them our. You will even know them by this ; they will be very loth to offend, or do any thing willingly or wittingly to offend any of thefe little ones •, I fay to offend any of thofe who belong to Chrift. Yea, they will rather fuffer the worft punifhment that enemies can inflict, than offend one of their brethren in the leaft. Now, having given thefe marks of thofe who belong to the kingdom of God, he comes to draw thefe inferences.
I. Woe unto the -world becaufe of offences, &c. ver. 7. The world indeed denounces many woes, and that againit thofe who leaft defegve them. But our Lord never de- nounces any without fufficient ground and reafon. Woe% fays he, unto the -world becaufe of offences. Woe unto the world, for what I For offences. What fays the world ? Why, there mail be no offences. Nay, fays our Lord ;' it muft needs be, that offences come. Well, then, fays the world, fince it is fo that offences mud needs come, there (hall come offences enow ; we fhall help them for- ward. But fays our Lord, Woe unto that maty by whom the offence cometh. There muft needs be offences 3mongft the godly, and there muft needs be offences among the minifters, that tl»e weaknefs of man may be known ; hft we ihould lay too much weight upon'minifters, even that which belongs to the Lord himfelf. Now, fchere are two forts of woes and two forts of offences, ^fhe rirft woe is of temporal affliction ; the fecond woe is of eternal judg- ment. Now, thofe who are godly may give -much of- fence, and much woe may come after it. But fhat is the oniy temporal woe. But for the wicked, there is no doubt but they give a great deal of offence ; and though they elcape temporal woes, yet there is an eternal woe abiding them, which they fliail never be able to evade or* efcape, "*
Now for clearing this further, as there are two forts of woes, fo there are two kinds of offences : The one is the offences given, and woe unto them by whom they are
336 Mr. R. Cameron's Sermons &c. Lect. L
given. The other is the offences taken. Now there may be offences taken, where there is none really given. Now we need not here enlarge upon this kind of offences, Baving the laft occafion delivered fomewhat of them al- ready. Only it is evident that there is an offence taken, becaufe we /peak againft the indulgence. But this would fay, if we have given the offence juftly ; it is by one of thefe two things ; either by fpeaking of it, (as indeed it is a thing in itfelf finful, which few of our minifters will refufe to acknowledge ;) or otberwife, as a thing lawful, but not expedient. All things, fays the apoftie Paul, are not expedient for me. But this is clear, that it is a fin of fons and daughters *, and the Lord hath contended with fons and daughters for fin : And fince it is both expedient and convenient for people to know it to be fin, that it may not become univerfal wickednefs. So for this of- fence, whether it bean offence given, or taken, the Lord knoweth the fin of it lieth not at our door, therefore let them lay it at their door, where it (hould belaid.
2. The fecond inference our Lord draws here, is in ver. 8. If thy handy or thy foot offend thee, cut them off, Sec. Here are the things that a finnermuft part with. There are many that have many things that they count as dear .unto them as a right hand, foot or eye. But here we fee* be what they will, be they never fo near and dear unto us, when they come in competition with Ch rift's caufe, or intereft and glory, they muft be cut off, or plucked out and caft away. Indeed there are fome things very near and dear unto a Chriftian. O, fays the Chrif- tian, I cannot want fuch a friend -, I cannot be without the company of fuch and fuch a godly man : He is as dear to me as my right-hand, or my right- eye. Well, admit he is or lingular ufe unto you, ftill, fays Chrftt, if it were your rig;%L-eye that offends you, ye muft pluck it out, and part with it. But, fay ye, I cannot give up fuch a friend, or fuch a minifter : He is a worthy man : I cannot want him. Well, fays Chrift, if he be thy right- hand, and offend thee thou muft cut him off, and caft him from thee; for it is better for thee to enter into life halt andmaimed% than having two hands to be cajl into ever- lafiingjire. But a
3. Inference, is, concerning our carriage towards thefe little ones. It hath more woes, and take heed that there be none fuch among you whodefpife thefe little ones, who belong to Chrift. And however much they are defpifed Bow, the day is coming that they (hall not be defpifed ;
And
Lect. I. Upon Mattrew xviii. i, 17. 337
And though ye, and all the world ftiall defpife them, yet our Lord takes a great care of them. Take heed, fays he, ver 10. that ye defpife not one of thefe little ones. For. I fay unto you. that in heaven their angch do always heholi the face of my Father. Not that there are none of thefe little ones, that fhall not be angels in heaven •, but there are none of thern but what have angels which do always be- hold the face of my Father which is in heaven. The^ have each of them angels waiting upon them, that guard them while walking through the weary wildernefs of this world. There is no doubt but that all the truly godly here have their angels attending them this day. There is no doubt that the angels are looking down upon this meeting here to-day. O how many eyes are now upon us \ Ye are a conliderable meeting here gathering by de- grees \ but there are more than what ye now fee : And behold our Lord himfelf, and his angels now behold us ; and the devils of hell, many of them, no doubt, are here, alio this day. And he is a ftrange man, and ihe a ftrange woman who finds not thefe devils at prefent fuggefting fome wicked motion to divert them from hearing, or ffealing away the word that it may not profit you.
But ye may fay, what are the good angels doing here to-day I Why, they are even taking notice how ye carry and behave. They will not take a look only, and then prefently go off; but they will take fpecial not'ce of all that are here this day. When going home, and when at home, they will carry the tidings to heaven, of what they have heard or feen. O if there were any foul con- verted, how would they fly joyfully through the firft and fecond heaven, until they entered in among the reft, be- fore our Lord Jelus Chrift the Angel of the covenant. ■
What tidings, will Chrift fay, have ye concerning my p^o-, pie to-day, and of that meeting at Kirkmahoe ? Wha can tell how joyful the news would be that fomefouls that before were Grangers to Chrift, were converted and. brought in to Chrift this day ? O but it would be joy- ful tidings unto the angels, if fome poor young man, or woman •, fome of this or that rank ; fome gentleman, or lady, were here brought in to Chrift this day! But we fear, that they will have very fad news to tell of us this day. For what are the angels ? Are they not miniflring fpiritsfent forth to minijler to them, that fhall be heirs of fit- 7) at ion ? Heb i n. They are fo not only at meetings and ordinances, but even when in their houfis, and at tjieir daily employments, or when travelling by the way,
whatever
333 Mr. R. Cameron's Sermons, 6c. Lect. I]
whatever rifings up or fittings down they have. They take good notice of all the wrongs done unto them, whe- ther by devils or wicked men ; and they carry all thefe things before the Lord in heaven. Alas ! Such are the wrongs now done unto the Lord's people that they can- not make language of : They cannot get their wrongs told, or laid out before the Lord. But the angels who can lay them all before the Lord, take good notice of everyone of thefe.
• But wherefore is it, that angels give fuch attendance ? What ? Will no lefs ferve the faint upon earth, but to have angel? to ferve him. No indeed. But what is the reafon ? Juft becaufe it is the Lord's will and pleafure. The Son of man came to feek and to jave that which was lofty ver. ii. And if he came himfelt to feek, fave and fuf- fer for them, well may they come, attend and guard them home unto heaven, whether the forerunner is now entered to prepare manfions for them. — In my Father's boufe are many manfions*
4. A fourth inference is, That the mafter Chrift will not lofe any of thofe little ones for whom he died, and whom he effectually calleth ; as you may fee 'in the ny I2» 13, and 14 verfes where Chrift is fpeaking of the Iheep that were gone aftray : But he will carry on that good work once begun by the Spirit, unto perfection. — * He will carry it on unto the day of the Lord. We fee in the laft verfes we have read, how Chrift the Lord gives it to his own ; how they fhall carry in cafe of offences ; whence it is evident, that one godly man may be offend- ed by another. But what fhall a godly man do in fuch a cafe as this ?
Firft, If the offence be fecretly given, he is to ufe means that it may be fecretly taken away. Moreover % if thy brother fhall trefpafs againft thee, go and tell him his fault between thee and him alone That is, fecretly: But what if I cannot prevail with him ? Then take unto thee two, or three more, that in the mouth of two or three wit-
nejfes every word may be eftablijbed. That brother muft
be one that at leaft hath fomewhat o.f aprofeflion. If that will not do, take two or three elders, or moft intimate friends with thee : But if all this will not do, tell it to the church, that is, the whole collective body of profefT- ed minifters and Chriftians. Now the independents will admit of none but fuch as can give a particular account of their converfion. But this can never be ; for the de- vil
Lect. !". Upon Matthew xviii. i,— — 17. 339
vil will have his tares amongft Chrift's wheat, until the harveft of the Lord, Mat. xiii. 24, <£rc. But if neither particular fecret means, nor two or three witneffing bre- thren, nor the collective body of the church prevail ; then he is in the laft place to be cited before the magil- trates of the church, that is, pr efbytery or fynod ; but it he neglect to hear them, and will not be perfuaded to obey any of thefe, let him be unto thee an heathen man or a publican, and worfe than if he had never been a pro- fefTor. It is true, the Independents draw many argu- ments from this; but here we (hall make none againft them ; but only refer you to what the learned Mr Ruther- ford lays upon that place, in his peaceable plea for pref- bytery *,
Now as to that which we have to fay, ye fee that mi- rnftershave a warrant to rebuke, and if they can to repel offences alio. Asforfome, who take occafion from this place in their preaching to condemn fome that have upon this occafion preached againft the indulgence, we may here, by the way, tell you they fay it was our duty firft to have told them of it in fecret. Now in anfwer to this, As for fe*cret rebukes and admonitions, they have not been wanting. It can be made out, that when the feconc! indulgence was granted, there was a meeting of the mi- nifters at Edinburgh, where it was debated this way and the othtr way, whether it were lawful to accept of any. Notwithstanding all this, many have ftept in, and accept- ed of the indulgence, and feveral have, begun to preach in other places of the kingdom, holding it to be good and lawful. Now, if there can be no Other way got, let us pray and cry unto the Lord, that thefe may be takea away from being an offence unto his church. 1 fay, they ought themfelves to betaken away, and for which I fhall give you two fcripture texts, the one in the old, and the other in the new Tsftament. And
i//, For that in the old Teftament, you find in Jofhua vii. what Achan's offence brought upon the church, and how they proceeded againft him, Now he was but one: man that committed this trefpafs ; and the mod part con- cluded that he was a good man ; and we can fay nothing to the contrary, for Jofhua fays to him, Make confejfion to the Lord, and give glory to God. And ye fee although he had committed this fin by himfelf ; yet he brought a curls
•See Mr Rutherford's Peaceable Plea for Pafbytery, Chap. VIII. pag. 85.
U u upon
Lect. I. Mr. R. Cameron's Sermons, tic. 340
. upon the whole church and people of Ifrael. And Jojhua brought him before the Lord and all the children of Ifrael. What need was there for all that ? Becaufe it concerned •the whole congregation. Having brought him out, Jofhua fi faid, I pray thee my fon, make confejfwn to the Lord> and give glory unto God. And O but mmifters and profeiTors have this day turned afide. They have committed abo- minations, and taken the accurfed thing. Rut let (hem
make confeffion to the Lord, and give glory to God.
And
idly, For the proof from the new Teftameijt, fee Mat. xxiii. 13. when our Lord in the audience of the people, cries out againft the Scribes and Pharifees, for the fins of
the church of the Jews. Woe unto you, ye Scribes and
Pharifees y hypocrites , for ye Jhut up the kingdom of heaven againft men. Not long before, he was telling the multi- tude, and his difciples, of the Scribes and Pharifees, that they fat in Mofes' feat ; and fays he, Whatfoever they bid you cbferve> that obferveand do ; but do not ye after their works : for they fay and do not. Here he is fpeaking of them a- gain, and he denounces [even or eight woes againft them, for their fins in this place ; and yet perhaps there were none of them prefent, at lead very few heard Chrift on this occafion. But their fins and offences were public ; and therefore he proclaims their fins publicly to the church, and that before all ; Woe unto you .Scribes and Pharifees. He denounces their punifhment before the world. Now if we were rightly fearching into, and try- ing the fins of our church in Scotland, we would find that we have great reafon to turn our laughter into' mourn* ing, and our joy into heavinefs.
SERMON
C 34t ]
SERMON XXV.
Song ill. 3,
Saw' ye him whom my foul loveth.
THERE is none upon the earth that hath fo great joy as a believer has ; there is none upon earth that hath fo great forrow as the believer. When the be- liever hath the Lord's face fhining upon him, then he has more gl'adnefs in his heart, than the wicked man in his belt eftate, even when corn and wine abounds, as we have it, Efal. iv. 7. But it is fad when fo few know this by experience. But the believer when the Lord with- draws and hides his face, he is then neither to bind nor hold, as we ufe to fay, when to his fenfe there is no for- row like unto his forrow, as it is exprefTed in Pfalm xiii. 1 . How long /ball 1 take counjel in my foul, having forrow in my heart daily ? And for the making out of this, we may likewifc fee in the former chapter. There the fpoufe bat got a Lift gripe of her beloved. Well, what fays (lie in the 4verfe? fie brought me to the banquet ting houfe9 and his banner over me was love. In a word, ihe tells you what
that is ; his banner over me was love. What is that ? ■
Why, it is fo much of him in her heart that fiis could hold no more. Stay me with flagons , comfort me with apples ; for Iamfick of Uue. In a word, ihe (hews what it is, and
it is this, Hold thy hand, for I can^ontain no more. •
But did this continue with her?. No ye may foon fee a change as in the beginning of this chapter. By night on my bed, I fought him whom my foul loveth ; but 1 found him not. The people of God want not their night. Weeping
may endure for a night ; hut joy come thin the morning.-,
I will tell you, and I am fure, that a^great part of the ministers and particular believers may fay as to the church that this is the night wtt|g£* and I will not (ay, but that there are feme particul ns, though very rare, that
may be tryfted with f\ve£& hours with Jofhua, Samuel
0 u 2 a lk!
342 Mr, R. Cameron's Sermons, &c. Ser. XXV*
and David, Pfal. Ixi. 3. When David was in the wilder* nefs of Judah, he fays, My foul thirfteth for thee ; myflefb longeth for thee in a dry and thirjly land, where no -water is. We fay a poor believer may be fatisfied with marrow and fatnefs ; and may fay as in that fifth verfe, My mouth Jhall praife thee with joyful lips, when I remember thee upon my bed, aud meditate on thee in the night watches. I will not fay, but that fome particular perfons in thefe days, when the Lord hides his face from the houfe of Jacob, may have fome fweet hours upon thefe considerations. But I fay fuch are very fingular ; and feldom to be found. 1 rrow, for the mod part they are at the worn: with it. Thofe that never favv the Sun of righjeoufnefs, cannot now fee the fun look down upon them. For now we fcarcely fee moon or frar light.- — Many folk: "know notthe light, becaufe they have not been experienced in the Sight. Few difcover or difcern betwixt the day and the nighr. By night upon my bed, my fongs were of him. O how ma> ny have quitted their prayers lirce the hour and power of darknefs commenced ; I mean fince the twency-fecond of June f, many have given over their prayers, and ma- ny have given over ordinances.
They fay that thefe preachings and field-meetings would not fuit them. But I hope it is not come to this yet, that all are left off feeking of him in duty.
But now after this, fays fhe, By night on my hed% J fought him. I even fought him, but it was only in the feaion of the night. Would it have been thought that (he would have been frequent In calling upon him in the night ? I trow, it is not fo with many in the land ; both profef- fors and particular believers are grown moft remifs in feeking him. J fought him upon my bed. It was very care-
kily. —The church was now fleeping, and difcouraged
by diforders. But how have many now given over pray- ing, given over duty altogether : All they do, is only for the calming of conscience. Weil, lam afraid, that they who have done fo this morning, will not find him. I trow many have been very whole-hearted ; and perhaps ye may find it to have been fo, ere ye rife off the place v. here ye are now fitting. Ye have been feeking him in the ni^ht time, and yet have not found him, becaufe ye have been fo carelefs in going about your duty in the fea- ion of the night. The fpoufe, found him not fo long as
f This feems to refer to the .break of BothweJ, which was June isd. 36/0,
(lie
Sbr.XXV. Upon Song Hi. 3. 343
fhe lay in her bed. So the Lord will not be found of profeflors, until they be more lively in duty. But more of this when I come to the words of the text afterwards. Well, what did (lie ? She fought him in her lied in the houfe quietly. She had no will to be heard without doors. It is dangerous indeed, fay many, to go to the fields in the night time. Folk may {tumble, and fall over fame ftonc or other. "Well, what does fhe ? She rifes, and goes about the city, and in to the ftreets : That is, to the public ordinances, to the ^preaching of the word. She fought him, bnt fhe came no fpeed. The watchmen that go about the city, fmote heri and took her vail from her. — • Here by watchmen *mufl?' be underftood minifters: And therefore ye fhould feek for the pure ordinances. I will tell you, ye may come here to-day, and yet find your- felves no better ; but ye may go to the Lord, and pray and cry to him, that he would blefs the ordinances unto you : Ye mull go back again to him in fecret, when ye have done with the public ordinances. Well, when (he. has found the watchman, what fays fhe to him D She fays in the words of the text, Saw ye him whom my foul loveth ? She had her cafe more ready, I trow, than the molt part of folk have. They may talk to minifters, hours, yea, whole days, ere they propole iuch queftioos as this, Saw ye him whom my foul loveth ? And ye know that bySpoule is fignified the church, or particular belie- vers : And by her well beloved is meant Jefus Chxift the beloved of his people. But in the voids more particularly, ye have the object of her love ; joys {\it,*him whom myfouf loveth: That is, Jefus Chrift. He is the object jpr' her love in the night of trial, in the night of darknefs, in the night of defertion and perfecution. The foul loves him and ftill iays, Saw ye the object of the believer's love ? fome- times he will flip away, as \t. were, from the church, and withdraw and hide his f?ce from her. Therefore feek him, and long to get a fight of him. I trow, many may fay, fince I faw him it is now a long time, Can ye teil what he faid to you, and what ye faid to him ; what pafr. betwixt him aud your fouls 5 whether law ye him in the public ordinances, or few ye him in private, or faw ye him in fecret excrcifes when alone, or faw ye him when read* ing or meditating upon his word ? But 1 think ye that never had a view of him fhould be faying, O where (hall I get a fight of him. I will tell you, if" ye faw him indeed aright, it would overload your hearts. There was never
one
344 ' Mr. R- Cameron's Sermons, 6c. Ser. XXV.
one that faw him aright, bnt his heart was drawn out af- ter him. There is no fuch lovely objecYas he, neither in heaven nor upon the earth befides him. O what a lovely, excellent, beautiful one is he ! O Sirs, how little can we fpeakofhim ! Time would fail us to^tell how excellent a one he is. He is far more glorious than the mountains of prey. I will tell you, he is as well worth the feeking af« ter as ever he was, notwithstanding all the things that the feekers and followers of him have met with in this dark and cloudy day.
And there is another thing in the words ; as fhe was under defertion, fo fhe was under the fenfe and feeling of it. Therefore fays Hie, Saw ye him whom my foul lov- eth ? I cannot endure this way. Will ye tell me, mini- sters ? Will ye tell me, profefTors, what fhall, I do ? For I cannot live without him and his company at this rate ; for every day is a week, and every week is a month, and every month is a year ; liace I loft fight of my well be- loved.
Now, that which we particularly intend from the words, is this,
That Jefus Chrijl is the objetl cf the church's and the be- liever's love, indeed he is belt worthy of it.
There are fome foJk that have no love at all ; and they have little or no hatred either; and there are fome that have fome love but if is milplaced. Indeed it is ill be- ■ ftowed love, tha.t is not beflowed on Jefus Chrift himfelf. David beftowed his love veil, when he faid, Whom have I in the heavens but thee ? a\d there is none upon earth that 1 d-fwr. be fides theet Pfal. laxiii. 2>. Now fays -Die, Saw ye him whom my foul lov eth Alt is not a mouth or lip-love. No, it is a foul's love, and there are many who want that. Sirs, many minifters and profehlora love is not like this. I trow, many make no love or\it ; they think there is no need of profefling their love this way. But I will tell ,you, the believer's love to Chrift\is a furelove ; it will not be love in the mouth only, but in the innermoft parts
©f the foul. The chief placi of the foul is kept
for Cbrift ; and if Chriil be away/ it is kept empty. The jpfalmift fays, IVben my foot was lik\ to flip awayt my foul trufied in God. 1 will put my confidence in him. Many folk put their confidence in themfel\\es, or in fome other thing : They take other things in his room when he de- ferts them, before he comes back agaih. But woe to t'hit
foul
Ser. XXV. Upon Song iii. 3. 345
foul that takes other lovers in his abfence, if ever he re- turn back again. King Saul once thought he had God in him ; but the Lord left him, and he let other things come into his foul, and to came of it in the end of the day.
Now I fay, the Lord Jefus Chrift is the object of the believer's love, and that under the confideration of thefc two things following.
I. We fhall confider what he is in himfelf.
II. Let us confider what he has done for believers,
and what be'has done for the church in general.
I. I fay let us confider what he is in thefe three re- fpecls,
1. What is his birth? Ye know, if a man come to make fuit to a woman, fiie will be fure to enquire what parents he is defcended from. And is there any like our Lord ? He is defcended of honourable parentage : He is the Son of the Father ; he is the Son of God, and as he is man, he is the Son of David. This is a wonderful thing, that the Son of God fhould offer marriage to the meaneit man or woman in all the land. Ye would think it much, if the king having one lawfully begotten Son* iliould fend him to you, and fhouid defire marriage with, a mean girl, who had fcarceiy as much as to cover her nakednefs. But O wonderful ! He has fent his only be- gotten Son, who is God equal with himfelf. He has fent him down from heaven to earth, to treat for marriage with the pooreft believer that is therein.
2. Confider what he hath. He is heir of all things.
All power in heaven and earth is given unto him. Such is the believer's beloved. It is he that has much power, ruling over heaven, earth, and hell, and the abfolute dif- pofal of all things. He hath grace and glory, and every good thing to give unto them that -wait upon him. Is it any wonder then, that the fpoufe fays, Saw ye him •whom my foul hveth ? She could not endure the want of him when he abfented him/elf. But indeed many becaule they
cannot get the prefent things, think little of Chrift.
Yea, ye will fay, if a man be faithful and honed, he has nothing left him in the earth, he is brought to much mifery in following of Chrift : If a man be honeft, he may expect the lofs of all. Therefore ye think Chrift is not a good mafterj or a $ood hufbaud \ fince his follow- ers
346 Mn. R. Cameron's Sermons, &c. Ser. XXV.
ers are fo ill treated upon the earth. But I will tell you, nay I aflure you, that the believer has as good a right to the world as any other hath ; and the man that is call out of houfe and hold for Chrift, has as good a right to it as any has j ai.d ere all be done, and the work ended, it {hall furely be feen that the believer who has his heart filled with the love of Chrift, has the fureft grip of thefe things of any. O then, faw ye him whom my loveth in this night of perfecution upon the church ? When the Lord's people are meeting with fuch bitter things, even thofe who are waiting upon the Lord, and giving him cre- dit. Such however ihail have much more than perfecu- tors have, notwithstanding the fad things they have met with. Yea, minifters and profeffbrs, though ye had not two pence to rub upon one another ; ye have more than all the persecutors have : Ye have himfelf, and that is more than all other things.
3. Let us confider what he is, as to his perfon. Ye know when a young man makes fuit to a young woman, Hie not only afks, what is his birth, and what he hath ? But hasfome defire to know what he is in himfelf. Is he a well favoured man ? So the fpoufe in Song v. 8. goes to the watchmen,, and to the daughters of Jerufaiem, that is, to the bulk of profefTors, and (he fays, ver* 8. / charge y on i 0 ye daughters of Jerufaiem^ that if ye find my ivell- beloved, ye tell him, that I am Jick of leve : Fori can- not want him any longer. It it likely ihe was at the pri- vate meetings with others here ; and when they were met together, fhe prays them, if they faw him, that they would tell him her <:ale 5 but I trow, the greateft part of be- lievers are. feldom giving employment of this kind.— — Well, fays (he, 1 charge you, 0 ye daughters of Jerufaiem % to tell him thai 1 am fkk of love. But fay they, What is tby beloved more than another beloved? that thou makeft fo much noife about him. There are many now that (ay, what do folk mean to make fo much ado about Chrift ? They will not go here, or ihere ; Nor take the preach- ing that other folk rake and fatisfy themfelves with : — They will be above the religion that others fatisfy them- felves with. — Indeed, fays lbs, my beloved is white and ruddy *, fairer than the font of men, and the chief eft, of ten th-Aifand. And indeed fo he is, and ever will be to any who know the power of religion. He will be unto them the pearl of great price. He has been fo to many of the church of Scotland. Indeed he has been refrefhing unto
them.
Ser. XXV. Upon Song fit. 3. 347
them every way ; and he fills the defires of the hungry and longing foul ; and to conclude all, His mouth is mofl fwect : yea, he is altogether lovely. This is my behvedt and this is my friend ', 0 daughters of Jerufalem.
II. The fecond thing tobe confidered, is, What he has done for the church, and for believers. And we fhall go through fome things that he has done for the church in general, and for believers in particular; for indeed he has done and fufFered very much for them. And ye know, what will commend one man's love very much to another, and that is, if he has done great things for him. Well, our Lord has been at much pains and colt both* for believers I affure you, it is much our commenda- tion ro love him. Nay, it is much our duty to love him> who firft loved us, when we could give him no love back again.
1, I tell you what he has done for u$, he has takea upon him our nature. This is a very common thing that ye have heard very often of, but it is foon forgotten, by iome at leaft, and little thought of. He took upon him our nature ; he took not upon him the nature of angels ; but the nature of poor ruined man. O this is a heart-en- gaging consideration ! Many think nothing of this, that Chrift left his place in heaven, and came from the Fa* ther's bofom, and took upon him our nature. But is not that a great wonder, the eternal Son of God, the fecond Perfon of the glorious Trinity, came down here upon earth, and took upon him the nature of the feed of Abra- ham ? O wonderful condefcenfion ! Many think nothing of this •, but I will tell you, poor doners could never o- therwife have gone up to heaven to him. No, for if he had appeared like himfelf, the fecond Perfon of the ever* bleffed Trinity, if he had appeared in his regal robes if glory and majefty, we could not have looked near bun. Ye know when the Lord defcended upon mount Sinai, and gave the law, all Ifrael cried unto Mofes, Let not the Lord f peak any more to us^ after this manner ; but go and hear the Lord /peak ; and [peak thou Unions, Herein is the Lord's wonderful condefcenfion difplayed, that he took on him our nature, and became bone of our bone, and fleili of ourikfh. And ihould not this engage us to love him very much ? And
2. Let usconfider, that he not only took on him our nature ; but he took on him the form of a fervant. He came not only like man, but like a mean man. Indeed,
X x had
348 Mr. R. Cameron's Sermons, be. Ser. XXV.
had he come like rich or great men, poor folk would not have got leave to come near him \ not fo much as to touch the hem of his garment. But our Lord has his own way of coming. He comes like a poor mean man into the world ; and he goes oft times to poor mens hou- fes. It is true, he went fornetimes into the rich mens houfes when they were to get good of him. Zaccheus had great riches : Chriftcameto his houfe, and laid, This day is falvation come to thine houfe. But then Zaccheus caft away his ill gotten gain. So I fay our Lord Chrift comes in the form of a fervant ; and feeing he came in fucha poor mean way, and fhould not this make us look unto him ? Great men fhould not defpife poor folk, tho' there were a great difference between them. Indeed, the great men will talk of great things ; but they are no more in his fight than the pooreft beggar that goes on the ground. But
3. I will tell you further what he has done. He has taken upon him all our infirmities, and our difeafes. He mtas a man offorrows% and acquainted with grief. He was tempted in all things like unto us, that he might be able to fuccour them that are tempted. Here there may be fome that are hungry, thirfty and cold, as it was fo with fome
when put to thele ftraits after the affair ofPentland.
Although it has not been juft fo with thofe who have been at Bothwel, at Pentland they were like to perilh in woods, moffes, be. They were both cold, hnngry and thirfty. Ye know what persecutions they fufTered by ene- mies : But may not this be matter of comfort to all fufFe- rers in affliction, We have not an high prieft- that cannot be touched with our infirmities, but one who was exercjlfed with fad afflictions, and fuffered, and was perfecutcd in his body, in our nature ; and therefore knows well how to fupport and fuccour his people in all their afflictions ? And fhould not this engage us to love him, and to defire conformity unto him? For indeed he knows well how to fee to us, and how to comfort us under all cafe and con- ditions.
4 I tell you further yet, what he has done for us.
He bore the wrath of God for believers, for all that come
to God in and through him. This is a ftrong
engagement uuto all the people of God to love him with their whole he^irt and foul, that has borne that wrath that would have crufhed all the eleel, yea all the world, and
kept them in the place of torment for ever and ever
He bore that wrath.that made him fweat great drops of
blood,
Ser. XXV. Upon Song Hi. 3; 34^
blood, and cry out, My foul is exceeding forrowful, even
unto death. What (hall I fay ? He was fo deferted o£
God as made him cry out upon the crofs, Eli, Eli, lama fabbachthani, my God, my God, why haft thou forfaken me ? Mat. xxvi. 38. and xxvii. 46. I think the perfon that has foul's love to Chrift, has good reafon and may well bear the wrath of man : For that wrath is far inferior to the wrath that Chrift hath borne for his people. O how this ought to endear Chrift unto us !
5. I will tell you what Chrift has alfo done for belie- vers. Take heed, Sirs, he has even died for them, even that curfed death of the crofs. Hence he has taken away the fting of natural death, and he will keep us from e- ternal death, if we believe in him ; for while we were yet /timers, Chrift died for the ungodly,
6 He not only died for us ; but went down and per- fumed the grave for believers ; fo that they may fay, 0 death I where is thy fting ? 0 grave ! where is thy victo- ry ? But take heed, Sirs, now : For, I think, if ye be believers, ye will have love unto him on this account. Thofe who have gone to a fcaffbld for Chrift, have done it chearfully ; fo that their dying day has been thebeft day that ever they faw in their life, yea they have been fo joyful that their fouls have been made, as it were, leap out of their bodies, becaufe our Lord has gone thro' . death and the grave for them ; therefore they have the victory, and have overcome death and the grave : Which leads us
7. Unto this that he hath done for believers, and that
is, he rofe again and overcame death" *But O how* ~
few are buried with him in baptifm, aud have mortified every iin and corruption arifing within theiVl, that they may partake of his refurrection unto eternal life and fal- vation !
Laftly, I will tell you what Chrift doth to endear him- felf unto us ; he intercedes always at the Fati/er's right- hand for you, if ye be believers. Chrift's graying re- fpects every believer in the church of Scotland : He prays even for minifters and profefTors, that have in a great meafure given over their prayers for him and his caufe ; and hence he is able tofave all that come unto him ; becaufe he ever lives to make intercejjlon for us. I fay, conlUer thefe things, and you will think it no wonder that the be* liever loves him above any other object whatever. No wonder that the fpoufe makes fuch ado, faying, Saw ye him whom my foul h vet h P —But there are many folk that X x 2 will
Ser.XXV. Mr. R. Cameron's Sermons, &c. 35©
will not love Chrift ; for as much as they talk of Kim.
Many folk do not know him, and therefore they cannot love him. Although many folk have a little love unto him, yet they love other things better than him ; they do not love him indeed. And though they may have fome fort of love to him, yet they dare not fay, Tell me , 0 thou whom myjoul loveth, where thou feedeft, and where thou makefl t by flock to reft at noon. Now, many unto whom Chrift manifefts himfelf, dare not fay fo, that their fouls love him.
(1.) There are fome that becaufethey get not fuch and fuch manifestations of him, never love him, nor think that he loves them, Indeed thofe whom our Lord bears in himfelf upon, fo to fpeak, with life and power, do
love him and that very much. They are fick of love ;
they are made to fit under hisfbadow with great delight, and his fruit is fweet unto their tafie. Stay me, fays the fpoufe, with flagons ,• comfort me with apples, for I am fick of love ^
0 if ye knew what the people of God have met with on prearching days, faft days, communion-days, and in fer- vent and fecret duties ; how they have found him letting out fo much of himfelf unto their fouls, whereby they have been made to go out much in love to him. I find that many times there has been love to Chrift, and that by; meeting with him in ordinances : They have been made therein to have more love to him ; as you may fee Pfal. Jxxiii. 2. But as for rne^ my feet were almofl gone ; my fieps had well nigh flipt. For I was envious at the focliflj, when J Jaw the pro/perity of the wicked. Yea he was at this with it, Verily I have clean fed my heart in vain, and wafb- edmy hands in innocency. He was at that with it, verily all my religion hath been in vain : All the duties I have fet about in prayer, ^id going to ordinances, ha\re been to no purpofe. What the better have I been for all thefe than the reft of the world ? But when he began to rumi- nate upon this, he fays, It was too painful for me, until! *ment unto thd fanBuary of God. Then undcrftocd 1 their end, and that thou hadft fet them on flippery places, and that notwhhftanding all their profperity, they were but poor creatures. Then he comes to fay, ver. 23. Whom have I in heaven but thee, and there is none upon earth that
1 defire befides thee ? So when the Lord fpeaks to the cafe of the deferted believer in a fenfible manner, then he can- not but love Chrift, and that to a very high degree.
But
2. The
Ser. XXV. Upon Song iii. 3. 351
2. The perfon, that can fay he heard the voice of my prayers, cannot fay but he loves him, as it is Pfal. cxvi. i. 1 love the Lord, becaufe he heard my voice and my fuppiica* tion. He loves him fo well, that his foul is bound to love him. I love the Lor dy becaufe he heard my voice, O but the Lord's hearing a foul, when it begins to pray may engage that foul to love him much. What wonder is if, that *hat foul loves him well that' is heard of him ? Thofe whom the Lord loves, and admits unto fellowihip and communion with him, when he hears and anfwers their prayers, fhould fay, I love the Lord. And
(3.) Thofe to whom the Lord intimates the forgivenefs of their fins, may love him very much ; as Pfal. ciii. 2, 3. Blefs the Lordt 0 my foul ; and forget not all his benefits^ who forgivetb all thine iniquities. I allure you, that the perfon who can trutji fay, that he hath not only forgiven all his iniquities, but that he hath a!fo admitted him unto fellow- fhip with himfelf, and engaged his foul to rejoice in him. O but reafon will fay that that foul cannot love him as it would, or ought. But I know that there*are many now, that cannot take up a loul by thefe marks that we have
fpoken of. 1 a flu re -you that I would have you once
wounded ; for this is not a time to heal. But we fhaji give you fome marks of thofe who have this love in exer- cife, and as we run over them, we fhall give you fome doctrinal ufes with them. We fhall mention lix or feven, marks, as the Lord fhall permit, help and enable us. And
1, Thofe who love Chrift will be much thinking of him : For ye know, that if there is a perfon or object that one loves much, he will not readily let that perfon or ob- ject be long out of his mind. Ye know it is (aid, Pfalftl i. 2. B'lefjed is the man ivhofe delight is in the law of the Lords and David fays again Pfalm cxix. On his law do I meditate day and night. Now the perfon that loves him, will be thinking much upon bim, and will be ftill labouring to get much love unto him. Indeed I know fome men in the world, that think not much of him, or of what he he hath done neither. But they deceive and cheat them- felves. O labour to think much of him, and to get more love to him. Indeed there are fome perfons that the more they are loved, the lefs they care for thofe who love them. But it is not fo with Chriff. O how few are they that hate vain thoughts, but love the law of the Lord. How few are they that hate vain thoughts, but rather eutertain them. But do not entertain vain though'* of
God.
352 Mr. R. Cameron's Sermons, 6e. Ser.XXV,
God, of Chrift, and of what he hath done, and what an
excellent one he is. 1 trow, many of you have your
thoughts running out after other things ; but have fel- dom a thought of Chrift : all this fays, that there is little love to him. Ye know the wife loves her huCband, altho' he be away from her. The fpoufe loves Chrift, though lie be for the prefent, abfent from her : Her love to him ftill rifes up, leading her to alk, Saw ye him whom my foul hvetb ?
2. Thofe who love Chrift will fpeak much of him ; But alas ! There are many folk among whom there is not one word of Chrift to be heard. I tell you, there is much talk about religion and religious matters, but little talk of Chrift ; much talk of other mens faults and failings, (alas ! that we fhould have fo many of thefe to talk of,) but, believer, ye fhould not fpend your time fo much in this. When ye are met together, let not your diicourfes about the indulgence, fyc. juftle out your fpeaking of Chrift, and love to him. Let not theefteem of his worth and excellency go down amongft you. But I trow, ye may be long amongft profefTors, before ye hear much talk of this kind, O fad, fad, that the defections of the time ihould be the only talk of profefTors, and anent malig- nants and others. Indeed there are many, who, if they be met together in company, and if one afk them a qnef- tion about this, will juft look down, and if they can, they will bring in another difcourfe to put it out of head and heart. But when any one ftates a difcourfe about the di- visions of the time, if they get once in their foot, they will be fure it (hall not fail upon their fide. But I am fure the man that hath ever met with Chrift, and that ever hath clofed with him, and hath any fenfe . of it upon his foul, cannot be long in company without high and honou- rable thoughts of him. If he wants him, he will purfue after him ; efpecially if he has love in exercife, he will be longing for him. But alas ! Religion is like to wear out in thefe our days.
3. Thofe that have love to Chrift, will do what they can to bring 'mothers to him. Ye find the fpoufe fays here; Saw ye him whom my foul ioveth ? But what fol- lows ? 1 held him , and would not let him go. And then fhe fays, Go forth, 0 daughters of Jerufalcm, and behold king Solomon with the crown wherewith his mother crowned him in the day of his efpoufalst and in the day of the gladnefs of his heart. She had met with Chrift herfelf, and flie had much love to him 5 and therefore fhe invites her compa- nions
SfeR. XXV. Upon Song iii. 3. 353
tiions to go forth vafter him, to go out from a loft world* and behold him with the crown upon his head. O then take a view of our Lord Chrift with the 'crown upon his head, wherewith his mother crowned him. Indeed there are not a few minifters and profeffors who think not a little of themfelves ; and there are almoft none now, but
fuch as are faying, Go not out and behold him. -We
heard how it was carried in our late meetings : They, it feems, difcharged perfons from going forth after him. I trow, there are many profeffors up and down the coun- try, that have caft off that which God hath commanded in his word. Many have efpoufed this way •, but away with thofe folk ; be what they will, it were better for us if we were rid of thofe, that bid us quit the good old way, for which our anceftorsloft fo much before they would quit it. They parted with relations, eftates, and ill things for it. But there are many folk that cry, Away with Chrift and his ordinances both. In fuch a way would they have us caft off, even the moft pure and lively ordinances.—- But now, fays the fpoufe, Go forth % and behold the king. So I would have you go forth that ye may obtain falva- tion unto your fouli from Chrift. This is no cruel advice, Love Chrift, and get falvation from him, though ye fliould lofe all ye have in aprefent world.
4. Thofe who have true love to Chrift, will be loth to offend him. Hence they will have an abhorrence of all fin, as in Pfal. cxix. 27. I love thy commandments above gold; I hate every f al few ay. Thefe two always go hand in hand. As for the man that fays he hath love to Chrift, and yet hates not every falfe way, away with his love. Alas ! Ye may fee there is little love to Chrift now in Scotland. Iniquity abounds, and the love of many waxes
cold. 1 would fay, the man that pays the Gels hath.
little love to Chrift, at leaft his love is not in exercife, oris key cold, as we ufe to f»y : Doing (oy ye give it un- der your hand, that ye comply with that party.
5. Thofe who have taken the indulgences, firft or Iaft ; thofe who have complied with them, let them be godly men, or be what they will •, in this caf$ they have not love ro Chrift in exercife. I am fure, whatever they are, or have been, their being under thefe aihes is no good mark ; for if they had this love in exercife, they durft: not for their fouls do as they have done ; for wherever the exercife of this love is, perfons will be loth to offend Chrift, they will be afraid that he may ftaud at a diftance
from
354 Mr. R. Cameron's Sermons 6c. Ser. XXV.
his ordinances. David fays, Pfal. cxxxix. 21. Do not I hate them y 0 Lord, that hate thee P. , 1 will tell you, I do not like thofe who are familiar with the ftated and avow- cd enemies of our Lord and Mafter Chrift, and are fond of favour from ttiem. Away with fuch, whatever they have been, they have not their love in prefent exercife ; whatever they have been before, this fays to the world, that their love is now gone. And when it is recovered a- gain, fuch conduct will be grieving to them. Indeed the want of love to Chrift portends a fad cafe. There- fore, beware, all of you, of being cheated, and drawn out of God's way. Beware of being too familiar with thofe \yho are clothed with the royaL prerogative of Jefus "Chrift to the prejudice of religion. Do not beguile your- felves. Do not I hate them, that hate thee, 0 Lord. But ye may fay, fhould we not love our enemies ? True, we fhould love our enemies ; but as they are the (rated ene- mies of Chrift, and going on in a ftate of enmity and de- fection from him, they are more than our enemies ; they are enemies to Chrift, and going on in-perfecuting God's caufe ; enemies to the gofpel, and to a covenanted work of reformation. In thic view we fhould hate and abhor them. We declare againil them, and all that comply with them, and all that ftand upon their fide. A lad day awaits them : They are worfe than they of Laodicea, who were neither cold nor hot, whom on this account, he threatens to fpue out of his mouth* What better are thofe minifters who have accepted of the indulgence, than Curates, or even Papifts ? I afTure you the curate hath more the form of a church officer than they ; for they have not the form of a church o£icer at all ; and fo are not Chrift's minifters : Nay, they are the king's minifters. They were once minifters, and as fuch we did acknow- ledge them •, but now they are the king's and the coun- cil's minifters : They hold of them, and receive their li- berty from them. They have done more hurt to the work of reformation by their compliances, than all other open and avowed enemies. Therefore, I fay, do not deceive yourfelves in this refpeel •, for we and they are two parties now. .
6. Thofe that love Chrift have a great refpeel to all his commands. They have a great refpect to his tabernacles. JHoiv love I thy dwelling place J How amiable are thy taher- nacieSi 0 Lordofhojis! We would not deilre you to caft at minifters, who labour to keep the ordinances of Chrift pure and entire. If they would make it appear, that they
have
Ser.XXV. Upon Song III . 3. jrj
have love to Chrift, and if this were really the cafe, they would have as tender a refpeft to him as ever they had, and hate every wicked way ; and they would love the
faints thefe excellent ones in whom is all his delight*
There is little love to Chrift where there is fo little love and fympathy to one another. And
Lajllyy Thofe who have love to Chrift) will ever be
ready to lofe and quit all other things for him. Says
Chrift himfelf, Mat. x. 37. He that loveth any thing bet" ter than toe, is not -worthy of me. They are not for Chrift ; they prefer other things to him, when it comes to this, that they muft quit the one, or the other. But ye muft quit all, and buy that pearl of great price. They who ^o<o, fhall be no lofers ; for they (hall have an hundred fold in this life> and life everlafling in the world to come, 1 allure you, if ye had love to Chrift, ye would think it much to get an opportunity to give him a proof of it. You would even thank God for this opportunity, and fay, Although I fhould lofe aft, yet I have got an oppor- tunity of giving a proof of my love to him in this evil time. And it is the beft time that ever many faw ; for they have had an opportunity to give a proof of their love unto this excellent prince, and ever-lovely one.
Now I ftial! only add thefe two things by way of Ex- hortation.
2. If ye would have love to Chrift, fee that ye keep your fins ever before you. The reafon is; where there is always a conviction, and fenfe of guilt upon your hearts, and ore fees the hazard be is in by his fins ; there is a care to run unto him, and to make ufe of that blood that fpeaketh better thongs than the bl.odof ' slhcl. Ye would in this cafe have recourfe to that fountain that h opened t? the houfe of David, and inhabitants of Jcmfalem for fin and for uncleannefsy Z?.ch. xiii. i, Re always thinking upon the wrath due to us for fin. I allure you, thofe who keep> their hearts mod under the fenfe of their fins, will have much love to Chrift. The want of this, is one reafon that fo many have fo littre love to him, and fo much love to other things: For if ye had a true lenfe of fin, wrath and judgment, ye would have much love to Chrift, and he would be above all in your hearts, and ye would exalt him in your fonls : for it fs through faith in him, that we ftand and rejoice in tribulations, as the appitle expref- fei it. And the apoftle was fcnfible of this. It is in Chrift that we have the hope of the glory of God, and
Y y »ot
%$6 Mr. R. Cameron's Sermons, <tc. Ser. XXV.
not only fo, but we rejoice in tribulation alfo, knowing
that tribulation \worketh patience, and patience experience, end experience hope, aud hope maketh not ajhamed. How fo ? Becaufe the love of God isjhed abroad in our hearts by the Holy Ghoft which is given unto us, R.om. v. 2, 3
Lafily, Be much in the grace of repentance. Be much in prayer, and much in the exercifes of true lave to Chrift in an evil time, when the Lord is calling forth un- to this exercife in all thefe duties. But above all, I ex- hort and obteft you to be much in love. Have the love of Godjbed abroad in your hearte. Fix upon Jefus Chrift by faith ; and ftudy to be much in love to him : For he is an able Saviour to bring about falvation to the church In the foddeft cafe the can be in.
PREFACE.
WHAT are you doing here this day ? There are feveral of you come from afar, h it your zeal ■for the Lord of ho/it that has brought you here ? I wot well, there are not many zealous for l^m in our land ; other- wile where there is one here, there would be twenty ; and where there is ten, there would be an hundred. And yet O what a heartfom affembly would this be, if true zeal were the principal thing that moved you to that which 3s the work and exercife of the day in this place ? O how few can fay5 That the zeal of thy hotife hath eaten me up ; the reproaches wherewith they have reproached thee have fallen upon me ? As for you that have not this end be- fore yon, viz. That Chrift may come unto this land, and have the crown fet upon his royal bead, ye have little to do here, and we would willingly he rid of you. And we take thefe hills around us to witnefs againft you this day, if this be uot your end to bring Chrift back again unto this land. For we will "be as miferable a people as ever was, if he come not back. Are ye come here to figh and cry for all the abominations that are done in the midft of the land ? There is little like that yet. Oh, how
few
See. XXVI. Upon Hose a xiii, 9, 10. 357
few tears this day I am afraid (hall be in ourLord's bottle? It may be ye are weary in coming, and have been fweat- ing by the way : But, Sirs, did not thofe things for which you are come here, coft our Lord fweating great drops of blood ? What are ye come here for ? Are ye come to feek Jefus of Nazareth who was crucified ? Laftyear about this time, (yefterday twelvemonth as the week falls out, but to-morrow twelvemonth as the month falls out) our Lord was, as it were, upon the mount of Olives ; he rode, as it were, triumphantly upon the head of a fmall party to the market crofs of Rutherglen *, and ma- ny cried Hofannah to the Son of David for a few days after. But fince the 22d of June 1679, how many have cried out, •' Crucify him, crucify him, away with him ; •' we will have no more to do with him ; Chrift is too i( dear a Lord for us : thefe field meetings of his are too V collly for us -, we wifh there had never been any o£ «* thefe field meetings in Seotland." Well, Sirs, are there none of you that were eye and ear witnefiTes of this grievous departure of Chrift, June 22d ? And are there none of you crying out, I have not feen a fight of him. fiace ; aed alfo crying out, Oh, where {hall I fiud him ?
But I will tell you, Sirs, our Lord has appeared to fome fince. We can inftance the day and particular place, wherein the Lord has of late appeared gloriouily in this land, even as glorioufly as ever heretofore, if ye will fuf- fer us to fay it without bosfting or vanity. And may not this beget a longing deiirc in you, to get a fight of him too ; as it is now more than a twelvemonth fince ye faw his power and glory in his fancluary and his meet- ings. Now then, behold our king Solomon with the crown upon his head ; the crown wherewith his mother crowned him in the day of efpoufals. See if ye will take him again to be your King ; and fee if ye will put your hands to his crown which is now lying upon the ground, and do what you can to fet it upon his royal head again ; for it becomes him belt of all to wear it.
Now, we have been but mockers in this land, and therefore our bands have been made fir onger. But if we mock him now, his next departure will be perhaps wi- thout hopes of his return. But if we be wife, we will hold him, and refute to let him go, until we bring him in*
* This was the annivcrfory day for the reftoration of Char. II wherein the Rutherglen Tellimony was publifhed, May ;o, l^l9*
Y y 2 ' to
358 Mb. R. Cameron's Sermons, 6c. Ser.XXVL
to our mother9: hou[e> and to the chambers of her that conceiv- ed us.
ifi, O then ftir up yourfelves ; and be earned: in pray- er with God. Think not that it is the minifter only tbat inuft pray ; all mud pray 5 ye that will not join in pray*. cr, what differ ye from thefe beafts that are prefencly around us ?
2dly, You who will not join in crying unto the Lord, this day's work (liall be a dreadful wicnefs againft you.
Now let us ad^refs ourfelves unto the Lord in prayer. In the mean time, remember that which is faid, Seek the Lord, and ye /hall find him. We have wanted him over ioog : And we may not well want him any longer.
SERMON XXVL
Ho sea xiii. 9, 10.
0 Ifrael, thou hafl chflroyed thy/elf, but in me is thine help. I zvill be thy king : where is any other that may fave thee in all thy ciiie* f a?id thy judges of whom thou faid ft \ Give me a king and princes f
HOW 'applicable is all that is in this prophecy to us in this land ! Nor is there any place in it all that may be more fitly applied to us, than thefe words that were juft now read in your hearing : In which ye have,
1. A charge to Ifrael ; a charge which the Lord is giving to us in this land at this day. As the prophet Ho- feafaid to Ifrael, 0 Ifrael, thou haft deftroyed thyfelf : So we have it in commiffion to fay to the church of Scot-
f This Sermon was preached on Friday, May aoth. 1680.— being a day of public faftiag and humiliation". » [ ,
land ;
SfcR.XXVI. Upon Hosea xiii. 9, 10. 3^
land j Thotthaft deftroyed thyfelf, O church of Scot- land ; Ominifters of Scotland, O commons and people of ali forts in Scotland, ye have deftroyed yourfelves. — This is a fad charge. I know not whether we (hall get it fent or thruft in within the doors of your confeiences ; doors that are fo ftrongly fliut and bolted. But if we can- not get the doors of your heart open, to lay this home upon your confeiences, that they may always tell you ye have deilroyed yourfelves ; then if we can do more, we fhall leave it at your own doors ; and when the Lord by his judgment blows it in, it (hall abide in the hearts of fome, and fhall be therein as the worm that dietb not, and the fire that is not quenched. Had you not hearts hard as ftone this might move them ? This is the way our Lord takes, firft to wound, and then to heal. But O if your hearts were once broken ! v
2 As there is a charge in thefe words, fo there is a difcharge, or way to get the charge difcharged. What a wonder that fach a charge fhouid be difcharged !— — There is a help here, even for murderers, yea, for felf- murderers. But how can this diicharge be attained unto ? Not by the principal, but by the Cautioner, or furetyf In me is thine help ; as we fhall have occafion to fhew af- terwards.
3. The way in which this charge fhall be difcharged, 1 will be thy king : Which fays, If you will have me to help you, you mud take me to be your king : Not ouly to be your prophet and prieft; but to be your king to bear rule over you, and in you, and to defend you. — Many have no will to take him to be their king ; but thole who will not take him to be their king, fhall have no help from him. And
4. There are very enforcing reafons, why this is requir- ed *, for fays he,. Where is there any other that may fave thee ? Let me fee any other that can fave the church of Scotland this day, and let me fee another that can fave poor loft fclf-deltroying tinners of whom, fure, there are many here this day. For the
1 . Firft o( thefe, viz. The charge, or that which they were charged with, which was a deflroying or murdering of themfeives. And who was charged here ? It was even Ilrael, a people near. unto the Lord. It is no wonder, that there is a note prefixed unto it ; for the mod of bea* thens will not do this. Nay, animals of the brute crea- tion will not do it.. And yel men, yea men that ai led Chriif ians, will do it \ many who are baptized in the
name
f
360 Mr. R. Cameron's Sermons, 6c. Ser. XXVI.
name o( Chrift, will do it. But if there be any place of dcftruction n the caverns of hell hotter than another, as we doubt not that there is, many of thofe who call themfelves Chriftians wiil not reft, until they have caft:
themfelves into that place. 1 confefs it is (aid, Pfalm
lxxiii. 27. Thou haft deftroyed all them that go a- whoring from thee, — It is true, if we take deftroying for a punifhing
of evil, then it is the Lord that deftroys. Is there evil
in a city, and the Lord hath not done it ? Amos iii. 6,
But there is a deftruction by fin here meant, which jnan brings upon himfelf, though few are fenfible of this destruction. But that deftrviction that cometh from the Almighty all fhall be fen dole of. They that are far fr< him fhall perifh. And there is a temporal and an eternal deftrucYion that come from him ; for hell, (if we fpeak of it, many will laugh, and make a fport of it, and yet even hell) hath enlarged itfelf to receive many of this generation. Ah ! how many are running headlong to this place ! Indeed the devil will get many of this wicked and adulterous generation. And for temporal deftruc- tion, that will come upon them alfo, although many are putting the evil day far away from them. And ye that have deftroyed yourfelves by fin, there is a day com- ing when our Lord will deftroy you. Indeed the evil day is not fo far off as many think. But I warrant, ma-
oy of you wiil no: believe it, until it come upon you.
As in the days of Noah, there was nothing but eating and drinking, &£. until the flood came and deftroyed them all : So this generation will do nothing but put off time, till judgments come upon them, faying, Let us cat, drink, and he meny t for to-morrow we muji die. It is fin that pro- cures that deftruction. 0 7/raelt thon haft deftroyed thy felf. But fay fome, Was it not the devil that deftroyed Ifrael ? Yes, the devil was the firft deftroyer : He was the fir ft and chief deftroyer. bin came from him : He is the great Abaddon and Apollyon. But we may fay this, though it be a fuppofition that fhall never b^ acompiifhed, that •though there were no devil ; yet there is that in the heart of man that would deftroy him. From whence come wars and fightings among ft you ? Come they not hence even of your lujls ? James iv. 1. Therefore let none think to free themfelves, either from deftroying themfelves, or from the procuring caufes thereof ; and there are none of us here that have our hands clean.
Now I fhall only run briefly over thefe words, and not infift. O but man is a blind darkened cixaiure ! He has
a great
Ser. XXVI. Upon Hosea xiii. o, io. 361
a great averfion to that which is good, and a great prone- Dtis unto that which is evil. There is no creature upon earth to mad and wild as man. But I mall only propofe a quell ion, and anfwer it, and fo go on from the tirft particular in the the text.
You may, fay to me^ feeing that we have deftroyed our- felves, how and by what means have we deftroyed our- felves in this land ? I anfwer, we (hall go no further than the book or' Hofea to demonftrate uuto you by what things we have deftroyed ourfelves in this land. I mail refer you unto thefe three places, where you may read the caufes of a fafl: this day. The lirft is, Hofea iv. I. For the Lord bath a controverjy ivith the inhabitants of the land ; becaufe there is no truth, nor mercy, nor knowledge sf God in the land. By fwearingl and lying, killing, and flea ling, and committing adultery , they break out, and blood touches blood. Some may fay here, O inhabitants of Scot- land, the Lord hath a controverfy with you : Why ? Becaufe there is no truth, nor knowledge of God in the land* There is a great ignorance even of the veryfirft principles of religion. It will be very eafy, Sirs, to introduce, Po- pery into Scotland. O the grofs ignorance of our prin- ciples that are contained in our Catechifms, larger and fhoner, and Confeffion of Faith, fworn to in the Cove* nants. But how comes it that there is fo little know- ledge of God in the land ?
(2.) Becaufe of [wearing, lying, ftealing, and committing adultery. I wonder if there be any fuch finners here this day. Are there any fwearers here this day ? Such as pro- fanely fwear by the holy name of God ? I will tell you there are enow of you in the weft country, that fcruple not to fwear by faith, and truth f We have but little to do with fuch profeflbrs : For they are both a burden, and a (tain to their profeffion, that will not leave off fwearing. It is a very fad thing that, though we reprove you, we cannot get you to leave off your minced oaths, heith and faith, vc. By fwearing and lying, and ye may look unto thefe things, that are private perfonal faults. I con- fels, fo!k are much to be pitied at this time who take a liberty to lie, efpeeially when foldiers, come to the houfe, and alk, if fuch a man was there ? It is true, ye are not bound at the very firft, (if ye can without fin fhift it,) to tell them, but beware of lying on any account : Rather tell them that inch an one was there, though you and your houPe fhould be ruined by it ; yea though it ihould tend to the prejudice of the beft miuifters in Scotland.
God
J 362 Mr. Pi. Cameron's Sepmons, vc Ser. XXVI.
God will not give you thanks for faving ones life by a lie. Let us be ftric~t and ingenuous, both with God and man.
(2.) And by killing; and alas what killing 19 now in this land, both in fields, and on fcaffolds ? I confefs few of us have our hands free of killing diieclly or indirectly. All are either killed, or are guilty of killing, Alas, there are fome now that are killed for his fake ; and yet they are fcarcely free of killing, that is to fay, by complying fome way or other with thefs murdering perfecuters. I fhall only add one word, that they who have paid the cefs, can fcarcely purge themfelves of this killing. And,
(3) % baling and committing adultery. You know what it is to commit adultery. That enemy of God that now fits upon the throne is one of the moft vile adulterers that lives ; and from him it defcends to nobles, gentlemen, burgefTes, and commons of all forts, fo that every one is, as it were, neighing after his neighbour's wife. O dread- ful ! what think ye of thefe things ?
(4.) They break out, and blood toucheth blood. Ye know the blood that was fhed at Pentland, was amongft the firft blood fhed. Indeed the marquis of Argyle, Mr. James Guthrie, and Jord Warrifton died before that. But this was the flrit blood died in the fields pub- licly after the overthrow of the work of reformation, and after the ejection of the miniilers. And Pentland was not well over, till the blood Ihed at Bothwel followecj. Therefore (hall the land mourn, and every one that is left therein (hall tangui/b. Yet, let no man Jtrive, or reprove cne another. For my people are as they that Jl rive ivtth the friefti And you that will not mourn now, ye fhall yet be made to mourn : but they that figh and cry now, for the abominations done in the land, (hall yet laugh at thefe a- bominable rioners Ye mould not walk one foot in-their" wicked and pernicious ways. And yet no man Jha 11 ft rive, I will tell you what the Lord lays,— My Spirit fhall no more ft rive vjzth man, Gen. vi. 3 and I will no more be a reprover unto you. You fee the mod part of Scotland get no reproof. Ye fee that it is the cafe of the moft part of the minUters ot Scotland, not only of the indulged, but of the non indulged, that the Lord is not re- proving and driving with them. It is in the righteous judgment of God, that even thofe minhlers who have accef* 'o preach to fome of the- great men of the land, give them little reproof. Well, what comes of it ? ver. 4). M} people are dejiroyedfor tauk of knowledge $ and be-
caufe
Ser. XXVI. Upon Hosea xiii. 9, 10/ 363
caufe thou haft rcjccled knowledge, I will alfo rejetl thee, that th-Atfialt be ni prieft unto me, feeing thou haft forgot' ten the law of thy God.
There are many minifters in Scotland, (it is true I am hut a young man that fays it,) that fhall not be any mini- fters, if there (fhould be, or) were no more minifters to be had in it. We muft fpeak againft minifters, a«d we muft cry for the fins of the ministers of Scotland, that have betrayed the work of reformation ; and even gone beyond curates and bifhops in betraying and deftroying of it The Lord will lay that woe unto their charge, which you may read through the whole chapter.
2. Another indiclment we have to give you, is from the beginning of this viii. chapter, Set the trumpet to thy mouth* We mull: fet the trumpet to our mouth, and give a certain found For he Jhall come as an eagle againft the houfe of the Lcrdy becaufe they have tranfgreffed my covenant, Thefe are enemies ; and yet the Lord will raife them up to come againft his own houfe, that is, againft the minifters of Scotland.. There is as much mercy for malignants, as for the minifters and profefibrs of Scotland. Why ? Be- caufe they have tranfgreffed my covenant. What follows ? lfrael foall cry unto me, my God, we know thee, lfraelhath c aft eff the thing that is good ; the enemy Jhall purfue him. You and I were well acquainted long ftnee ; but fays he, I will be mocked no* more. Here is the charge, lfrael hath cafl off the thing that is good ; lfrael hath broken and nanfgrefled the covenant. So this land has broken the covenant, and caft off the thing that is pood. What is the breach of this covenant ? hew-isir evidenced ? In the 4th verfe, They have/?? up kings, but not by me : they have made princes and 1 knew it net. If this be vot the cafe of Scotland at prefent, I am miftaken. But as this wasipoke fomewhat to in the preface, we thall not infift upon it now. But I think, there was never a generation of more worthy men about a evil deed, than the bringing home of that abominable perfon from Breda in Holland, to be again fet up in Scotland. But when he came home, hovr many georiemen were put off. and declared incapable of place and power in judicatories and armies, and the chief of nialighante put in their place. They have fet up kings, but not by we ,- and made princes,, and I knew it not. The Lord was "not with them, in an approving way, when they dfd this? ;ind fo came of it. But the Lord anfwered us according; to the idol of our own hearts. We may fay, we and our fathers have francd. And pray tell me, whac Z z reafon
'364 Mr. R. Cameron's Sermons, err. Ser.XXVI*
reafon there is for giving Ifrael this charge that is not for giving it to Scotland. A
3. Indictment is in this xiii. chap, from the beginning, when Ephraim fpake trembling, he exalted himfelf in Ifrael ; hut when he offended in Baal he died. And now they Jin more and more; and have made them [elves molten images of their filver> according to their own under/landing. You have the fame in theforecited chap. viii. 4. Of their filver and their gold have they made them idols that they may be cut off. It is very ordinary, when a people fet up that which they have not the Lord's will or confent unto, that cutting off follows it : fuch a thing^is done that they may be cut off. This land after they had fet up a king, fet up idol princes, «nd next prelacy, then the indulged, and at the third hand popery is fet up in fubftance. It was fet up that day in which the duke of York got fuch a reception in Scotland*.
Now by thefe (and other) things, we have deftroyed ourfelves ; we have brought ourfelves very low ; even we of the anti-indulged have brought ourfelves low. And I tell you how we have done it : we have done it by joining with thofe that were for the king that was (et up, without the Lord's counfd or direction. They would take him 5 there were few or none, bnt what in fome fort joined with the Hamilton declaration laftyear. The truth is, we have all deftroyed ourfelves *, and it were not well for us, that the world knew all that every one h guilty of. God for- bid, that every one knew what every one of us hath done. But let all of us look unto ourfelves, and fee what wc have brought upon ourfelves. We will not get a field meeting in Scotland but what is here at this time. Laft year we had twenty or thirty, that carried the Lord's ban- ner from one place to another in Scotland. It is not fo now ; but it is much that we have fuch a meeting as this. God be thanked for it. But we are brought very low ; and our perfecutors are ftronger than we ; and they are now faying, we have got them under; and let us keep them fo. They have been very fucceftful this week ; they have taken feveral both out of Kyle and Clydefdale ; and they think they will get us all apprehended ; and there is a great appearance of it. They will be head and hang us, and if poflible, eradicate us from the face of the earth. Ye may fay, and how fhall we get this prevented ? Indeed
* This feems to refer to the duke of Yoike being fo much car- reffed by the Scots, and being admitted the year before this dif- courfe was delivered, a member of the privy-council of Scotland without talcing the udial oaths.
we
Ser. XXVI. Upon Hos£a xiii. 7, 10; 365
we are at that with it which David was at, when the peo" pie fpake of (toning him : we look upon our right hand, and upon our left hand, and there is no man that knorvs er cares for us. We are a party, on whom few look upon the right hand, viz. few of the minifters and profeflbrs. The moft part of them have got into towns and country places ; and the beft news they could hear, would be, that a par- ty of the enemy had come and cut every one of us off. Refuge faileth us. What fhall we do ? Ye (hall not find a man among ten of us, that has any thing to defend kim- felf with. There were fome hope, if all that are here had arms-, but even fome that have them, are afraid to wear them. There is do courage amongft us. Let us fpeak a- bout the matters of God, we will fcarcely agree together ; not one fpeaks comfortably, nor agrees with another. Let us look to our nation, there is none to help us, we may fay, where will we caufe our fhame to go ? Our ene« mies laugh at us, and it is fad, that we have done it all with our own hands. Nay, I will tell you, if we had kept our hands free of fin, it had been otherways with, us : we might have defyed all our enemies. But now we are fcattered, like ilieep without a fhepherd, or like a leaf tofTed and driven to and fro with the wind. But let us encourr.^e ourfelves in th.e Lord our God.
IT. In me is thine help, The 4th verfe of this chapter, it is faid, Yet 1 am the Lord thy God from the land of Egypt. And thoujhalt know no God but me ; for there is no Saviour befides me. Now, there is help for us in him, who brought Ifrael out of Egypt through the red-fea. We are not rn a more dangerous cafe than the Israelites were in, when they came out of Egypt. They had as great an army purfuing them as our king can command j the fea before them ; the hills on every fide ; and yet they pafied through late- ly ; while Pharaoh and all his hoft were drowned. We are not to look for miracles *, but we may look for won- ders: and the Lord will do great wonders for the peo- ple that own his caufe : and we will not be loofed or deli- vered without wonders. The Lord is our hope and help that brought us out of Egypt* And
We might fpeak to many cafes of confeience,, and par- ticular foul exercifes here, but we muftbe taken up mottly with public things. Indeed thofe who can fay, that the Lord has brought them out of an eftate of black nature jnay be fure, (however the Lord bring them into many temptations of the devil, who may aflault them with Z z 2 ilro.n^er
366 Mr. R. Cameron's Sermons, &<r. Ser. XXVI.
ftronger and ftronger temptations than at firft,) that he, who brought out of the land of Egypt, will help: He is able to fave all that come unto him. I will tell you, where our help is ; it is in him who delivered our fathers from popery, in the days of Queen Mary and her tyranny : Our help is in him who delivered them from the fubtihty and cruelty of that fox James VI. Though now dead, we may juflly call him lo. Chrifl: called Herod a fox. He delivered us too from that yoke wreathed on our necks by Charles I. In Mm is our hefp. And O that he would help
us from the tyranny of this man upon the throne ! But
on what terms will he help ? AVe muft cry for help ; for the godly man perifheth, and no man layeth it to heart. Help Lord, forotherways we are helplefs. Let our hearts look unto him, and cry for help. Would you have help ? Cry, firs, for it. Our Lord is faying, I will tell you what are the terms : if you would have help from me, you mull take me to be your king ; you muft take me to be the head of the church. Our Lord Jefus is, and mull be king upon his holy hiil of Zion. There is no king in the church befides him ; the Lord has given him to be king to rule in you, and over you. What (ay ye ro this ? Our Lord is now dethroned, and that tyrant is entered into his place. After he had got the civil power into uis hand ; that would not fatisfy him, but it behoved him to have the crown and fcepter of Chrifl: alfo. But if it lets him well, let the world fee and judge. Now, are ye content to let the King of glory the Lord of hofts enter into your hearts and fouls? And O what fay ye in Gailoway and Nithf- dale ? Will you take Ghrift to be your king, and to be the anointed king of the church ? Will ye acknowledge no lord over God's heritage, but the Lord Jefus Chrifl: him- felf ? And what fay ye of Clydefdale and Lothian ? Are there any of you here content to call yourfelves at his feet, and to enter your names in his lifl amongft his fubjec~ts ? There are few followers of the Larub this day in our land. Come, and fet down your names, and fubmit unto him,
and give away yourfelves unto him There were hope
in iJraei concerning our cafe, if there were any this day, crying, 1 am content to take him for my King, my Loid, and Saviour.
III. I /will be thy king fuppofes more than this; ye fUall have no other king befides me. 1 will tell you, the moft part of (he land cry out, We will have no other king but Cvefar : No other king but king Chailes. But we mull
r cry
Ser. XXVI. . Upon Hosea xiii/ 9, 10. 367
cry we will have no other king butChrift, What is that ? gay1 ye, are ye againft all monarchy and civil government ? We are not much taken up with that, if God let pure go- vernment be eftablifhed, that is moft for the good and
advantage of civil and ecckfiaftic fociety. But we
fi t up kings, and princes, but not by him. If you would have him be for you, ye mult cut oft this king, and thefe princes, and make able men be rulers, endued with Sui- table qualifications both of body and mind, that may em- ploy their power lor the caufe and intereft of God. •
What would we do with fuch powers as {fate themfelves in oppofition to God ? If wc had the zeal of God within us, we would not call him our king ; and even with re- gard to the nobles and magiftrates of this land, we would not acknowledge them to be magiftrates. Ye read in the Alls of the General AJTernbiy, where Momrofe is called James Graham *. But ye will fay, there was an act of Parliament that declared him a traitor, as one that had forfeited both life and fortune. But, fay ye, ye will not lock upon them in this light, as the Aflembly has not de- pofed them. Nay, but they have clone what (h.ferves depofition : And even our king and princes the molt part of them deferve depoiition. O for MorJecars frame this day, that woutd not lift his cap to a wicked Raman :--— - - And what reafon had Mordecai to rcfufe to do io, that we have not ? If we had the zeal of God upon our Poi- nts, we would not call him or them fuperiors, but wou'd do what we could againft them. I will be thy king. - Ye mull take Chrift to be your king : The Lord kno<vs we are obliged to fpeak thefe things, I will tell you, Sir", if ever ye fee good days in Scotland without difowj the preient magiftrate, then believe me no more. laj deed that is not much : But look to the word of God, if ye would raife up ten thoufand, yea a hundred th-v;- fand men, ye fhouid not profper, or have fuccei^ though they were well trained and equipt, if they ow/'ed the prefent magiftrates. Our Lord will fet up other giftrates, according to his promife, Ifa. xlix. ify An'd kings Jhall be thy nurfing fathers, and q-^cas thy farfivi* mothers. And who knows but God vail make out that yet ? Jer. xxx. 21. And their nobles jbait be of i/jj?;:/i'ht:s>
•James Graham, Earl of Montrofe, rofe with Mr M'Oonali againft the Covenanters 1644 ; having fought fix \-,^-'i ;$, in two
year's time, he occafioned the death of 30,000 Go ;;
He rofe again in 1650, but was defeated and ex.ccuu'a a £<3hv burgh on ag.iliows 30 feet high,
and
3©"S Mr. R. Cameron's Sermons, 6c. Ser. XXVI.
and their governor fhall proceed from the midjl of them. In- deed by governour we principally underftand our Lord Jefus Chrift : But when he turns back the captivity of his church and people, none (hall be governors but fuch as fhall be for htm, at leaft by profeffion. Indeed when our king was fet up in a better cafe, than what we are now in, he profefTed himfelfto be a Prefbyterian, though any rational man might have known he was but a trea- cherous man : It was but a dreadful mocking of God to require fuch oaths of him who could be bound by no oaths. Yea none of them will be bound by any oath whatfoever. And now are ye ready to take Chrift for your king in the fenfe we have explained. If ye be come to this, then ye fhall be free of the cefs : And were we come to this, then I doubt not but the Lord would make you profper. 1 know not if this generation will be ho- noured to caft off thefe rulers ; but thofe that the Lord makes inftruments to bring back Chrift, and to recover our liberties civil and ecclefiaftic, fhall be fuch as fhall difown this king, and thefe inferiors under him, and a- gainft whom our Lord is denouncing war. Let them take heed unto them (elves ; for though they fhould take us to fcaffolds, or kill us in the fields, the Lord will yet raife up a party who will be avenged upon them. And are there none to execute juftice and judgment upon thofe wicked men who are both treacherous and tyrannical ? The Lord is calling men of all ranks' and ftations to exe- cute judgment upon them And if it be done, we can- not but juftify the deed ; and fuch are to be commended for it, as Jael was, Blcffed above women fljall Jacl the wife of Heber the Ken'ite be. She put her hand to the nail t and her right-hand to the workmans hammer ; and with the ham- mer Jhe fmote Si/era, Jhe fmote off his headt -when [he had perced and ftricken through his temples , Judges v. 24,26. Now we come to the laft thing in this particular ; 1 will be thy king ; where is there any other that may jave thee ? And we fhall only add a few things j for neeeftity calls
upon us to be very plain and free: And yet we fhall
deal rationally, as knowing what we fpeak unto you. — I do this day, as it were, hold up our Lord's flag or ftan- dard, and denounce waragainft all the men of thefe abo- minations. And as for any that will this day take our Lord for their alone king, and inlift themfelves under his banner, we fay again for their encouragement, that they are warranted before angels and men of all ranks and denominations in the world, (o to do. — And our
Lord
Sbr. XXVI. Upon Hosts a Fiii. 9, 18. 369
Lord will yet raife up feme, that will reward them as they have done-unto us, and as the Lord hath fometimes done. It may be, he will raife up foreigners to punifh this peo- ple ; and yet he will make poor worm Jacob a Jharp threjhing injirument, having teeth, whereby he Jhall threjh the mountains and beat them fmali, and Jhall make the hilit as chaff, Ifa. xl. 14, 15. And happy Jhall he be that re- ivardeth thee as thou haft ferved us, Pfalm cxxxvii. 8.— . They talk of raifing up rebellion. But they are rebels to our Lord, and we cannot live comfortably in the land with thefe traitors. We had rather die than live with them, and outlive the glory of God departing altogether from thefe lands.
Now / will he thy king. Where is any other that may fave thee in all thy cities ? Will ye take him to be your king ? What fault find ye in him ? I will tell you, he is a juft king. He comes meek and lowly. Rejoice greatly, O daughter of Zion : Shout, 0 daughter of Jerufalem ; be- hold thy king comethunU thee ; he is juft and having falva- tion, lowly, and riding upon an afs, and upon a colt thefoleof an afs, Zach. ix. 9. He comes indeed, with a defpicablc party not well appointed. When he hath a mind to exe- cute judgment, he can make a mean party ferve his turn. And O but he is merciful. He will never prove cruel to any of his fubjccls. He is wife too. We are called Phanaticks, and indeed we are but foolifh creatnres.— — Weil, but our Lord has as much wifdom as out-wits the greateft politician in the world. He laughs at the pre- tended wifdom of courts. . He laughs at yon wicked wretch that ins upon the throne, and the general in Kil- marnock f. He that fts in heaven Jhall laugh, the Lord Jhall have them in derijion. He is as able this year, as he was the Lift year at this time, and as the caufe is his own, it is ftrong a caufe as ever it was. Think not then our cafe a defperate cafe. Now
IV. For the laft thing here, which is the motive to prefs all, Where is any ether that may fave thee in all thy cities, and of thy judges of whom thou faidft, Give me a king and princes. There are many that look for fafety from the king ; Our fathers thought if they had back the king again, he would defend them from the feclarian armies. Well, the Lord did give him to them in his anger, and
t General Thomas Dalziel had his head quarters about this' time attheDeen of Kilmarnock.
took
37© Mr. R. Cameron's Sermons, 6c. Ser. XXVI.
took him away in his wrath at Worc'efter : And he will yet take him away in wrath to the mo ft part in Scotland, and when he goes away, a great vengeance will accom- pany his departure to the greatcft part. Gracious God, make us rid of him ! And what looking was there to great meri i.j our land, not long tince, in the year 1669, whea le.rdale came down to Scotland ? They laid he was 9 fby\erian in heart ; it was agaiplf his will Prelacy w .-s iet up in Scotland. lie has given a brave deliverance, called it the day of fmall things 5 for he gave the indulgence footing firft and laft *.
Again, when Duke Hamilton f was coming down to Scotland, we looked to him for fafety : And ye know, he was the chief man that broke that party at Penthnd : Ye know what heads were fet up that looked towards his houfe, that were taken down iaft year. Now you fee how bloody he i?, thirfting as much for our blood as any in Scotland. Which of ail thy judges can fave thee. 1 can- not but repeat it, the laft year our adverfe party in Scot- land went mad in cruelty ; fo that (he Duke of Mon- month cried out againft their rage and blood thirftinels. And indeed had he not been at Bothwel, there had been more bloodlhed and carcafes lying upon the ground. I trow, it had been better for thoie men that have taken the bond fince, to have died in the field, and for the caufe of God : Some looked unto the Duke of Monmouth for fafcty : But he is not free of the blood that was fried upon the fields that day, or fince thaw/me upon fcafFoids. Where is there any other that may fave thee, and- of all thy judgcs) of luhom thcu faidJU &iv* M8 a tog and prin- ces.
And now fome arc looking unto his uncle ; yea many in Scotland cried, there was no trouble while the Duke of York was in the country ; and though he be a Papift, he will perfecute none on account or religion. Miniders and profefTors would thus be content to live with I\.plb, as they do in Ireland yonder. But I tell you a judgment wi',1 come on Ireland, and on Scotland for their fakes. Where is any ether that may five thee ? In vain is fnlvation
* The Earl, -afterward- Duke of Lauderdale, from a principal Covenanter being turned a great malignant, was made Secretary o' ilate to Charles II.- and on? or his favourite counfcllort.
f Duke Hamilton <c:nt two rrkffages t0 tne Covenanters to by down their arms. He w.-.s at Pentland, and narrowly efcaped being kiikd.
hiked
Ser. XXVI. Upon Hosea xii o, io. 371
looked for from the hills and multitude of mountains* Look not to minifters neither. When the army was gather- ing, there were few minifters there. It was faid, there are no minifters here. Bat when they did come, the vengeance of God attended them f.
Now confidering thefe things, we may fay to Scotland as Chrift faid to Jerusalem, If thou in this thy day , hadft known the things that belong to thy peace I but now they are hid from thine eyes. Ye will not look to Chrift ; and yet there is no other ye can have help from, but from him. There is none to help you at all, except you acknowledge him as your king and head ; and except you acknowledge no other magiftrate but according to what he ordains in his word. See what David fays 2 Sam. xxiii. 3. He that ruteth over men mufl be juft, ruling in the fear of God. J\nd compare this with Exod. xviii. 21. 2 Chron. xix. 7, 9 Moreover ; thou fljalt provide out of all the people, d- hle men, fuch as fear God, men of truth hating covetoufnefs, Therefore let the J ear of Cod be upon you, take heed, and do it, for there is no iniquity with the Lord your God. Ye fee iuch fhould be men that fear God, and men of truth. O take heed and conilder what ye are doing : Cry unto the Lord, and let us fight againft tbefe wicked rulers with the weapons of the fpiritual warfare, the arms of fecret pray- er. Let us pray unto the Lord to cut them off ; and the Lord will raife up thofe that will contemn and defpife
them. The virgin the daughter of Z ion hath defpifed thee,
and laughed thee to f corn : The daughter of Jerufalem hath Jhaken her head at thee. And () that ye knew that your help is only in the Lord, and that you muft refign your- felves over to him. Indeed the juncture ot time is fuch, that we muft: (rate ourfekes in oppofuion to thefe ene- mies. We muft not trifle with them any more We muft be content either to quit them ai!, cr comp'y with thero. I defy a man to keep his houfe without fintul terms and temptations. If we would refolve to quit all for Chrift, he would return us all, and give us as much as we had, and twice as good and more. Amen. v
JV. B. It would appear from thefe word; in this Ser- mon, " We will not get a field meeting in Scot- " land but what is here this day ;" that Mr Cargil was with him this day, and if fo, it behoved the
t He xnears ihe E'raftian party, wo were in the king's inte< reft at Bothwel.
A a a mecSnr
yjz Mr. R. Cameron's Sermons, 6c See. XXVII.
meeting to be at Aikengilloch, where Mr Cargil preached the fame day from thefe words, Ifa. xxx. 27. Behold the name of the Lord comet h from afar ; burning with his anger, &c. which Sermon I once intended to have published amongft others ; but the fmallnefs of this Volume could not admit ofc it.
PREFACE.
P\ O any ©f you know, whether the Lord will be .1 J here this day ? How many of you have been endea- vouring to wreftle with the Lord this laft night, that he might come here to this meeting. It is likely, that there are feveral here, fo to fpeak, that though they faw him, would not know him ; and though they heard him, they would not know his voice. O how many are come here to-day, that' are as great ftrangers unto him as they were that hour they were born. O how many are ftrangers to God in our I/rael ! But if ye knew what communion and fellowfhip with him were, ye would fay all the world
is but taftlefs, and but lofs and dung unto you. If ye
get a tafte of him this day, ye will fay that he is fweeter than the honey comb : And whom have I in heaven but thee ? and there is none upon the earth that 1 defire be fides thee. If this frame were amongft you, how plealant would it be ! It is likely, the Lord will, in lefs or in more, countenance this defpifed meeting gathered here to-day, Whatever be amongft us : For indeed we are black with perfecution : And for the enemies, they are indeed a terror unto men ; and we the defpifed party, are a ter- ror unto fome <jf them. Rut there is a remnant; and they being in our Lord Jefus Chrift, are comely and de- firable. *^
Slow ftfr up yourfelves ; and fince ye are aflembled, ye fhall all have an offer of him this day. Prepare fox- it ; we are in fome hopes, that we fhall get him offered unto you. If ye fit this offer or invitation, it is a hun- dred to one, if ever ye get the like opportunity again ; it is a hundred to one, if ever ye get the like, or if ye get
not
JLect. II. Upon Psalm xcii» 373
not a leal of judicial hardnefs clapt upon you. It will be much if ever ye get a time or feafon for receiving him a- gainin this world. He will be feenof fome of you, and there are others of you that will never fee him. And will ye be content to want a fight of him ? It may be, ye fhall never fee him, till all the world fee him at the laft day, when ye fhall fee yourfelves on his left hand. He it now upon the door threfhold, fo to fpeak ; and he is loath to go from Scotland : And will ye deal with him not to go away ; for if he go away, our meeting will be but a heartlels one. Then be earneft with him in pray- er, and fo call upon his name.
LECTURE II.
Psalm xcii.
I It is a good thing to give thanks unto the Lord : and to fing praifes unto thy name, 0 thou mojl High.
% To Jhew forth thy loving kindnefs in the morning and thy faithful nefs every night i
3 Upon, an inftrument of ten firings, and upon the pfaltery ; upon the harp with a folemn found.
4 For thou, Lord, haft made me glad through thy works : I will trinmph in the works of thy hands.
5 0 Lord, how great are thy works / and thy thoughts are very deep.
6 A hrutifk man knoweth not : neither doth a fool under fland this.
7 When the wicked fpring as the grafs9 and when alt
A a a % . I he
374 Mr. R. Cameron's Sermons, &c. Lsct. II.
the workers of iniquity doflourifh ; it is they /hall be deflroyedfor ever, t But thou, Lord, arlmojl high for evermore.
9 For la, thine enemies, O Lord, for lo, thine ene- mies Jh all per ifh : ail the workers of iniquity Jh all befcaitered.
10 But my horn (halt thou exalt like the horn of an unicorn : If hall be anointed with frejh oyl.
I.I Mbie eye a If o, /hall fee my de fire on mine enemies : and mine ears /ball hear my defire of the wicked that rife up again/1 me.
12 The righteous fhall flour i/h like the palm*ttee : he fhall grow like a cedar in Lebanon.
13 Thofe that be planted in the houfe of the Lord, fhall flour ijh in the courts of our God.
14 They fhall flill bring forth fruit in old age : They fhall be fat and flour i/hing :
15 To /hew that the Lord is upright : he is my rock, a*d there is no unrighteoufnefs sn him.
TH E ground of our following Le&ure, as we have it in the ninety-fecond Pfalm, is a fong or pfalm of praife for the Sabbath day : Ye lee that this is the title of the pfalm, a pfalm or fong for the Sabbath day ; not but that it may be made ufeot on other days^: there is no rea- fon or v-arrant to refpect other days, or to refine! the Lord unto us ; But I will tell you what it imports ; it im- ports that the praifing and giving thanks to him is an <*xercife fuitable to the Lord's people ; and we think if «we had but a right up-taking of the Sabbath, we would fpend much of it in finging pfalms of praife to him. Ye know, that the Jewifh Sabbath was the feventhorlaft day cf the week, wherein ihe Lord refted from his work in making of the world ; and the Chriilian Sabbath is the firft day of the week, whereon Chrift rofe again from the work of man's redemption. Let us then remember to
give thanks unto him that rofe again from the dead.
It is not revealed unto us what day of. the month he rofe ; becaufe we are not to keep other days, than what he hath appointed in his word. But we keep other days upon ne-
ceffary
Lect. II. Upon Psalm xcii. ^7S
ccfiary accounts. Ye heard yefterday, they were giving thanks for the blacked day that ever Scotland faw, and for a day we will all mourn for ere long ; and on fuch a day it were more fuitable that we were all mourning ; for there is not a Prefbyterian in Scotland that is not mourning for the twenty ninth of May, a doleful day to the church of Scotland ! But let us give thanks that Chrift came into the world, and that he laid down his life, and that h.e is rifen again, and is afcended unto the Father's right hand, and lives and reigns for evermore.
It is likely ye find it hard work to praife him at this time ; but have we not great reaion to blefs him, that he hath again aflembled a part of his people in this land in great hazard, and difmiffed them in peace ? I warrant you, that on friday * many thought we fhould have been left dead carcafes on the place by the dragoons, if they had got leave. They would have got a breakfa(V of us, and many would have been glad. But blefTed be the Lord, who gave us not to their teeth ; he gave us outward ftrength, and which was much more, he gave us iigns of his prefence *, and have we not reafon to praife him for his goodnefs, and to give thanks unto the Lord for his mer- cies to give and beftow more than ye have feen and heard ? And this night ihould ye be made to praife him for fri- day's night, even for that day, and that night,, and our fafety to this day. Many think we have a poor life of it ; many in the parifh of Afflect, and the parifhes thereabout are at eale : But if ye knew our life, ye would envy and covet it; for as our affliction, abounds, our confblation alfo fuper-abounds ; and this takes all the bitter out of our cup, and a fweet cup we have of it now.
Their way urfder the law of praiiing the Lord, was u- pon the timbrel, the harp, pfaltery, and ten ftringed in- struments, and other instruments of mufick, that belong- ed to ceremonial worfhip, that is now abolilhed. Chrifb v/ho is the end of the law has torn, or taken away the ce- remonies of the taw : and there is no warrant now to make ufe of the organs, as they do in the popifh church, and in the prelatical church of England, and even a- mong them that are more reformed, thofe over in Hoi* land. O but we have a great advantage in being free of ihefe. But there are fome in the other extreme, that are for no mufick at all : but we are to ring and praife vocal-
• This refers uoto their meeting on the 18th, when the forego- ing ferruon was delivered.
IT,
376 Mr. R. Cameron's Lectures, 6r. Lect. II.
ly, and with the heart too. This reproves quakers, who make a mock at finging of pfalms But we will let them lee a fine ancient warrant for vocal mufic, Eph. v. i8, 19. And he not drunk with wine, /peaking to your/elves in pfalms y hymns, and fpiritual fongs, making melody in your hearts to the Lord. See that all duties be done in his name : and ye mud ftudy to be holy, and to have his Spirit, and to be Chriftians : and fee that ye be kindly affectioned one to another. Now this is the reafon why he thus crys up thankfgiving : thanks to the Lord; indeed, fays he, I find it true that the devil fays of Job, (though falfly applied,) doth Job fefve the Lord for nought ? Job i. 9. It was not for his own end, but from a better principle. Then he adds, thou haft made me glad through thy work, the ivorks of thy hand. Can ye give any account of that ? when ye look to the moon, to the ftars, to the rivers and brooks, do ye fee the hand of God in them ? When ye look to the very corn-ridges, do ye fee the hand of God in them, and in every pile of grafs ? Meditations of this kind would make you more meet to praife him.
But how few fee any thing in the creation ! There are foroe that fee more of God in looking to the creatures, than in many fermons. Thou haft made me more glad through the works of thy hands. And this may make us glad, that we have fuch a meeting in the land. But if ye had much faith, the Lord would do great things for us, and meet- ings of this kind would not fall to the ground. The Christian that is ftrong in faith, finds in all things he looks unto matter of praife to God, the foul is made lively, when it can praife God, that the wicked is flourilhing : it is a good token, that prelates and malignants are great and iuccefsful. In this it is very well ; it is in order to fome great thing ; the fafter they ride, the better for his peo- ple ; it is in order for fomething upon the hack thereof. But if ye faw this, ye might flng in hopes of the victory ; or ye would fing better : for the victory is real, feeing ye may fee it by faith, as if ye faw it with your own eyes.
Then he fays, I will triumph in the works of thy hands. Some would triumph in a great army, with a great man at their head, or in a parliament ; but know ye what it is to triumph in the works of his hands ? O his thoughts are very deep. It is true, the thoughts of the Pope's Con- clave are very deep; the thoughts of the Turks Alcoran are deep ; and the thoughts of the counfel of Britain are very deep ; and the plots of our enemies are very deep : But O how deep are his thoughts ! He firsjn the heavens and laughs, and will laugh all their devices to nought. * Ye
Legt. II. tFpoN Psalm xcii. ^JJ
Ye would all read the Lord's mind : But it were not good that ye knew and Taw the good that is in the Lord's pow- er and purpofe to do for thefe lands, for Scotland, Eng- land, and Ireland If we knew it, we would be apt to turn delirious and light headed ; our weak heads would not bear the new wine of heaven. No, we could not bear it ; a bruti/h man knowetb noty neither do fools under ft and this, ver. 6
Hence, we may obferve, that all men by nature are but brutifh fools. What is the king, and what is the council, and what are all our perfecutors, but fools and phanaticks ? But, I fay, they are nothing different from thefe horfes, if not madder : for we make them ride through mofs and muir, and fometimes we ride them fo deep, that we can- not get them out again. The devil rides and drives king Charles II and his council through mofs and muir, and over craigs and rocks. And mark ye this, when he will leave them again ; nay, he will keep them, till he take them to hell, arid keep them in torments to all eternity. Indeed the Lord feems to frown many a time, and many a time his people think they cannot take up his mind : but what think ye of that word ? ver 7. The wicked fprin% as the grdfs. The wicked flourifh this day. I profefs it is very goad news. It is, that they may be caji down, and they foall be dsftroyed for ever. We think that they are ngt unripe*, now they are flourifhing ; it is that they may be cut off. Ye know they were not fo flourifhing laft year, as they are this. Ye think they will be overcome, when they are not flourifhing ; but ye are all miftaken. We were Orong laft ye*r, two troops would not have ter- rified us *, now we cannot get a meeting that dare engage with one troop. But be not difmaid, difpond no more: the day rf year redemption draweth nigh<: they fpring like grafs ; it is that they may be cut off. Our Lord will make them caft away their arms, as fait as the poor men did laffc year upon the twenty-fecond of June at Bothwel bridge. We had many gentlemen, and minifters that were not worthy to be called minifters : it was an ill omen ; it was not pronvfllng like, that we were overhigh, and they were not flourifhing as now. Lift up your heads, and beftir yourfelves, and cry unto him, help, Lord, for the godly man perifjeih. What follows ? they puff at them, They think nothing of boafting in the moft high God ; and they think nothing of religion. They are haling the godiy to prilons : I prolefs, it is the very good news that will bring a ftroak they do not thirik of. He will fay to devils, they
arc
378 Mr. R. Cameron's Lectures, &c. Lect. If.
are your own, take them : and if they were once away, they jfliali be like the waters or Noah. — For that popery, thefe biihops, fupporters of popery, prelacy and indulgences, if they were once away, they (hall never return again upon the earth anymore. — It is the true church will never want enemies. But in my mind, he will never fill the kiikswidi the like of them in this world again. I am not afraid of them ; they will away, its true ; they may take and {hoot us in the fields, and take us to prifons and fcaflblds ; but they, cannot do that without orders and permiffion ; they cannot wrong one hair of our heads. But this we are lure of, they will away ; they fhall go away with ftink ; and the people that are adhering to this way, to our cove- nants, to the confeilion or faith, our larger and (horter catechifms, fhall be the people that fhall be delivered. This is ^good news. And we have ground to believe that our life is fecure, and that our bread and our water is Cure ; more fure than if the king lliould fay, Ve (hA\ have your life, and a guard to keep you. We do not fear him; we are not beholden to him for any thing ; neither will we truft to any thing he lays. For my part I would not- be- lieve him, to fpeak the truth in one word. And our Lord hath a greater controverfy with him, and his family, than with any in our land. Our Lord is higher than pope, king and
prelates. Indeed they think to be above him; the Turk
has a great part of the world, and this king, and that king has a little blade or leaf of the world. He ofts it to them, and what does he care to can1 a bone to a dog ? But our Lord's name is a great name, and he miift be ex- alted above all principalities and powers whatfoever. For lo / thine enemies fljall perijb ; nil the -workers of iniquity jhali be jcattered, ver. 9. It is thrice repeated in this pfalm, that they fhall perilh and be deftroyed. Ye ha\ j God's word for it, we may fay it is a good old word •, it is long fince that word was faid, that his enemies fhall be deftroyed. But, (ome may fay, they are ftiil prospering. I anfwer, he has been ftill deilrpying them, as they be- come ripe for deftruclion it. What, would ye have them deftroyed before ye know what they are ? He knows them well enough at fir A \ but he would have his people know them too ; that they may lee that he is a righteous Judge. Where he de^roys, they mail never get up again ; the Babylonians were deftroyed two thoufand yens iince, and they have never got np again. Pharaoh was deftroyed, and he never got up his head again, Senacherib, Alexan- der, and other enemies of God are deftroyed j and have ne- ve
Lect. II. Upon Psalm xcii. 379
ver appeared again ; for, lo ! thine enemies /ball peri/h. But if ye will know the revelation, and thofe that have commented upon it, and thofe that have written upon the Bible, they all agree upon it, that the time is near that they {hall come down. But fays David, the church's repre- fentative, they /ball be deflroyed: And fays he, further, mine horn /ball be exalted, that is, his power and the in- tftreftof bis flock. The intereft of this world is the flock of the beafh The people of God are a nuifance to them, they cannot hear of them ; but they fhall, fays he, ^e 0- nointed -with freJJj cit, they fhall be favoury and defireable ; mine eye fijallfee my defire upone mine enemieu We w >«. Id not be cruel; but we would be at that, ah, Lord, hold thine hand; the vengeance fhall be io great, when it comes *, aivd mine ear fhall hear my defire of the wicked y that rife up againfi me. The righteous [ball flour i/h* like the palm- tree. Here ye fee it is beft to be planted in the houfe of God ; but I wot well, there is no curate-plant in his houfe this day. And are not the indulged worfe ? for they are alfo under the fign and badge of the beaft. How is it that they hold their miniftry ? They hold it in dependence upon the devil's vicegerent, for if ever he had a vicegerent on earth, it muft be Charles II. and preach as they will either in houfes or churches, they fhall not flourifh ; and what they add to their eftates, or have for bed and back, or to eat, it is dear bought : they fhall not flourifh. But for the people here, they fhall flour -i/b, and bring forth fruit in old age. And may not any perfon fee that they have nei« ther fruit nor leaves. I appeal unto you that are hearers, if they be as lively as they were wont formerly to be. There is neither minifler, nor elder that hath fided with the e- nemy, and hath taken that liberty to preach in the houfe, but what hath loft both fruit and leaves.
And the conclwfion of the whole is, to fhew, that the Lord it upright : he is my rock. And his people fhal! get leave to ilouriih always before him. Ye fee they fhall get leave to fee and behold him. He is my counfellor and con- folation, fays he. There are many at this day, that will not have this to be : they will not take him for their coun- fellor ; but black is that couulVl they take among them- felves He is my rocky vndfortrefs ; and they that truft in him, fhall never be afbamed. Ye fhall yet look tip like men ; and they ihali not have the confidence to look man er wo- man in the face, Amen.
B b b S E R-
C 380 3
SERMON XXVIP
John v. 40. And ye will not come to me, that ye might have life*
THERE were many of the Jews, as ye may fee from the preceding part of this chapter, that came to Chrift in the external ordinances, following the gofpel ; and yet the ends they had before them were not good. Therefore he upbraids them with this; And ye -will not come to me, that ye might have life.
Now, 1 would afk you this queftion, What went you out to fee ? Came ye out to fee a man, — a reedjhaken with the wind ? Or came ye out to fee a multitude gathered to- gether? Or came ye out to fee a, minifters deportment ? Or came ye out to betray us ? Well, whatever way, our Lord knows your ends, and the greateft finner here, fov ought I know, fhall be welcome to come to Jefus ChrTft : He is fayir^, you in the parifh of Crawford-John, will ye cane anto me F Ye in the parifh of Douglas, will ye, come unto me ? Ye in the parifli of AfrlecT 11 ill ye come unto me, that ye may have life ? Now our Lord knows every one of your ends in coming here this day.
New in the words read, there are thefe two things ob* fcrveable :
Firftj That there is a great onwillingnefs to come to 'Chrift,- And ye will not come to me. There is a great un- wiUingnefs in Scotland this day to come to Chrift; «;he king will not come : the council will not come ; the pre- late? will not come:, and the indulged with their favour xiii not come; Chrift. fays they will not come, and the t'evil lays they fhall not come.
Finally, I obferve, That they that come to Chrift get life ; that ye might have life. They get a life that is worth the having. We think much of the natural life; but this hie will avail us when the other is gone.
■\ According to Patrick Walker, this frrmon was preached at
bottom near Crawford John, the laft Sabbath bin ooe pi his
li«e ; but according to two different manui'cript copies at preient
be* ore me, the foregoing preface and leclure, this and the fallow-
er noon's ietmuB, were delivered May 30th, i6$o, at or near
,-• Kt.v head.
5er. XXVII. Mr. R. Cameron's Sermons, &v. 381
. Now, in fpeaking unto the firft of thefe observation s> I fhall,
I. Shew you that there is a great unwillingnefs in din- ners to come to* Chrift.
II. I (hall [hew you how it is that tinners are Co unwil- ling to come to Chrift.
III. I fhall make feme fhort application of the doctrine. And,
I. I return unto the firft of thefe, to fhew that there is a great unwidingnefs in finners to come to Jefus Chrift : and to make out that, ye may fay what is it to come unto Chrift ? Now (as I was hinting at in the lecture,) as to coming unto Chrift,, if he were coming in pomp or gran- deur as a king in -a bodily fhape, we would (loop down, and take him by the hand, and put him in our bofom. Come then ; O will ye come in a believing way to him ? In a wor.1, will ye believe the doctrine ? It is more plainly to believe, and reft upon him as he is offered to you in the gefpej. \ wot well, they are great fools that will not ft t to their feal to what our Lord here fays : How long Jb ill I ftretch out my hand to a- gain faying people ? how long fhaU I fay unto you , behold me I behold me 1 Many a time ye have been called upon at preaching days, and on faft-days ; but are there not many of you as ignorant, as thofe that ne- ver heard of him ? In clearing of which I fhall offer veu thefe few particulars. And
(1 ) There is a great unwillingnefs. Confider how great a work it is to bring men to make ufe of the means, yea, of the outward or external means. It is tr«e, there are very few of the fens of men, but they make ufe of fome fort or form of worfhip ; but for. the powerful and ef- fectual means that he has appointed, it is not eafy to bring folk to thefe ; it is not eafy to bring people out to hear the periecuted gofpe! this day : There are not many free to hear preaching in the open fields ; it is not eafy t^ bring folk to read the word. I trow, the Bible is a flighted book by many. And
(2 ) There are fome that are brought to the ufe of means ; but how unconcerned are they, whether they pro* fit by theie means or not ! Folk that give way to fleep, give evidence that they are not much concerned about coming unto Chrift. The-claping, or rather raking up of their eyes fays to me, that they are not icrioufly infifting for a meeting with Chrift.
Bbb 2 (3.) U
382 Mr. R. Cameron's Sermons, 6c. Ser. XXVII.
(3.) It is very hard to convince men of fin. Many come to hear preaching and read the Bible; but thofe that are not convinced of fin, have never come to Chrift. They cannot hear them that are free in telling them their faults. It is true, they will hear of fin in general, but howr liard is it to get folk to particularize their fins. There is not a man amongft a thoufand, that will take freely and fully with fin ; and to all iuch our Lord is faying, ye will not come unto me, that ye might have life.
(4.) Let us confider, how hard a thing it is to bring a man to grief for, and hatred of fin. Some are brought to ordinances, and fome to read the word, and fome even to conviction of fin; but will they quit it ? It is true, ye may be grieved for fin ; but have ye grieved and hated yourfelf for your fin ? O if ye got but a view of the faints on mount Zion, cloathed with righteoufnefs, even that of Chrift, and a fight of the terror ok God, ye would know, that it is a bitter thing to depart from the living God ; ye would abhor nothing like fin. Where there is fo little hatred of fin, it is an evidence that ye will not come to him who is the propitiation for fin ; even him who came to be a propitiation for thofe that are lick and difeafed with fin.
(5.) Confider how few are prevailed with to refolve and •ndeavour to forfake fin. There are many folk will be convinced of fin, and grieved for it ; but they cannot quit it. Many a man that has even paid that wicked cefs, will acknowledge it an evil and a fin. Woes me, (ays he, I would they had taken thrice as much. But fay to them, will ye pay it again? They are at a ftand there. And likewife they will acknowledge the indulgence is a fin ; but they rauft not leave it ; it is fo fweet a cup, ye mufl: not take it from your heads ; but ye muft drink it, if it ihould be your death. Many have been leprous with thaty and they will become loathfome to the people of God. This fays, that ye are not content to come to Chrift ; for it is he that foriaketh &->■> that obtains mercy. But ye that refolve not to quit with all fin, ye but deceive your- felves.- They that take not Chrift ho be their Prophet, Prieft and King, will but put. a cheat upon themfelves. There are many that will fay, that they will take him in all his three offices ; and yet retain fecret and public fins; fuch are a hating and loathing to themfelves. Woes me for Scotland this day, for its public fins ! woes me for mi- nifters and profeiTo^s, that are a bad example to poorig\ Doraqt people ! how few ia (his generation will go to hea- ven I
Ser. XXVII. Upon John y. 40. 383
Ten. And woes me to fee you a generation of vipers I This was fpoken by John Baptift, when he faw them coming out unto the ordinances, when they had no mind to quit their old carnal ways. Therefore he fays, 0 ge- neration of vipers^ who hath warned you to flee from the wrath to come ? Mat. Hi. 7. But the man that refolves to come to Chrift, resolves to quit houses, lands, wife, chil- dren, yea, and his own life alfo, if Chrift call for it this day. The days were in this land, when men had much zeal for Chrift ; they thought themfelves happy to be zea- lous for God's name : And now we have the fame op- portunity that our fathers had, who put all in hazard for the Doctrine, Worfhip, and Difcipline, and Form o£ the laws of th,e houfe of God. They put themfelves into the ftate of the quarrel to get the gofpel in its purity tranf- mitted to pofterity in fucceding generations. But O how few men now will quit any thing for Chrift ! Will you not do as much as quit thefe things for him ? I tell you, that ere long, you and theie things fliall be for ever part- ed afunder.
(6.) Letus eonfider, that it is a very hard matter to bring people to quit their own righteoufnefs. Any 06 you who have feen your own ruined and polluted eftate by nature, you run to dudes to get fome eaie, but found ye it ? And yet ye have run away to another duty, think- ing to find it there, There are many who think that re- ligion confifts in fetting about duties, and fo they have their duties for their faviour. But I will tell you, what your duties may do ; they may gain you the teftimony of minifters and profefibrs \ but they will never take you to heaven ; they will not take you by the pit of deftruc- tion •, for many will fay, Lord, Lord, have we not prophe- jiedin thy name ? and done many wonderful things ? And he will fay, Depart from me, 1 know you not. Many will fay, have we not preaehed ? Have we not heard ? And have we not fuffered many things in thy name ? But our Lord will fay, ye trufted too much to thefe duties, and never faw your own righteoufoeis ro be but as filthy rags : Ye took me not for juftification, fanclificatioh, righteouf- nefs, and all things. O Sirs. bew... r of your fouls, and lave yourfelves from this untoward generation. If you will not come to Chrift, we fiiall be free of your blood, *and if ye will perifh, we fiiall not perifh with you.
II. We (ball (hew unto voivhow it is, that finners are
fo
384 Mr. R. Cameron's Sermons, 6c. Ser.XXVII,
fo uo willing to cooie unto Chrift. Xe -will not come unt? me.
ift. This proceeds or flows from blindnefs of mind
The underftanding is darkened, and the eyes and ears of the foul are flopped. Indeed, there fell a ftrange darkneis upon man immediately after the fall ; fo that man doth not fee fince that rime ; for the mind, the will, the underftanding, the coufcience, and all is gone wrong. Man then became a deaf, blind, frail creature : Hence the crofs of Chrift is burdenfome unto him, and he (its the call, and lets Chrift ftand ftill knocking at the door of the heart, unuihis head be wet -with the dew, and his locks with the drops 0} the night.
ziit It flows from the ilubbornnefs of the will. Some- time? the mind may be enlightened ; but the devil draws back the will again. The Lord tel's the man, that he mult quit his fins ; but the devil fays, hath God laid, ye ihalldie ? Ye f jail nqt furely die, Gen. Hi. 4. O knew ye ever what it was, to have the Lord, as it were, drawing at the one arm, and the devil drawing at the other •, fo
that ye were like to be rent in pieces betwixt (he two
The man that hath come to Chrift hath been thus racked between the flefh and the 1 pipit i but I trow, the ftrong man keeps the hoife \ and he will be faying, I will go out of the man to day ; but I will leave iomewhat » for I will return unto my houfe again, and when he comes, he brings feven other fpirits wori'e than himfelf. O that our Lord would come this d-y> and knock at the door of* your hearu : But the devil pjrhaps may fay, you and I (hall cot part 10 ioon. But when CJi'rift gives an irrefutable knock, he mull come out by authority j he can command him immediately to come forth
3/i, This unw'ilhngneis to come to Chrift flows from the affections and deiires that are all wrong directed. O it is much to get a man's affections off the world : We may fay to you as David faid, Pi aim iv. % How long will ye love vanity, and feck after leafing, Selah. How long will ye love the world, which pr^mileth fair things ; but payeth or performetk nothing bui troubles and vexation of fpirit.
III. The third thing I propofed, was fome fhort Ufe of the doctrine. And
Ufe 1. Do ye know any thing of this unwillingnefs to come to Chrift ? Are there any of you here faying, this ^ft6trine is true, that ye arc telling us ; Ye have told me
the
Ser. XXVIT. Upon John t. 40. 385
the thoughts of my heart ; for there is a great unwilling- nefs in me to come toChrift. There are fome that think it as eafy to believe, as to take a« piece of bread in their hands, or a drink out of a man's hand Alas! Ye came over eafily by your religion in the well of Scotland, and fo comes of it. Ye have taken it up at your feet : Ye have been born with it. Others fay, that they have been fanclincd frcm the womb : Indeed, John BaptUt was fo ; but there are not many fuch at this day 5 for he was a lingular and an excrciieJ man. Ye may think ofyour- fclvcs as ye ivilL but if ye have not fome kind of a laiv work within you, ve will no more come to heaven, than devils will do. There are io • 6 of you that have been el-v
ders, that know nothing of this law work within you.
Ye are ignorant, utterly ignorant j and fo cannot be ten- der of the glory of God and his caufe. We told you of it this day fifteen days, that the Lord was in earneft with you, from Rev. iii. 20. Beheld, 1 ftand at the deer, and knock : If any man hear my voice, and open the door, I ivill come in to him, and will [up with him, and he with me* And ye were fomewhat moved : We fay, that this is good indeed to be moved j but it does no good without iome law work O fad to think upon the weft of Scotland S — I know no place wherein more will go to hell than in ma- ny places in the weft of Scotland : The wild Highlands have not fitten fo many calls as thou haft done. O weft, thou haft been, Capernaum like, lifted up unto heaven, but t^cujhalt be thrufi down to hell. O ye in the weft, ye all have religion, truly ye are like the church of I,ao- dicea, who lacked nothing ; but knew not that fhe was
lukewarm, pour, wretched, blind and naked. It
may be, ye think ye have enough, and ftand in no need of preaching, or perfecured gofpel-ordinances *, and yet ye are the people in all Scotland that are in the worft condition. 5 would not have the accompts on my head, that you profeflbrs in Clydldale, Ayr, Gallo- way and Tweedale have for all the world. He hath iieen crying unto you in the y '■ 'hes of Moorkirk, Crawford- John, and Douglas, that yc will not come ui: to me that ye might have life. And what (ay ye unto us ? Are there any here that fay, we will not ? Shall we go away, and tell our Matter, that ye will not come unto him \ O ye profeflbrs and elders, ye are a fhaqj| and d'fgrace unto religion. The truth is, that many of you have go>that which ye fh.t'i never caft. Ye.i, many a man iince the affair of Hamilton moor, hath got a judicial ftroak ; (o
that
■J
386 Mr. R. Cameron's Sermons, 6c. Ser. XXVfL
that the caufe amongft: minifters and profeffors now fcems loft.
Ufe 2. Are there any here, that are at this with it, indeed I find it very difficult to clofe with Chrift ? But before wc fpeak to this we fhall pray a ihort word *.
NOW for you that are faying this, it is true, it is not eafy to bring folk to Chrift. I have had a profeffion for many years, fay ye, and yet I fear I have never yet come to Chrift. But I fay, our Lord is here this day, faying, Will ye take me, ye that have had a lie fo long in your right-hand ? "What fay ye to it I You that have been plagued with deadnefs, hardrafs of heart, and unbelief, lie is now requiring you to give in yoor anfwer, What fay ye, Yes, or No ? What think ye of the offer ? And what fault find ye in him ? There may be fome faying, If I get or take him, I mall get a crofs alfo Well, that is true ; but ye will get a fweet crofs. Thus we offer him unto you in the parifhes of Auchinleck, Douglas, Craw- ford John, and all ye that live there about : And what fay ye I Will ye take him ? Tell us what ye fay for we take inftruments before thefe hills and mountains around us, that we have offered him unto you this day. Ye that are free of Cefe paying f, Will ye take him ? Ye that are free of fe jond %, now tendered by the enemies, will ye accept oi him this day, when the old profeffors are taking offence at his way and crofs ? O will ye call: your eyes upon him ? Angels are wondring at this offer ; they fland beholding with admiration, that our Lord is giving you fuch an offer this day. Nay, thofethat have gone to hell many years ago, who are now crying out in the ago-
# It was probably in the delivery of this part of the Sermon that, according to Patrick Walker's account, both minifter and the greater part of the people fell into a fit of calm weeping, which obliged the minifter to Hop fhort, and pray ; which he did power- fully, both in behalf of the people aflembled on that occafion, and on the behalf of "the church ; and however defective this Sermon may now appear, perhaps the delivery of no Sermon '(except that by Mr Livingftone at the kirk of Shots) was more remarkably blefled with fuccefs from the Lord in Scodand fince the primitive times.
f The Gefs called the black, or ten term Cefs, was firft impof- «d in 1678. for the fuppreffion of the Gofpel then faithfully preach- ed in the fields.
% This bond was called, The Bond of Indemnity ; whereby many after the affair of Bothwel, were taken engaged agaiuft the ufe of defenfive arms.
fties
&er. XXVII. UroN John v, 40. 3$ 7
nics of torment, maybe faying, G that we had fuch an bffer, as yonder parifh of Auchinleck ? O come, come then unto him ; and there fhall never be more of your by-part (ins; they fhall be buried. But if ye will not come unto him, it Jball he more tolerable for Sodom and Gomorrah, than for you. Now what fay ye to me ? And what ihall I fay to him that fent me unto you ? Shall I fay, Lord, there are fome yonder faying, I am content to give Chrift my heart, hand, houfe, lands and all I have forhiscaufe. Now, if ye can make abetter bar- gain, then do it. Look over to the Shaw-head, and thefe hills, and take a look of them, for they are all witne/Tes now ; and when you are dying, they fhall all come before your face. We take every one of you witnefs againft a- ftofher ; and will not that aggravate your forrow whea they come into your mind and confidence, faying, We heard you invited and obrefted to take Chrift, and we were witneffes ; and yet ye would not. And now we come in here, as witneffes againft you. There is fome tendernefs amongft you now, and that is favourable like to look upon. But yet that is not all: The angels will go up to report at the throne what is every ODe's choice this day : They will go up to heaven, and report good news, and thus they will fay, There were fome in the parifh.es of Auchinleck, Douglas, and Crawford John that were receiving our Lord in the offers of the gofpel, and he is become their Lord ; and this will be welcome news. Many in hell, will be faying," Woes us ! There are fome going away, and will not come here ; They are taking die alarm, and flying from the wrath to come, that is now devouring us. O we had the offer, but will never get it again. But ftny, fays the devil, we will fet the troopers and dragoons upon them; and they fliall betaken, and their minifler ihall be killed. Yea, they fhall be taken, and imprifoned, bantfhed, and all ruined : But we defy him and rbern. Ye will not come, ye that live here about, for fear of this; and fo-me, it may be, have not come here on that account. O dreadful ftupid fear ! that has come upon you. £nt our Lord has come to your door. Wiil ye take him, yea, or not ? Will ye take him home wr'tb ycu ? It is a great wonder that any one in Scotland is getting fuch an offer this day. About this time twelvemonth, it would have been thought ftrange to have heard it (aid that field-meetings would have come under fuch difdain But take him, and change your minds. Give up with banning, curfing, and fwear-
C c c ing ;
388 Mr. R. Cambron's Sermons, 6c. Ser. XXVII.
ing; give up with Cefs paying ; give up with the indul- gence ; and give up with all the minifters that take not up thecrofs of Chrift which we are bearing at this day : Take the glorious perfon who has occafioned our com- ing here this day into this wild place. What, fbail I fay that any of you were content to take him ? I would fain think, that Tome will take him : And if ye from the bot- tom of your heart, have a mind to take him, ye (hall get theearneft of the Spirit ; he will in no ways caft you out. Poor vile drunkard, take him : Swearer, adulterer* and liar, be what ye will, we give you the call, and warning to come and take him. Up-futen profeffor, it is fuch as you he is feeking after. Our Lord cannot get entertain- ment amongft the Scribes and Pharifecs, Well, poor thing, that haft neither fkill nor religion, are ye con- tent to take him ? He fpeaks peace to you ? Go and fin no more : And let us not return again unto folly , and jludy to redeem the time becaufe be days are evil.
Ufe 3. Firft, To them that have come to him before this time. He will have you come to him, and draw nea- rer to him than ever hitherto ye have done. Secondly, Ye that have taken him now, do not doubt, if ye be wil- ling and in earned ; if ye can believe, all things are pojfhle to him that believeth ; and he that believes not is condem- ned already. But we would mod gladly have you be- lieve. 3dly, Have ye come to him? See then that ye continue with him. He is faying to you, as he faid to the twelve, Will ye alfo go away P And we may fay with Peter, Lord, to ivhcmjhall we go ; for thou haft the words of eternai ///*.— Continue with him, that ye may get that which is fpoken of in Luke xxii. 28, 29. Te arc they which have continued with me in my temptations y and J appoint un- to you a kingdom, as my Father hath appointed me. And ye Jhallfit on thrones judging the twelve tribes of Ifrael. It is true, ye that have come, have many fitting on your a-
flize .to-day. -But the time is coming,— — That
Charles Stuart, and our noblemen, counfellors and per- fecutors fhall be brought in like thofe goats on his left band. And Chrift fhall fay, Did ye not perfecute us ? Did you not fpoii and plunder us? Did you not kill and banilh us ? And they will be conftrained to fay, Yea, Lord. Well, fays he, go away to everlafting burning. And ye fhall confent to go away from them {or evermore. They laugh at you now -, but ye fhall laugh at them then : when his people fhall overcome them by the blood of the Lamb% and by the word of their tejlimony. And they loved
me
Ser. XXVII. Upon John v. 40; 389
not their lives unto the death% Rev. xxii. n. Ye that have come to him, and got any thing from him, keep it for your own good : For if it be wanting, it is not eafily got- ten again.
And ye that have not been willing, and ye that have not come to him, and ye that have not been content to be made willing, ye have not come toinlift with him. Come however, and no more faults (hall be remembred. We fhali clofe with that word, Col. iii. 6. As ye therefore have received Chriji Jefus the Lord, fo walk in him. So ye that have taken him, walk worthy of him *, and when our Lord returns to the land, they (hall be the perfons that fhall be moft eminent, that abide by him now, yea, they lhall be moft eminent about the throne. I doubt not,
but it is faid in heaven this day, of our late fufferer9,
Thefe are they that came through great tribulations, and have ivafied their garments in the blood of the Lamb. If we had not this to look unto, O we might be fad ; But this may bear us up in all our difficulties, diftrefTes and afflictions. Amen.
S E R * M O N XXVIIL
JoH N V. 40.
And ye will not come unto me, that ye might have life. [ An Afternoon's Sermon. J
IT is a work above the reach of men or angels to* per- fuade a foul to come to Chrift. There is nothing fo
difficult, or perplexing to fieih and blood as to clofe with Chriit. There is nothing that corrupt nature has fucha reluclancy to, and prejudice againfl: as this. It re- quires the mighty power or God, to bring folk to fubjec- tion to him, and to bring down the itrong holds ot iin within them, and every vain thought. When Chr/jft aflc- Ccc; cd
390 Mr. R.Cameron's Sermons, <bc. S$r. XXVIH.
ed Peter, Whom do ye Jay that 1 am ? He anlwered, Thou crtCbrifty the Son of the living God. Well, no thanks un- to Peter for that. For, fay6 Chrift; Flejb aud blood hath not revealed this unto thee. Now what fort of anfwer re- folve ye to give our Lord this day ? Alas ! Alas ! I fear he will have that to fay unto this land, which he faid un- to the Jews, John i. 2. He came unto his own, and his own received him not. Indeed, Scotland is his own peculiar inheritance : He married Scotland ; but not all the peo- ple in it. However it is his Covenanted land. We may (ay, will ye not be prevailed upon to ciofe with him ? Perhaps ye may never get the like offer again : He is in your of- fer to-day, and it is fuch a day as we cannot promife you the like to morrow. Now there are thefe two things to perfuade you to come unto Chrift.
Firft, If ye will not receive him, there is nothing but perdition for you. Pfal. xxiii. 27, 28. Thou haft defrayed nil them that go a-whoring from thee. Bat furely it is good for me, to draw near to God, I fay, thole that go away from God, go to perdition. Now choofe ye 5. for, this day, falvation and damnation are fet before you. As JVIofes faid unto the people of Jfrael, this day I have/** before you life and death, blcjjings and curfwgs. Ye have been living long at a great diftance from God : And this day the devil is ftanding, and inviting you to come unto him as faft as our Lord is. He will be telling you, then if ye clofe with Chriit, ye will be now caft out of yourhoufeby the laird ; and the council will caft you out, Uut I will tell you, that the higheft of them and you bcth, xnuft next day bow yourfeives before him, when he comes to judge the quick and the dead : And then they (hall be made fit upon their knees, as malefactors to receive the fentence in that day, when kings, princes, earls, coun- sellors, prelates, curates, and all perfecutors together ihall be made come before him, JPfalm Ixv. %. Unto thee /ball all fie fb come. Would ye come unto him before death •, then come. Many would have it put off till after death, and then theymuft come. But fays he- ye would not come to me betore death, now depart, and go away unto thefe devils, and you and they dwell together thro* the endiefs ages of eternity,
The (econd motive in the text is, that ye might have life; that is, Come unto me, and ye jfhall have life, If ye faw yourfeives as you are in a ltate of nature, ye would ihiuk yourfeives worfe than the brute creation that perilh:
iJut
Ser. XXVIII. Upon John v. 40, 791
But come unto me, and ye fhall have life arid immortal happineis. And from this we obierve,
I. That ye {hall get Chrift who is the life of his people.
II. I (hall (hew you in what refpe£ls Chrift is their life.
III. What Chrift hath purchafed for them. And
I For the flrft of thefe, by life here is meant Chrift himfelf. Come unto Chrift, and ye fhall get himfelf, e- ven him who is the image of bis father , and the brightnefs of bis glory, the life of the higher houfe. But O who can defcribe him, from the crown of the head to the fole of the foot ! Tongue cannot exprefs •, all the mathematicians cannot calculate ; all the rehetoric in the world cannot in- vestigate what he really is. There is no fpot in him at all ; and the pooreft man or woman here, may have their fouls wathed and faved by him. He defcribes himfelf, John xiv. £ I am the way, the truth, and the life, that is, I am the way,~-the light, — and the life of my people.
II. I muft tell you in what refpedls Chrift is the life of his people. He is thefe three refpecls. \ft, He is the me- ritorious caufe of this life, idly, The giver of it unto them, John xiv. 27. My peace I leave with you s and my peace I eive unto you. ^dty, He is the maintainer of this life. He gives life, and be maintains it in his people.
Firji, Our Lord is the phyfician, and likewife the phy- sical caufe of this life. So he may b,e called with much pro- priety their life. Know ye not that A dam in eating of the forbidden fruit, forfeited life for himfelf, and all his pos- terity ? What way is that life reitored again, but by the coming of the fecond Adam I John x. 10 I am come that yc might have life, and that ye might have it more abundant- ly. It is not your duties that procure Ibis life unto you. There are people called Socinians, and Arminians in Eng- land, and upon the borders of Scothnd, that maintain that folk may obtain favour with God, union, communi- on and felloivfhip with him, through their own duties : the Quakers hold the fame error. O how derogatory is this to the fufterings of Chrift and his declarative glory in the world !
Secondly, Chrift may be called the life of the foul, be- caufe he gives, or infufes life into it by his word and Spi-
rit freely,
Thirdly,
392 Mr. R.Cameron's Sermons, &c* Ser. XXVIH*
Thirdly y He is the maintainer of this life. He calls him* felf the bread of life ; and you know bread*is the ftafF, or fupport of life : So he is the maintainer of the life of the foul. Take heed ; I trow, I may be fpeakiug in a ftrange language to you, rather than plain Scots. They think fuch a roan cannot err ; he is in a ftate of grace •, but the truly godly cannot acT: or ftir, when they fit down upon this bottom. — At one time they get liberty to pour out their hearts in prayer before God for themfelves, for the church and their friends ; at another time, they cannot get one word to fay *,-— they cannot get their heart to go along with them ; but it turns afide like a deceitful bow : — It ^quickly turn? afide, and not a word can they get, but fin- ful queftioning with Satan. And what is the reafon of all this ? Why Chrift is away, who is their life. O it 5s wonderful, when he comes to a foul, then the poor creature can put forth acts of faith, love and tendernefs : another time, it can do no more (comparatively fpeak- ing) than a beaft ; Chrift their life is away. But M ye will come to him, he will put life into your fouls, and main- tain it in you. Says David, Pfalm xxiii, 3. He rejioreth my foul, that is my life. And how is it that the foul be- comes dead and lifelefs ? It is when Chrift is abfetu : but when he comes again* he reftores life and comfort unto the foul.
III. What Chrift hath purchafed. And he hath pur- chafed life for his people. Indeed, it were a great tafk for men and angels to reckon up all that Chrift hath purchaf- fed for them that have come to him: It would take all this night, this week, yea, this year, and more time than I could calculate all my life. Ye would think him a rich man that had as many dollers as would cover all this moun- tain ; but the man that comes to Chrift hath more riches than all the parishes of Douglas, Moor-Kirk, Crawford- John, and Auchinleck ; although they were accumulated to the iky. O there is life in him ! and if ye knew what this life were, your hearts would leap for joy. Come to me% that ye might have life. By life here, is only meant Jefus Chrift, and a right to him and all his fulnefs. — Bat eye hath not feen, nor ear heard, neither hath it entered into the heart of man to conceive, what he hath laid up for them that love (or come to) him. — Ye arc dead, (fays the apoftle Paul, Col. 3. iii ) and your life is hid with Chrifi in God. — But what he nath puicuafed we fhall fum up briefly in theie four particulars. And
4 1. He
Ser. XXVIII. Upon John v. 40. 393
1 . He hath purchafed faith, love, and all other graces unto his people ; yea, all the graces of the Spirit. There is ftill fomewhat a wanting to the poor creature. But when Chrift comes into the foul, he fills up all, and the foul is fatisfied abundantly. — -There is ftill a doubt how to get grace ; but come to Chrift, and in him all the treafures of wifdom dwell, and all the graces of the Spirit. — Indeed, upon coming to him, if ye be drunkards, ye muft leave your cups ; and if fwearers, you muft reform your lan- guage ; and if voluptuous, ye muft be reformed, or ra-* ther mortified to t'hofe things to which ye were addicted j however they may be loved, all muft go, when the poor fin- ner comes to Chrift. But the man, that hath his eye u- pon Chrift, cries for grace and more grace ; for ftill the more grace he hath, the more he defires and expects. Now if ye come unto Chrift, ye fhall get grace ; for it is the way to watch at wifdom's gates : and ye might blame your- felves, if your fouls be empty of the grace of God ; for he hath the fullnefs of all the graces of the God head : — And for what end hath he them, but even that he may let out and communicate them unto all his members, and fo enrich all that come unto him by faith ?
2. By life is underftood peace itfelf: and if ye would commuuicate or partake of his peace, then come to him, and ye fliall have peace. This is afecond piece of Chrift's purchafe, that he hath procured for them that come un- to him. Many think, that if they come unto Chrift, there is nothing but war, and fire, and fword for them. Well, fays Chrift, / came not for peace, but for a fword. 1 came to fet fire on earth ; and what if it be already kindled ? I am come to fet the hufband and the wife, the fifter and bro- ther at variance one with another. Nay, I am come to Jet grace and corruption by the ears. With fin and Safan make war 5 but come to Chrift, and ye fhall have peace ;
but no peace with them. Many now are for taking the
king's and council's peace : but may ye not as well take the devil's peace? And becaufe they are what they are, I would not take up their peace at my foot. Ye cannot have peace with God, if ye make peace- with the devil's vicegerent: ye cannot have peace with both at once; for what concord bath Chrift with Belial? 2 Cor. vi. 15. Our perfecutors have not the peace of our Lord Jefus Chrift •, but if ye knew what were in our Lord's hand, ye would think them all fools and frantick that would not quit all other things for
; him ; for that peace they have in him is a lafting peace ; for the prince of peace hath created it in their fouls. They
have
394 Mr.R.Camergn'sSerkJoks, &c. Ser. XXVIII.
have trouble and tribulation while here ; but in the multi- tude of their thoughts within them, his comforts delight their fouls. Ye fhall have tribulation in the world, but in him ye fhall be compared with a well grounded peace. But
3. In the third place, I tell you, ye {hall pet a right unto all the good things of this life. They think, they are free of danger, and fure of their life that are at peace with the king, hut he that feeks to fave his iif6 fhall lofe it. 1 trow, ye are furer of your iife than they are : for they cannot take your life from you. We have a furer charter than cither king, duke, earl or marquis ; for if they leave their land, ye will not fee them have a bit of bread to eat, nor a fip of water to drink. — — NVbuchadnezar was richer than any of them ; and yet he was driven from men to heafts : and did eat grafs with oxen. As for thofe that have taken the bond, paid the cefs, kept up the indulgence, if we were to live long, perhaps we fhould fee tjiern beg- ging, coming about and crouching for a piece of bread and a bit of money ; yea, and at laft a gallows may be fet tip to hang fome of them upon : or every one of them may iheathe his fword in anochcrs fide. But this people may come kindly and boldly unto him, and fay, ftbrd give us bread to eat. Yea, fays he, ye fhall not want that ; and if I take much away, I fhall make a little fufiice you : Whereas your enemies fhall never have enough ; they can never be farisfied. They take away your lands ; but they can never take away the right of your lands. It is true, religion does not take away the civil law : but ye know that the land was given away unto the Lord. This was included in the covenants : and they became the charters of all the lands in .Scotland. Ye may (ay, he bath 3 grtac eftate or lord {hip ; but be what he will, he is a perfecutor. Poor men have ioft their eftates and their lives ; and the .king hath loft his right to the crown, when he caufed the covenants to be burnt, he was no longer juft iy a king ; but a degenerate plant * and hath now become a tyrant. Theie. perfecutors have loft a right to their lands ; yea, they have loft a right to their life ; and the* time will come, when there will not be one <* them living. The Lord will rai(e tip magiftrates that will do execution upon them f. But
ye
+ Hltft©ttgft th's was not fully executed upon thefe perfecutors at the revolution, as it ought to have been, according 10 the law of the Lord ; W'nofo fcadt thwarts bleed, by man jball his hlocdhejhed, Gen. ix. 6* it may however be accompliihed upon the fuc-
1 ccftors
Ser. XXVIII. Upon John v. 40. 3^
ye that are come to Chrift, your life is fecured ; they may behead or hang you ; but the right remains to your chil- dren : and your young ones fhail yet pofTefs the land. But it will not be fo with perfecutors : their children fhail be vagabonds, and die begging their bread. The
4. Or laft thing, that he hath purchafed for them, is glory. He will give them grace and glory , and he will with* held no good thing from them that walk uprightly. It is but a fmall thing that ye can lofe for him; but there is glory abiding the believer. And is not that good news, and what would ye have more ? He hath promifed this, and he will not be flack concerning hispromife. But as for them that prove falfe to their word, we have no (kill of them. The king hath dealt treacheroufly, and hath falfified his word, — and proved as great a liar as in the nation. But come unto this King, and ye will ever find him true to his word. Fear not them that can only take away the natural life : they cannot take away your right, your peace, and your glory, even thai fulnefs of joy and pleasures, that are at 'his right kind for evermore. Tour life is hid with Chrift in God. There are fome who are hiding their means ; and whea they have gathered them together into fome fecret place, the enemy may come and take all by the lump. But come to our Lord, and ye fhall have your peate in God fecur- ed. Ye hide your means from them ; but come unto our Lord, and ye lhall have them all keept. Ye may have bad neighbours, and they may tell the enemy where any thing ye have is But, I fay, come to Chrift, and ye (hall have your treafure and peace fecured. I wonder wli£» ther ye be more taken up with this prefent life, than with the life or glory. It is laid by Satan, Job ii. 4. Skin for Jkin> yea, all that a man hath will he give for his life. But a man that hath got this fpiritual life, is willing to forego the natural life to keep this. It is faid, men may have grace yet not in exercife. True, but ye that have it not in exercife, ye fhail go to hell with it •, for what end do
your graces ferve, if they be not made ufe of now ? O
what ways the devil contrives for men to fave the natural life ! but if ye have this life, ye will do what ye can to preferve it. What Ggnirks ever fo much gold and mo-
fuccefTors of them, who let thefe enemies go out of their hands ; as the Lord faid fto Ahab concerning the king of Syria, or Je- hu concerning Baal's priefts, i Kings xx. 41. 2 Kiops x. 24. Be* taufe thou haft let go out of thy bind, a man *whom I appointed to utter dejiru&ion, thtrtfore thy life Jhall go for his life, and thypeo* pie for his peo fit,
Dd(l F.rV,
396 Mr.R. Cameron's Sermons, 6c. Ser.XXVIIL
ney, if ye want meat and drink, and cannot have it ! The man that hath this life, muft have the word ; becaufe it is the bread of life, and the food of the foul. The man that hath this life, may better want dinner and fupper, than
want the food of the foul. Yea, he had better want all
other things, than want the word. — It is true, he may be hunted up and down in the wild muirs ; but the word will come in by the way : how fweet it is, and how fweetly will it fuit the poor man's cafe and condition ! Well then, ye that can eat and drink, and never mind God, your fouls are in a moft dreadful cafe and fituation. When ye fhall be tormented in hell, it will then be a dear bought life unto you For both foul and body mnft fo caft int» hell, and ly there to all eternity. Such are the woeful ef- fects thereof. But
(i.) If ye knew anything of this life, ye would rot want the word from the time of waffling your hands. For ye cannot walk one ftep aright, it the Lord be not acknow- ledged every moment, which is a token or mark of a life ftill growing in the knowledge of God and of his Son Jefus Chrift. A
(2.) Mark, or evidence of a man that hath this life, is, that he will quite all for it. When it comes in competition with the lofs of the other life : He will let it go, though it were ten lives, before this fpiritual life be in hazard of perifhing by (hip-wreck. A
(3.) Evidence of the man that hath this life, is, that it will be his great work and ftudy to get it fed and cloathed. It exercifes him to get it fed with the Spirit, and cloathed with the righteoufnefs of Chrift. He cares not what be- comes of him, provided he be found in Chrift, having onr his righteoufnefs. This is his great ftudy. He delights in fpiritual company. But I trow, your minifters delight in, and can frequent the malignant's company, and the com- pany of fwearers, drunkards, fabbath-breakcrs, perfecut- ors, more than the company of fericus Chriftians. Ye can fit down and take the faciament with them \ but away with fuch minifte-rs : and ye that are profeftors, ye ly in the burying place of the dead, as a woman that will not be with her hufband, though fhe loved him never fo well, when once dead. — The dead minifters, — the formal pro- fefiors, and lukewarm Chriftians are very many. There is no company fo lively as the minifters and profefibrs that have the life of goiliinefs : and. there is no company fo Joathfomeas the mirrftersand profeflbrs that have nothing of the power of religion, or godlinefs among them.
And
Ser. XXIX. Upon Isaiah xlix. 25. 397
And I (hall conclnde with this word : know ye any thing of the power of his refurre&ion ? — Ye can talk of it, bu, ye (hould be ftudying and endeavouring to die unto fine and to live unto righteoufnefs. Above all ftudy to live near Chrift. Keep clofely with him in this hour and power cfdarknefs. But what can we fay, but what hath been faid, that there is a great unwillingnefs to come unto Chrift ? Te will not come to me that ye might have life : And. they that come fhall have life. The Lord help us to come, Amen.
>e<><xx.xx*>s<>eo<^^
PREFACE/
NOW, know ye, wherefore ye are come here to day? I trow, many of you cannot tell more than thefe horfes befide you. But, but do not ye look on this as your principal end that you have now before you, name- ly, to fancYify a fa ft unto the Lord, and turn unto him with prayer, fading and mourning. I am fure, it is a ne- cefiary and feafonable duty ; and it is, at leaft, a great part of this day's work to fet about thefe things, that the Lord calls for at our hands in this day of perplexity, and break- ing down in^thc valley of virion for the Lord God'of hofts. Now I would afk every one of you this queftion, though the truth is, I am not acquainted with you all, nor the half of you, there are many of you, that I never faw in the face before ; but our Lord knows you all. Now, be- ware, for he is very nigh you : he is nearer every one of you than ye are aware of: yea, he is nearer you than your very hands and arms are ; and his eyes are like a flaming fire, and he knows what you have done privately and fe- cretly : he knows your down-fitting, and your upriflngs, and knows and underftands all your thoughts afar off".
• This Preface and the following Sermon was delivered at the in the parifh of Carluke, upon Thurfday the 8th of July,
(being a faff day) 1 680. fourteen days before his death ; the Ser- mon was publimed anno 1733. under this title, Giod News to Scotland*
D d d % Now
398 Mr. R.Cameron's Sermons, 6c. See, XXIX,
Now this is the queftion that I would aik you, men and women ? Whither or not you have made confcience of fet* ting a day a part to the Lord in fecret for this end, to wref- tie with him for the turning away of his fierce anger and difpleafure that hath been burning like a hot oven fo long againft this poor land? There are twenties, nay, hundreds, nay, thoufands iu Scotland, that will come running to a public faft that never had a fecret fad in their families. Could ye never fpare one of the fix days of the week from your employment to the Lord ? But I tell you, your pub- lic fafting will do no good, except you have private wref- tlings betwixt God and you.
How would ye know what ye {hould faft for ? the truth 3s, I will not take upon me to tell you at this time wha* ye are to faft for : But ye (hould faft and humble your- felves in the fight of God : for if I had begun at fix o'clock in the morning, it would have employed me till fix o'clock at night, to have told you the caufes of fafting. It might take perhaps, as much paper to fpecify the particulars of the libel, that God hath againft us, as would ly betwixt me and Edinburgh. And if ye would faft aright for your private iins, and family fins, the hufband fhould faft for the fins of his wife, and the wife for the fins of her hufband, and both fhould faft for the fins of their children, and ye fhoul4 faft for your own fins and your fathers fins ; for we and eur fathers have finned againft the Lord. And we may fay*
0 but there be much fin within us that never appeared un* to the world ! And O that we were trembling with tears running down from our eyes for all the evils, wickednefs and abominations that have been committed in general through the land. And in particular families, and in private. We know well enough, that it is a wonder that the earth bears us. The generation hath exceeded Tyre and Sidon. The wickednefs done in Scotland is come to fuch a pitch, that they contend who fhall fwear the great* eft oaths, and go the greateft length in villany. And from whence come thefe ? They come from our iufts,
1 will tell you this; if ye would look into your hearts, ye would not think it ftrange from whence thefe things come : for the feeds of thefe things are in the heart of both men and women. There are none here, who if they were not more beholden to God than to themfeives, would not have gone the greateft length that ever any profligate hath gone in this generation. But truly, our rulers may fay that they will defy any that fhall come after them, to ex- ceed them in wickednefs. I«et us however confider our
©wo.
Ser. XXIX. Upon Isaiah xlix. 52: 399
own ways, and turn gut feet into the ways of his command* merits and teftimonies . Unlefs we be mourning for ouc own fins j it fets us but ill to mourn for the land's fins$ For we fhould firfl take the beam out of our own eye, before we take the mote out of our brother's eye, I afftare you, if ye take a look of matters at this day ; we will fee no need to fay to the reft of the land, Stand by, for lam holier than thou. For there are none of us but what are beholden to the free mercy of God. For whom he will, be jufti- feth ; and whom he will, he bardeneth. But as to the fins of the land, I do not intend at prefent to enter upon them. We are wearied of fpeaking of them, and afhamed 06 them. I think, they fhould hardly be mentiond amongft us, if we could get them buried : Fori think that the ru- lers, and thofc who comply with them, fhould not be much fpoken of : We ihould quit them. And it is a great queftion with me, Whether we fhould mourn foe their fins any more, or not ? It is true, we fhould mourn over the difhonours done to God. Hence fays the pfal- mift, Rivers of waters run down mine eyesf becaufe they keep not thy law. As for, the great ones of the land, I have for my part, given them over. But we fhould weep for the vengeance ©f God that is a-coming, and may not long be protracted. Let us then cry unto him, to whom vengeance belongs, Stir up thyfelf, 0 thou avenger of blood* We need not pray much more for them But let us pray, that the Lord would bring his declarative glory from un- der that cloud that hath hung fo lone over it. Now, we have great need to be looking ferioufly, and taking heed ■what we are doing ; for the eyes of many are upon us. I trow, there are few here, that have been preparing right- ly for this work ; and it may be, there are fo.ne of us here, of as light a fpirit as any in the land. O but light- nefs of behaviour becomes us ill at this time ! It becomes us rather to be grave and fober, taking heed uruo our ways : For many are waiting for our halting. Now it is likely, you have not been praying for a frame and fur- niture for this day ; and many are come here, and cannot ■well tell what brought them. However when ye are come, engage heartily in the work of the day, feeing the Lord threatens either to go away, or elfe to come in wrath to deftroy the land. Let us then cry to him, to fpare a rem- aaoi in whom he will be glorified.
SERMON
C 400 ]
S E R M O N XXIX.
Isaiah xlix. 24, i$,z6.
Shall the prey be taken from the mighty, or the law- ful captive delivered t But thus faith the Lord, Even the captives of the mighty fhall be taken away, and the prey of the terrible jhall be delivered : for I will contend with them that contendeth with thee9 and I will/ave thy children. And I will feed them that opprefs thee, with their own flejh, and they fhall be drunken with their own blood, as withfweet wine : and all Jlejh fhall know that I the Lord am thy Saviour and thy Redeemer y the mighty One of Jacob.
WE may claim a fpecial intereft in this place of (crip- ture beyond many other places of it. Look in- to the very firft verfe of this chapter. Liften, 0 ifles, and hearken ye people from afar ; It would appear, that this was unto Britain : Liften unto me, O Britain and Ireland. The Lord is crying unto us, this day, to liften unto him. You will fay, What is the Lord faying ? What will the Lord cry unto us ? We cannot now take time to fpeak unto all that is in this chapter, and make application of it. But look to the thirteenth verfe, Sing, 0 heavens ,* and be joyful, 0 earth. For the Lord hath comforted his peo- ple, and will have mercy upon his afflitlcd.
He is crying unto us, Sing, 0 heaven / that is, Sing, O
church : And rejoice, O earth. Sing, O ftate :
Sing both church and ftate of Scotland, O how fhould we fing ? Hath not the Lord forfaken and forgotten us ? Nay, though it appears fo, yet it is not really io, A wo- man
Ser. XXIX. Upon Isauh xlix. 24, 6c9 401
man may forget her fucking child, but the Lord cannot form get his people. The purpofe of God is pregnant, and a- bout to bring forth a great deliverance unto the church and (rate of Scotland. If we faw the days that our Lord Is to beftow upon us in Scotland, and had a view of the minifters that (hall be in it, it would make us fing. Ye think now, that the minifters are gone. Indeed a great part of them are fo ; and the magiftrates are rejected by us. We declare before fun, moon and ftars, that this is the cafe. But the Lord hath yet minifters, that fhall be polifhed (hafts in his quiver ; and he will yet give us ru- lers, and will make out that promife, ver. 23. And kings Jhall he thy nurjing fathers. So that if we faw the good days that are corning upon the backofthefe troubles, we would not get men and women kept from dancing for joy ; ye would all go home with gladnef3, rejoicing as if ye were frantick for joy. Rut you may fay, how can this be ? For there are two things to be objected againft it.
1. The fewnefs of them who have kept ftraight. But erelong that (hall be made out, ver. 20, 21. The children which thou Jhalt have, after thou haft loft the others, fhall fay% the place is too ft rait for me : Give place to me, that I may dwell. Then jhalt thou fay >, Who hath begotten me thefe ? and who hath brought up thefe ? Behold, I was left alone, thefe where had they been ? Indeed the Lord is coming to make this land defolate. There will not be many men, nor women, nor children in it; and the remnant that he will leave in it, will be a poor afflicted people. But that fmall company will leaven the whole lump again : So that the number of the Prefbyterians who adhere to ChrifVs caufe, and to the defpifed and perfecuted party in Scot* land, wilt not get room to dwell in Scotland ; and the reafon will be, becaufe all the neighbouring nations will come and take, as it were, a copy of the doctrine, wor- ship, and difcipline of the church of Scotland. But you may fay, how can that be ? You have the word of God for it. But this word hath not been made out very much to any church as yet. The truth is, it is fet down for the ifles, and feemstohave a refpect to Britain and Ireland, efpecially Scotland, Liften, 0 ifles unto me.
2. The (econd objection is, from the ftrength and pow- er of enemies. Weil, come away with that ; make lan- guage of your cafe, and the church's cafe. What you fay as to that, you will fay, is very fad, and you are Co imprefied with it, that when you go to God with the church's cafe, you are, as it wsre, tongue-tacked, and
cannot
4e* Mr. R. Cameron's Sermons, 6c. Ser. XXIX.
cannot get it properly exprefTed. Well, here is your cafe brought to your hand. There is a queftion here propofed by God himfelf ; and it is ju ft our language, at lead the language of fuch as would prefer Jerufalem 'above their chiefeft joy. .And it is this, Shall the prey be taken f rem the mighty , or the lawful captive be delivered P Is not this our cafe ? In a word, are we not made a prey ? And they thai have made us a prey are mighty : And we are captives : And if you take lawful captive for the cap- tivity of the juft : Or thus, we are in captivity according to their law that is eftablifhed by iniquity,
Now I fhall not be long in fpeaking what I intend to fay from thefe words. But as to the queftion, there are thefe two or three things in it. I fhali only name them, and not come over them again. And
Firft, There is obvioufly held out by it, that fometimes the people of God are made a prey. I wot well, that word, Ifa. lix. 15. Tea, truth failetht and he that depart- etb from evil maketh him/elf a prey: is made out in our day. I will tell you, that there are many folk in this land, that think that by forbearing fome practices that
fome men are forward to at this time, to cvite trouble.
Nay, but forbearing duty is your (in ; and if ye (in not with others, ye make y©urfelves a prey to them. But the providences of this time are afufficient commentary upon this. The truth is, they are not worthy of their room tiow, that are not a prey in Scotland. That man that can keep the crown of the caufey, is not worthy of a good day, or a good evening, though he was the beft minifter in Scotland. I hardly know a worfe mark of a man or woman than this, that they arc not a prey. The truth is, any man may fhoot us ; and we count it our glory that it is fo. Thofe who are free to buy or fell, to go to kirk or market, have their freedom at a dear rate. Well, we are a prev and captives. They have many of our Lord's fervants both men and women in prifon ; and all according to their law. Well, we muft not take it ill that itisfo. You fee there is na ftrange thing happened ■unto us, but what hath befallen many. Such things have befallen the church before. And the Lord hath warned us not only in general, Jf any man come unto me, he muft deny him/elf, and take up his crofs. And through many tri- l>nlations% luemufl enter into the kingdom of heaven : But particulars are condefceaded upon, and cordials fuitable to thele particulars. There is a iuitable cordial promifed
in
Ser XXiX. Upon Isaiah xlix. 24, 6c. ' 403
in this chapter, beware of. grudging. We are a prey now i but ere long, they that prey upon us, fiiall them- felves be preyed upon.
Secondly, The fecend thing that we may here obferve, is, that it is incident to the church and people of God, not only to be made a prey, but to be made a prey to the mighty, ftrong and terrible ; For fo much the words will bear. We may fay, our perfecutors are ftronger than we. Ye know, if we were only a prey to men as ftrong as ourfeives, we would laugh at them, and but play with them, as we ufe to fay : But the truth is, thefe that have led us captive, are mighty ; they have forces and armies at their command.
Thirdly, The words import this likewife ; that not only is the church fometimes a prey to the mighty ; but alfo the people of God will be juft on the point of defpairing that ever they can be delivered. Again, Shall the prey he taken from the mighty ? Shall the prey be taken from the king ; from the council ; from the forces and fo.l- diers ? How can it be ? It cannot be. When we look to our right hand, there is none to care for us ; all refuge fai/eth us. There is a queftion here, which I defire all the minifters in Scotland to anfwer. Afk them, will yon- der prey be taken from the mighty ? Nay, fay they, we need uotattempt it ; and we ourfelves who know it, are on the point of defpairing. We begin to think it need* lefs to preach, pray, faff, weep, or fight: For when we attempt to rife, or to ufe the means, the Lord comes, and gives us fuch a blow, that we are made to fit down, and cleave fafter to the ground than ever before. Nay, if we could get all the angels of heaven, to-day, to afk them this queftion, it would puzzle them, Shall the prey Ixe taken from the mighty ? It is true indeed, believers that attain unto any intimacy with God may get a fight of tlu's, That God will deliver his church : But then there comes the matter : By iv km /ball Jacob arifeyfor he is very /mall f Here is oneto anfwer potitively and affirmatively, and tell, how it (hall be accomplished. The Lord even fays, I fee that though I fliould charge minifters and angels to tell how the prey mall be taken from the mighty, they will not do it. I will then take it on myfelf to anfwer this queftion. For immediately before, you fee he promi- ie-th to make kings their nurfing fathers, which fliews us this, that after God hath promifed a thing he doth not inftantly and immediately perform it ; for between God's giving apiomife to his oeople, and the accomplishment E c e there-
404 Mr.R. Cameron's Sermons, 6c. Ser.XXIX.
thereof, there may follow fuch things as may make us think it will never be accomplished, but rather the con- trary. When people aye under theie things that prog- nosticate the contrary of what he hath promised in his word, and on which he 'hath caufed us to hope ; then he comes in himfelf, ver. 25. But thus faith the Lord, even the captives of the mighty /ball he taken awjy. Which is an anfwerto this, Shall the prey be takenfrom the mighty ? Say the mighty, Nay, ye fhall never be taken out of our hands : Yea, and moft part of the people think (o. But Thus faith the Lwd, even the captives of the mighty /hall he taken away, and the prey of the terrible Jhall be delivered. O do ye believe this ? I am fure if ye did, ye would be con- tent to fuffer affliction and perfecution -, to be fined and caft out of your houfes ', to wander and take your lives in your hand for a while. There is as much in this word, as may make us go away fiuging, and may com- fort us againft all the trouble this time may threaten us with.
I If ye talk of news, here is good news, The prey Jhall he takenfrom the mighty, and the lawful captive delivered. But fay ye, there is little appearance of it, where is the man to do it ? I know no nobleman, gentleman, nor common to do ir. We had thefe to go to within thefe few years i but now the commons are involved in the fame guilt with the gentlemen ; and are lying bye as well as they. There is no minifter or profeffor to do ir. Indeed rhe Lord will not intruft the work of our deliverance to one of us ; thanks be to him for that : For if it were fo, we would ly under troubles always, and the work would be razed to the foundation : So that there wou4d be no memory of it tranfmitted to pofterity. Then fay ye to the Lord, how fhall the prey be taken from the mighty ? And this will be his anfwer, / will contend with them that contend with thee, and I wilt five thy children ; arid will feed them that opprc/s thee with their own ficfi: Never think, that ye will get falvatidn till God come and con- tend with his enemies. Many would invert the Lord's order and method ; they would firftbave falvation, and then contending with enemies : But that is not God's way, and take it in hand who will, it (hall not profper. Thofe who take outward falvation and prefrrvation in a time of trouble, in the church's din" refs, before the Lord comes to contend, fhall find that when the Lord comes to con- tend with enemies, he will contend with them too. O how many iniailUrs and profefTors will God have to con- tend
Ser. XXIX. Upon Isaiah xlix. 24, 6c. 405
tend with, when he comes back to Scotland to contend with them that conte.-.d with him and his people ! Many think, that if we had fuch army as we had lull year, wc would contend with them. Well, the Lord God of hofts will contend with them ere long 5 and he will feed them that opprefs his own people, with their own flefh.
But many folk may think this is cruelty. If mini-
fters only and profefibrs had faid it, It might have beea thought cruel : But it is the Lord's word. When our Lord come , he will be fevere, he will, to fpeak after the manner of men, be cruel : But he is juft and righteous. The instruments he will make ufe of, whether they be his own people or not, mult handle enemies after ano- ther fort, than they have been handled ; yea, they will take pieces out of their flefh, and make them eat it; and make them drink their own blood as fweet wine. Tha will the Lord do, and make them know that he is the Lord and Redeemer of his church and people. He is not known to be the Lord now ; but is mocked and lightly cfteemed : But when he comes to execute juftice and judgment on the land, he will make all know that he is the Redeemer of his people, and that his loving-kindnefs hath be&n remaining with them all aloifg. And be they who they will, whom the Lord will raii'e up to execute jndgment in this land, they will reward them as they have rewarded, or done unto us. They will not {'pare. As he lives, he will bring cruel forreigners, ere he want. But we may fay, we need not trouble ourfclves about it, . iince the Lord will do it, we may ly by. We need noi; trouble ourfeives about it : Many would be at that. In- deed the Lord will do it : But we muft be in the ufe of the means that are incumbent on us. I fhali fpeak to feveral means to be ufcd, in order to haften the Lord's delivery of" the captives, and his contending with them that contend with his people.
1. The firll two or three of them, 2/iz. of thofe means, yc may fee in Rev xii. 1 1 . In the 10 verfe, it is faid, The ac- cufcr of cur Brethren is cafl down.. What is meant by that ? It means that the devil hath got a fore frroke. How got he that ? ver. 11. And they overcame by the blood of the Lamb. What is that ? It is believing in Jefus Chrift, and employing him, and giving him much cred't who is the Captain of our falvation, and was made perfect through fullering. O fad, that there is 16 little faith exer- cifed in our days. For faith will fay to this mountain, Remove to yonder place ; and it will be removed. There Eeu is
4o6 Mr. R.Cameron's Sermons, &c. Ser. XXIX.
is nothing impojfible to him that believes. They overcame by the blood of the Lamb. Indeed he that believes, will over- come, if it were on a fcaffold, or even lying upon the ground in the fields, and his blood guftiing out : For his blood when it is gone, is by virtue of the blood of Jefus Chrift, crying for vengeance. O the noble victories that have been won on fcaffolds, and other places in ihis land by our Lord over the dragon and his angels 1 The dragon, and his angels have fought with Michael and his angels ; but the dragon hath beencajt down.
2. A fecond mean is their teftimony. They overcame by the word of their teftimony. It is a (name for this gene- ration, that they are fo much for filence, and againft a tef. timony, when the Lord is extorting it from them. And 5f any appear for a teftimony, the reft are afraid and off fended thereby. Ihey overcame by the word of their tef- timony. Had we openly, plainly, and avowediy pleaded with our mother-church, and teftified againft the fins oi our rulers, we (hould not have lain fo long under the feet of the ufurper, of him who is the ftated enemy of Jefus Chrift, nor under the feet of thofe under him. — r Indeed, it is a teftimony at this time to come out to preach, and to hear preaching in this manner. But O that fuch a teftimony were in our power, we fliould fet about it ; for my part, I would think it our duty, were there a poffibility that we could get away, to go and tell them, to their faces, that they are traitors to God, and abomi- nable perfons ; this we have often faid in the fields, that our chief ruler is a traitor to God, and our mother- church ; and when we go to the market crofles/to declare it by papers, the moll part are offended in our Lord at this time. But I will teli you, I defire not to take the praife to myfelf, but I fay, if that teftimony be adhered unto ; it will give them a fore blow, even that teftimony or paper that hath accidentally fallen into their hands, and hath been left at crofles. If the teftimony given at Eutherglen, May 29 1679 had been adhered unto, we would have feen other things of that people than we have feen. The Lord would have countenanced his peo- ple, and owned their teftimony. I fay, fet about the giv- ing of a teftimony : This will hairen the Lord to come out of his place to fave his children.
3. They overcame by not loving their lives unto the death. That is by fuffering ; and indeed fuffering gives a noble dafh to enemies. We never loft any thing hy fuffering
cleanly,
Ser. XXIX. Upon Isaiah xlix. 24. be 4t>7
cleanly, but gained much by thofe who have loft their lives on fields and fcaffolds. Many folk will fay, indeed wc fliould fuffer ; but, fay they, we fliould not 6ght. But Jet me fee the man that lays he is not for fighting ; (it is true, if the Lord call not to it, it fliould be fo,) but for fuffering, it may be confined in the breath h of a farthing, that that man will fuffer : for, thofe that cry down defen- sive arms in thefe times, when they fee it comes to this, yoa muft do this or fuffer, will fuffer the wrongs done to Je- ius Chrift"; but they will never fuffer the leaft lofs as to xheir own matters: They will fuffer the gofpel to go away. "We are afhamed of fuch folk as pretend to' fuffer for Chriftj while in the mean time, they fubmit to every temp* tation, there is never an act made by the enemies for fomc years paft, but they yield to it. Some will fay, I conld noc help taking the bond, and paying the cefs, and locality, I wot well, (fays each of them,) I did it againft my will : So that it was my affliction and fuffering. But as for fuch fuffering, the Lord will not thank you for it : it is not fuf- fering, it is yielding.
(4.) There is a fourth mean, we would prefcribe to you in order to the doing what ye can to haften the Lord's contending with them that contend with you; and you may read it, Luke xviii. 7. Pray always^ and faint not; wi$ not Cdd avenge his own e!ecj> that cry to him day and night, though he bear long -with them ? Ye muft never give over praying : refufe to give him reft, or keep filence till be e~ ftablijh truths and make Jerufalem a praife in the -whole earth. Many of you, it may be, have prayed long and come lit- tle fpeed : ive have been in pain ; but brought forth wind* Yet you muft continue. Continue this month, or this year, and ye may get deliverance the next. We cannot let a time •, but we know not how foon our deliverance may appear to the view of ail ; to the terror of enemies, and confuiion of them that reproach us ; and to the joy oi all his people who wait for it \ for he is in all appearance coming. Then, cry, come forward; He will avenge his eteft. But if ye quit your duty in prayer before he coio;., ye will get no thanks when he comes for what ye have done. According to Ezek. xviij. 24 If the righteous man commit /in, his right eon [nefs Jhall be forgotten. There are many fuch righteous men in Scotland. But when our Lord comes. — as for fuch as turn afide unto their crooked -ways, he Jhall lead them forth with the workers of iniquity , Plal. exxv. 5. Up, therefore, and be doing : up to your prayers, and the Lord will be with you.
(5-) An~
4©8 Mr. R. Cameron's Sermons, &c. Ser. XXIX.
(5.) Another mean to haften the Lord's return you have, in Pfa!. Ixxvi. 5, look into the.ioth ver/e, Surely the -wrath of man /ball praife thee ; the remainder of his wrath /bait thou rejirain. Would you have the remainder of man's wrath reftrained ? would you have greater things than ver. 1 1. Voir, and pay to the Lord your God. That is the firft ; but what follows, ver. 12. He will cut off the J'pirit of princely he is terrible to the kings of the earth. Would you have the Lord cut off the fpirit of princes j cut off that bafe and abominable family, that have been tyrannizing over thefe kingdoms ? would you have him terrible to king Charles, James duke of York, and the duke of Monmouth too ? Then vow, and bring yourfelves under engagements to the Moll High. Let us never ima- gine, that ever a party in Scotland will thrive, or that our Lord will give fuccefs unto them, even uling other lawful means, except they vow to the Lord, a«d endeavour to perform. But you may fay, did not that party who arole and appeared in the fields 1666, renew the covenant at Lanerk; and yet they were broke at Pentland ; and never looked fo prosperous like afterwards, as they did before.
I dare fay it in my Mailer's name, and in his ftrengtU will make it out, that the reafoo, the only one I kuow, that the covenant then (worn ro, had fo little iocreafe and fuccefs, was, becaufe they took in the king's intereft, not- wiihftanding his having declared himfelf before a flated enemy to Jefus Chrift and his intereft. You may read and always obferve, that in the feveral reformations that were in Judah, or in the church of the Je*ws, they always en- tered into covenant with accommodations to the circum-
flances, (tins and duties of that time.) 1 do not deiire
to reflect upon our fathers for bringing home Chanes Stew* art to get the crown; indeed fome of them, and amongft others, the reverend and worthy Mr Livinglton did re.- gret and go mourning to the grave forit.f Yea, his acti- ons lince, and the connivances of thofe who had his favour, or any power under him, evidence, that it is impofliple to manifeft or maintain the royal prerogatives of Jefus Chrift, and yet maintain the king's civil rights. — Since it is fo declared that we muft either quit him as king, or Chrift, indeed for my part I am tor no king but Jefus Chrift, fmce they will have none but Csefar. When Chnft is feated upon his throne and his crown upon his head,-— let fuch magiftrates be appointed in every particular
f See Mr. Livingfton's life, Page 40* And Biography P. 331.
ftation
Ser. XXIX. Upon Isaiah xlix. 24, 6c 409
ftation, as will employ their power for the advance- ment of his kingdom, and for deftroying the kingdonl of ilarknefs in this land, and in everyplace where Chrift fhalt reign : and then let them be owned. We are conftrained to fay this, and can fay in- our Lord and Matter's name, that ye fhould not (tumble at vowing and giving teftimo- ny, ; but let vows and covenant go through the land. Yea, though we fhould not have an army in Scotland,— yet as the Lord lives, though he had not a party to back him, he will bring down all about us. Vow and pay to the Lord ; end he will cut off the f pit it of princes , and be terrible to the kings of the earth. Yea, they fhall bring gifts and prefents to our king j for he will' make them all fhake and quake. It was cbferved, by old bilhop Spotfwood in Edinburgh, when the laft bifho^s were brought down, when he heard that fome noblemen and gentlemen were for renewing the national covenant, O, fays he, we have done with it, fince the people are renewing their covenant with God. And O that there wer~ perfonal entering into covenant; and that there were genera! and national vowing to God ; that they would have none to be head of his churth but Chrifl • wad vhat they would have none to rule over them but fuch as are fearers of Cody and a terror to evil doers, haters of covetoufnefs, and a praife to them that do well. If it were fo, we durft pawn our foul' for it, (if we had it at our difpofal), that our Lord would foon arife out of his place, and let us fee our defire on our enemies O that we were fo wile now : But, poor people, they are much difbeartened and difcouraged : they think that no means will do good. O that we were come to acknowledge that we have been walking contrary to him, and he unto us, Lev. xxvi. 40, 41. He would foon in this cafe appear for our de'iverance If ye afk me, how can I fpeak fo confidently of the Lord's appearing, and contending with his enemies, ftnee there is fo little apperance of it? I an- fwer, there is more appearance of it now, than there was in the beginning of June of year, when ye had an ar- my, (before the break at Bothwel). If ye were near God, and if thefe things were let about that we have fpoken to, ye would fee delivery very foon. And I will tell you why I cannot think that the time can be far oiF, in which the Lord is coming to contend with them that contend with his people ; I will tell you the fymptoms of it in thefe two things. And the
if: Is, that the people of God are very low:-- — And the
4*o Mr. R. Cameron's Sermons, &c. Ser. XXllL
id% Is, that the enemies of God are very high. It may be, that they will be higher yet: the army is nothing that they have, compared to what they may have : he will have all his enemies gathered together; and then bring a fatal ftrokc upon them. For our part, we fhould not care, that not enly this army that they have, were in a body j but that all our Lord's enemies in Europe were ga- thered together, that he might cut them off. It is true, cror power is gone ; but he will not want ways to do i?„ though his people fhould never draw a fword. There is none now fhut up or left ; but the nearer is his coming, ss you may fee, Deut. xxxii. 36. For the Lord fljali judge Bis people , and repent himfetf for his ferv ants ; when he feeth that their power is gone, and there is nonejhut tip or left.
Now I would advife you to look much over the pro- phetical fermons of worthy Mr. William Guthrie:— For he. fpake clearly of what is now our lot ; and »nany things fee pointed out as marks of the Lord's return. All outward things that we looked to are laid bye. Great men, and multitudes of rninifters and profefibrs now have gone ;— - indeed it is fad to think on the ways they have gone. Yea, many minifters are faying, yonder people will get leave to ftand or fall to themfeives ; none will join with them. Some anay think, O but it would be a hopeful buiinefs, -if all the sntnifters, proftiTors and people would join in one. Indeed, if I faw them all coming to join in one as matters now ftand, I would think it good wifdom to run away from that uni- on ; it would be a black mark. He will not give his glo- ry to another : He will have iew means, and thefe deipi- cable ones, that his glory may the more confpicuouffy appear. And if they be fuch as attract the eyes of the peo- ple. I will warrant you, they fhall be laid bye alio : though he will make ufe of fome means and inftruments. O to wait on him for counfel, wifdom,. courage, and furniture ctf every fort, for doing and fullering any thing he may be calling us to. His and our enemies are laughing at us. Well, go to the Lord, and put him to make out his word. Thus haft thou faia\ and be as good as thy word. Thou fcaft heard the blafphemy of thine enemies. Plead with farm : you may plead more familiarly with him, than'whh any man in the country fide. Haft thou not faid, fof the §ppreffion of the pour \ and fighiv.g of the needy , thou vnlt a* rife. O that we were bm groaning to the Lord, and telling him what he hath promiled. We would get wonderful things made out by him ; concerning myfons.} and my daugh- ter st command ye me. Nay, there are as great things to be
got
Ser. XXIX. Upon Isaiah xlix. 24, <bc. 411
got from the Lord now, as ever : he never faid to the houfe of Jacob y/eek ye my face in vain. Let us make ufe of prayer, and that will not hinder us to make ufe of other means. I will affure you, that you will make all your enemies to trem* ble and fhake yet. What have we to fear ? Is not the Lord on our fide ? and if fo, it matters not, who be againft us. Have we not the word of God to be our delight and fupport in the time of our affliction ? Unlefs the law of the Lord had been our delight, we had fainted • We had either declined to that which is finful, or we had been care^ lefs, or had lain down in defpair, which would have been finful alfo.
Now, on the whole, ye fee our cafe propofed in a word to God, Jhall the prey be taken from the mighty % or the law- ful captive delivered ? With his anfwer, Thus faith the Lord, the prey Jhall he taken from the mighty ', and the prey of the terrible Jhall be delivered ; for 1 will contend with him that contendeth with thee, and 1 willfave thy children. Now go with the anfwer of this queftipn from the Lord, be- lieving that he is to arife and contend with them that con- tend with his people.
N. B. The reader will obferve fome fmall additions of words, or parts of fentences to the copy formerly printed. Thefe additions were made as ferving to render the fenfe more complete, in confequence of comparing feveral manufcripts. Perhaps, the worthy perfon who firfl publifhed the former edition, had not the opportunity of feeing more than one of thefe copies. So that the additions above mentioned can be no re- flection upon his integrity, as he feems to have follow- ed the manufcript clofely from which he transcribed.
Fff SER.
C 412 3
SERMON XXX.
Being his laft Sermon preached on Kype Water in E- vanbale, July i8th, i6So, three days before he was killed at Airs-moss.
Psalm xlvi. 10.
Be JFiff, and know that I am God : 7 will be exalt- ed among the heathen : I will be exalted in the earth*
OUTWAPiD troubles ordinarily begin and occafion many (lirrings and commotions within, either when they are beginning, or in the time of their continuance, or even about the time in which the Lord is to put a period to them. Hence, the Spirit of God here, having fpoken of great defolatron, and of making wars to ceafe. — of breaking
the bow, of cutting the f pear t and burning of the cba~
-riots; addeth this, Be JIM, and know that lam G&d.
Now, before we enter particularly upon thefe words, we fhall anfwer a queftion that may be herc-propofed ; Whence it is that difquiet of m'md arifes from outward troubles ? for furely it is not from troubles themfelves : it muft be from fomewhat within ; for if matters were right within, though in the fire or water, we would be calm and
ten
I fhall only name thefe five things.
In the flrft place, difquiet within when troubleous times are without, flows from the love of the world. It is cer- tain that a man whole predominant evjl is txvetoufnefs, or a reigning love for the world, muft of neceffity in, outward commotions, have much diforder and inquietude within : inquietude, which makes him fay, thefe troubles may fpoii sne of my &ou(e, my cattle, my goods, and all I have.
But
Ser.XXX. Mr. R. Cameron's Sermons, 6c. 413
But O that ye could fay with Paul, lam crucified to the world, and the -world unto me. Then ye would learn that ldTon, 1 have learned in whatever fiat e I am> to be content, A worldly man in time of external troubles, cannot be content with his lot or condition.
2dly, It flows from a cowardly fearful difpoGtion. Then are fome of a cowardly humour and difpofition ; and hence even though they have much love to Chrift, and iome what of faith, and may be much denied to the world ,alfo ; yet if fearfulnefs pofTefs them, if the fear of mea have more weight with them than the fear of God, they will be much call; down in the time of outward diforders. We may fay, that there was never a generation wherein there was more of the fear of men, and lefs of the fear of God, than in this age ; wherein that word, Prov. xxix. 25* The fear of man bringeth a fnarc> Sec. is made out: and many a fnare has the fear of man, brought all ranks of men in this land into.
3<//y, It flows from want of acquaintance with God0 Hence fays Eliphaz, Job xxii.21. Acquaint now thyfetf with himt and be at peace : thereby goodjbal! come unto thee. And here the text, Be ftill, and know that 1 am God. O that folk were looking to God, and had the faving know- ledge of him ; that they were looking up, and iaw his hand in all that they are exercifed with : this would contribute much to make them cairn and flill in their minds under every difficulty.
4th!yt It flows from unbelief. Ye know, when the dif- ciples were toiled in the fea, their minds were as much troubled as the waves. And what was the reafon of* this ? They were of little faith. Why are ye troubled and fearful ? You are of little faith.
La/iiy, It flows from over much hafre,rafhnefst and great /prwardneis. I (aid inquietude of mind, is inwardly ex- perienced not only in the beginning of outward trouble ; but even when God is about to put an end to it. Some folks minds will be in a ftrange hurry ; the reafon is, their inordinate and excefHve defire of the fpeedy accompliih- ment of what they are in the hope and expectation of from the word of God, which he has caufed us to hope in. In- deed it is very hard to tell what hour of the night it is now; but fure we may fay, that this is not the beginning of our troubles ; we may date their beginning more than eighteen, ' years hence : nay, we may date their beginning from the year 1650. Who knows then, but that the time may be drawing near, when the Lord may make theic wars ceaie F f f 2 for
414 Mr. R. Cameron's Sermons, 6c. See. XXX.
for a time ? but the truth is, they muft come to a greater height, ere they ceafe, and ere we have peace in our bor- ders. Who knows but the day is approaching, when our Lord is to break the bows, and burn the chariot, and cut down thofe who have had plenty of bows and fwords for years paft ? But whenfoever the Lord is to make an end of thefe troubles, let us ftudy to be (till,- and know that he is God. There is much neglect of this doctrine now ; it is but a gropping in the water to fpeak to many folk. But what our Mafter gives us to fpeak, that we muft fpeak, and it will not return empty. Woe6 me ! that it is all we can do by preaching, to make you more ripe for ftrokes, and judgments, and as to the greater part, we fear for ut- ter deftrudlion at laft.
But for the further explanation of thefe words, Bejlill%- and know that lam God,
I. I (hall fpeak of what is here forbidden, be Jill.
II. I fhall fpeak to what is required, and know.
III. Shew you what are the reafons annexed thereunto.
IV. I fhall make fome ufe or application, as the Lord fhall ftrengthen and aflift.
*
I. I am to fpeak to what is here forbidden. There are many things here forbidden, of which we fhall only mention thefe two or three ; as we take not upon us to o-» pen or unfold all that is contained in thefe words. Many are the myfteries that are contained and wrapped up in the fhorteft fentences of fcripture. The
Firfi Thing here forbidden is, inward difquiet, defpon- dency or anxiety about worldly things, Pfal. xlii. 5, After David had reckoned up his troubles* he corrects himfelf and fays, Why art thou caft down, 0 my foul ? Why art then difquiet ed in me ? He allows not himfelf to be thus dif- quieted. O firs, know ye, what it is to fpeak to fouls ? Some have a fafhion of muttering to themfelves they can- not tell what. Some folk at this time fay, they have dif- penfations at this time to be caft down and dejected for, I am afraid many are in the- one extreme of too much It*, berty and lightnefs of fpirit ; and others are in the other extreme, of being too anxious about many things; neither of which God allows, Be ye careful for nothing* What can you profit yourfelves, or the church of Chrift, either by your fiaful carfulnefs, or by your unbelieving anxiety ?
Secondly,
Ser. XXX. Upon Psalm xlvi. 10. 41
Secondly , This text of fcripture forbids quarrelling with and murmuring againft God. Now let me apply as I go alowg. There are very few, and thefe very well circura- ilanced, that find themfelves in no hazard of quarreling with God. I think almoft that if angels were on earth, they would be in hazard of it. I will aflure you, there are none that have corruption, but they have need to be afraid of this. But many give way to this quarreling, and confider not the hazard thereof. Beware of it, for it is a dreadful thing to quarrel with God ; Who may fay unto him, What doeft thou ? It is a good account of Aa- ron, thatwhen God made fire to deftroy his Tons, he held his peace. Let us then, while we bear the yoke, fit alone, and keep filence, and put our mouths in the duft, if fo • be, there may be hope, Lam iii- 28, 29. Ye know, the murmuring of the children of Ifrael colt them very dear, Beftill, that is, beware of murmuring againft me, faith the Lord. God gives not an acconnt or his matters to any ; becaufe there may be many things ye cannot fee through ; and therefore ye may think it better to have wanted them, and much more for the credit of God and the church. I fay, God gives not an account of his mat- ters to any.— Beware then, of drawing fuch conclu- fions.
Thirdly, This forbids fretting becaufe of evil doers.— . Ceafe from anger , and forfake wrath. Fret not thyfelf in any ways to do evil, Pfal. xxxvii. 8. O but it is dange- rous to lofe ground, or footing. It is very dreadful to hear a godly man fay what he fays, ver. 13. Verity I have cleanfed my heart in vain, andwajhedmy hands in innocen- cy. What is that ? Why, my religion has been all in vain ; my mortification is to no efFec"rf and my prayers to no purpofe. God chaftens me, and he fmiles upon the wicked. Then beware of envying the wicked, though all things appear to profper. Beftill, fays God, for I fit in heaven, and am laughing at them all the while.
II. I come now to fpeak of what is here required.
And
\fit It requires fixednefs of mind, and ftayednefs of heart, Ifa. xxvi. 3. Thou wilt keep him in perfeel pcace> whofe mind is flayed on thee, becaufe he tru/leth in thee. And Pfal. exxi. 7. He Jhall not be afraid of evil tidings, his heart is Jixed% truftngin the Lord. Ye would do well to be much in putting up that requeft in prayer to the Lord
at
416 Mr. R. Cameron** Sermons, 6c. Sur. XXX.
at this time, Lord fix our hearts: Fix our Spirits, and compofe our miftds to rely on thee in troublous times.
2d, It requires eompofure of fpirit. For fome are of fuch a temper naturally, that they will carry calmly un- der ftrange viciffitudes or changes ; neither being much caft down with crofs trials, nor much lifted up with fa- vourable difpenfations. But I fay, this too requires fub« gniffion to God. A holy fubmiffion to God is now be- come a ftranger, and a rare thing in the country amongft us. I cannot now ftay to fpeak upon the nature of this kind of fubmiffion : But I will tell you in a word what it is ; it is taking well with the providential difpemations of God, becaufe he alone has done it, and if ye cannot fee through them, ye hope againft hepe^ that God will bring good out of thefe : And if fubmiffion be fo entertained, it will make the foul triumph and rejoice in perfecutions, famines, and in every trial and tribulation whatfoever.
3d, It requires not only fubmiffion as to what is paft? and what we are prefently under ; but alfo a quiet and pa- tient waiting on tbe word for an outgate and relief as to what he may tryfle us with in time to come. O but he that has fubmiffion has need of much patience » as when we are enabled to look backward, and fee that he has done all things well ; fo likewife we fhould refblve not to take any thing amifs that he does for the time to come. We ihould not limit, or fet bounds to him ; but let him tak$ his own way in granting that which 19 moft upon our fpt- rits, and fulfilling the defires of our hearts.
III. As for the reafons annexed to thefe, we fhall only give you thefe two, that are contained in the text, ba (till, and wait on God.
1. Becaufe he is God fiill. Think not that he is, in anyrefpecl;, lefsQod than he was many years ago. It is true, he appeared more yilibly to men twenty or thirty years fince, in this land, than he does now ; but he is the lame God now, that he was then when his work flouriuV fid in Britain and Ireland. He is the fame God yefierday, to-day, and fer ever: Although he be far out of our view, yet he is the fame God, O for high and honoura- ble thoughts of him : For though he be unchangeable ; yet O how often do our thoughts change of him ! Onr good thoughts of him ebb and flow as his difpenfations towards us are. Sometimes folk have good thoughts of God; and at other times they begin to think he hath for- gotten the earth. How dangerous is fuch a thought, for
he
SfcR. XXX. Upon Psalm xlvi. 10. 4!7
he hath as much power for managing and governing his affairs now as ever : He is always fitting in the afiembiy of the gods, and rules in themidft of hisfnemies.
We now intend, \k the Lord will, to fpeak to the other part, Know that I am Gody (but it may be at another op- portunity.) And O who can tell this! All the angels that are beholding him, in the greamels of his glory, and the brightnefs of his countenance ; cannot tell the hun- dredth, nay the thoufandth part of him. But we may know much more of him than we do, both by his works of creation ; for the heavens declare the glory of God : And likewife by what may be known of him by the works of his providence. At this time, I afiure you, the prefent providences may fupply the want of preaching. The dif» penfations of this time have much in them. By thefe dif~ penfttion3 we may know many things that our fathers knew not ; they had not the means of knowing many of the myfterious fecrets of God's nature, that we may fee by the difpenfations of the time. A
2. R.eafon is, / will be exalted amongfl the heathen.
"What need yon trouble yourfelves, you that are the peo- ple ot God ; hear what he is faying. If everyone of you were concerned in this, you would hear what God is fay»» ing ; but unto many the reproach of Chrift is a bnrden. You th»t are in hazard for the truth, be not troubled : our Lord will be exalted among the heathen. But ma- ny will fay, we know he will be exalted at the laft and great day, when he (hall have all the wicked on his left hand. Yes, but fays he, 1 will be exalted on the earth : He has been exalted on the earth : But the moft wonder- fully exalting of his works we have not yet feen. — The people of God have been right high already. O but the church of the Jews was fometimes very high ; and fome- times the Chrlftian church 1 fn the time of Conftantine fhe was high. Yea, the church of Scotland has been ve- ry high; fur as the moon, clear as the fun; and terrible as an army with banners. The day has been, when Zicn was ftately in Scotland. The terror of the church of Scot- land once took hold of all the kings and great men that paffed by. Yea, the terror of it took hold on Popifli princes ; nay on the Pope himfelf ; but all this exalting
that we have yet feen, is nothing to what is to come.
The church was high ; but it fliall be yet much higher. There is none like the God of Jefhutun. The church of Chrift is to be fo exalted, that its members (hail be made rideupQn the high places of the earth, Let us not be judg- ed
417 Mr. R. Cameron's Sermons, 6r. Ser. XXX. ed to be of the opinion of (ome men in England called the fifth-monarchy men, who fay that, before the great day, Chrift fhall come in perfon from heaven with all the faints and martyrs, and reign a thoufand years on earth. But we are of the opinion that the church fhall yet be more high and glorious, as appears from the book of Reve« lation, and the church fhall have more power than ever lhe had before ; and therefore we declare avowedly in oppofition to all tyrannical magiftrates over proteftants, and over Prefbytcrians ; magiftrates that are open ene* inies to God. We declare we will have none fuch ack- nowledged as lawful magiftrates over us ; we will have none but fuch as are for the advancement of piety, and the fup- preffion of impiety and wickednefs. Let all the world fay as they will, we have the word of God for it, Jer. xxxi. 21, 22. The work begun fhall be carried on in fpite of all oppofition : Our Lord fhall be exalted on earth ; and we do not queftion much but that he fhall be yet exalted in Scotland. But I afTure you, that we in Scotland have need to take heed to ourfelves. I am very much afraid, that we may even have done with good days in Scotland for all this. But let us ftir up ourfelves, and take hold of him by faith : For I affure you, if ye be not delivered, and make a free and purified people, we fhall no more be a free corporation, nation, or embotfied peo- ple, than the Jews are at this day. I fay not this to dif- quiet you, but to ftir you up to take hold of Chrift, and his ftandard on which it fhall be written, LET CHRIST REIGN. Let us ftudy to have it fet up amongft us. It is hard to tell, where it fhall be firft erecled $ but our Lord is to fet up a ftandard : And O that it may be car- ried to Scotland. When it is fet up, it fhall be carried through the nations ; and it fhall go to Rome, and the gates of Rome fhall be burnt with fire. It is a ftandard that fhall overthrow the throne of Britain, and all the thrones in Europe, that will not kifs the Son left he be an- gry ; and in his anger they per ifh from the way. Be JIM, and know that lam God. 1 will be exalted among the heathen ; 1 will be exalted in the earth.
Now of what has been faid, there is a threefold Ufe to be made.
Ufe I. Of information. From what has been fpoken, your judgments may be informed, both as to what rs to beunderftood by thefe words, Be fiilt, and alfo with regard to what is the duty of the gr«fent day. We refer
you
Ser, XXX. Upon Psalm xlvi. 10- 419
you in fome meafure to the particulars formerly mention- ed. For the truth is, if ye would have any good or edi- fication by a preaching, firft, inform your judgments ; aud then cry unto thr Lord for ftrength, and wiilingnefs of mind to do what ye are informed of to be duty : For as long as the duty is dark, the will and affeStions are not rightly exerciied with regard to what is fpokeu ; nor can praflife what is taught.
Ufe II. Of reproof. Many folk may be reproved by what is here fpoken. I wifh. we all would take with our reproofs, and mind that word, He that being often re- proved, hardeneth his neck, Jh.ul fuddenly be deftroyed, and that without remedy , Prov. xxix. 1. And this doctrine reproves thefe,
1. It reproves thofe who are ftupid and unconcernedly lying bye from their duty at this time : For when it is faid, be JIM, the meaning is not, that ye fhould ly bye, and be idle ; no, but that ye lhould make ufe of the means. Many folk fay, at fuch a time we may ly bye from duty ; but we ly bye molt from duty, .when we axe mod called forth to help. We fee that wheii Judas was approaching, Chrift calls the dilciples, to watch and pray with him ; but inftead of that they fell a flee p, Mauhcw xxvi. 40, 43. But he did the work without them. And if the work were not laid upon one who could do it wi- thout the help of minifters and profeflbrs, we might lay it bye altogether. I will be free with you : Many of you have given over the work that ye had on your hands about a twelvemonth ago. I know none that have done this more than thou, O Evandale. Ye of this parifh were a- mong the firft laft year ; and now ye are among the laft : I trow, it is becaute of the love or the world. Many be- fore this, were much concerned in the work, ard now have laid it bye. Why, we are fewers, and have herita- ges, and are afraid to offend the great man and his fubfti- tutes. You will not only lofe their favonr, but your he- ritage alio. O but the love of the world is a great ene- my to this calmnefs and quietnefs of mind, be ftUL ■
I am fure ye cannot have much peace of confcicnce* till
ye be at work again, and as much fo as ever. Rue
fays the houfe or bit of land, as it were, Will ye quit me thus ?
But again there may be fome that have grown rernifs in duty, not from love to the world, but from timidity and feartulnels. A ftrange feaifulnefs feized on folk
G g g after
420 Mr R. Cameron's Sermons, <bc. Ser. XXX.
after the break ; it did fo to fuch degree, that they have not yet cad it off. Some are naturally of fuch a fearful and timorous difpofition. But I fay, beware of lying bye, you in Evandale, or any other pariili : For he is as able to do his work this year, as the latt, when he had an army at his back. He then turned his back upon them, fxcaufe they took in the intereft or his ftated and avowed enemies ; for he faw this was incontinent.. But fay iome, you know my lord is my lord> and the chamberlain, and the laird : But ye know not that, God is God ; otherwite ye would not do as ye do. But fay fome, you my lord is more my lord than before, But I lay, not at all : The ene mies have no more power than the laft year, before the rife at Bothwell. It was then thought that they had not much power : The meeting then almoft detyed them : But our Lord has* no Ids power than ue had ; And O that thefe things were believed by us !
2, It reproves thofe who take over great a lift. I need not fpeak much againfl: it. Folk that are of an anxious fpirit about events, would have a deliverance foon. bay shcy, if it ftiould fall out in a week, a month,, a year, or two years either, they would be content to venture all for u. You fhould lay a yeaV or two out of your own ex- pence ; and then you would have all you wanted ; ctnd fomething to come in. But you might be content to lay cm what you have, if it were for feven years i nay, if it were for all your days, and your Ion's days ; but >t is probable and likely that h will not be to long ; but wc (hail fay nothing as to tnat.
life III. Of exhortation. But I cannot tdt, whether 1 fhall fpeak much on it at this time ; But only, are ye not in *ove with this, &e\fltll ? Would ye not be content! to be at this with it? i ihall only name Iome things, whereby we may attain to calmncls of fpirit in all times and feafons. And
(i.) Labour to have much of the aw^, fear and dread ©f God upon your fpirits. Stand in awet am! Jin r.ot> com- mune -with your own hearts, Pfal iv. 4. Little'do we mind that word. Ifa- viii. 13. Santhfy the Urd cf kfis himfelf, and let him he your fear , and let him be yonr dread — And then follows the promife, and he Jhali be {or afaucluary, 0 that ye dfciuid let the Lord always before you. ConiV tfer this, who iays it, and it comes to pais f and the Lord
km not commanded it. It is neither lord, laird,
general, • -or teto& chateau ftfrud in thy light, O Lord,
if
Ser. XXX. Upon Psalm xlvi. 10. 42f
if once thou be angry. If this were on our fpirit, looking to and fearing of men would much difappear : If this con- deration were* on our fpirits, man's greatness would not be .once named by us. If we looked to the greatnefs, fove- reignty and power of God, and could fay, the Lord of hofis is with us, the God of Jacob is our refuge, we would have compofure of fpirit. Then l£t the impreflion of this be likewise upon you, that if ye be againft God, he will be a. gainft you aifo. And
(2.) Ye fliould be brought to calmnefs and fubmiftion. Beware of finning, or correfponding with what is finful. Stand in awe , and Jin not, and be ft ill. Now, whether have they mod peace this day that have complyed with the de- fections of the time, or thofe that have kept their hands moft clean of them ? whether, or nor, are thofe that have complied, as afraid of the enemy's coming amongft them, as others ? I trow, they are as afraid as thofe who have a good confcience before God and man. The man that has a good confcience has?a good bed to fieep on, were it in a. mofs, mtite, or mountain in the open field expofed to wind and weather. But for a guilty confcience, there is no getting free from it. A man that hath a good confci- ence before he fees them may be afraid, but, when come, his fears evanifhes. — But an evil confcience is never without fears ; and, O man, if thy heart condemn thee, God caa lay much more to thy charge. Many folk venture on fin . to get (witward peace and quiet ; but by getting that they forfeit inward peace and tranquillity of mind. But as for the man that is on good terms with God, though the earth be removed, and the mountains caji into the fea, or turned ttpjide down, he will not be afraid. For cad a man over a height, or precipice, he ftill, as it were, falls on his feet, if he have a good confcience. It is true, when in provi- dence, he is caft here and there, he thinks that this will ruin him ; but when the confufion is paft, and he isco.ne to himfeif, he finds himfeif better, or at leaft as well as as he was before^
(3 ) A word to you that would be ftill. Commune with your own hearts Confufic*rs and commotions arife in Chriftians or believers, either from the fubtile 'devices of Satan, or the troubles of the world, or the riling up of their own corruptions, and the law of the members not only rebelling againft God, but prevailing over the law of the mind. A man that is not talking or communing with himfeif, either concerning his ftate or frame, cannot be right. For it is one thing we ftiould talk much with ourfelves a- G g g 2 bout
4:2 Mr. R. Cameron's Sermons, drc. Ser. XXX.
bout, whether our ftate be good, or bad ? But if there be no doubt of the goodnefs of your ftate; then commune with your hearts about the frame of your hearts. We tnuft begin, and commune with our heart concerning our- felves, and then about the providences of God, and fay whence are thefe ? Does this difpenfation come from God ? Then, fays the foul, will God hurt or do me wrong ? no. If a providential difpenfation comes upon us before we commune with our hearts, it will be ready to caff us on our backs. — But let trace it us back to its firft appearance, and examine our hearts about it, and hold our gripes, that we may get to the end : and though it feem terrible, yet it may be very advantageous to our foul : and fo there may be a great calm in the mind all the time.
(4.) Would ye be (fill ? Then ftrive to have faith in ex- ercife all the time. Thou wilt keep him in perfetl peace, -whofe mind is flayed on thee, becaufe he trufteth in thee. I ihall not bid you do as the difciples did, or fay, Lord in* creafe our faith : for, fays Chi i ft to them,, if ye had hut a grain's weight of true and real faith, ye might fay unto this mountain, be thou removed, and caft into the fea. Many folk would be at fomething that bears much bulk : and it 5s no wonder that fome would be at that, for I have no fkill of that faith, that has no bulk at all. Theleaft faith in exercife, has more ftrength than thoufands of men and armies O but faith hath a ftrange power with God. Ar* mies and prayer without faith have no power with God, It is faith that makes prayer and armies fuccefsful. Try if you have faith : and if you have it, cry, Lord, J believe , help my unbelief. Deny it net, 'though never fo fmall. If you have any, — ufe the little you have, and you may get more ; and this will tend much to eftablifh and compofe your heart in an evil time.
We might (peak of many advantages that folk might have by being ftill or fixed, which we cannot flay now to mention. I ihall only notice thefe two, which are very defireable.
1/?, The man whofe heart is fixed trufting in the Lord, fhall not be afraid of evil tidings. His heart is fixed, fill trufiing in the Lord. When evil tidings come to a believ- er, if he has not been at pains to compofe himfelf, his heart will jump to his mouth : bat if his heart be right and fixed, it will never move him. It is true, he will look to God for afSftance and direction, how to fet about the du- ties which that difpenfation, calls for at his hand— We
might
Ser. XXX. Upon Psalm xlvi. 10. 423
might have a pleafant life with fuch difpenfations, if we had much of this fixednefs of heart.
Lafl/y, If we had this fixednefs, we would be fit to go a- bout duties, My heart is fixed, my heart isjixed, fays thePfal- mift, Pfal. Iviii. 7. and what follows ? Iwilljing tQ thee. And clfewhere, Pfal. cxii. 7. His heart is fixed trufiing in the Lord, Which fays, that without being ftill, there is no right go- ing about duty. "Without it, we cannot wreftle, pray or praife. How can minifters preach, or people hear > how can there be reading, or praying aright without being ftiil ? The man that is difquieted and fearful, is unfit for any piece of duty. I fay the man that is difquieted, not fub- mitting to the will of God, is unfit for any duty he calls for at his hand : He is a prey to every temptation. Wc fay, it is good fifhing in troubled waters: the devil firft la- bours to confufe men, and then he eafily catches them : Then he will bufk his hook, and take by one temptation or another : So that the thing to be underftood here, is, to be patiently waiting on God, and to beware of grudg- ing, murmuring, difpondency, fearfulnefs, and difquiet of mind.
Th$ End of Mr. Richard Cameron's Sermons.
THE
I 424 3
THE
LECTURES, and SERMONS,
OF
Mr. DONALD CARGILL
LECTURE 1\V
2 Cor. vi 4, 11.
4 For we that are in this tabernacle do groan, being burthened : not for that we would be unclothed, but clothed upon, that mortality might be /wallowed up of life.
5 Now he that hath wrought us for the f elf fame thing* is God, who alfo hath given unto us the earnefi of the Spirit*
6 Therefore we are always confident, knowing that \ whilfl we are at home in the body, we are abfent
from the Lord.
7 (For we walk by faith, not by fight.)
8 We are confident, I fay, and willing rather to be ab* fent from the body, and to be prefent with the Lord
9 Wherefore we labour, that whether prefent or ab- fent, we may be accepted of him*
10 For we mujl all appear before the judgement feat of Chrifi, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad*
+ The M. S. bears that this Lefture, and the following Ser- mon were delivered at Partick-lone, (I fuppole that near Glai- gow>) Nov. 3d, 1678.
\ 11 Know-
Lect.III. Mb. D. Cargij.l's Sermons, 6c. 425
1 1 Knowing therefore the terror of the Lord, we per-
fwade men ; but we are made manifefl unto God,
and Itruft a!fo> are made manifejl in you consciences*
7 E may fay of tbefe words, before we begin to V fpeak upon them, the Lord make them like Chrift's box of ointment, wherewith he was anointed unto his buri- al.— We may fay, O how great alterations does death make upon nature ! It makes its averfion, its great defire. And what is nature's greateft averfiani is it not death ? yet through grace it becomes the greatelt and moil foiid deiire or man. But this is not the iirit work or grace u- pon man's fotti : there muft be divers works prior to this : r.he foul will not be made willing to ftep off the ftage of time, except it fee what, it is to itep unto. But there are feveral tilings in thele words that hold out unto us what proceeds, or begets this deiire.
1. There is preparation. Now in a word, a foul that hath a right deiire of death, is a wrought foul, (fo to fpeak). And who hath been the worker? The Spirit of God as you have it in verfe 5. Now he that hath -wrought the /elf jame thing for us is God. Now the preparation is wrought in the foul ; and the worker is God : and what bath he been doing with it ? juft like a piece of clay in the hand of the potter, he hath been beating and working it, and then forming it after his own image and likenefs : and now it is thus a prepared and wrought foul: the worker is God : the thing he is working them to, is his own image ; and fo the Lord is working an image to him- f'elf in every foul to which he hath given a deiire of death. Now we may iay, what working is there yet amongit von i Death is working with iomc : But we know not if life be working with it j and wo unto that foul that finds not death and life working together.
2. As there is preparation, fo there is mortiiication, which mud be the iecond thing prior to this deiire oi death. ~We have now been for a long time withered ; but now Something oi expediences, and fomewhat ot religion let us fee the vanity ot ali temporary things j. and we begin to e- fieem them as little as they efteem us. A foul tjm efteesms worldly tilings little, mult be a loul that is making for hea- ven, m a word, every man hath waited upon a vain heart, and upon vain ex pt Nations. Now> this is here difr covered unto the apoftle, and this diicoyrry begets an a- veriion in him to them, and fo he begins to turn uimfclf
Anu'thcr
426 Mr. D. Cargill's Sermons, 6c'. Lbct. III.
another way — And how long will an immortal foul fol- low a vain and a foolifh heart? We may fay, that there is a certain point of eminence, and till a foul arive at that where it may get a view of the world's vanity, as the devil gave Chrift of its glory, (and that is mortification,) I fay, until we come at that fight of the vanity of the world, that will beget an averfion and deteftation of it in us, and un- till we have been on that mount, we never can fet our hearts and affections upon heaven as we ought. You are not climbing up this mount yet perhaps ; but you mult fall a- bout it, and be dead unto fin, before you get a view that will mortify your hearts fully : for we walk by faith, not byftght.
3. There is a third thing, which is fome affurance of e- ternal life. For we are confident, 1 fay, and willing. A foul will never loofe the one foot, untill affured where to fet dovIS, or fix the other. We will not fay but that crof- fes and afflictions beget paflionate wifhes in many : but they will foon retract thele. But the folid defire that the foul abides at, is in confequence of the affurance of eter- nal life. In this cafe the ibul defires to be tranfported. We may fay, that the afTured Chriftian is as forry to go back again, as you are to go forward. — And how is it that fome are, as it were, dragged away to eternity ; and others go off willingly and triumphantly ? There is a dy- ing man ; but yet he is as a bridegroom going out of his chamber ; >as it were, to be efpoufed unto the Queen of
heaven. Affurance, we fay, fliould then be had; and
it is no wifdom to venture upon eternity, untill we be ia fome meafure fure about the things of eternity. We may fay this one word, and we dare not come below it, and it is this, that we fliould fcarcely leap off the ftage of time into eternity, until once allured that we have our peace made up with God f But more particularly, we may ob- ierve from thefe words.
\ft, There is a Chriftian affection, a great Chriftian af- fection fhown to eternity ; and the reafon of it is given in a word, ver. 8. — and willing rather to be abfent from the body, and to be prefent with the Lord. He is a man fubject and fubmifiive unto God ; and he dare not well tell his mind, until firft, he hear fome intimation from him ; and
+ He himfelf in his laft fpeech upon the fcaffold, fays, M 1 blefs " the Lord, that thefe thirty years and more, I have been at peace •' with God, and was never fhakeo loofe of it ; and now I am as ** fure of my intereft in Chrift and peace with God, as all within •' this Bible and the Spirit of God can make me."
if
Lect. III. Upon 2 Corinthians v. 4, — -11. 427
if once he hear God fay it, he will run before, as ye know, it is faid of Chrift, that after he told his difciplest that he was going up to Jerufaleni, that he Jet his face fled* faflly to go up to Jerufalem, — and was the foremoft, (we may fuppofe), in all the company. Ye know, he was go- ing up there never to return back unto the world again.
2d(y, We muft have refoluti *n ; and what is that ? Why, it is juft to carry well, until we come unto God, even labouring : and for what? For this; — That whether prefent or abfent we may be accepted of him : that is, tl; it when we come home to God, we may get the welcome cf good and faithful fervant. As long as we flay here, it is the Chriiiian's refolution, to carry well, until he get there. And further, he gives the reafons of his refolution, (1.) In regard of himfelf; and (2.) Iorefpect of others. And
1. With regard to himfelf, ver. 10. For we muft all ap- pear before the judgement feat of Chrift, He fhajl then take and examine all our works, like a fchool-mafterwho comes in at night, and takes an account of all his fchol- ars ; let me* fee, fays he, how ye have learned ; how ye have performed your talk : or like a miflxefs with her maid, who fays, how have ye wrought to day ? In a word, we muft every one give an account unto him of what we have done in the body.— But we may fay, this word, that it will be a long account with many : but grace will make it fliort unto fome, and will end it all in a word4 I freely forgive it all: yea, 1 have done it already.
2. There is another reafon, and it is in refpect of ci- thers, ver. 1 1 . Knowing, therefore ', the terror of the Lord, we perfuade men. When we think upon this, we would gladly have others with us ; and we know not, if they fhall be difcharged before God, who have not been ufefui or helpful in bringing in others unto him. But this we are fure of, that the more ye can be inftrumental to bring o- thers to God, ye (hall be the more welcome unto him. It is a wonder that any who have the leaft impreffion of the terrors of God upon them, are not more earned in their dealing with him on the behalf of others. But we fhall {peak a word further upon thefe words. And
Firft, Fir we in this tabernacle do groan, being burt.hened. Now, all groan ; but they groan differently, and on dif- ferent accounts, all groan both good and bad : but if your ears were at their heart, you would hear a great va* riety of reafons. (1.) Some groan ; but why ? Becaufe the world is not more full and fuccefsful unto them : (2 ) And becaufe it is cot free of all affliction: and (3.) Be- Hbh caiife
428 Mr. D. Cargill's Sermons, 6c. Lect. III.
caufc it is not of longer continuance : for ere ever they are aware of it, age is upon them.
I/?, We fay that fome groan, becaufe the world is not more full, — free, and of longer continuance unto them ; fuch folk evidence clearly that they have no right to any thing, at leaft their heart believes it is fo. Again, we may fay, that there are fome, on the other hand, who rejoice that the world is no fuller, freer or of longer continu- ance unto them : they fay, that all this is needful. And indeed if the world wanted its crofo, it would be worfe for us ; and it is aUo well,, that it is of no longer continu- ance.
2d!y, We would fay, that, tho' they be groaning under various wants, and on different accounts *, yet there is an- other thing here; there are ibme put betw.een two gvc.it {traits ; or as ye ufe fometimes to fay, between the devil and the deep lea ; they are both afraid to die, and they cannot live with pleafure. even as they would. They are afraid of dying, like children that are afraid to go in the dark, becaufe they know not what may be there. — We Miall fay this one word unto you, either make more harte to be holy, or elfe,pray for a long life: but what will long life do to you ? for it Ih all foon be expired.
3^/y, Here is another kind of groaning, and this is a great caufe of ir. The words feem emphatical importing, as was faid before, that we believe and rejoice, and we groan and mourn too; and therefore, there are thefe three things that make us do fo.
1. The believer's croues and trials make him mourn, and why fo ? Even becaufe every crofs hath a temptation in it. Indeed we faid a word 'before, which feetns to con- tradict this ; but they agree well together. Believers may be content with thefe croiTes in the world ; and yet may groan under them. They may groan when they find their forrows ; and rejoice when they find their profit therein : and fo both joy and mourning may be contained therein together.
2. They groan, becaufe of the bondage and thraldom they are under ; and what are they, like ? They ly low, and they are, as it were, under the devil's foot, fo to fay. O this thraldom of fin ! when fhall we fee an end of it ? We think that every foul of you fhould be efTaying to have this yoke broken in pieces. O when will it be taken off, never to be put on again ! and when will it be faid, henceforth thou lhalt be free from all temptations to fin, and fhall be uq longer in thraldom unto it !
3'- A
Lect. III. Upon 2 Corinthians v.^,— ii, 1429
3. A third thing is hope deferred that makes the heart fick. The great and vaft difproportion between what they are intitled to and their condition, makes them groan. What is their right ? why, for as low as I lit here, I have a patent right in my bofom unto a kingdom. It is well hid there ;
and if it is not there, it is not well. So I fay there re a
vaft difproportion betwixt their rights, and their prefent condition ? why, they are under the feet of men, and the vileft of men \ under devils, and the malice of devils : but they never get all their will about them. So that hope defer r-ed^ makes the heart fick , and makes it groan. — - O when fhall we be be fully freed from this ! There is a
Second thing that we may fpeak a word here unto is* that this groaning is the effect of fin ; and it began with the body ; and it will end with the body : For fo long as the body continues here, fin and it will be together*
Sin began with the body in the womb: We never
heard of a bibe that leaped in the womb for joy but one ** Others may do it, but it is on another account. I fay, we never read of any but one who leaped upon this confi- deration ; viz. that of the hope that the foul had of its eternal freedom through its. Mediator. So I fay, this may help to diminifh your affections to the world. You muft be kept groaning ; that is the firft thing that makes us content to quit the body ; for we groan while we keep it. So choofe whether ye will dwell with it, or be di- vorced fron? it in your affections, orbe content with thefe groanings ye ihall have while in the body. But we fay, they are great fools who have great expectations of free- dom, while in this tabernacle. Ye have been difappoint- ed, and yet ye will fet it up. But fet it up when ye will, ye will find it {haken, and fometimes the foul drooping, and full of fears. But we may fay that it malt always groan, while here ; until it groan out its laft. And then k (hall have its freedom •, for we that are in this taberna- cle do groan* It is not without caufe that we groan : For we (it befide ill neighbours; and we have great taxes laid upon us. We aie like a people in flavery, whofe rents are all taken from them by reafon of bondage, and bur- dens laid upon them. So that there is caufe of groaning, and this is one thing, that there will be ftill a burden 011 every foul, fo. long as it is in this tabernacle. If there were no more but this body of death,it would be a great burden ,
♦ VIZ. JohnBaptift, Lukei. *t,
Hhh2
It
r4$o Mr. D. Cargjill's Sermons, &c. Lect. III.
It is true, it is not become the burden of fome, I may fay, of many : But the worfe is their cafe. But
Thirdy, Wc come more particularly to fhew the caufe : And
iji, Negatively,—— -Not that we would be uncloathed, but chathed upon, Grace hath brought all the terrors of death unto this : It is but juft like one putting off a worn fuit of cloaths, and putting on a fuit of new apparel. O death, wno waft fo dreadful, thou art now but like the putting off old rags, and putting on hew apparel. Did ye never lee the fondnefs of a child in putting on new gar- ments ? Though there be no fuch fondnefs here ; yet there is as great a refolution and deiire in every true Chriftran to be thus cloathed upon. So fays the true, Chriftian, I would fee how it would fit me : I would glad- ly fee how this cloathing would fet me. So firft, he lets you fee negatively ; Not that wejhould be uncloathed, that; 5s, we have no pleafure in thinking that wefhallbe an- nihilated, or reduced to nought. The pafTionate wifhes of the worldly man look no further than that, O if I were dead ! But if dead, what would then become of you ? Before ye wifh for that, fee better unto it. Where there is not fuitable preparation for death, life is better : Bnt where there is preparation for it, fay, not paffionately, but calmly, Lord, fend it when thou wilt, or let thy fer- ixrnt depart in peace, for niine eves have fe en thy fal vat ion* Not to be uncloathed. What is that ? Not to be brought to nothing, but to have my body taken away. But
2d, Pofitively. >I defire to he cloathed upon. I am like
a man that hath a rich marriage to confummate. I would have both my wedding and wedding cloaths on : And iji effect, death will both bring me unto my marriage, and the putting on of my rich fuit of wedding garments. So
.that I deiire, fays the believer, to be clothed upon. He
would be bra*, and he cannot be bra5 enough, for his bridegroom : But the bride, or believer knows that the bridegroom will prepare a fuit for him. And in a word* fome folk fay of their cloaths that they were never well, fince they put them on. But we are fure that we fhall be for ever weli, after we have put this heavenly cloathing
o«n. -The witnefs of the fpirit continues with them,
they fhall continue and laft through all eternity fo — — And Ohappy foul that never refts, till it come to look u- pon the terrors of death, like one juft putting off his old cloaths, and putting on a fuit of new robes, or apparel, for to meet the bleffed bxidegropm of fouls,-— -that morta.
Lect,III. Upon 2 Corinthians v. 4,— ii. 431
lity might he /wallowed up of life.—— — I would be through death, fays the believer ; and I rauft be through
it. 1 would have^ mortality [wallowed up of life %
and I would die once, and never die more. My dying fhews me to be mortal, but I (hall be immortal after that. I would have it once over for all. Only thefe defires arc with great fubmiffion. He fubmits unto the difpofal of Cod, that mortality might he fw allowed up of life.
Now in the next verfe there are fweet things : He ih&t hath wrought us unto the /elf fame thing is Cod, who hatb at fa given unto us the earneft of the Spirit. This (hews that he makes no more hafte than good fpeed, as we fometimes fay : For all defires without thefe things, are foolifh ; they are finful defires, till thefe experiences take pkce, I am wrought to it,and have the earned of it. We fhallnot fpealc further upon this preparation, having noticed fomewhat anent it already ; but we think that right preparatioa hath,
1. An intereft in Chrift.
2. Bleflednefs, Bleffed is that fervant9 that when hit tnafter comes>Jhall find him fo doing ; that is, the great pre- paration. And the thing we fhould look well to is, to have an intereft in Chrift ; and to be diligent in the work of mortification and holinefs. He that hath wrought us un- to this felf fame tbiug, is God. And there are thefe three things included in it,
Firft, It is God that hath in effect, wrought that in us.
Secondly, It is that fame God that hath hath wrought that fitnefs in us for that kingdom and glorious inheri- tance above, with the faints in light and glory. And
Laftly, He hath given the earneft of the Spirit , and that makes all fure. We have fitneis, and we have aptnefs, and we have the earnef) of the Spirit 5 and that cnfures all unto us,
SERMON
I 43* 1
SERMON XXXI.
John viii. 34, 35-
Jefus anfwered them, Verily verily I fay unto you9 Whofoever committeth fin, isthefervantoffin. And the fervant abideth not in the houfe for ever : but the Son abideth ever*
THE R E are many things that do not anfwer their pretences, but efpecially thefe ; firft, man's fhow, or outward appearance ; fecondly, man's boafting ; and thirdly, man's hopes. I fay
Firft, Man's fhow anfwers not its pretences. Every man, fays the Spirit of God, walks in a vain/how, 2 Cor. vii. 14. That is, the walk he walks in is but a vain (how. Indeed one fhows riches, and he hath poverty : Another fhows gladnefs, and he hath fadnefs ; another fhows honefty, and has nothing but deceit, and the crooked- nefs of the ferpent within him. Ail thefe pretences hold not.
Secondly, Man's boafting holds not. Boafting is the greateft and fureft thing in man ; for he makes nothing the matter of his boafting for ordinary, but that which is fureft and greateft in him. Well, that holds not pace with its pretences. The apoftle when fpeaking of boaft- ing, fays, — our boafting is found a truth. Which inti- mates that it is but rare or feldom, that man's boafting is founded in truth. But our boafting, fays he, hold? j or truth; we may fay this of it', that no creature may boaft: in God's Jight ; and if there be any thing before boafting, it immediately Aides away aftei boafting, and never re- turns till it is rctracled again ; away then with boafting, and O that we boafted of this, and nothing but this, that we are true believers in Chrift Jefus.
Thirdty
Ser XXXI. Upon John viii. 34, 35- 433
Thijdly% Man's hopes hold not the thoufandth part. Man's hopes never anlwer, or quadrate with his preten- ces. What are man's hopes at beft ? Why, they are juft like afield of corn, upon which the winter comes before it be full ; and fo it is blafted : And O but this field was rank in (ummer. Now of thefe things we may fay, man's (how is vain : His boaftings often fall, and his hopes fail. But that which is more than all, as it is in other things, fo it is alfo in religion : Men's pretences hold not in re- ligious things. And thefc arc Firft, things moft intereft- ing. Secondly, things that make the deepeft imprefiion ; and thirdly, things or the moft fubtle conveyance : For it is a devilifh and deceitful heart that fometimes mana- ges thefe things. O then we have need to take good heed here, when v/e entertain or take up with religious perfus- ions. Thefc arc failing, they mufter up greatly, and make a fair appearance ; b^t they never or (eldom an- iwer their pretences.
But to omit other things, we (hall only inftancc in thefe particulars, that are here fpoken in the words of the text. It is a debate betwixt Chrift and a people ; he holds them to be in a (late of thraldom, and they aver themfelvcs to be free. There is much between thefe two : But we arc Aire that truth muft be on Chrift's fide of the queftion. You fay, ye are free ; but ye arc fervants ; and tbefer- v ant abide th not in the boufe for ever. Ye are in bondage. But lay ye, we are fo far paft feeling that we cannot tell whether we are bond or free men. There are fome when they boaft moft of freedom, that are moft in flavery to fin •, they talk as if they were the only free men in the world : And yet they are fo wedded to their own lofts* that they cannot get from them, nor by them. We may- fay this of lome, that they think the*e are none free, but thofe that have got over the law of God, or the cheeks of an awakened conference. Indeed there is a lamb feed- ing in a large place, and yet not altogether free. What j« freedom ? What is bondage or thraldom ? In a word, a man is free, when he has got, by the Spirit of God, fuch a power over himfelf, as to. govern himfclf by di- vine laws, religion, and right reafon. So far as ye ex- ceed thefe, if it were but in the inftance of yonr four hour's drink, fo far ye are Haves to fin. We may men- lion lefs things, to which ye are (laves. In a word, man is a ftave, where aftcttion and. fenfuality rule, and take the fcepter out of the baud of religion and right reafon. Now
Upon
434 Mr. D. Cargill's Sermons, 6c. Ser. XXXI-
Upon the other hand, what is bondage or thraldom to fin ? Why, it is when a man is carried up and down againft reafon and religion. Confider then, and weigh the mat- ter, and fee who are bond, and who are free. But we fhall proceed a little further, and fpeak fomewhat of the evidence of this thraldom to (in. What is it ? It is the commiffion of fin : The commiffion of fin is an indica- tion of this thraldom. I fay, the commiffion of fin : Who- mever committethJint is the fervant of Jin. I need go no further to prove it. We are fure, there is an undoubt- ed truth here ; if we could explain it rightly, we might foon make it evident, who are free, and who are bound unto fin.
And that we may underfland this the better, we (hall not fpeak of every commiffion of fin. But
I. We (hall fpeak of that commiffion of fin, that de- notes, or evidences a man to be the fervant, or flave of fin.
II. We fhall fpeak of that fubje&ion to fin, that makes one a fervant to it,and fo liable to ejection and expul- iion out of the houfe of God.
I. Of the commiffion of fin. We are not to fpeak of every commiffion of fin ; for there are none who are not under the commiffion of fin either ignorantly pr willing- ly : For there is no foul, or mind fo illuminated as to reach the knowledge of every fin and duty. And on the other hand, there is no confeience fo'much renewed as to give warning at every approach of fin and iniquity ; But Jin is many a time done, ere ever a man knows of it, or the confeience checks him for it \ and therefore we fpeak not of every commiffion of fin. Neither do we mean thofe fins that are committed through weaknefs. There are innumerable thoughts in man's heart, that he cannot get overcome, mattered, or excluded ; and yet upon the one hand, we will not fay, that thefe thoughts are not finful ; for finful they are indeed. Nor on the other hand, %vill we fay, that thefe thoughts denote a man the fervant of fin , — for there are fightings againft them, and where fighting is, we , are not fervants, but enemies; for we would fight for, and not againft thofe we were fervants uoto.
Bnt more pofitively of the c bmmiilion of fin here meant. And
i. They
Ser. XXXI. Upon John viii. 34, 35.' 43^5
1. They are commiflions that are done willingly.
2. 95h*t are done ordinarily. And
3. Thai are allowed.
1/?, They are commiflions that are done willingly : •
For we are fure, that where the will is, there is the man ; ami there is ferviuide to fin. An evidence of fervitudc is a will going forth to fin. And where is your will i We may lay this one word, if there were not the will, there would not be fo frequent a prevalence of fin : For the will keeps the door"; and (huts the door. If the will be againit any particular fin, it may prevail once ; but not always. Thus the indication of fervitude is a willing- nicfs or the mind to fin.
2<:i/r, As there is willingnefs in this cafe, fo they are or-.iinary, or habitual commiffions that are meant. We will not call him a fcrvant, that only performs one z£t to another : No, he muft abide conftantly at his work, and
then he gets both the name and wages of a fervant. ~
Where will ye be found working through the day ? Ye will be found either working to yourfelves, or to fin ? And he that works to himfelf, works to fin too, if he hath not firft wrought unto God. What are ye think- ing ? What are your thoughts ? And where are your hearts ? You are at fervice ; but I am afraid it is at the (ervice of iin, or of yourfelves. How feldom are we found in the (ervice of our God ?
3/A, They are allowed commifllons *. And what are thefe ? Why, all thefe fins that we have not retracted. — But what call you thefe ? They are fins done with the full confent of the will. Do you retraft your fins as Toon as they are committed ? He is not a lervant of fin, that retraces and repents for fin as foon as committed. To fay no more at prefent, all fins that are not retracted, are allowed.
If. Of fubjeclion to fin, And it is not every fubje£tion to fin ; but a fubjection and ferviuide to fin, that makeSt us liable to expulfion out of God's houfe ; for as we faid before, every fin does not determine, a mao to be a fer- vant of fin : For he may be fubje&ed, by force. But that we may prefs this a little further, ye fhouhl confider that if you would know whpfe fervants ye are, and whole work ye are doing ; if you be ferving fin, fin is your matter, and de.ith fliall be your wages. And O but there is a great part ofyour work, fin. We are fure that the denomination is from the greateft part of yottr acYions.
I i i Well
436 Mr. D. Cargill's Sermons, 6c. Ser. XXXI,
Well then, if this be a maxim in Divinity, fure, the greateft part of this company will be fervants to fin ; for the moft part of our work, is fin. I fay, then, look to it. What is your work ? Under whofe fubjecYion are you ? And whom do you ferve ? Whether is it God, yourfelves, or Tin ? For one of thefe three, you are all ferving. God fhould be ferved fi*ft, and moft : Ourfelves next : And fin not at all. Not being debtors to fin we ought to be purfuing it unto death ; for it has injured us j and in not purfuing it unto death, we are fervants unto it. ftut
1. Are you in fubjeclion and working to God ? let every man now fpeak according to bis own confcience i wha* is your fervice done to God ? Now we are fure, many a
foul will be filent, not having wherewith to anfwer.
What mall I then pitch upon ? And what fervice (hall I fay for you ? Well, this is my fervice : I am following God's ordinances : I am heariug preaching on the fab- bath ; and I am abftaining from my own ordinary work and fervice. Is not that fervice to God ? Well, well, we fhall confider this. But ye fliould know, that there is no- thing fervice to God, without obedience to his command, Ifyeare doing that out of obedience to Gcd ; then are ye fervants to him ; but otherwife, to fpeak with reve- rence, ye are but putting a cheat on God, if ye could. Ye meet under his banner, and then juft turn back to the enemy again. There are fome heritors bound to lit- tle more by their charters, than to anfwer before the court thrice a year : And we are Inch gentlemen's ten- nants as thefe. We think it enough to appear at court. But will God regard you as fervants on that account ? God will have other fervice than that. And he will put
every man to it If then 1 be a father, -where is mine
honour ? and if lie a mafter, where is my fear ? Mai. i 6. And if his fervants, where is his fervice. But we are fure, that if ye be fervants, ye can fay, here is my reward ; feek it out till ye find it : And if ye find it not, reft not until you attain unto that which is a ferving of God, or e4fe you ferve but yourfelves.
Before we fpeak or a ferving of ourfelves, we may fay this one word, that there is nothing right fervice unto God, but what is inward, and of the Spirit : for we may fay this, that ye can never ferve God without inward pu- rity cf the. confeience, and righteoufnefs of the mind. Do ye think that words, pra)er, or any other religious duty
*\ l
Ser. XXXI. Upon John viii. 34, 35. 437
are a ferving of him, though there be not inward purity of mind ? Nay, we lhall fay that the principle thing in God's fervice is the inward part ; and the outward is rather for exercife to yourfelves, than for him ; for he looks on the fpirit only. But there is need of external ordinances here : and if there were not, there fhould not be any more ex- ternal ordinances than in heaven; for there are no fuck external ordinances there : the fpirits in heaven ftill wor- ship him ; and they do fo conftantly in the acts of love, and in the uninterrupted enjoyment of him. But remem- ber that there is no fervice, if it be not in a well drefled houfe. Right fervice is a readinefs to receive your Lord with a pure heart, and to weep and mourn when he ab- fents lumfelf long. — Ye ferve God, when ye keep your- felves right, and without doing fo there is no ferving him in an acceptable way. Why do ye woflip me, teaching for doElrine the traditions of men ? This is the fuggeition of Satan, and the deceitfulnds of your hearts. Let every man and woman tell, whom they (ervc, and whom they pitch upon for their matter ; orelfe let them acknowledge that they are yet to begin this fervice of a truth.
2-dlyf We are ferving ourlelves : and it is not very dif- ficult to find out fuch a man. Here ye will get the whole week unto yourfelves ; and yet ye will not think much to take a part of the Lord's day alio. Ye will take the whole week unto yourfelves : Ye will rile in the morning, and fail to work withoutcraving a bleffingon your own hands, ex- cept it be in a fuperftitious manner by a iaining or bleiiing yourielves. It is a wonder th.it men and women can rife • up, go out, and not return until night in this manner — Where are ye all the day ? areyouat God's fervice? we may fay, that as forne are afhamed to be idle; fo others fiiould be afhamed to be found fo often working in their (hops, in their houles, fields, and fo conlrant at their own affairs
without minding the fervice of God. As in fome idle-
nefs is their fin ; fo in others laborioufnels becomes both their fin and tteir flume. I am afraid you will tind it lo at laft.
2dly9 And we are the fervants of fin. But I need not put a difference between thefe two, being fervants to fio9 and fervants to ourlelves ; for they amount all to one her.d, though they have fome diftinclions. 7 he fervants of p.n. Where will ye find men occupied ? for if we may fay fo, he hath his cap in his hand : he bows to it, and gives way to it : then kiiTes it and huggs it in his bofom. We will fay this of it \ and we fhall fpeak but little of many of I i i 2 thefe
438 Mr. ©. Cargill's Sermons, 6c, See. XXXf.
thefe things that we might fpeak unto : But we are fureof this, that we will not find a man in all this company, but be hath got fome particular fin, that in lefs or more hath the dominion over him. It is fad enough, it is fad, that in an afiembly confiding of fome thoufands there is not one amongft them all, but what hath fome fin reigning in him, not yet caft out, while others are fetting up fin in their hearts every day.
Ufe, Now try yourfelves throughly. Are ye not freed ? And what are ye freed from ? are ye free from Inn's ? the luft of covetoulnefs, the luft of paflion, pride, fenfuality? "What is it ye have got loofe from, that had once a grip of you ? Some have got this iuft, but not all out : and in effect, when a man has got the one eye thruft out, oj: blinded accidentally, .commonly the other we think is the fkronger. So we are lure if ye put not all your lufts out, thofe you leave behind, will be ftronger than before. Jt is beft to thruft them all out. — -And for further trial an this, what is it that hath moft power over you ? And how fhall ye know it? What is it that diverts you moft from God and his fervice, when ye {hould go to it ? And what is it that takes you from meditation, prayer, reading, and other duties in the fervice of God ? What is it that hath a greater power over you than God hath ? Remem- ber, then, whole commands you obey, and whofe fervants ye are. If fin hath a greater power over you than God, and if ye are under the power of fin and the dominion thereof, you are thus fervants of fin. Here we thought to have fpoken a word unto this, whofe fervants ye are : but we fhall only notice, that if ye be the fervants of fin, ye fhould remember what fhall be your wages. The even- ing approaches: the labourers muft be called and paid ; and whom have ye your wages to afk from ? From fin > Then the wages of fin is death — Then ye muft go to death, devils, and hell to receive your wages. Ye would not bow a knee to God , ye would not obey his commands : ye have nothing therefore to demand from him. He hath given you more than ye deferved : he hath given you fo many years life and maintainance ; and yet ye never bow- ed heart or knee unto him. How many are here whom yon will never find in a clofet, field, garden, barn or barn-yard, bowing a knee unto God. And think ye that is a ferving of him ? I think it is not.
We have one word to fay unto you : The fervants of ffn will be expelled out of th? houfe of God : for certification of this, The/ervant afrdelb not in the houfe for even but the
fin
Ser.XXXL Upon John vfijU 34, 35. 439
fon abide: in the koufe for ever. We fhall fay this of it, this houfe is to be diffipated, and the other is to be taken up, and all the fervants are to get their ieave. Remem- ber the bond woman and her Ton are to be call: out. It will come to this with you, if ye be evil fervants : he will not deal with you as fome with their fervants: they will not fend them away without Tome what to furnifh their houfe Bin ye fhall be brought before God's awful tribu- nal-, and from thence fent away empty and bare unto e-- verlafting mifery. All thofe benefits which bear up you? hearts on earth, and thofe duties that your lbuls tookplea- fure in, fhall be taken away from you.
I lay, then, this is the doom, this is the fentence, that the fervants of fin fliall not abide in the houfe for ever. Now, we might infift on this a little ; //?, To fhew yom the truth of it : idly% The greatncfs of fuch a judgment : but for brevity's fake, only remember,
\fl% That it is Chrift himfelf that fpeaks it. This is c- nough for the truth of it. If ye abide the fervants of fin, ye (hall abide (laves to wrath for ever : for the fervants of
fin go unto hell ; that is the place of their reward. So if
ye be the fervants of fin, look to it fpeedily, before it be too late But
2d!y, On the other hand, for the greatnefs of the evil of being excluded out of the houfe of God, this only ferves Sufficiently to fhew the greatnefs of this judgement and mi- fery, that it is to be excluded from the prefence of God, from Chrift, angels and tbefpirits of juft men made per f eft, and from all their preafures and enjoyments, which are but external. But this difh ftiall foon be over, and then comes the great and lading difh of glosy from which they are caft out. And O what horror of confcience will the mcft part of the world be in, that are the fervants of fin, when forced to take their leave, or laft farewell of God, never to fee his face again in mercy !
Now thefe fhould be the things our hearts fhould hi u- pon : whofe fervants we are; and fee who will be kept to continue in, or be caft out of God's houfe for ever. We pray, and intreat you to confider this.
We (hall now add no more but this. Let thefe things be laid to heart : and confider the greatnefs of your ha* 7 ird, if you continue in the fervice of fin, and neglect thp krvige of God, But we fhall ieave it at prefent.
5 E Pw
C 440 ]
SERMON XXXII
John viii. 36.,
If the Son, therefore, make ycu free, ye foall be free
indeed.
CHRIST'S freedom is the greateft of privileges, and it is in the beft of hands. I fay, it is the greateft of benefits, and it is in the beft of hands. He hath pur- chafed it at a dare rate, that fets forth its precioufnefs ; and he beftows it freely, and that fhews his gracioufnefs. Vfe may fay this one word, and what needs more ? as it were, he isfet over this matter ; that is, he is the lover of man ; for fo the fcripture ftiles him Phi pan thropos ; I fay he is fet over this matter, as the lover of man. It was certainly a great joy to Jacob, and to Benjamin his fon, to hear that Jofeph was fet over the land of Egypt. They knew there was nothing under his hand, that his bowels would refufe. There are fome that know the companions of Chrift to be fo great, that their cry unto him fhall ne- ver be in vain. O that either the excellency of the bene- fit, or the gracioufnefs of the giver, could ftir us up to be in earneft about it: for we may fay, that if the mouth wcvq opened, and the heart loofed, if this were never fo little, that attainment would go on to a perfect liberty from God, fo that from the gracioufnefs of God we ihould attain unto the higheft degree of this benefit.
But being directly led unto this text of fcripture and what is the great intent of it ? It is to fhew that this pow- er of making free is folcly in the hand of Jefiis Chrift.
Now there are thefe things we have to fpeak unto.
I. That men may attain unto freedom again.
II. That this freedom is to be obtained by Jefus Chrift.
* This Sermon was preached as Quarrel- holes, December 167?.
III. That
Ser. XXXII. Mr. D. Cargill's Sermons, 6'c. 441
III. That this freedom by Jefus Chrift, is a freedom in- deed ; other freedoms compared to this, arc nothing but flavery and bondage.
Now we (hall fpeak a word to thefe, at leaft to fome of
them. And
I. That men may attain to freedom. Again, man is thru ft down, and now very low ; and he owes this to himfelf*. But that which we would obferve is this.
That though he is brought down very low, yet his cafe 3s not a defperate cafe ; but he may, be reftored and raifed up again, even unto the freedom of Jefus Chrift. But that we may clear up this a little; there are
1. Some infenfible of the want of this freedom, fo as to obtain it Jt is not in their heart. So they want both power and defire to make themfelves free : but they abide in this cafe, until the great thraldom of bondage come upon them, and then, they muft abide therein for ever.
2. Such is the cafe of thefe; there are others with whom the Lord deals another way, to make them fenfible of their thraldom and flavery to fin. Hard crofTes and conditions come with their bondage and thraldom ; arid thefe working together (through divine grace) beget a longing defire in them to attain unto this freedom from a body of fin and death. But
Fir/ly If it be inquired what freedom is this ? We fhall not dwell long upon it. In a word, man may be made free of all that fin has fubjected him to. We (hall not fpeak much further, as to what degree this freedom of Chrift may amount to. Whatever would have been the freedom of man in innocence, we may venture to fay, that this fhall be no iefs 5 yea, it fhall be greater ; for it is now purchas- ed by the blood of Chrift himfelf, that is infinite in merit. So it mult be a greater freedom than that which would have been1 the purchafe of man's innocency.
But what we would ipeak to, is, that this freedom frees from all the bondage and burden that fin hath cart upon man whether in foul or body; whether it be to that which belongs to the whole perfon foul and body; or to the Se- veral parts of the perfon foul and body feparated. And
i There are thefe three things that the foul enflaved to fin, is fubjected unto fin. (1.) Deprivation. (2.) Slavery : And (3 ) Impt ifonment. And
(;.) As to its deprivation, it is much deprived of the telle of God. What is the foul of man like ? It is like a
rich
442 Mr. D. Cargill's Sermons, 6c. Ser. XXXII.
rich heir, that fome nave fo taken; in that they have fcarcely left him any thing, except the title 5 we have the name of men of ftrengih, wifdom, virtue. But there is nothing left, fave the name of thefe. If we take and lift man to the bottom, you will find nothing of that excellency that ihould anfwer that name or character in him. But if .we confide? particularly his deprivations, or what we are deprived of, we may fay this one word, alluding to a fcripture (imilie, the belt of man is but like a reed fiaken with the wind, or a blafled (talk of corn, that ftands up ; but has nothing but chaff; it appears fomewhat, until it is in your hand, and then you will find the grain is gone. *So it is with man in this itate of thraldom : /in has deprived him of all true excellency and illumination : there is neither light* life, true wifdom, nor any perfection now in the foul of man. So that its deprivation is wonderfully great; fo .great, that nothing is left him that may be really helpful to him. But all he hath is infirmities, or what tends moie to trouble him, than to rid him out of thefe entanglements. A (2.) Thing fin hath fubjected us to, is to theflasrtfry of lufts, woe unto lufis. Every thing is become a mauler to man in his fallen eftate. What is it that over-grows him not, and holds him not under flavery and luft ? So that he is not his own man, r.or his own matter, nor the fervant of God. In this, and this only would man be his own maf- ter, in being God's iervant, and fo matter over ail his lulls and affections in the foul. Ah ! it muft be a great fall, to fall from iuch a freedom into fuch n flavsrjr.
(3.) Consider that the foul of man isrhruft into prifon, and what is the body which is now an habitation for the foul ? Is it not a prjfon ? Have we not ftiut up the foul, fo that it hath neither endowment, nor capacity to* compre- hend any thing, like a prifoner that gets not light, food, or cloathing ; for the foul is fhut up in prifon, until the bo- dy be reitored unto the glorioufnefs of the Son of God. And
2. What is the body of man by fin fubjedted unto? Why, it is fubjecled it unto all infirmities, ficknefs, pain and maladies of every kincK. We {hail not fay, that all thefe infirmities meet in one perfon ; but if all the in- firmities of the body through the world were gathered to- gether ; ftrange fpiectacles of ftrange difeafes and maladies would be i'een : and all thefe>we are fubjected unto, by reafon of fin.
3 Sin has fubjected the whole perfon, foul and body, unto the wrath of God j fo that man hath no uiore free- do m
Ser. XXXII. HfoN John viii. 36. 443
dom from wrath, nor fnfpenfion from that great debt, but fo long as it plcafeth God in h'i6 infinite goodnefs to> allow him. So that while under that thraldom, fin has put us into, the Lord may call us in a moment unto that perpetual prifon that fin has fu ejected us unto.
And laltly, We may add this, that notwithstanding all this, man may attain unto freedom : yea, notwithftanding all thefe mortgages which are innumerable, for man, in all his ways, hath acted a part to his own foul, like a man that fought to fet enough upon his inheritances when he law it would unavoidably goa way; we may fay this of the mortgage of fouls, it is fo great, that here is none that will plead an intereft to redeem them ; for the foul is not worthy of redemption; and we may fay that there is nothing left that is precious in the foul, but its immor- tality ; and it is that which makes it precious, otherwife nothing would be precious to it. And as it is mortgaged, fo the bondages are many ; for every fin make3 new bonds, and a new addition to the rope by which we are holden. It is true,% we think we have few ropes about us j but ere we break (hem, ye will find them innumerable. For as many as our fins are ; fo many are our bonds : and ye know a three-fold cord is not eafily broken. And yet notwithftanding the number and greatnefs of our boffd?, there were hope, if there were ftrength within : But our weaknefs is as great, as our bondage is. And yet after all, man may attain unto his freedom from under the bondage and fhvery of fin.
We fhall only fpeak a fhort word of ufe unto thi?, point. The joyful tidings of the gofpel have brought to light, and proclaimed, that men may yet attain unto free- dom : and therefore let every man fet his heart upon this.
Wc might notice thefe three things, (1.) There are fome that have already obtained this freedom. (2.) There are others that have miffed it, and it U gone. (3 ) There are fome whole freedom is only in the bud begun. (4.) There are fome that are juft labonring about their freedom : and laftly, there are fome who utterly neglect it. Now a word to each of thefe,
1. There are fome who have obtained this freedom, and are gone, and there are no bonds on them. Now they may ferve to encourage the reft. If we could shear that com- pany from heaven who have efcaped thefe fetters, they are now (as it were), looking back, and crying, courage, un- to thole behind : we were as far down and under bondage, as ye gnce j but now we are free. There is nothing but Kkk the
444 Mr D. CarGill's Sermons, &c. Ser. XXXIf.
the earth detains our bodies ; and we have their refurrec- tion promifed ; and we have the refurrection of the body of Chrift for a pledge. The human nature of Chrift in heaven for a pledge, and the promife of God for our fe- tffcrity in that.
2. There are fome who have miffed it ; and if they were to return back, they would again mifs it. They are gone, and hell makes no change upon the nature of man. We fpeak not this, as if God would excufe any that are in it % or yet diminifh ought of their torment : But ftill that con- fcience is laying it home to their door, that the want of freedom was owng to their own unwillmgnefs: whatever was in the decree of God which was not made known to them, till they found it made out ; yet they had the fame offers as the elect had who are now in glory, and yet they rejected them.
3. There are fome that have their freedom begun, and it is now going on to perfection 5 and there are two thiftgs we would fay to thefe. And
(1.) The quicker ye are, it will be the better for you; for the quicker the eafier. They that are flothfulin this, will have double work of it : for a Chriftiari by his dili- gence, one day,, and flacknefs another, gets the former- days work to do over again : for by every days flacknefs, Satan brings you a ftep back again, and corruption ga- thers ftrength according to your negligence. Therefore be quick, and remember it is the everlafting freedom of the ioul that you are now exercifed about.
(2.) Be encouraged in this work, although there be but fmall beginnings : yet if you have gained any ground, there is hope. We may fay that there »s not a freedom in the leaft degree, but it is a certain pledge, or earned of a total freedom. Is there a freedom from one fin, one luft, one evil abftinenee being accompanied with want of affec- tion ? (for thefe two muft not be feparated :) then it is pro * mifinglike: It is a gracious freedom. If the one hand be loofed, it is a fure pledge of the perfection of : *edom.
4. There are others again, that have but juft begun to tafte their liberty : and it is much to raife their hearts to aay courage, or expectation of ever obtaining it. We would fay this word to them, that they fhould be like Abraham, who did not cTonfider the deadnefs of Sarah's womh, nor his own weaknefs. What confidered he then ? He consi- dered the power of God, that he that promifed was alfo able to do it. But we fay unto poor men and women, that are begun to feek after their freedom, that they fhould
be
Ser.XXXIL Upon John viii. 36. 445
be encouraged from thefe confiderations. They (hould encourage themfelves from the greatnefs, the power, amd iofinitenefs of mercy in him. There is nothing able to with- ftand the ftrength and mighty power of God ; for he hath given a proof of it : the bonds of death were not able to hold the Son of God- So the devil's bonds fhall not be able to keep a believer, if the Lord once fet to his hand to refcue him. And *•
Lafily, There are fome who are utterly neglecting this freedom. We may fay this word to fuch ; that the longer they neglect it, the devil is the more bufy and induftrious 10 binding of them: for if ye are not loofing, he is bind- ing, and fo it goes always on. Alas ! How faft are many of you thus bound ! and ere long, I am afraid, they ihall be a triumph to devils that fhall get fuch power over them* as to cijt off their hair, bind them in chains, and put out their e>'-s. — They will thus be made a public triumph and derifion unto all the devils in hell. We would count him unwife who had a burgefs-right in a city, and yet would cot Ihew it, nor take out his burgefs ticket, though he knows net what accafion he might have for it. But O the madnefs of man! who ftill neglects this freedom of an higher kind. But to addrefs ourfelves to all in general, that find any thing of this llavery and bondage; (But ah \ how few find it ?) we are in love with our bonds: for there is too much fenfuality amongft us. Hence a luftful eye has been a greater burden to fome, than poverty has been to others.
Again,, poverty hath been a greater burden to fome, than a covetous eye has been to others ; yea, than all the lufts that lodge in the heart of man. But, fome are never at reft, uniefs when they find the yoke of Satan bound over them, There are thele two things we would fay to fuch. .
1. They muft firft break the womb of nature. Thefe who do this, need not defpair of obtaining the freedom tjiat comes after. O if we were once out of thewomb of corrupt nature, there would be nothing too hard for us.
2. As ye muft break the womb of nature, fo ye muft refufe fubjeetion to every fin. It was a generous word of a noble Spartan, who when he was taken prifoner by the enemy, and being threatened with flavery, (tabbed himfdf with that word f , " I cannot ferve Them."
f The like is related of Cato/who call himfelfinto the feaat Uttica, rather than be brought to flavery. Clark'3 Examples.
K k k 2 A word
r44$ MR. D. Cargili/s Sermons, 6c. Ser. XXXIL
A word proper for every Chriftian's heart. I cannot ferve any but God the Creator, and God the Redeemer, tthoml am bound upon the account of creation and re- demption to ferve.
To add one word more, we can hardly have right views of our freedom, when we ly under the power of fo ma- ny things. We fpeak not only of lufts and idols, but of/ thefe things we are in fubjeclion unto. We fpeak not of tbefe things as trifles : although they be but as trifles to fome of you, yet they are the indications of bondage: For if ye caft not off the leffer, ye cannot caft off the greater. But wherever the freedom goes, it makes a fair way before it. I will caft off this and the other thing. | will, fays the believer, be in fubjeclion unto nothing that is (inful ; and will not be under the power of any thing that is unlawful ; yea, under fubjecuon unto r . thing, though lawful, but uuto God only, and his divine laws. We fay this word, and we fay it before God ; we preach it to you this day ; and take one of thefe two, either free- dom to heaven, or conviction to hell with you : And re- member that it is declared by a minifter of the gofpel, that you might obtain freedom in Chrift. There are none that hear me this day, but one of thefe two they (hall take with them : And this offer of freedom to thole that reject it, fhall be a torment upon their confcience in hell to ail eternity. Alas ! will fuch an one fay, I might have been made free from hell and wrath : It was told me, and preffcd on me ; fciut I have rejected it unto my eternal yuin.
II. The fecond thing was this, that freedom is to be ob- tained by Jefus Chrift. Here every word is more joyful than another. Joyful that there is a freedom ; molt joy- ful, that it is to man, and that the power of this freedom
and liberation is in the hands of Jefus Chrift : And
whol'e hands would you have it in ? He is on our fide. It is true, he is Mediator; yet he ftands wholly for man. Therefore this is the joy, that man has freedom, and tha this freedom is in the hands of Jefus Chrift. We may fay, that the hope of freedom in him is better than the fruition of freedom in ourfelves. How foon did A- dam lofe freedom, when in his own hand. And yet the poor believer, who has not the ftrength Adam once had, fhall keep this freedom to eternity. But to clear up this point a little, let us fee what Jefus Chrill does for this freedom, And
e> What
Se*. IXXIT. Won John viii. 36. 447
1. What he has done for procuring freedom to loft man.
2. How he brings us to the right-hand of God, where we may obtain the perfection of this freedom, O to be free and amongft thofe juftmen made perfect ! thatroy* t\ ajfembly of the church of the fir ft born ! But
Ftrji) What does Jefus Chrift for this freedom ? Why, he hath paid down the ranfom for if, and configned it over to the Father's hand. His obedience and fufferings are the ranfom which was configned over to the Father ; fo that now, whofoever will, may go, and receive fuffi- ciently of that ranfom that was weighed and paid down for this liberation. Thus we fee where it is: It is in the Father's hand ; and the fufferings of Chrift were a fealing of it over accordingly.
Secondly, As Chrift has paid the ranfom, and confign* ed it over ; fo he has procured the beftowing of the fpi- ritonus. It is by the fpijfit, that man's bonds of capti- vity are loofed ; for it is the fpirit that begets us anew : Man is begotten again by the Spirit. It is through the fpirit, we are made free ; even the Spirit of Chr ft, not merely the Spirit becaufe he proceeds from him ; but be* caufe he is given in confequence of his blood fhedding bis death and fufferings
Thirdly, The power of beftowing this freedom is deli- vered, by the common conient of the council of heaven, unto Jefus Chrift, the fecond Perfon of the glorious Tri- nity. For if the Son make you free, ye are free indeed,— — It is true, he bought it not, as a man buys a place to bury himfelf in : But he bought this power and authority at a dear rate, even by being obedient unto death, even the curj* ed death of the crofs ; to the end that heaven might be free unto us, and to give eternal life unto as many as believe in his name.
Fourthly, As he hath purchafed this power, fo he i» ready to give liberty freely to every ooe that comes unto him for it : For he is iriterefted in all our concernments. There is a greater willingnefs and readinefs in him to) give it, than there is in us to feek, or afk it of him t al- though he may let us afk a while, yet his heart is (fill at his mouth, if we may ufe the exprefiion : He hath fb> great tompaftion on us. If any or you come with a Am- plication to him, he fays, What is your fuit ? And what is your petition, and what is your requcft ? Why, fay ye, it is even to be freed from a,il thefe lufts or idols, and from
that
448 Mr. R. Cameron's Sermons, &c. Ser. XXXII.
that devil, who is ever feeking whom he may deceive and devour. Now for
USE, This fays, or fpeaks forth unto us,
i. An encouragement to all who fet about this work. Ye have *a throne to go unto, where your fupplications fhall be heard. He hath not fhut his door againlt you, fupplications fhall be welcome here. It is fometimes the cafe in Commonwealths, that heralds are appointed to proclaim liberty to all, who will come, and make them- felves free. Chrift fhews himfelf ready to accept ©f^all that come. There is an open proclamation in the gofpel ; the law is given out for having a Commonwealth erected In heaven : And this is published through the world ; Whofoever will, let bim comet and receive this freedom from fin, and that freely. And
2. Defpair not then to get your bonds loofedj were they never fo ftrong : It is true, feme fouls have made themfelves as fure of hell as the wit of men and devils poflibly can do. We know not what paction or corres- pondence you may have had with devils, befides that na- tural polTeflion they have of you. If ye be like one who hath made fure an inheritance to another, and that other hath difpleafed him, and yet he cannot get it back again, being made fure unto him before : There is in this cafe, doubtlefs, nothing but the wifdom of heaven, the power of omnipotency, with God's infinite love, that can revoke or recal it. — So were there bonds never fo many, and the pofTefiion of devils never fo fure, yet if you are for free- dom, defpair not : For we fay this one word, that it is in the power of God to overcome all thefe ; and it fhall be his glory to loofe us, the fafter we are bound in fin. And
Laftly, Let us betake ourfelves unto him, and let us couiider, what we would have. Sure, the great defire and petition of your fouls fhould be for freedom. Begin firft with fin. When ye begin there, it is well : For he
that begins with fin, needs not be afraid of wrath :
Wrath hath not power, but for fin : And where we are freed from fin, we are freed from challenges of con- fcience. There are no fnch challenges, but where fin reigns : And where fin reigns not, it is like an old bond cancelled, the power of which is taken away.
N. B. It would appear from thefe words after laying down the general heads, [' Now . we fhall fpeak a
« word
Ser. XXXII.. Upon John vIh. 36. 44$
<« word to thefe, at leaft to Tome of them." That he had deferred the third or laft head unto another occafion.
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TORWOOD EXCOMMUNICATION.
Being the Lecture going before the Actjon it. felf, and the Afternoon's Sermon following that Awful Sentence pronounced by Mr. Do- nald Cargill, at Torwood, in Stirling- shire, Sept. t i£8o*.
«kxxxxxxx><xx>oo^^
LECTURE IV.
EzEKIEL XXI. 2$, 26, 27.
25 And thou profane wicked prince of Ifrael, tvhofc day is ctme, when iniquity (hall have an end.
26 Thus faith the Lord God, Remove the diadem , and take off the crown : this f hall not he the fame ' : exalt him that is low, and abafe him that is high*
ay I will overturn, overturn, overturn it, and it fhall he no more, until he come whofe right it is, and I will give it him.
• This was publifhed in the Year 1741.
NOW
45^ Mr. B. CarGill's Sermons, 6c Lect. IV.
NOW, I have only one thing to beg of you, that you would not entertain prejudices againft us be- fore you bear us fpeak.
1. God is Judge of the whole world ; and this word gives us affhrance thereof : 1 fay this word gives afFu- ranceto all men, that God is Judge of all. He will judge oppreflion. If he will not relieve the oppreffed, I doubt not but he will reward opprefTors.
2. God is a righteous Judge, and he will not fufTer the wicked to pafs unpuniihed. Now, ye have heard that this word gives us afiurance, that there is a Deity, a righteous Judge. The word fhews us this, and the Lord knows whether it may be rightly applied to fome, or not. The words imply, that the Lord is about to make a change. The Lord is wearied of many ; and he knows whom to put in their place. He will give them their leave ; but he is about to make a great change ; and when he is about to make a great change, he wiil take a- way kings: he will take away princes, and he will take a- way nobles; and he will lay watfe many fair buildings. But ye may fay, why will he make this great change ? He will do it, if it were no more, but becaufe men have tak- en away his authority. Npw, he is faying to Britain, Who rules here ? But ere it belong, he will make them know who rules in Britain. Andthou profane wicked prince tif JfraeU &c. By their profanity and wickednefs, you may eafily call their Horoscope f. Now there is a gre:it one fallen: It is not an ordinary death, or an ordinary fall ; It would in that cafe, be too fmali a token of God's difpleafure. He nauft ftigmatiza with more than ordina- ry brands. Now
i/?, We fee that there is a great one fallen. The Lord Is faying, And thon prof ane wicked prince of Ifraelt wbofe day is come, &c. As if the Lord had faid, The day is come, when you rauft tyrannize no longer; you mtift live voluptuously no more. O dreadful woe l—wkc/e day is come ! Now mull he leave all his pleaftires. Now muft he leave his court : Now mutt he leave all his voluptuouf-
\ To cafl: one's Horofcops is to calculate the time of his nativi- ty, and according to the pretended principles of Aiticlegy, to foreteH his foitune by trie afpetfs of the ligoor the planet under
which lie was born. _
nets ?
Lect. IV. Upon Ezek. xxi. 25, tec. 451
nefs : Now muft he leave all his difhes.-o — But we may fay this one word of the wicked, of the moft voluptuous that ever lived, that their day is coming ; And great
wickednefs haftes and helps forward their day. Whofe
day is come, when iniquity Jhall have an end. As if he had faid, I will fhorten thejr voluptuous living. I will fhorten their reigning. I will fhorten their pleafure. — O if they knew what is coming amongft them, — -when their iniquity /hall have an end. O blefTed (hall we account that day, when fin and iniquity fhall fall, and have an end. We are perfuaded, that this joy is allowed to devout per- fonsin fcripture : when iniquity fhall fall, there fhall be no more (inful and iniquitous laws : When the finful lawgiver fhall fall, and God fhall arife, iniquity fhall fall and ftop-its mouth. But let them fall, be who they will ; be they father, or mother, or brother, or be who they
will; If God arife?, let them fall before him. Now
2dly, Iniquity Jhall have an end. Thus faitb the Lord, Remove the diadem ; take off the crown. The Lord (lands bye, and as it were, difrobes him, Zech. iii. 4, 5. where the Lord ftands bye, and gives orders to take the filthy garments from Jofhua, and to clothe him with change o£ raiment, and to Jet a fair mitre upon his head Juft the contrary is here ; the Lord gives orders to difrobe the profane wicked prince, to remove the diadem, and in a word, to rend his Injignia Regalia. And is God faying, Remove the diadem, take eff the crown? There may indeed^** be much blood fhedvin keeping it on : They may keep it for a while ; but it fhall fall, and they fhall never recover it again. Remove the diadem ; take off the crown. This Jhall not be the fame ; exalt [him that is low, and ahaje him that is high. Now, they muft change places. If ours be ill, theirs fhall be worfe. . We fhall fay this one word, that the worft change in all the earth is not like this change of a wicked magiftrate 3, for their change is from the throne to eternal fire; from the crown to eternal fire. But let the man of low degree. rejoice ; for unto them their bringing low, comes from mercy \ but unto the wicked who are high, from wrath.
3<//y, It is to be obferved concerning the overthrow of
princes, that it is generally cf great extent. Overturn,
cverturn, overturn : it may be applied to three ftates, or to thefe three forts in the land, viz. king, nobles, priefts, and people. We fee, that one overturring fumceth not. Alas! this overturning extends to many mow Nay, it
L 1 1 will
452 Mr. D. Cargill's Sermons," 6c. Lect. IV.
will go through it is like an earthquake ; it will not leave a houfe, unfhaken in all the city. — Overturn, over- turn, overturn. Ye think, ye ihall be free of it, Sirs : But as the Lord lives, ye fhall have a part in this over- turning.
In the next place, This Jbatl not be the fame. It is a contemptuous faying, a word of contempt. What does the Lord regard a magiftrate, when he is an enemy to him. Here he takes them all in together, in the very ac"c of doing their wickedness, and fays, This fliall not be the fame. They are all included. Is he now a king, a duke, an earl, a general ? Still he is comprehended. They are all moth eaten ; they are already rotten down. It muft
not be, This fball not be the fame ; it fhall be no mors.
And
Lqftly, It is queftioned, how long (hall this be ? It
S anfwered, until he come tvho/e right it is, and 1 will give it him. Eor a while, the Lord fhall hold it, till he gee a fit man, fit governors, or fit men for the government. They arc low, it may be, this day, whom he will make fit for it. And O that we could pray that he would raifc up fit men for it. He never gave it to other men, but by a wrathful permifiion ; as he doth all fuch things : They get them by a per million in his wrath. And
1. There is an overturning. And
2. Aftyfing. He will in his own time, put it in their hand, that will rule for him.
i. Then he begins. And thou profane wicked prince of
]frael\ here obferve a ft range title given unto a king :
But Cure lam, it does not belong to, or become a faith- fulminifter, to give any kins, who is an enemy to God any other name. O the parafites, the court flatterers, the flattering creatures of this generation ! It is a wonder to fee fo many of them They are not like Job. or rather Elihu that would not give flattering words, or titles unto men. Wefhould give gieatnefs its due ; but when em- ployed againft God, it ought to be teftified againft. It is ftrange, that mini Iters would make us believe, thit the fame titles, the fame names, and the fame obedience is due to them when apoftadzed and wicked, that is due to them in the right way. If our hearts be hot right with regard to them, we will get a fall, I affure ygu ■: And lake heed, Sirs, it is a good part of this day's work, to fet your hearts righewith refpeel to them. Then
2. What means he by profane? (obferve.) It is either when a man neglects the wonliip of God altogether, or
when.
Lect. IV. Upon Ezek. xxi. 25, 6c. 453
when he defiles all that he handles thereof. So he is faid tp be profane, who altogether neglects the worfhip of God, as E0»u, who worshipped and facrificed a while ; but he foon left it, and for one morfel of meat fold his birthright. He is mod profane, who defiles the wor- ship of God ; as they do, who go from their whoredoms lo their facraments ; and from their facraments to their whoredoms, as the princes and great men now do: So that they may juftly be called profane and wicked men. And
3. He is called, Wicked prince of Ifrael What is cal- led wickednefs ? Why, wicked men are full of enmity a- gainft God, againft his way, and a gain ft his people. That is wickednefs. In a word, it is a ftiiF, ftubborn kind of (inning ; a ft iff kind of wickednefs in finning : They will not fubmit, or bow to God at all.
Now let us fee, whether they are fuch or not, who are called our rulers. Let every foul apply it without preju- dice Is not this the ftyle that fhould be given them ? They have finned ftubbornly, and they will not bow at all to God, whofe day is come, when ^iniquity Jhall have an end. But his day is come ; He Jhall he broken. His day
is coming. There have been great lamentations for
the death of kings; but he hath been io great a burden to the people, that in the eve^t, there (hall be as great a ringing and rejoicing. I (ay, When the wicked pe rift 9 there is floating. Their death (hall be detired ; wheu they are dead, it fhall be as when the fea hath been long in a ftorm : It rages long after the wind is calmed. Thus fiith the Lord, Remove the diadem : take off the crown. This is the Lord's diirobing of him : He is taking away the crown. As when a r'opifh prieft turns Proteitant, they take him out to fome public place with all his prieft* ly garments on, and then beginning at the head, they take off the mitre andaifiobe him from top to toe Juft {o here, the Lord difrobes him, and he will take away the In* fignia Regalia, as we faid before.
Now in a word, he will do to fome, as if a king took in a beggar from a dunghill, and fet him on high, and^ put his own robes upon him, and caufed him to feaft, and be royally attended. Next day, he takes him out, and difrobes him, and fets him back where he was, whereby he becomes moft contemptible. When the gveatelt and higheft fall, they become the greateft contempt. The higher they are, they ihall become the more coatempti- L 1 1 % *b!e.
'^4 M«. D. Cargill's Discourse, be*
ble. Exalt him that is low ; andabafe him that is high. 1 vjill overturn, overturn, overturn. And itjljall be no more9 until he come whofe right it is, and I will give it him.
Now they are fitting low indeed, whom he will fet up. Pray that the Lord would feek them out, and that the Lord would make a way for them, and that the Lord jtfould give fuccefs in mercy, as there hath been fuccefs in judgement. Amen*
HERE Follows the DISCOURSE before the EXCOMMUNICATION.
TH A T we may make way for what we are about, let us join the firft. words of our lecture, And thou profane wicked prince of Jfrael, &c, with the laft words of the firft chapter of rtie fifth epiftle of Paul to the Corinth, Therefore put away from among ft you that wicked per f on ; a connection which indeed fhews that there is a holy con* Cftency betwixt fuch a wicked nefs and excommunication, and that the conclufion is juft and right, and fhouid ne- ceffarily (if minifters of the gofpel fail not in their duty,) be made. Although excommunication be one of thecen- fures of the church, and the higheft cenfure, (for we do not make a difference between excommunication and ana- thematizing, which is the higheft degree of excommuni- cation, and doth befides exterminating add a curfe,) yet, this being the higheft cenfure of the church, and the iword of the Lord to revenge all difobedience to God, muft not be drawn out at all times and againftall fins. We acknow- ledge however, that it is the fin ok the prefent generation, that it hath been Co long in drawing out ; for although it be an excellency in God, and a glory to him to forbear and fuffer long ; yet it is no excellency in us that we do in this kind bear with them that are evil. Rev. ii. 20. Not* •withflanding I have a few things againft thee, becaufe thou fliffereft that woman JezebeL Which Mr. Durham inter- prets of non-excommunication, and cafting her ouuof the church f, which was properly in their power : But
9 1 See more full in Durham on the Revelation, on the above cited text, chap. xi. 20.
though
Resore the Excommunication. 45^
though it hath been our fin, that this fentence hath been fo long in being pafied ; yet it ihall have this advantage, that the longer it hath been a doing (being deferved), it muft be acknowledged to be the more juft when done, and to have the greater weight. — Nor yet muft this fword be drawn out by a private fpirit, or by a defire to revenge private injuries, (as frequently hath been done under po- pery) : but by the Spirit of God, and out of zeal to God's glory, (thofe who live in him, ought not to fee his difhon- our). That fo we may ftigmatize with this brand, and wound with the (word of the*Lord,— thefe enemies that • have fo apoftatized, — rebelled, — mocked, — defpifed, and defyed thus our Lord, and to declare, that as they are none of his ; fo they are none of ours.
1. We fhall then difcourfe a little of the nature of ex- communication. And
2. Who are the fubjec*ts thereof. And
3. What are the caufes of it.
4. What are the ends for which it fhould be exerted. For the firft, The nature of excommunication is a de- claring,
1. That a man, who pretends to belong to the true church, and to be in the right way, by his finning is be- come an alien, though he ft ill continue under the co- vert of the name of a Christian, and fearer of God. I fay it is a declaring, that notwithstanding this, he belongeth to the other body or corporation, whereof Satan is head and not unto that body whereof Chrift. is the head ; aod a declaring withal, that he doth injuriouily, and by ufur- pation wear that livery, bear that badge, and poflefs that name, proper unto the fpoufe and members of Jefus Chrift.
2. It is a taking away, and rending of the infignia of Chriftianity, (as we fee is done in the cafe of defaulters, when the coat of arms of the defaulter is rent to pieces^ after the perlon hath put off the nature, fubjecYion, apd evidences of a Chriflian in the fight of the church of God ;
3. It is a minifteria-1 punifhment, in which the fervant, at the command of the Lord and Hufband, takes from the whorifh wife, the hufband's tokens, and difgracefully thrufts her out of doors, and delivers her up to the hand of the hangman to be chaftifed by him.
4. It is a minifterial declaring of the mind of the Lord {as a herard at the public crofs, declares the mind of his king and ftates,) concerning fuch, viz, that God quits formally thefe wicked perfons, and divefts them of that
church
45°" Mr. D.CAaciLL's Discourse, &c,
church and domeftick relation of children, that they pro-* feffed to have with him ; and that he will deny them from hence forth that inflection, and thofe favours that they might have looked for in their former eftate, and that he quits them, and gives them up to Satan as his own, to be tempted, tortured, and punched of him according to
God's will. So that they pals not from God to devils
by their own will only ; but are alio given up by the juft judgment of God, not to be treated, of devils at their pleafure, but to be punifhed by devils at God's pleafure. — It is very remarkable, that where this fentencc is juft, it paffeth the power of devils to make them have inch a life
as they had before. For after that, they are flit I languid,
vexed, and anxious at heart, as perfons falling from the higheft and beft condition, and jnftly caft oft* by the beft of heads and hufbands ; and falling under the worft of heads, and into the mod dreadful of companies and con- ditions.
Lq/I/yt It hath the Lord's ratification j for that is his promife, Wkaifoever ye jhall bind on earth, Jhzllbe bound in heaven, Matth. xviii 18. So that they may expect, that henceforth the ftrong and jealous God, will neglect and contemn them as undervalues of his privileges \ — follow them with terrors as fugatives ; — hate them as thofe who are fallen oft* to his greateft enemies, — <and as thofe who have done the greateft of mifchiefs ; and laftiy punifti them as the greateft of apoftates, and rebels ; who have preferred devils unto God, filthinefs and wickednefs unto righteoufnefs and holinefs.
The fecond thing is to fhew, who are the (objects of excommunication. And they are thofe who either are, or were the members of the true church ; who were en- tered by baptifm, and have fallen away by error and im- pieties, and not thofe who are without the church. — All Chriftians we mean, one as. well as another ; the great as well as the final I ; minifters as well as people ; for all are obHged unto the like obedience. Though their relation, offices, and- inveftiture, (fo to fpeak), may make a differ- ence. So he that is the higheft, and hath the greateft be- nefits and beft opportunities, is moil obliged to the great- eft and moil loving obedience, (as the tenents who have the greateft and beft farms are obliged to pay the greateft rents). I fay, then, all people, priefts, princes and kings, are the fubjects of excommunication; for excommunica- tion, as it hath caufes, fo it ought to follow upon the dif- obedience of the fubjects to God, and that indifferently
upon
Before the Excommunication. 557
upon all without re (peel: of perfons ; as God who is the commander or" this judgment, will proceed himfelf in judgement without refpec't of perfons. Ambrofe bifhop ot Lyons, juftly excommunicated Theodofius the emper- or, for the fUughier committed by him at ThefTafonica 5 and debarred him from the privilege and benefits of the fa- crament, till he repented, humbled himfelf, and acknow- ledged his fault with tears f
'Ihirdlyy For the caufes of excommunication, they are
1 Sin3 great and uncontrovertible (at leaffc amongii thofe who have received and acknowledged the faith, and the reformed religion). Such as bialphemy, paganilm, atneifin, murder, adultery, inceft, perjury, willing and open piofanation of the labbath ; or
2. When there is added coniumacy to thefe fins, and cbftinacy in regard of rept-.tance 5 for though the fins be imaller, ir there be thefe things, there is jult caufe of ex- communication : much more is this the cafe, when the iins are greater, and contumacy joined or added thereunto.
Fourthly^ For the ends of excommunication, they are thele:
1 -'Zeal to God's glory, that will not fuffer fuch to a- bide in his houfe upon God's account: becaufe they are a discredit to Chriftians and faints, who are the followers of this fociety, and a reproach to the Holy One who is the head thereof j leaft Inch (hould be accounted his, who wa.k fo contrary unto him. And
2. That wickedneis which is like leaven, (if given way to,) leavenerh the whole lump, maybe hindered from fur- ther infection ; — and that the putrified members which are ready to infect the reft, may be cut off, before its in- fection Ipread further. This ought efpecially to be attend- ed to in the cafe of the great ones ; for as fins in them are in oft public and vilible, and fo mod powerful to draw o- thers after them who will either reckon thefe things virtu- ous, or at lead palliate them in order to Hand fair for their favour and rewards.
3. It is for this end, to be a warning to thofe who are thus guilty, and call out, thefe cenfures being the fore- runners and prognofiicks of ejection and banifhment from God, and from eternal happinefs ; and a forting them unto their own party and fellowlhip, of which they will be eternally, if they repent not.
f For this, fee at more length in Arr.brufe's Life, Clark's Lives Quaito Edition, Page 115.
THE
«
453 ]
THE
ACTION of EXCOMMUNICATION,
Lawfully Pronounced by Mr. Cargill, upon the following Perfons, viz.
King Charles II. James Duke of York. James Duke of Monmouth. John Duke of Lauderdale. John Duke of Rothes. Sir George M'Kinzie, King's Advo- cate. And Thomas Dalziel, of Binns..
After Prayer, he proceeded thus,
\T7E have now fpoken of excommunication, of the VV nature, fubjeel, caufes, and ends thereof. We fhall now proceed to the action itfelf, being conftrained by the conscience of our duty, and by zeal for God, to excommunicate fome of thofe who have been the commit- ters of fuch great crimes, and authors of the great mif-
chiefs of Britain and Ireland, but efpecially thofe of Scot- land.—-In doing this, we fhall keep the names by which they are ordinarily called, that they may be better known. I being a minifter of Jefus Chrift, and having authori- ty and power from him, do in his name and by his Spirit, excommunicate and caft out of the true church, and de- liver up to Satan, Charles II. King, &c. And that u-
pon the account of thefe wicked nefTes :
I/?, For his high contempt of God, in regard that af- ter he had acknowledged his own fins, his fathers fins, his mother's idolatry, and had folemnly engaged againft them in a declaration at Dunfermline, the 1 6th of Auguft,
1650, he hath notwithstanding all this, gone on more
avowedly in thefe fins than all that went before him.
ldiy% For his great perjury in regard that after he had twice at leaft folemnly fubferibed that covenant, he did (o prefumptaufly renounce, and difown, and command it to be burnt by the hands of the hangman.
3<//j, Becaufe he hath refcinded all the laws for eftabliih- ing that religion and reformation engaged unto in that co- venant, and enacted laws for eftabiiffiing it contrary j and
alio
The Action* of Excommunication, 459
alfo is ftlll working for the introducing of Popery i&o
thefe lands. And
qtb/y, For commanding armies to deftroy the Lord's people, who were ftanding in their own juft defence, and for their privileges and rights, againft tyranny, and op- preffion, and injuries of men, and for the blood he hatli ihed on fields, and fcaffblds, and feas, of the people of God, upon account of religion and rightcoulnefs ; (they being willing in all other things to render him obedience, if he had reigned and ruled according to his covenant and oath,) more than all the kings that have been before him in Scotland.
S-hlyt That he hath been ftill an enemy to, and perfe- cutor of the true Proteftants •, a favourer and helper of the Papifts, both at home and abroad ; and hath to the ut- moft of his power, hindered the due.execuiion of the law* againft them.
6th!y, For his bringing guilt upon the kingdom, by hia frequent grants of remiffions and pardons to murderers** (though it is in the power of no king to pardon murder, being exprefly contrary to the law of God,) an indulgence which is the only way to embolden men to commit mur- ders to the defiling of the land with blood. And
La/lty) To pafs by all other things, His great and dread- ful uncleanncfs of adultery and incefr,— His drunkennefs, his diflembling both with God and men, and performing his promifes, where his engagements were finful. Next,
By the fame authority, and in the fame name, I excom- municate and caft out of the true church, and deliver up unto Satan, James duke of York, and that for his ido- latry, (for 1 fhall not fpeak of any other fin, but what hath been perpetrated by him in Scotland), and for fetting up idolatry in Scotland to defile the Lord's land, and for his enticing and encouraging to do fo. Next,
In the lame name, and by the fame authority, lex- communicate and caft out of the true church, and deliver up unto Satan, James duke of Monmouth, for coming
* Amona other inftances was that of the Curate of Arran, who (hot one Allan Gardiner merchant in Irvine. His remiffion was read in Council, January 9th, ifaz. Indeed we have at prefent, too many inftances of the fame kind. Murder, efpecially child murder, every year efcapes the hand of juftice, while thefts, and imall robberies feldom fail to be profecuted to the utmoft rigour of law ; acircumftance (hewing howheinouily men refent whatever is oppciite to their worldly intereft, while they overlook the moft ©pen and direct breaches of the jaw. And the land ivas polluted with bhtdy Pfal. civ, «8,
* . M m m unto
Mft. D. Cargill 5 Sermons, 6c. 460
„unto Scotland at his father's unju ft command, and leading armies againft the Lord's people, who were confirained to rife, being killed in, and for the worshipping of the true God, and for.refufirtg* that morning, a ctfTttion of arms at Botfnvel bridge, for hearing and redrefling their in- juries, wrongs and oppreflions. Next,
I do by virtue of the fame authority, and in the fame name, excommunicate and caff out of the true church," and deliver up unto Satan, John duke of Lawderd?le, for his dreadful blafphemy, especially for that word to the prelate of St. Andrews, Sit ihou at my rigtk hand, until I make thine enemies thy footftM ': His atheistical drolling on the fcriptures of God, and fcoffing at religion and re'igious perfons : — His apoftacy from the covenants and reforma- tion, and his persecuting thereof, after he had been a
profeflbr, pleader, and preffer thereof: For his perjury
in the bufinefs of Mr. James Mitche'l, who bemg in coun- cil gave publick faith, that he fbould be indemnified ; and that to life and limb if he would confefs his attempt on the Prelate; and notwithstanding this, before the Jufticiaiy Court, did give his oath that there was no fuch act in
council ; For his adultery and uncleannefs ; — -For his
counfelling and aftifting the kink in all his tyrannies; o-
verturning and plotting againft the true religion ;- For
his gaming en the Lord's day ; and laftiy for his ufual and Ordinary fwearing. Next,
I do by virtue of the fame authority, and in the fame name, excommunicate, caff out of the true church, and deliver up to Satan, John duke of Rothes, for his perju- ry in the matter of Mr. James Mitchel : For his adniteries and uncleannefs : for his allotting of the Lord's day to his drunkennefs ; for his profefftng and avowing his read)* nefs and willmgnefs to fet up Popery in this land at the king's command; and for the heathenifh, and barbarous and unheard of cruelty, (whereof he was the chiefauthor, contriver and commander, notwithstanding his having en- gaged otherways,) to that worthy gentleman David Hack- ifoun ofliathillet: And laftly, for his ordinary curfmg, fwearing, and drunkennefs. And
I do by virtue of the fame authority, and in the fame name, excommunicate, calt out ot the true church and deliver up to Satan, Sir George Mackenzie, the king's advocate: For his apoftacy in turning into a pro- fligacy of converfation, after he had begun a profef- iion of holinefs; for his conilant pleading againft, and pcjfecuuug uatQ the death the people of Godf and for al-
ledging
461 The Action of Excommunication,
ledging and laying to their charge things which in his con*
f fcience, he knew to be agaipft the word of God, truth arid
right reafon, and the ancient laws of this kingdom : And
I for his pleading for forcerers, murderers, and other cri»
minais, that before God and by the laws of the land ought
to die; for his ungodly, erroneous, phantaftic, and blaf-
xjhemous tenets printed in his pamphlets and pafquills.
%nd
Laftly, I do by virtue of the fame authority, and in the fame name, excommunicate and caft out of the true church, and deliver up to Satan, Daiziel of Bins, For his leading armies, and commanding the killing, robbing, pillaging and opprefling of the Lord's people, and free, iubjecls of this kingdom; — and for executing lawlefs ty- rannies, and luiUul laws ; and for his commanding to fhoot one Findlay at a poll at New mills, without any form of law civil or military, (he not being guilty of
any thing which they themfelves accounted a crime :)
For his lewd and impious life led in aduitery and unclean- neis from his youtba&gjch a contempt of marriape which is the ordinar fid for all his atheiitical and ir-
religious conversion ; And laftly, for hisunjuft ufurping and retaining o( the eilire of -that worthy gentleman Wil- liam Muir of Caldwell, and his other injurious deeds in the exercife of his power.
Now 1 think, none that acknowledge the word of God, can judge thefe fentences to be unjuft : yet fome, it may be, to flatter the powers, will call them diforderly and unfor- mal, there not being warning given, nor probation led. But for aniwer, there has been warning given, if not with regard to all thefe, at leaft with regard to a great part ol them. — — And for pronation, there needs none, their deeds being notour and public; and the molt of them, fuch as themfelves do avow and boaft of. — And as the caufes are juft, (b being done by a minifter of the gofpel, and in fuch a way as the prefent persecution wourd admit of, the fentence is jult, and there is no king, nor minifter en earth, without repentance of the perfons, can lawfully reverie thefe fentences upon any fuch account. God being the author ot thefe ordinances to the ratifying of them, all that acknowledge the icriptures of truth, ought to acknowledge them. Yet perchance, fome will' think, that though they be not unjuft, yet that they 3rs foolilhly rigorous: We thall anfwer nothing to this, but that word which we fpeak with much more reafon than they that firfi ufed it; JbouU'he deal with our Jijhr, as with hi m m \ an
463 Mr. D. CAkguV* Sermons, 6c. Ser, XXXIH.
an harlot ? (hould they deal with our Qod as an idol ? Should they deal with his people as murderers and male* factors ? And we not draw out his fword againft them,.
sermon xxxm
This SERMON was preached on the Afternoon s after the Sentence of EXCOMMUNICATION was palled.
Lamentations iii. 31, 32,
for the Lord will not caft off for ever. But though be caufe griefs yet will he have compajjion accord* ing to the multitude of hU mercies.
WE know not of any Scripture that the Lord con* firms oftener unto us than this. It is often borne in upon us. Hay, he will not caft off a remnant; for the Lord will not caft off for ever. O but it is a fweet word ! Bnt alas I There are many fweet words that are hardly believed ; becaufe we are lying under much guilt. There is one thing fure •, God will not caft off a remnant forever : And if ye be fure of this, that ye t once had him, we will make you fure of this likewiic, that if ye have had him, ye (hall yet have him. Wfc'have a great pledge of his return ; but we fear that if ye have him not, he will not return : And if he return not* then a foul fhould not be cxercifed about this, Jf ever he will come a- gain ; but rather if ever he {hall be theirs. Hath he ever been yours? If he hath been within you, I affure you he will yet be within you, He Will yet return, and we will fay this one word, his abfence is but ihort to fome ;
But
Sun. XXXIII. Upon Lam. iii. 31, 32. 4<%
But to fome it is very long. But he that guides beft, gets him fooneft back again.
Now tbefe words forefhew fad things : A fad condi- tion indeed !
i. It is a fad thing to fee a people caft off. Is it not a fad thing to fee a wife caft off by her huiband, and thruft out of doors ?
2. As there is a fad condition fhewn in thefe words, fo there is a fair hope given, that there will be help given in this condition. We fhall fay this one word, That the departure of God would be even mifery, if there were not hope of his return.
3. We have in the words, the rife and fpring of his returning. Tet will he have companion according to the mul- titude of his mercies. He fhews what is the thing that will bring him back, for yet he will have companion. As for this defertion, blame yourfelves \ and for his return, give thanks to God : Give thanks to him for his mercy and companion. And bleffed be Qod, that it is fo : If it had not been fo, if his bowels of mercy and companion had not been fuch, if he had not abundance of bowels in him, we had finned him out long fioce. Yes, We have fometimes wondered, that after all our (ins, provo- cations and backflrdings, there fhouid be one fpark, fo to> fpeak, of affection in God towards us. Tempt him net always very fore, though his bowels are very great. But O the ingratitude that is in us ! Our ingratitude makes fuch a bafe return for all his goodnefs long continued to* wards us.
Now we fhall not go through every thing in this text, we fhall only confider this, — That the more that catting off caufeth grief, (when the Lord cafteth off it caufetb. grief, but miftruit in grief is foreft,) it helpeth us againic our grief, the more we confider, that there is hope thai he will not caft off for ever. But when unbelief is added to grief; and they are both together, it is even like a ftream, that is carrying away the poor foul : It is like to be over- whelmed. But he flays the ftream with this, For the Lvrd
will not c#Jt off for ever. O but grief with unbelief
is fore ! we will fay this one word, that grief that hath unbelief joined with it, (hould be flopped ; for there is no benefit by abiding that cafe long. Ye may fay, what will (fop this grief that is accompanied with unbelief. ? In a word, dwell much upon God's part, and be fore u-
pon yourfelves,. I fay, dwell much upon God's part.
\h hath not done it without caufe, and the caui'e of it i?,
from
464 Mr. D.Cargill's Sermons, 6*. Ser. XXXIIf.
from ourfelves. Juftify God, and then be much upon his part ; For though we have procured it, he will mind it. Wc (hall fay this one word, that though God call us off, it fhall not be perpetually. Though our (ins be great, and though our callings off for our fins be but iliori, (O it is his companion and mercy that makes them fhort) though we provoke him to caft Ui> off, yet bleffed be God who hath done that which will make them that they (hall mot be perpetual, and this is founded upon his goodnefs, upon the goodwill of God, upon his mercy and compa- nion. Our calling off flows from our iins ; but this is his goodnefs and companion, that he will not caft us off for ever. And betides, there is nothing required as a condition of his engagement, or of the continuance of his engagement, but what he promifes freely of himfelf. But there are a few? things, whereby he fhows that his cafiing off will not be perpetual, or for ever.
1. His nature is unchangeable. Ah ! It wonld go further than calling off; Yes, it would go immediately to confuming, were he not unchangeable : We would be in a poor cafe : It would even be confuming Though
we be changeable, yet he is unchangeable And
in a word, it rs not at all in us, but from him, if we Hand, or if we be in a ft.ate of believing.
2. His faithfuinefs engageth him : He hath pa {fed his
promife ; and what he hath faid, lie will not recall. ■
What hath he faid ? He hath faid, 1 %vi!l never leave theey nor for fake thee. What is the Lord like unto in tlv's refpect ? We will fay, that in one word, he is like a huf- band that goes out and in, to and fro, about his employ- ment : And afterward he returns home afgiiri ; and he ne- ver leaves his wife, nor h/s houfe, or rather he never breaks wedlock. O the faithfuinefs of God ! If he had dealt with us as we have dealt with him, what would have come of us ere now ? O his faithfuinefs is ftrong ! If his faithfuinefs had not been ftrong, we would have broken, and run away from him, and never returned again : We run from him. and he brings us back again, like Adam when he had finned. But it was God that brought him back again. But
3. As God's unchangeablencfs and faithfuinefs are en- gaged, fo the great affection and love that is in God,
makes the cafting off of his people not be perpetual. *
There is great love and affection in God towards hk peo- ple : He will not only exercife his love toward ' himfelf and his own Son; but h< will have a creature to exercife
- ' his
Sf.r. XXXIII. Upon Lam. iii. 31, 31. 465
his love upon. O wonderful ! that he fhould exercife his love on n creature : It is a wonder that we are not faying every one to another, I can never love, but when I am loved of him.
4. As this word imports a rafting off", fo it imports that there hath been anonenefsin the cafe. Where God hath forfaken them, there his love hath once been towards them. If his love did pot bind them, it would be a dread- ful carting off. If ye cannot fay, that once ye received him, nothing can follow. Now, this is the foundation; I have once been wirh God. Ifeveryehave been reiolved here, that it is a marriage indeed, and there was a remar- kable fealt •, for there is never a marriage but there is a feaft. lie would give us the marriage and the feaft, if* we would give him the hearr. 1 would then afk you, Got ye ev, v the feaft ? Had ye ever greater delight in God, than in ail other things ? I (hall fay this one word, if God had been rhc greateff. feaft and the greateft delight unto yon, ye bad oftener feafted. Thus it imports an one- nefs, and that onene-s is the foundation of his return : And it likewife imports cafting off, though the Cove- nant be not broken, and that cafting oft* muft have a great fault. And where there is cafting off, it is a won- der.there is not a longing to fee where the fault lies? And what the great fault or faults are ? That fince caft- ing off hath a caufe, what that caule is ? There muft: be a Caule, for there is real difplcafure of God, though that difplealure be conftantly with love, yet according to our carriage he will caft off, or delight in us:. And jiift as we behave, we may expeel to find him. There are two things here. There is a real difpleafure, and a real caufe of difpleafure ; and therefore God is not to you as before. Then reflect upon the caufe : Reflect upon yourfelvee : The caufe is in you. O happy foul, that never goes to God, till it find a fault with itfelf, and what is the caufe of his withdrawings and acknowledge it and fo find him again. But
5. The many callings off now fay, that there is great untendernefs ; for where there is great untendernefs, there are many caftings off. If ye wou'd not have nim ftsy away long, be vtry circumipect ; be more tender : for in effect untendernefs in a Ghriftian, makes his life difrerno- thing from that of a Heathen. A Chriftian's untender- nefs will never keep off erotics 5 but will keep off a pre- fect God,y N,ow then we ars furc cf this, that frequent
calhn£
466 Mr. D. Cargill's Sermons, &c. Ser. XXXIIJ.
cafting off flows from great* untendernefs: and this is the great fin of this nation. We are perfuaded, though we never knew what is within you, that this is the pre- fent generation's fin : For it is evident that untendernefs can neither enjoy God long nor frequently.
6. It imports this, that if once there be an intereft m God, his callings off will not be perpetual. The Lord will not caft of for ever. There is no creature that hath an intereft in him, but he hath referved hope for it ; fo that though there be a cafting off, yet there will be a re- turn. I fay, there are none that have their foundation fure, but he will return unto them. Is your foundation fure ? Have ye his tokens ? Have ye, 1 fay, got his tokens ?-- — Have ye his earneft ? Have ye his-feal ?• Have ye the fea!- jng of the Spirit \ I fear ye have yet all thefe to feek ; And without thefe, ye can have but fmall comfort, when ctft off: But if ye have thefe, I affure you, he will not caji off for ever, Bnt though he caufe griej , yet he will have compnjfwn, accsrding to the multitude of his tender mercies. Then
i. We fee that when God cafteth off, there m-uft be grief; becaufe the caufe of our calling off is from our- felves.
2. It caufeth great grief becaufe there is much time !cll ; much time runs over \ and we do no good :
We never do a right turn. I think every one fhould lay, with Jofhua, Ofun, /land thou /till, until I get God again We fhould weary of our time, when he is away.
3. A thing that not only adds to our grief, and makes it not only great, but delperate, is want of the affurance of his returning. The»greateft grief and mifery is, when there is no hope of returning. This makes grief not only great, but defperate. I fay, it makes the grief great, becaufe the caufe is from ourfelves. It would quiet our minds fomewhat, if we were not the procuring caufe of it ourfelves ; but how can I be quiet, when it is procured by myfelf ? In this cafe, there is no good done* and much time ill fpent ; for all evils are prefent.
4. This cafting off brings not only grief, but is defpe- rate without an interefbin. Chn!t : But where there is an intereft in him, this cafting off will not be perpetual. — ISutye may fay, When will he return ? We will fay but this one word : His returning will be according to our diligence. If ye can want him, he will tarry the longer. Yes, indeed he will tarry the longer, if ye can want him. When he is abfent, ye never go a right ftep till he come
again,
Ser. XXXIII. Upon Lam. Hi. 31, 32? 467
again. When be is a way, all good departs, and all ills come. O how poor and wretched art thou tharcanft want him ! How greatly is it your intereft to get him, and when got, to endeavour to keep him : for when he is gone, your wifdom is gone ; your ftrength is gone ; you are laid open to all your enemies, and made a prey of by them : You cannot do any thing without him, but fin.
USE, Here we might make feveral ufes of thefe things* but we (hall only fpeak to this one, which is even here for comfort to them that are Imitten with any cafting off
and forfaking : Tet he -will have companion. He hath
call the church pf God long off; and he hath call his people long off, which is very fad : But I trow, the peo- ple of God have more ground to hope for his return to themfelves, than they have to hope for his return to all the church : For it is now alike with all nations : Wc have no token of reftricting him to our nation *• He was never reftrieled to any nation after the Jews: Yet wc are far from difcouraging any from believing his return, again unto this land. We acknowledge this indeed, that there is more to prefs down our hearts, than to hold them up. But we yield this alfo for your encouragement, that he hath fhewed as great a love to this nation, and as frrange mercies as ever he hath done to any : But they will force him away out of defpite ; and he will have them once overturned, and then he will rife up againft theic
will. But if he return, fee that ye be not away, when
he comes. O that woful Bonding and Cefs paying ! O this Shire 1 This Shire ! I know not a place in Scot- land like it. Woe to them when God comes back, ye will neither get favour nor pieafure : He will be a terror to you. But when he comes, he will be to the afflicted, their defire, and the anlwer of their prayers Have ye kept his bed chafte ? If ye have kept his bed chafte, he will come again, and he will thank you, fo to fpeak, for fo doing.
Now what fay the words more ? They fay this : I will turn the wheel upon the wicked. He will turn again and fee, who is wrong and who is right. There will be ma- ny complaints given in unto him. Be ready, Sirs, with all your complaints, with all the wrongs done to the work of God, and to his honour. This one thing I fay, he' will turn the wheel upon the wicked, and he will have his people up again , though he give them away for a while.
N a a Though
$S8 Mr D. Cargili/sSermons, #c. Ser.XXXIII»1
Though he caft down, he will take up again. He will ' reckon with them for all their wrongs. Now, when he comes, enemies will not get one foot breadth of ground. Though he caufe grief, be ivill not caft off for ever. There] the thing is, his companion and mercy, if his companion do it not, it is impoffible that he fhouid return. If his bowels of mercy make him not return ; it is impoffible that he will return again. There is nothing that will make ws fure of his return, but his companion aud mercy.
N. B As this action hath been very much cryed out a- gainft, not only by high flyers, but by our modern prefbyterians both before and fince the Revolution, (which perhaps may yet be the cafe on its publicati- on at prefent), it might'therefore be no ways unne- ceflary to ohVer a few things. here by way of vindica- tion. But as fomewhat of that nature hath at dif- ferent times droped from more able pens, I fhallonljr in this place further add, or obferve,
ift) That unlefs we fiball fuppofe kings and great men to be above the limits of church discipline, I fee no plauf- able objection that can be here made, except that it was done by one minifter, and without forne ofr the formali- ties ufed by the church in like cafes. Thefe however may be eafily accounted for from the hiftory of theie times ; the greater part of the minifters of the prefbvtcna'n per- fuafioo had then accepted cf the indulgence, whereby the"y became the king's vaflais ; fo that he could expect no con-
fent or concurrence from them in that matter: And
for the more faithful, they were either killed, or had ob- fronded. It is laid, however, ' that he ednfulted fix or feven of his brethren in the bufinefs, who gave their con- fent to it.'* And for the formalities, the crimes wire o- pen and avowed ; and when all door of accefc was Quit a- gainft complaints or redrefs of grievance, there could be no poffibility of citing thofe perfons legally before one whom they had declared unju/ily to have forfeited both life and fortune : and befides, it is a received maxim in this church, ■ That in cafes extraordinary, fome things ex- traordinary may be done.'f
2diy> He had his Mafter'a mirfd and divine approbation therein, as the event declared. Hear a few of his own
* See a fhort Vindication of Tor wood Excommunication, in M. S. ^ Directory for Worihip,
word*
.
Se*. XXXIII. Upon Lam. fii. 31, 32. 469
words on the fabbath following at the Fallow-hilU In the preface, he faid, " I know I am and will be condemned M by many for what I have done in excommunicating theie
!"** wicked men ; but condemn me who will, I know I am 41 approven of God : and am perfuaded that what I have I "done on earth, is ratified in heaven ; for if ever I knew I " the mind of God, and was clear in my call to any piece " of my generation-work, it was in that tranfaction. I *• fhall give you two figns whereby ye may know that I am fl in no delulion ; (1.) If fbme of thefe men do not find •c this fentence binding upon them ere they gooffthe ftaget " and be not obliged to confers it from their terror to the •' affrightment of others; {2 ) If theie men die the ordi- *' nary death of men, then God never fent me nor (pake «' b>' me." Which came to pafs, for king Charles was poifoned; the duke of York died a fugitive in France; Monmouth was executed; Lauderdale turned belly-god* and died upon the chamber box ; Rothes died under the dreadful terror and fenfe of that fentence binding upon him, fo that he made the very bed fhake under him j Mackenzie died atj London, all the paffages of his body running blood ; and Dalziel died in perfect health with a glafs ot wine at his mouth. It was obferved too, that thefe wicked men in their life, grew dill vvorfe and vvorfe ; and it was thought that they died, all except Monmouth and Rothes, obitinately infenlible. — And if a perfon, or per- sons deferve the higheft cenfure of the church, and ic be lawfully or legally inflicled upon them; if they live and die obftinate, and infehiible, either of the aggravation of the crime, or ju (fuel's of the fentence, we cannot let limits to divine mercy; but I can fee nothing to evade the binding force of Chrift's cwn words in that text, And rjbatfoever ye (halt bind on earthy jhatl be bound ki hearae^ **brAb here and hereafter.
Nom ^ E C.
C 47° J
LECTURE V.
Jeremiah xiii. I3,» ■* 17.
tz Therefore, thou fialt fpeak unto them this word, Thus faith the Lord Godoflfrael, Every bottle Jhall be filled with wine : and they Jhall fay unto thee,- Do not we certainly know, that every bottle Jhall he filled with wine f
13 Thenfhalt thou fay unto them, Thus faith the Lord* Behold, I will Jill all the inhabitants of this land, even the kings that Jit upon Davidxs throne, and the priejls, and the prophets, and all the inhabh tants of Jerujalem with drunkennejs.
14 And I will dajh them one againjl another, even the fathers and the fons together, Jaith the Lord :■ I will not pity, nor f pare, nor have mercy, but de*
Jlroy them.
1$ % Hear ye, and give ear, be not proud : for the Lord harbjpoken.
16 Give glory to the Lord your God bejore he caufe darknefs, and before your feet ftumble on the dark mountains, and while ye look for light, he turn it unto the [hadow of death, and make it grofs dark- nefs.
i7 But if ye will not hear it, my foul fl) all weep in fe- cret places for your pride, and mine eye Jhall weep fore, and run down with tears, becaufe the Lord's flock is carried away captive*
w
E fliall fay this word, \i ye will give us leave to fpeak it, that this word was a prophefy : And
who
Lect. V. Upon Jeremiah xiij. ia,-v— 17. • 471
who knows but it is a prophefy unto us. Now God may meafure out fair providences, when he hath very wrath- ful intentions ; and providence may appear faireft before the greateft wrath break forth. This we Tee here in the^ 12 verfe, Every bottle Jhall be filled with wine. Wine cel- lars, barn, and barnyards, all (hall be full. But what follows in the 14 verfe ? / will dajh them one againjl ano- ther.— *— Remember, then, that this is the fum of thefe words,
1 Here is a vintage, a full and fair vintage. Every bottle Jhall be filed with wine.
2. They (hall be drunk with it, as in the 13 verfe, J will
Jill all the inhabitants of this land with drunkennefs
2. They mall fall, and ftieathe their Iwords in one ano- ther's fides. 1 will dajh them one againjl another. We have feen and known part of the two former, amangft us. And who knows but the Lord hath thoughts of perform- ing the third, and of putting it in execution in our land alfo. Tell them that they (hall be filled with wine and drunkennefs ; and they fhall da(h one upon another. — — But it may be thought, this is too like deceitful man : This is to give fair difpenlations, and at the fame time have wrathful intentions. Indeed it would not be like God to deal in this way, had it not been procured by the great wickednefs of man ; For we may fay this word, that the Lord never meafures out fuch providences as this, but where and when much finning goes before : But where >iic.e is much finning, then look, for this, as a confequent, viz fair providences for fome time, and then the execution of Wrathful intentions. Sinning hath al- ways a wrathful end. Jf you confider rightly, finnerS have provoked God : The Lord hath wrathful defigns towards them : He intends to rain Jnoiv, fire, brinijlone, and a horrible tempejl upon them : He throws ftumbliog- blocks before them, and whatever difpenfations may make moft for their ruin, (as profperity makes more for enfnaring a man to his deftruclion, than adverfity doth.) The Lord out of anger, and in juftice, grants them fometimes adverfity, with a ftumbling block caft u- pon it, and fometimes fair appearances, while you are in the way of backfliding and deftruclion, to cauie you to follow it. Know now, that the Lord hath wrathful intentions, and is choofing men's delufions, and carting in ftumbling- blocks before msn, and raining Jnares ameng/t them every day.
Now
i<72 MR- D. Cargill's Sermons, &c. Lect. V.
Now we fee here thefe three things, in. #hich the Lord ilrcws his people what he is about to do, and what pro- vidences he is to exercife fir(t and lad : What will he then exercife ?
i. He will give them a fair vintage.
2. He will fill them with drunkennefs. And
3. He -will dajh them one againjl another. After he hath fhown them what providences he wilt exercife, he gives them a word of warning, verfe 1 5 Be not proud ; for the Lord hath fpoken. Deipife not thefe things. It is apart of men's pride to defpife the threatening of God againft themfelves. Another part of man's pride is not to ac- knowledge or take with his fins. Be not proiW \ but give £iory to God.
That which we would here obferve is, That you fhould improve the time which God is giving you. Wherefore is it that he gives it you ? Remember that all the time ye get after this, is to acknowledge your fins, and to get free from them before he eaufe darknefs, and before your feetftumble on the dark mountains, as ye fee in the 16 verie. For there are fuch dark mountains that ye have to pafs over, that ye will be made Humble upon them, if ye be not made free from the prevailing power of fin, Ye have mountains which ye will never get over, and dark moun- tains upon which ye will never hold your feet, if- God lead you not. Imagine this with yourfelves, that there are dreadful things before yon ; and that the moft effec- tual means ye can ufe is, to have your conference ealed of the burden of fin, before darknefs come upon you. i\ dark night will be enough for itfelf. Dark mountains will be burden heavy enough, though ye have not a load of fin and guilt upon your confeiences Now take heed to what God is fpeaking.
Let all the time that God is giving you after this day, nay this very hour, be employed in preparing for fad diipenfations that you fhall meet with. It ye be wife, make ready for them ; and the belt way to do it, is not to be proud; but to give glory to Cod ; that is, to take with fin, and acknowledge iniquity, before thefe dark times come*upon you.
Now, he concludes with this word, ver. 17. But if ye vjillnat hear it, my foul /hall lyeep j or you in fecret places. J can do no more but this, (lays he). 1 tell you, if ye will not take my counfel and advice, I can do no more, j?ut go alone, and weep for you. We have lent the mi- nitter ot the gofpel, (or rather God hath lent jhemall in):
But
Iect.V. Upon Jeremiah xiii. 12 17. 473
But O that they were all weeping in fecret places ! and if there are any who are not yet got within their clofets, ye will fend them to mourn in fecret places alfo ; if ye will rot be counfelled to give glory to God. Then flrive who fhal! be firit, in calling off" fin, and in giving glory to God We are fure that judgments are haftening apace; and if you run not, they wilt overtake you, and will out- run your cOnfeffion of fin and repentance : your acknow- ledgments perharis will come too late.
But now, (having run over thefe words), we (hall pro- ceed a little further upon them. Tell them that every bottle Jhall be filled with wine. And they jhall fay unto thee, do we not certainly know that every bottle Jhall be filled with wine? The Spirit of God eliewhere hath this word, if a man will prcphefy unto thee of wine* and fir on g drink, he Jhall even be the prophet of this people, Mic. ii. 11. He will be welcome, and well heard amongft them. But woe unto you, when ye have better temporal than fpiritual things fpoken unto you. What is that ? Say ye, Why, fometimes God will
anfwer a man according to the idols of his own heart
The Lord is a witnefs unto us, that we are as earneft and deiirous of your welfare as of our own ; but this har-. veil is more dreadful to us, than if it had been rain all a- long. But what we are faying, is, that the Lord will an- fwer a people, (especially before a ftroke come), accord- ing to the idols of their hearts. They never got a better year than this, I am afraid. But what fhall come next? We may fay this of it, that whenever the wicked in Scot- land fhall be apprehended and taken out to fcaffolds and places of execution, they fhall be taken away from a good life, of full barns and eellars of wine; fo that they fhall think within themfelves. there was never a worfe time with us, although at that time we had never fo much. — So I fay, it is evident that the Lord will anfwer a finning peo- ple according to the evils of their own heart.
Now, would you have wine ? Ye fhall have enough. Would you have corn ? Ye fhall have plenty, and as few to eat it, or rather over many, whom ye would not de- fire, — and who knows but that this carefulnefs or bounty of God in this plentiful harveft in Scotland, may be to feed the enemies or God and men. Now, that is one thing ; but let us fee next how they anfwer. Do we not know certainly, that every bottle Jhall be filled with wine ? Wnat mean they by this, do we not certainly know, that k is the word of the Lord ? This we are looking for, and "Willing leis th-aa this. But how comes it that you look
for
474 Mr. D. Cargill's Sermons, 6c. Lect. V
for this ? It is a wonder that ye look not rather fo»judg- ments of all kinds *, but to be looking for fulneis of a- dance of all kinds is Grange. But it is here evident, that the greatcft of finners and revolters from God will be look- ing for rich and full providences. We never have our expectations according to our deferts ; efpecially, the wic- ked. Indeed for a tender broken hearted Chriftian, he will be looking for great and terrible things from God, and God, never the lefs, may be defigning merciful things for him. But, in a word, a rebellious heart, a perfon that never rightly knows his own heart, may look for great outward temporal things or enjoyments, and God may give that perfon great things : but what follows in the end, or comes up in the rear ? Wealth and abundance comes, and a fhower of the wrath of God follows hard upon the heels of that. When all the workers of iniquity J!ouri/bt it is that they may be deft royed for ever. Now, do we not certainly know, &c. we need not a prophet to tell us of this. Yet there is fomething at the back of that, which you have need of a prophet to tell you of. If we might ufe the expreflion, the front looks like the faluta- tioo of Efhmal to the fourfcore men that came from Shechem, Shiloh and Samaria : he met them weeping and with much concern : but the rear was fatal with weapons and armed men. He invited them to come to the govcr- nour : but how were they entertained ? he flew them, and caft them unto the midft of the pit.
Now, you have got one difti : you muft fee what effect it has upon you ; for fays the Lord, ye have heard this gladly: you have received it, and made it welcome. £- very bottle Jball be filled with wine. But what comes next ? J will fill the king, the prie/ls, and the prophets, and all the inhabitants of the land with drunkennefs . What is this ? the profperity of the wicked makes them, like drunkards, dif- tracked and diftempered Profperity has made them drunk. Whom hath it made drunk ? their kings, their priefts, their prophets and all the inhabitants of the land (hall be filled with drunkennefs. They fhall dafli one againft ano- ther, even the father againft the fons, and the fons againft the father •, every one (hall fall foul of another, when once they are filled with drunkennefs.
Now, wc are fure, that their profperity, here laid be- fore them, has made them drunk. We will fee fad effects follow upon it, ere all be done : their aclions will declare that they have been drunk. Would they have done fuch things, had they been in their fober wind ? This will be
your
JLect. V. Upon Jeremiah xili. 12,— — 17. 4^
yourjin with kings, priefrs, and prophets, and the other inhabitants of the land : the things they have done, and fhall do, (han evidence that they have been drunk with the profperity that they have had, and that they have been bslides themfelves : their profperity hath intoxicated and infatuated them For this end, God hath fent profperity amongft them, to make them drunk : it is for this end, that God lends profperity where much fin hath abounded, that lie may make them fall with drunkennefs. He hath made acts come out of their hands, that declared nothing but drunkennefs or madnefs They muftbe firft drunk, then mad, through great prosperity, when the Lord defigns to bring them to an end. As one time the Lord fent a ly- ing fpirit into the mouths of the falfe prophets ; fo he will fill all with drunkennefs ; fo that they will do that which they would not have done, had they not been mad with profperity.
We (hall add this word, there has been great profperity, and men have been intoxicated with it. Well, wait on a. little, and ye will fee more mad actions. But what will follow ? IheyJJjill fall upon one another ; and be dajhed to pieces. Thofe who are fo much crying up a king againffc all rights, and after all forfeitures, will be as much for crying him down y t. Yea, there will be more declara- tions emitted yet, than that at Sanquhar, f Ere it be *ong, theie fame men will go further then that paper, and no thanks to them for it. But we fear it will not be upon God's account, but upon their own account ; becaufe God hath fitfed them all with drunkennefs! He hath made them a great feaft, and he will fuffer them to break out more and more into irrational actions. This, we may look for, and we think it is not far off. The time haftens apace.
Now, We may obferve further from thefe words, J will fM their kings, their priefis, and their prophets, Sec. th-at there is not one wife and fober among them a!! ; a dread- ful token that God hath determined ruin and punifhment for all, whether kings, priefis, prophets, or common peo- ple : he will reach them all. According to their univer- sal madnefs, fo will their punilhment be : what then w:!l
f This Declaration was publifhed, June sad, ifSo. ar.d it wowlri appear that this difcourie, was preached about the harveit follow- ing, as Mr. CarftiJl was executed, July 27th, 1681.
t This was too truly verified about eight years «fter tVn at the Revolution, when religion was fettled, or eftabiifred in thefe hods, merely upon tbe inclinations of tU people— Sss CUiaa e? Right.
O 0 0 be
445 Mr. D. Cargill's Sermons, 6c. Lect. V.
be the effects of this drunken madnefs ? it will be a ftrong madnefs, making a man put hand to himfdf, kill him (elf, or his own children, friends or relations. It will be a ge- neral frenzy, or madnefs that will feize upon all : *hat will k do? It will make children and fathers kill, or put hand to one another. We may look for it : the firft woe hath been already accomplished, great profperity, and God making them drunk with it : For any wife man in the world may fee that their actions indicate madnefs : a madnefs that brings on inevitable ruin, though it tarry for a while. We have feen their firft actions : but what ill vfollows? I will dajh them one againft another. We have ieen drunkennefs already to be the effect of the wicked's profperity, ana* more effects will follow. They will fall foul upon one another. Ye will fee in armies, father and fon, brother and brother fet againft one another; and we know not, but it may be that priefts againft priefts, and prophet againft prophet will be fighting together.
2. The next thing deiired is this, (i.) The providence of God is here fcen in profperity ; (2.) In their drunken- nefs, for he is exercifing acts of juftice and wrath : And He is feen in dafhing them one againft another. — This is the great end and defign of God in darning them one upon
another, namely, to deftroy them. Now, the Lord
adds a word when he is fpeaking upon this ; and you would think that the pity and companion of God would be weari- ed out in this work. Nay, fays the Lord, in the middle of the 14th verfe, I will not pity , nor /pare. We fhall on- ly add this word, when it comes to this that, ift9 There hath been long profperity ; 2<//y, Madnefs; and $dly, Ci* vil and inteftine broils with great out breakings, what means all this ? it fignifles this, that God will never hold his hand, till there be utter ruin. / will not pity, nor /pare, nor have mercy , but will deftroy. He will not flop, until he make a full end. O rurn, ruin is the thing in- tended $ ruin for enemies ; for kings, for priefts, for pro- phets, and for people. O remember that the companions of God will not hold, till there be great deftruction. But we fhall only fpeak a word unto thefe, And that is, The good counfel, or advice, that he gives to every one who is in a capacity to take it. Though many are paft that, and we need fpeak no more of them. Yea, we judge that they have got their laft blaft, or falutation : and fome of them the fcripture hath given over : But there are others of them to whom the Lord gives this good counfel ; If
they
!Lect. V. Upon Jeremiah xiii. 12,— —17* 477
they hear it, as ye have it in that 15th verfe, Be not proud* Remember it is God ye have to do with. Hear ye, and give ear •, be not proud ; for the Lord hath fpoken it : regard it ; it is a word fpoken by a prophet ; and God's words are in his mouth, and his Spirit is in his heart. Therefore, as in verfe 16th, Give glory unto the Lord : humble yourfelves under the mighty hand of God. What (hall we then do ? Why, feek out, and acknowledge your fins ; and be humbled for them before God : and i£ there be any way in the world to glorify him, this will be the one fpecial mean of it. O think upon no way of efcaping but by acknowledging your fin and iniquity : for if ye ac- knowledge not fin, whatever ye may fancy or dream of, drunkennefs will be your deftiny. Ye foall ftumble upm the dark mountains.
We fhall not fpeak more particularly upon this now ; but what we have fpoken is the mind of the Lord : and if ye take not God's counfel to repent of your fins and tura unto him, whatever ye may expect, darknefs and Jlumbling upon the dark mountains is the thing defigned for you. Remember this, that it is much that ye have yet a day, be* fore this great day of darknefs come upon you : darknefs will blind your eyes, and terror will fall amongft your hands : and woe, woe unto thofe who fhall be proud, and Hand out againft the threatening of God.
N. B. Any perfon who will deliberately confider the infatuated conduct of the prefent miniftry, — The aw- ful conteft betwixt Britain and her Colonies, where- in almoft every one is fheathing his fword in his bro- ther's fide \ with the awful figns of approaching judg- ments, may eafily conclude, that the foregoing dif- courfe is more juft or applicable unto the prefent time and circumltance, than that time wherein it was delivered.
Ooo2 S E R«
C 478 3
SERMON XXXIV.
Hebrews xiii. 14.
For here we have no continuing city, but we feek one to come*
IN vain would we hope to bring men to a courfe of of godlinefs, confidering how averfe the fkfh is to it ; and in vain would we deal with ourfelves for that pur- pofe, if great and real advantage lay not >n taking that
way. Whatever the fkih objects as to di fad vantage,
yet there is no real difadvantage in a religious life : yea, there is more advantage in this courfe, than will make up for all other difadvantages. It were good that we were confidering what advantages there are in this way, and comparing our advantages with our difadvantages. It ■would gain our affections to it, confidering that our Lord is calling us to leave all that which at laft will prove our eternal ruin.— As for any thing lawful, he is not calling Ujs to leave that \ but we are not to idolize, or make a god, (as it were) of it, Confider what he is calling us to purfue; it is that without which we cannot be eternally bappy.
#Now, This is the fcope of the words : the apoftle h Jaere prefling that exhortation which he was giving in the 13th verfe ; (ays he, Let us therefore go to him without the t-ampf hearing his reproach. But this feems heavy; and therefore he puts in this reafon in the text, For here we have no continuing city. In thefe words, we have
1/2, The fhortnefs of the man's life figniBed. It is here compared to a city. In oppofition to the prefent life, he lets forth the length of eternity ; But -we feek one to come.
idly, There is the employment of thoie that leave it. — JIow are they taken up ? thty are as travellers going from one place unto another, until tbey at laft come unco their Jong abode, or refting-place, which is heaveu.
Now,
Ser. XXXIV. Mr.D.Cargjill's Sermons, be. 479? Now the words hold forth thefe few things unto us.
I. That man's continuance on earth, and enjoyments of earthly things are but for a (horttime.
II. That the confideration of this (hort time on earth, fhouid take our hearts off from earthly thiogs, and fee them upon Chriftonly.
III. That we muft all flit and remove from this earth,
for here we have no continuing city.
IV. That all (honld be feeking after Chrift, and that city or eternal habitation of reft.
Now we fhall fpeak to fome of thefe.
T. The fir ft thing which we propofed to fpeak unto^ was, That man has but a fhort time or leafe on earth. The Spirit of God points it out by fundry exprefiions, Pfal. xxxix.4. Lord, make me know mine end, and the mea-
Jure of my days. And wh;* is the aofwer ? Behold, thou haft made my days as an hand breadth, yea ihorter, and minesgeisas nothing before thee. And afterward, Pfal. xc. 5.- — r-Says Mofes, when fpeaking of man's life, They are like a fleep ; in the morning they are nke grafr that groweth up, and in the evening it is cut down, and withereth. Our days are but as a thought ; nay, the Holy Ghoft points them out to be jfaorter, James iv. ij» For what is your life ? It is even a vapour that appearetb a little, and then vani[heth away. It is rather a vapour, than a'reality. It is but a vapour that continueth a little
, time : And doth not experience prove all this ? Are we not here to day, and away to-morrow ? The .great thing we ought to confidcr is, that our time here' is but fhort ; a truth feldom minded, and more i'eldom laid to heart.
USE I If our time here be fhort, it ought to be the better employed ; it fhouid make us early up in the morn* ing, and late up at night about our main work. It be- comes us,
1. To confider our ways and what belongs to our peace. It is a good advice that Solomon gives us* Eccl. xii. 1. Remember thy Creator in the days of thy youth, he/ore the evil days come. And yet the mod part of us, for all that is fpoken from the word of the Lord concern- ing theihortnefs of man's life, think not that our time is
ihort ;
SfiR. XXXIV. Upon Heb. xiii. 14. ^
fhort, but long enough, and fo remember not that the evil days are coming upon us.
2. We ly down, and know not if ever we fhall rife up again. Should we not then improve our time ? For is there any perfon fo certain of his iife that he can fay, 1 lhall live fo long ? And is it not of God's good providence, that it is fo fhort, and fo uncertain unto us ?
3. Confider that it is not only fhort and uncer- tain, but alfo full of trouble and mifery. And is it not
enough for every perfon ? What is dying and a decaying old age but labour and mifery ? And fhould not this be confidered and laid to heart, that our life is not only fhort and uncertain, but full of mifery ? And fhould not the time we now have, be well employed on that aceount ?
4, To incite you to employ your time, confider that the time is fhort, and the tafk is great. Are there not many ftrong holds of fin and corruption to fubdue and conquer ? Hath not man a little world to fubdue in his own heart ? Now, lay thefe two together, that your time is fhort, and your work great ; and this may make us employ and improve it to the beft advantage.
. 5. To provoke you to a right improving of time, con- fider further, that there is nothing of greater moment or concernment than eternity ; an eternity of happinefs, or an eternity of mifery. It were good for us that we were confidering this, and laying the precioufnefs of the foul in the balance with all earthly things, that we might fee which of them is of molt value ; for as our Lord fays, What is a man profited, if he Jhould gain the whole world9 andlofe his own foul, Mat. xvi. 26. And
6. Confider that eternity is fall approaching, and our Lord Jefus is coming to judgment. His lafl: words are, — Surely I come quickly t R.ev. xxii. 20. And is Chrift haften-* ing ? Should not every believer then be haftening to meet him ? If believers loved Chrift as well as he loves them, they would be more hafty to meet him. It is a wonder to fee, what we are employed in, and yet never employing our time aright.
Lq/tty, Confider that the bridegroom is coming, and the bride muft be prepared. It ought to be all our work, or tafk here, to be made ready to meet him, that we may not be found unprepared. O what a dreadful thing will it be to be found unprepared when Chrift comes ! when the mid-night cry is made, Behold the Bridegroom tometb, go ye out tomeet him.
USE
Mr. D. Cargill's Sermons, 6x. Ser. XXXIV
USE ft. That we may further incite you to a right employing, or improving of time, confider the advanta- ges that thofe who* rightly improve their time have.
And
1. They have this advantage, that it keeps from many challenges of conscience, that we otherwife might have. O but thefe who employ their time right, have much peace ; there is much comfort and good fpoken to them. Indeed there are none that have luch a peaceable outgate, as that man who is flill preparing and looking for it.— But
2. It hath this advantage, that it makes them have a clear and comfortable outgate, when they enter into eter- nity, when about to launch out of time : Ye have noth- ing in that cafe, to do, but to (rep into your Matter's houfe. And O what fad thoughts they will have, who have employed their time otherways !
3 It hath this advantage alfo, that all his refreshments are fweet who employs his time aright : His fleep is fweet, bis waking is fweet, and all is fweet. The wife man fays, that the reft of a labouring man is fweet ; but efpecially
when he has been about his matter's work. Now
we fhall give you ibme directions how ye may employ your time aright.
(i.) You ought to divide your work into talks, fetting fo many hours apart for hearing, fo many for reading, praying, meditating, &c. and fo many for your ordinary calling. It would be an excellent thing, if we were talk* iag ourfelves, and faying, fuch a thing we refolve to do, and fuch a thing we mutt do. O but this would make a Chriftian's work fweet unto him !
(2.) You mould employ your time well, ye mutt have much heavenly and fweet prayer, with the Pfalmift, Pfal. xxxix. 4. Lord make me know mine end. And Pfal. xc. 12. So teach us to number sur daysy that we may apply our hearts unto wifdom. If this were our main care, and prin- cipal petition, there would not be fo much mifpent time amongft us as there is.
(3.) In the morning when we rife, we Should be think- ing upon our laft end ; and in the evening we fhould take an account, how we have fpent the day, and then be mourning over what we have done amifs therein.
USE III. We fhould not be troubling our thoughts with vain piofpcc'rs. Are there not many who have projected things fortwentv years thence ? And who knows if they
(hall
"gfiR.XXXIV. Upon Hbs. xiii. 14. 4g2
fhall live fo long ? But it were good for us that we were
employing our time, and catting off vain and foolifh pro-
fpects. The apoftle James f peaks well to this, chap. iv.
13. G& to, now, ye that fay to-day, or tomorrow, we will
"go to/ucb a city, and continue there a year. — Whereas ye
know not, whatjhai! be on the morrow. If we would con-
iider the fhortnefs of our time, we would think the care
of every day enough for itfelf. — But this is a burdening
of ourfelves with unneceffary cares, adding a load to a
..burden: Are not the cares of a day fufficient for itfelf?
Why then do we care for to-morrow, or for many days
hence ? And farther, you iliould confider, that thefc
-unnecefTary cares put the heart out of frame *, they indif.
pofe the heart fo that we cannot get our time fo well fpent
as we ought : Nor do they only indilpofe for duty, but
duties are juftled out ; and thefe thii.gi that are at hand,
are put far off, and thefe things things that are afar off,
are brought near : And you know far off thoughts put
death and eternity out of mind : And are there not
many who when they put death, judgment and eternity
far out of mind, are fuddeniy fuipn'zed by them. Now
confider, which of thefe are molt neceffary ; and having found that which is moll neceffary, let your thoughts be employed about it.
USE III. That the coniideraticn of this fhortnefs of our
time, fhould not only take off our hearts from earthly
.things; but it fhould even help to mitigate the crois, and
.help to render it more eafy ; that we may fuffer more
contentedly. Our iongeft afllicYions muft be, as it were,
but for a moment, iince our time is but as a moment,
• and fhall fhortly be at an end And
I. Confider, that even whilft we are eating, drinking, fleeping, <bc. our time is faft elapiing, and all our crof- ies and affliclions ere long, fliall be ended. We fpeak this to believers : But for unbelievers, however fad their crofTes may be, it were better for them that they were thus continued and lengthened out to them thro' all eternity : at death they emerge out of one woe, oniy to enter into a greater woe and mifery. But death to believers is au entrance into eternal happinefs : And they ought to be more earneftly longing for it, as the hireling for the end of the day. It is ftrange that there is any intermiffion of afflictions in our moments of time ; for a crofs abides Hot always, there is ftill fome intermiffion of it Thence our life is compared to a weaver's ihuydc ; It flips thro*
many
483 Mr. D. Cargill's Sermons, &c> Ser. XXXIV.
many threads in a little time, and fo fteals away 11 h per- ceived, or infenfibly.
2, Confider, that though you be under many creffes or afflictions, yet if believers, you ftiall be freed from them all by Jefus Chrift. Jefus Chrift fhall make up all your hard (hips : You (hall fhortly arrive at reft ; and reft unto them that are weary, O how fweet is it ! and a fweet reft it is for thofe who are feeking after him. But thole who mind not Chrift, have nothing to do with this reft, that rtmaineth for the people of God. But O believer, in thy Father's houje are many manfions : Thou mayft well be ftraitened here i bet there are no ftraitning circum- ftances there.
USE I. Is our life fhort ? Then it becomes us to be mo- derate in all things, even in the ufe of all lawful enjoy- ments. The Apoftls inculcates this, 1 Cor. vii. 29, 30. The time is fhort : it rematneth that both they that have wives, he as they that hive none ; aud they that weepy as though they weep not ; and they that ufe this world, as not
abufing it ; for the fafbicn of this world paffeth away.
Ir becomes us to be taking our hearts off from all earthly things, and Outlying to be weaned from them : for what are they ? They are as nothing. It is Orange, that we who feek after other things, (hould be fo taken up with fuch frivolous things. But thofe who weep for Chrifi's prefence, iiiail be made rejoice. Now for direc- tions how to get your hearts taken ofF from earthly things, take thefe two things.
1. Do not bellow too much of your time upon thofe things that are of a perifhing nature. It is ft range to tee even believers fo much taken up with the world, and «hs cares of this life. This eats out the comfort of the lipuj ; and where there is very much of this, there cannot be much profperity in true godlinels •, and where there is much real godlinels, there cannot be much of this, theie two being inconfiilent with one another. We cannoc fervc God and mammon ; for as the thoughts of "the- one rife up, the other goes down. Is it not ftrange, that ws . fhould beNfomuch taken up with thefe things ? The apG- file gives it as a mark of thofe that perifh, rTirn. vi.e* 10. Bvt they thai will he rich, fall into many temptations , and hurtful iu/ts , which drew n men in definition and per" d it ion
2 If thou wouldft have thy thoughts weaned from the world, — as thou fhcuidft let it havejittle of thy time, fc
P p p give
Ser. XXXI V. Upon Heb. xiii. 14. 4$^
give it little of thy affections.- If believers Were doing
this, they would be more chearful ; and be that is moll: chearful, in going about duty, is mod taken up with this city.-— But v/e fiek for one to come ; and confider what a ftir it would make, if Chrift (hould come and take thefe things away, and if our mountain were moved. — - Think what ye would do, if put to difficulties. Indeed it would be better if this world had none of our affec- tions.
USE II. This doctrine reproves thofe who caft away all thoughts of employing their time aright, and whofe confeiences tell them not of their mifjpending of time. It is the Apoftle's direction, Eph. v. 15. See that ye walk not as foots , but as wife ; redeeming the time becaufe the days are evil. There are few of- us, but what have our bye- gone time, ro take in again, and redeem. In the fhort time we have to live, we ought to be as travellers who have ftiil their time till the day be far fpent, and are ob- liged to run more hi oae hour than in three before.
USE III. And from thif we would pofe you, are ye ready to meet Chrift, and ready for eternity ? Have ye nothing to do, but to come and meet him ? We fay, are ye ready to ftep into eternity ? Well, if it be not fo, ye have need to be ferious in time *, for we are not fure of a- nother day, or another Sermon. Confider eternity will come once, and if ye fpend not your time well, it will be ill with you. Take the Apoftle's advice, Walk while ye have the day. Hath God given you a day ? Then ye ihould be ferious in it ; for we wot not, if we fhall have another. And is it not a mercy that we are not lying in the bofom of the earth unprepared and unconverted. If you mifpend this time, then it will come upon you •» wrath will come upon you. On the whole, thefe words are a direction to you, to contidcr the time is paffiug o«, and erelong we muft all away, — -for here we have no con* timing city, but wefeekfor one toeome.
SERM ON
C 487 ]
SERMON XXXV.
Revelation xx. ii, 12.
And lfaw a great white throne, and him that fat on it, from whofe face the earth and the heaven fled away, and there was no place found for them* And If aw the dead, /mall and great, /land be/ore God ; and the books were opened, and another book was opened, which is the book of life • and the dead were judged out of thofe things which were written in the books, according to their works.
TH E R E are fome who have a fight of the Iaft judgment in vifion : There are others who have' h by faith ; but the world fhall have a fight of it at laft in icfelf, and feel the effects of it. Then we {hall not only be beholders, but we £hall be a party. Every perfon fhall be a party, and each party ought to be confidering what will be their place and portion ; whether the tett hand of Chrift fhall be their place, and wrath their por- tion ; or his right hand their place, and heaven and hap- pinefs their part and portion. But we fhall only fay this before we proceed to particulars, That there is not a more blefTed and profitable fight upon earth, than a fancYiJied fight of the laft judgment. Its profitablenefs appears in this one thing, that it awakens and roufes the foul of a
man, when thinking upon it. What i9 jt like then ?
It is like a fright to the body. They will fleep no more, when once affrighted throughly by the judgment of God. A fanclified fight of it awakens fouls, Co that they never reft until it be thorough work with them. It is faid of
• Thij Serraon was preached Sept. t6Zo,
1J p p x jbnie,
Ser. XXXV. ,Upon Rev. xx. ii, i%. 486
fomc, that they never fmiled after forne faint views o this : This is the cafe of the throughly convinced (inner, at leaft till he is brought to reft in the Lord Jefus Chrift. '
But then there is fomething more in it than this ; it not only awakens the foul, but leaves a carefulnefs in the foul to be ready againft that judgment come, and againft the time that that white throne fliall appear, or be erected. Ye know what is (aid of repentance, ; that it leaves forrow . and indignation for (in. So does the fight of this judg- ment. Seeing, then, that all thcfe things Jball be dijpjlved^ •what manner cf perfons ought ye to be in ail holy converfation andgodlinefs t 2 Pet. iii. 1 i .
{ But tjiat we may proceed, the thing that we have to ppeak concerning this laft judgment, is, concerning the ^reparation to it.
I. The parties to be judged, who are the dead ; under which are comprehended, thoie who (hall be then alive, as aljo Enoch and E Has.
II. The Judge, Jefus Chrift the Mediator, who hath the keys of hell and death, and is appointed Judge both of quick aud dead, and is called God, in ths 12 verfe of this chapter. And
I. I/aw the dead, [mall and great, jtand before God.
The parties here, then, are the dead. All men are con* fidered as dead before this 5 for the Judge will not come, yntil all men be paffed through death, or at leaft under- go a change equivalent to it. Then the elect (hall be •hanged in the twinkling of an eye, as we have it, 1 Cor. xv.— ——And yet it may be as (harp and painful as a lin- gering death. The thing is evident, that they muft all be dead, and after that the judgment. The holy God hath
decreed death, and then judgment to follow: Be-
caufe,
I. If there had not been fin in the world, there hfid not been death and judgment. There would have been no need, nor occafion for a (entence to have been given out againft any. Now when we remember death and judgment, we (hould remember (in too, which procured thefe. He. that remembers his fins moft,. will readily be beft prepared for death and judgment : For it is impof- iible tor a man to have a right view of death and judg- ment, and yet not be looking for fomething to evade the
ftrength and power of them.- Neither is there any o-
ther
47<7 Mr. D. Cargill's Sermons, &<?. Ser. XXXV.
ther thing that will do it, but the all-fufficiency o£
the Mediator Chrift Jefus. But, as to the parties
to be judged, I faw the dead fmall and great, Hand before God. A fair light, indeed ; there was never iucha noble and great affembly iince the world began, and never will be aiterwards to all eternity. Why, heaven, earth, and hell will all meet together. — The Lord with all his great and mighty hofl of angels will meet there. — The divel and all his angels will be brought forth there. — The fea will give up its dead. — And there will not be one individual milling : for the fame caufe that brings one is .an evident and relevant caufe to bring all, and that is judgment ; for all have been linners before God ; and it mull be feen or evidenced, how they have been freed from fin. It muft be a public judgement. For in effect,, if it were only pri- i vate, it might be accounted a private murdering, (or con- demning) of perfons. And fo this lhall be the greateft
fight, and affembly, or concourfe that fhali be together through ail eternity.
2. As there is a caufe, for one conveening, fo for all to conveen before God. The fame power that brings up one, can (nay, will) bring up all. For a greater, or leffer number is all one unto Omnipotent power. The cauie then being one, the power one, therefore all muft appear, and the end mull be one, viz. that they may re- ceive their fentence : while as many particular perfons as there are, Co many particular leniences lhall be given out for them before God.
3. It is the dead fmall and great It may be aiked, why fays he this ? Is it in regard of the great and the meaa men? No, We think not, for death hath taken away that difference. Death levels all, and their dull is mixed toge- ther in the grave — So that in their riling again, there lhall be no difference, but in refpect of their fanctity ; for death (Hall once make all equal : If there is a difference after that, it is grace meeriy that makes it. By fmall and great, then, may be meant, the old, thofe at the greateft age, or llature, and thofe infants or young ones that have not attained unto their perfection of llature j In a word all that ever breathed or had life; none are exempt ; but all lhall ap- pear before God. But
There are two objections that may arife here.
1. If infants be lignitied here, why Oiould they be judg- ed ? they have no actual fin. The
2. Is, if they rife, will they rife infants again ? for an- swer to thefe,
ift, All
4$8 Mr. Carcill's Sermons, 6c. Ser. XXXV.
\ft% All infants are included under one of the covenants, cither the covenant of works, or of grace. If under works, then they have the breach of that covenant to anfwer for: they have Adam's fin to anfwer for as being the Terpentine brood, or offspring of a tranfgreflbr, and fo haye a
corrupted nature in them : ^— So that the Lord will
fay, where is the reft or remains of that perfect foul cre- ated in man at the beginning? In a word, the Lord will find infants under Adam's tranfgrefRon, if not fauclified by Chrift : for fays the apoftle, all died in Adam- — And if through the offence of one, many be dead, i Cor. xv. z%. Rom. v. 15.
Again, If under the covenant of grace, then he wilt deal with them as believers that haveChrift's righteoufnefs and holinefs to ftand between them and wrath. It is true, the Lord's way of dealing is a royftery ; but it is as true, that they are fanctified as well as thofe who are fan&ified by faith and knowledge. For without holinefs, we are af- fured, hone [hall fee the kingdom of God, Heb. xii. 14.
idly9 For the fecond objection, will they rife infants again ? The fchool men will have it, that all (hall be raifed about the age of thirty years, that being the prime of man's ftrength, and about the age of Chrift when he iuffered. — But as this feems groundlefs, fo it feems to de- rogate from the myftery of the refurrec*lionf 1 Cor. xv, For though the fame body be raifed, yet it will be another kind of body, then ever formerly it was at any age. But this we may fay, that the ele# ihall be perfect in whatever condition they die, For all that is imperfect Jhall be done away. Their perfons, ftature, judgment, and knowledge, ihall all be perfected. We may add this one word, that an infant of days will then be as much for the glory of God as any man of his full ftrength. "We are fure they Ihall be capable of enjoying the rulnefs of felicity The foul lhall then be filled with felicity, and the condition of the body fhall be glorious. — Ifaw the dead [mall and great. We are periuaded, that thole whom the Lord's goodnefs could not bring from their wickednefs to him for mercy ' on earth, his power fhall bring unto him at the laft judg^ meat.
II. We have the Judge. I faiu them ftand before God. The very firft fight of him begets a terror in them, and as it were, a hell in their consciences. We fee the judge here : and though not a word is Jpoken of him in the 1 ith verfe, but of a great white throne, yet all that fee
him,
Ser. XXXV Upon Rev. xx. 12, 13. 48^
him here, fay, it is God, the Mediator Chrilt Jefus, God in our nature. All this afTembly (hall fee him, and then, they (hall acknowledge him to be God, and every one ac- cording to their condition (hail begin either to tremble or to rejoice. Fear (hall feizc the hypocrite, the unrcgeneF- ate and unbeliever. The believer (hail then rejoice. Why ?
He hath God that fits upon the throne for his friend. So
then the believer may expect mercy; but all unbeliever* have nothing to look for, but pure and unmixed juftice.^ Now he fees them all brought in, and Handing before God. He fees the godly (landing there alfo. But they
fhall foon be difp.ttched, Come ye bleffed of my Father, in
herit the kingdom prepared for you. Then fhall they be fet down as aflcffors in the judgment with God, and (hall give their aflent to the condemnation of the wicked. The fa- ther fhall vote the condemnation. of his own child, and the hufband the condemnation of the wife, and (halt fay^ Thou art righteous, 0 Lord, becaufe thou kajl judged thus.
Now, another part of this procedure is, the con- futing of the law with regard to what is found to be due to every one of them. O it (hall be a tragical fea* tence, that fhall be pail upon many! Although to many others it (hall be a glorious day, fo that they never faw
the like ; for fome never faw or enjoyed perfect holinefs
and felicity until then. Now the law takes place : The hooks ™cre opened, another book was opened, not as if Jefus Chrift were literally fo to proceed : for he needs neither books nor witnefs for his own remembrance ; and your confeiences (the recorder) (hall witnefs for him.
But to (hew forth the power and juftice of God, the judgment fhall be as particular, and accurate, as if all were registered before him. But it may be afked, what books are thefe that they fhall judge by?
I . There is one book that mufl: not be wanting, and that is the Bible or word of God. The -word that I have fpoken, the fame fhall judge him at the i 'aft day, John xii.48. As foon as conscience fees this, it fays, if God be judge with thee O Bible, heaven's acts of parliament, (fo to fpeak) ; then I am gone. You know, what the apoftle fays, When God /ball judge the fecrets of men by Jefus thrift, according to my go/pel, Itoni. ii. 1 6. Not that we (hall need this Bible in heaven; for the Spirit of God fays, that there is no temple there : for all there arc complete, illuminated, divine. This, then, (hall be the laft fight man (hall have of the Bible, or word of God lying before the throne, and
according to it God (hall judge all both fmali and great,
And
490 Mr D. Cargili/s Sermons, 6r. r&ER.XXXV.
And what does this intimate unto us? It fays, read the word of God, and improve it : For as it approves of, or cafts and condemns you now, fo by it ye ihali either be condemned or approved of at the Iaft and great day. There fhall be no ileeping unto you ;there, (nor to me neither), when (landing before the tribunal of God, But
2. There is a book upon man's part, viz. the confer- ences. Their confeiences a:fo bearing witnefs in the mean iuhi/e9 their thoughts accu/ing, or e!fe excufing one another.
3. There is a third book in the judge's hand, which, fo to fay, may be called the regider of his remembrance, which he brings from heaven with him ; and God will fay unto every one of you, look now into your own conl'ci- ence, and fee if it does not agree unto my regifter. Woe unto them, that muft ftand before God, until they rtiilft anfwer for all their wicked and flagitious deeds. Ye muft not go down yet : ye muft anfwer for all your wickedness and rebellion againft God, idolatry, fwearing, fabbativ breaking, drunkennefs, whoring, lying, Healing, falfe- witnefs, covetoufnefs, and unfaithfulness to friends and relations, with others that will be almod innumerable. We fhall fay this word, that there is one book in the judge's hand, and another in consciences : and confcicnce fhall read as fail:, and as Jong as God reads unto you. There will be no denying or gainlaying Then, Q re- bellious fouls, you fhail not efcape Then this book dull mifs none of you \ nay, not fo much as the ieaft Graying thought you may have. O this will be a fore and fearch- ing book ! and yet there remains another.
4. A fourth or lad book, and a comfortable one too. and who is there ? Who, but the believer is there ? It is a white roll, called the book of life, rind none /hi!/ enter therey hut thofe ivho are written in the Lamb's bock of life. There are none there, but the names of fuch as fhall be faved.
Now to conclude, ye that are in earned with God, plead that he may let you fee your names written in this book of iifet evan before ye go hence and be no more — ~ Many are. now earned and Solicitous to know, if their names be hi their woeful commiffions to take and apprehend yon. Hut, O that it were in the hearts of men to be in earned to know if their names be in the book of life, and that they might fee their names written there. — -O firs, take care what you give God now to write— Alas, alas, alas, you±.give him many ill deeds to mark again It you. But O that he bad this to write, that you had unfeignedly repented of - them all. But we fear we have now been too long.
LEC-
L 49* 1
The following LECTURE and two SERMONS, (being Mr. Cargill's laft public day's Work,) was preached at Dunsyre Communion, July ioth, 1681. — Two days before he was appre* hended.
LECTURE VI.
Jeremiah i. iy 10.
1 The words of Jeremiah the fort of Hilkiah, of the priejls that were in Anathoth in the land of Benja- min :
2 To whom the word of the Lord came in the days of Jo/tab the [on of Amon king of Judah, in the thir* tee nth year of his reign*
3 // came a I fo in the days of Jehoiakim the fori of Jo* jlah king of Judah, unto the end of the eleventh year
ofZedekiah thefmofjofiah king of Judah y unto the carrying away of Jerujalem captive in the, fifth month.
4 Then the word of the Lord came unto me, faying.
5 Before I formed thee in the belly , I knew thee ; and before thou camejl forth out of the womb, 1 fancliji* ed ihec, and J ar darned thee a prophet unto the na* Hons.
6 Then [aid I, Ah, Lord God, behold, I cannot fpeai9 for I am a $hild.
7 ^f But the Lord faid unto me, Say not, I am a child. ? for thou fhalt go to all that J /hall fend thee, and kvhatfoever 1 /hall command thee, thou fhalt fpeak.
8 Be not afraid of their faces ; for I am with thee to deliver thee, faith the Lord.
Q^q q 9 Then
t
402 Mr. D. Cargixl's Sermons, &c. Lect. VF.
9 Then the Lord put forth his hand, and touched my nwuth, and the Lord faid unto me, Behold, I have put my words in thy mouth.
10 See, I have this day fei thee over the nations, and over the kingdoms,, to root out, and to pull down, to build,and to defiroy,and to throw down, and to plant.
HERE we fee the Lord is fending out a young pro- phet ; and he is giving him great charges, and great promiles, and great power. He gives him a great charge ;
Firftt In thefe three things efpecially ; iji, He gives hira in charge, That he is to be at his bidding or command. idly> He gives him in charge to be faithful in whatever he doth. And ^dly, He is to be without fear ; and ye know that, in effect, fear binds up a man from freedom. But I fay,
I, Ye muft go at bis command, and ye mutt go, fays the Lord, where I fend you. This is not the leaft proper- ty of a fervant to obey his matter : he muft do his matter's bidding, and muft never err in obeying his matter's com- mand. But the thing that I obferve is this, that the mi- nifters of the gofpel ihould fpeak. I fay they fhould be at command.
Now, it is our duty to fpeak what he bids and commands •as, We fhall fay this one word, we mutt fpeak what God commands. We are fare that God is either biding mini* iters do little, or elfe they do not that which he bids them
do. Indeed, in effect God bids them do little. We
fear, God has given up with the mod part of the minitters in Scotland. He hath dealt with us, like a man who has a ftubborn fervant. He bids him until he is wearied with bidding of him, and flill he will not obey. Now he gives ©ver f peaking to him, and tells him to take his will: and his 3?ill is his work, and fo comes of it. So the Lord feems to have left off bidding the minitters of Scot- land. He will bid them do no more. Ah, he is now fay- ing to thofe who have gone out of his way, now do what you pleafe next. — O then, be not difobedient. The maf- ter muft be obeyed, his commands muft be done. We ihall fay this one word*; a* word that we are fure of*, as we fhould never run uncalled, fo we fhould never fit, when our matter commands us to run. We fay then, when God is bidding us run, and fitting us for our work, as Jeremiah here was, then fhould we run. When the matter bids, then the fervant ought to be at command.
zdly, The
Lect.VI. Upon Jeremiah i. i,— 10. 493
idly* The next thing he gives him in charge, is, to be faithful ; and that in thefe two things wherein every mini* fter ought to be faithful.
ifi, They fhould be faithful in their commiffion ;
?Jly> In what is committed unto their truft. And
1 . We fay, we are to be faithful as to what we get in our •commiflion. We (hall not keep back one word ; for the failing in one word may occafion the ftaggering of many. I fay, a perfon may ftagger upon one word kept back. In- deed the keeping back, or failing of many words, makes minifters greatly faulty, and unfaithful to the people. And this, in effect, is one caufe, amongft many others that has procured the church's ruin : and the people's finning makes it fo, They dsfire no other s and the Lord in his juft anger tryftes you with the defire of your hearts.
0 ye that are unfaithful, ye will not abide by God : and he gives you minifters that come and go as you pleafe. The
2. Thing wherein the prophet was to be faithful, viz. in what was committed to his truft. The Spirit of God hath that word. Keep that which is committed to thy truft p
1 Tim. vi. 10. Ye that are faithful men, that is your truft ; that is your commiffion. But ah ! . the Lord has departed from minifters andChnftians; becaufe they have not kept that which was committed unto them, but have kt it fall unto and before their enemies : for trie more we are witnefting againft his enemies, the more pleafing we are to him.
3. But a third thing here enjoined, is, freedom to all the minifters of the gofpel, and that without fear. You
muft not be afraid : fear binds up freedom.- O it does
not become a minifter of the gofpel to be moved with fear : It fets not a minifter of the gofpel to be either over- come with fear, or counfel. He is to be holy j to be am overfeer, watch-man, leader. Therefore, it is unfuitable for him to be overcome with fuch things. Nay, Chrift their mafter often forbids them to fear, and fortells them what they are to meet with when about his work ; and yet not to fear or fuccumb under either fears or favours Here Jeremiah is forbidden to te*r> ver. 8. Be not afraid of their- faces, for I am with thce7 &c. O thisihould be looked un- to. Hut we will fay this one word ; when a minifter of the gofpel is tender, and has the awe of God upon his fpi- rit, and his glory before his eyes, he will not be much a- fraid. And this charge biuds him, iirft, by the awe of
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God ; and then from a love and defire to have others get good of Chrift, with a thirfting after the falvation of many.
Now, I fay, where fear is, this will have but little ao cefs. Here the prophet has a charge, which the awe of God upon him, and love to the falvation of fouls bind u« pon him: For fays the apoftle, 2 Cor v. 11. Knowing the terror of the Lord, we perfuade men. He knows what his charge and commifiion bears, even the gathering in of fouls to God ; and he thirfted to have this fulfilled. His zeal and thirft fo bound him in the work, that he could ifand at nothing to have fouls made good, and their fal- vation accomplished.
Here we fee alfo that it was a fuffering time in which Jeremiah the prophet was brought out. — -*-In the 3d vqr. we fee that there were three kings, Jofiah, Jehoiakim and Zedekiab, whom he had to fpeak unto ; the father and the fons ; the fatjier good, the fons evil. One while, he has a good king to deal with, to encourage him to be faithful and free ; and then for a long time of his life, he has two wicked kings that were always againft him. And when he wanted a wicked king, he had a wicked people to deal with, who made h/im a lad life, and a great work, as he was (till ftriving to get them brought offtheir wicked and evil courfes. We may therefore obferve this from it j
1. That when once minifters are fee out, they ought to be content with their lot, and not to be afraid. We fliill fay only this, that minifters of the gofpel have in their commifiion three encouragements not to fear; by which they may the better face the itorm, and which for their/ greater encouragement they may fet in oppofition to it :
2. The next thing obferveable, is the time, or continu- ance of his commifiion ; which was to the carrying away of the captivity. He preaches them to captivity. There are fome who preach to captivity, others preach to plagues *, others to judgements ; fome preach people to hell, A- las ! there are fome who think nothing of the word of God preached unto them : But it will pofjibly continue, till it preach fome of you to captivity, to hell, and to wrath. We acknowledge with grief of heart, and we fay it, as before the Lord, the Lord is now preaching judges jnent, and ye may look to meet with it. Yea, ye need fcarcely look for a change to the better, till fome of you and judgement meet together.
But more particularly, the Lord fpeaks to him, and
makes known his great kindnefs unto him ; Before I form-
$d thee in the -worn!?, J knew thce% J4oWj jhere are three
i things
Lect. VI. Upon Jeremiah L i, icu 495
things here obferveable, great manifestations, — great pro* miles, and an ample commiffion. The firft two of theie arc granted for his greater encouragement. But the thing that we fay, is, that the Lord ordinarily manifefts himfeir niU'-h more at one time then at another ; as at the time of converfion, he will not only communicate his mind to fome concerning his eternal purpoles towards them ; but his purpoie as to what he will make of them in the world ; yea, his thought as to their oflice, and what they fhall do for him. Thefe comes all tt one time here ; he inftriufb this holy man about his fanttification and election, — calling, and converfion, and about his providences that he is to meet with, and all the favours and mercies he is to receive from God ; and all thefe he hath here at once for his en» couragement. But ic may be here alked, what is the rea- fon the Lord does io with one, and not with another ?— — One reafon is, that they may lay afide their own particu- lar concerns, and that their whole care may be about the public work of the miniftry. I fay, that their whole care may be about the public work, and that himfelf with the falvation of his own foul, may be laid afide as infured : Till this be once fure, they are ever unable for the public work of the miniftry ; and this being once made fure, they are to Ia: \t by, till they 20 before the tribunal o£ God. Has '- once laid it, let it ftand fo.
But there h mother thing we may obferve from this, that whentl^ i'rord fan&ifies any, and deals thus fingular- ly with them, it is clear, he hath tome extraordinary thing ado with them. There are many who come out at random to the miniftry. But what comes of them ? Some run one way, and fome another : and when Drought unto 2Uy emi- nent piece of fervice, they ioon turn aiide. And what is the caufe of it ? Is it not, becaufe they were not fure them- fclves. and fo could not deal with others, being unpre- pared for the work. — —Weil, fays the Lord, ye fhaJl not continue : ye fhall turn your backs upon it •, yea, ftum- ble, fall, and break your necks upon it. Some leek unto grange (helters for fear.
But to fpeak more particularly concerning thefe words, Before I formed thee in the belly , I knew thee* Here we have thefe two things. Firft, his predeftination ; And then his formation. 1 fay, before God's hand was at the forming, or creating of him in the belly, his mind was upon him \ J knew thee, that is, I had thee upon mine heart. In a word, there are fome folk that the Lord hath fuch a re* fpeft unto, that he beholds them foon. How does he fee
them I
45>6 Mr. D. Carcili/s Sermons, &6. Lect. Vf.
them ? Even in the womb, and he fets his heart upon them before they have a being. I .knew thee before ever I formed thee in the belly ; and I ordained thee a prophet unto the nations . He fees him both in refpedt of his cal- ling, and in refpect of the providences he fhould meet with : and that before ever he came into the world. He alfo beholds the wicked to their terror throughout eter- nity, and refervesthem untothe day of wrath; but here, fays he, / knew thee. And O but it muft be an unfpeak- able joy to fouls to have this made known to them ; that God faw what they fhould be before he formed them : I fay, to have the Lord manifesting unto them, not only what they have been, but alio what they fhallbe, making them fee that ere ever he formed them, he ordained them unto eternal life. Comfortable is that word of Job, Thou haft granted me life and favour, and thy vi fit a- tion hath preferved my /pint. And O what ground of hope for the foul to know that it was upon God's heart at the beginning ! and that he was predeftinate from eter- nity unto grace and glory, Before I formed theet 1 knew
thee. -We fhall not fay any more on this, as to what thoughts God hath from eternity to his people He him- felf can only manifeit them to the foul, and his manifeft- mg of them are fuch as makes the foul as fure and certain of them as of their own being : And their being upon God's heart from eternity, makes them fure of life eter- nal. Before thou cameft out of the womb, I fanclifed thee. Well, ye fee here, that the Lord foon puts to his hand — Some folk are carelefs about aflurance until the end of their days. But here is fanctification in the womb. We fhal! only fay this oue word •, it is well, if they can fay they are fure of fanclification before they go out of the world. But that fan&iikation is Deft that is begun early. Yea, we may fay of this fanclification from the womb. they who fhare of it, may be fure that they are never be- hind in the way, neither wilf they {tumble fo icon as o- tbers do : Yea, where this is tenderly and lively entertain- ed, all things in a world bulk but little with them. But what the Spirit of God looks upon is this, / have fan&i • Jied thee before thou cameft forth rf the womb ; Sanctified very foon after formation. We fhall fay this one word^ fofoon as parents know of the formation of the child, fo foon fhould they be holding up its cafe to God. Parent's prayers ought to begin with their beginning. Why fo ? Here is the anfwer, that they may bring them forth faneYi-
fiet!
Lect. VI. Upon Jreemiah i. i,— --id. 497
fied : For there have been fome brought forth finners, and fome faints into the world.
Another thing considerable is, and 1 ordained thee a.
prophet unto the nations. So, in effect, he needed not fear : The Lord let him fee before-hand, that he is as fure as to his part j that he might refufe nothing he com- manded him to do ; as if he would fay/ Ye muft not re- fufe to do any thing for me, that Have done fo great things for you. I have given thee gra,ce in the belly, and fanclified thee from the womb, for preventing thee from great fears and great falls, that thou mightft be Aire every way ; and thou muft net think to refufe my bidding, but ever be at my call and command.
And then we fee his commiiKon, and 1 ordained thee a prophet unto the nations. We fhall not fpeak here, what are Ministers commiffions : But we are fure1, that the Lord lays more upon them than upon others ; and they fhould fee to it. Yea, minifters are under a charge that no par* ticular perfon under heaven, is able to do or perform.
But here is the Prophet's anfwer. Ye fee a wonder here, which is this ; after the Lord hath fanclified, and done all for him, hear what he fays, ver. 6. Ah / Lord Codt behold I cannot /peaky for 1 am a child. Is it not Grange to hear fuch an anfwer as this ? But it is not ftrange, conlidering the reafons he gives ; it was only the
fear he had of himlelf, it was not his unwllingnefs. .
He was not unwilling, but afraid that his meflage would not be taken off his hand ; as if he had (aid, There is nothing hinders me from doing whatever the Lord com- mands me, but the fear of its not being taken offmv hand. After all, we fee that the Lord accepts of this an-" fwer. We fhall fay one word of it ; that being fitted of him, and our commiffion made manifeft by him, we ought to go on acting faith upon him, undertaking what he calls us to, agaioft all infirmities within-, and oppofition without. I fay, ye fhould try, and make fure your evi- dence, and fo go forward in his ftrength : For we are fure of this, that thole who being under fuch favours, re- ceive, and yet are unwilling to comply with the Lord's call, do in that refpecl: act contrary to their charge and obligation. And would we not be offended, and highly difpleafed, if one did fo unto us ? However, we fee here, that the prophet makes thefe two excufes after all, / can* riot fpeak : I am a child. Indeed, his anfwer was enough, conlidering that as the Lord gave him a great charge, fo he gavs him great promifes comprehended in thefe words
ia
49^ Mr. D. Cargill's Sermons, &c. Lect. Vf,
inthepverfe, Beheld, 1 have put my words in thy mouth- Let us never ftand, then, when God calls} for here is the promife fufficien^ to bear all charges: Lo9 J am with you always unto the end of the world, Mat, xviii. 20 Here .is furniture : Here is fulnefs of comfort and confolation in this one promife, that he will be with us. Nothing fhould frighten us. Here is a fufrlciency, he will never leave us, norforfakeus. It is true, minifters have not 'the promife of worldly eafe, 01* of fafety from trouble ; buc they have the promife of fafety in troubles, and delive- rance out of them We will (ay this one word, that when minifters have great promifes from God, they are not to look for exemption from trouble : That is not the promife to be accomplifbed to us while in time : Fight- ings and victory here, and the crown above. We have then the promife of afiiftance and protection in trouble : Let us then look unto him for determination and furni- ture in duty, and thus go on in flrengtb of God the Lord.
But another thing the prophet is furnifhed wirh, is, Power. He gives him great power, verfe 10. See I have
this day fet thee over the nations. To root out, to pull
down, to defiroy, and to throw down, to build, and to plant. This is a great power indeed, for a creature to have the power of heaven ; power to plant, pluck up, and to de- ftroy. We (hall only fay this one word of it, that ere all be done, great men (halt know, that there hath been a prophet and a minirter that hath had the rnind of the Lord in what he hath done ; and that as we have cur fed or ex- communicated, fo the Lord hath cm fed or excommuni- cated ; and as we have denounced wrath, fo the Lord lias denounced wrath ; and as we have pulled down, fo the Lord will pull down ; and as we have laid houfes de- folate, fo the Lord will iay many houfes defolate ; and as we have curfed many that have turned their backs upon him, his caufe and intereft, fo the Lord has curfed them, and they fhall be curled, and that fliall be heard of to Succeeding generations.
N. B. Here he refers to the foregoing Excommunica- tion at Tor wood, Stirling-Shire, 1680 where he excommunicated Charles II, the Duke of York, James, Duke of Monmouth, John, Duke pf Lau- derdale, the Duke of Rothes, Sir George M'Kenzie, and Thomas Daiziel of Uinns ; for their apoftacy, treachery, bloodihed, and other enormities.
Sermon
C 499 ]
S E R M O N XXXVI.
Is A I AH XXVI. 20, 21.
Come, my people, enter thou into thy chambers, and (hut thy doors about thee : hide thy/elf as it wer* for a little moment , until the indignation be overpa/i For behold the Lord comet h out of his place 16 punifh* the inhabitants of the earth for jtheir iniquity : the earth alfofbati difchfe her blood, and fhall no more cover her .lain,
THERE are few, yea, none in fafety, who are >n debf. We wonder how men in debt can be fe~ care. We cannot tell when God will come upon us y but k is man's great advantage to be near God, Th»s is greater than ail other advantages. The greateft, yea, the bed of blfilings are included in it. There are fome things, nay, many things that are worfe than nothing, and tbefe are evil things ; but the being near God hath many un- speakable advantages ; and even as to temporal things, it goes as high as a mortified foul can defire. B.n we know,
flr.it all are not godly, all have not equal advantages..
There are fome who are children ; Come who are ene- mies ; and fonic who are (Irangers. But there are cham- bers of fafety for the children : What is then tor Gran- gers and enemies ? Nothing but the wrath oi.God r What are Grangers and enemies like ? They are like two rivers that are running farafunder, but at length they run both into the ocean; and then they are both one, when the7 come to the ocean or lea of God's wrath. But for chil- dren there are chambers, and there is indignation for grangers and enemies to God.
Well then, we fee there is a frorm coming; and the LorJ frews us the tender care he takes of his people, by
.Rrr warning
500 Mr. D.Carg ill's Sermons, 6c. Ser. XXXVI,
warning them beforehand to get themfelves into their chambers, Come, my people t enter thou into thy chambers. We (hall fay this one \vord, that there is much tendernefs in God, if there were faith in us. Doubtlefs, it is a great and unfpeakable difadvantrge to us, that we are not exer- cifing more faith in God ; efpecialiy when we are urged to it upon his account. There is nothing can, or will an- fwer his call but faith. God calls none to enter into thefe chambers, but fuch as have faith. What will put a foul into thefe chambers ? Nothing but faith. Then we may fay this of it, that in effect, faith both opens and fhuts the doors. It opens the doors for us to enter in, and it ihuts the doers behind us, when we are entered into thefe chambers. Hence if there be no faith* there is no foul can enter in, and there is no foul can be in fafety but wi- thin thefe chambers, and there are none can enter in but tbofe who do it by faith.
But there are three things that efpecialiy hinder us in the exercife of faith ;
*. The want of an interefr in God.
2. The want of confeientioufnefs of integrity.
3.. The want of affurance as to the goodnefs of the caufe.
ifl, They that want an intereft in God* have nothing to truft unto ; and fo want acquaintance with, and near- nefs to him. Some children do not, or cannot tru(V un- to their charter, which is in effect a trufting and enter- ing into thefe chambers. Now where the want of an Jotereft is, there will be great difcouragement. Ye can- not commit yourfelves to God ; for what eife have ye,
if ye want a relation to, and acquaintance with him.
But there are few folk that have that charter : And "thefe who want it, have nothing to do with that which I am uow fpeaking of. But
idly, The confeientioufnefs of one's integrity helps much in the exercife of faith. When a foul is conscien- tious of its integrity, though with much infirmity, he can fay, Though I be fometimes overcome with tempta- tions to fin ; yet my endeavour is to wreftle and ftrive a* gainft iin. And
$dtyt There is the goodnefs of the caufe : Even the afiu- rancc of the goodnefs of one's caufe helps the foul to the exercife of faith in a ftorm, or time of trouble. In effect, the exercife of faith is juft a thrufting one's felf in. at the doors of thefe chamber*, where, there isiafety : But there
are
Ser. XXXVf. Upon Isaiah xxiii. a®, 21. 501
are two things here in thefe words, now read in your hearing.
*. A manifestation of the prefent purpofes of God, There is a manifeftation of it now, where God is, as it were, coming from his place to hold a Circuit. Now God, is, as it were, leaving heaven, and coming down to the earth to hold a Court. Neither angels, nor pro- phets, nor apoftles are to be Judges, We fee there arc xuany wrongs done, and many pleas betwixt man and man. The great Judge muft fit, and thefe caufes mufl: be decided. And woe unto you who have a fe-utence truly and juftly given in againft you : For he will fit a Judge, and ye fliall have fin, devils, your own confciences and thejuftice of God to accufe you. All thefe will ac- cufe you, and tell what things you have done, or com- mitted. O there are many wrongs done ; many pleas, and many faults amongft us. I fay, the Mafter will hold a Court. The Pannels will be there : The agent, and the bloody weeds will be there ; and there are many bloody weeds amongft us.
Now the Mafter of Scotland rau-ft come, and keep a keep a Court in Scotland. He will not only go through Scotland, but he will go through other nations alfo. — For behold, the Lord comet h out of Ms place to puni/h tkz inhabitants of the earth for their iniquity. Indeed, we will fay this, the world is now become, as it were, mad and wild \ therefore there is a neceiiiry for the Lord to come and hold a Court againft them. I fay, we fee how little juftice, and how great cruelty is in the courts of men : Therefore God's juftice muft hold a court becaufe of man's injuftice. There are many unjuft courts held, and it is for that he muft hold his court. Woe will be then to them that are found in their injuftice and iniqui- ty ; for God is coming not only to judge for every op- prdlion and bloodilied, but alfo for every hidden iniqui- ty in the heart. The Judge is coming to judge ; and
it is for all iniquity. Jt is a wonder that men will not be- lieve this. It will be found, that many ate fleepingia their fins, and living quietly in their iniquity ; and are not ftriving againft it. Many indeed, have been. robbed of their chaftity, when they were ftruggling and crying,
and would not fuffer a Rape. But there are others-
fleeping with their iniquities, like a harlot, or a wife with her Paramour.
But the Judge knows what ftriving there has been a-
gainft temptations, and how few have been fo cliafte,
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as whenever the tentation comestocry out like a chafte wdman, who when another ftruggles with her to ravifh her, never lets him have his defire.
-Now what will be next ? All will compear: The agent will compear : The witnefs will compear : The blood weeds will compear : The earth that received the faints blood will compear. The earth that received fuch a man's blood will then be opened up i for the earth (hall difchfe her blood, and no more cover her Jliin It will no more keep the blood on fcaffolds ; the blood on fens ; the blooci on the fields ; the blood in houfes. Many have been kil- led ftcretly. Now all has been filent : Now, fays the earth, We will no more be filent. I fay, the time is ap- proaching, that the righteous judge will fit: God will tit Judge, and there will be an open proclamation, and all will be fummoned before him, who are to be judged, Then the earth will no more cover her fiVm. It has cover- ed them for fome time ; but it will no more cover them.
This is the fir ft thing : And it is a manifeft token of what God is about to do. He will come fhortiy, and hold a Court, and bk>od will be the great article of the In- dictment. I fay, the blood of enemies will be the great article of the Indictment. The earth lb all difejofe her blocJ) und no more cover her Jlain,
2. There is an advice given to God*s people, and what h Chat ? It is
(i.) That God's people fhould get out of the way of danger. Come, my people. O but God is tender of Jii^ people's fa fety. But alas ! There few of them fo tender of it themfelves as to hear God fpeaking kindly unto them, |o make hafle into their charubers. There are chambcis for you. O then, like doves, fly in a$ your windows — — Well then, I fay, this Hs counfel unto them ; this is his command. We fee fome great work God has to do ; and he would have his people providing for it. He commands you to lay by all other things, and to labour to get a place of refuge near God : For he has a great work to do and he would have you providing again ft an approach i rig jftorm. Labour ro get a fecret hiding-place, a place of retirement from ail dangers.
(2.) Enter into your chambers, fays he. Well there is a warning. What more ? Shut thy doors about thee: make all faftjj; Make iure both before and behind thee ; and leave no open doors \ for jttftice will make a wonder- ful
Ser. XXXVI. Upon IsAiiH xxiii. so, a** 503
ful narrow fearch, aud will pry into the leaft clift or re* eels, and therefore make fure.
3. Hide thy [elf. It is good for us 1 It is our advantage to be there, until the wrath be over ; tilt the indignation be owrpa/1 ; and we are never to come out from thence. O thrice happy they that fhal! never come out of thefc chambers ! We are fure, we are perfuaded, it (hall ever be ws.ll with them, who are once entered into thefe cham- bers of fafety. But as we cannot (peak particularly unto thefe words here, we fhall hint at thele tour things fol- lowing.
(1.) The tender care of God to his people, and efpecial- ly when they are reduced to (traits. I fay, they are al- ways made to know his kindneis in a time of trouble, or difficulty. We fhall fay fomewhat concerning this : la effect: we fay that one word, that the be ft of believers are not able to abide much dandling. It is well known, that folk cannot carry much under thefe things : For they cannot bear much without becoming proud and felf-con- ceited. I fay, they are not able to bear much of the ma- nifestations or God's kindneis towards them : But we are (ure of this one thing, that in a difficult rime, they meet with the be ft of difpeniations ; I lay, for the rnoft part, the beft difpeniations are referved for the molt hard and
difficult times. Now, we are lure of this, that whea
he fees you hardeft put to it, then he will verify this \ for when ye come before men, and cannot get your Bible, then be fure God will evidence his kindneis unto you ', . fce will not then conceal it,
(2) But this is not the thing we would fpeak to ; but the thing is this, that there are chambers of lafety for Gods people and in a time of indignation. Now feek them out ; for there are chambers or fafety provided for God's people and children in a tune of wrath and indig- nation.
Now wherefore ate they called chambers ? They are called chambers upon thele accounts.
1. They are chambers for prelence and delight.
2. For ftrength, protection and defence: -In a
word, for delight, thele chambers are a palace ; and for ftrength, protection and ciefervee, they are caftles.- — ■ So that they are chambers of fafety and pkalure too. la a word, they are God himfeif, who is all in ail to the be- liever. We may fay this of them, they are a palace of defence from the wrath of God \ for it never purfues a man within thefe chambers, Tacy are places of delight,
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$a>4 Mr D. Cargill's Sermons, 6c, Ser. XXXVL
fafety, fecurity and ftrength. It is no wonder then, that a foul defires to be near God, and within thefe chambers. For there they have all their foul can defire. Inhere is no- thing can fright, or terrify the foul of a believer, when he is once entered into thefe chambers ; for they are for a biding place from thejiorm, and a covert from the tempe/i. Safety, pleafure and delight are to be found in them. O happy foul, that fhall be delighted with them \ He is not to be pitied, indeed ; there is nothing to wrong him when a ftorm of wrath is without upon the world.
But here it may be thought, or aiked, what is fignified by thefe chambers ? In a word, it is this, it is the foul committing its felf uuto God hi his providence, the provi- dence of God fbaM provide chambers for you. O firs, ftrive to get within thefe chambers of God's providences j for we are all Jikeiy to meet with a ftorm. O but there are few who commit themfelves to God ! and it is a wonder the enemy gets not more folk. When fome come amongft their hands, we fee what comes of them. We are fure of this, that there is over little committing ourfelves to God. When they are overtaken with temptations, they think their own wit or wifdom will do their turn : but indeed it will not do. Hence fo many yield unto the ene- my. They are not betaking themfelves unto their cham- bers and their heart fails them, and they forget to flee in- to them. O but folk have need to be within thefe cham- bers now, when they cannot go out nor come in, ly down or rife up, without hazard. Labour then, to be within, thefe chambers, Come, my people, enter into thy chambers^ and /but the doors about thee. Mow
The next thing that we thought principally to fpeak to is, that the fafety of man lies in the mercy of God. Man's fafety in a time of indignation, lies in God's mercy, and your duty is to betake yourfelves to it. Thus you will be in the chambers of defence. A foul muft betake itfelf to the mercy of God, and fo muft be in the exercife of the duty here required, if it would put itfelf inro thefe cham- bers. But when we fpeak of God's mercy and our exer- cife of betaking ourfelves to it, we do no mean, that thefe two have an equal hand in this : no, the mercy of God is ilill before duty ; for it is the love and mercy of God that •ftirs up a man unto duty. — Then, the Lord muft both do his own part, and ftir us up and enable us to do our part too. It is the mercy of God properly, that does the whole work: and though he puts us upon doing, yet we muft do all in his ftrength.
Now
Ser. XXXVI Upon Isaiah xxiii. 20, 21. 505
Now, there is a great part of the work in the mercy of God, and a part of it in the fowl. In effect, it is God's mercy when he does it alone, and it is his mercy when he does it with us. But we may fpeak a word of this, what way does mercy do it ? the Lord does it himfelf in thefe three things.
1/?, In giving us warning of the danger before it come. O but we have all need of much warning from God to flee out of the way of his wrath ! There are fome fouls fo wife, that they will never ly (lb to fpeak) a night in wrath's way. O he is a happy man who hath his foul hid ! O it is great wifdom to be out of the way of wrath. This is the cafe with perfons when they arc lying within thefe walls, and their defence is the munition of rockj. O happy foul, who is lying nightly there, and cannot think to be one moment out of fuch a fafety, and fuch a life. Sometimes they delight to draw fweetnefs from him : either by one fa- vour, or by another, they muft hold him, (as it were), in their boffom, and wkh the Spoufe, lying all night be- tween their hreafts. I fay, he gives them warning; and much warning have we gotten ; but it is little taken notice of. O but this is a happy foul that takes the alarm as God gives it. He fummons and alarms us, he affures us that wrath is approaching ; but ahts that thefe alarms make (o little impreffion upon us. They are loll to many of us. Woe unto us that we have improved them no better. God has warned us fooner and latter v but it hath had little or 310 effect, if it has not made us more fecure. Have ye been (peaking to God ? Have ye told him, what ye are like to meet with from enemies I and how have ye been admitted unto hisboffom?
idly. As he gives feafonable warning what is ta come, fo he makes fome take warning,, and believe, while to o- thtrs it feems but idle tales or dreams. Well, we know not, if ye have taken heed to it, or if God's warnings have funk down into your hearts or not; but ye have been long burthened with thefe things. Well, we fay as God gives warning, fo he makes us to take warning. If fo,. then it is the mercy of God that hath made fome to believe, when others have dei'p-aired. Now then in a word you who be- lieve and take warning, it is the mercy of God who de- termined you to it, and as it were gives you a new heart
to do fo. But, what is more, it makes you provide a-
gsir.ft the day of wrath. What believe ye ? ye believe he will make out his word of threatening. So I fay, there are no more believers, than perfons who provides againft
the
506 Mr. D. Cargill's Sermons, 6c. Ser. XXXVII,
the wrath of God. And O he is a happy man who, when he comes before the tribunal of God ; hath his acquaint- ance made with his judge, and has got near unto God I fay, he is a happy man who hath got his peace made with God, (and whole judge is his friend). Then have ye got all made furt, the acquaintance made, and the defence provided ?
3^/y, There is another thing*, the mercy of God goes ' yet further, as it gives warning, and makes us believe it, fo it alfo provides the chambers for us. His peopis have fio more to do, but to flee unto thefe chambers and hide them- f elves from -wrath. The Lord will never rife to exercife them with judgement, till chambers be provided : and then the people of God need not tear : for chambers are pro- vided for all that will (lee unto them. But in effett, we will fay, that in the day of your (traits, a proceis will be made, and you will be afked, what do ye amongft the e- nemies of God ? What will ye die amongft God's enemies ? Alas ! for ye are to be fecn complying amongft the reft of God's enemies againft him ; and if porlons do fo, they have no reaion to look for thefe chambers of protection from him.
Now, there are thefe three things, that the people of God muft do. If they would have his aififtance in their duty, they muft all fuppiicate him for help to do thefe things.
I/?, There is an entering in unto thefe chambers.
ldlyt There is a fhutting of the doors : And
3dty9 There is a hiding.
1. There muft be an entering in, (as we have (M be- fore). This is a committing ourfelves to God, and a co- venanting with him by faith So ye ice faith muft go be- fore an actual covenanting with God. Then ye mutt com* mit and refign youtlelves over to him, in time, that yc /hall no more go back to the entanglements of the world. But alas ! there are few or none in the land who are afraid cither for the devil, or the feveriry of juftice.
2. Shut the doors about thee. What is that ? Why, it is to make all fure behind you. Wrath will purfue you ; and if ye be over long a fleeing unto thefe chambers, wrath will overtake you.— — Many have butloofe grips, and have not made ad fure behind them ; and the wrath of God will let them fee that they have neither fhut doors, nor win- dows behind them : and where there has been nothing of this done there are open doors and wrath will enter. But we are fure that the wrath .of God will never come at any perfon who has once got into thefe chambers, and has get
the
Ser. XXXVII Upon Isaiah xxiii. 20, 21; 507
the doors fhut behind him, "Well then> fliut the doors, and make all fure behind you by a covenant engagement ; and do all you can for it : if you do not, a black and gloomy reckoning awaits you. But juftice will try you (trictly if ye leave but a window unftiut, he will find vou. Therefore make all lure in time.
3. And laftly, Hide thyfef, as it were* for a little mo* msnt. Hide yourfelves ? enter in. Hiding and entering in make all one thing. This makes all fure with God. Where will you hide yourfelves ? in him 5 for there is no other hiding place than in him, Ifa. xxxii. 2. A manjhall be a hiding place from the wind, and a covert from the tempeft ; as rivers of waters in a dry place , and as afhadow of a great rock in a weary land. We ihall add that one word ; they are chambers of defence, and well they are furnifhed. We would lay it at your door, that ye would be ferious for yourfelves, and make all fure. Shut the doors behind you ; and God will never bid you go out again. Reft you there, rill the dove come back to the ark with the olive leaf in her mouth.
SERMON XXXVU.
Hose a ii. 6,
Therefore behold* I will hedge up thy ivoy <with thorns, and make a wall, that Jhe fhall not find her fathU
[An Afternoon's Sermon,]
A life of profperity with weddednefs to one's own w\*y»., and a broken wall to lean upon, are very dangerous things. We fay great profperity in tin is both dangerous and dreadful j and yet you would be at it, at any rate, S 1 f - We
508 Mr. Cargili/s Sermons, &c. Ser. XXXVir.
We would take pleafures, were they never Co dreadful Some have taken them as foul as they could have them I fay,
Firftt Profperity in fin is a very dangerous thing. There are few, that ever love it more, than when it is fomewhat warm and dangerous. But ye will get it warm yet : yea, ye will get it as hot as hell. We will fay this, that devils and wicked men will have it warm enough yet ; and they will never give over ; for they would have you where they defire to have you ; even to run to the fame excefs &/ alt riot and tukkednefs with themfelves. Alas ! they have got many where they defire already ; and they are labour- ing to get others back the fame length. Thefe words now read, reprefent the devil and the world ftrivmg to make
their fnares, to make us turn afide, and (o have God
ftating himfelf againft us. Bu?,
Secondly, Not only is profperity in fin dangerous : but it is alfo dreadful* Wherein is it dreadful ? Even in this, in our eagemefs and affiduity in the purfuit of fin, which is a foretoken of God's purpofe to let them go to deftruc- tion. Ah dreadful ! when God in his holy providence permit« and fuffers a flood of profperity to carry away folk with a full tide to hell and utter deftrucYion. O be afraid and tremble at this. We will fay this one word of k: It is not affliction, nor the word providences, that do us moft harm : he loves his own in any cafe or condition they can be in. But it is the woeful wicked nature of man that loves- and efteems profperous providences beft ; that loves the profperity of the wicked better than the affliction of the godly.
But the thing we would fay is this, that with regard to a people once departed from God, profperous providences vUl never bring them back again unto him. Favours will not do it : the wind moft turn, before ever they turn again «ntohfm. We will fay this further, that thofe who get jno-ft profperity from God, have leaft ado with him. But in thefe words, we fee thefe three things following.
i. We fee wherein the nature of man appears, even in labouring to come at its lovers O that we could take heed and look to it. In effect, he will be at his idols and lovers, fhould he go through a thorn hedge, or even a ftone wall. Can he get no other way to them ? And now he will be at his lovers ; and then he is at his ruin. It is a wonder that God fays not unto us, as a matter unto an
un-
Ser. XXXVII. Upon Hosea li. 6. 509
unthankful fervant, that will not obey his commands, gcr where you pleafe. And
2. As the nature of man labours to come at its lovers,' fo it ftrivcs againft the goodnefs of God. O that we faw this ! and O wonderful, that notwithstanding God's good- nefs io much appears in keeping us back and hedging us
in, we are ftill fo bent on our idols. — It is a
wonder, we are not at a full market ere now, with the malignants of Scotland ; and yet God has not bidden us be gone ; but has kept us, and builded a wall betwixt us and them ; and in effect fome have gone as far as they could, and they will never ftand until they be at full match with them. We will fay this of it, we will ftumble on our lovers, even when there arc croffes in our way. This is the language of the hearts of the moft part, that they will be after them : — and though they flee, yet we will purfue them. At leaft the greater part are guilty of backfliding in heart ; for they have gone as far as they could get : and many will throng after them tili they be deftroyed. Thou haft dcftroyed all them that go a whoring from thee. Now, we fay that in thefetwo things, man's nature and the good- nefs of God do eminently appear and difcover themlelves. . Now, what is the goodnefs of God doing > It is even keeping us back from what our heart lifteth to do, even from following our lovers. And what is man like ? he is even like a fooliih virgin that will follow her lover, when her wife father will reltrain and keep her back, denying her her portion, and keeping it in his own hand. Even fo does the Lord with his people that are fet upon fin Now, Scotland Is mad upon her lovers; like one in a mad fir, obedient enough to them, faying, I -will follow my lovers, and after them will 1 go They talk much of making con- science of this and the other thing to men and malignants ; but never one word of making confeience to God and giv- ing obedience to him, or of making confeience of zeal for his glory, andagainft the wickednels of men. Alas ! where are our confeiences for theie things now gone ? But here the goodnefs of God ftands in the way and makes a thorn hedge and Hone wall \ fo that they may not go through them, and yet it is a wonder to fee what crohxs fome will go through. Now,
3<#y, What is that ? We will fay this of it, that it ise- ven a wife refuit of providence, in his infinite goodnefs, hedging up th^ir way. And what is the refuit of this pro- vidence ? it is even their returning back unto God. — I will go return io my fir ft bujhand ; for then it iuas Utter with me Stfz t'han
5io Mr. D. Cargill'* Sermons, 6c. Ser. XXXVIL
than »<m;.— Folk arc never wife, till they return back a- gain unto God, till their refolutions be fixed here. It is far better to ftrive to follow after God, than to ftrive to be with his enemies. But I will return unto my firfi huf- kandt &c. But ye know not, if he will receive or tajse you in again. However, it is a wife refolutiqn. O noble re* fult or* this thorn hedge and ftone wall ! I'll tell you, firs, that providence which you think beft now, will turn out worftin the end. Many in Scotland have great need of a, crofs to awaken them *, but>many will never be awakened, till with the rich man in hell, they lift up their eyes. Marry have propofed peace unto themfelves by compofitions and paying of cefs ; but fee if they be not as far diftant from peace as thofe who paid it not. Although fome hav£ been put to fore fuffering upon that head, yet they have peace with God in this refpect.
Now, we {hall fpeak a word from thefe particulars. We fee there is both a hedgiog up their way9 with them, and a building them in with a (tone wall ; which fays that God feems even to be worft when he is beft. Ye often xniftake the providences of God : for thefe ye think the worft are oftimes the bqft of providences. In a word, the rougheft dealing that the Lord tryfteshis people with, will be found to be the btft for chem.
But alas, I fear ye underftand nothing of this. The moil rough dealings that we have gotten, are better for las, than ijie mofj: fmiling providences. Fair providences commonly neither awaken fluggards, nor recover back- aiders. 0 what a great evil is it, that there is fuch a fear- ing at, and fhifting of tbe crofs of Chrift ! But there are many in Scotland at this day who will never awaken, or turn from the evil of their ways, till wrath turn or awaken them. Yea, we will fay more* ere long, wrath will awa- ken many. This we are fure of; and we fear, where croiTes have not turned you, judgments are coming which will coniume you. There are thefe two or three things wherein God feems to be dealing very roughly with us, and yet they are the beft of providences for us.
I. Some arc airlifted, and fo they think they are hardly dealt with, and that they are lofers by affliction \ and yet thefe are the beft difpenfations of God. For this affliction loofeth the affections from the world, and tends to take away hardnefs of heart. O the heart is very hard. We will not fay, that there is no pride or hjjrdnefs of heart Under affliction ; but it is never fo great as when in pro- (perky, or out of affliction, Jfowcver go to God a;>d
deihe
SfiR. XXXVII. Upon Hoseah ii. 6. 511
dclire him to help you to pray and to take away your floth- fulnefs. I tell you, Sirs, if we were without afflictions, there would be lefs praying amongft us : I lay, our pray- ers would be feidom and far between. Indeed, as to,|he folk that have payed the Cefs * and have got light to pay it, we fear there will be but little praying amongft them ; For thefe are not put upon it by the crofs. Alas ! may it not be faid, that the moft part have little fervency ia their prayers, but when put upon it by fomething of the crofs. Now, we will fay this one word of it : Miftake not the Lord in his afflicting of us ; for he never comes better to with us, fo to (peak, than by the rod of afHic- tion.
2. We miftake the l*ord in his fending croffes to us. We think when we are wholly hemmed in, and get our own will and.defires in nothing, that there is nothing of mercy, but all is wrath in it. But I will tell you, Sirs, when be is crofting you moft in yourdefires, be fureyour benefit and advantage is in it. Yea, in the end he will both make you fee, aud fay with the Pfalmift, It hath been good for me that I -was afflifted. And we fay this o£ it, erotics ly in the way to what is moft pleafant ; while the feemingly pleafant tics in the way of what is moft fatal. But we (ay, the Lord fees what your defires are, and he croiies you in them. O but it is great gain to be hedged in with crolTes and afflictions, especially in the cafe of a people departing from God. Many are complaining,
• There are fame perr^ps will think that the Indulgence, Bond- iog, Cefs paying, <&c. io often teftified agajnft in thefe difcourfes, are but frivolous matters for a Sermon. — Hut any perfon who will confult the hiftory of the Indulgences, Hind let loofe, and Mr Renwick's Tethmony vindicated by Mr Shields, and the other
hiftories of thefe times will find them no trifles. The lirft was,
in effect, a fakiugjhe crown of Chrift's head, and fetting it upon the head of a mortal man, and the vileft of men. The fecond was a manifeft compofition with thefe wicked and avowed enemies of Chrift. — And the laft was enacted and exaded for the moft wi- cked ends, and fo a coi • ributing to uphold tyranny, ™d fuppiy the enemy with men, arms, <bc. tor fuppreifing the goipel then faithfully preached in the fields, and for medding the blood of all who faithfully adhered unto thecaufeand inteieft of Je!us Chrift. I (hall ocly add here a few of the words of a very impartial Hil- tcrian, who was of no pary : *' As they locked ur»on the indul- '• gences as inconfiftenr with Prefbyteriao principles, and uporj V the Cefs as an unlawful tax impo:ed wi»h no other defifin than '• to fupprefs the meetings of the Lord's people for worfhip, and •* perfecute thofe who could not comply with Prelacy; fo it is M not to be wondered at, though they warned their hearersagain.lt M thefe things./ Crook — ^-'s Hift. Vol. 1. pa£. 4*J.
they
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they are feverely dealt with ; that, as it were, they ne- ver get leave to draw their breath ; and that they are o- verwhelmed under thefe crofTes. But they never confi- der that he is doing many a good turn unto them by thefe crofTes ; and that he is making us up by them, and there- by making us feed with, and follow the Lamb in a large place. WOefulman, give him his will, he would be like the prodigal mentioned io the gofpe! : But the Lord is loth to let him away Now what wouid follow, if he got his will ? It would make him debauch, and fpend all his ftock with riotous living. We will fay this word more, that there is nothing that he afflicts you for, but your danger is in it. Woe unto them who feek their pleafure farther than their afflictions mortify them unto it.— — But a
3. Thing wherein God's good nefs appears, and that is in hedging up our ways, anddifappointing us in the expec- tations of our heart. Why ? Becaufe the great expectation we have is of the things of the world : And the Lord will not have our expectations run in fuch a channel. In effect, God difappoints our expectation of fuch things that
we may no more purfue them 1 fay, that we
may follow no more after them. But there are thefe two or three lefibns that we may learn from this. And
I. More fubmiffion even unto every providence ; tho' for the prefent ye tan fee nothing but danger and matter of forrow in it ? Be (till, concluding it fhall he belt for you. O that all of you who belong to God, could fay, that in reality you deflre nothing but himfelf, and can have pleafure in nothing but in God. But many are apt to fay with the prodigal's brother, Lo, theje many yean have I ferved thee ; neither tranfgrejfed I at amy time thy commandment : and yet thou never gaveft me a kid, that I might make merry -with my friends. But O to fee that the Lord is good to us even in our difappointments, and in that when we were looking for much, behold, little. O to be fubmiflive to his will ; and ^his would be nohind- erance to our well being in Chriit : For if our own will had been for our good, he would have given it us. I fay, that all this might teach us to be fubrniilive, and to conclude, that if he had granted us cur defires, it had been worfefor us : As if a man would take a book in \\h hand, that he cannot read ; yet he fays, I wot well, that what is in it is good. O Sirs,' think it a happy providence what- ever it be, that keeps you near God, and fartheft from fin : But it is much that will keep a raau from finnir.g ;
it
Ser. XXXVII. Upon Hose ah n, 6. 513
it muft be a thorn hedge or ftone wall, as fays the tex*. O then, blefs the Lord that he hath put thorn hedges in our way to prevent us from ruin, that will keep us evetv from hell and deftruction. So many a man is beholdea this day to the providence of God. I fay, then fubmit more unto God : And we fhall have the more benefit and advantage, the more we fubmit unto him.
2, As ye fhould ftttt learn more (ubmiffion to all the pro- vidences that feem to be hazardous in our way ; fo ye fhould learn to be denied unto your own choice, and learn to put God to choofe for you in all things. In ef- fect, we will lay this one word, Woe would have been to us* and to our choofmg, if our defires had been given us. But God never makes a wrong choice ; but always choofes that which is right.
3, Be not afraid to put God to choofe for you. For if you put it upon him, and it go wrong, or mifgive in his hand, fo to fpeak, let him put it right again. Indeed we may fay this of the providence of God, that whatever God makes choice of, whatever is put upon him to choofe, it will ever prove effectual at laft ; while he that gets on- ly man's choice, muft mourn for it. Indeed, if we have not been mourning for man's choice, we muft at length mourn for it. But rhey that put God on making a choice for them, are fure that it is not only beft, but if there be any difadvantage in that choice, we may go back again to him, and get it amended. O it is good to put God to choofe for us ; and then whether our lot be mercies or judgments, we (hall take the good and the evil of it.
Now, we fhall fay no more from it, but only tnis : that ere long, it fhall be feen, that thofe who are under per- secution, and are reckoned to be under the faddeft of pro- vidences, are in truth under the beft of providences.
We fay, if we live long, we (hall fee that thele are the mercy of his people, and that they ftiall be yet the fteps of peace unto them ; they fhall be made fure when he comes back unto us again. Now, there are an lajsdw hedges that make us fcorned ; thefe are accounted fad and crofs providences ; bnt ere long, I fay, they fhall
be feen to be the moft favourable of providences.
What hath God now been doing with this people ? — He hath been trying them, that he may give them reft in the- day of adverlity. But we /hall fay this word, that they fhall be accounted happy that keep well with God now Remember this, Sirs, that they fhall be moft hap
ft
5i4 Mr. t>. Carctll's Sermons, &c> Ser, XXX VI L y that now keep near unto God, and depart not from im. In reality, it is a mercy to be near unto him Still account it the beif providence that keeps you moft in de- pendence upon God, and fartheft off from iin. For it is good for me that 1 draw near to God.
But another thing we may fpeak a little unto, is this j that it will take much to keep a man in the way of God ; to keep a man's heart from going out after his luits and 5dols ; or to bring him back to God again : And conii- dering there are thorn hedges, and {tone walls. O but man's corruption is ftrong ! We (hall not inlift upon this now ; but you fee that there is need or' great power to withftand man's corrupt nature, and that goodnefs will not bring back from the evil of pride •, nothing but tem- poral judgments will do it. Therefore he will hedge up their ways with {rone walls. In effect, man's backfliding is very ftrange : It is like a flood running down over a precipice or fteep place. We fhall not ftay now to fpeak 6f all the ways the Lord takes to hedge in the ways of his people ; but he does much; and all is little enough. — - Here he hedges in their ways with thorn hedges; and hedges them in from the ways that lead to hell and deftrucYion. Thus many are beholden to God and his good providence. And in an evil and dangerous time, fin and corrupt nature are ever drawing further away from him. O bleffed be God, that puts erodes in the way. He raifes a1 thorn* hedge, and a ftone wall in the way of his people ; and that puts a {fop to their backilidings ; and their graces never thrive more than in that way. O but the goodnefs of God is much leen in bringing us near linto himfelf by croffrs and afflictions ; yea, more in this than in any other thing we are puriued with.
xxxxxxxxxxxxxxxxx : x^xxy^w^ooco^xx
A FEW
REMARKABLE PASSAGES
"ONCERNING
Ma. DONALD C A R G I L L.
J. Q OME time before Bothwe), notwithftanding ali O the fearches that were made tor him by the enc-
$uy>
Mr. D. Cargill's Sermons, 6c. $i%
my, which were both ilrict and frequent, he preached publicly for eighteen Sabbath-days to multitudes, confut- ing of feveraJ thoufands, within a little more than a quar- ter of a mile of the City of Glafgow 9 yea, fo near irf that the Pfalms when finging, were heard through feverai parts of it ; and yet all this time uninterrupted.
2. At liothwel being taken by the enemy* and (truck down to the ground with a fword, feeing nothing but pre- fent death for him, having received feverai dangerous wounds in the head, one of the foldiers afked his name ; lie told him it was Donald Cargill ; another afked him, if he was a minifter ? he anfwered, he was. Whereupon they let him go. When his wounds were examined, he feared to afk if they were mortal, defiring, in fubmiilioa to Gvd, to live, judging that the Lord had yet further work forhimto accompliih.
3. There was a certain woman in Rutherglen, about two miles from Glafgow, who by the mitigation offome both minifters and profefTors, was perfuaded to advife herhufband to go but once, to hear the Curate, to prevent the family being reduced ; which fhe prevailed with him to do, But ihe going the next day after to milk her cows, two or three of them dropt down dead at her feet, and ♦Satan as (he conceived, appeared unto her, which cafe her under lad and Sore exercifts and defertion : So that /lie was brought to quefrioo her intercft ia Cbriff, and all thu had formerly pafTed betwixt God and her foul, and w.is often tempted to deflroy berfelf, 2nd fundry times at- tempted it. Being before known to be an eminent Chrif* tian, fiie was vifited by many Chriftians ; but without fuc-« cefs. Still crying our, She was undone ; fhe had denied Chrift, and he had zlcnled her. After a long time's con- tinuance of this excrdfe, fne cried for Mr Cargill : who came to her, but found her diftemper fo ftrong, that for feverai vidts he was obliged to leave her as he found her to his no (mall grief. However, after fetting fome day» apart on her behaii \ he <tt Jait came again to her; but finding her no better, QUI rejecting all comfort, ftill cry- ing out, That fhe had no intereil in the mercy of God, or merits of Chriit, but had finned the unpardonable fin, He looking her in the face for a considerable time, took out his Bible, and naming her, faid, " I have this day u a commiflion from my Lord and Matter to renew the " marriage Contract betwixt you and him j and if ye u will not confent, I am to require your fuperfcription ■" on this Bible, that you are willing to quit all r;ght,
T t t " intc-
$i6 Mr. D. Cargill's Sermons, &c.
41 intereft in, or pretence unto him." And then he of- fered her pen and ink for that purpofe. She was filent for fome time 5 but at laft cryed our, " O falvation is u come unto this houfc. I take him : I take him on his 4t own terms, as he is offered unto me by his faithful " Amba^rador.,, From that time her bonds were loof« cd.
4. Onetime, MrCargill, Mr Walter Smith, and fome other Chriftian friends being met in a friend's houfe in Edinburgh, one of the company, having got notice, told him of the general bonding of the weft country gentlemen for fuppreffing the field meetings, and for putting all out of their grounds who frequented them. After fitting filent for fome time, he anfwered, with feveral heavy fighs and groans ; The enemy have been long filling up their cup 1 and miniftcrs and profeffbrs mull have time to fill up theirs alfo. And it fhall not be full till enemies and they be clafped in one another's arms ; and then as the Lord lives, he will bring the wheel of his wrath and juf* lice, over them altogether.
jV. B. As thefe pafTages of Mr Cargill's life wrote by Sir Robert Hamilton, came not to hand, when I publifhed the Lives of our Scots Worthies, I have Subjoined them here to his Sermons, until another Edition of that book is publifhed, when they may beinferted in his life in their own proper place.
s
Tit Ehd tfMt. Donald Cargiil's "Se»mon#
<7>r
A PRE-
C 5'7 3 '1
PREFACE and TWO SERMONS,
PREACHED D?
Mr. ALEXANDER P E D E N,
AT GLENLUCE, ANNO 1682 •.
PREFACE.
THERE are many of you gathered here this day, Ye have need to examine wherefore ye came here. It is long fince it hath been our deiire to God to have you taken off our hand ; and now he is about to grant us our defire. There are four or five things, that I have to tell you this day. And the
\ft% Is this, A bloody (word, a bloody fword, a bloo- dy (word for thee, O Scotland, that fhall reach the moft part of you to the heart. "r
idly, Many a mile (hall they travel in thee, O Scot land, and fee nothing but wafte places.
3^/7, The fortified places in thee, O Scotland, ftiall be as the mountain tops.
4tb/yt The woman with child in thee, O Scotland, fhall be darned in pieces. And
$thtyt There hath been many a conventicle in thee, O Scotland ; bnt ere long, God {hall have a conventicle in thee, that fhall make thee tremble. Many a Sermon hath God beftowed upon thee, O Scotland. But ere
• This Preface and two Sermons were publifhcd a good while ago, under the title of The Lord's Tru?vpet founding an Alarm againji Scotland, by earning of a Bloody $yipr3. And re- printed, 1739. ^
•Tt.t 2 l^g,
5i8 Mr. A. Peden's Sermons. Ser.XXXVUI.
long, God's judgments fhall be as frequent as thefe pre- cious meetings have been wherein he fent forth his faith- ful fervants to give warning in his name of their hazard in apoftatizing from God, and io« breaking all thefe noble vows which he brought the land under unto himfelf . God fent out a Welch, a Semple, a Cameron, and 'a Cargill to preach to thee, O Scotland i but ere long God fhall preach unto thee by a bloo4y fw°rd ; for God fhall not let a fentence of thefe men's words fall to the ground that he fent out, and commiflloned to preach thefe things in his name.— I fay, God fhall not let a fen- tence of thefe mens words fall to the ground, but they ihall have their due accomrjliniment, ere it be long.
<XXX>«<><X>Q<>^^ >;• .
SERMON XXXV1IL
Matthew xxi. 38,
Bui when the hujiiandmen faw the fan, they /aid a* : mong themfehes, This is the heir, come, 1st us kill J fyim) and let us feize on his inheritance.
THIS that I have read unto you, is Scotland's fin, This day, if our king and nobles had our Lord Jb'fos Chriftamongft them at Edinburgh, what would they do with him ? They would even give him a gibbet, or wbrfe, if they could devife it. For which, he (hall deal with them, ere long, with our king, nobles, and a para? of unfaithful minifters that he will take vengeance on ere long, as well as on prelates and malignants ; all fhall gq together, ere it be long. Now
In the next place, there is fruit called for from thefe iiufbandmen. Ye will fay, What fruit is this ? Ye fee it is fruit in feafon. »This fruit is called for in thee, O Scot- land (his day. this fruit, S.irs, is not fuch fruit as ye
Ser. XXXViri. Upon Matthew xxM. 38. 5*9
pay your rents with, as corn, hay, or the like, that you* hearts love well. No, Sirs ; it is fruit in feafon. I will tell you, Sirs, the duties that God would have taken off your hand thirty or foi ty^years ago in Scotland, whether preaching, or praying, or any other fpiritual duty, he will not take off your hand to-day in Scotland : I fay, he will not take off your hand, nor mine either, now when ft) much of the faints blood bath gone to feal thefe truth* which v/e are all bound to own in Scotland, and in all thefe covenanted lands.
Now, O ye people of God in Scotland, there are Tome of you looking me in the face to day. I appeal to your eonfciences, whether this be true or not ? Well, what fruit is this that is called for ? Why, it is faith and repen- tance, love to God, and obedience to his revealed will, which many of you, yea the moil part of you, are as great ftrangers to, as if ye had never heard the everlaft- ing gofpel preached unto you. Now, people of God, what are you doing when f\ich dreadful wrath is at hand' in Scotland this day ? He is not worth his room in Scot- land this day, that prays not the half of his time, to fee M he can prevent the dreadful wrath, that is at the door, coming on our poor mother land. O Sirs, ye muft pray plowing, harrowing, (hearing, and at 'all your other la- bour. Yea, when we are eating and drinking, going ou^, and coming in, and at all your other employments.
For there was nevermore need of t'-c'i than now. U
O that noble life we muft have of communion with God. O Sirs, it is he that makes heaven pleafant ; it is communion with God that makes heaven. — Will ye long' * to be there, O people of God ?
Now, the words of the text, declare that he would have fruit from you in this country fide, and from thee. O Glenluce. lie lent thee fir ft a Crumb, and then he fene- thee many a faithful turn of his fervants, while they were on the mountains. Now, he hath fent me unto tliee, this day, to bid thee pay him his fruit ; and little hath; he gotten from thee, O Glenluce, for which he (hall make many wafte places in thee, O Scotland. But I will tell you what is for you, perfccute4 fufferers ; crowns, crowns of glory ye (hall wear ere long, and a remnant of you (hall be preferved in all thefe fad days that are coming on thee, O Britain and Ireland.
Now, Sirs, I have news to tell you, There are many of you had need to be making your teftament • for fome
of you4 will not have long time to live in the world. *
Peac$
5*0 Mr. A. Peden's Sermons. Ser. XXXVIII.
Peace with God will be a good teftament ere long, Sirs ; lor Scotland (hall be drowned in blood. And then in. that fearful day of wrath that is coming on thefe harlot apoftate lands for treachery and covenant-breaking with God, the teftimooy of a good confeience will be a good fcaft when a bloody fword may be at your breaft. Then peace with God will help to make a good teftament in that day. Read Heb. xii. 14. Follow peace with all men , andb&linefs without which no man j ball fee the Lord. What kind of holinefs is this, Sirs ? 1 will tell you what it is ; it is not fuch a meafure of holinefs as Abraham, Moles, David, or any of thofe great worthies had.— No, poor folk, God will take Ids off your hand. It is holinefs in defign, that is the thing God will approve of from you. It is not the ftock of grace that ye have re* ceived that will do your turn 5 but it is the thing ye have the expectation of, and are longing for. Ye may want many things, but ye may not want holinefs. Friends, ye may be blind, lame, dumb, poor and contemptible in the world, and want many things, and yet come to heaven :
But if ye want holinefs, ye (hall never come there.
Therefore, take heed of thefe things I intreat you in fuch a day as this.
Now, Sirs, there are many of you come here to-day out of different places : And ye are all come here, pro- feffing to be worshippers of the living Qod, and believing folk. But I am now to lay bye five or fix forts of fo|k, that are in reality but dead folk. And
j. They are dead folk that are ignorant of the faving way and device of falvation through the covenant of re- demption made betwixt the Father and the Son from all eternity. Ye are all dead folk that are fuch. Ye are all ignorant of the cafe of the work of God in Scotland •, ye are all dead folk. And I had rather have one of yonder fufferers, that is bred at ChriiVs fchool in and through Clydefdale, than have an hundred of you to join with me : For ye have no weight with God, no grace, ye are not fcholars at ChrhTs fchool j and therefore ye are but dead folk. A
3. Sort of dead folk are ye who are fair hlofibming pro- feffors, but inwardly ye are as whited tombs * and are as rotten as dead graves and have nothing but a profefiion, and know not what the work of regeneration is : You are but dead folk, and we muft here lay you bye. A
3. Sort of dead folk are you who are plunging in the world. Ye have no God, but the world, and that bears
mofV
Ser.XXXVUI Upon Matthew xxi. 30. 521
moft fway in your hearts. Ye are but dead folk, Sirs ; and we mull lay you bye, if any would reprove you for your worldly mindednefs and exc< ffive covetoufnefs, Q fay ye, we muft labour for our living. Would ye have us let our handy labour alone i But, O worldly miferand fool that that thou art, hath not Chrift faid, Mat. vi. 33. ^Seekjirfl the kingdom of heaven, and the right eoufnefs there of, and ail other things Jhall be added unto you. O Sirs, will ye truft God, and give him credit ? And he will help you at all your work. Friends, if you would own that covenant with him, and make him your own, I will tell you what he would do for yon ; he would plow your land, fow your corn, (hear your corn, fell your corn, and bring home your money. I will tell you friends, what he will do } he will even, as it were, rock thejcradle, if it were
neceflary for you. He will condefcend as low &s
ye defire him ; but ye muft once clofe with him, and that upon his own terms, and make a furrender of your hearts unto him. A
4. Sort, that we muft lay bye as dead folk are your gracelefs and profane folk, both old and young, ye abufc your time that ye fhould ferveGod in : Ye meet together, houfefullsof you, dancing and leaping through one ano- ther, young men and young women of you, with your gracelefs wanton mirth, and your lufts burning ftrong within you ; and ye think that ye have liberty to do this : 3fll will be angry if we call you adulterers or fornicators : But God will account you fuch ; and if ye get not repen- tance* ye are as really ferving the devil in your lufts, in
theft :i/..Vl courfes. O Sirs, is this a time for fuch a
work, when God is threatening to lay poor Scotland wafte and defolate ?' Ye fhould rather be mourning and crying to God for fhelterin fuch a dreadful ftorm, and fad days he is about to bring on thefe apoftate, backfliding, cove- nant-breaking lands. A
5. Sort of dead folk are, you that have gone with the ftorm, and have ftill complied, and given your confent to the banifhing Chrift out of poor Scotland by your teft-
ing and bonding againft him. What are ye doing, Sirs,
if he marvelloufly prevent it not ? I fear black Popery ere it belong will come. The Pope is coming back to feek his pawn that he left in Scotland long ago, and ye are
helping him well to it. I will tell you more of it, Sirs.
Jf the Lord had not gotten three or four facrifkes of the blood of the faints in Scotland, we had all been bowing to ftocks and ftones this day, and to black idolatry.
Ai
. 5li 'Mr A. Peden s Sermons. Ser. XXXVill,
— At Pentland, Bothwel, and Airs-mofs the blood of the fairits hath run in through and out-through, giving a teftimony againic all the ufurpations that have been made npon Chriil's cro'vn in Scotland; a circumftante which fpeaks good news to us this day, and to the pofteiity fol- lowing. The generations that are yet to arife, fliail par- take of the benefits of the poor fullering remnant in Scot- land.
NowoJd folk, What are ye doing ? I fear the {form lay you bye : And ye young folk, What are ye doing >
Will ye venture life and fortune to clofe with Chrift,
young men and young women in Scotland ? And I will tell you news of it, as to the young men and women, who have followed him in Scotland in the (formy bUif, and have laid down their lives for him, your eyes fliajl fee them on thrones, and crowns on their heads, and clothed wkh robes of glory, having harps andpalms in their hands, as ye may fee, Rev. vii 9. And ye that are young folk in this country fide, if he call ycu to it, if ye wiii venture to follow him in this ftorm, and abide by his back, and ftick by his perfecutcd truths in Scotland this day, he (hall fet you on throne*, and ye (hall give in your judg- ment and fentence with him, when he (hall judge the bloody king, bloody council and parliament, and the bloody Duke of York, and our prorane wicked nobles and gentlemen, and graceleis minilter3 in Scotland are all dyed with the blood of the feints O my heart tremlfles within me to think what is coming on the bakfliding ,a,nd fold-murdering minifters of Scotland. The children pf the faints that fliail outlive the captivity in the day? that are coming, fliail be ready to -meet fuch minirters, and ftone them as ye have it, Zech. xrii. 3. Thou /ha': net live, for thou fpeake/l ties in the name of the. Lord*. Therefore take heed what ye are doing ; tor there are as fad days coming as ever were in thefc landfc, namely in thee, apof- tate Scotland, for thy perjury and apoflacy. We have all cauieto be afraid that he is about 10 tranfmit his vineyard to another nation, to better huifo.indmen who will give him his fruit better than we in Scotland have done.
Now, ye that are the people of God, I know ye will think this hard news •, but yet I have this to tell you that although we have provoked him ro remove his tandleitick to another land, and he is threatening to do fo for a while , yet though there be wrath in his face, there is love in hi* heart, and he will return to thee, O Scotland ; and there lhail be as glorious days in thee, O Scotknd. as ever
in
Ser.XXXVIIL Upon Matthew xxi. 38. 513
in the world, in fpite of all hi* advcrfaries, both king* council and parliament, and profane malignants and pre- lates j yea, and ail the defections of the people of God {hall not keep him away from making a viiit to his poor perfecuted friends in Scotland. A
6. Sort of dead folk are you that want heart-holiaefsV Although ye have a profeflion ; yet ye are but light wan- ton profeffors, unconcerned about the cafe of the time. 1 fear, the devil is inverted in many of you, boiling in your hearts lufts and idols. "Well, Sirs, all the minifters in the world cannot help you in this cafe t It muft be Chrift himfelf that muft do it, as he did to Mary Mag- dalene : For the devil is as really in many of you as he was in her. But I fear, Chrift hath quitted many of you, and given you your farewel clap upon your heart, that he is likely to reprove you no more, until he make his fury reft upon you.
But however, I have this to fay, and remember that £ have faid it; Ye that want heart holinefs, the devil and you fhall come alike foon to heaven. If God be in hea- ven, ye fliall find this true that 1 have faid unto you :«— But I know not what I have to do amongft you this day ; for I can do no good amongft you. It feems the gofpel is a fealed book to the moft part of profefTors in thefe lands, and in this generation. Ye were all perjured, in the beginning, with complying with Prelacy, and hear- ing thole curfed Curates, after ye had covenanted with God, aud fworn and engaged yourlelves in that covenant- ed work of reformation. As long as ye mourn not for that fin, as much as for adultery, whoredom, murder* ftealing, <bc the gofpel will never do you any good. I charge you to believe this ; and ye (hall know that the Lord hath fent me to tell you thefe things in that day, when God fhall fummon you before his tribunal } and I leave thefe things upon you
But as for you the fufTerers in Scotland, that God hath made choice of to give ttlh'mony for him, the poor young men and women that have fufifered for him, and that he hath taken out to fcaffblds, your condition is in Revel* xii. 1 . A woman cloathed -with the fun, and the moon under her feet, and upon her head a crown of twelve Jiars. The fufferers in Scotland have got the world under their feet this day. If he charges any of you in this country fide to go out and fuffer for him, deny him not. He hath tak- en few out of Carrick, or Galway yet ; but we know not *hat he will do. Now, people of God, wait on patiem-
U u u \j $
$24 Mr. A. Ped-en's Sermons. Ser. XXXVIII.
\yf and make confcieoee of dealing with him ; for I have news to tell you. He will ftreich out his hand on &11 the malignantsere long. Yea, he will cut off the rem- nant of them out of Scotland ere long. Although they have faid, as in the words of our text, This is the heir :
'come lei us kill him , and let usjeize on his inheritance.
And if they had our Lord in Scotland this day, they would certainly do fo with him : But I will tell you, God will cut ofrthe pofterity of them that are the greatelt ene- mies to our Lord ; aad their children (hall wander beg- ging their bread, being deftitute, not having any thing to cover their nakednefs : And this (hall be their punifli- ikient ; our Lord fliall not only overthrow them for the wrongs they have done him j but he fhail fet a mark or dilpleafure upon their pofterity, and generations to come fliall hate them. But for you the poor broken hearted followers, of Ghrift to whom, he hath given grace to follow him intbefiorm, I tell you grace is young glory: At yonrfirft converfion our Lord gives you the one end of the line ; but he keeps the other end in glory with him- felf : But, Sirs, he will have you all there at- length.
And now, Sirs, I charge you not to meddle with any ©f thefe bonds or tefts ; for they will wrong you. 6ee Rev. xiii It it the mark of the bead. The i'criptuce faith, Th/it they that worjhip the beafty an&rt'ceive remark in their foreheads , or in their right- hand, muji h'eeyXk^r
portion in the lake thai hurncth with jlre and brini iciw '
And now I charge you to take courifcl afp^uhef &inif« ter, nor profciTor, noblemen nor gentlemen ; for they will couniel you all the wrong way : The blood or ma- ny a foul in Scotland will be charged upon them. For jnow our curfed nobles and gentry, yea, many m in iff era and profefTors are come that length in apoftaiy that they will fear at nothing j they are all given up of God You know what is faid, 7. Tim. iii. 1 3. Evil m-en, end feducers Jl?all wax worfe and worfe. While they are going oh in, their apoitafy from, and a gain ft God The martyrs are going off the fcaffolds ringing, rejoicing and praiiing God \ going to giory, leaving a teftimony agairm all their wick- ed fteps of defection by fhedding their innocent blood, and leaving thefe lands in a fad cafe this day. Now, Sirs, when wrath is fo near, I pray, you, fake notice what ye are doing, for ere it be long, Britain and Ireland fiiali be overthrown with judgment, and drenched in blood, and "Vc (hall be gathered together like a flock of iheep on a hill 'fide in a ft o* my night, and fhall be ovmlirowa with the
wrath
Ser. XXXVIII. Upon Matthew xxi. 38, 52c.
wrath of God that ihall overthrow thefe lands for the dreadful wrongs Chrift hath gotten among us. And now I give you faithful warning : if ye perifh, your blood {haft be upon your own head, I allure you. Ye fhall he made an Aceldama, a field of blood : And then two (torm's (ball be upon you at one and the fame time.
1. The wrath of God to cut you off.
2. An awakened conlcience within you, and a bloody Avord to take away your life. I trow, thefe dial! before to abide. And now, O backfliding profefibrs of Scotland, take heed how yon have your graces in exercife. Look that ye fail not of the grace of God in this fad day, and remember that a ftock of grace will not do your turn. I trow, few of you have that itfelf. Therefore, take heed what ye are doing ': For it is no fmall meafure of wrath.
that is upon poor Scotland at this day. The fpirit of
converfion is retrained, the preaching of the gofpel is blafteii, and the word- of the Lord does no good : This portends great wrath on Scotland at this day, and all thefe lands. I will tell you, Sirs, ye had need to take heed to your doings in fuch an hour of temptation, when io many profefTors are going along with the dorm ; for there is nothing but divine immediate fupport out of hea- ven, will hold you up in a ftormy blaft. ACbrifiian that hath been a Handing Chriftian thefe forty years in an hotir's time of a fiery trial, may be laid on his back, and. made to deny Chrift: And this may mske us all tremble, and be humbled before the Lord. God fave you from a fudden furprifing temptation of which there are many in our day in Scotland. But to the poor broken-hearted believer that refolves in his name and by his firengtnl to (land through the (term, 1 have news to tell you, Chrift is as much bound to hold you up, fo to fpeak, as ye are hound to ljuffer for him, when ye are called unto it. — All thole who have ^iven a teftimonv for Chrift thefe one and twenty years, are a large proof of it. AH of them, young gtrui old, have been wonderfully held up to the admirati-
'tion of i all on-lookers and themfefves ; yea, untp
the conviction of fome of the perfecutors themfelves.-
All of them fliali be witnefs againft: you, who have flench- ed from the truth, or fhall flench from it : And thefe fhallbe an eternal ftanding witnefs againft y u. Yea, I will tell you that are more wicked and unconcerned per- sons, there is not a drop of the faints blood which. hath been fhed in Scotland in thefe fad days of Zion's trouble, perfecution and calamity, but it fhaU be required at youf
Uuu 2 hands*
526 Mr. A. PEftB^s Sermons. Ser. XXXVIIL
bands. Ye arc the murderers of the faints. I trow, there are many fuch in Scotland at this day, both men and wo* men, and rotten and unconcerned minifters and profef- fors, that God will fweep away in his anger, as well as a profane wicked king, wicked nobles, profane court folk, Churchmen, and profane wicked prelates, and all their underlines. God fhall make a fair riddance of them. — * May the Lord haften it in his own due time.
But I will tell you, Sirs, the Lord's return unto this land will be very terrible : The godly (hall fall amongft the wicked : For our perjury and falfe dealing with him in his covenant. Therefore, make ready for it ; for { will give you fair warning this day. I pray you, take the alarm. I leave this upon you, old folk that are going over the brae and precipice droping into eternity, and know not where ye will take up your eternal lodging. O dreadful ! what will become of you, dying and unre- conciled with Go4. Remember thefe forecited words^ Without bolinefs none /ball fee the £ord.
But yet poor broken-hearted believers, as J faid unto you before, it is not fuch a meafure ofholinefs as that of Enoch, of Abraham, of a Mofes, of David, or any of thefe worthies that he feeks from you. It is hoiinefs in, defign, and to dole with the device of falvation in the gofpel. And now take heed that you double your dili- gence, and fail not of the grace of God in this hour of darknefs, that is come, and is further to come upon Scot* land ! For it is a very fad and dreadful foretoken from God, that at this juncture of time he hath blown out al- rnoft all the lights in Scotland. Now I leave it on you, to mind the prifoners in Scotland this day in all the pri- fous of Scotland, as ye will anfwer in the great day for it, and take a hearty lift with them in the time of their diftrefs.
And now ye young folk, Heave it on you to make con-? fcience of clofing with him. O fay ye, we are but young, and have time enough to repent. But I will tell you, Sirs, the Lord needs no other rod to cbaftife you with, but to let you live thirty, forty, fifty, fixty, or feventy years in the world, and then if ye remain ignorant, he will caft you into hell : Therefore take heed unto yourfelves.--^-^ And now, Sirs, the Lord haftens to come ; and he hath l>een crying unto you in thefe lands, and namely to thee, Up-fitten Scotland, to watch with him bin one hour,-r- In his iuffejiog and temptations ; B,ut ye have not done
it 'i
Ser. XXXVIII. Upon Matthew n!. 38. $*j
it : For which thou, O Scotland, (halt be made the butC pf his wrath, ere all be done. But the other two luke- warm indifferent lands fhall not efcape, but (hall drink oft the dregs of the cup of his anger. But indeed the blood* pf the perfecuted remnant, that hath been fhed for a tef- timony againft defection, fpeaks heft to thee, O Scot* land. A remnant of thee mail elcape, and fliall be mo- numents of his mercy, in all the Hoods of his wrath that is coming on thefe lands. Yea, a remnant in the other two lukewarm lands that have been lympathizing with his broken work, fliall efcape ; But I fear, that the number mail be few.
And now, Sirs, I leave thefe things upon you. And I have this fad word further to tell you -, that to a faith- ful minifter about thirty years ago, a whole congregation was not fo weighty as one profeflbr is at this day. 1 fearf the Lord hath laid as in Jer. xii. 11. Pray not for this people : and thofe that are for the /word to the [word ; and' thofe that are for famine to the famine. And God (hall be avenged on thefe apoftate lands ; and particularly on theet Harlot Scotland : From the king to the beggar none mall efcape ; and therefore, O people of God, enter into your A chamfers, Ifa. xxvi. 20. For I fear there {hall be no £hel» 1 ter ere it be long. I will tell you more, Sirs : 1 fearf ere the ftorm be ever, the day is coming on thefe lands that a bloody fcaffold will be thought a good fhelter. Therefore, ye who are the people of God. believe thefe things, and lay them to heart j for ye fliall meet with, them ere all be done, And now, people of God, I have this to tell you likewife ; ye flioujd all mourn for this, that the enemies of God in 5cotland, had never got us broken as they have done, if they had not plowed with pur heifer. They have broken the church of God in Scotland, and deftroyed:us all by this finfu! and idolatrous Indulgence. But I tell you, that for all the craft that they have learned from their matter the devil to draw {o many minifters and profeflbrs after them for a fmful fhelter, God mail fweep them away in a deluge of his wratlvtbat
is at the door. It fhall fweep away both friends and
foes. And I tell you, our Lord fhall break them by yok« ing their own plow, (for well can he do it») in Scotland ere long. He will break and ruin them fo utterly that the remnant of Baal fliall be hateful to be named yet, in 'Scotland, or in any of thefe lands, I mean, idolatries; and all Rom/iQi wares be fwept away with the blood of the
faints^
523 Mr. A. Peden's Sermons. Ser. XXXVIII.
faints that hath been {hed, and is to be fhed ia Scotland, and in thefe covenanted lands, ere the ftorm go over, and .^efofe the Lord have done with us, and namely in thee, j^poftate Scotland.
But yet glorious fhall be the days that Hi all be in thee,
0 Scotland, in defpite of devils an i wicked men, yea, iu fpite of all the defections and backfliding^ of the backffid- den people of God. They (hall not be able to hinder ir, when the Lord (hall return : And therefore, people of God, 1 charge you to believe it :- For it will help you to bold up- your fainting hearts in this fad ftorm that ye have to go through.
And now, Sirs, I know, it is neither right, nor lawful for any rninifter in Scotland, or Chriftian, to join with ethers in taking houfes to preach in, and to leave the fields. It were better for us all Sirs to go to the field in jfroft and (how to the knees, until we were wet to the ikin, ere we bow to king, council or one of them. For
1 know, that the Lord will never blefs the labours of one of them that have their liberty from them, whether minif Yer, or profefibr ; but juch minifters and profeflbrs lhall be blatted, and their labours blafted and fruitiefs, and if their fouls be not in hazard, I am miftaken ; this being the main point of our tettimony, that Chrift is head ot the church, and King in Zion ; and this they deny on the matter ; and if this be not fad and dangerous, judge ye, namely, to confent to let Chrift s crown go. upon the head pf any king iu the world. And this is the fin, that (hall yet ruin thefe three lands : No rank fiial] efcape from the king to the beggar : Minifters and profeflbrs und ail (hall go with the judgment •, for all have fenned. The moft part have joined with finful courfes to fhun luffering 5 _ but the Lord dial I take thefe things and make them inftru- ments and means to bring fad differing on us : And then we (hall fuffer with an evil confeienee in the midft of the ftorm that is coming on ; a ftorm, I fear, that fhail be (adder than what I can fpeak. of, or you think of at this time.
And therefore, in the name of the Lord, I charge you to lay thefe things to heart, and mourn all of you before, the Lord for the grievous fins of all ranks, from the high- eft to the loweft ; and labour to have a fuitablc impreffion of them upon your hearts before the Lord : For God will have many a fad queftion to lay home to your confeiences, that ye fhall not be able to anfwer : For my part, I think, happy are they who have their eyes clofed, and fhall not
fee.
Ser. XXXVIII. Upon Matthew xxi. 38. 5^
fee the evil that is coming on thefe nations — The Bible, the word of God, cnn fcarcely give a parallel ; nor can thelgeneration before nor at this day, give a parallel of our iios : and therefore lay thele things to heait. The churches abroad arc hWfing at us this day •, and therefore I leave thefe things upon you, and the Lord blefs them unto you; for I fear we {Haiti ail have to do with it, before the ftorm go over, that we ihall certainly meet with in thefe lands, '
xxxkx)<>;:o<xx><k><xw:x><><><;x><xk><xx>0<x><:.<x:><
SERMON XXXIX.
Luke xxiv. 21.
But we trujled that it had been he which Jbculd have redeemed as.
\\f H E R I is the church 0^ God in Scotland, firs, a* » V this day ? It is not amongit the great clergy. I will tell ymi, ins, where the church of God is: It is wiiere- ever a praying young man, or youn^ woman is at a dyke fide in Scotland : there the church is. A praying party will rum them yet, firs. A praying party (hall go through the (form. But many of you in this countrywide know not thefe things _The weight of the broken church or God in Scotland never troubles you The lofs of a cow, or two or three of your beajrs, or an ill marker day ooes nearer your hearis-than all the troubles of the church c& . God in Scotland.— Well then, thou poor creature that wdlrefolve to follow him, pray fair i fur if there wrre but one ot you, he will be the fecond : if there were bur two of you, he will be the t!>ir& Ye need not fear, that ve 1 hall want company : our Lord will be your company himielr ; he will be as condescending" to von as ve;pieale v yea, he will be (o to you that refolve to foUmv h'im 'in this tormy blaft that is blowing upon hU poor church in Scot- land at this dav.
But
53a Mr. A. Peden*s Sermons. Ser. XXXIX.
But there are (ome of you that are come here to day, who, the next day, when ye cannot get a meeting of this kind, will mil away to your hirelings again. Take heed, firs ; do not mock God : thefe indulged minifters will lead you away from Chrift as well as the curate. O the bufy days labours the devil is getting from many of the mini- fters in Scotland jn our days. About thirty fix years ago, our Lord had a numerous train of minifters and proferTors in Scotland; but one blaft blew fix hundred of our mini- fters from him at once : and they never returned back un- to him again. Yea, many lords, lairds, and ladies fol- lowed him then ; but the wind of the ftorm blew the la- dies gallantries in their eyes and ears both, and put them both deaf and blind, and they never faw to follow Chrift fince, nor to hear his pleafant voice. The lords, lairds,
and ladies were all blown over the precipice, Ala9, for
the apoftacy of nobles, gentlemen, minifters, and profefibrs in Scotland. Scotland lhallrun in ftreams of blood : yea, many of the faints blood (hall be died in it, ere long. But yet the blood of the faints mail be the feed of a glorious
church in Scotland O firs, what are ye doing in this
country fide ? ChritVs followers In and through Clydef- dale yonder have ventured fair for God, and" have given a tcftimony. They burnt the teft and the acts of the curfed parliament. There was a poor widow woman in that country fide, as I came through* that was worth many of you. She was alked, how (he did in this evil time? «« I «f do very well, (fays fhe) ; 1 get more good of one verfe <f of the Bible now, then I did of it all lang fyne. He •* hath caft me the keys of the pantry door, and bidden u me take my fill."- — Was not that a Chriftian indeed ? O firs, I would have ye take heed what ye are doing, when the blood of the faints is running fo plentifully.
Now, firs, the obfervatiori I would have you take home with you, is this. O people of God, it is ftill the man or woman that God hath done faving good to that will fol- low him in a ftorm. Ye know this Mary Magdalne, that is fpoken of in this chapter, was one whom he had caft a legion of devils out of in a morning; and I trow- Hie ne- ver forgat that good turn, till fhe arrived in glory. Think ye not but it was a fore heart to her that morning, when {he miffed him, and got an empty grave. O what would ye have thought to have fecn this poor woman running through the bands of foldiers ? But that was not the thing that troubled her ; neither the Roman guard that was a- bout the grave, nor the heavy ftone that was upon its mouth, nor the charges under the pain of death that they
Ser.'XXXIX. Ui»on Lukc xxlr. zu' 531
fhould not touch the grave : no, no, firs, love to God goes beyond all that : He was her Lord, and fhe could not
think to want him. The note that I would have you
take home with you is this ; If ye have gotten good of Jefus Chrift, then ye would go through-liell at the neareft to be at him. O -firs, they that have differed for Chrift inScotland, know this heft today. They got a ftormy rough fea indeed, but a choice and pleafant fhore, and the captain of their falvation there to welcome them heartily home. O firs, Chrift had a number of noble worthies in Scotland not long ago, that fet the trumpet to their mouth, and gave fair warning in his name. He had a Welch, a Welwood, a Cameron, and a Carglll ; a no- ble party of them proclaiming his name in Scotland. O firs, if ye could be admitted to fee and fpeak with them, they would tell you ir is nothing to fuffer for Chrift. Thejr are now all fhining fo brightly in glory, that they would frighten you, were you to behold them with thefe white robes and glorious crowns on their, heads, and palms in their hands. Follow faft, if he call you to fuffer for his name. But what (hall 1 fay ? the moft part of you know nothing of this. Ye that are lying in black nature, couluj not think to abide in heaven, though ye were in it. No* ye would give a thoufand worlds, if ye had them, to be out of it again.
Well, firs; I'll tell you news: Happy are they who have got cleanly through the ftorm, fince the year fixty. Happy are they that have got through at Fentland, Both- wel, and Air's-mofs. Happy they that have died on fcaf- folds, gibbets, or on the feas. O the blood of the faints will be the feed of the church in af«r ages in Scotland. And I'll tell you more, firs : take heed what thoughts ye have of the fufferers : look that ye have not the thoughts that they fuffered wrong : entertain not jealous or hard thoughts of the people of God, or of their cafe in their hard fufrering. For their part they have got through the ftorm, and have paffed through Jordan at ebb-water, and are got well over; but, ye minifters and profeffors in Scotland, that are yet to go through the ftorm, as well as ;he prophane party, ye (hall get a ftormy fea, and find Jor- dan's water increasing and hard to be got through.
But to come to the words, I trow, our Lord was glad, (fo to fpeak,) to hear this difcourfe betwixt thefe two men his difciples. Many alk the way that they know full well. Think not that our Lord was ignorant of this dif- courfe before he came to them 1 no, But he aiks to try X x x their
53'2 Mr. A. Peden's Sermons. Ser. XXXiX.
' their zeal. 1 trow, unbelief was very ftrong in then*, as it js with many profefTors in Scotland at this day We thought, faid they, that it had been he which Jlxaild have redeemed If- raei. I trow, many in Scotland are beginning to queltion the work of reformation, and the covenants which we fwore with uplifted hands, whether it was the work of God, yea or not. And the next thing ye will qudtion is,. whether the work of God be real,, or not, in your own bottom. Take heed to your atheifm, people of God. Your atheifm and unbelief will do you an ill turn. They will put you to quefiion the work of God in your qwu beans : and that queftioning will not be good company in a {form that ye are likely to meet with ere long in thefe lands. Well, firs; there is many a plough going tliis day m our Lord's acres in Scotland ; but ere long he will ioole fome of them, and cut their cords, and lay them by a while. The Lord is righteous ; he hath at a/under the cords of the wicked.
Now, firs, what is it vhathas carried thro' the fuffV.rer<s for Chrift thefe twenty tivo yeass in Scotland I It is t'*<r felloivfbip of his fufje rings , Fhil. iii... 10 It is tlie filling up of Chrift's fu fieri ugs in .Scotland according to the ancient decree of heaven. For my part I feek bo more, if he bids me go. He l>ad many, from i66oy to the year i*£ Pentland engagement go forth K> fcaiFoids and gibbets for him, and they fought n,o more but his commifrlon •, they
went, and he carried them well through. Then in i&6C\
at Fentland, he bad fo many go to the fields and die for him, and To many to fcaffolds and lay down their lives fojr him ; they fought no- more but his commiiyn, they wens and he carried them well through. Again, 169,. at Both- wel he bad fo many go to the (kids and fcailclds and die for him ; they fought so more but his commiilion and went. He bad fo many go to the leas-, and be meat for the iifhes for him ; they fought no more but his- commie-- iion and went. And afterwards in the year i63o, at Air's mofs, he bad fo many go to the fields and fcaiiblds for him; they fought no more but his commiflion, and went. This cup of fullering hath come all the way dowtx from Abel to this year i6#2 in Scotland. Our Lord ha; h held this cup to all the martyrs heads, where ever he had a church in the world : and it will go to all the lips of ail the martyrs that are to fufl'cr for Chrift, even to the loun- ging of the laft trumpet. But yet, people of God, it is but the brim that the faints tafle of. line be ye patient in- believing: for God ikailoialu the wicked his-euemies, and.
your
Ser. XXXIX. Upon Luke xxiv. til 533
your perfecuters in Scotland, wring out the bitter dregs of this cup to all eternity, and tofpue, and fall, and rife no more. Believe it, our mafter will fet up this cup, and dole 4t, and fwallow up time in eternity, and blow that great trumpet : and then heaven and earth mall all go in- to a red ilame at once, O believers, long for that noble day ; for it will put an end to all your fad and fuffering days. I remember a paflage of a great Emperor's life, when he went over feas to battle, and faw the numerous multitudes of his enemies, their number being far fuperior junto his, he /aid to his general, what fhall we do ? for their number is far greater than ours. The general anfwered, we will fight under our enemies colours, and vanquilh them ; and fo they did. So let the noble witnefTes in Scotland that fuffer for Chrift, fight valiantly and coura- gioufly, under their perfecutors ihadow, and fo they (hall vanquiih them. Indeed our noble captain of falvation, Jefus Chrift, hath vanquished thefe bloody perfecutors in Scotland thefe twenty two years, more by the patient fuf- fe rings of the faints, and hath overcome and triumphed more gloriouUy over them, than if he had threfhed them all down in a moment; yea, the .patient fullering of the faints with their blood running declares his glory much a- -broad in the world, and efpecially in thefe lands. I remem- ber as 1 came through the country, that there was a poor widow woman, whole huiband fell at ISothwel, the bloody (oldiers came to plunder herhoufe, telling her they would take all ihe had, we will leave thee nothing, faid they, ei- ther to put in thee, nor on thee: *' I care not faid lhe* € " will not want as long as God is in the heavens.'* That was a believer, indeed.
Now, for this Mary M agdalane thnt we fpoke of before* wliat was ihe before Chrift and fhe met? Foras well as he loved her, we read in hiftory that before Chrift and fhe met, ihj was a wlK're to the captain of the cattle at Jerusalem.
Now the note (doetrinally), ihat we would have you to obK'ive is this, that foras bad as this woman was, ye ma$r ice that Chriil fcts his love on her, and would not wane her. Now, ye fee, fhe follows him in a great ftorm. I would have you take this home with you ; ihat free grace is no broker of perfons: Chrift will not call: away the word of you, that are the faint?, and that will follow him in a ftorm. He hath done you as good a turn as he tlid to Mary Magdalane ; although ye have not been as really poifeft of the devil as fhe was, yet ye have had fome domineering idol, and grievous lull, hs thai hath raifed X z. & 2, mthia
534 Mr A. Peden's Sermons. Ser.XXXIX.
within you, that hath fadly oppreft you, that he hath hel- ped you to caft out, and fubdue.
But what think ye now of our great folk in Scotland at this time, our lords, lairds, and ladies ? the ftorm foon beat them from Chrift's back. PlHell you what our great folk in Scotland are like : They are like fo many ladies going to fea in a boat in a calm day for their pfeafure; and as long as the fea is calm, and they fee the land, and are in no fear of hazard, they bid the boat-man row out: But whenever the wind begins to blow a little, and the wave begins a little tofwell and rife, and they begin tolofe fight of the land, then they cry out, make hafte in to the fhore again. So our great folic both nobles, gentlemen, xninifters, profefTors, and ail ranks in Scotland, ail follow- ed our Lord at his back, when the wind was fair ; * but whenever the ftorm began to blow in his face, all for the jnoft part quited his back, and made in to the next fhore again. — But persecuted people of God, if ye will but wait on a while patiently, God will be even with all thefe blades ere long. O firs, there are few Uriah's now in our days. Worthy Uriah would not fleep in his bed when the ark and people of God were in the open field. There are few fo now in our days, and fo will be feen of it ere all he done. I'll tell you, iirs, eafe is never good for the church' and people of God •, for they thrive ftill beft under the faddeft perfecution r it hath been the experience of the church and people of God in all ages Worthy David did a bad turn one morning with his eafe ; it had been better for him that he had been in 'he fields all night : he not on. ly committed adultery, and minder that morning, but thought to have fathered his ii! begotten child upon wor- thy Uriah : one ill turn makes frill way for another. And fo it is with our g^eat clergy folk ihis day, vile apoftates as they are. i warrand it is the way of many of the great clergy folk ; for all the evil turns that they do, they father them all upon the Bible, and make it ftill their warrant. The clergy and council do this, even when they condemn the faints of God, and take their lives for owning the caufe and covenants of Jefus Chrift, and for owning the kingly government in Scotland, which thefe miferable a- poftates have taken from him, and are confenting tha it ihould be taken from him in this day in thefe lands. 1 fay, they will caft up the Bible in fo doing, and fay they have their warrant from it ; both council, prelate, atyi indulg- ed do fo; but they deceive themfelves, and mock the Lord in fo doing, for which he fhall be avenged on them -ere Jong. But I'll tell you, firs, how they do with thfe Bible,
even
Ser. XXXIX. Upon Luke xxiv. aij 53J
even as a (hip carpenter does with the great planks, when they build a {hip. They put them into the fire, andbow* them to the ufe they intend them for. But do ye not fo. But let the Bible ftand regiftred as God hath placed it, and for your warrant fee the lait. chapter of the Revelation at the clofe. He that addeth, ordimim/beth. See what fentecce the Spirit of God puts upop>them. O that fad defection which the want of the right obfervation of thefe things hath occasioned in-Scodand, iince the fad ftorm began to blow upon the poor church. O the many vile hypocrites the church ot Scotland hath brought forth. They are mother bairns, but not father bairns ; vile baftards, they are now tearing their mother's flefh with their teeth and hands 3 and is not that unnaturai like ? I trow, if any of us had our'mother lying a dying, it were unkind for us to run a- way and leave her. Were it not more kindly for us to ftay and Bold up her head when a dying? But indeed our minifters and profeflbrs have not done fo in Scotland ; they have fled and left their dying mother; they have lied to other places for fheiter: and tied in under the indul- gence ; and fled unto other nations on a pretence to preach the gofpel. But the truth is, I am afraid that it be faid by God at length, that it was for the back and 'belly, that many of them hath done fo, and to fliun fuf- fering for Chrift ; for which many of them fhall fmart ere all be done. There was work enough at home : they ihould have flayed at home with their dying mother. O fecure England and Ireland, your day of vengeance hat- tens faft from the Lord.
Well, you that are the fufferers for Chrift in Scotland, look what worthy David fays, Pfal. xvii 1 5. David had as much, in the world, of eafe, honour, pleafure, yea, as any of them hath ; and the Lord fays, I took you from keeping the ewes with young ; I gave you p'eafures, a throne, and a kingdom, and dominion, and what would ye have more ? fays God to David. It is true, fays Da- vid, I have received all that. But all that i? not my por- tion : I would not give a goat horn for it all in compan- ion of that noble fatisfaclion I Ihall have in the morning of the relurrection. / Jhall be fatisfied -when I awake with thy likenefs.
Come then, fufferers for Chrift, ye fhall have a beau- tiful encouragement in fpite of them all. Chear up your hearts with the faith of thef: things. The -poor believing perfecuted church of Chrift w Scotland is now a rick pa. tienmuder Chrift's band. But G Wefied fhall they be that {hall be priviledged to be fharers of the bieiTed reform a-
536 Mr. A. Peden's Sermons. Ser.XXXiX.
tion, that glorious reformation of the man-child which this fick travelling woman (hall bring forth. O we long to fee thefe glorious days that ihall be yet in thee, O Scot- land. Once Scotland fent out her glory unto all the lands round about her. Now (lie fits as a widow, and few to take her by the hand. But yet her hufband will not for* fake her; but will yet return again to -Scotland ; and he fhall yet fend out her glory unto all the lands round about, and that more glorioufly than formerly it was.
But now, the next note that I would have you take home with you, is this, A poor believer never gets a more beautiful blink of Jefus Chrirt, then when the crofs lies heavicfl: between his fhoulders : for fuffcring is the ready way to glory, and this is the experience of ail the cloud of witneffes that have fuffered for Chri(r, as they can teftify ; Therefore, faint not in the way for all that bloody adver- faries can do unto you.
And now, people of God in Scotland, there is another thing that I have to tell you, and it is this : I would have you to get preservatives ; for ye walk in a peftilential air, and ye are nearer hazard than ye are aware of. If any of you were going through a city, where the plague were raging hotly, you would fcc< for fomcthing to put in your mouth and nofe as a prefervative to keep you from being infected with the contagion So there wilibe need of this in Scotland ere long, iirs. I know ye count me but a foci for faying thefe things; but I mud tell you this in Uie name of the Lord who (ent me unto you this day to tell you thefe things, that ere it be very long the living mall not be able to bury the dead in thee, Q Scotland, and many a mile (hail ye walk, or ride, and fhall net fee a lire houle, but ruinous wades for the quarrel of a broken covenant, and wrongs done to the Son of God in thee, O Scotland. The teftimony of a good confeience will be a good feaft in that day.
But now, people of God, the prefervative I would have you get againfc that evil day is in 2 Pet. iii. 18. But grow
' in grace, and in the knowledge of our Lord Jefus Cbriji.
And I trow, that will be a noble preservative. Now, people of God in Scotland, I have news to tell you ; but U is only unto you that are the godly ; if once he love you, he will never change you. But, wicked folk, break not your necks upon this. However, you that are the people of God, be not too forward on fuffering, except ye be fure he call you to it. O, fays Peter, Mafter, / mil die for thee* iiere Peter was too forward.. Stay, fay*
Chritt
Ser. XXXIX. Upon Lukb xxiv. %u 537
Chrift, till once I bid thee : And I trow, Peter got the breadth of his back, io to fpeak, to learn him more wir in time to come.
Now the thing that I would have you here obferve, is this : That nothing lefs than a fall will humble a prefump- timus profdTbr, Therefore be humble, all of you before the Lord. The apn file fays, 3eivaret take heed, Sec. So I fay, beware, take heed. There are many little {loops going through Scotland. Take heed, people of God, that ye go not aboard them : For they will fink you. There are likewife many crofs winds to blow you from Chrift's fliore *, but ii ye would wait patiently, pcrfecuted peo- ple of God, the Lord is about to let loofe a northern blait on thefe blades, that will raife them off their creeks, and loofe their plow that is plowing deep in our Lord's acres in Scotland.
Now, thefe minifters that are fallen ill en t at this finful nlaft of the linful commands of thefe finful magiftrates, tell them, people of God, that they have consented fully to take Chrift's crown from off his head, and fet it upon the head of a profane man. Put them to it, either to own their miniitry, or renounce it, now when it is come; to this pufh in Scotland. And now, Sirs, if any of you, would abiJeby jefus Chrift in this ftorm, try how ye have covenanted with him, and how ye have clofed the bar- gain with him. and upon what terms* But I trow, there . are many of you in this age, that are like young wanton folk, that run fait together and marry, but never take a-: ny account, how they will keep houle : But prefently go to poverty and beggarv. I trow, it falls out fo with many ' of you that are profefibrs in this generation. Ye take up-.. your religion, and ye wot not how *, and ye cannot give ? an account how yecimeby it. I will tell you, Sirs; ye ♦ wi.i abide no longer by Chrift than till a ftorm blow, and then ye will quit him, and deny his caufe. Ye have need to take heed to this ; for it will ruin your fouls in the end ' of the day.
But I (hall tell you, S-us, the right way of covenanting
with God. It is when Chrift and the believer meets.
Our Lord gives him his laws, lratutes and commands; and he charges him not to quit a hoof of them. No ; - though he fhould be torn into a thoufand pieces; and the right Covenanter fays, Amen. But many of you, people > of God, like fools, would have your flock in your hand. But if ye held it, ye would foon iquander it aw:iy, as our
oid father Adaai did. Adam got tjve itack iu his own
haftd ;
$39 Mr. A. Pedeji's Sermons. Ser. XXXfX.
hand ; but he foon played it off.—- In a morning at two or three throws of the game, he loft all his pofterity. — - But now our blefTed fecond Adam hath our (lock a guid- ing ; and he manages it better : He will give you but as ye need it, people of God, in fourpences, Sixpences, and Shillings ; but if he bring any of you to a gibbet for him, lie will give you, as it were, dollars in your hands : Ye ihall not need to fear : He will bear your charges to the full.
Now, ye in this country fide, ye will be all charged ere long, to go and hear thefe curfed curates ; and when ye are charged to go there, look into Gal. v. 19, 20 I fay, look well to that fcripture, and think with yourfelves, poor men and women in this country fide, that fuch a fool as I told you that going to hear thefe profane hire- lings would take you to hell as foon as idolatry, adultries, witchcraft, or any of thefe fins which are named in that place I have cited unto you But now perfecuted people
tear not at the crofs : for it is the way to the crown. »•
Trouble and fuffering, hath always been the lot of the faints, and began as foon as grace did. Abel firft got the crofs, and many have followed him fince, and have obtained the crown.
And now, people of God, what are ye doing ? The Pope andPapiitsat Rome are rejoicing and burning bone- fires. They are rejoicing that Britain and Ireland are coming home again to their antient mother-church, as they call themfelves *. What are ye doing, O people of God ? O for fuch a party as Either and her maidens. — That was a bloody decree too, as there are many now in Scotland. Now, people of God, beware of dipping with •fee wicked; for if yedo, it will be hard for you to re- tract again 5 for thefe curled time ferving Clergymen,
* How applicable is this unto our prefent circumftances in thefe nations ! Witnefs the Quebec Aft eftablifhing Popery in Canada : Witnefs the Roman Catholic Bills now tolerating Pa- pifts both in England and Ireland ; in thelaft of which Proteftant ibbjects are denied the fame liberty which Papiits enjoy. In Scot- land our Popifh nobility muft needs go to Newcaftle, and take the oath in form to the Government, and then no man may dif- turb them. And how foon Scotland as a nation may receive the mark of the Bealt more fully in her forehead and right hand, God only knows. But let us with the royal Pfalmjft both fnpplicate and fing,
yJll that ferve graven image; Confounded let them be. ■*
tdiea
Ser. XXXlX. •Upon Luke xxiv. 21. ^
when once they join with the enemies, and run into de» feclion with them,|ihey are taught by the devil fo many cur- fed fhifts to defend their knavery, that conviction hardly can reach them ; and fo they go down, and many of them will go down to the pit in this age. Now, people of God, in Scotland, what are ye doing ? O pray faft : But I will tell you, though ye fhould pray none, yet the church of Chrift in Scotland fhall be delivered : The groaning o£ the faints, the fighing of the prifoners, the innocent blood of his people, the cries of many widows and fatherle/s in Scotland will put him upon arifing : The trampling of his glory, and the renting off his crown violently from hit head will put him upon arifing. O that there were a praying party now to wreftle with him ! And O that old and young would deal with him to arife 1 O that he would give us fuch a proof of his love to us as he gave to his people in Egypt ! Ye know he fingled out Mofes to fend down to Egypt to deliver his church. Mofes had no will to go : No, fays Mofes, / am not eloquent. No, faith the Lord, Go tell them, I AM hath fent me unto you.— <• Well, fays Mofes, that will not do the turn : They will not believe me. Says the Lord to him again, Tell them that by the name of God Almighty 1 appeared unto their fathers g but by my name JEHOVAH I was not made known to them * That is a new name I have given you of myfelf : And as I have given you that new name, which I never gave to a- ny before, fo tell my people in Egypt, that before they be not delivered, I will do that which I never did fince the
creation of the world. Now, the word Jehovah in
the original, denotes both God's eternal being in bim- fetf, and his giving all other things a being, and his giving a being to his own promife and threatenings : i. e. 1 am what 1 am, and will be what 1 wiP be. But Iknowfome of you have heavy thoughts here, doubting if this can be applicable to Scotland's cafe this day. Yea, Sirs, as the Lord lives, ere he have not Scotland delivered, he will work a miracle, that he wrought not before, whoever lives to fee it.
Now, Sirs, would ye know, if ye be right fympathizers with the broken work of God in Scotland ? Ye muft try, if it be your heavy thoughts when ye ly down, and when ye arife, and all the day long as ye go out and come in \ if it be fo, it is a good mark. Ye know that when Nehe- miah was with the captives at Babylon in two's and three's with fad and very heavy hearts for the defolations of the church of God. This honcft man got a grip of one
Y y y or
£4*> Mb. A. Ped en's Sermons Ser. XXXIX*
or two of them in a morning, and when they told him of the defolationof Jeruialem, and of the places where their fathers praifed Gcd, and how the walls of jerufalem were broken down, and the gates thereof burnt with lire, and: the remnant of the Lord's people in reproach and con- tempt and afHi&ion, it put hfs pisafure far from him, and both meat and drink for a good while, as ye may lee Neh. 1.3,4.
Now, Sirs, there was a great number that went out of Egypt with the church 5 a mixed multitude followed ta the Red-fea. Wherefore was it ? It wasbeeaufe they had feen many miracle? in Egypt, but they went not over Jor- dan,, they fell in the witdernefs, and died for their fins, Their hearts were not right with God, as is the cafe with many in this generation I warrant you our Lord had a thick number at his back in vScotland about thirty or forty years ago, of minifies and profefTors, when the day was fair ; but when the ftorm began to blow, they became very few : The minifters left him, and fted in to the In- dulgence under the enemies wings for fhelter, and many profe&brs followed them for eafc and love to the back and the beliy. But wart on, people of God, a little and God fhall roufe them up ere long. Bm I fear when God come* to call the roll ofr Scotland, he fhatl find many blanks, dead minifters, dead profeHbrs, and dead men and wo- men, tjiough going upon their feet.
Now, Sirs, as I faid to you before, if ye will follow him in th'13 frorsay blaft, be bumble and much' denied ta your own things ; as for a proud profeibr, nothing; ids than a fall will do his turn. Now, Sips, take heed what ye are doing \ for it is a Orange time we live in v it is hard keeping touches with God, fo to fpeak. Now, whin he is as it were, travelling up and down Shires in Scotland, and faying to this man, and that woman* go leal my
truths with your blood. -He hath taken few out
of Galloway, or Carrick to a fcallbld to witnefs for him as yet. 1 think we fhould be counted with the reft of the kingdom ; and yet ye know not what is coming. I pray you, if ha come to feek a teftimony from any ot you, de- ny him not : For he denied none of you that are the elect, when ye were between the Jo-fin g and the winning.
, And now, Sirs, I leave thefe truths on all of you. 1
dare not for my very foul, flatter you, not knowing how fnon ye and I may be cited before the tribunal of God.— Bow, I charge you to join with none of thefe time i try- ing hireling minifters, nor wilb that curled fuprerria.cy
ihcy
Ser. XXXIX. Upok Luke fcxiv. at. 541
they (land upon ? for it will ruifl them. And now, € pva y you take heed, when there are fo many errors going through the land. Wreftle with God to keep you ftraight and ftedfaft in your judgment, and in your hearts, adher- ing to the covenanted work of reformation. And as for thefe indulged minifters, although they preach Come truths, yet the Spirit of the Lord follows not what they preach to blefs it : for what they fpeak from the word is not feafon- able, for leaving truths are denying times, fuck as thefe are wherein our lot is fallen.
And now, people of God, I have this to tell you, an§. fo I leave you, that there are yet as glorious days coming to Scotland as ever were : And the children of the per- fected captivity, fhall be the beginning of a glorious ■church yet in Scotland, and (hall be fo zealous for the reproached truths of God, that they (hall be ready if they meet thefe mini iters that betrayed God's work, I fay, they fhall be ready to ftone them : And that fhall be made out, Zech. xiii. 4. They /hall not wear a rough garment to deceive any more, as they have now done in Scotland^ and in all thefe lands. And now, the Lord himfelf blefs thefe things unto-jyou, and make you ftedfaft, that ye be r>ot led away,wlth the apoftafy of the times, and of thefe time ferving minifters, that Demus like have forfaken the way of the Lord. The Lord himfeif make you confider thefe things, and fix a conviction of them upon yofcr hearts, that ye may be watchful and ftedfaft unto the day of his coming.
Now unto the Lord who is able to keep Jou from fai* ling, be everlafting praife. Amen.
The End 5/ Ma. Alexander Pedes'* Sermon**'
Yyy; ALEC;
C 542 3
A
LECTURE and TWO SERMONS*
PREACHED BY
Mr. ALEXANDER SHIELDS,
SERMON XL.
2 Corinthians v. ii.
Knowing therefore the terror of the Lord, we prfuade men*— ■■
[An Afternoon's Sermon,]
MY friends, it is a great mercy that ye have the gof- pel in this land. O but it be an inexpreflible jnercy ! But what account will ye give before the tribunal of the great God of heaven, of all the preaching ye have Beard. I fear ye will make but a fad account of them all when arretted before him.
Here we have an account of the inftruments he makes »fe of to carry this gofpel : He has thought fit to commit this trcafure to earthen veffels. It may be, fome may think, feeing it is fo, that he will not make ufe of the
This Sermon,! fuppofe, was preached at Barntable, Dec a8th, «68o. IVIr Renwiek having fpoke to the caufes of falling, and lec- tured in the forenoon. See the caufes and lecture, Renwick's Ser- mons, pag. 333. laft edition*
great
Ser. XL. Mr. A Shield's Sermons, 6c* 54^
great and noble men in this noble office, but out of hit low condefcenfion he hath called a company of poor fifh- cr-men unto this noble employment. This is a great won- der indeed. Some may think, that feeing he was pleafcd to confer this great dignity upon poor mean men, that then he would keep them £rpm trouble and fufferiog, while here below.
But his thoughts are not like men's thoughts ; for it hath been the lot of the church of God in all ages to be a lot of trouble, hoth inward, as having the care of all the churches, (as this apoftle had). And alfo outward toil and perfecution from the world. But if this hath been their lot in all ages, what fhall bear them up under it ? Why may they not ly afide ? Why may they not leave that work? But there are three things that hold them to it, fo that they cannot get it laid afide. (1.) Truth, (2.) Fear, and (3.) Love. , Thefe three conftrain them unto thfci work. And
1. Faith puts to it, and holds up under it ; for all things
are manifeft in hisjight ; they be\ieved% and t hey f pake % Heb.
iv. O iirs, if ye had the faith of the worth and preciouf-
nefs of this golpel, it would make you trample upon all
* Oppofition. And
(1.) They have the faith of an overcoming day, when they (hall be made victorious over all their enemies, and fhall get crowns of Hfe% and palms in their hands. O the hope of the coronation day will bear you up in all your ftraits and difficulties i fo that ye will never count all thefe lofles and afflictions. And
(2.) They have the faith of the diflolution of this ta- bernacle of clay. Ye fee by many examples, that ye have - a frail failing tabernacle carrying about with you ; and when that falls down, well are thefe that have that houfe not made with hands, eternal in the heavens to go unto. O firs, the fenfe of your dilolution fhould put you to it in time.
(3.) They have the faith of an inheritance to be enjoyed above, that will be their own: ye have but borrowed in- heritances here ; hence ye look as pilgrims on the earth ; and that makes you feek the inheritance of the people of God, that new Jerufalem where their inheritance is : to it they look ; and they mail go in, and come out no more, being inhabitants and citizens of heaven.
(4.J There is the teftimony of the Spirit that puts them Upon this work, and O but this be a preffing argument to fe't about it : the hope of this will make them bold and confident in carrying on his mdTjge. And
< (jVThc
J44 Mr. A. Shield's Sermons, 6c. SEtt. XL»
(5 ) The faith of their appearing before God to give an account of their faith fulnefs in this work of the gofpel ; and what a fad appearance will it be to thofe who have-not been faithful in their, matter's charge, and who dare not fay they have obeyed his command in preaching, infeafon and out of feafon to edify the church of God. But O it will ( be a pleafant appearance to them that hath been faithful in hU matters they may lay claim unto hiaias their Lord and Matter at that day. A
%.' Thing that puts them to preach that gofpel is fear, the fear and terror of the Lord fhould perfuade men to be faithful in dealing freely with people about their fouis cafe and condition. I fay, this fear of the Lord fhould put minifters to their duty, to preach the gofpel freely,- leaft he require the fouls of the people at their hands, and condemn them for unfaithfulneis, in not fpeaking the truth without difiimuiation. The
3. Thing that Ihould put minifters to their duty, is % principle of love that cooftrains them, if we and ye be his people, fet about this work publicly of preaching and hear- ing the gofpel. Ye mutt
But now to fpeak to this claufe or member of the verfef Knowing the terror of the Lord we perfuade men, I (hall
I. Shew you what this terror of the Lord is.
II. I (hall (hew you what way it will perfuade men.
I. We (hall fhew you, what this terror of the Lord is, and it is a thing that there is no true Chriftian who does not know fomething of it. it would fignify more than an ordinary fear, and it may have a twofold ex- planation.
ift, It may be taken for the whole duty of man unto the Lord, as it is laid, the fear of the Lord is clean, enduring for ever 9 &c. Pfal. xix. 9. But we fhali not fpeak of this fenle of it here at prefent. And
idly> It may have this explanation, that they will be a- fraid to let tin ly upon their brother, and if ye knew ought of true religion and the nature of fin, certainly it will make you be diligent for the good of others, or it may be taken in this feofe, that there is a habit of fear remaining continually as that of Heman, who was in a terror all his life. But here are mentioned the terror of the Lord; and here we (hail take notice of a three lorts of fear, (1.) A holy fear poflehing the eled before (or rather at) the
time
Ser. XL. Upon 2 Cor. v. ir, 545
time of conversion. (2.) A reverential fear, or terror of the Lord after conversion •, and (3.) A fervil fear. And
I. I he fear that is in believers, before (or at) the time of converlon, may be called a probatory fear, the pangs of* the new birth, and the beginning of a work of reformati- on or regeneration I>ot I am afraid^ that when I am (peaking oi this, it is like Hebrew unto the mole part of you ; it not ro all. But 1 tell you this fear or terror is a very neceflary tenor, and ram ft be had if yt would go- through with the work. Now to make the-more plain to you, this probatory fear flows from thefe three things.
(1.) It .flows from that fpiritual bondage and terror of the broken raw of God breaking in upon the conscience wi'h terrible Ulltcs. This tenor makes the poor creature cry out and roar, like a beaft, and fome have been keeped under this ail the days of their lite. Heman was diftra&ed with the terrors of the Lord : while Ifvjfer thy terrors I am di/lraffed, Pfiti. Ixxxviii. 15. O firs, it ye had a fight of yourfelves in that cafe, it would difcover your being ia prifon, and the devil your jailor, coming .is it were, down every moment, faying, Now my prifoners, ye muft die, ye muft die. Now, Sirs, is not this a terrible and lamenta- ble condition ? And
(2.) This probatory fear flows from a guilty confcienr;r. O that will fbake a poor man or woman terribly, and gnaw upon the conference inwardly, and makes one cry out, Men and brethren, tvhit Jhall we do to be faved. "We have wronged the Lord of glory, and' have pierced him with our fins, and now what (Kail we do : we are loft ; we hav« crucified and {lain the Lord of glory. Now, Sirs, are ve come unto this yet I I fay, until! ye fee your loft ftate and condition, until ye fee yourielves undone, ye will never rightly come unto Chrift. Ye find this in the }aiior, that when he got a touch of the terror of the Lord, he defpair- td in hafte, and would have ftabbed himfelf, and then Paiw cried cut, do thy/el/ no kirm : and then he raid, Whatjhali J do to befaved * and then he became moft lerviceable un- to them. And
(3 ) This probatory fear Hows from a {cv\^t of rhe Lord's difplealure The apoftte Paul was three days under this- terror ; a pretty while to be without fight. He was going to Damaicus to deftroy the church of God, as a vagabond or dragoon ; but he had that to fay, which many oi the persecutors have not to t acute themielves with now, that fie did it ignorantly. But the voice came to him and faid, SukJz &nulx why perUcul-.ft tku me* Then be fell down,
and
$46 Mr. A. Shield's Sermons, 6c, Ser. XL.
and faid, Who art thou, Lord? And the Lord faid, / am Jefus lobjm thou perfecutejl. O firs, when were ye in fucli a cafe, or condition as this ?
2. There is a reverential fear in believers after conver- fion, and this is a faving grace alfo. See Jer xxxii. 19, Thus faith the Lord of hofts the God of ffrael, take thefe evi- dences) &c. O firs, here is a pleafant promife to build u- pon. He that hath got a right, or evidence to this pur- chafe may be encouraged in the Lord ; but ye that have not got an evidence to both the (ealed and open purchafe, you have no intereft in him. Now, to explain this a little unto you* we fhall enquire; wherein this fear confifts, And
(1.) This fear confifts in our having high thoughts of God. O but there will be high and gracious thoughts of that glorious one. O but he will be much contemplated by the poor creature, when it is made to fee and have a feofe of its own unworthinefs, and the greatnefs of the power and glory of God. But
(2.) It confifts in the habitual impreffion of the glory of God. And O but it is pleafant to a fenfible foul to medi- tate upon his glory and his holinefs. Teach me thy -ways, fays the Pfalmift. They muft have their hearts ftayed on God. It muft not be a tranfient thought only; but it muft abide ; it muft become, as it were, a natural or ha- bitual impreffion of that glory in the heart.
(3.) It confifts in a dutiful.regard to the Lord's wifdom and wife dealings in his works. Let him be your fear, and let him be your dread. This is oppofite to the fear of man that bringeth afnare, Pro v. xxix. 25.
3. There is, (or muft be), a fort of iervile fear, or ter- ror. And this is two fold.
(1.) There is a proving terror to difcover their weak- nefs, when he ftrikes in with fear upon the foul, to make them flee in unto their ftrength. Such a fight of that glo- ry as Mofes got on mount Sinai, when the law was given. O that was a terrifying fight, Heb. xii. 18. Man cannot ftand when he gets a fight of that glory : yea, the very angels muft be vailed, when that glory fhines upon them, and they have wings to cover their faces with.
(2.) It is a terrifying fear, or terror, when they have the apprehenfion of the Lord's coming to the land with his judgments. Then it ftrikes in with terror. 0 Lord, J have heard thy fpeecb, and. iv as af raid \ Hab. iii. 2. Here the prophet got a vifion, (or view) of the Lord's coming with judgments, and he could ftot ftand: nay, many of
his
Ser. XL. Upon 2 Cor. v. rtl 547
his worthy fervants, when they got a view of the judg- ments that were and are coming on this land, were made to tremble and fhake before him. And this I fear is fome- tirnes incident to the people of God, becaufe they fee the hand of the Lord, and it makes them afraid. This is not a flavifh fear : Pfal. I. 5. holds out this when David faw terrible days coming, the fight made fearfulnefs and trem- bling come upon him. So that ye fee what great fear comes on the Lord's people. O, fays he, horror hath 0- verwhelmed me, when he faw the wickednefs of Saul's court, and the fins of the land. O firs, it is a fad token, when ye cannot be rightly affected with the fins of the e- remies. Q firs, if ye be not grieved for the indignities God bath gotten, and is getting in this land at this day, ye have no true love in exerciie, and ye but deceive your 1 feives.
But I may add. there is a fear or terror that comes upon the people of God by defertion, or the hidings of his face. He is not their enemy, but he, as it were, frowns upon them, and that makes them fear. Heman was diffrac- ted with this fear ; Pial. Ixxxviii. and it made Job cry out, Wherefore hideft thou thy face, and holdeft me for thy enemy ? Job xiii. 24. And, fays Jeremiah, Be not a terror unto me : Thou art my hope in the §ay of evil, Jcr. xvii. 17. Here was a fear for thr hiding/of his face by defertion.
But again, There is a terror that is incident to the re- probate. This is not the terror that the godly are liable unto, but the wicked. Says the prophet, The finners in Z ion are afraid ; fearfulnefs hath furprifed the hypocrites, Ifa. xxxiii. 14. They have the corroding of a guilty conference, and that is the earned of torment, as well as peace of con- science is the earneft of the peaceable inheritance in heaven to the godly. Now, it may be, fomemay take this flavifh fear for the fear of the Lord. We fhall therefore fhew you wherein they differ. And
( 1 .) The fear of the Lord confifts with the love of God, and the love of God is always careful not to lofe poor fin- ners, and the fear of God will be loath to offmd God in any thing that they know to be offenfive to him. But this fear of God the hypocrite or unbeliever knows no- thing of; and his unbelieving is the caufe of his hatred of God ; and for contempt of God's juftice, this judgment is to be inflicted upon him. A
(2.) Difference is, that the fear of the Lord confifts with
their affurance of intereft in him as their Lord and Mafter.
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I 548 Mr A. Shield's Sermons, 6c. Ser.XL.
But this flavifh fear leads them to defpair. The divels are in that eftate, and fo are wicked men. But A
(3.) Difference is, that the true fear of God is afraid of fin *, but the fear of the wicked, is a fear of hell. O there are fome odious fins that they are afraid of, fuch as blaf- phemy, — murder, — adultery, and the like. But this god- ly fear will be afraid of the fmalleft fin, (if there is any fmall), becaufe it is difhonourable to God.
(4.) A fourth difference is, that the fear of the godly man is for himfelf, and although the devil be * liar and that from the beginning, yet he laid that true word, Doth Job fear God for nought ? But the wicked ferve him for fear of their puni foment. Now, Sirs, try yourfelves by thefe, what kind your fear is of, that fo ye be not found at laft amongft thefe who are hypocrites and tinners in Zion.
II. The fecond thing from the words was, what it is that will perfuade mrnifters to deal earneftiy with people in this matter ; and that is their knowledge of the- terrotrs of the Lord \ Knowing the terrors of the Lord -we perfuade men. Now there are feveral kinds of the knowledge, that is not a right knowledge. And we fliall here obferve, in genera:, that if ye think ye know them, ye know nothing yet, as ye ought to know. But there muft be
1/?, An experimental knowledge. Ye muft know, that fin is always deftruclive in its nature. Ye mud know, that ye are undone, if ye have not the fenfe of fin upon your fpirits, if ye" be not at this with it, that that fenfe makes you ly down and cry out, Whatfiall 1 do to be faved ?
idly> There is a prefurnptuous knowledge. But it is the work of true knowledge that is the true exercife of tru* Spirit of God. The fpirit of a man vjitl jufiain his inprmt- iy : but a ivounded fpirit -who can hear ? Prov. xviii. 14.
It is this knowledge that makes them part with fin : they muft have a faving impreffion that they are undone with out Chrift. The apoftle could fay, that he accounted ail that he did for Chrift but little : That is the terror that ministers ought to have. But how comes this terror to be fo experimentally known ? We fliall give you fome marks whereby ye may know it. And
1, A man, that hath the true fear of the Lord, will ba earneft to know God, and to know the good he hath got by that fear and terror : David inftru&s us to fear the Lord : for, fays he, I have got much good and advantage by fearing of God, and the mark he pats upon it will not
will
Ser. XL. Upon 2 Cor. v. ir. 549
will not be hide. 1 fought the Lord, and be heard me, and deli" vered me from all my fears ; (and elfewhere), Come, fays he, and I -will tell you what he hath done for my fouL And if ye entertain fin, the Lord will not hear you. David, who had the experience, fays, if ye regard it in your heart, he will not hear you. O firs, obferve experiences. David was a great man, and a prophet, and yet he had many a foul flip that occafioned broken bones, as in Pfal. li. 8. A man that hath many experiences, cannot but perfuadc others. O then knowing the terror of the Lord, they per fuade men.
2. Having fuch apprehenfions of approaching judgments en aland, and knowing that God is a holy God, and that fin cannot efcape terrible judgments, O who will not fear when the lion roareth. What then ? The lion of the tribe of Judah, when he comes to roar for the prey, will make the land tremble.
3 Our fentence and appearance before God, cannot but make us perfuade men. The apoftle Peter tells us, that it was not long till his departure, or putting off th& tabernacle; and therefore he made it his work to put them in mind of this terror of the Lord, that they might be eftabliflied in the prefent truth. Any who know any thing of this terror, will be very diligent to invite others unto Chrift. And love to the brethren will appear in this. O be earned in this. Dives, who would fend word to his five brethren, may be an example unto you.
Now, what is it that miniiiers fliould perfuade people to do i — And there are fome great gofpel truths that here I defire to perfuade you of.
( 1.) The fir It great gofpel truth I defire to perfuade you of, is to beware of fin. O it is a foul deftroying thing, and a thing that is moft dishonourable to God. O that I could fpeak it from experience, it is a thing that grieves the Spirit of God, and it will fling your confeience one day. Therefore, beware of entertaining it in your hearts. Ye molt part with your perfonai predominant, the fin that doth fo eafily befet you. For if ye entertain thefe idols ia. your hearts, the terror of the Lord will feize upon you. O therefore, beware of grieving his holy Spirit by your perfonai efcapes. O I intreat you to guard againfi: thefe your failings. A
(2.) Great gofpel truth we would defire to perfuade you of, is to take care and beware of meddling with pub- lic (ins. O beware of compliance with the enemies of our Lord and Matter. Alas, there was never a land more guilty of compliance with his enemies than this land, that Z 2 z 2 * batll
r55o Mr; A. Shield's Sermons, be. Ser. XL.
hath aflifted, concurred with, and upheld thefe workers of iniquity in all their finful courfes, that will bring black and gloomy days upon them. Your compliance with the finful impofitions, and countenancing their wrong cor- rupt worfhip, and the finful court, and fwearing their un- lawful oaths of one kind or another, and that finful oath of fupremacy and allegiance that cannot be taken but by wronging our Lord's kingly authority, and that teft, a horrid abomination (in a land) that is full of contradicti- ons, and oaths involving in perjury, and that woful oath of abjuration, little thought of by all or the moft part that are involved in the fame ; all thefe I would perfuade you to mourn for before the Lord, particularly for the laft, from what of the terror of the Lord I have found in my own confeience for the taking of that oath myfelf. f And O that I could fpeak my fenfe of it to you ; for it has many fad difownings in it ; yea, it is a formed breach of cove- nant by difowning the poor people of God, for owning the work of reformation in its purity; it is a joining with the enemies of God in all they have done to the prejudice of his work thefe many years. And as ye have to appear at the day of judgment, and would have the Lord own you and plead your caufe, then give up your compliances with his enemies, part with the finful courts, and your coun- tenancing the curates and indulged in their corrupt wor- Ihip. Quit all that incorporates you into one fociety cr body with enemies, other wife ye will fjiare of the veng- ance that is due unto them found written in his word. Quit your joining with them j and not only Co, but ye muft mourn before the Lord, for what ye have done in com- plying with his enemies \ and alfo ye- jtatift mourn for the . £ns of the land, aud all the wrongs the Lord hath got by enemies. O firs, none will be fpared in that great day of judgment but mourners, fee Ezek. ix. 4. Go through, and Jet a mark upon the men that figh and cry, &c. Get on the mourners mark, that you may be ipared in in the day of vifitation for offences, A
f Here the reader may qbferve, that fometime before this, Mp. Shield's was apprehended at London, and brought to Scotland ; where after feveral appearances before the Council, they got him to take the oath of Abjuration ; Bit he having recanted this, and they knowing that, prevailed with him to fubferibe itagain. Both times they gave it in his own fenfe ; bu; it did not fave him ; he was fent to the Bafs ; but got out in difguife, and came to Mr. Renwick and the Society a very iittle before this time.— See the Relation of his fuJeriDgs.
(3) Great
Ser. XL. Upon 2 Cor* v. ii. 551
(3 ) Great gofpel truth, we defire to perfuade you un- to, is to be earneff. in feeking the Lord in duty ■■
Be diligent in keeping up your fociety meetings, and feck his concurrence with you therein. Set up and keep up the worfhip of God in your families that is now much flighted ia thefe times of defection, Alas ! many have given up with duties public and private in thefe times. There are few prayers put up to heaven to the Lord for all that is come upon us. O mind all the public and pri- vate duties that are bound upon you by the word of God and our covenants in this day, and be fincere in them, and mock not the living God, who is a jealous God, and will not give his glory to another, nor his praifes to graven images. The
(4.) Great gofpel truth that we would perfuade you o£ by the terrors of the Lord, is that you fhould hold faft your profeffion without wavering. Let us hold fait the profefiion of our faith without wavering, n^ " «rfaking the affcmbling ofyaurfelves together as the manner cf/ome is* O Sirs, take heed of backiliding from them ; it will be dreadful if ye forfake them, viz. Chriftian fellow/hip. If ye do, then hear your fentence, ye may look for the judgment and fiery indignation of the Lord. O Sirs, keep up your meetings at all hazards, and neglect them not for fear of the erofs *. But be psrfuaded of this, that the Lord will reprove, and is very angry with backiliders in heart, life, or practice. A
(5.) Great gofpel truth we would defire to perfuade you of, knowing the terrors of the Lordt is, to adhere to all the truths of God : That is the p.refent teiiimony, hold the truth and ye ihall know the ti nth, and the truth Jball
Jet you free. We muft not be for pleafing you;
but we muftbe for pleating God, and for perfuading you of your duty from the terror of the Lord, conftraining us to it. And it will be upon you if ye will not obey us or our voice in the gofpel which is the Lord's voice unto you from his word* A
(6.) Great gofpel truth, we from the terrors of the Lord defire to perfuade you of, is to receive this ever-
• Here it is to be obfervsd, that however much this duty of Society Meetings be neglected, flighted and difcryed by the men of this apoftate generation, yet it is a duty not only highly oece- (fary, and of great utility, but alio of divine initiation as being warranted and commanded from example and precept in fcrijMure, Ezra ix. 4. Mai. iii. i£. Zech. viii. ia. -Mat. xvii. 20. Jyhn xx. 1 9. Hcb. x, 13. Oc. But perhaps more of this eilcwhere afterwards pn another occasion.
lafiinsE
.$$2 Mr. A. Shield's Se&mons. Ser. XL
lafting gdfpel as from God, and not fjotn us that arc but poor clay veffels. We charge you as ye muft be anfwer- able to God at the great day, and we defire to be free with you, it being the meffage of our Lord and great M-tller Jefus Chrift. Though we be called men of iedi- tious and devilive principles, and condemned by the moft parr, yet we dedre to perfuadc you of this great gofpel- truth ; and efpecially we perfuade you to contend much for that truth, even for Chrift's kingly power and head- iliip over his own church, that is much controverted at thistiay. He hath his courts, and authority to appoint officers in his own houfe without the civil magiftrate or his authority ; and hath put ail things under him, and gave him to be the head over all things to the church. — And he is the head of the body the Church, Eph. i. 22. Col. i. h8.- — This we perfuade you to own, and contend for : And O but it be a noble quarrel, yea the nobleft quarrel that e- ver a poor man was honoured to contend for ; and let us be faithful in this.
(7 ) The laft great gofpel truth we deiire you to con- I tend for, and perfnade you unto, is, to confefs him be- fore men. O Sirs, beware of fhifting to confefs him be- fore men ; for if fo, God will fliake out your part out of the covenant. The truths of Chrift muft not be parted with ; they muft be both believed by us, and buffered for ; not only lomc of them, but they muft be all owned and contended for, from the leaft even to the greateft of them. Ye muft confefs all truths when called to it, and not de-. ny any truth at all. Whofoever denieth me before men, him ■ tuill I aljo deny be/ore my Father which is in heaven, Matth. * 33-
III. A third thing from the words, for your improve- ment, is to feek acquaintance with Chrift ; and ye mult feek acquaintance with this tenor of the Lord. Why muft ye feek this ? Becaufe of thefe four motives that we fiiall only name over unto you.
1. You muft fear God, and feek fome meafure of the •grace ot God upon your fpirits, and that becaufe he is a great, a terrible and a mighty God. O ieekafenfeof this, that ye may £et him to pals by you in the frying time.
2. Becaufe he is glorious in majefty.^ Is he not king of nations ? Therefore, fear, O fear him who rules -with an iron rod. \ O feek to have him glorified in your hearts, lives and practices.
3 To
Ser. XL. Upon 2 Cos. v. u. {^3 %*.
3. To perfuade you unto this: He is a holy God, an, immaculate and fpotlefs God ; and one who will not fear, him that hates iin, and will punifh.aU the workers of ini- quity ?
4 To perfuade unto this fear of God is, becaufe he i$ an angry God ; He is an offended majelty : He is wroth with the inhabitants of the land for their tranfgreflions and departure from him,
5. To perfuade you to fear him, is, becaufe although he be angry with the wicked, yet he is a father, and as a,
prophet, pvicft and king to his own peopie. Now, we
(hall name a few advantages of thofe who fear the Lord,
and that they ihali receive or reap at the laft day. j
And
((.) They are fnre that he is their alone portion. He is their fure inheritance j and nothing but he. They are his, and he is theirs ; My bcLved is mim% and I am bis ; he, feedetb among the ivies
(2 ) They are a holy people that fear the Lord. He fhall heal all their difeafes, and they fhall be nO more ia hazard of eternal death and deifrucYion.
(j.) They fhall be fate with him : Yea, fafer than a- mongan hoft of angels ; their ftrength is the munition o£ rocks s he is their ftrong tower.
(4 ) They (hall be provided for ; %bey that truly fear tfa Lordjball not want any good. He will give them their bread, and their water jball bf jure
Lajily, They fhall have this advantage, they fliatl be *loved and pitied of him ; And G who will not love to have this fear of the Lord !
' No And
w I come to give you fome marks of this fear. *
i. If ye have the fear of rhe Lord, it will eonftrain you unto all duty that ye know to be duty,
2. Ye will fliun all iin, and eiTay to (top it both in yourfelves and others. Now, Sirs, I dare not but be plain with yoa as tu your foul's cafe and condition ; knowing the terrors of the Lord, we defire and p.riuade vou to clofe with Chrift There is no escaping, if ye negfetf tJ>U great falvation-offcr. We cannot protpife you another offer of it in time O Sirs, take a look of precious Chi id that is here offered unto you, and give in your anfwer. and obey his call ; or elfe. we mui\ denounce wrath and c vexlafling woeagainit you. And here ia his name, we
eft
11
'554 Mr. A. Shield's Sermons. Ser. XL.
call you to give in your anfwer. Now, take thefe few confiderations to perfuade you unto it.
\ft% Confider that it is a greater fin than can be men- tioned to neglect this offer. Nay, it is greater than bug- gery, murder, inceft, or adultery : It is a Chrift- murder- ing fin : It is an opening up afrelh his wounds again.— How Jball they efcape that neglcft fo great afalvation ? O Sirs, it is a fin againft the law, and a fin againft the gof- pel whichin a large fenfe includes the law. Ye in the weft of Scotland, are guilty of this in neglecting and underva- luing Chrift in the gofpel.
2dly, If ye confider how little price ye can produce : For it is not over-dear : it is on eafy terms. Believe, and ye Jball be faved: take it and ye fhall have it. Open your mouths, and I will Jill them abundantly. Are not thefe cafy conditions that heaven and glory may be had upon ? O then make no excufes ; but clofe the bargain with all your hearts, and let all your other lovers be gone, and embrace him only in this gofpel, left ye perifh tor ever and ever.
3<#y, Confider the mifery of this neglect. It is unavoid- able. O Sirs, Scotland's hell will be a hot hell, and ef- pecially to profeflbrs that had the offer of the gofpel, and the offer of falvation on fuch eafy terms. O Sirs, will you flee to hide yourfelves in that day, you that have been gofpel-proof, and that will not be moved for all that we can fay unto you. O ye profefibrs in Scotland, that will not embrace this offer, ye are in as great hazard of lofing heaven and happinefs, as the wicked enemies. You that are not doubting your condition, ye are in a fad cafe, and ye who cannot read, ye are in a fad cafe. Ye fay, ye cannot get lcifure to read your 13ib!es ; but can you take leifure to damn your own fouls ? And yet you will not take more pains to read them, and pray to God for the faving knowledge of them, ye are in eternal hazard of lofing your immortal fouls. O give more diligence for heaven unto your fouls. Now ye have had a day of the gofpel in great hazard, and amongft enemies ; and ye know not if ever ye (ball have another day of it. O ftudy the improvement of the fame, that it be not a loft day, or rather a day of accufation againft you.
Now, I Avail add no more; but only give you a fhort word of advice ; and that is, feek the Lord in his ordinan- ces. He is a Iamb and a lion. He is a lamb fpeaking forth his meeknefs to penitent finners, that come and ac- cept of him upon his own terms. But he is a lion alfo,
and
Ser.XL, Upon 2 Cor. v. 11. 555
and that fpeaks forth his power, and ftreogth and bold« nefs. If ye refufe him in his lamb-like meeknefs, in the offers and /mail Jiill voice oj the gfJpelt then ye fhall be caught in the terrible paws of the Lion of the tribe of Ju- dah ; and who dare roufe him up, or offend him ? Now> O take and embrace him ; and if ye will not, he will come and fay, Go, take thefe rebels that would not that I Jljould reign over them> and kill them before mine eyes.— Then, O rebels, come under his yoke ; for there are ma- ny rebels to our Lord in this land, that will not confenc unto his kingly government, both Popifli and Prelatick, and alio many profeflbrs that have not given their confent to his reigning in and over them.
Now, what fhall we fay to you ? We here in his name from the terrors of the Lord, defire and perfuade you to be reconciled to Chrift, left he come forth againft you, when there will be none to plead for you, nor excufe you in that great day of accounts, where we muft all appear before the great God ; and there ye muft anfwer for what inftructions ye have had •, and for this day amongft the reft. O therefore, ftudy to be found in him. Amen.
><X>O<><>CK^Cx>C>CXX::k>0<X^
PREFACE.
WE meet with many discouragements in the way of our duty ; we meet with many difcouragements from enemies, the Popifh, Prelatick, and malignant fac* tion. They do all they can to hinder duty. The perfe- cution is as the blaft of the terrible one, which is as a fiorm againft the wall. But if this were all, it were the more eafily borne ; but we meet with difcouragements from thefe who (hould be againft thofe who are againft us, we mean our brethren, who are bound by foiemn and facrecV Covenants to profecute the teftimony which we own and fuffer for againft enemies, as well as we : Yet now they are tolerated, and we are perfecuted : They are at eafe ; and we are in trouble : They are living under the /helai A a 2 a fii
556 Mr. A. Shiebd's Sermons. Lect. VTI,
of avaiTalof Antichrift, (which favour we dare not em- brace, nor in the leaft countenance ;) we are counted as aliens by our mother's children. If we were only the fong of drunkards, it were the lefs matter ; but when we are not only become the contempt of the proud, but thelcorn of thofeour brethren who are at eaie, it is very
wounding. We are not the contempt of the Papifts,.
Prelates, and malignants only j but the fcorn of thofe our brethren at eale. To have any of the godly againfit us, is not eafy to bear.
Another thing which is matter of difconragement in the way of our duty, and that is, though we get accels, (tho' with much difficulty,) to go about our duty ; yet we find little fuccefs in this. This is very difcouraging ; The Lord hides his face, ancfidoes not countenance and fhine upon the meetings of his people as focne times he hath done He is notfofoon found and felt in bis ordinances
as fometimes he hath been. He is not fo round
and felt in his ordinances as formerly. O the Comforter thatjhould relieve tier fouls is far from us ; and is not this
very (ad ? Again, another difcouragement that we
meet within the way of duty is, the providences and dit- penfation of the weather. The Lord feems to crofs and contradict us in going about the fame. The providences and difpenfations, whether crofs or favourable are not. a a rule of duty, and fhould not make us leave offduty, however crofs they fhould be ; yet we (houfri nox pafs the fame lightly or unconcernedly, but fearch out the meaning and language thereof nnto us. This bad wea- ther of cold and fbow we are tryfted with* though it fhould not hinder us from our duty, yet is for our trial, and fhould be humbling to us. The lait time that I was with you not far from this place, we got fuch a cold ltor- my day as this, which we might look upon as a preface of what we have met with iinee. It was like the fmail drops before the ftorra : for fince, we have been try (led with a fad ftroke ; we have loft a famous ftandard bear- er, Mr James Ren wick, who was with us that day, whofe •voice ufed to cry to you amongft thefe hills •, and now his blood is crying to the heavens for vengeance againft the molt part of this generation, minifters and proferlbis. He . was as the voice of one crying in the %ui!dernefsy who preach* . cd the gofpel freely and faithfully unto you. And now after this day lo ftormy, we may fear a ladder ftroke, e- ven the removal of thoie left behind, if we be not humble and improve, this day's work... borne of you are come
Lsct. VII. Upon Re* ii. 12, 13. 557
from far, and are cold and weary ; yet be not dlfcoUTag- ed; compo/e your ipirits : Set ferioufly about your du- ty, and that will warm your hearts. I will tell you of two things, if you had them, they would help to warm your hearts, and encourage you in this itormy day.
jy?, The love of God fhed abroad in your heaits : The fenfe of his love filling your fouls would warm your hearts . The communications of his love, the manifeftations of his prefence, and the light of his countenance lifted up upon you would encourage you notwithstanding this ftormy day; the warm rays and beams of his love fo in* flaming your hearts as to make you forget the coldnefs of the day.
zdfy, Love in vigorous exercife unto him would fo in- flame your heaits, and make you fo inftant about your duty as not to regard cold very much. But alas ! love is cold amongft you, O if ye faw him, ye could not but love him. If ye had a tafte of his bounty, and a view of his beauty, your hearts would be ravilhed with it. O la- bour for love to him ; and let it appear that you have it : Be zealous for his honour and glory ; for without zeal you can never go right about your duty •, nor will be able to go thro' trials, nor endure afflictions, that are com- ing. Zeal keeps all the graces of the Spirit in exercife, and is as oil to the wheels of the foul, to make it run fweetly after the Lord: If you want zeal, you may quef- tion your growth of grace in the foul, you may fufpeft the reality thereof. It is true, your zeal fhould be accords ing to knowledge, and we fhould look well that ft pafs not its due bounds. Yet zeal without knowledge, fpeaks out the lightnefs of the head ; fo knowledge without zeal argues the rottennels of the heart, whereof many give de- monftrations this day. Zeal this day is much condemned by the generality ; yea, it is flouted and houted at as ri- diculous by the moll part They fay minilters fhould
preach faith and repentance, and people fhould hear.
But never a word of zeal for ChrifVs caufe and intereft a* gainft all the wrongs aud indignities done him, by this blafphemous ablolute power arrogated by a monfter of tyranny and perfidy, and a vafTal of Antichrift : a pow- er which is the alone incommunicable prerogative ot Jeho- vah, whofe will is a law. Yet this is encroached upon by that tyrant, and by virtue of this incroachment he grants that Antichriftian toleration, that is fo applaud- ed by the moft part of minifters and profeflors. Thus tc> ieparate faith and repentance from zeal is a quite inverting A a a a 2 of
55* Mr. A. Shield's Sermons, 6c. Lect.VII.
of the order, which the Lord hath put amongft the gra- ces of his Spirit. And what he hath joined together, let no man put afunder ,* for minifters cannot preach, nor peo- ple praflife faith aright, without zealj feeing the fcrip- rare hath joined them together, Horn. x. 10. For with the heart men believe unto rightecufnefs, and with the mouth con- fejfimt is made unto falvation. A confefiion of Chrift with the mouth cannot be without zeal, (efpecially in a time of buffering, when his truths are controverted^ and his peo- ple periecuted for their adherence thereunto ;) and is called for as well as believing in him with the heart •, and minifters cannot preach repentance, nor people pra£life it aright without zeal. The fcripture puts- them together, Rev. iii. 10. Be zealous therefore, and repent. Minifters fhould preach againft, and give the people warning of the fins that they fhould repent of, otherwife they cannot cxercife repentance for the fame. Jor where repentance for fin is, there will be a holy zeal and indignation againft the fame. Few of us can fay, The zeal of thine houfe hath fat en me up, and the reproaches sfthem that reproached thee ^ are fallen upon me, Pfal. IxJx. 9. with great weight. O that we had zeal in exercife. We have many things to evU dence the want of the fame, though our Lord had not been wounded and wronged, as he is Mediator and King and Head of his church by the wicked Supremacy ; and now he is wounded and wronged as he is God of the wh ole world by this blafphemous toleration ; But alas ! where is Our forrow for it, and zeal againft it. We have a noble caufe depotfted in our hands; even that which concerns the prerogatives of Chrift, and privileges of his church and liberties of mankind, which before we abandon and let go, we fhould quit our hearts blood. We have a no- ble teftimony to contend and fuffer for : yea it is the no- fcteft teftimony that any church in the world hath this day to contend for : it concerns no lefs than the kingly glory of Chrift ; which truth he will fignally own and make glorious in the earth, when he returns to bring down his enemies, to deliver his church and people.
Although the teftimony of the Church of France, and in the valleys of Piedmont *, and Hungary be great and weighty, and well worth the contending and fuffering for,
• This Piedmont is one of the principalities of Italy, where the Church fuffered a long feries of perfecution, barbarities and bloody carnage by the cruei Papifts, about the years 1,5,55, 1560. &ee f ox$ Aits and Monuments, Vol. 11.
ft*
J.ECT. VIT* Upon Rev. ii. n, 13. $&
yet our teftimony for the kingly office of Chrift is more noble, and be will give it a glorious decifion, when he comes to vifit his people with his falvation. It is true, though the teftimony for the prophetical and prieftly of- fice of Chrift be noble and well worth the contending and luffering for, yet in fome refpecls, the kingly teftimony of his kingly office is more noble and glorious : and tho' our teftimony be fo noble, yet there is not one part of it, but what is oppoied and contradicted not only by the ene- mies, but alio by the mmifters and prcfefiors in general. But we dare confidently affirm,, and take heaven and earth to whnefs, that we hold and maintain nothing, but what is confonant and agreeable unto the wo^l of God, and the covenanted principles of the church of Scotland. For
1. Did not our fore fathers in the beginning of the re* formation, not only oppole, but in a great meafure difown the authority of the two Mary's, viz the mo* ther and her daughter ?
2 Was not Charles I. oppofed by two armies, and hi$ fon Charles II. refufed to be admitted to the government, till he fubferibed the covenants ? Did not our church, by their acts and conftitutions, declare what ma^iftrates they would have reign over them, and what qualifications were requisite to them, 5o that what we have done in drown- ing the prefent authority, is no new nice notion as iomc would have it, but confonant to the principles of the church of Scotland. It is thofe that own the authority of the popifhufurper, that efpoufe new notions, and not vm : for this principle is maintained by the generality of the enemies thereof, That when by providence any are in government, they have a right to govern. This is to make the holy one the author of fin, (feeing that though the ordinance and office of magiftracy be according to hi* preceptive and approbative will,) yet tyranny cannot be, but only by his permiftion and providential will ; for where tyranny is, it is the throne of iniquity, which is the thione of the devil, which fhould not be owned.
As alfo, with regard to that part of our teftimony which concerns our contending againft the defections of roinifters and profefibrs, (though for the fame we are accounted and called Shilmaticks and Separates) yetfc the lame is confonant to the fcriptures, which command us to plead with our mother, that (he may put away her whoredoms from between her breafts, Hof. ii. 2. And alfo agreeable to our covenanted principles of the church of Scotland ; for we withdrew from nothing, but what is condemned by her
ftanaing
566 Mr. A. Shield's Sermons, 6c. Lect. Vlf.
landing acts and laws —And now this generation of mi- sifters have accepted of a toleration granted by a vaffal of antichrift, by virtue of that abfolute power arrogated with. a defign to introduce popery. This is contrary to fcrip-
ttire, our covenants and work of reformation. It is To
clogged, and loaded with reftricYions, that a minifter that would be faithful cannot embrace it. Yet alas it is com- plied with by the raoft part: fo I urge you, if ye have any love to Chriit, or to your own fouls, and as ye would be free of the fnares, and efcape the judgments wherewith this courfc will be puniftied. Come out from amongffc thefe tolerated meetings; have nothing to do with them. I take heaven and earth and thefe hills to witnefs, that I have given you faithful warning of the (in and fnareof this courfe, and to difcountenance thefe tolerated meetings j for the fun hath gone down upon them. — Ye may think this ftrange doctrine indeed ; but I cannot help it : love to your fouls draws it from us ; for what concord can there be between Chrift and Belial, &c. and what communication be- tween light and darknefs, &c. And what agreement can there be betwixt prcibyterian principles, and this anti- chriftian toleration ?
X <XX>>C>C><X><><>0<&<>0<><^
LECTURE VII.
Revelation ii. 12, 13.
11 And to the angel of the church in Pergamos write, 'Thefe things faith he, which hath the jharp /word with two edges.
13/ know thy works and where thou dwelleji , even where Satan's feat is : and thou holdeflfaft my name, and haft not denied my faith, even in thofe days wherein Antipas was my faithful martyr, who was Jlain among you, where Satan dwelleth.
IF we confider the church of Pcrgamos, and the refl of the feven churches of Afia that were once famous churches, and how long they have been ioifaken, fo thst
there
LecT.VIl. Upon Rfcv. ti. 12, 13. 561
there is not in any of them now the face of a church ; but each of them is inhabited by the Turks ; and alfo if we confider the cauies of this far faking and defolationf wc may fear and tremble.
17?, There is in this letter to Pergamos, the introduc- tion which contains two things. (1.) From whence it was fentj -And (2.) To whom it was lent.
idiy, There is the body of the letter which alfo eon* tains two things (1.) They are commended for holding his name : (2) For not denying the faith ; which is illus- trated by two circumftances. 1. They held faft his name, and dd not deny his faith, even where Satan had his feat. 2, When Antipas was a faithful martyr. And
3^/y, The letter contains a reproof to them, and they are reproved for feveral things* as, that they had amongft them thofe who held the doctrine of Balaam, and the Ni- co^aitans, which things, (fays he,) I hate.
For the firft of thefe, (viz ) The introduction which contains;
1. To whom it was fent, and that is to the church of Pergamos, whereby are meant the minifters one or more of that church, or refpective body of minifters confociat- ed together under a prefbyterian government. Minifters in fcripture are fometimes called angels, as in the Old Tefta- rnent, the word angel (ignifics meftenger fometimes, as the mefTenger of the Lord of hofts, as in Judg. ii. 1. And the angel of the Lord came from Gilgalto Bochimt whereby isun- derOood a minifter, or meiTenger of the Lord that came to tell the people of their lin6 It cannot be meant of an angel coming down from heaven with fuch a meiTage ; for it is laid, He came up from Gilga/t &c. and not from heaven; and moreover angels are fuch glorious creatures, and fo full of majefty that we cannot behold them, or converle with them. Therefore the Lord hath condefcended fo far, and confulted onr good fo much, that he makes ufe of men like ourfelves to be our meftengers and ambaffa- dors to treat with us. Minifters are called 'angels, and that for thefe two realons, (1.) Becaufe of the dignity of their office ; and they ought to be refpected as fuch. (2.) Becaufe angels are holy creatures, fo fhould minifters be holy in their talk, holy in their walk, and in every thing that they do, holinefs Ihould fhine. — But there are two iorts of people that contradict this expofition, faying that by angel is meant no more minifters than one. And
■ (1.) The Epiicopal party fay, that by angel is meant no more minifters tluu one, being in the ftogular number,
and
562 Mr. A Shield's Sermons, 6c. Lect. V7L
and that here is meant a bifliop or prelate who hath pow- er over the minifters, to whom this letter is written. But as this office of lordly prelacy hath no footing in fcripture, nor weight there for its foundation, being a human invention; fo they have no ground from this place to plead their di- vine right ; — for the word angel here muft be underftood in the lame way as in the letter to the church of Ephefus. Now as it is clear from Acts xx. 17. that there was more minifters in the church of Ephefus than one, io it is alio evident that there was no fuperiority amongft them, but fuch a parity that all had alike power, Acts xx. 2S. Take heed therefore untoyourf elves, and to all the flick, over whom the Holy Ghoft hath made you overfeers. Like wife it muft be underftood the fame way, as to the church of Thyatira, Rev. ii. 24. But J fay unto the reft of Thy at ir a. Where it is clear the letter was written unto more than one : Hence one had not the fuperiority over the reft. We fhould not lofe our zeal againft curfed prelates ; but labour to have it in exercife : for the prelacy in this land is not only cHoce- fian, but Eraftian prelacy. They firft overturned the work of our reformation that was the beginning of our forrows and miferies, under which we have been now groaning thefe many years. The
(2.) Sort who oppofe the interpetation, are the Sectari. ans, the Independents and Anabaptifts who are againft a national church. They fay, it is meant here only of the minifters of one congregation, the abfurdity whereof is manifeft : for as Pergamos was a great city, and had many profefibrs in it, it behoved them to have more minifters than one. So it muft be underftood in the fame way that the church of Ephefus is. Now, that there were more minifters there, is clear from that forecited text, Acts xx. 17. And from Miletus he fent to Ephefys, and called the el- ders of the church. So let not your zeal againft the Secta- rians be blunted, but have it in exercife, and guard againft them alio. The
2. Thing in the introduction is, by whom the epjftle was fent unto them. Thefe things faith he. This is the fame with what the prophet in the Old Teftament laid, Thus faith the Lord, to the end that what they were 10 fay, might be the better believed and taken heed unto ; for there is nothing that can bind the confeience, but what hath the ftamp of divine authority upon it * and in the New Tefj lament ii>e apoftle Paul, beginning the moft part of all his cpiftlcs with Paul an apoftle of Jefus Chrifl, thereby mowing, that what he was to write, was to be looked upon as hav- ing
Lect. VIL Upon Rev. ii. 12, 13. 563
ing the ftamp of divine authority upon it, and therefore to be believed and taken heed unto.— —And here John, to make the thing he was to write to this church have the more weight with them, and be the better credited, he be- gins with thefe things , faith he. It is not, thefe things faith John ; for that could not bind the confcience, being only of human authority ; but it is thefe things faith he : what he ? it is he who is the great Prophet, King and, Law-giver to his church : it is he who faith thefe things, and there- fore they ought to be taken heed unto. Minifters fhould
preach nothing to people, but what they have in commif- fion from Chrift, and what is warranted from his word: and they mult fay nothing to them, but that which they can fay. Thefe things faith he; feeing that only can have weight upon the confeience \ and this reproves thefe two forts.
(i.) Tbofe who fay lefs than the Lord in his word fays : they make fewer duties, and not fo many fins as it makes. They cannot fay, thefe things faith he ; For they fay lefs than he allows them to fay.
(2.) It reproves thofe who fay more than he commands them to fay. They make more duties, and more fins then the word docs : they cannot (ay thefe things faith he, feeing they fay more than, he bids them. The minifters who have accepted of this toleration cannot fay, Thefe things faith lie ; For they are limited, reftricted and bounded in their doctrine by the granters thereof, that they fhall preach nothing that may alienate the hearts of the people from him and his government. So it is fad to hear of the obe- dience that is given thereunto by the mo ft part, when the obedience of our facred covenants dare not be avowed, but they are fuppreiTed, and like to be burned becaufe the owning of them is declared criminal by a wicked Jaw.* Neither are many of the duties of the day preached to the people, nor warning given of many of the fins and fnares of the times. O this is lamentable 1 they dare not fay as to thefe things, thus faith he*
The next thing we (hail take notice of, is, what he it is that faith thefe things ; why? It is he who hath the Jharp [word with two edges, that is Jefus Chrift in the vifion, which John law of him, and gives an account of in the firft chapter of this book, and this part of the defcription he gives in the roth verfe, And out of his mouth went a two edged [word. This is very fui table and pertinent to what he
• for this fee Atf 5th, Sett" ift Pari, of James VII,
U b b b was
564 Ms. A. Shield's Sermons, &t. Lect. VIT.
was about to fay to the minifters of the church of Perga- inos, in reproving them for having amongft them thole who held the doctrine of Balaam and the Nicolaitans, and not drawing out the fword which he had given them to make ufe of for doctrine and reproof, and alfo for excom- munication, feeing thefe falfe teachers were obftinate. As if our Lord had laid, feeing ye have not drawn out the fword of doctrine and difcipline againft them who held the doctrine of Balaam and the Nicolaitans, but ftill have them amongft you, I will draw out the fharp fword of judg- ment, and make them feel how (harp it is. In fcripturc the Lord is faid to have two (words. The
I. Is the fword of his judgment, Deut xxit. 41. // / iv bet my glittering /wordy and my band take hrAd of judg* went. This fword hath two edges, the one whereof he turns againft his own people, when they fin againft him, and provoke him to anger, in order to make them turn from, and mourn for their i?ns, and to run or flee unto him for mercy, pardon and reconciliation. In this day, his people have got many blows, and found the dintofmany ftroaks of this (word for their 6ns. We have of late got a fad and fore ftroak, viz. The removal of two faithful witneffes, the one of whom fealed the caufe with his blood, and the other is impriloned in Ireland > and notwithstand- ing of all' we have met with, we may expect more fad, and heavier ftroaks and blows, if we be not a mourning, hum- bled, purged, and reformed people.
The other edge of this fword he turns againft his ene- mies in deftroying them ; in cutting them in pieces : and this we may hope for, and expect : fortho' his enemies in this land be very many mighty and high, and iikcwde be hath (pared them long -, yet the time is coming when he will draw out this fword of judgment againft them, and hew them in pieces. Yea, he will make its edge blnm in cutting them down. The
2. Sword is the fword of his .word % and this alfo hath two edges, Heb. iv. J2. And the word of the Lord is qidc.k and powerful, fiarper than any two edged Jvjord. The one edge whereof he turns againft his people, by which he wounds them, and they run in unto Chrift for healing 'r and the other edge is turned againft hi? enemies where- with they areftain, Heb. vi. 5. 'therefore have 1 hewed them by the prophets : I have Jlain them by the word of my mouth. O how fad, and lamentable it is, that the moft part of the fruits and effects of all the prrauhing of the word now. is to make people more deaf and blkid; fo that they may be
the
Lect. Vlf. Upon Rev. ii. ia, 13. $6"£
the more ripe for judgment : yea many are as it'were blin- ded thereby.
Now, I come to fpeak fomewhat of the body of the let- ter itfelf given unto this church ; for the proceeding part which I have explained a little, is, as it were the backing of the letter ; declaring unto whom it was written with this iuperfcription, / knew thy works. This he begins all his e- piitles to the {even churches, to the end that what he was to fay, might have the more weight with them, feeing he knew all their works: he was witnefs to all their doings; he knew beft what was worthy of reproof in them, and what was worthy of commendation. We may obferve this, ihat ir would be of great advantage to us to live under the impreflion of his omnifciency, ftill believing that he fees us, in all our actions, whether they be done in public or pri- vate ; and knows what we are doing, faying, or thinking; for this would help to keep us tender and circiimfpect be- fore him, and would ftir us up to be lively and diligent in
duty, and help to keep back from fin. But ala9, the
molt part of 'you 'do not believe that he fees you, and knows your works : many of you do not believe, that it is his word that you are hearing, and that he fees you when ye are hearing the fame, all ye compilers with his e- nemies. Ye did not believe he knew your works, when ye were complying with them, ot-herwiie ye durft not have done it. All ye who took any of thefe tinful oaths and bonds impofed upon you by the adverfaries, and paid the wicked eels and locality, and heard the curate, ye did not believe that he faw you, when ye did thole wicked deeds. All ye who paid the wicked eels and locality, his eyes were tipon you, and he obferved you, when ye were doing the lame, and will reward you for it, if repentance prevent not.
The next thing we mould take notice of is, that for which this church is commended, and that is for two things, both Of which are nearly to one and the fame purpofe. And
\ft% It is commended for holding /aft his name, that is his truth, caule and intereft, yea, every thing whereby he makes himfelf known. Then
(1) We mu ft lay hold of him by making peace with him, as Ifa. xxvii. 5. Let him take hofd of my Jirength, that ha may make peace with me. So unlefs ye be in Chriit, ye cannot hold faft his name in a day of trial, temptation and prrircunon. You mud dole with him as Jesus, that is, as a Saviour to {jlvc you both from the guilt of fin, and
the power or fin. And alfo ye muft clofe with him,
as Christ, that, is, as he is anointed to be Ki'jgPiiefl and Prophet to his people.
B b b b z (2.) tf
r$66 Mr. A. Shield's Sermons; Lect. VIr:
(2.) If ye would hold faft his name, you muft hold faft every one of his truths, every part of his caufe and interefi. We muft quit with none of them, or any part of them, whatever it may coft us. Many will hold faft a part of his name : they will hold faft and fuffer for fome of his truths, but not for all. Some they will quit, and not think them worth the fuffering for. But it ye would hold faft his name, then ye muft hold faft and fuffer for ail his truths, not quitting any of them.
(3) If ye would ho Id faft his name, then ye muft do it conftantly. Ye muft not think it enough to contend and fuffer for the truths a while,- and quit and deny the fame afterwards : but that is not the way : if ye would hold faft his name, then ye muft do it to the end.
idly. This church is commended for this, that /lie de- nied not his faith. This is much to the fame purpofe in not holding faft his name. I mail {hew you fome ways, whereby the faith is denied. And
(1.) The faith is denied by herefy, 2 Pet, ii. 1. Yet many in this day are guilty thereof: for all herelies and errors howfoever damnable they be, are tolerated by this antichriftian toleration.
(2.) The faith is denied by fcandalous practices in many, Tit. i. 6. Alas ! many profefiors ill this our day have de- nied this way by fcandalous practices unbecoming the gof- pel.
(3.) The faith of Chrift is denied by idolatry. But O how many are guilty of this. For not only the faith is denied by outward grofs idolatry, as the worshipping of images, flocks and ftones, whereof many are guilty at this time, but alfo of heart idolatry when any thing is put in God's room, and that fear, honour, love and delight given unto any thing which is due to him.
(4.) The faith is denied by hypocrify, 2 Tim. ii. 5. O this will take in many of you; for if ye would take heed to it, the faith is denied by defection and falling away from the truth, and for denying it when called to confefs and profefs the fame — Ah ! many of this generation are guil- ty of denying the faith this way.
Now, ye mould ferioufly confide r tbefe things, how the faith of Chrift is denied ? Thofe of you who are guilty of the fame in any of thefe ways. O confider, mourn for, and forfake the fame : reft not until! ye get repentance and pardon for the fame. Guard againft the denying of the faith for the time to come, O let it be your ftudy and care to hold faft his name% and not to deny his faith.
Now
Lect. VII. Upon Ret. ii. 12, 13.' 567
Now, there are two circumftances which make the commendation of this church in Pergamos more remark- able, which our Lord Jefus Chrift takes notice of. <*
Firft, This church held fall his name, and did not deny
his faith, even in that place where Satan's feat was.
Secondly, It held faft his name, and did not deny his raith, even in thefe days wherein Antipas who was his faithful Martyr wasflain amongft them. Tc the
1 . Of thefe, viz. their holding faji bis name, Sec. where. Satan's feat was ; this makes it more worthy of commend- ation, that they did fo, even where the devil had his feat and throne : It is more hard and difficult there than in a- r>y other place where he has not his feat. Pergamos was a wicked city j and Satan had his feat in it, and did as it were teigo as king, and the body and bulk of the people in it were lis flaves, drudges and fubjects. Now there are thefe three things to be found in a city where Satan has his feu . ; and they are all to be found in Scotland with a witnefs.
(1.) Where profanity abounds without controul, and wickednefs and every abomination is univerfal and gene* ral amongll all ranks, there Satan hath his (eat. Pro- fanity abounded much in Pergamos where Satan's feat was. So may we fay of Scotland : Satan hath his feat in it ; for profanity abounds without controul amongft all ranks from the higheft to the loweft ; from him that fits upon the throne to the beggar on the dunghill. There is not only wickednefs fet up and every abomination uni- verfal ; but it is tolerated and entertained. And
(2.) Where perfecution of the Lord*s people is, and his fervants and faints are murdered, there Satan hathj
his (eat. This was in Pergamos ; for there Antipas
Chrift's faithful martyr was murdered. So is it alio in Scotland; the Lord's people have been long perfecuted, and many of them are perfecuted (till : Though many of them are at eafe, and living quietly under the fhadow of this toleration, many of the Lord's people have been mur- dered both on fields and fcaffolds in Scotland.
(3.) Where a throne and judicatory of a land are work- ing for the devil, they are feeking to deftroy the king- dom of Chrift, and to root out his followers, and to ad- vance the kingdom of Antichrift, and the acls and laws of that throne and hierarchy. Satan hath been, as it were, at the contriving and making of them: They are w.^ked and bloody, and they endeavour with all their force to put them in execution. 1 f, y, where all thefe are, Satan
hath
$6$ Mr. A. Shield's Sermons, 6c. Lect.VIL
bath his feat and throne j and is not all this to be found in Scotland ? For the throne and judicatories thereokare ruling for Satan : It is a throne of iniquity which is a throne of the devil. Are they not feeking to deftroy the kingdom of Chrift, and to root out his followers, and to advance and eftablifti Antichrift which is the kingdom of the devil? And are not their acts and laws made againft the people of God fatanical ? And have they not been «nd are endeavouring with all their might to put them in execution ? Yet notwithstanding all this, we have mat- ter of praife, and ground of rejoicing even in Scotland where Satan's feat is, that the Lord hath had many that have held f aft his name, and have not denied his faith. And there are fome this day in this land, who are holding fad his name, and not denying his faith. O let this be our ambition to be in the number of fuch,and to .count it our honour to be amongft the called, chofen> and faithful ones iv ho follow the Lamb whitherfoever he gceth
2. The fecond thing which makes the commendation of this church more remarkable is,
(t.) 'they held faft his name , and denied not his faith even in thofe daysf wherein Antipas was his faithful martyr, who ivasjlain amongft them. It is more difficult to hold faft his name, and not deny his faith in a time of fuffering, even when Antipas a faithful Martyr was flain amongft them -, for which it is the more commended. Now, this Anti- pas was a faithful minifter of Chrift : We read no more of him in fcripture or hiftory, but that he fullered martyr- dom. Antipas which is a Greek word iignifies — againft all. So was he in his practice againft all, whether profefT-
ed friends, or open enemies who were not for Chrift
He was a faithful zealous contender for truth ; and for this he was murdered by his enemies. Mr Durham thinks he was a man lying under reproaches and calumnies, and that, may be, he wasftoned in fome tumult, as not wor- thy to live, as a feditious perfon j, which is very probable ; for thofe who were moft faithful and valiant for the Lord in contending for his truths, and moft zealous in witnef- Jing againft tin, are liable to fuch things for to vindicate the caufe for which he fufrered, and to clear him he gives him a noble teftimony, and owns him to be his martyr. There are thefe things in it which make it the more re- markable,
t See Mr Durham's Commentary on the Revelation.
(r.) That
Lrct.VII. Upon Rev. ii. 12, 13. 569
(1.) That Antipas is a Greek word, and fignifies a witneis as hath been obferved'; this is a great honour in- deed, to be a witnefs for Chrilt ; to be a martyr for Chrift and his caufe. But
(2.) There is more faid of him than that. He is called a faithful Martyr : He owns and avouches him to be his faithful Martyr. In order to the clearing of thefe mif- takes, lies and reproaches which might be caft upon him: As if our Lord had faid, notwithftanding all thefe lies and reproaches wherewith he was reproached, yet he was a faithful Martyr : He died for my caufe, and I owned him to be mine.
Now from this we may obferve, That it »9 a great ho- nour and privilege to fuffer for Chrift. He will own his Martyrs to be his, and commend their fufferings. It is fuch an honour the angels of heaven cannot be capable of ; for they have not a body to fuffer for Chrift. There- fore we fhould not fear, nor be weary of fuffering for Chrift ; but look upon it as our honour and glory. It may be enquired, what is requiiite in thefe we are to ac- count andefleem martyrs for Chrift ; For it is not every one that may fuffer that is to be looked upon as fuch.* — And
r It is requifite that they be actually in Chrift, other- wife though they fhould fuffer, yet he will not efteem them his martyrs. They muft be interefted in him ; they mull have laid hold of him for falvation, otherwife their fuffering will avail them nothing. Suppofe they fhould give their body to be burned, and want charity, itprofiteth them nothing, and they will get no thanks for it.
2. It is requifite in thofe who are to be efteemed mar- tyis, not omy that they be in Chrift, but that the cauic thty fuffer for be alto his, that they be his truths that they ciie for, and not their own, or the notions or opinions of others. It muft be truth and duty we lay down our lives and fuffer for, if we would be martyrs for Chrift. The leaft of his truths are worth the fuffering death for; for although there be leffer and greater truths comparatively, or when compared amongft themfelves, yet in point of fuffering they are al! alike, when we are called thereunto-. We ought to fuffer as much and as chearfully for the lef- fer, as ror the greater truths ; and the leffer a truth 13 when compared with thofe that are greater, if we fuffer for it as we ftiould do, it argues the more love to Chrift whole truth it is. And thofe who will not fuffer for liuie truths when called thereunto, it may be feared that the?
iftuul
570 Mr A. Shield's Sermons, 6c. Lect. V1L
ihall never be honoured to fuffer for thofe called greater truths.
3. It is not only requifite, that it be truth ant' duty that they fuffer for, but alfo that they be right, as to other truths. For although a thing may be truth and duty to witnefs for it, and it would be a great fin to deny it, yet if he be heretical as to any of thefe fundamental truths, he cannot be looked upon as a martyr for Chrift. Suppofe a Papift, Quaker, Socinian, or Arminian fhould lay down liis life for that which is meer truth and duty, yet they could not be accounted martyrs for Chrift ; becaufe they are heretical as to the moft part or the fundamental truths of the gofpel of Chrift.
4. It is requifite in thofe who are to be accounted mar- tyrs for Chrift, that their call to fuffering for the prefent truth be clear and right. We muft not ran rafhly upon buffering ; but our call unto it fhould be clear. In the primitive times, fome ran rafhly upon fuffering without a call ; and out of fome kind of vain glory, they fuffer- ed that they might get a name thereby. Now, to pre- vent this rafh fuffering, it was decreed by the church that thofe who fhould run upon fuffering without a call, tiio* they fhould fuffer, yet they fhould not be accounted mar- tyrs. Now, if it beafked, what it is that gives a call to iuffering ? I anfwer, "When we are perfecuted, hunted and chaced for adhering to the caufe of Chrift, and for owning his truths ; and if, in his holy providence, we fall into the hands of his^enemies, then our call to fuffer- ing is clear, and it is our duty to adhere unto, and wit- ness for his caufe, and give a teftimony for his truths, and not deny them.
5. It is requifite in thofe who are to be looked on as martyrs of Chrift, not only that their call to fuffering be clear, and their manner of fuffering be right ; but we muft endure unto the end, and be faithful unto the death, without flenching from, or denying the truth in compli* ance with enemies to get our' lives preferved. Antipas was a faithful Martyr : Here the manner of fuffering was right : He was faithful unto the death ; He did not deny truth, but gave teftimony for the fame; nor complied with enemies. In our day we have had our Antipaffes faithful Martyrs of Chrift, whom he hath honoured and helped faithfully to own nis caufe unto the death, and to feal his truths with their blood, And whom he will a- vouch to be faithful martyrs of Chrift. Notwithstanding, at the beginning of this fad Reftoration, Mr James Gu- thrie
Lect. VII. Upon Rev. ii. 12, 13. * 572
thrie was an Antipas, a faithful witnefs of Jefus Chrift* There were alfo fome both at and after Pentland, viz. Mr Kid and Mr King, thefe were AntipafTcs, faithful Mar- tyrs of Chrift. And likewife after Bothwel, Mr Rich- ard Cameron and Mr Donald Cargill were AntipafTes and faithful Martyrs of Chrift. — — And even of late, we had another Antipas and faithful Martyr of Chrift, Mr James Renwick, whofe voice ufed to cry unto you on thefe hillsf and to preach the gofpel faithfully and freely unto you. Him hath the Lord honoured to be a faithful Martyr foe his caufe \ and whofe blood is crying this day for ven- geance againft the bulk and body of thisgeneratiou. The heads of whofe fufYerings are noble and worth the lofs o£ all we have ; for, though by the moftpart they are count- ed fma!l and defpicable, yet they are both worthy and weighty. For
1//, It was becaufe he would not own James VII to be his lawful Sovereign ; to own whom as a right and lawful magiftrate being a Papift, who is an idolater as all Papifts are, a Avorn votary and vaflal of Antichrift, and an ene- my to God, is contrary to fcripture, and the coflftitution of the church of Scotland, and our Covenants ; yet, alas I he is owned and acknowledged by the moftpart of the minifters and profefTors in the land.
2*Uj/t It was for teaching, afTerting and maintaining the privileges of mankind, the lawfulnefs of that principle o£ (defenfive arms, or) felf defeuce, to deny which is ab- iurd and contrary to the law o£ nature, and the law of nations ; all which allow men to defend themfelves againft unjuft violence. And.
L'iftly, It was for preaching againft the unlawfulnefs o£ paying the Cefs enadted for fuppreffing the faithful preach- ing of the gofpel ; for the enemies declared for what end they laid it on in their act concerning it ; that it was foe maintaining forces for bearing down the meetings of the Lord's people for Gofpel ordinances. And now all ye who continue paying the fame, ye not only trample upon all the warnings given by the faithful minifters of Chrift concerning the finfulnefs of paying that Cefs ; but alfo upon the blood of that famous Witnefs, Minifter and Martyr of Jefus Chrift, who witnefTed againft the fame both in his life and at his death. O therefore, confider the finfulnefs of the fame, and forbear it. Have not the enemies told you for what end they lifted it/? Is it not for fuppreffing and bearing down the meetings of the Lord's people ? They have not hid their end. Ye who .
573 Mr. A. Shield's Sermons, ^r. Lect.VII,
concur with them in paying it, do all that is fought of you by that aft, to buy thefword to them, to banifh the gof- pel out of the land, and to root out all Chrift's followers): For ye give money for that purpofe. O then contider the (infulnefs thereof, and leave off this finful practice.
S E R M O N XLI.
John ill. 3, 5.
jfe/us anpwered and faid unto him, Verily <veruy f fay unto thee, Except a man be born again, he cannot
fee the kingdom of God, Jefus anjivered, Verily
eerily 1 fay unto thee, Except a nan be born of wa- ter, and of the Spirit, he cannot enter into t!>e king- dom of God.
HAVING fpofeen of thefe words before, I fliali only now refume a little of what was then faid, fhewing the neceffity of regeneration. And O to be con- vinced of it ; for unleis ye be regenerated, ye are not in the kingdom of grace, nor will ever enter into, or fee the kingdom of glory. There is no coming to heaven with- out it 5 for unlefs ye be regenerate, ye cannot pleale God; All that ye do is (in ; your reading, praying, hear- ing and other duties are fin ; and yet it would be your fin to forbear them. The plowing of the wicked is fin ; un- lefs ye be regenerated, ye have not a right unto ;hc pri- vileges of the children of God, for without regeneration ye are not children. Unlets ye be regenerated, ye know
nothing of God. — > -The natural man receiveth not the
things of the Spirit ; for they artfoolijl'ticfs. unto him / r>ei»
ther
Sfefe. XLL Upon John iii. 3, $s $j^
iher can he know them : becauje they are fpiritually decerned^ 1 Cor. ii. 14.
Doct. Thatunhfs a man he regenerated^ he is not with* in the kingdom of grace •, nor 'will he ever enter into the kingdom of c:ory. Except a man be born a-
GAIN, HE CANNOT SEE THE KINGDOM OF GOD.
In fpeaking to this, I fliall fhew yeu how the fcripturc holds out regeneration, by which we may know fomething of its nature. In (cripture, then, regeneration is called a victory. And
1/?, It is a victory over fin and Satan. All men, by nature, are under the power and dominion of fin, and (lives unto the devil. He is the prince of the power of the <2irt that worketh in the children of dijobedience. The heart of the natural man is the ihop, where the devil, as it were, forceth thofe luffs and corruptions and heart rifings a« gainlt God, and wicked unclean thoughts which domi- neer in them. Satan is the ftrong man that keeps the houfe : He keeps all quiet within 5 he keeps doors and windows clofe, that no light may enter in to difturb the man in his reft, or awake him out of his fieep, fo that he fees net the danger; and thus the poor man is kept until one flronger than he, even Jefus Chrifl: comes, and
fcts him at liberty. He opens the prifon doors, and
makes the prifoner come forth, and (hew himlelf, and fo gives him the victory over fin and death.
'idly, It is a victory over the world j for whofiever is lorn of God t over comet h the -world ; and this is our viclory
that over cometh the -world^ even our faith , 1 John v. 4
Man by nacure hath the world, as it were, in his heart : And greedily^ftks after it with his eye. He is a iflave to ir, and his affections are fet upon it ; but when he is re- generated, he gets the victory over it ; he gets it under his feet.-, lie (cesits vanity ; aud his affections are fet oa things above. g
yiiy% The victory which they get, is not enough to ex- prefs what regeneration is i for they have their perfons changed as well as their place ; feeing when one gets the
victory, he changes his place, yet not his perfon.
So to hold out this regeneration more fully, it is called convcrfion in fcripture, Ma»t. xviii. 3. Except ye he con* verted and become as little children^ yejhall not enter into the kingdom of heaven. Before co'nverfion, they were in a Cute of fin and mifery j but now ina (tate of grace : — C c c e z Their
575 Mr* A- Shield's Sermons, &c* Ser. XLL
Their perfons and performances are now accepted before God through Chrift ; they are now effectually called ; their minds are enlightened, and their wills renewed, whereby they are perfuaded to embrace Jefus Chrift free- ly offered unto them in the gofpel.
4tbfyt Con- .Son is not enough to exprefs regenerati- on ; for thefe regenerated have their natures renewed, whereby they are perfuaded and enabled as well as their ftate changed •, therefore the fcripture calls it renovation, Rom. xii. 2. And be not confirmed to this world; but be ye. transformed by the renewing of yen r minds. Their natures are renewed, and the whole faculties of the foul renew- ed ; their understanding, their will, their affections, and all are renewed and changed within them.
$tb!yt Regeneration in fcripture is called a trar.flation, Col. i. 1 3, Who hath delivered us from the power of darknefs,
and hath tranflated us into the kingdom of bis dear Son.
O this is a great and wonderful tranflation ; for thole that are regenerated, are tranflated from the kingdom of Sa- tan into the kingdom of Chrift -, from the power of dark- nefs into his marvellous light -, from death to life ; and at laft they (hall be tranflated from the church militant here to the church triumphant above *, from the valley of fin and mifery, unto that reft above where glory dwells.
6thly% Regeneration is called circumcifion. Thofe re- generated have the forefkin of their hearts circumcifed ; that is, the ftrength of fin and corruption is broken, and their lufts and idols are cut off. '
ythly, It is called the fiift refurre&ion : The regene- rated are brought out of the grave of fin, in which while In a ftate of nature, they were lying ftinkir g ind rotting in fin. And though they be buried with. Chrift by baptifm unto de*tbt yu fhey arife from the deu\ and walk in newnefs of life ; Tl ey die unto fin, by locking tmto the death of Christ, whereby ihey get ftre . •:; for the killing, fubduing arftl mortifyi? g of fin. 'And they live unto righieoufnefs / for which end they look unto the refurrecYion of Chrift, thereby to be enabled to fHe from the dead, live unto righteoufnefs, and walk as the children of light.
Sth/y, It is called a creation* We are created over a- gain, if any man be in Chrift he is a new cre.zttq^. Old things are f aft away : and behold, all things are beeoml^rew, 2 Cor. v. 17. And in this creation, there i^s much if not more of the power of God required in effectuating it, then was in the £rft flfeation $ for in. \t (here was nothing to
hinder
Ser.XLI, . Upon John Hi. 3, $; - 576
hinder it ; but in the fecond there is much opposition * the man's felf, and the devil do all they can to hinder it.' Now, know ye what regeneration is ? and know ye whac it is to get the victory over the devil and the world ? the regenerate man gets iuch a victory. Ivnow ye what con- verfon is ? what renovation is ? what tranflation is ? what it is tojiave your heart circumcifed ? know ye what it is to be rifen agam^with Chrilt ? know ye what it is to be created again in Chrift, to have old things done away, and to have all things become new ? If ye know not thefe things, ye are yet in a miserable condition. O reft not until! ye know them ; for they are of great weight and moment, And
Firfit To fhew you further what regeneration is, I (hall give you this definiiion+of it* Regeneration is a iuperna- * tyral work wrought by the Spirit of God in the hearts o£ all the elect, whereby they are enlightncd and enabled to lay hold upon Chrilt for faivation. For explaining of this definition ye muft know.
1. That it does not flow from* nature. No man can change himfelf, when he will, according to that which Papifts fay, that before converfion, a man may have fome preparatory work by way. of merit. But this is falfe and' erroneous; for when the Lord converts any, he finds no- thing in them worthy of love, or, to make him love them: he finds them in a woful, wretched and rebellious Irate, enemies to him. The change that he works in them, is but a venting and outlettingof that everlafting love, which he had unto them, Rom. ix. 1 6. It is not of him that wiU leth, nor of him that runneth ; But of God that fieweth mercy.
Again, The Quakers and fome other enemies of free grace affert that man may have fome efficiency by way of concurrence with the Spirt — — This is alio falle and erroneous; for there is nothing of nature's work in it. If he ptrfon converted is meeriy paflive, when the Lord converts any, he finds them like the wretched infant, Ezek, xvi. 6. All polluted in their own blood, So that they can do no more to help themfelves out of that qtfttevMe eftatc {ban an infant can do.
2. Regeneration is a work far above the reach of na« ture, And
3. It is a work not only above, but againft nature. Cog^erfion meets with much oppolition. Nature does all in its power to hinder it.
Secondly, Tae e&cient caufe of this work of regeoera-
tion
$$& Mr. A. Shield's Sermons, 6c. Ser. XLI.
tion is the three perfons of the bleffed Trinity who all con- cur to effectuate it.
1. The Father concurrs in this work, i Pet i. 3. Blef- fed be the God and Father of our Lord Jefus Chrijt, tuhich ac- cording to his abundant mercy , hath begotten us again unto a lively hope.
2. The Son Jefus Chrift concurs in this work. It is the fruit and effects of his eternal purpofe and purchafe. And
3. The Holy Ghoft concurs in this work a!fo : Except a man be born of the water , and of the fpirit, he cannot enter into the kingdom of God,
Thirdly, The fabjeets of this great work are the elect.
1. It is only the elect that are regenerated, and none but they. Reprobates know not what it is. They have no fhare in it.
2. The elect are regenerated in the whole man, and in no part unrenewed. All the faculties of their fouls are changed ; their Understandings, their wills and affections are changed as to their uie. Their eyes, which were wort before to view vanities, take delight to behold the won-* ders of God in his word and works : the tongue, which before fpoke idle or profane words, or it may be, blaiphe- med God, now fpeaks to him : the hands, which before were active in wickednefs, now act for God. The feet, which were wont to run with delight in the ways of (in, are now changed, and take delight to run his errands. Now, there are fome things ye ftiould take notice of con- cerning regeneration.
(1.) Thofe regenerated are meerly paffive in it. There is nothing in them to move the Lord to change them; man hath neither will nor power of his own ; it is only an act of God's free grace, and free love. Neither, where this work is begun), can they carry it on without him : he mult work all their works in them as well as for them. Man hath neither will nor power of his own to change himieif when and how he pleafes. And
(2.) This work is irreiiftable. When the Lord begins to take a dealing with any, though his work meet with op- poliiion and reliftance from our ownfe'ves through fin, corruption and the devil ; yet he will overcome all thefe, and carry on his work to perfection. Nothing can ftand before him ; nothing can refift him. But
(3.) Regeneration is not perfected in this life. They are but renewed in part *, and there is part of them corrupt and unrenewed. Though they be perfect as to their jultifka- tion j yet as to their fanctifkation, they are not, they will
not
Ser.XLI. Upon John iii. 3, 5. 581
not be perfect in holinefs, till they be in heaven. This condemns the blafpemous Quakers who maintain perfection in this life. And •
(4.) Thofe once regenerated will prefevere unto the eiwl. Thole once in Chrift, though they may fall fadly, yet they cannot totally and finally fall away j for whom the Lord loves, be loves unto the end; and that condemns the Papifts and iome other Iiereticks*, who hold that a man may be in a irate of grace, and yet fall away totally from it : be may be a child of God to day, and a child of the devil to- morrow : But this is wickedly falfe m% for the eternal de- cree of God makes it impolfible : the love of God makes it impofiible : the covenant of redemption and the cove- nant of grace make it impoiiible f : The pBrchafe of
ChrifVs
* VIZ The Arminians one of the leading articles ofwhofe fcheme, or gloomy fabric, is, that they deny the perfeverance of the faints, mainiaining that a believer may totally and finally fall awav from a ftaTe 01 grace.
. f None need be furpri fed that he mentions the covenant of-re- demption and the covenant of grace as diftincl, in terms of fpcak- ing, one from the other, feeing many of our old worthy divines both Scotch and Englifh were of that opinion: And I conceive, *it is partly from this, that fome difference bath fallen in concerning tne proper condition of the covenant ; for inftance, our old divines call that eternal contract or agreement made betwixt the Father and the Son concerning the falvation of the elect, the covenant of re- demption, of which covenant the condition they hold to be the o- bedience, fatisfaclion and righteoufnefs of Chrift. The other co- venant, being»founded upon this, they call the covenant of graee* reconciliation, or gofpel covenant'tnade with theeleft in and thro* Chciit their head ; of which faith is the condition to intereft them in that covenant, receiving Chrift for righteoufnefs and eternal life, which point is clearlvheld forth and fully iliuftrated, in Mr. Dick- Ion's Theraputica Sacra, P. 34. to 144. Mr. Gillefpie's Arkhf the Covenant opened, from P. 1 . to 118. Mr. Hamilton's Catechtfnt en the three Covenants, and Mr FhvtVsfindictamm Vixdex, and fetond Apfcndi* to that Book, of which hear a few words.—" We- ••acknowledge, (fays he), there was a covenant made properly " with Chrift a!one, which- we call the covcrant of redemption. " This covenant, indeed, though it was made for us, yet was not " made with us ; it had its condition, and that condition was laid *' upon Chriit, vhs. that he mould affumr our nature, and pour •* out his foul umo the death, which condition he was folely con- %t cerned to perform.— But befides this, there is a co ^nantot grace •* made with him'and all Delievers in him, withhim primarly as the *' head, and with them as the members who perfonally come into iS this covenant, Zech. ix %. This covenant of graCe made with " believers in Chrift is not the fame, nor rnuft be confounded with •* the covenant of redemption, They are two diftinct covenants j V tor in the covenant of grace, into which believers are taken, '" ijicre is a Mediator, and this Mediator is Chrift hiwfcii.— But in
«« the
582 Mr. A. Shield's Sermons. Ser. XLI.
ChrifVs death makes it impoffible; and the work of the Spirit of God in the foul of the regenerated. Moreover, as in giving you fome defcription of regeneration, the Lord hath feen fit in fcripture, fometimes, by metaphors taken from natural things, to hold forth fpiritual things, I mall expatiate «a little upon one of them, viz. that in the text of being born again by which is meant regeneration, being born of the water and of the fjyirit ; and I fhall (hew you bow regeneration and the birth of an infant agree. And 1. As there is before the birth of the child, its concep- tion \ fo $iere is the fame in regeneration : before the new creature be brought forth, it mud beconceived. This is ordinarily done by the word, efpecially in thofe come to years. This is the feed of God fown in the heart, whidi afterwards comes to maturity. The way that the Lord takes in beginning and carrying on the work of converiion in an infant, is inexpreffibly myfterious. We muft how- ever believe that he does it , though we know not the way. But in thefe come to years, he ordinarily begins with them
<c the other covenant, there neither was, nor could be any Medi- *' ator ; which manifeftly diitingui flies them. Befides in the cove- *' Rant of grace, Chrift bequeaths many a rich legacy, as he is the " Teftator : but no man gives a legacy unto hirafelf. This Co.ve- •* nant i« really and properly made with every believer as he is a •• member of Jefus Chrift the Head." — And the condition of this he makes to be faith
Now according to the prefent fyftem thefe two covenants (or rather Cardinal branches) being blended together, make but one Covenant, and Chrift's righteoufneis, active and pa/fiye obedience, exclufive of faith or any other grace, is made the condition thereof But as our worthy reformers, and renowned fufferers, (who were jnoftly, if not all, of the former judgment,) faid fo much to the commendation of free grace, and neither aflerted faith to be the condition of the covenant of redemption, nor yet meritorious of falvation, might not thefe two without cafting a flur upon the memory and doctrine of thefe worthy men be eafily reconciled, by aflerting that the active and paffive obedience or complete Media- tory righleoufnefs of Chrift is the proper condition of the covenant ef redemption, as it was contracted betwixt the Father and the Son from eternity, and fois the meritorious caufe of a tinner's jus- tification, pardon of fin and acceptance before God. But as this is made over unto man in a covenant of free grace and reconciliation, according to the conftitution of which in the gofpel, faith is orga- nically or inftrumentally, the condition by which the foul is inter- refted in Chrift, caufa fine qua noo, unto all the faving benefits of the new covenant. Believe in the Lord Jefus Chrift and thtujfiatt lefaved; he that believe th on the Son hath life> and he that he- lieveth not the Son fhall not fee life ; without faith it is impoffible topleafeGody Acts xvi. 31. John iii. 36. Heb.xi. 6. Confef, chap, xi. Larger Cat. Queft. 33.
1
See. XU. Upon John til 3, e. 583
by the miniftr^ of the word. This is as it were a well buf- ked hook caft in amongfta great number of fifhes, which will catch fome, though others are not catched thereby, but will play and jump about it.
I 2. Alter the conception is the formation in the womb, and this agrees alfo with the work of converiion : for af- ter the feed of God is fown in the heart, the fpirit begins with its convictions, convincing of thefe things following. (1.) Of the wrath of God coming againft them for fin : how they were born under his wrath, and liable to his eurfe both in this life, and that which is to come : and that if they abide in their natural condition, they will af- furedly meet with eternal wrath.
(2) They are convinced of their own hatefulnefs and loathfomenefs by nature : they fee fin in its ugly nature, how difhonourable it is unto God, and grieving unto the holy Spirit of grace.
(3.) They are convinced of the hurtfulnefs of fin ; that it is deftructive unto their fouls ; and if they continue in that condition, they caonot efcape eternal wrath; and this makes them look out for the remedy provided.
(4.) They are convinced of the heinoufnefs of fin, when they look back and reflect upon their former ways. O they fee their fin to be very heinous ; tp be againft much light, and over the belly of much conviction ; their con- fciences teftifying againft them, that they were doing fin. O, will the poor creature fay, my fin is more heavy and heinous than the fin of any other; for at fuch a time the Lord was kind to me ; yet I have abufed all the inftances of his kindnefs : I have finned the more againft him, and trampled under foot his loving kindnefs and mercies. The consideration of this will humble the poor convinced crea- ture, and make his heart melt in godly forrow for fin, and fill his face, (as it were), with fhame and confufion.
3, When the child is once formed, there is the growth of all its members in the womb. This agrees alio with re- generation ; for when the work of converfion is begun, the Lord will carry it on to perfection. After thefe rege- nerated are, as it were, formed in the womb, there is the growth of the members of the new man; for as the old man hath fo many members to make up a man complete, fo hath the new man. And by this growth the understand- ing is more and more changed and enlightened fo as to fee the fad condition thev are in by nature, and alfo made to Dddd fee
584 'Mr, A. Shield's Sermons, 6c. Ser. XL!
fee the beauty, excellency, fulnefs and fuftkiency that is in Chrift : their wills are renewed to that they willingly clofe with Chrift : their hearts are inclined unto his fer- vice, and they delight in him ; and their affections Are al- fo changed, fa* that they love him, and their hearts ar^ alio drawn out after him. And
4. There is in the birth of the child, fo in regeneration, there is the conception, and then the formation in the womb ; after that the growth, and then the birth, which is faith, (though alas, many flay in the place rf the breaking forth of children)t whereby the poor foul, when it fees and is convinced of its fin and necefluy, and that all that it can do, or all that any creature can do for its help and relief, is to no purpofe, it looks imto, and clofes with Jefus Chrift for falvation, as he is freely offered to us in the gofpel. Then the foul cordially and fully clofes with Chrift, and accepts of him for wifdom% jujlificatiorii fanclification, right eoufnefs and complete redemp- tion. This is fifviflg and juftif ying faith, whereby the foul lays hold of Chrift for falvation. Now, there are theft acts in faith.
iy?, There is the aftent of the mind believing, and giv- ing heed unto all the truths of the gofpei ; a belief that Chrift fuffered for finners, and that falvation is to be had through faith in his name.
idly. There is the confent of the will, whereby the foul willingly, chearfully and cordially embraces him as its own Saviour and Redeemer. And
ylly> The foul makes fiducial application of Chrift, and df all the promifes of the gofpel unto itfelf. It not only fees fulnels and fuftkiency in Chrift, and in the benefits of his purchaie •, but alfo makes particular application of ai;, thefe unto itfelf. But
4thlyt The foul fe is about perfonal covenanting with Chrift, whereby it gives away itfelf and all that it harh, unto him. It makes a free refignation of foul and body to him, and to be for him in its place and ftation, day aj d generation. It takes and embraces Jefus Chrift, as its Sa- viour and Redeemer, King, Prieft and Prophet, and takes lum and his crofs ; and refolves to follow him through good and bad report, and this perfonal covenanting be- twixt a man and Chrift, muft be as formal and explicit as betwixt man and wife, and mailer and fervant.
5. After the child is brought forth, it gets itscloathiog; fo the'fe that are regenerated are cloathed with the imput- ed righteoufnek of Chrift, They are cloathed with it as
with
Ser. XLI. Upon John lit. 3, 5. 58^
with a garment. O what a brave cloathing they get : Ye may fee it excellently defcribed, Ezek xvi. io, 13. Idoath- ed thee aifo -with broidered work, with robes of needle wrought.
Laflly% After the child is born, though it be cloathed, yet it cannot live without food ; (o they cannot endure to- live without the word preached : it is a6 food unto their fouls : they defire tkefinctre milk of the xoord, that they may live thereby. And alfo they cannot live without the con- ftant fupplies of grace, and the influences of the fpirit o£ which I ftiall fpeak afterwards.
Ufe, Now, for u(e of all this, I would exhort you to fearch and try yourfelves; and fee, whither ye be born a- gain, or not. It is a matter of no lefs concernment thai* that upon which your foul's happinefs depends There- fore, try yourfelves, whither ye be regenerated, or not ? Reft not with a fecure may be that ye are converted ; but put that great queftion out of doubt and danger, and I will give you thele marks, {amongft others which might be named,) to try yourfelves by. ■ And
1. Try yourfelves by this : what effect had the word e- ver upon your hearts ? did ye ever fee yourfelves in the glafs of 'God's law ? did ye ever fee your fpots and ble- niifhes there, fo that ye were humbled and broken in your- felves, and made to fee the abfolute neceffity of lieeingout of yourfelves and into Chrift for life and falvation $ What way did the Lord begin with your fouls ?. Knew ye ever what it was to be convinced or fm and milery ? Were ye ever afraid of the wrath of God I And did ye ever fee the iinfulnefs of fin in its hateful, loathiome, hurtful, and heinous narure ?
2. Try yourfelves by this: if ever ye had any exercife* what way got ye any outgate from it f If ever ye were un- der any light or i'enfe of fin, or fear of wrath, and your conferences were awakened, and ye knew not whac way to get it quieted again, in this cafe whither did you run ? unto Chrift, or to your duties ? Whether did ye lay hold upon Chrift for falvation, and whether did ye make ap- plication to the blood of fprinkiing for washing, cleanf- ing, and purging ; or to your duties, praying, hearing, find reading of the word ? Which of thefe did ye i Knew ye ever what the pangs of the new birth were ? O try your- felves by the out gate ye got from your trouble; for if ye* have run to your duties, and there have gotten reft, and n6t unto Chrift; ye are yet in the gill of bitter njs and bond if iniquity.
P d d d z 3* Try
i$86 Mr. A. Shield's Sermons, <bc. Ser. XLI,
3. Try yourfelves by this : Can ye live without fpiritua food, and not long for it, and hunger for it ? Can ye live contentedly without the preaching of the gofpel, and not as new born babes dejire thejincere milk of the word, that ye may live thereby ? Can yc live without new fupplies of grace, and the influences of the Spirit; if ye can live without all tbefe, (for thefe are the food of the foul,) ye are Grangers unto the new birth, and know not what that regeneration is, which is mentioned in fcripture. This I gather from, the text, except a man be born of the water and of the fpirit, he cannot fee the kingdom of God.
Again, there are fiery influences ; and this may be. ga- thered from Matth. iii. 1 i. He JhaM baptize you with the Holy Choft, as with fire. Thefe influences, tho' they come from one and the fame fpirit, yet differ as to their working an4 operations. For
1. As to the firft of thefe, viz. the watery influence?, I fhail fhew you wherein the water and they agree, where- by ye may know fomewhat of the wording of thefe influ- ences. And
(1.) As water quickens, and makes the herbs and graf% grow, fo do the influences of the Spirit quicken the dead foul, and make it lively and vigorous in the exercifes of godlinefs ; it quickens us to duty, and makes the gra- ces lively, Ifa. xJiv 3, 4. For 1 will pour water upon him that is thirfiy 1 and fiords upon the dry ground: 1 will pour my fpirit upon t by feed, and my bltjjing upon thine off fpting* And tkev foail fpring up as, among the grafs ; as willows by the water courfes. But
(2 ) Although the water quickens yet it alfo drowns; fo do thefe influences of the Spiru : for thereby finis drowned, and corruption minified, and a body of death fubdued, as Rom vii. 1 3 But if ye through the Spirit do; mortify the deeds of the body, yefh.id
(3,) As water rerrefhes, <mJ quenches the thirft of the weary ground, fo do the influences of the Spirit: they prove refrefhing unto the foul or the weary pilgrims in wandering through the wildern. ..'3. Their affections are more cooled, and weaned from the things of this world, and fet upon thofe things above.
(4.) As water cleanfeth, and wafheih away filth; fo by the influence of the Spirit, we are led and directed to the fountain opened unto the houje of David and inhabitants of jferujakm for fm and nncls&nnefs, Zech. xiii. 1. in this
* See Mr, Guthrie upon this text, Sermon III.
fpim*
Ser. XLI Upon John III. 3, 5. 5$y,
fountain we (hall get cleanfing from all our fins and fpoU of uncleannefs.
(5.) As water makes fruitful, fo do the influences o£ the Spirit : They make the foul fruitful in graces, and makes it grow in holinefs and advance in religion : They make the fruit of" the Spirit appear ; thereby God is glo^ rified ; and they themfelves ftrengthened and confirmed in his way, Gal. v. 22, 23. But the fruits of the Spirit are9 . fyve, peace, joy, long-fuffering, gentlenefs, goodnefs% meek* ne/s, temperance, &c.
2. As to the fecond fort, or kind of influences, viz> Fiery,, I fhallfliew you from the fimilitude how fitly they are called fo. And
(1.) As fire is of a penetrating nature, and pierces into every thing caft into it ; fo do the influences of the spirit. They penetrate the inner-man, and pierce into the mod fecret part of the heart, discovering the Iuke«*. warmnefs and latent abominations therein, and makes known the fecret wickednefs that is in the high places of the foul, whereby it is humbled and made fee its need of Chrift. And
(2.) As fire hath a heart and flame with it, fo have the im*lucnces of the Spirit \ they make love to Chrifl bura and blaze ; they make zeal for his honour flame in the tpul, with a vigorous purfuing after Chrift to get union and communion with him, and with more earneftnefs. in hating, oppofing, and refitting every fin, luft and i« dol.
(3.) As fire is of a penetrating nature, and makes the fmoke feparate from the flame, fo do the Spirit's influen- ces feparate from fin, and light from darknels, life from death, and the new man from the old man ; and between the two there is a great ftruggle \ for the believer is but renewed in part : There is flefli as well as fpirit in him : So the flefli lufleth againfi, the fpirit, and the fpirit againft the flefli ; and thefe are contrary one to the other, Gal. v. 77 But at length the Spirit gets the victory over the flefli, and fo triumpheth over fin at laft.
(4.) As fire is of a purifying and purging nature, fo dofh the influence of the Spirit lead unto Chrift, and make application of his blood for purging, and the belie- ver is purified, even as he is pure. Their defire and dc fign is to be holy, as he is holy wlo hath called them, and ;heir longing is to be more and more conformed unto his image, and to have the full and free enjoyment of him in heaven. There they /ball fee Inm as be is} and behold him
without
5$8 Mr. A. Shield's Sermons, 6c, Ser.XLI.
without any more interveening clouds between him and tfcem.
(5.) As fire is of a confuming nature to what is thrown into it, fo through the Spirit the believer mortifies the deeds of the body, gets them deftroyed, and gets lufh and corruptions crucified. By the influence of the Spirit be- lievers are quickened and ftirred up to fet about duty more vigoroufly, and the work of fanilification day by day, and are enabled more and more to die unto fin and live unto righteoufnefs .
• Now, know ye what it is to long, pray for, and receive ? Ko6w ye what it is to be quickened, revived, refreihed,
comforted, raifed and itirreJ up unto duty ? Now in
the laft place I fhall give you a few marks of thofe who arc born again. And
1 . They love God ; they love him with all their heart, with all their foul, and with all their ftrength.
2. Thofe that are regenerated are humble and lowly uuderthe fight and fenfe of fin and their vilenefs and emp- tinefs under the feufe of the Lord's greatnefs, holinefs and goodnefs. Says David, P'fal. exxxi. 1. Lord, my heart is not haughty , nor my eyes lofty ; nor do I exercife my f elf
in things too high for me. My foul is even as a weaned
child. This is the character of a humbled man for tin.
3. Thofe that are born again, make a dedication of themfelves and all that they have unto the Lord to be for
Jiim, and for his fervice in their day and generation.-^ ■
They prefent their bodies as living facrifices, holy, and ac- ceptable unto Cod, 'which is their reafonable fervice, Rom.
xii. I.
4. They are not conformed unto the world ; but tran* fiatedbythe renewing of their minds. They are not car- nal but fpiritual ; For fince they are riien with Chrift, they feek the things that are above where Chrifl fitteth at God's right-hand, and not the things that are on earth.
5. They cannot live contentedly without the goipel i they cannot endure to want the preaching of the word ; hut as new born babes they defire the fine ere milk of the word
that they may grow thereby , 1 Pet. ii 2 For it is as
•food unto their fouls : When they have it, they labour
1 to improve it, delight in it, and feed upon it •, and when tfiey want it, they long to have it again.
6 They get the victory over the world, and they are not flaves'or drudges unto it. They get the world under their feet, and their affe&ions are more and more weaned from it, 1 John v. 4. Whofoever is born of Cod overcometh
ths
\
Se*. XLII. Upon John iii. 3, 5. ' 5^
the world ; this is the victory that overcometh the world, e- yen our faith. And iii. 9. Whofoever is born 0/ God, doth not commit fin. This is not as blafphernous Quakers main- tain, that thefe born of God fin not, but are perfect in
this life *. But when it is here faid, that they do not
commit fin, the meaning is, they do not commit fin w«- futfy, wittingly and deliberately, and with pleafure and delight, as formerly they did : And when they do fin, (as it is rrne in the woful experience of all the faints that they do fin,) yet there is one part within them witnefimg, wreftiing, and protefling againft it. They labour under \ but they conrefs it, and mourn over it, and run in unto Chrift tor pardon. And
finally, Thofe who are born again, love the faints ar»i people of God, becaufe they are beloved of him, and have his image (tamped upon them, as it is, 1 John iij. 14 We know that we are pajfed from death to life, becaufs we\lave the brethren. — He that loveth not his brother, abidetb in death
* Of the fameftamp were fome of our Modem Methodifts, £ar- ticuiarl y fhc followers of the Weitiys in New England, fome of \whom both men and women pofitively declared, that they had not
f nn-d for a 1 welvemonth in thought word or deed. W -d'S
Letter. April 14th, 1740.
Thi End c/ Mr. Alexander Shield's SebuoiH*
som£
I 59° ]
SOME
SACRAMENTAL DISCOURSES
BY
Mr. JOHN LIVINGSTON,
AND
Mr. JO H N WELC II.
A Short PREFACE, a DISCOURSE at the Sen/- ing of the TABLES, and an Evening SERMON by Mr John Livingston, at the Celebration of the LORD'S SUPPER at Carluke, May 29th, 1659.
P R E F A C E.
NOW, the Lord blefs you. Blefs him, and then blefs yourfelves, and blefs all his people. Now, what are ye come here for to-day ? Has not your con- fciences faid in particular unto you, What was I before the Lord called me ? How have I carried fince that time ? And what, if this fhall be the day that he will bring your fears upon you ? We are all here as in a fold ; and he may kill or lave alive as it pleafeth him. Yea, it may be, there are more that get a dead ftroke at Communions than
at any other time or place. And after thejup, Satan
entered into him. But we are loth to fpeak iuch hard
things unto you.
Now, there is here much ado. There are many pro- feflbrs that are like our bare gentlemen, that will ftrive ro
hold
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hold out their rank for a while ; but it will not do with them long. And O thak the Lord would come fhisday, and fave us, and let us choofe our curators, and let him
get the ftock and us both. O do ye know him ? And
do ye know how fweet he is ? But atas ! the condition of the people Teems to fay, that it is not neceCary to fpeak much of this kind ; but believe it, that if God had not been very gracious, we had all been in the meeting place of mlfery and woe, long ere now, BelieTe this, that hell fire is very hot : And yet believe this, that though there were a great body of that fire to break through this con- gregation, it would do us much good : No, not fo much, as a Sermon. They have Mofes and the prophets, let them hear them. And I would aik one queftion ; and ft is this ; who have been better dealt with than we have been ?— But alas \ I would aik another oueftion more fad than, this : and it is this, Who hath uled him fo ill and un- gratefully as we in this land have done ? Say ye then, the Lord grant that this Communion be not like other occa- sions of this kind, where the Lord wa» gracious, and we foon forgot it : And again the Lord grant that it be even like unto fome others. We are going to heaven s Now, who is ready, like a man that is going on a fea- voyage ? Such an one gets his board ready, and he fays, I anrnow as far on my way, as he who fat up all night, waiting upon the tide. May Chrift choofe your time and tide.
Now, let us blefs him, and fo call upon his name>
THE
EXHORTATION
AFTER
TWO TABLES were SERVED;
OBUT God hath been a good God to Scotland 5 and O but Scotland hath been an evil and ungrate- ful Scotland unto him. If it be enquired, who it is that
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will bring on God'sjudgments upon us, if they be coming. It may bt anfwered, it will neither be profane Atheifts, nor malignant?, but profefTors that will bear the blame of it. ProfefTors, yea, there are profefTors, and blefTed be God that many have gone up to heaven through that door : But there are a kind of proferTors that take unto themfelves that name, and they will come to Communi- ons, and they will propofe queftions to good folk that they have heard others propofe ; and yet if the Lord pre- vent not, they will callus Baal's priefts. They are grow- ing fond of a religion which neither the Prophets, Chrift, nor his Apoftlesknew of. The Lord heip you to keep your feet in this frippery time : But they that will be ho- nelt, fhall have all Chriil's heart : He will take a poor mourning finner all in his arms, and fay, child, I mean thee no harm. According to y QUf faith fo he it unto you. That night wherein he was betrayed, be took bread and brake it, &c. Yes, He brake it ; and ye muftknow, that thro' his breaking of ft, we are healed : His dividing was our binding together, and when Satan hath broken, he heals us. Chrift fays, There are my bloody hands that healed you : thefe very hands or mine did it. And he brake it ; and fay ye, Let it be a bargain. And then think much and well of fuch a faying.
Now ye may think, and think a thought as broad and as long as heaven itielf. Becauie he wanted us to have full nourifhmenr, he took the cup; and after he had given Shanks, (and thanks be to him, and if our very hearts blood could thank him, it could never go a better wa\ • ,) faying, drink ye, drink ye all cf it. Neither h&ih he done withyouyet, nor have you done with him. He wHi ne- ver let your heart alone, until he get yon up ur.ro him- felf ; up at the throne. To him that overccmeth, iviil / give to eat of the tree of life, that is in the midf of the para- dife of God* And he that over comet h flail not he hurt of the fecoud death-. — To him that overcometh will I give to eat sf the hidden manna : and 1 will give him a white ftone, and in the fione a new name written , which no man knou-eth, lave he
that he receivctb it. Andhcthut overcometh, andkczi>cth
my works unto the end, to him will I give power to rule over the nations. And he ft) all rule them with a rod of iron : as the vejjels of a potter, JJjallthey be broken to fhivers, even as I received of my Father, and I will give him the morning Jiar. — rTbcfimefhail he ckthed in white ratmmt, and I will not blot his name out of the book of life ; but 1 will confefs him before my Father, and before his angels. Believers, I
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am now reading your portion to you. — Him that owrcam- eth will I make a pillar in the temple of God ,• and he Jhall go no more out ; and 1 -will write upon him the name of my God, and the name of the city of my God, which is New Jeriifatept. To him that over comet h, wiU 1 grant to Jit with me in my throne, even as I alfo overcame, and am fat down with my
Father in his throne. He that kith an ear to he*r% let
him hear. It may be, (though we have no mind to fpeak hard things unto you,) that ye may yet get no other preach- ing but your Bible, ftolen out to a Barn-fide, Moor fide, or the back of a dyke, there to read your Father's tefta- ment. There needs not many words, for if ye be ready, he is ready ; and if ye be not ready, he is both ready him- felf and ready to make you ready on fuch a day as this.
Looking upon thefe elements hath done more good than many Sermons. Says the foul when the Elders are com- ing with the flagons, Is Chrift coming in a flagon ? And ihall I drink eternal life over in a cup ? There is my body which was broken for you : Take ye, eat ye all of it. And what think ye of this entertainment? What think ye of the wine ? is the wine good ? Take another drink : I do not mean that ye need to do it externally oftener than once in one day ; but your doing it once (ays, that ye fhould do it believingly always. In like manner, he took tie cup. So we take it: May fuch a word be fpoken.: And it it be rightly taken, then drink your fervice, your hearts fervice unto him, as being ready to take ofFyour doublet, and to lay down your head on the block, and there drink your laft fervice in this world unto him. Suffering is like to wear out of fafhion in Scotland ; but may be it will come in fafliion ,«gain. It is a little thing for folk to get a fore cafe ; but if ye be robbed in the dark for his fake, that is fuffering. If they who have a prejudice againit the golptri and religion, can find out a way to get it and the minifters of it away, that will be fuffering. Jt may be there are blackened faces amongft us ; but let it not be our practice, to fearch out the ways of others ; but 1 fay for our warning, what fhould be our wifli. Now, fure I am, thefe fhould be fome of our wifiies : Lord, lead us on to heaven without foapoering. Lord, let me fuffcr, ere any of thine fufFer for my fake, and ere of thine have a fad heart for my fake.
And for people's backward nefa in coming forward to
the Tables, In the name of the Lord, I charge you fcbat
are guilty of fuch backward nefs, that ye come not for-
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ward, till ye repent of the fame. Dare ye fay, Lord forbid that this land be full of Chrift ? It is likely there are many wearied ot his ordinances -, but there are feme o- ther things to do : There is particularly the compleating of the bargain. Is it a complete bargain ? Is it fubferibed, as it were, like a piece of parchment hanging down from heaven ; and the great mader hath his name written upon it in great letters, and his poor tenant hath but as it were a. mark for his name. Well, in that night in which he was betrayed. Lord forbid, that he Ihould be betrayed agam in Scotland. Say ye, Is it I ? Lord forbid that it fhould be I. There are many dead minifters now in Scotland. Not to fpeak of thofe that are called Quakers, there are many betrayers of Chrift amongft us, andfome will not have a good mioifter when they can get him. Some think that Chrift is going out of the land ; but while he is as it were going out, he is looking back over his fhoulder, fay- ing, Will ye let me go ? Will yc let me go ? But let it be your reply, No, if we can hold, or detain thee — That night wherein he was betrayed. He made out many writs that night. He may fay unto us, as a friend, or midwife fo to fpeak, to a child ; I flept none that night thou waft born And yet for all the hafte he fat down, and en- camped with bis difeiples, as ye may fee from John xiii to the xix; and yet he was in hafte. Take ye, eat ys.—» Do this in remembrance of me. Where will ye be all this day hundred years ? I trow, many of you wot not that the fublrance of the whole Bible is in thefe facramental e- lements ; the whole covenant, a whole Chrift in a ftate of humiliation and exaltation.
Now> here are not two feals. This is his blood : Take it and divide it amongft you : We keep filence a little, that ye may have time for your thoughts j becaufe when we are fpeaking, ye cannot well think on what ye are en- gaged in.
Now, ye may think again : It may be fome will be fay- ing, I think ftill the more of Chrift. O your domineer- ing lufts and fins. The Lo.'l give you the maftery over them. Thefe are the greatetl points of Chriftiauiry except fuffering.
ift9 Still be diligent in a lawful calling, and be always honouring God in (o doing ; in carrying forward the work of your own falvation.
idly, You muft mortify and fubdue ail your predomi- nant lufts and idols. And
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3<^i When you get any wrong done you in the world, then endeavour to differ as Chrift did. If ye want thefe three, if ye would preach and pray never fo well, fo that the cheeks of thofe who heard you never dried j yet, if ye want thele, ye are but reprobates. Fear and forbear. It is a great thing in Chriftianity, how the hufband and wife guide the family, and how ye carry it home and a- broad in your lawful callings : for ye muft either go along with all the duties of Chriftianity, or quit it altogether.
Now, beloved in the Lord, do ye all agree in one ? Or what are ye thinking ? Surely I mud conceive ye do not repent your coming here : and this ordinance lays, that Chrift repents not of the bargain. Therefore in imitation of him, I take bread ; and in his words, fay unto you, in that night wherein be was betrayed, he took bread, (as ye fee us do), and brake it after he had given thanks , and gave it unto Sis difciples, facing, divide it amongjl you. We can- not read all the claufes of the covenant at every table : but I tell you the meaning or fum of the words is, / will be your God, and ye Jball be my people, which in fubftance is extended unto us every day in our accefs to the throne of grace. Take ye, eat ye all of it : And we give it you in the fame terms that he gave it, that ye may do it in re- membrance of him. Truly this is wifely and weil contriv- ed ; for we have no more need of temporal food here, than of fpirhual food. Some can go half naked; but meat and drink is a man's life : So Chrift is the Chriftian's life ; and therefore take ye, drink ye ail of it. This is the cup of the New Tefiament fled for you, &c.
Now, if ye go to heaven this eafy way, it will be ftrange ; for they are almoft gone, which have endured already ; which feemed but a imall matter in the Prelate's days; fince which time we have been borne on his lides, and dan- dled on his knees. There are many newupftart profeflbrs amongft us, with (harp thorns in their hearts, breaking forth in their lives and conventions ; — perfons who can- not think to pray for their enemies, contrary to Chrift's own exhortation. You would think it a ftrange thing to fee a man coming to tbruft you through with a {word -, but truly though it were lb, ye ought to go to death wi|h this prayer, Good Lord fpare the life of b'tm that wounded me. Ii may be, fome profeflbrs think in thefe days to get a crown, kingdom, and throne. — I know not if ever that ihall be, but i think it will not be till the Jews be brought in. It is thought a hard ftate in the world amongft many, that they get not iuth an eftats in the world as they would
have -9
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fcave; but there are people in other nations, that would think themfelves half in heaven, (fo to fpeak), if they were but in our condition ; who never hear a word ot preaching for many years. O mind thefe in this your day; for it were to be wilhed and efpecially at, every com- munion, that the Lord would give that man of fin a -?ot. able blow; that the Lord would be ayenged on the Turks and Jefuits, and that man of fin, for if the bloody Spain- ards come in, as many of you as have not received the truth in faith and love, will but turn Papifts ere all be done : forsa quick idol within will open the doors to a dead idol without. Poor fouls ! the Heft communion was the fadeft where there was none with Chrift but twelve poor mourning men for their mafter who was to die and be buried : and they knew not then, whither he would rife again or not. They were weeping while he wept, fo that it is queftionable whofe forr^ws was greateft. His forrow was not timorous and womanlike as theirs was. He fpake many a comfortable word unto them, fuch as thefe, Behold 1 appoint unto you > kingdom; fear not little flock, &c. Yea, he told there, that it behoved rum to go away, but withal that he would come again, on which they all wept. But as David's voice exceeded Jonathan's, even fo doth our David's forrows exceed ours. But they, hear- ing of his departure, did as fo many children would do to their departing father; they gathered about him with tears, faying, tather, father depart not. But Chrift as a loving father, loofes their grips very tenderly, without hurting thefe tender ones, with the fword, I tell you £ muft go away; but I will fee you again, and your hearts ihall rejoice. I may fay, all the daughters or' Jerulalem may be compared unto maidens in the dance, and virgins, yea, unto needle women, fhewing a bed unto Chrift the choiceft of captains to ly in. Thus he took the bread and brake it ; and the cup alio after fupper, faying, Eat ye , and drink ye all of it : this do in remembrance of me.
After all the TABLES were over, he proceed- ed thus.
i
T is not proper now, to fpeak any thing more, becaufe what we (peak now may but jultle out what we have
fpoken
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fpoken already. O that ye could but remember the half of what bach been faid ; for Chrift pities your bodies that have continued here fo long. But I hope that, though ye are now to take your leave of us, ye are not minded to take your leave of him. Therefore fay, Lord, haft the i any more fervice for us to do ; and he wilt an- fwer you, yea, I have the old and new commandment to give you, that' ye love one another. Keep peace, and treat one another well for my fake ; aifid a good journey \ hope fome or you hath made towards heaven r and thanks be to God the door is yet open : and therefore be requefted, O ye ftrangers, yet come in, and yon who have commu- nicated unworthily, begin juft now and repent; for if ye know him, ye would afk him, and he would give you liv- ing waters. But intending to fay no more at prefent, let us firir. pray and then praiie.
THE
EVENING SERMON*
Luke xvii. 32," Remember Lot's wife*
JT would feem to be a very gloomy example that we' have to (peak of at the time; and yet it is God's' word, and not unprofitable. — But I may compare the wzint of fear to the rolling over of a great ftone; for .iff SaraQ' can once get watchfulnefs lulled afieep, he will notmils'to fteal your crowns from you.
Here you have in thele words, a very neceflary memo* randum to all generation?, whither ftanding in the houfe, or in the high way home. If ye remember the hiftory, Gen. xix. there came two angels to Sodom to carry Lot, his wife and daughters out of the city.— — Approaching' hazard forbade them to look behind them : and yet this poor woman but looked back with a longing eve towards
tioJora
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Sodom, and (he became a pilkrjfifalt. Hence thefe few things follow wg may be grounds for our in&ru&ion.
That amongft the keepers of our look, memory is one that is much broken, which doubtiefs had been in better cafe, if we bad rightly ferved Chrifh Memory is a notable fervant unto Jefus Chrifi : it is like an apothecary appren- tice, turning quickly unto every fhuttle, and bringing forth his mediun ; but alas, the want of memory hath fent many fouls into hell, not remembering that they were wafhen. They fay it is natural for them to be forgetful. But, I fay unto fuch, wo unto you ; for ye can keep a tryfte with the devil ; and ye can remember that , and ye can remember foolifb tales, or things of that nature. Our hearts, (to ufe the companion), are juft like a watch which one carries unto a man who hath jQcill, and fays to him, mend this little thing in it. But when the ikilled perfon looks into it, he finds that there is not a right wheel in it : all is wrong : the mind, will and affeclion arc all gone wrong. — The wifdom, underfllanding and fpirit are all gone wrong by our firft parents eating the forbid- den fruit, whereby Satan and our own folly have made flrange work, though thev were warned by God's exprefs prohibition*
Ye fay, ye have no memory. Say ye, though I cannot remember ail things, its enough, if I remember the things; of my own concernment, and of my own experience, But here you mould remember, that whatever ye remembsr, ye fhould not lofe mind of the Bible, viz. what a good man Jofias was, and what a bad man Manaffcs was, and others.— But it may be, that while ye read through the fcriptures, ye will notice fome one or other^ encourage- ment or promife, fayrng, what needs more ? *I am not to dwell upon the place : And other young raw Chrifthms will fay, that they can explain the fcriptures ; yet 5 bid you fpeak foberly, and be watchful \ for indeed there are crafty adverfaries going about in thefe days. Therefore re* member Lot's wife wbofe falvation or damnation, we fhall not, and cannot determine : we will not determine this, having fo fmall light going before us as to this: but fur€9 fhe is here itt forth as a warning unto us : but ye will per- haps fay, what fhould we here remember concerning her t
I. Remember that fhe was Lot's wife; a good man's wife, and a profefibr too, and brought up and educated in good company ; and yet he is vexed in his own boufe, as Well as amongft thefe filthy Sodomites : It may be, that fiie was of good education alfo* But alas I that did not
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her turn : fhe is fet up between heaven and earth far a memorandum ; and we have no more certainty of her de- fcent, but that ihe was Lot's wife. — Therefore, though your good parentage and education be a mercy, yet boaft not of it ; and though ye may have dwelt long in a good houfe, what of that ? may not Satan tempt you there, if
ye have not th.e root cf the matter within you ? And
you mud fometimes begin to enquire of Cbrift, if ye have attained as much in that condition as to bear you through, to bear your charges to heaven. Carefully record thefe things that you may forget none of them; for there are many careleft profefTors, efpecially women, fiinilar to Lot's wife ; and many others amongft you are but bad in- flruments in a country fide, and ring leaders to wicked courlcs : therefore pray, that ye be not a grief and as plagues unto yourhufbmds, nor a vexation unto your pa- rents or relations.
2. Remember that (he was halfway to Zoar, and So- dom burning behind her ; and it may be, fhe then thought liie was part all danger, and moft fccure. While the an- gel took hold of her hand, fhe fays, as it were, God be thanked, I am now pad the worft of it, and nearer unto heaven than I was. — The leilbn for our inftrucYion is thiss That fome may feem 10 go to heaven, nay, feem to b« half way there ; and yet not be upon that way at all. See king Agrippa faid unto Paul, Almoji thou perfuadeji me to be a Cbrijiian. But wo unto them that are butalmoft per- fv/aded to be Chrifiians : Hence arifes that queftion, how far a reprobate may go on in Chriftianity \ and yet it is not fitting for a Chrii'tian to know this ; nor yet how far a Chriftian may bs rnifled in an evil way, and even go half way to hell and more. But remember Lot's wife, that was half way on to Zoar; and yet I lay, that half way is no way ; for all the bloflbms of a tree do not come to fruit : And ye have not rejifred unto blood, Sec. I fay not this to make you to quit your confidence ; becaufe ye are not yet (o far on in fuffering ; but to make you more wa- ry, and not to call off* your armour, until ye get the vic- tory over your lufls and predominant evils : Begin to afk, am I right? or how far may 1 be come ? or what may I meet with, ere ?11 be done? I will not fay here, that ye fhould 3o as Peter did in denying his Matter, or as David in the matter of Uriah ; and yet ye know not what Satan will do unto you, ere ye go hence ; for its likely that ma- ny that have gone a great length have fallen back, and F f / f will
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will fall bad. in their Chriftian way, and never come to the camp again. Wherefore, it is good to abide with God and his people, and not to go in lingular ways of your own, and to be afraid of faying, I am now half way towards heaven; 1 need not fear: I am well when at a communion table ; and fo I need not fear. But be ahaid. We would fay unto you, as to men in a ihip, when a great Waft of wind comes, ftand to your fails, and 1 n\ay lay God grant that we may be not found afleep in that day. And
3. Remember Lot's wife. But yon may fay, what did fhe ? She was neither whore nor thief (as we commonly fay ;) (he but looked back, and could not go ftreight on in the way with her hufband; — Hence ye may take this leffon, that God doth not account of things as we do. He accounts that a great fin, which we account but a little one. Who could have thought that there fbould have been fo much, bulinefs for fo (mall a fault? But fee what became of Hezekiah for leading thefe men in to fee the treasures of his-houfe : how angry is the Lord, for that, becaufe he knew what it would turn unto: for he judgeth not as we judge according to the bulk oroutfide ; but what is with* jn the heart." — But you will fay, it was but a fma!l thing for Ifhmael to (mile at the weaning of Ifaac ; and yet ye may fee he was perfecuted for it. And think ye, that that was a fmall matter in God's fight, for Aaron and Miriam to fpeak againft Mores, although it muff be grant- ed that they were two^ gracious perfons i But many fmalls makes a great, (as we ufe to fay) : and if the Lord fbait jiriclly mark iniquities, who could ji and before him ? But
4. Remember Lot's wife. But you will lay, what moved her to do fo, to look back contrary to the Lord's exprefs command ?
(1.) It was a piece of her own curiofity. She thought ihe might in this matter take iome of her own foWt, when fhe was nigh half way at Zoar ;•• as it is with many ok us : we virtually fay, We are lords y we will come no more to thee. 'Again, fome would gladly fay, I cannot think .0 lay my will flat under God's will, nor endure to have it conform- ed fully thereto. But remember Lot's wife. And you know, that Jacob's daughter in j/oing out ro fee the dam. h > ters of the land was defiled \ Therefore return in again ; for this was an evil fight to her and to ail that belonged Unto her, and to all tjhe Schechemites alfo. And oli what folly lurks in our corrupt hearts, oppose unto the law Of God !
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(2.) Old Sodom comes into her mind again, as iq the cafe of the Ifraelites in the wildernefs, when luftin-g after the onions and garlick which they had while in Egypt. Truly, that was lirange; for you know, garlick hath no agreeable tafte 5 but what fhall we fay ? any thing of Egypt or Sodom is good, when we are out of them, yea, many- may think what meant I while I was in the ails of my wickednefs, that I took not my penny worths of it, as (we fo.metimes fay). It was even io with her, looking back to her old, but bad companions. But I bid you beware of this, efpeciaily of touching the garment [potted with the flcjlj. Except in the cafe of neceffity, Solomon forbids (6 much as to go in the way with an angry man. The Chrif- liau ihould be like an old pilgrim with his gown and ilaff; and if he get not a bed,»he ihould ly on the ground as old Jacob did with a (tone under hi* head. But your ac- commodations for back and belly, bed and board, even fuch as Sodom could afford, are the means to deftroy you, and pamper you up tocommit grievous abominations. Sometimes you nre forbearing yourfelvcs, and exclaiming againft ethers, faying, < how beaitly was fuch and fuch a man or woman V Bpt I may fay, what if the Lord love o- ihers that arc poor and ragged, as well as ye with your fine cloaths; yea, and better: and what knO/W ye, to judge of the flare of others? Renumber lot's wife, of whom it is faid, Gen. xix. 26. But his wife looked back from behind him , and /be became a pillar cf fait. Indeed {he fhould have confulted her hufband in it ; and it is but the part of all women in things lawful to do fo : 'Though I grant not always, provided they be not wafters. But this woman would neither be fubject unto God, nor her l.-ufband, like Eve, who fhould have faid unto the ferpent, hold thy peace, and be quiet, for I will not hearken un- to thee, untill I firft'heajr what Adam will fay; and yet
<ioubt!efs fhe is in heaven this day. But ilie was the
firft tranfgiefTor in the world in breaking God's exprefs
commands.- See alio what became of that poor
man, who for gathering a few flicks upon the Sabbath- day, was (Iricken dead. Therefore, take heed how ye have communicated this day ; for little do ye know what fick- nefs and death follow on defpifed communions. And therefore
Lafi'y, Remember Lot's wife : but after all ye may perhaps
fay, what ihould we remember of her ? no good I warrant
.yc u ; and therefore the more fad is the fubjecT: t<< <pe k
of. He made her a fpeftacle in thefe days, as he is in our
F f f f % days
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days doing with fome, not comparable to the apoftle Paul, who was as a gazing flock. The I^ord, in the deeps of bis infinite wifdom, dealt fo with him in his mercy : and others he hath iufFered, in his wrath, to do evil deeds for their former fins to the inftruc*tion and edification of ma- ny. Therefore, ye {hould not look upon fuch fpecfta-
cles of his wrath in a light manner. See tbefe eighteen
men upon whom the tower of Siloam fell. They
were not the greateft finners in Jerufalem, and yet were
jnade fpectacles unto others. Therefore, Remember
Lot's wife, a backflider indeed, which is Scotland's fin this day, and that of many of our profefibrs alfo, whofe de- frru&ion lingers not, and whofe damnation ilumberctli not. How fuddenly is the Lord likely to come upon us as a thief in the night for our whoring, incefi, adultery, drunkennefe, and many other dreadful fins, which altjio* often reproved and confeiTed, yet are never amended nor i or fake n !
But here is an extraordinary work, or difpenfation of God's providence ; to fee this woman fo turneel into a pil- lar of/ah, whereby he makes one ftone of another. Her heart was hard as a ltonej and fo mull the other parts of her body become as a ftone alfo.
UJe% Therefore pray, that this may never be your cafe. Moreover, I may fay unto you who are profane profeflbrs, again, Remember Lot's wife. The chief thing that draws many of you away is the pride of your religion, wit, gifts, profefilon, &c. It is not altogether natural pride ; but the pride of your religion, faying, it cannot be I ex- cept I be Angular For which fin, O ye empty profefibrs, make ready for a, ftorm, and ballaft your fhips well, that fo ye may be more fteady. Get more humility and fobrie- sy ; and efteem others better than yourfelves : and fearch and try your owr< hearts ; for rhere are many waiting to get an advantage of you. And remember that ye are changeable while on this fide of time. As for Quakers and thefe feclaries, beware of them, with whom Satan does, as he did with old Eve while he talked with her ; jftie was deceived : therefore meddle not at all with them ; for if you do, I may fay of you as it is /aid of Saul, Ye are feeking unto the devil. And it may be, that in that cafe, God wi;l (ufFcr him to overcome you Therefore^ Remember Lot's wife, and let it be your memento always. 1
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&. B. There are other two difcourfes, beGdes a preface, delivered by the fame Author during this folemnity;- one from Pfalm xciii. and another from John XX
24, 29. which on different accounts could not be
here publilhed. And although thefe of his now printed, were neither jufl; fo full nor fo methodical ascc.ild have been wiftied, yet it was thought proper to give them a place here, both on account of the man's manner, and likewife becaufe there have been none of his minifterial labours of this nature published be- fore •
>«><><Xxxx:xXX><x><><^x><:>c*^
PREFACE, PREPARATION-SERMON,
AND A
DISCOURSE at the SERVING of TWO TABLES,1 By Mr, JOHN WELCH.
PREFACE*.
WE are met here this day in the name of our Lord Jefus Chrift the King and Head of his Church. Thefe meetings, ye know, ar.e forbidden by authority $ hut there is one greater than they that commands the con-
* Thefe Difcaurfes were delivered at the difpenftng of the Lord's fupper at May-bole in Carrick, Aug. 4th, I678 (b.»- according to Wodrow 1677-) Mr Archibald Riddel preached the Adtion- fermon from pfalm Ixxxi. 10. Open thy mouth wide, and I will fill it, which Sermon with his other difcourfes during the foleni- nity are in M. S- The helpers were Messieurs John Welch and Merton, Patrick Warner, George Barclay, (ye, with Mr Richard Cameron who was thsa a prebe* loner.
trary
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trary of what they command, and his command myft be
obeyed. Sirs, ye have very little patience to abide a
fhower 5 but I think it were not a bad meditation for you to think, that it is of the Lord's mercy, that it is not fire ,and brimftone that is now falling down upon us, as it once did upon Sodom and Gomorah. The Lord has called us together this day, and amongft other things we are to employ our fupplicationsthat he would -end us feafonable weather, but if the Lord will give us our bit with a buf- fet, as we commonly fay, we muft not refufe it : And if ye would be earneft with God, peradventure he would condefcend to you in this matter.
Now, we are come here from feveral quarters, and God has called you together to feaft you, and ye are to the utmoft of your power to (land and own the banner of the gofpei ; and we in our Lord and Matter'* name, welcome you who are honeftly defigned in the matter: And your labour of love to him (hall neither be in vain no forgot- ten. But take heed, Sirs, that all be brought that ihould be brought ; ye have brought hither your bodies ; but, may be, ye have left your hearts behind you. O Sirs, tiave your eyes towards God, that he would lay an ar- veft upon your hearts ; that he would guard you againft any thing that may provoke a jealous God that is in the inidft of us.
THE
S E R M O N-
John xu 56. —What think ye, that he will not corns to the feajl
YOU have in thefe words, a queftion, and the oc- cafion of it. There was a number that cane up out of ail the cpuntxy round about Jerufakm to the pafc
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fover ', for at this feaft there was a gathering out of Ifrael together ; and there was a judgment and woe pronounced :#gainft thofe who ftaid away ; they were to be cut off' and excommunicated. Now, in this great concourfe, ye have fome meeting together •, and what is their conference ? Why, their conference is about this bofinefs. One of then* afks another, what thoughts have ye of this time ? And what think ye of thisoccafion ? What fort of a day will we have of it I It may- be ibme will reflect and fay, I am afraid he will not come unto the feaft. Again, fome will, With great confidence, be faying, as it were, indeed I have not fuch fears. What think ye ? Banifh fuch thoughts as thefe, and let them never come further. What think ye y thit he will not come to the feaft ? What will it fignify, if k come not unto it ? Now, I fhall draw what i intend here to fay unto thefe three points, and I fliall fpeak *, word briefly unto each of them, andifo clofe this exercife, both becaufe the day is wet and far fpent, and alfo becaufe there is much yet to do after we have done with this exer-
ci(e And I (hull comprehend all in thefe three doc?
trines. -
Doct. I. The Lord allows his "people a feaft and feaft ing
times,
Doct. II That it is very much the duty of the people- of God to be anxious to have God's prefence with them at fuch a ti?ne.
Doct. ill. That the Lord's prefence is very defirable at fuch a time. Now the queftion imports all thefe.
I. I fay, the Lord allows hi* people a feaft and feaftint* days. Now, ye know a feaft is more than an ordinary meal, 'An ordinary meal is only for the fatisfving and refreshing 0/ rupture ; but a feait is not only good cheer ; but alfo much of it ;- and not only a variety of meats ; but many varieties. There are fome rare dithes or difepveries of God that he allows to his people in this feaft hereupon earth. Again, a feaft is an orderly and coftly thing. Ail the guefts that are invited, are invited beforehand; and they come not
in their ordinary manner as i" to their di't at home.
The Lord allows his peope a feaft, even that he may give them an occafion at the feaft of making their requefts un- to him as Ahafuerus did Either. He came to Q\ieen Eft- ber's feaft. She takes occafion to be familiar with hina there, and to prcicnt her fait for herfelf and her pepple.
So
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So the Lord allows his people a feaft to fhew, that he is not willing that they fhould be ftraitnedin him ; but that their ftraitning is in their own bowels He allows people a feaft and feafting days, when he hath any great pieces of work or fuffering to call them to. There ordinarily he hath fome great manifeftation to give for ftrengthen- ingand confirming them. The difciples got (at leaft ele- ven of them) the firft communion before the great trial came on wherewith they were tryfted, which was Chrift's fufferings. So the Lord is calling us to a feaft ; and there are thefe two forts of perfons that our Lord Jefus Chrift is calling to feaft with him to-morrow, and ye fhould fee whether ye be of that number, or not.
1. He is calling the hungry and thirfty ; and he hath promifed them a feaft. He filleth the hungry with good things ; but the rich (or full foul) he /ends empty away.
2. He invites all thofe who are in neceftlty, who are like to ftarve for want, who have come to themfelves out of that diftracted condition in which the reft of the world are, having come to Chrift, and caft themfelves upon his mercy as unworthy to be brought in amongft his children. Such are in humility defiring to be one of bis hired fer- vants. He allows a feaft for fuch ; he allows a feaft for
all his friend?, as we have it, Cant. v. i. Eat, 0 friends,
drink, yea, drink abundantly , 0 beloved.
Now, what is this feaft, or of what is it compounded I ift, It is faid of this feaft in fcripture, Match, xxii. 4. 1 have prepared my dinner ; my oxen, and my fatlings are killed, and all things .are ready : Come ye to the marriage. — There is no want of anything that ye can defire ; but all is ready *, even the wedding garment that ye heard of, is ready 5 the frame and difpoiition that a Communicant ihould have is ready. Therefore, come away, ye that are feoiible of your wants ; for here is a feaft for the nee- dy 5 a feaft for the poor and needy ; and thofe fouls th :t are pained with hunger and thirft for the want of Jeius Chrift.
idly, What is -.his feaft, it is his flefh and his blood :
For my fleflj is meat indeed, and my biooi is drink indeed
This is the feaft that is in the old Teftament called Ha. axv.6. A feaft of fit things, full of marrow, of wines on the lees well refined. This is the feaft wherein the Lord is calling yoa to delight in fatnefs We would have you making fure, that you are fuch as the Lord is inviting un- to this feaft ; for if ye come uninvited, ye (hall fit unserv- ed at his table. He Tends out his meffengers to invite the
blind,
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blind, and the lame, and all that have any difeafe. Are there any that have any kind of difeafe to put into Chrift's hand for a cure ? You are invited to come to the feaft : And it is a great feaft. You have heard of great pet-ions, that when they made a feaft: to great men who invited them much, they have taken their bonds and obligations after dinner, and caft them into the fire, and (o have given them a free difcharge of all their debts as well as of their
dinner. Well, our Lord Jefus Chrift is doing fo, and
he is calling you tomorrow to eat his flefh and drink his blood, and befides all that> he is to caft all your bonds in the fire, and give you a free difcharge of alj your debts. There will be a ftroke drawn through all the accounts that (land betwixt him and you.
II. The fecond thing I would obferve, is, That fome- timesthe Lord's people have much anxiety and many fad impreftions upon their fpirits, in thinking Chrift will not bt prcfent. This is very troublefome to them. ALs ! Chrift will not be here : He wilt not be fo foolifh, fo to fpeak, as to come here when the Scribes and Pharifees will take his life. — —What fays another ? If he come not, I had little ado here : It will be the faddeft news that ever was, if Chrift be not here. The Doarinal point is,
That even the people of Cod have great jealoiifies, and great fears that he will not beprefent with them.
And if ye would afk them the reafon of this, they fay; the many wrongs and injuries done him, they fear, will abide in his mind : And fometimes they fear, that the broken vows at former feafts where he was prefent, may provoke him to withdraw his prefence from this feaft s And it maybe, that fome of you, Sirs, are in great fear that Chrift will not come unto this- feaft, and for ftrength- ening you in it. It fhould fet you upon diligence and importunity in inviting him, and wreftling with him, as Mofes did, faying, // thou go net with us, take us not hence. Now, I (hall give you thefe grounds, why they are afraid that he come not unto the feaft, as their fear fpeaks forth fome jealoufy. And
ijl, The bad ufage that he hath already gotten.; — Ma- ny have come, and have flattered God with their lips, and yet have dealt falfely with him in his Covenant — — Falle vows that have been made at Communion-tables by thofe that Q g g g a*c
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are here, maybe a ground why he will not come here un- to ihe feaft.
zdty, There is this alfo, why he will not eome, and it is becaufe wherever he comes, he puts people upon being ferious and hearty in inviting him. It may be, this day, that you have not been hearty in inviting of him : There- fore there is ground to fear that he will not come.
3^/y, There are many that have fitten down at the ta- ble of the Lord, that have afterward lifted up the heel a~ gainft him, many that have been at communions (( will not fay latety,) have taken that black Bond : Such have given it under their hand, that they will not receive Chrift's- meffengers hereafter, nor give them the comfort of any outward refreiliing. This is alfo a ground of fear, that he will not come unto the feaft •, becaufe there are fo ma- ny mountainsin the way. It is not the enemies that have made thefe mountains of feparation, sbat make him frown upon us •, bus it is becaufe of the many affronts he hath gotten io Scotland, and the little refenting of thefe wrongs done unto him : It is becaufe we are not touched with the injuries done him in his offices of a prophet, prieft and king ; becaufe there are few, that will be concerned for all the breaches made upon the Lord's houfe, and for break- ing down the walls thereof, and for all the affronts and fcloodfhed : How few are concerned for thefe things. — 'The Lord fees us unconcerned for thefe things, and difaf- fe&ed to him •, and therefore no wonderj that he has no snind to come amongft us. There are few ibhofe fpikenard is fending fart b a pie a f ant fine 11 ; few of us have any lively cxercifes ; yea, few have any diftincl: knowledge of their ueceffity : Few of you, I am afraid, can lay your hand lupon your heart fores this day, and fay, O Lord, my fore is here ; my plague is here. The
III. Doctrinal proposition is, That the people of God are very defirous to have his prefence, when he makes a feaft unto them. What think yey that he ivill not come to the feaft? They think that all the glory and luftre of it is Joft, when our Lord is not at his own table head
Now, fay'ye, We have been wafhing and purifying for thepaffover: But what if Chrift come not to the feaft ? "What poor fecklefs bufinefswill we have of it ? Now, fuch rcaioning imports,
r.'A great defire. They are defirous to have his prefence at the communion ; and there is reafon for it; lince his prefence is their life: In his prefence there is fulnefs of
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joy : Therefore fays David, Lift up upon us the light of thy. countenance. The ihining of thy countenance makes more glad than when com and wine doth mojl abound. So that all lies in God's countenance ; and when he is there, that is their fealt. They earneflly defire his prefence ; hecaufe his prefence is a heart-compofing thing. Satan will fye touching about the heart, and giving it a putt now and then ; what will compofe the heart under thefc circumftaa? ces ? Even the imprcilions of a prefent God.
2. As it com poles the heart, Co it warms the a£fe£tions; We will be dead in eating, dead in drinking, dead in our hearing, and in every part of the vormip, without his prefence. There is life in his prefence, and that gives life to the ordinances There is as great a difference be- tween that communion where his prefence is, and that where it is not, as betwixt light and darknefs. Now, there are a few things that, by way of ufe, I would fay unto you.
i/?, Try the perfons that may expecl: God's prefence ; and if you are looking to have a prefent God, I will tell you that he hath promifed to draw near to them that draw near to him ,• and he will be prefent with them that hum- ble themfelves in his fight. Though he be king, and the high and lofty one that inhabits eternity, and hatha houfe no lefs than the heavens, yet he will be prefent with the humble and contrite ones : Therefore, if you would have his prefence, make conscience of humility.
idly, If you would have his pretence, then put all other things that are difpleafing to him out of doors ; for there is no communion or concord betwixt light and darknefs : be- tween Chrifi and Belial. Chrift and your fins will not be both prefent at this ordinance together. If ye would have Chrilt iilling your heart with love to him, ye muft fepa- rate betwixt your hearc and idols : If you would have a prefent God, ihe Lord cads rou to hate and abhor every evil thing.
La/i,'yt There is confidence exprelt in this queftion, as well as fear ; and it may be, there is a conteft betwixt faith and unbelief: Unbelief fays , there is ground to fear that he will not come to the feaff, and be prefent there* Faith fays, Will he not be prefent ? Will he appoint or- dinances, and his people to go about them at all hazards, and not be prefent ? I cannot believe that. I willaflure you that Chrift will be here at the feaft, becaufe he muft confirm his difciples for their further fufTering for him.-— He mud alfe witnefs to his church at the feaft. It is a ve-
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ty comfortable thing to have God's prefence at the com- xnuuion. O Sirs, we could promife a prefect God to be araongft you, if there were but conscience made of thefe two or three things. And
1. We would promife you a prefent God to-morrow, if there were a hearty inviting of him this day, if there were a taking him by the ikirt, and wreftling wijh him, like Jacob with the angel, laying, / -will not let thee go , except thou blefsme ; and with the fpoufe, fay, I muft have thee to thy ordinances, and thy countenance to thy own fanctuary : So \i there were hearty invitations made, then be would be feen. Compare chapter fourth and fifth of the Song. There is an hearty invitation of him in chap.
iv. 16. Let my beloved come into his garden, and eat his
plea fant fruits. And chap. v. 1. — Eat, 0 friends, drink, yea, drink abundant /yy 0 beloved. And
2. If you would be affured of God's prefence at the feaft, then ye muft give him fomewhat to prove your love to him. Ye mull make a facrifice of all your idols and beloved fins. If ye be not offering them all up this night, as Abraham did his only beloved Son whom lie loved, ye cannot expect his prefence at the feaft ; but if ye make this facrifice, we promife you his prefence : In the mount cfthe Lord, itfball be feen, that there is a prefent God coun- tenancing his poor defpifed and perfecuted minifters and people. But
3. I will tell you, that if you would have God's prefence with you, let him fee that you are concerned for his glo- ry, and are prefer ing Jerafalem above your chief joy, that is your idol. Let him fee a proof of your love to him, that ye may not only fay that you love him, but alfo may give a proof and evidence of it unto him this day. If you be giving over yourfelves thus unto him, that is the way3 the only way to obtain his blefied prefence. 1
TABLE
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TABLE V.
WE Poor weak creatures ; and we have a wicked, a ftrong enemy who is ftill ready to give our hand a wrong touch: and ftill the more folemn the ordinance is, he is the more bufy. This day we have been witnels t© many wonders, in feeing God deal fo kindly with us ia this finful land, O this is a great wonder, that after fo many flights that he hath gotten \ after the fad defections that have been of late, that yet he hath his heart towards us, and his words this day is, Return unto me% faith the Lord,
I remember that in the conference, Luke xxiv. betwixt Chrift and the two difciples going to Emaus, they told him of the difpenfation they were tryfted with : It was a very mixed difpenfation : there was much darknefs in it; and there is alfo fomewhat promifing like : and they tell Chrift the fad part of that difpenfation ; and likewife the fweet part of it, namely, that they had got good news if they were true, that Chrift was rifen again. But they wanted the confirmation of thefe good news, fay they, him we faw not. We have had a mixed train of providential difpen- fati^ns, fince that table was covered in Galloway, fuch a table as is covered here, f But we may here many faying, But him we/aw not. We fee the ordinance, we fee a mul- titude, and we i'ct many good people, minifters, and pro- feftbrs, and we fee the elements before us, but him we fee
not. Now, O friends, ye have come here ; and hath
not God very much difappointed your fears ? I doubt not, but fome of you may be tried ; but it h God that muftr bring you through ? What will carry communicants through fo many raging devils ? What will carry them through, when amongft the hands of the devils inftru- ments, that hath fuch power ? For while one land is on one hand overrunning us with their arms, and Ireland u- pon the other hand, furely nothing can uphold us but the mighty power of God ? The Lord hath covered a table, and hath faid unto | Go ye X)ut into the wildernefs, But Pharaoh will not let you go : but ye (hall go, and keep a feaft unto the Lord your God : and here is the
f Perhaps he means th« laft Sacrameat at Iran Gray in Gal'oway,
feaft,
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feaft, and it is a feaft of fat things-. I will tell you a few words which Chriit fpake out of his own mouth, and I think they might even revive any fainting perfon. There is one word, and it is what he laid unto the women who after his refuiT^&ion, came to feek him, Go tell my bre- thren, and Peter, that I am rifen ; go teli them that I have an appointment with them. Teter was afraid that he had not forgot what he had done in denying him fo lately in the face of his enemies ; yet he had a fpcxial kindnds for Peter: go tell Peter, poor man, It may be, that he dare iiot look me in the face, (ince lie 'hath fo fhamefully de- nied me, Other folk may put off without Chrift for a time, but Peter may not. Go tell my difciplcs , ami Peter, ITe are come here to hold a feaft with the gr^at God that madethefe heavens and that earth ; and he is to ifeaft you with delicacies, with rrare delicacies. Here is a ireaftof fat tl^ogs : Here is the bread, and here the wine : here is the flelh, and here is the blood, that ye are to feaft upon this <Jay ; and unlefs ye eat his flcfh and drink his bloody ye have no part in him, ye have no life in you. Our Lord Jeius
Chriit hath made a fweet covenant The -fir ft covenant
was a fevere covenant ; and yet there was much condefcen- Son in it : but the fecond covenant js all condelceniion ; it is all love ; a covenant that hath this in irf I will require -nothing from you, but what I will give you. Ye have no ffrength, therefore will I give you my Spirit to help ygu. Here is a fweet covenant ; and here are the feals ot- the covenant. When he died, he left a glorious teftamsnt : and here is the leal of the teftament. In that ?j:ght where- in he ivas betrayed, he took bread, as we do in his name : aud after he had given thanks, as we have done ; (and we blelshis name that ever we heard of thefe good news, ^nd for |he continuance of the golpel), and he f.i\c\, take \e\ eat ye, this is my body that was broken for you ; this do in remembrance of me. Juft as when a friend \i going a far journey, another fays to him you are going a far journey, you muft leave me fome token to remind me of you. So, fays Chrift, here is a love-token that ye muft keep, uhufl J come again. You muft be celebrating this facrament as ye have occafton, do this in remembrance of me. Remem- ber me, fori remembered you in your low ftate and con- dition, as you have it, Pfal. exxxvi. 23. Who. remembered ys in our low eftate. 1 have done lb unto you. Then give me a kind reception.— After fubper, in like manner, he took the cup, f tying, drink ye, drink ye all of it : this cup is the flfiv iejlamcni in my blood. This do ye ; for as often as ye
eat
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eat this bread, and drink this cup, ye do/hsvj forth the Lard's death till he come again.
Now, Sirs, here is good news after the facranient that our Lord declared in his exhortation, when he gave the cup out of his hand. What was that? Why, it was this to his difciples ; ye mud ficw forth my death, until! 1 come again. I am now going away to heaven, and I have an errand to that kingdom for you, and it is to prepare a place for you But I allure you, when I have done my buflnefs, and have ftayed as InterceiTor, till I have received all the petitions of the elect that mall be given of the Father unto me •, then I will come again, and bring you to that inhe- ritance that I go to prepare for you — You muft frjffer my abfence awhile : it is your errand and for your behalf that I go away But may we communicate for no other com- ing of Chrift, but his fecond coming ? Yes, we muft com j municate for Chrift'e comng again to Scotland in the pow- er of the gofpel, as fome of us have feen him hithe'rto; for come again he will-, he will not leave us thus. Thanks be to God there are fome founds of his chariot wheels- there are fome of the forerunners of Chrift's coming again to Scotland, as ye fee here. Now, Sirs, be bury /for ye wot not, if ever ye fhall have -fuch a time as this : for now Chrift (hakes hands with you, and is faying, let all by- gones be by-gones, and let fair play be in the times to- come.
Now, Chrift is coming unto you, faying, what pledge will ye have of the reality of my love. Here I have givea you my life ; here I have given you my fld'h and my blood* and fomewhat to bear you through, and be as a {raft* in your hand through the valley and ihadow of death. Here I have giyert you ail that my name has in it, and all I have purchaled for you. Here, I have given you all that is in me; and you have got Chrift for wifdpm, j unification* fantl'ificatirjnjrigbicsufacfs and compete, redemption. O friends* have ye then arms -to embrace him, and hearts to receive hint. Poor creatures are like children with iliort fingers, whofe father holds out a great purfe of gold unto them and they cannot grip or fathom it; it js f0' large. So our Lord Jefns Chrift exceeds our confined deiires and expec- tations. Now, I command you, to open your mouth* wide, and for as wide as ye will open them, I fee, (fay* Chrift), I have that which ve will not comprehend, and which is above your faith for as great confirmations as it has; yet I fee you gripping at that which %i above you. Then, O believers j kt roc iatreat you tUat have lite to
fing
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fiDg that fhort fong, Pfal. ciii. 3. Blefs the Lord, 0 myfoul% and for get not all his benefits , who forgiveth all thine iniqui- ties, and healeth all thy difeafes, &c. And there is another fong you muft fing, and that is the fong above. 0 the height, *the length, the breadth, and the depth of the love of God which is in Chrift Jefus. And fays the prophet Mi* cah vii. 18. Who is a God like unto thee, who par don eth ini- quity, andpajfeth by the tranfgreffion of the remnant of his heritage. So fing, O believer, on a ten ftringed inftru- ment: fay unto him, O how great things haft thou done for me ! and let him fee that ye have fomeimpreffions of
his goodnefs. O friends of Chrift, ye are come here,
and we (hall be fo tender of you as to hope that ; though ye be now content to offer your blood as a facrifice for his gofpel, ye fhall go home without lofing a drop of it : but he has taken the will for the deed. We are buckled with the beft of friends, the beft of hufbands, the belt of maftcrs, and the beft of phyficians that ever was. O let your fouls cleave unto him ; and though the Lord give you not fuch large allowance as to fre idle, yet take up your work. The Lord ftili gives -meat and work to his difci- ples ; and thanks be to God for it. He is willing you put him upon fupplying you with furniture. Ye would not count him a gentleman, that would fend out one to his work, and fay, Sir, take your expence out of your poc- ket* Nay, fays Chrift, I will give you your expences. If ye need much, I will give you much. Yea, I will give you glory alfo for the furnifhing you for your work ; and what would ye have more ? our Lord Jefus hath promifed this, and ye may put him to his promife.
Now, friends, though I tell you this, ye muft not pro- mife yourfelves a feather-bed to ly upon ; but ye muft be
as your mafter, and it is very fair that it fliould be (o.
Many fouls count not the coft : they think Chrift's yoke fhould have nothing heavy or burthenfome in it unto the flefh ; we find Chrift himfelf, Luke ix. 23. pointing out this miftake. There were multitudes following him, and he looks as it were over his fhoulder, and fays, where are all thefe going ? If any man will come after me, let him de- ny himfelf, and take up his crofs daily, and follow me. Buj go in peace, and the God of peace be with you.
T A E L IS
[ 6x5 ]
TABLE VI.
THE devil hath two defigns, fo that if the one do not hit, the other may not miicarry. The one is to marr the performance of duty: and if he could get his will in this, never one would bow a knee unto God ; never one would come to God's ordinances. But when this de- sign will not take, the man's confcience being awak- ened, and the conviction being fo ftrong, that he will be a profefTor, and come to the ordinance: ; then the devil's next ttempt is to marr that work, to make him profane it. Take heed, Sirs, now; for ye will lit fecurely, but he will turn you over one way or other. Any perfon that knows he deceives, knows that he is ready to take an ad- vantage of you.
Now, poor creatures, ye are come here trembling, and* perhaps, ye know not what to do : you dare not ftay away, and you dare not come. — You fee a great feaft here ; and yet you fear you have not the wedding garment, and fo are not in cafe for meeting with that great Lord. You are to feed betwixt thefe two, I dare not come, and I dare not ftay away. But I fay unto you, venture, venture (inner; for this is the fafeft way. I would have you, like Job, puting on a ftrong refolution : and what is that ? it is, Though he Jhould kill me, yet will I truft in him, I have heard of many a good turn done by Chrift : and I have heard that he hath wrought rnVtny a tinner's falvation, and got many a blefling from them : therefore, I will come to him alfo, and I will exercife faith on him as a ftafftolean upon and to hold me up — Him that cometh unto me, 1 luiU in no iv ays cafl out, I need not be afraid. The words have more in them than they feem to import at firft view ; they mean, I will make him very welcome, that is, as welcome as his heart can make him, whatever be his cafe. Let him that is feniible of his finful and miferable cafe, and defires to be out of it, believe that, were it never fo bad. I will make him welcome. Poor Tinners, would ye have Chrift ? "What would ye have ? Think ye, that the gofpel can be more than what it is ? Would ye have life itielf at an eaft. er rate than he offers it? Has he not faid, ivhofoever li'ilt, let him come and take of the -water of life freely. Puc him to his' word; and come away, ye that have cgvenantjt H h h h cd
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ed with him. "We cannot imvite thofe who have not co- venanted with him to come, 'but on their peril ; for as Cure as ye eat and drink at this table, ye eat and drink damna- tion to yourfelves. Has there been any tranfacYion betwixt God and you ? What dealt we with you for yefterday, but to put you in fome cafe for fealing the covenant 5 therefore we muft fuppofe you to be fuch as have clofed in covenant with Chrift. As to you that have not done it, as ye would not be guilty of the body and blood of Chrift, rife up under the pains of everlafting burning ; for we forbid you to tafle of that bre.id, or of that cup ; for ye have no right to it, ye are but dogs, and this is the chil- dren's bread. Our Lord is a liberal Lord ; and to let you fee that it is not empty words that he feeds his people
with ; In that night wherein he was betrayed, he took
thread and brake it, and gave unto his difciples after he had given thanks, (as we have done in his name,) faying, take ye9 eat ye ; eat ye all of it. This- is my body broken for you. Even you that never could merit fuch a thing, but have provoked me to withdraw the tokens of my refpect from you, O backfliders, poor weak men who are buckled with many temptations : This bread was broken for your ftrength and fupport. Likewife, dfter [upper he took the cupt fay- ing* 7/w is the new tejiament in my blood, drink ye, drink ye all of it. This do in remembrance ofm; for as often as ye eat this bread, and drink this cirp, ye do f 'hew forth the hordes death till he come again. This is the blood that was fhed for the remiffion of the fins of many ; not for all the iins of all men ; but for the fins of as many as the Father contracted for in the covenant of redemption. The Fa* ther gave him a lift of all, and made him a promife in the covenant, that fuch as he gave him fhould all come unto him. — Chrift made a covenant with the Father, that all that fhould come, fhould be welcome ; and the Father promifed that he would lead them ; and ere they fhould not come, he fhould dragg them through hell, if nothing elfe would do with them. And
I. I would gladly have you rightly exercifed. If ye were in fuch a frame as ye fhould be, words would be troublefome to you : ye would fay, minifters, hold your peace, and let us enjoy with our lips this fweet rnorfel pre- pared. But we know, that we have to deal with ignorant and dull people ; that if we fhould forbear to fpeak, they would fall a wandering with their eyes, and have imperti- nent thoughts. Therefore, we muft fpeak to you ; tho* we would give you leave to be better employed, and to
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leave off hearing, and converfe with God. Let him have fomewhat of your heart fpeaking to him; for 1 will tell you, it fhould be a bufy time while a perfon is fitting ac a communion table, and it fhould be well employed. How (hail I do ? Say ye. Why, fearch through all the corners ot your heart, and bring forth each of your lufts and idols to the juftice of God j and fay, Lord, lend this a ftroke : Lord, lend my paflion, pride, worldly mindednefs, and all my other lufts, a ftroke, this day, if I have found favour in thy fight. Lord here is my concupifcence, this fia> and that fin : I bring them out unto thy juftice : facrifice, and make a triumph of them this day. For here I con- fent that all things be crucified that have hitherto been of- feniivc unto thee. A
2. Piece of work when ye are at a communion table, is, that ye fhould be bufy in feeking.— Our Lord Jefus hath taken it upon him, and he proclaims it, J/ky audit /bail be given ycu ; feck and ye fial/find; knock and it /ball be opened unto you Here is the banquet of wine our King hath : and as Ahafuerns faid unto Efther, What is thy petition ? Seek, afk and it fhall be given unto thee, even unto the half of the kingdom. But feek ye a whole kingdom : Seek a fceptre, a crown of righteoufnefs, and a crown of glory : Seek fomewhat for the church and work of God. Seek that the Lord may give a remarkable ftroke unto his irreconcilable enemit-s. Afk, and it Jball be given you% even unto the half of the kingdom. There are none of you to whom he will not fay, I will not hold you at the door;; for I have ftricken hands with you, and pafTed by your iniquities ; and now we are in a Mate of friendship : i am content to give you a token that all is real ; for I defire that ye may have no jealoufy of me : therefore put me to it : djk and ye f mil have it : feck and ye /hall find : knock and itfjjatl be opened unto ycu.
3. The third word I have to fay to you is with regard to a very fuitable exereife for fuch as are fitting at a com- munion table ; and it is wondering : wonder at him •, won- der at his love, and the greatnefs of his love, his pati- ence, and the freedom of his love. O be much taken up in wondering at him.
4. Be much in prayer and praife. If there be any life in the foul, cry out, O my foul, and ail that is within me, blrfs the Lord. ■ Let that be your exereife. Try and fee how that exereife that is always goinp, forward in heaven, will fuit you ; for the joy of the Lord ivill be your ftrength. Indeed, my dear and Cbriftian friends, you cannot well
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go above your allowance ; ye may well come fhort of it. O but our allowance is great ; God allows great things to bis people ; and he allows them to believe, and aik him
great things. And I intreat you to be preparing for
fiorms : for truly the Lord hath given his people many a" great difappoimment. And there is one this day, in re- gard that he hath bound up the clouds, that, according to the courfe of nature, and all piobability, yeflernight and this morning had great appearance of rain. He hath bound up tbefe clouds, that the world may know, that he hath
relpeclt unto many that are here. O Sirs, (hall he fhew
his refpee"t unto you fo many ways ? And will ye not fhew your refpect unto him ? Of a truth there are many here, that fhall not drink any more of the fruit of the vine, till they drink it new in their Father's kingdom in heaven. There are many here that will fay, I care *jot how Toon it may be fo, if I were helped fairly over the bar, and break not in the landing. I care not how foon it be fo, for \ :find the wine here full of mixture s it is mixed with wa- ter. O firs,' if ye were to get heaven a little time, if h
were but thelengthof a Sabbath dayhere on earth, think ye that ye could endure it ? No, theftrengthof that joy would put your fouls almoft out of your bodies. Therefore he has fo meafured our joys as we are capable of them. Some have died unejer a burthen of joy, as well as under a burthen grief. Therefore as foon as ye are ripe, ye (lull be brought home unto his palace. Therefore, be ftill doing, and the Lord be with you. Ye have great work, but ye have alfo great furniture for that work. He hath given you eternal life, and he has put it in Chrift-s hand, that it may be
fure, that the divel reach it not, nor take it away.
Therefore go to him, and feek that life of him, when you find yourfeJves grow dead. Go to him that made the foul, and holds it irr life. Go to him that can keep you in lite 5 for communions will not do, unlefs there be new influ- ence of heaven let "but into your fouls. — Therefore, we jntreat you to go to him, as one who has ftricken hands ymhyou. Go not to him hanging down your heads ; but go to him as your Father ivho is in heaven. Go to him ^ith you: prayers. Come boldly, and alk mercy for what is paft ; and alk grace for the time to come. Come away to him then, that Satan and the world itoay have it to fay, indeed, we think, Chrift and yonder foil" have ftricken hands together ; and there has been a renovation of tbe bufm efs. Go yovir way, a,ad the Lord be with you? and go with you-
I 619 3
SERMON
PREACHED UPON
BREACH of COVENANT,
s In the Year 1663,
By the Reverend and Worthy Servant of Jefus Chrift, Mr. John Guthrie, Minifter of the Qofpel at T4RB0LTQN.
EZEKIEL XVli, 19.
%herefore thus faith the Lord God9 As I live, jure* ly mine oath that he hath defpifed, and my cove- nant that he hath broken^ even it will I recom* fenfe upon his own head. \
I Conceive, in the verfe that I have read, there is more folid truth delivered by the Spirit of God, which cannot lie, than I am able to declare, when I have fallen 10 the explication and enlargement of it : Yet the very firft wordSj in the nth and 12th verfes, fpeak as much* to the truth contained in the reft of this Sermon of Eze- kiel, as that it is not laid before the people, neither left unto them in any confufed way, which is not plain ; bul the prophet gets a commiflion to fhew them plainly, what the mind of the Lord was to them. This will more clear- iy appear, if you take notice of the former part of the chapter, wherein thefe things are delivered plainly to the people by a (imilitude, the prophet having ihewed to hi* hearers the fame things that he comes to (peak plainly of ur-.to them ; fo that any man might have thought this with himfelf, what needs fo plain preaching, and application ? Will not any man, that hear* the words, take them up
without
620 Mr. Guthrie's Sermon
without any application ? You find the Lord, in his com- miffion to Ezekiei, after he points out the fimititude of two eagles taking away the branches, he tells, (now fays foe) Go to the city of Jerufalem, and Cay, do ye underftand thefe things, that God will avenge his broken covenant a- gainft the king of Jerufalem ? And \i they underftand not thefe things, go and make them plain to them, and ap- ply it to- them ; fpare neither, king nor prince, but tell them this tny meffage ; thou haft broken my covenant, therefore, by this meftage which I fend to you, the plague and the vengeance of God fhall come upon you, As I live> Jaitb the Lord, &c.
. And left any of you, who fometirnes have heard us prefs the oath of the covenant in thefe lands, fhould now a-days think it alterable, and look upon it as a thing that may be difpenfed with; therefore, we are, through God's frrength, from fcripture, to make out the indiiTblyable tye cf the covenant : And, that we beat not upon the air, in fpeaking to that purpofe, according to the faithfulncfs of the prophet's commiilion by the Lord, we intend to follow this rule, as we fhall be anfwerabfe to our Lord and IVJ af- ter, and be free of your blood, whofe fouls are committed to our charge, to lay it before you ; and if you fin againft the Lord, then your blood will be upon your own head.: This we intend not to fpeak in general, but in particular; and if any man will juftle himfelf againft the Lord, then he will break himfelf for ever.
And, for making the words more clear, confider, that the king of Babylon, as you read, 2 Kings xxiv. 17. did change Mattaniah's name to Zedekiah, and made him king of Jerufalem, and after Zedekiah entered into cove- nant with the king of Babylon, that he fhou.ld abide tri- butary to him ; and for the confirmation of it, he puts the king Zedekiah to fwear by the Lord : But after he had lent him home to Jerufalem, Zedekiah upon fome (up< pofed advantage, which he faw not at that time, did break his covenant with the king of Babylon ; therefore the Lord fendsthe prophet to him, and fays, Since thou hajl broken covenant with the king of Babylon, and hajl not kept it, As I live, faith the Lord, thou fbatt not profper. Yea, the Lord noticeth and owns it fo much, that he makes the- ovenant i'worn to the king of Babylon, his covenant ; and therefore fays in that verfe, As 1 live, my odih -which ke b;;th de/pifed, and my covenant, &c. Tftis is the hiftoiy, that we have clearly let down in the prophet's eommif- G-jii, which he mult not d.,;x to fit, but faithfully doth
deliver
Upon Breach of Covenant. 6ai
deliver the fame, as it is in the 33d chapter of this pro- phecy, verfes 7, 8. wherein the prophet tells the duty o£ watchmen of llrael, Son of Win, I have Jet thee a watch- men unto the houfe of Ifrael : Therefore thou fbait bear the ivQrd at my mouth, and warn them from me. When I jay un~ to the'wicked, 0 wicked man, thou jbalt fu rely die ; if thou. drfi not f peak to warn the wicked from his way, that wicked manfba/I die in his iniquity ; hut his blood will I require at thy hand ; that is, whenever a land or kingdom is found guilty of (uch and fuch things, for which the Lord's wrath ufes to come upon a people ; if that be made knowal to the prophets, they are bound to preach and declare k9 or elfe refolve that the blood of all thofe, that are takea away with the ftroke, (hall be charged on them as unfaith- ful men in the houfe of God; and it were to be defirecL that there were many to give warning ; I fear there fhaii1 the blood of not a few in Scotland be required at the hands of minifters, for not giving faithful and timeou* warning: For as every man that fhail be taken away ia his iniquity, and for his defection, fhall be made to (mart for it v fo it (hall be no excufe to you the people, that the minifters did not tell you O but dreadful (hall be the account that miniilers muft give for not telling the peo- ple !
In the words there is, Ftrfl% A threatning for breach <A covenant. And Secondly, There is the thing for which he doth threaten ; and that is, for defpifing the oath, and breaking the covenant of God. Thirdly, The confirma- tion that i3 affixed to the threatning. Would it not have been thought, that this was enough, Thus faith the Lord, I will pumfh thee for breaking my covenant ? Now this is, extraordinary, that it mutt have this put to it twice, As I live, faith the Lord, fhall he break my covenant, and ef cape ? All this, put together, fpeaks the certainty of the threat- ning, verfes 1 6th, and 19th, and alio the greatnefs of the matter, and the weightinefs of it, and how the Lord looks upon breach of oaths and covenants
The doctrine from the words, is, That the oath is indif- folvahle, the breach whereof God recompenfeth upon th e heads cf thofe that break it. It is inviolable, it is in the words not framed by my mouth ; the Holy Ghoft framed them in the mouth of Ezekiel the prophet long ago, As I live, faith the Lord God, furely mine oath, &c.
As applicable to our cafe, consider the doctrine fuppof- eth fomething that is not plainly fpoken, and that is, flhat every oath aad covenant of God, is a thing that il
inviolable
fax Mr. Guthrie's Sermon.
inviolable, that is, may not, and cannot be broken : For the better underftanding whereof, there is fomething that is needful to an oath and covenant of the Lord. I am not to fpeak here in relation to the covenant of works, be- tween God and man in his integrity; neither am I to /peak to the covenant of grace, either in the way of its difpenfa- tion on Mount Sinai, or as to the fulnefs of it under the NewTeftament, though all thefe are more properly called covenants, becaufe they are of his own deviling : But we take the covenant, here in this place, to be of mens duties in the land; and for keeping them the better, we take an oath upon us in things that are neither morally evil nor good, but indifferent: But a man once engaged by oath, cannot retract ; though they be not commanded duties, yet once entered into, they mud ftand : for, when we o~ pen our mouths to the Lord, we cannot go back. But I fay, for clearing this, -
Confider what makes an oath and covenant of God : Firjt, It muft be a thing in itfelf lawful : there is no man that warrantably, according to the word of God, may fwear the thing which in itfelf is unlawful. Secondly, It muft be a thing in itfelf poffible, within the man's power % no man is warranted to fwear that which he cannot per- form. Thirdly, When we take the vows and oath of God Vpon us, we interpone the name of the Lord to it ; we fwear by the Lord : This is the thing here, that makes this covenant the covenant of the Lord ; the king of Ba- bylon made Zedekiah king of Jerufalem fwear by the Lord. And it is more the covenant of the Lord, when the thing is religious, and the thing commanded of the Lord, which we are bound to obey, though we ha3 ne« ver fworn it : Therefore it muft ftand, once entered into-, left we make enquiry after vows, and fo deftroy that which is holy.
Now, for further clearing of the words, Confider, Firft, That in Deut. xx'ui. 21. you may fee, how much the Lord counts an oath binding, When thou /halt vow a vow unto the Lord thy God, thou /halt not be/lack to pay it ; for it will be fin in thee, not to perform it : But if thou /bait forbear to voWj itfhall be no fin in thee, Numb. xxx. The Lord gives out laws to Mofes for vows, and will have them de clared, verfe 2. If a man vow avoituntothe Lord, or fwear an oath to bind his foul, hefhall not break his word, he fhall do according to all that proceedeth out of his mouth. The fcripture is very full ; fo that a man once engaged in du- ty, if he break, the vengeance of God fhali be upon him.
Secondly,
Upon Breach of Covenant. 623
Secondly, The inviolable nefs of the oath of God is foun- ded upon the law of nature and nations. Wherefore is it that there is fuch an order in ordinances to fwear by the name of the Lord ? Is it not for this, think you, to make the thing ftand fure ? For the very law of nature teaches, that if a man fwear, he muft fwear by his God, and muft keep it ; and in like manner the law of nations, for the matter of offenfive and defenfive arms, and as to the mat- ter of cefFation and peace. Is not all this to hold out, that they defign ro fecure themfelves by inrerponing the name of God to it ? Now, once allow this, that men may re- tract and break covenant with God, then we break the law of nature and nations too ; and fo there is not a nation under the fun fecure, becaufe the way of continuing peace (which is by the name of the Lord being interponed) is broken, fo that neither the law of nature or nations (if it be broken) can ftand ; if that be granted, then it may be retracted.
The third confirmation for the truth of this doctrine ; the Lord himfelf in his word hath declared a man's ten- der keeping of the covenant, vow or oath, that it is ex- ceedingly well pleafing to him ; and that he has declared fuch a man blclTed, Pfal. xv. 1. compared with the laft words of the 4th verfe, Who pcall dwell in thy holy hill? Would not any man think they are foolifh that would not dwell in heaven ? Then look through; he fhall dwell, that [vjsareth to his own hurt, and changcth not, A body that iwears any thing, muft keep it, though it be to his hurt.
The fourth thing for confirmation of the dodlrine, as to the invioiablenefs of the oath of God, it appears, and is eftabiilhed, as the Lord hathxommanded the thing in his word, and as it is tounded upon the law of nature and nations, r.nd has the prcmifes; fo the Lord has appeared an eminent revenger upon the breakers of this oath and covenant ; that is to fay, when folk have taken a lawful covenant upon them, and have broken ir, God will ap- pear eminently in fending piagues upon them. And for proving this, we are not here to fpeak of the covenant given upon Mount Sinai, of which fee the ten commands, how he threatens eminently to punifti the breakers there- of ; or for not receiving Chrift offered in the gofpel cove- nant, without queftion he punifheth his people for the breach thereof: Hut we mean thefe oaths and covenants we enter into, whether they be commanded or not ; yet, once being entered into, we muft keep them, or elfe he I i i i will
1524 MR* Guthrie's Sermon
will punifli us, as is clear from thefe three following in- fiances.
The/r/? inftance you have Jofh. ix. compared with z Sam. xxi, where it will be found clearly, that the covenant being broken by Saul, many generations after it was made, be and his houfe and the people mult be eminently pu- riiihed for the breach of it, by three years famine : For the princes, and all the people of Ifrael, are (aid to have fworn to the Gibeonites, (wherein many a black face was feen among them) now this covenant was meerly civil, and the oath could not be very well warranted, but when it was made, it was binding.
Second Inftance to prove the judgments on them, isc, Confiderjer. xxxiv. 8, <bc. where you read, after the peo- ple had broken the covenant they had made with the fer7 vants, whom they had liberated, and yet brought them into bondage afterwards ; that the Lord faith, rince you Jiave done (o, I proclaim a liberty for you, &c that is, 1 fhall pay you home in your own coin, I will proclaim a liberty to you for the fword, peftilence and famine.
Third Inftance is in that place of the tex*. Shall he break, and fhall he efcape, faith the Lord ? Though the oath was given to an ufurper, and Zedekiah being his pri- foner at the time, yet it was required at his hand. I fialt fay no more to it, but confider how covenant breaches arc reckoned among the deeds of the fteih, Horn. \ ..#i. 2 Tim, iii. 3. without natural off etlkny truce breaker i , falfe aeevfers \ And alfo I read of a great war betwixt the Turks and Chrif- tians, the Chriftians entering into covenant with the Turks^ the Pope gives the Chriftians a difpenfation to break it be- fore the day come : Upon this XJIadiflaus the king of Hun- gary came forth againft Amurath ; and when he came to the field, he did firft beat the Turks ; then Amurath, having the covenant in his bofom, took it out, and lift up his eyes, and faid, '« If thou, crucified Chrift, be a God, *' as the Chriftians profefs thee to be, then take venge- u ance on them for this broken covenant, and for the u wrongs they have done to me. And prefently the Turks fell upon the Chriftians, and gave them a fatal ftroke, and gained the day, notwithftanding the Chriftians had fcattered them before, A moft remarkable inftance; this, X think, except people be more than curious will fatisfy them.
From all which you may fee, that the invioiablenefs of oaths and covenants is founded upon the law of nature aod natious ; and fcripture and hiftory is clear for it, that
cove.
Upon Breach of Covenant. 625
covenants cannot be broken, except folk refolve to meet with the deluge of God's wrath.
For ufe of this, 1. If it be fo, that the oath and cove- nant of God, once engaged into, cannot be broken ; then let no man defpife the oath and covenant of God ; lee folk be endeavouring to fecure themfelves in this truth, according to the word of God.
2. If it be fo, then know this, that«fl, who venture on the breach of it, do fin againft the Lord, againft precept, promifes, law of nature and nations, and againft threat- en gs.
3 Since it is fo, that every one doth fin that makes void the covenant of God \ then let'all, that are under this fin, expect, that the wrath and vengeance of God will be upon them, which is the fecond thing in the text; Be- caufe of my oath and covenant ', which he hath defpifedi I will recompenje it upon his own head. Upderftand now what I have been faying, and what I am driving at, left it be to you as the fimilitude in the preceeding verfes was to this people : For I declare plainly to* you, that thefe three kingdoms have defpifed the oath and covenant of God ; and therefore, according to the word of God, thefe three kingdoms aie to expect his dreadful wrath and vengeance, if he in mercy prevent it not : Let no man or woman be ignoiant of thefe things afterward ; remember I have told you that it fljall be fo,
But now I (hall fpeak to fome things, which folk may have for excufmg themfelves about the folemn league and. covenant ; a-nd for uoderftanding of them, confider, the Parliament of Scotland, England and Ireland, entered in- to a covenant for maintaining the word of God and the purity thereof, and putting away profanity ; and engaged themtelves againft fchifm, herefy, error, popery and pre- lacy : And there was an oath of God taken for this end upon us ; and our king took it at his coronation ; thisoatli again is broken by our King and Parliament, and is def- pi<eJ : For which according to the word of God, wrath will be upon the heads of thefe that have broken it, if God do not mercifully prevent it.
Now there are many that have many excufes and n\an7 objections about this Solemn League and Covenant ; 1 fhall therefore fprak to fome of them, and 1 take you to record this day, 1 pretend 7 t't ro preach rebellion againft King or Parliament, hue ac ; to the word of God *, and if it
be rebellion, we muft take our h^ard of it.
1 i i i i Ob/eft*
626 Ma. Guthrie's Sermon
ObjecJ. 1. We are not bound to a covenant and oath which is not lawful, &c. but this is fuch : ergo. prob. minor. Be- caufe it wanted the confent of the king the fupreme ma- giftrate : ergo — I dare fay, many of you have this objec. tion, which have no ground for it; but to (trengthen your argument, look Numb. xxx. compare 3d and 5th verfes : The argument runs thus ; the fubjeclis of the land taking upon them to covenant with God, can do no more in it than a woman in her father's houle, be. but fo it is with thefe lands : For feeing the king, who is fupreme, did difallow it, therefore it is not binding.
Anfw. 1. The place alledged doth not fpeak directly to the thing ; for though the king be a civil parent, he is pot a natural parent.
2. This place cannot be alledged to prove the thing ; for the matter is only fpoken of a woman in her father's houfe, or fubject to her hufband, be. It is true that a parent or hufband may diiannuJl her vows, being made without his confent, anent thefe things, wherein (he is fubjec"t to her parent, or to her hufband ; but that place doth fpeak nothing of annulling the man's vow or the wi- dow's, as verfe 2d, for their vows mud (rand
3. God makes no exception here, l^u this one*, and therefore it muft ftand. Will any of you who has this argument fay, that the king's taking or not taking the covenant made the covenant lawful or unlawful? Yet though the Idnp was not contenting to it, (which I will not grant, for there was at that time a power for it : I will not take upon me to difpute the power that parlia- ment have without a king, it is far above my hand.) yet I fay the parliament has power to put folk to duty, nill they, will they.
4. For making the covenant valid i::d lawful, fome- thing may be adJed to it afterward, though not at the prefent time, (yet feeing it is afterwards adaeJ, it is e- nough) but fo was it with our covenant ; there was a fre- quent confent given to it by our king, and alfo it wasfub- fcribed by him, which is fuiK-cicnt to m,ake our vows (land. Numb. xxx. we fee, if a hufband or parent held their peace, when they heard a woman vow, the vow did fhnd ; much more if the hufband or parent take the vow upon themfelves. I know no fhadow imaginable of excufe for them j the word of God. which ftands fure, makes a- gainftthem: And tince it fo, our King and Parliament cannot retract what they have done.
Qihfi.
Upon Breach of Covenant. 6*27
Objetl. 2. Some will fay, there is no man but knows tbaP the king has taken the covenant , for it was not done in a cor* ner; but be may break, becaufe he was forced to it, and be 'was not abfclutely free.
Jnfw. I. We did not hear tell of this before now; if any man would have laid, at that time, that he was con- ftrained to take it. he would have been counted a very un- charitable conftrufter.
2 Suppose that he was not free, which I will never grant? and fuppofe he was forced to the oath, yet fcrip- ture makes it out, that a man fwearing, though he was not free, muft itand to it ; though it was not a fpontane- pus act, yet it was a moft voluntary aft. Again, confider this in Zedekiah, he was a captive, to whom ? To a hea- then : (now no man will fay a captive is a free man, and a liberate man) yet he fwearing to the king of Babylon a heathen, and breaking his oath afterwards, God's venge- ance came upon him ; for there is no dallying with God in thefe matters : For all Cafuifts fay, it a man fwcar to a robber, to give him fo much to fpare his life, he muft keep his oath, if it be in his power, though it be to his hurt. I (hall fay no more on this; but I am hopeful, if you will receive the word in love, ye {hall have wherewith to anfwer your adverfaries in the gate.
Objetl. 3. The Solemn League and Covenant mujl be bro- ken% becaufe we are net bound to keep with them that brake to us firft : But it isfo betwioct us end England. Ergo
Jnfw. Is there not many make this objection, which, I dare fay, never read the covenant t Thou poor blind crea- ture, how dare thou fpeak of it ? Thefe that will fay fo, it feems they never underwood the League and Covenant, becaufe it is not a bargain betwixt two parties on earth, the one whereof breaking, the other is free ; but thefe three lands is one party, and the God of heaven is the o- ther party; therefore, tho* England ihould break, iliould Scotland alfo break f:h? covenant ? It is notafter this tenor i we will endeavour reformation in thefe lands, but if you break, we will break alfo: No, it is each man fwearing for himfelf, that he lhall in his place and itation, endea- vour reformation ; fo that if it were left all to one man, he muft endeavour reformation. For, confider the laft words of the article, each of them for themfelves did lift up their hands to the Moft High ; and fo thefe three lands are one party and the other party is the God of heaven. Confider feriotifly upon it ; for it is the thing that you muft either fufter for, or lin, ere it be long, without re- medy*
,628 Mr. Guthrie's Sermon
medy. Whatever England and Ireland have done in breaking the covenant, we fay, they juftly mull: fmart for it, according to the word of God, if God in mercy pre- vent it not : Neverthelefs, as long as there is in thele lands any who keep the covenant, we are bound to keep it > , and fuppofe there are many who had rather fufFer for it than fin, as witnefs the many fcattered flacks and fhepherds in thefe lands ; and fuppofing this were not, though both England and Ireland mould quit it, yet Scotland is bound to it.
Objefl. 4. We [wear in the League and Covenant to that which is impoffitde, and therefore it cannot be kept.
Anfw. If all thefe three kingdoms, who have taken the oath upon them, would fincerely (land to it, I hope there ihould be no*need to ftand out againft it. The objection is in this, we have fworn to reform England. Now, for aufwer, we are not I worn to reform England, neither is England fworn to reform Scotland ; but that which is fworn is this, each of them are to endeavour in their pla- ces and callings, the reformation of religion in doilrine, worihip, discipline and government, in thefe lands, and to reform England, according to the word of God, a;;d the beft reformed churches : For though we had never fworn an oath, we are bound to promote the kingdom of our Lord Jefus Chrfft. So that the objection is rather out of malice againft the'word of God, than any confcionahle principle. He is not worth the name of a Chriftian, that condemns this, for it is contrary to the petition, Thy king* dam come : So that we mould ftudy all kingdoms reforma- tion, that they may become the kingdoms of our Lord. If the King and Parliament were Ouiying to reform, as much as they are itudying to deface and deform, there ihoula\ be no need of this objection.
ObjecJ. 5. The covenant, which thefe kingdoms entered in- to, as to their own reformation, and as to the reformation of all the reji, it was too rajhly and inconfule rate ly gone a»out.
Anfw. 1. I queftion, if any of you, who move the ob- jection, knows what confideratioo is ; was there not deii* beration, when there was proteftants and remonitrators lor the poor lands I and at laft they came to this with it, to enter into covenant ; Wherefore, it feems, it was not indeliberate.
$• There was more deliberation in in it, than many o- ther oaths in (cripture, and yet they did (land ; as Judges xi. 35. the vow of Jephthah when he met his daughter, who will deny but that was a raflj oath, to vow wluiioever
came
Upon Breach of Covenant. 629
Came out of his door firft, he fhould offer it up to the God of heaven ? And yet it did bind him, while he fays, A/as> my daughter > thou bafi brought me very lew ! And might not hie daughter have faid, father, it is but a rafh vow, break it ? Nay, fays he. 1 have opened my mouth un- to the Lordy and 1 cannot go back.
3. To confirm it more, what would you think of a covenant made between the people of the Lord and hea- thens, and no counfel fought from the Lord ? Jofli. ix. The covenant is made there between the people of Ifrael and the Gibeonites ; there you will fee a vow very rafljljf taken, yea, not fo much as to feek counfel from the Lord ; and Ifrael made peace with'them, The princes of the con' gregr.tion /ware unto them. Now, I hope none of you will deny, but God*s counfel was (ought to our covenants, which was not fought in that covenant; and yet, for the breach of ir, all the land did fmart, as you may fee, 2 Sam. xxi. Therefore, I conclude, though a covenant be entered into ralhly, and want many things for making it complete, yet opening the mouth to the Lord, we cannot go back, or elfe we muft expect the wrath and vengeance of God.
Objetl. 6. The covenant cannot be binding , becau/e the par* ties dealt cra/tily with us.
An/w. 1. England is not our party that we covenanted with \ but all the three lands together, as one party, and God the other party with whom they covenanted.
2. Confkler, Jofh ix. and you will find how little weight this objection hath in matter of covenanting. It is faid, in ?he 4th verfe, They did work -wiiiiy, and went as if they had been ambaj/tdors ; yet Jofhua and the princes entered into covenant with them •, and when it was broken, the land of Ifrael did fmart for it.
Objetl. 7. The covenant binds us to things that are not particularly fet down, but are fo general as keep us ia doubt; the ground whereof is this, becaufe we fwear ia general to endeavour the reformation of England, accord- ing to the belt reformed churches: But thefe churches w\re nor particularly let down and pitched upon ; there- fore it cannot ftand.
An/w. r. If there be any man, that would have a more particular rule, than the word of God for reformation, he' muft be fent to another land to feek another gofpel from Jews or Turks \ and if it be fo, then there is not a rule among ui.
2. Com-
$2o Mr. Guthrie's Sermon
2. Comparing one part of the covenant with another, it is mod particularly fet down and determined ; As {Firji) The covenant is clear, the reformation muft not be po- pery. (Secondly,) The Bifhops, Prelates, Archbifhops, Dezns, Chapters, Curates, he. I fay, the covenant is clear in chief; if it lays afide all thefc things, what, I pray you, remains in debate then ? I know nothing, except you make it either a Prefbyterian or Independent cove- nant, and, at that time, independency was to be brought to prefbytery ; now, fince they pafs by all thefe things, I hope the matter is not left in the dark, as fome think it is. Objecl. 8. Suppofing the covenant binds the land, yet it binds none but thefe that took it,
Anfw. i. Now I perceive there are many of you young and ranting blades, that think yourfelves happy youths, becaufe ye never took the covenant ; But I have a word co fpeak to fuch from the fcriptures, and therefore take it with you : "Wherever a king and the princes of a land take a covenant, the reft of the land are bound to it, as you may fee in that covenant with the Gibeonites : The people there did not fwear, yea, they murmured against the oath ; but though the people did not fwear, yet the princes fay, We have /worn unto the Lord% ive cannot touch them. Therefore do not beguile yourfelves, ye ftand is furely engaged to it, as I or he, who did fublcribe it with our hands : Therefore the breach of it fhall be required at your hands, be you young or old, men or women ; and therefore remember Jofhua ix. The children of J/rael did not finite them, hecaufe the princes had f worn the oath. JVlight not the people have faid, let them keep it, who did fwear it ? But it is not fo; for they fay, We have all [worn it, therefore ive muft not touch them,
Objecl. 9. Suppofe it binds this generation, yet it cannot bind our pojrerity.
Anfw. This fame generation that did fwear it, hath bro- ken it, and I fear the fame generation (hall be puniuVd for it. Secondly, The covenant doth directly bind all fol- lowing generations, That our children after us be found walk- ing in faith and love, that the Lord may dwell among ui ; thefe are the very words of the covenant. For what end were thefe words put in ? Was it not to bind our pofteri* ty, and to keep conformity and unity, and to bind then} to the word of God ? But you will fay, there is no men- tion of the pofterity. Anfw. There was no mention made of the pofterity of Ifrael, when the people of Ifrael made
that
Upon Breach of Covenant. 631-
that covenant with the Giboniies, neither was there
mention made of the Gibeonites pofienty ; yet you may fee the covenant binding to their pofterity, as is clear, Jofli. ix. compared with 2 Sam. xxi. So then you muft underftand, that the covenant is abfolute ; therefore I conclude, that as fare as fun and moon endures in the fir- mament, if there be any generation in thefe three lands, God will require the breach of his covenant at their hands, and his vengeance fhali be upon them, if they repent not. O'ytfl to. The King and EJiutes of the land found hurt in keeping it.
Anfjj. Ay, but read Pfal. xv. 1,4 He that fw ear eth to his hurt and changeth not. *
Oijecl 1 2. 'I here will be eminent advantages by the break* itig of it, ergo.
Anjw. For rnyfelf, I do not underftand any advantage to theie three lands comparable to the Solemn League ; this is my judgment : But, will you confider the covenant betwixt Joflma and the Gibeonites, it was a covenant con- trary to God's command, yet hte name being taken in it, could not be retracted ; they dealt wilily with him, and they fought no counfel from the Lord, and they were fufpecYmg it in the mean time, and they knew it within three days afterward ; yet becauie of the breach of it, though it was broken out of zeal to the children of Ifrael, yet the people did fmact for it by three years famine ; and when it was broken, it was not the fame generation that broke it. I believe, and fet all the three kingdoms wit together, they will not get as many exeufesfor the breaches of the covenant of our kingdom, as Zedekiah had for his covenant : For, Fir/I, His was contrary to God and his people; tor he had promifed to the people within feventy rears to be delivered ; now the covenant was to keep them in captivity, and to keep the kingdom in fubjectton. Secondly, He was a captive, and fo forced to it. Thirdly^ The covenant was made with a heathenilh king, it was the chrrc'r intent of the covenant to make the kingdom bafe, as it is in the 14th verfe, That it might not lift up itfelf. !Now, what could have been a greater excufe to have bro- ken the covenant, than for him to have faid, I cannot keep this covenant, becaufe I will prove falfc to my peo- ple ; for 1 was a capt ve when he made roe fwear i &c. Therefore might he fay, I will break it : But faith God, It is my covenant, therefore I will recompenfe it upon his nvn head. And therefore I conclude, That whoever en- tas into covenant, be what he will, especially when he is Kkkk conv»
632 Mr. Guthrie's Sermon
commanded, he muft keep it : For he that breaks if, God's vengeance fhall be upon him. Now, feeing it is fo, we are to expect, he will avenge his broken covenant upon thefe lands, according to his word.
Now the next thing in the text, is, that the breakers of the covenant with God, God will recompense it upon their own heads; this is the words of the text, My oath that he hath defpifcd, &c. Now, to clear it to you, who they are that are defpifers of the covenant*, Confider,
Firfti That it ?s a covenant in opinion, and not in prac- tice ; that is to fay, there is not a man that reforms not in his heart, according to the covenant, but he is a break- er of the fame ; for this is the articles of the covenant. Therefore know affuredly, O ye drunkards, adulterers, defpifers of ordinances, and the people of God, Sabbath- breakers, covetous perfons and civilians, who care for no more than an outward profefiion ; if ye be not endeavour- ing reformation, and to keep the covenant, God's venge- ance fhall be upon you. Indeed we will hear many folk* who pretend to keep the covenant, but tbey will let an oath flee when they like : Thou by fo doing, art a good keeper of the covenant indeed; thou art guilty before God, for thou never covenanted m heart and affection.
Secondly, All thofe that defpife the covenant, that care not for it ; for there is no indifference here : Therefore all the three kingdoms may expect wrath from the Lor^ except they repent.
Thirdly, Thefe are defpifers of the covenant, who are father of lies and feditions, and find out fhifts to fhun it -f but whoever they be that are feeking wiles to be freed of the covenant, whether King or Parliament, God will fend vengeance on them. We are not here to preach rebellion or treafon, but what we (hall warrand from the Lord's word. Zedekiah was a king, and yet you find vengeance came upon him ; and fo did it upon Saul's houfc and pof- terity, for his breach of covenant ; therefore let all take heed to it.
. But what would ye have us to do, fay ye ? Firfi, Con- fider what cafe thefe lands (land in ; and what it is they Jy under : Is it not the breach of covenant ? and the judg,- * jnent of God will come upon them, if he in mercy pre- vent it not : Becaute we have fworn the covenant, and broken it ; therefore God hath fworn, that he will not profper. O ! is there none among the tribes of Ifrael, to lament thefe things this day, this fad condition of thefe three lands, that they are guilty of breach of covenant,
aud
Upon Breach of Covenant. 633
and are under the threatning of moft fevere judgments ? Will you then bewail it, if you have any fendernefs of heart, each man for himlelf, and for his family i I kflow fome folk will fay, Let it even be fo, for we will never lift it up agrin; but of this afterward. Now I would intreat you to beware of partaking of other mens fins, left ye par- take of their plagues and judgments : Wilt thou vote with the King in Parliament to fin ? then thou muft vote for judgments. And I fhall only fay this, endeavour to cover yourfeives now, with that which you would cover your- feives with at the day of judgment. There will never a man come in and fay, the king muft anfwer for me ; no, no, the king muft anfwer for himfelf. If you be not ftu- dying to keep thefe things, the covering will be too nar- row tor you that day. Again, I would advife you to lay your thoughts a fide from getting much of the world ; but fee if ye cau get this that is in Rev.Jii. 4. Thou haft a few namesf even in Sardit% which have not defiled their gar- ments; and they fhall walk -with me in white , for they tire worthy. It was a time then of great defection t and thefe of them that continued ftedfaft, were as figns and won- ders. O then, walk now, as you would defire to walk af- terward ! for furely thefe that ly down with fin unpardon- ed in the grave, muft relolve to ly in an eternal bed of for row ; and thefe that keep theiuielves clean, fhall walk with the Lamb in white.
Now, a word to that which I mentioned before. What •fliall we do, iince thefe lands have broken covenant with God? I tell you, that Scotland is bound to keep it, air though England and Ireland have broken it; and altho* Scotland broke, yet Ireland and England are bound to ftand to it. Hofea iv. 15. Though thou Ifrael play the har- lot , yet lei not Judah offend ,• that is to fay, as for you at this prelent time, though England and Ireland have bro- ken, yet let not Scotland do !o too. Stippofe there were but one family in thefe lands that would Itand to it, and if all that family ihould turn their back upon it except one perfon ; truly that perfon is bound to ftand to it, Jofh. xxiv. 15. Choo/e you whom you will firve ; hut as for me and my houfc, we will ferve the Lord. Here is but a, family ; fo that if all the kingdom fhould forfwear the covenant, yet fo long as I am mafter of a family, I mufl? ferve the Lord ; I muft not ferve other gods, that is to fay, we fhould not lerve popes nor prelates, <bc.
But what if it come to this that there be no man to bide
by it at all, but one man ? That man is bound to keep it
K k k k z accord-
634 Wta- Guthrie's Sermon, &c.
according to fcripture. Read i Kings xix. 14. 1 have been very jealous, &c. from which I conclude, according to the fcriptures, though England has forfaken, yet Scotland is bound; and though Scotland fhould forfake, yet Eng- land is bound ; and though both forfake, yet one family is bound to ftand to it. Therefore ftudy to know your duty, left the wrath of God come upon you and your pofterity : Believe thefe things ; for our king and princes nobles and minifters, and all the people, and our pofteri- ty, are bound to it : So I leave it to you, with this word, happy is that man that fhall be ftedfaft in the covenant, though all the reft fhould forfake it. But as to the per- sons, who they are that fhall continue ftedfaft, God has lei ved that to himfelf as a piece of his fovereignty. A? gain, we hear not tell of a public covenant ever ("worn and broken* but God vifibly plagued the breakers there- of. There is no fin God would have folk laying more to Tieart, than the breach of the covenant: As I live faith the Lord, furely mine oath that he hath dcfptfed, and my co- venant that he hath broken, even it wiif I recompenfe upon bis own head. God ufeth not to truft folk long, that break covenant, without fome vifible ftroke ; as ir was in $aul's days and Zedekiah's. If you would have a mark upon your foreheads, and be kept free from thefe things, be fighing for the abominations of thefe lands, Ezek. ix. Wo to the man that is rejoicing at this day. Is there no family found fighing for thefe things ? Jf not, all the world (hall hear tell of their punifhment. This we re- commend to you ; and do not lay, that we did not give you warning : for we have toid you this from the word of the Lord, therefore receive it in love.
As for myfelf, I know not what I may do ; yet, tho' I fhould fhrink from the faith by my weaknels, which God forbid, I oft-times remember the. words of Nehemi- ah and Jeremiah, when they did tefti'y againft the peo- ple's fins ; and I do proteft againft the breach of cove- nant, that I may not bemadeacct-flary to other folks fins ; and left I be found guilty before the Lord, and be made partaker of other mens judgments. This is the way, that the prophets did ufe ; this is no rebellion or -trcafon, and think it cenfureable I commit them to the prophets who are gone to their place, who did thels things ■ and firft punifh them, and then me. I commit all thefe things vmo you: L»ord, engrave them on your hearts. 4mct\.
FINIS.
Subfcribers Names.
Given in by Andrew M'Repv Charles Wither in Cam well Bookfellet in Stranraer. John MTaldrock, Higtifloat
JAMES DAVIDSON, Wigton Agnes Craig. do- Parifli. John M'Nerti, Ringinnie
David Adams Taylor in Belly William Craig in do
bull in Ireland Charles Alifon, Portpatrick
Parijb of Inch. Robert M Redy in Aird Thomas Aguew fmith, Culhorn William Duncan, farmer John M'Wiliiam John M'Croken, Deer parfc Patrick M'Mafter John Milroy John M'Keivie William M Kelvie Thomas Auld, Taylar Hugh M'William, brick-maker Chimin Campbell, gardiner George Patifon do. Andrew Carnochaa Adam Caldwell Hugh Kilpatrick Peter Kelly Andrew Beggs, mafon
Parijh of Stony kirk.
James M'Dowal tenant in Rin-
ginnie Alexander M'Dowal in Milmain Alexander M''Cubbin, mafon in Alexander Mulekan in Kildon- jviuir park
James Craig, farmer there Thomas Thorburn, wrighf. at
Mi!n of Ardwel Hugh M'Mafter apprentice there William Murray at Kileler mila William
Thomas Hanna, Carnwell David Nill, Drumntray James M'Calloch near Ardol-miln Alexander Cochran fhoemaker^.
Highardwell Alexander Melvin, do. there ' Daniel N'Mafler, do. there Elizibeth Craig, Carnwell William M'Harrie weaver Kirk*
mabrick William MofFat there Alexander Paterfcn tenant Barts-
fhalloch Patrick M'Mafter, weaver, High?
ardwel Hugh M'Mafteijunr. there Maron M'Mafter there Hugh M'Mafter, farmer there John Cochran there Helen Cochran there Samqel Cochran there Robert Colvin, farmer there , John Crookfhanks there John M'Gill farmer, Carnwell Robert Campbell farmer, Kirk.
mabrick George Harrie, taylor there
William Corkran in Carnwell Daniel Kelly in Kirkmadryn John LightL'ody in Muir park pavid Kenuard in Ringinnie
6*6 SUBSCRIBERS N A jM E S,
William M'Mafter, weaver High- Ifaac Stewart in Myarock
ardwel James M'CIerie taylor in Leigh
Hagh Patrick, weaver, th/re Celdonan
John M'Whinnie, fmith, Clach-John M'Clymon 60. there
anmore Elizabeth Morrifon in Drummore
\Villiam Herron, farmer Leigh-
ardwell John Brown Bookfeller Dunfe
William Davidfon do. Old town Andrew Newton tobacconift there John Kelly fhoemaker, Kilefter David Waldie #ay maker there William M'Comb prentice there William Syminton weaver there George Campbell, Kirkmabrick Robert Shier weaver there Alexander Paterfon, BarnlhallochCharl. Smyton watchmaker there
Thomas Haig weaver there Town of Stranraer. John M'Cartiney do. there
Thomas Morifon, carrier there JoJ™ Rrown wright there James Suul, do. there Thomas Gillies britches maker
Andrew Campbel (hoemaker there there John Kenedy do. there John p^t°" chipman there
Peter Miller, fmith there Alexander Liddet labourer there
Andrew Kennedy cowper there George WilJbn mafon there Samuel Harper, tanner there J<mes Rodgers 4o> there
Jean M'KifTock there James Mafon fmith there
James Hay (locking-maker there James Marfiiall gardiner there Andrew M'Crackan Hiilhead William Dodds Thimhlehall
Agneli Mpherfon in Littom Parijh of Lochfooald. !*»« Pirrey Miilerfton
James M'Redy, Shoctun's park, % n?"r7 wf verrGa *™ ** Lochfwald parifl, ArchdM-ddelmolt mafon there
John M'Qnater there ^ ) ^ u i T.^V '?
John N.lfon there Daniel M'Colloch Allanbank
John Milroy, weaver, Dinduff J^mes John ton rnafon the-* Robert Strockling, cutler. Hill- °™ld Heackney (hoemaker Cold-
head, Stanraer «*«"». ?«?P«
Jean Morrifon there James Donaldfcm Hondonbtfl
James M'Call weaver there iohn BUir taylor Upietleton
lohn WWilliam weaver there *iexr' \fr% imuh Plandergu et John M'Cars weaver there GTf/Ke rWon Rdmgton mill
John Bi/Tard (koe-maker there Wi l.am Hogg there, 2 copse* Thomas Wyms weaver Andrew J.rT.ey fmith in Ed.ngton
3 copies
Parijh of Kirkmaidtn. John ^,lfon tennaDt Kington/
• Mains JonnM'Faldroch farmer iuDalUfi Thom9| Jo}infton Edinglori
William Thorburn there Jofe . ^ , thfije
lt"\r w 3t P° M«k Bell there
William Hanna there John Ajtken there
James M'Bryd there fa ■ h BrOWQ ^
Thomas Adair there Job» Cf0W fhere
Jime* M'Murray in Eldnck A(Um L:ng lhu.Q
Adim
FOR A COLLECTION OF SERMONS. 637 Adam Tumbull mafon Chrinfidc Will. Wilfon in Blackader barnj
George Atehifon do. there Jofepb Foord wright there Perer Darling mafon chere John Watfon there John Gilmour gardener there John Atehifon merchant there Robert Winter wright there Alexander Wyllie there Alexander Knox wright there William Black gardener there James H-afweil dyer there
in the Parilh of Edrorn Peggy Rohertfon there George Jeffrey there J^mes Hogg labourer there John Jonfton mafon there William Pringle labourer Dunfe Alexr. Gilkle mafon in Gaviugton JohnGilkie mafon and fewer there William Home Edington Patrick Johnfton Whirfome George Wait Spring walU
Robert Wilfon inn keeper there James Scoupa! Bunk [e Pa rift
Jofeph Wait taylor there John Steel labourer there Robert Hogg there Alexander Hall there James Form an there Alexjnder Bogg there John Atehifon mafon there Thoma? Paterfon there John White Fouldon Alexander Fifti there John Stevenfon there Alexander L^wiie there William Gillies there John Murray there, 2 copies William Thomfon there Alexander Penny there Thomas Wait Edington-milt Thomas Johnfton Edington James Grant there Thomas Home tliere Andrew Hail (tons there Willfrm Hay Old Cambuj Jerries Crighton John M'Kechy John Paterfon William Hay wright
Robert Hood wright Lint law Peter Friiken there Agnefs Johnfton there John Hage in Kifmore James Wright miller Blackwater Thomas Ker Millerfton Duncan Kennedy there John Ker fmith there William Hay there James Robertfon there George Darling wright there John Bofton Gattenfide
John Wilfon Miller in Cathcirt
Parifh James Jamiefon do. there James Boyd do. there John War nock farmer there John Urie do. there Walter Roy labourer there John Montgomery coalter there James Hofie wright there Arthur Briton labourer there John Miller fervant there James Armour labourer there John Peadie fmith there
John Mather mafon in Whitfton William Hart farmer there
Caws
Andrew Cockhurri there Abraham Kinghom there James Hslleyday there John Jeffrey fmith there Janet Darling there Thomas Jeffrey tenant there Andrew Mather there William Henderfon fmith there Elizabeth JtfTi'tg in Spylavy
Robert Jamiefon fhoe maker there James Dick taylor there . William Donald change keeper George Galbreatb there James Dark coalier there Gavin Wilfon labourer there John Williamfon do. there Robert Watfon coalier there John Findlayde. there AUkt, Steveofon labourer there Robert
6$ SUBSCRIBERS NAMES,
Robert Cooper fraith in Cathcart John Thomfon farmer James Park labourer tbere James Forfy th ofGaindickhead
John Hall there John Femeton wright Townhead
Kobert Hall there James Miller portioner of M-vet
Robert Hofie labourer there Will. Willon wright in Halbrag
Walter Brock labourer there James Whitelaw in Garmiller William Paton do. there Will. Thomfon in Milbraehead
John Muir farmer there David Anderfon farmer in Brack-
John Symfmith there enhiret
Robert Brock lime quarter there David Thomfon Wright Langlone John Muir paper*maker there James Findlay weaver there
12 copies James Miller ftioe maker Driflet
Robert Hamilton Carrnunpck James Thomfon do. Girtralen George Hamilton tbere
Thomas Williamfon in Eglefharn Daniel M'Lean taylor at Wal- James Craig wright Glafgow lacetoun upon Ayr
James Crookfhanks weaver there Hugh Houftoun mereht. in Ayr
David Perfon weaver there John Rife Buchlyvie William Hrllus do. there
John Stuart fervant there David Burns do, there
David Crofbie (hoe-maker Calton Alexander Dallas there John M'Farlane indweiler there Robert M'Ewen hofier there Mary M'Farlane Port Parifh James Miller taylor in Newton
William Stuart copper fmitb there Robert Hnnter coal-mafter at Thomas M'llwtath do. there
Hutchiefon James Anhur fadler there
Robert Hare in Hume, 20 copies Jofeph Miller cuttler there
Alexander Wilfon Newton Daniel M'Farlane workman at j*mes Love weaver there Drumpeiler David Blair miller there
John Hill workman there George Dunbar weaver there
John Muir do. there Alexandf r Cowan carrier in Ayr
Peter Monro overfe at Coats coal Ronald Hunter fhoe maker there
work Old Monkland John M'Connel maUfter there
James Fleming banks-man there John Buchanan carter Wallace William Moodie do. there toun
George Miller engine-man there Adam Wilfon labourer there James Chalmers collier there John Crawford dyer there James Thomfon do there William Wyllie do. there
James Monro do. there John Kay baker there
Alexander Fleming do. there John Ofwald taylor »here Robert Mack in Coats there Robert Spier wright in Ayr
Henry Pate Seffion Clerk there John Black taylor there Peter Campbel collier there James Sharp copper fmith ther*
John Murdoch meffcnger New Allan Robb carrier there Monkland Parifh Robert Bruce hofier there
John Shaw there Thomas Brown there
James Spittle Jan. farmer James Boyd taylor there
John Baird farmer in Kirkwood Samuel MCormick in Alderho?^
William
FOR A COLLECTION OF SERMONS. 639 William Gib weaver in Wallace Thorn Tudhope in Lefmehagow
toun Thomas Brown Ayr James Hamilton weaver in the
p
John Brown coalpr'eve at Black
houfe Parifh of St. Quivox John Hannah wood cutter Hugh Anderfon Maybole Will. Murdoch filver fmith Ayr
John Fuller ton farmer in Arran j >hn Wither/poon coalier there
james Lockar weaver there
Daniel Barr fmith there James Meikle wright there Robert Cunningham couper there Will. Million fchool mafter there James Thomfon there James Hamilton there James Baxter at Burgall Rob. Henderfon in Shaws Dalferf Robert Rodger in Birkenfhaw
Mr. Robert Young preacher Match. Stevenfon weaver Kilfytn Alexander Baird weaver there jsmes Allan weaver there Wiiiiam Shaw weaver there
Given in by Mary Campbel Cal
tonofGUfgow James Murray taylor there Elizabeth Binning at Crofs-hill Thomas Craig John Muir farmer in Abby Parifh James Small weaver there
Paifley Wiiiiam Shaw do. there
George Muir farmer there John Living (Ion do. there
John Paulds in Pollock (haws Andrew Piovan flax drefler there James Smith there William Clogfton ftudent there
Willi '.m CalJerwood in Stev/ar- William Freeland weaver Colom
ton Parifh Wjiliam Adams farm. Craigfton
John Gilmour there Robt. Henry weaven Keppochhill
John Calderwcod there John Craig farmer in Parkhoufe
John M'Carafchool-mafter GlaC William George fervant Laigh John Sh'elds farmer in Drumoin Poftle
George Hamilton Sfonehoufe
Robert Gray there
James Walker fmith there
janies Hamilton weaver there
John Brown thee
Robert Denovan taylor there
Gavin Hamilton farmer there
Revd, Mr. David M'Gibbon mi- nifter ofthegolpel in Buchanan Peter M' Far la ne there janet Wajker there William Hamilton wright there William Wilfon cook John Kirkprtrick workman there
Thorn Ren wick (hoe maker there john Mc Alpine there.
Robert Prentice weaver there John Al (ton weaver there Agncft Cle'an indweller there Thomas Wat fon weaver there Robert Wiifon there William Hamilton taylor there William JackLn weaver there John Aitken weaver there James Walker weaver there .Robt. Wifement taylor Alexr. Paterfon weaver there Gavin Lawrie in KiSl-hill William Cochran in Ripe
Geo, M'Alla fchool mafter there John M'Alla there james M'Alpine taylor there john MFarlane weaver there George M'Farlane there Peter M'Murray taylor there Bernard M'Alla do. there John Yool weaver there Andrew Monach farmer there Robert M'Farlane weaver there Robert Gardner there John M'Kechnie there Ifobe! Monach there
L I 1 1
George
1640 SUBSCRIBERS NAMES,
George Monach there William Ralfton weaver there
Mary M'Farlane there AndrewThomfon workman there
Thomas Buchanan there Robert Wright weaver there
Robert Birrcl mafon there jrfeph Paton Wright there
Mis Buchanan there jnnet Walker merchant there
John M'Lachian weaver there William Smith fhx-drdfer there Wiiliam Blackwood bleacher at Robert Rldde! do. there
Dalfholm George Waddel portioner there
Henry Hamilton there Will. Robertfon fnoe maker there
john Neilfon in Eader Balrach John White miller BrunfiJe mill
j ames Lang farmer in BurMufe Robert M'Grigor farmer in Am John Hill in Caldercrook mill
prier Kippen Parim john Miller farmer there
£)avid Taylor taylor there Robert Allan weaver in Ardrie
Alexander M'Lachlane taylor in Robert Neilfon weaver there Broich Walter Paterfon weaver there
Thomas Rae taylor in Kippen Matthew jack weaver there Alexander Harvie tnylor there David Maitland weaver there Hugh Mitchel fewer there John Main portioner there
john Hood fmith there William Walker do, there
john Sharp fmith there Z^chariah Anderfon do. there
George Miller farmer Matthew Waddel do. there
John Zuilfcbool mafter Arnprier james Lang msfon there Andrew Carrick in Loniogfoot john Black do. there Thos. Clacher weaver Bcchlyvie john Neilfon couper ihtte Thorn Lockhart wright Arnmore Mary Bruce there john Bennie wright Glafgow * Chriftian Pcttigrew there Robert Blair in Kilorn Alex*. Pender <boe maker there
Alexander M'Grigor in Arnprier john Bulloch junr. weaver thei* john M'Gibbon farmer Robert Craig taylor there
George Harvie Kilarn Andrew Thorn fon there
john Ker farmer in Bnehan Robert Waddel (hoe maker there
j6hn Lockhart do. in Bumfoot William Waddel in Shots Will. Thomfon workman Buchan John Black Eait Monkland james Dun farmer George johnfton taylor Ardrie
john Tunkan in Tough Elizabeth Allan thrre
Thomas Narie grazier in Shaloch Ifobel Main portioner Green-foot john Craig taylor at Arnprier New Monk land
William Scott wright there Mr. jame3 Rujfcl doctor Ardrie
james Ure fhoe maker ArnhVuiy j ames Dounie merchant there j john Walker in Braes of Down David Ingles do. there john Blair plowman in Kilorn William Wbthetfpoon there
Robert johnlton there Given in by John Anderfon wea- james Main there
ver in Ardrie john Ingles workman Old Monk-
john Moffjt weaver there
William Forfyth fkx-drelfer there Given in by James Lang book- Robert Scott portioner there feller Kilmarnock Alexr. Gray weaver there J3mes Thomlon there Robert jack weaver there james Minziea clerk there john Malcolm weaver there james Moiman £hoe maker there
jofiah
FOR A COLLECTION OF SERMONS. 64f
jofiah Shields do. there Robert Young do. there
3 ohn M'Night gardener there J ames Earl in Dundonald Pariffc john Brocks fchool mafter there James Brown collier there john Dickie fhoe maker there John Wilfon do. there William Mi'chel couper there 3 ohn Andrew farmer there George Miller fhoe- maker there David Birr do. there Thomas Culberfon wright
j ohn Cochran farmer Kilmarnock John (Jaldwell do. there
john Wilfon do. there
john Blair there john Auld in Dreghorn Parifil Robert Dale farmer there Alexr. Longmuir portioner there Robert Crighton farmer there
Pari Hi
john Boyd miller there Robert Torrtnce farmer there john Bfhop do, there jimes Thomfondo thete Thomas Ranltin dyer there Robert Wilfon weaver there
Andrew Urquhartgardiner Irvine- Parish Peter Hunter Writer Irvine john Gait farmer in Dundonald Thomas Wilfon there D^vid Gilmour there
"Wiiiiam Culbertfon farmer there Adam Mitchel there john Dickie farmer Kilmars Par. Alexr. Gemmil farmer Finwick John Steel do. there David Wyllie Richardfon Pauih
John Cameron letter-man there
Margaret Wallace there David Gerr.mil there. William Templeton there john Smith there David Boyd flioe maker there William Spier farmer there William Spiers Crofs houfe there Andrew Gemmil there William Orr farmer there John Miller Galfton Parilh Hugh Hunter there
William Howit coalgricve New
Monk land William Auld tenent there Alexander Bell do. there john Cuthel Jo. there David Walker weaver john Cleland Cumbernauld Parifli William Waddel carrier George Young in Tempenhead jamea Gillefpie in Brcoinlees Thomas Walker in Reading
Edward Srum weaver Craigie P. John Henry in Shank
DavlJ Fergalbn farmer there
John Barr Finwick Parilh
jamt's Culhertfon Longiide there
j nines Dunlop in Brier buih there
jphn Grahnme there
Dwid Mu'-r larmer there
Wi I. Henry in Symington Paiifli William Shaw in Belfton
William Alifon there- William Cir.hei (hoe maker
J3mcs -Richmond Ricerton Paiilh William Young of Drumgrav
James Walker in Muirdyke John Paul in Broomlee3 je3n Thorn in Nettleholes ;ames Shaw in Gienhead jimes Allan in Blairlin john Burnfide in Reading
ur;n;_ C! :- n..,i.b
Simon Bdird ileie David Law there james Wilfon farmer there Jimes Morifoa do. there james Parker do. there Matthew Howate there John Lamje fanner there
Walter Neil ion in hairdsmoli William M'liuofli inn -keeper at Bothweli meeting Houfe Robert Wood in Shanks David Gillefpie in Bioomlees
Alexr. GiichriQ merchant Stirling L 1 1 i 2 £bcn*"
$4* SUBSCRIBERS NAMES,
Ebenezar Brown in Whings there james <Young carter Strathaven John Weir merchant there Andrew Morton in Glafsford
Will. Gillefpie fmith Charterlhall Robert Wilfon there John Cowan farmer in Touoh Gavin Lawcock there Thorn. Gilchrift mercht. Stirling James Frame Hamilton Parflt Patrick Gilchrift weaver there j ohn Moir labourer there John Forreft do. there Bethia Henderfon there
John Henderfon do. there Ifobel Struthers there
Andrew Finlayfon wheel Wright john Brown coaiier there
there Margaret Brown there
Andrew Stuart merchant there John Wilfon (hoe-maker there William Forfyth taylor there Arthur Rennie coaiier there William* Steven weaver there Alexander Edmonftan there Alexr. Gilchrift merchant there Elizabeth Wilfon there jnhn Nickle weaver New houfe Abraham Torrence Glafsford john Smith ftudent in Divinity james Hamilton there Robert Shirra do. Stirling Bridge a gnefs Granger Evandale Parifh John M'Callum weaver Stirling Archibald Fleming (miih there john Porter gun-lmith there john Hamilton there William Chambers weaver there jimes Omurn there Archibald Smart Bannocburn james Tcmpletoif fervant there
Agnefg Martin do. there John Paterfon mercht. Strathaven William Hamilton miiier there William Eafton dyer there j anet Toi ren'ce tl.'cre
James Currie taylor there james Morrifon weaver there
jannet Nimmo there james Hamilton Storihoufe
William Struthers there Will. Anderion (ervant Galfton
Alexr. Smith labourer Tarhouton john Allan Strathaven John Paterfon farmer Galfton john Riddel Glefsford Parfli john Morton in Glafsford David Crawford in Shotterhil!
John Marmall there j.;mes Allan E.mfli of Evandale
james Wifeman (hoe maker there jmesCampbcf tenant theve Thomas Weir tenant there john Mutter Detfcif
john Banantine there james Thomion Lefmahago
John Hamilton tenant there j rnes Sheerer there
james Thomfon couper there Will. Struthers fen r. Strathaven Thomas Alfton Holmhcad jannet Wilfon there
Adam Fleming labourer Deiferf james Carr fervar t in Stonehoufe john Gouthert Hamilton Parifh james Morifon mJon Strathaven Alexr. Pamphray weaver there Margaret Hamilton Evandale John Nicol weaver there john /iitk< nhe&d Kilbride
Kobert Henderfon do. there Wrlfiam MeikiC StonhoO e Parim
John Alfton there William M:Kijy flax dicfTer there
Robert Frame there urugaret Scott fervant there
Gavin Boyd weaver Tnom.t Donald Lefmahago
john Laurie Stonhoufe Panlh Robeit Young tenant there James Hamilton farmer there james Crighton weaver there Gavin Laurie wright there William Patch tennat there
j ames Shears ihsre jono Banantioe weaver
William
FOR A COLLECTION OF SERMONS. 643
Will. Bleckwood (hepherd Logan Alexr. Buchanan of Gartachar
William Rifk in Drumleg Daniel Fiftier officer in Drumond Peter Neilfon in Balfron James Hair in Kilearn Parifh Alexr. Buchanan there John M'Lea in Balfron Parifh
William Steel of Schelly hill
John Findlay farmer Evandale
Helen Thomfon
William Thomfon merchant
John Tudhopein Stirbnm
William Lamy farmer Righead
Robert Hainfhy mafon Flatecock William Paul weaver there
John Watfon Crookedftane John M'Culloch fmith there
Thomas Forreltin Ravenltruther William Fairley farmer there
John Eddie farmer in Thornyhill William M'Keoun there
John Stirling in Boghead John Baird in Fintry Pari/h
Thos. Brownlie «n Limekile Burn William Dun there
Agnefs Sym in Meik'e Yernock John Dun farmer there
Alexr. Hamilton in Craigenhill
William Donald at Newlands
Archibald M'Nabb there David Adam day labourer there John M'Lae farmer there John Dobbie farmer there John Dun do. there William) Har vie holier there John Dun farmer there Revd Mr. Archd. Smith minifter
of the gofpel at Strathbiane Archibald Narwel weaver there Walter Leith do. there John Liddel farmer there John M'Beath fmith there James Duncan fchool-mafter there John Maitland weaver there Agnels Fleming in Over Calcods Peter Maitland farmer there Alexander Turnbull furgeon in John Lawfon fmith in Milngavie
Strathaven John M'Indoefmith there
John Williamfon weaver in Kyp John Bryfon (hoe maker there Robert Meikle in HjH of Kyp James Mafon there Andrew Dykes Evandale John M'Indoe in Balfron
James Fleming farmer in Calcods John Blair holier in Kilearn Margaret Fleming in Gemerhill James M'Gilchrifr th^re James Conel fmith in Lithnock Robert Blair maltfter there William Lam} farmer there William Buchanan weaver there
William Steel fervant there George Neilfon there
William Mu»,kle mafon Calcods James Roiy there Quintine Guwthert in Lamhill Alexr. Fairley at Carbeath-miln
Will. Cameron^of Lowdonhill James Bryce in Neitherfield Jofeph Paterfon there John Ingles in Iverton John Muir farmer William Paterfon in Oldhill Charles Weir (hoemaker there John Brown do. there John Stewart in Brigholm James Miller of High houfe John Ure weaver in Ripe Michael Cochrane in Calcods Mungo Bryfon in Burnbrae
James McMillan fervant there ichabod Hunter Strathaven James Wifeman weaver Thomas Donald Galfton
Mary Campbell
John Gow Drumond Parilh
William Fairley there
James Montgomery fchoolmafter
Robert Marfliall Fintry
Robert Gardner weaver Glafgow
William Brimer dyer there
Robert Baird weaver there
John PaUerfon weaver there
Johfi
SUBSCRIBERS NAMES,
John Monach in Drumond John M'Ouat there John Logan there James Bnrmond there David M'Lew in Balfron Geoige Galbreath younger there
6*4
John Walker weaver Glafgow*
William Weir do. there
Robert Ofburn Provand-mill
James Clagie there
William Walker there
John Gray there
John Black in Queen fly
John Wilfon farmer Kuchazie John Debbie weaver in Camhuf.
John Gray weaver Garthmlock nethen
James Waddel holler there John Rodger Lichapwoodnock
Robert Gentiles ihoemaker three John Gardner there
John Paterfon do. there Janet Lowdon there
John Moffat farmer there John Ruifcl there
Mr. John Hamilton there George Miller farmer there
James Merry Old Monkland James Horn hofier Dalziel
James Walker fhoe maker there
William Taylor there
James Liddel farmer there
John Stevenfon portioner there
James Andrew in Cardowan
Jofeph Pender L'anglone
•John M'Aulay in Barns of Clyde Alexr. Lang wright theie
John Crawford Thomas Burns do. there
John Hall Thoniis Clark fervaiu there
Allan M'Kendrick JohnCaldwall fhoe maker there
John Donald James Young farmer Green head
William Gardener at Edinbarret William Lindfay mafon there
William Clelland in Shotts P^rifh Thomas Nifbet wright there Andrew N"il>et do. there William Brown lie cooper there William Anglie mafon there Will. Wallace gardener Cambuf.
James Denny Elizabeth Gray Silverbanks John Napier fmith Dumbarton JohnM'Alafterof Bellock ' Alexr. Brown taylor Bonhill
Robert Bruce in Dyke head John Brownlle there John Davidlon at Cold nefi-mi Jo- Peter Nifbet wright there James Gib there
Thomas Buchanan in Shanagbafh John Nimo Wefter Red muir John Cameron in Kilmoronock Thomas Fairley ftnUh there Donald M'Lachlane there
James Bilfland there Robert Gow wright there James Gardner do. there George Gardner there John M'Keoun taylor there James Thomas farmer there Archd. Robertfon fervant there William M'Alafter there James M'llquham there John Blair lervant there Andrew Duguid gardener there Alexr. M'Alalter fmith there J met Garner in Toulochan i^avid Weir Glafgow
Jean Wilfon in Knowhead John Miller in Gilhead Carluke James Calderhetd in Soberhall John Smith weaver in Torbu s John Bell wood mm David Mulhai at MurJiflon Robert Wileman in Aughterhall
Johnlrvtne weaverCaiton 2 doz, Robert Anderfon weaver thee Will. Muir printer Mdngavie John Whytlock bleacher there John Lochead weaver Pollock- Shaw s John Blackburn do, there
David
FOR A COLLECTION OF SERMONS. 64$
David M-Keoun Potlockfhaws Robert Rew there
Thomas White vvright there David M'Naught there
Thos. Miller bleacher at Fernefe John Cameron there
William Miller do. there Robt. Cuningham merchant thsre
fames Peters printer at Crofmiln i dozen
*Pcrer Nicol do. there William Alexander there
John Strang do. there Peter Duncan there
Alexr. Dalglifh do. there Alexander Morrifon there
Jofeph Buchanan do. there Samuel Parker there
John Arthur do. there Robert Hunter baker there
Divid Arthur do. there Robert Hunter weaver the/«
Gavin Pake Calender man there CharleaGordon do. there
IJjgh Miller Paifley Parfh James Maxwell there
James Graham fhoemaker Calton David Bell there
A'exr. Younger weaver there Adam Shenn there
James Brown bleacher Cloverfield Charles Murray there
James Pender there Hansh Smith miliner there
Andrew Wodrow there John Coltart there
James Fulton junr. there Thomas Mlddleton there
John Blair in Mtfogavie John Nrftl there
James Graham fhoemaker Calton James Palling in Crofs michal
John Fergufon weaver there William Grace there
John Gardner do. there William Rae there
Thos. Graham fhoemaker Ghfg. Robert Black in Parifh of Ore
James M'Guffbck there Given in by John M'Ltlland and Hugh M'George there
Peter Coniline in Bjttle John M'George in Purton
John Copland fervant there i doz. James and William Millars in John Crofb;e tb-re, I dozen Lochruttan
John M'Lelland there 30 copies John M'Naught in Riddock John Harris black fmith there John Carnachan Robert Wilfon there Helen Comline in Riddock
Hugh Bridefon weaver there Will. Chambers Kirkcudbright
Robert Bridefon do. there William Todd there
William Thomfon do. there Anthony Smith in Colvend 1 dog John Caven fervant there Peter Comtine in Buttle 1 dozeu
John Kilpatrick farmer there
William Kilpaerick do. there Alexr. HurcfcWbn w right in New- Jotvq Gill t-ylor there ton Wamphray Parifh
John Alexander there William Littfe in Wefterkirk
Divid Tait there James Leckie ihere
John M'Naught fchool mafter James Buyers Wefterhall there William Johnitoun there
Simael Copfatid fervent there William Armftrong there Robert Auitine ehere James Little there
John M'Dougal there George Renwick in Year bayerj
Robert Black in Keton Archd. Little in Tanlawhili
Jimes Wilfon there Johtj Little merchant in Knock
William Thei^fon there
WiJl/a*
646
SUBSCRIBERS NAMES,
Will. Boyes weaver Tunergarth Robert Love weaver there
Robert Kennedy cooper there David Wyllie watchmaker there John Bartholomew flecher there Duncan Campbell "weaver there William Cochran fmith there James M'Kean copperfmith there William Hart baker there James Davidfon weaver there James Ure baker there John Leek miller Argyle Shfre John Taylor weaver there John Steel baker Crawfords dyke Alexr. Wyllie in Dairy
John Monteith hamerman Glafg. James Brown do. there Alexr. Drymen fmith there Thomas Gray do, there William Knox do. Paifley James Duncan do. there William M'Leod do. G^fgow Robert Meikle weaver Cal ton Janet Marfliall in Glafgow Adam Thomfon Long Govan Jc hn Matthie New Kilpatriek Mary Campbel there James Rankin hofier Glafgow Mr Peter Robertfon (tod. there John Johnfton Third Kirkmkael William Grcenfhields fmith there John Wrightman there Niven M'Vxar do. there
John Charters in Corfwar William Aiion hofier there
James Lawfon there Jean Andrew there
William Charters in Nethergaret Alexr. Murdoch weaver there Robert Brand there John Campbell do. there
Robert Swan weaver in Tinnal Janet Brown in Fife ihire Agnefs Glover Kirkmicael Town Joho M'Connel fmith Ayr-fhire Thomas Bryden there
Andrew Beattie in Lynholm Mungo Smith wright iu Crooks William Little in Tanlawhill William Beattie in Grafsyards Matthew Hyflop in Lanciburn John Scott in Giendening Will. Renwick Kirkhill Wamph, Peter Johnfton there William Anderfonin Shields Simon Graham in Wamphray William Telfer weaver there John Proudfoot there John Reive in Wefterhall John Borthwick at Burnfoot John Gardner Lochmaben . James Moffat weaver there John Kirkpatrick do. there Robert Jardine there John Wilfon fmith there John Watt taylor there Charles Wallace weaver there William Gardner in Lockerby Robert Irvine there John Dobbie in Comrtie William Rodgerfon tenior there William Rodgerfon junr. there Alexr. Duff in Kirkmichael Robert Brand farmer in Cars
Archd. Aitken weaver Greenock Robert King (hoemaker there Andrew Main weaver there Samuel Cameron taylor there Jsmes Whytedo. there William Allan carter there Hugh Kirkwood mafon there Francis Spreul wright there Alexander Blaejc baker there Alexander Ralfton there
Given in by John Howie farmer
Lochgoin, in Finwick Parifh James Howie farmer there John Young do. there John Gemmil junr. there John Clark weaver there James WHfon farmer there John Vallance there James Paton farmer there Thomas Lindfay do. there Hugh Steel do. there
Robert
TOR A COLLECTION OF SERMONS. 647
Robert KirkUnd do, there John Smith dyer there 26 copies
J'ihh Sfcv'eriToft there James Findlay flrsirh there
jimes DutJiop there Matthew Gemrnil there
DviJ Mitchfl farmer there George Smith fhoe malccr there
famee.£rag do. there Don. M'Ahum flax-drelfer there
John Duiliop do. there Ro'oert Srr weaver there
Elizabeth Cunie there Hugh M.ir there
James Wilfon farrner there William Galloway fmtth there
jobn Orr there George Wilfon weaver there
John Adam portioner there Alex. Cunningham coalier there
Robert Gillies- there Gilbert Wright butcher there
John Boyd farmer there Robert. Smith weaveryhere
Alexander Thomfon do. there Alexr. Wiifon fho maker there John Wyllie do there Robt. M'Lintock do. there
'Robert Clark do. there William Gilt cooper there
J) n Torprree f-rvaut there Thomas Float weaver there T, e Rev. Mr Willi id) Steven John Breding turner there
miniiter at Crocked holm John Hutclnton wright there James SieV-m dyer there Kobert Dtinlop f rmer in Bill-httl
Robert Craiy do. Andrew Marilon in Sefnock
Jjmes Frceba.rn plaifieuT Kil- Matthew Morton farmer Streath
marnbek Adam KLrgul'on in Wood-head
John Foe m Ton there Wii M:-.ir farmer hi Moment
T:r mas Cu be; Ton t> ere John Roxburgh in Maxwood
V. i 'am Hdhoufe butcher there John Krid their W.ll M Nukr anholfte-ier there The Rev. Mr. Jsmes Grieg mini- Wiiiiam Smi:h Reaver there Her ot the gdlrtel at New mill*
l\>'.:\.u R-\d weaver there John D>kes in Water fide
George Ne I do. there J-mes Alfton farmer in Overmut?
Alcxr Bjyfon baker there Jchn Bowie juor. merchant Air,
John h'Lm.i.g wright there 12 copies
Hugh ''lover weaver there AHan Bowie do. there
John Murdoch do. theie James Kirkiand milcn at Dolt
George Murdoch merest, there j^nie* Lirreburncr there James Giflm M'°ver 'here W'll. ft.eid rnaiori WaHacctoun
John Adiiuj (hoe-rrnkcr there William Afooup grocer George D.ick'e in M:!t-n Alexander Drenuan rarrntr Tar-
Thom ti Conae) Imith Tal thorn boh on P.-iriih Tno.na* wright weavei Suny fide j ]in Ki.chie farmer there
12 copies jime: Reid mafon there
John Love farmer :n MonMand J j-jn Baird day labourer Culton Thou. a. tfowie weaver in Li;tlc parifh
Burn hou!e:, 6 copies jam^ SamflPm there
John H-.>wic in Kilmarnock Divid Tempeliun day-labourer
fcabt, B r.Und Ri-.kertoun l'arifh P ariftl ofSt, Lup.cx Jarnei Kennedv lervani Kilmars }ohn Aurdeloch mafog there Archibald Young (\o, lf>er« The Revd. Mr. David Sommer-
Ah Ka-rjdei Bi iir flax dreilcr Gal- viile miniiter at Siratbaven in Pai^ib Mungo Drowiiiie maioD there
M m m m Robert
«48
SUBSCRIBERS NAMES,
Robert Armour Strathaven
Matthew Craig
James Craig in Kype Evandale
James Young farmer there
Andrew Craig there
John CarndufF fmith there
John Wilfon Kilbride Parifli,
30 copies Andrew Craig wright there John Montgomery do. there John Scott theie John Chriftie fervant there Thomas Walker there Alexander lArnile there William Riddel fhoemaker there John Yates there Jannet Mather there James Tbomfon farmer there James Riddel there John Watt weaver there George Park riiafon there Archibald Park do. tbere /Ulan Watt farmer there Will. Strothers ftiocmaker there John Aikenhead farmer there Mary Wilfon there James Young there James Craig farmer there Elizabeth Leitch fervant there Kinian Wallace there Robert Simpfon gardener there Alexr. Pedenmoe maker there William Craigs do. there William Sawers cooper there Robert Alton there James Wilfon there John Orr portioner there James Orr farmer there James Crajg farmer there Andrew Orr weaver Carmunock Michael Young in Egelfham Pa-
rifli, 24 copies John Mather farmer there Thomas Craigie mafon there Alexander Currie do. there Robert Hamilton there John Young there William Wallace there James Taffie butcher there'
Robert Craig there Andrew Young there Robert Craig (hoe maker there Robert Sym weaver tbere Alexander Davidfon there James Strang farmer there Margaret Ward»*ope fervant there James Pollock farmer there Stephen Davidfon do. there Alexr. Young do. there Robert Young there William Meikle there Robert Hamilton there James Man there John Finlay there William Mather portioner in
Mearns Parifh John Brown do. there John Corfon in Glencairn Parifli
1 2 copies Alexander Corfon there, 12 cop. James Motark there Thomas Black there John Swanfon there Robert Bell there Robert Hunter there Samuel Greer there John Smith there John M'Call there Robert Hog there Nathaniel Davidfon there Murdoch Murphy there William Hairlrones tbere William Laurie there James Simpfon there Anna Grierfbn there James Birkmyer there Daniel Kerr there James Kerr there James Corfon there Robert Clark there Thomas Graice there William Milligan
Given in by Ellas Richmond 3nd Thomas Brown in Srewarton. Mr. James Greenock preacher Will. Scott tayior Stewarton William Smith tbere
FOR A COLLECTION OF SERMONS. 649
Robt. Murdoch fmith Kilwinning James Miller do. there *ohn Alexander tobacconiltGlaf. Robert Wilfon do. therfr
Eliaabetb Gray Stewarton John Fergufon do. there
Andrew Wilfon there Roberr Fergufon do. there
Andrew Barr there Andrew Brown do. there
James Crown there John Deans do. there
Robert Young there James Kirkland fmith there
Alexr. Clark there James Wyllie do. there
Robert Walker weaver there Thomas Smith portioner there
John Calderwood there James Miller do. there
James J^niefon there James Nairn workman there
Robert Smart there John Wilfon portioner there
Thomas Mitcbel there Alexr. Wyllie of Kilbride farm David Wyllie there there
Alexr. Crawford there Marion Montgomery there
John Blackwood there David Currie farmer there
John Brown there Alexander Watt do. there
William Cunning there john Carfvvell there
William Wallace there Robert Anderfon farmer there
David Donald there William Fleming do. there
John Garvan there Wil/iam Alexander do. there {
James Wyllie houer th?re David Refide do- there
Robert Stevenfon weaver there Thomas Ramfay there Alex. Dunlop bonnet maker there jeun Nairn there
Andrew Picket] there Matha Crawford there
Wiiliam Currie there john Gourlie farmer there
David Lachiar.d there james Anderfon do. there
John Barclay mafon there john Anderfon tayior th.ere
David Barclay there Will. Stevenfon work man there
John Allan Wright there Allan Gillies weaver there
Andrew Foulds there Alexr. Armour farmer in the Pa» John Gait there rifh of Dreghorn
John Anderfon there Gabriel Steel weaver there
John Dunlop there John Gemmil farmer there
John Boyd fhoe m.ker there john Brown miller there
David Logan portioner of Corfs Andrew Brown portioner Dun- hill miln, Stewarton Parji'h lop Pariih
James Pit-ken do. there john Hifibcl do. there
John CaQsie do there Robert Gilmour farmer there
John Wyllie do. there William Muir tayloi there
John Fergufon do. there Bailie james Kennedy Irvine Pj,
Alexr. Fergufon do. there j smes Garvan Wright there
William Barbour do. there William Clark do there James Calderwood weaver there Mary Brown there
John Robenfon portioner there john Hofband fervant there
Janus Wyllie do.- there George Gait do. there
John Alexander do. tnrrc john Dunlop merchant Beith
Alexander WyUie do. there jimesGilmojr wrigbt FinwkK
Janet Stevenfon thtre J ames Armour tayior there
John Gray, portioner there james Currie there .
james Wiilon do. there Robert Roflei in Mearns
M na m m a Given
J
>
£50 SUBSCRIBERS NAMES,
Give m by james Browning Andrew Crawford mafon
mz.un in Derval James Scott gardener at Mamr
;ames Steel tenant in Lochfield John Walker fervant at Bavie John Findlay taylor in GaUfon James M'Dona'd do Mugdock jobn Wilfon FihVrman in Ayr John Dun wright in Mil ng vie jerries Do.vnedt), there Andr. Mitcliel undertaker there
j mes Fio'dtay labourer in Derval Robert Brocks in Wp-'dnock Matthew Anderfen Newmilns George A da tils at Parktii near john Young portioner Gallon [TorewQod
john Brown Jo. there Flndlay Grant there
Alexr. Dykes tenant Newmilns John lUld there William Bryce tenant there Margaret Kino there
tames Blackwood at Stonhoufe Robert D,<.k there
Robert Rtnwick Smidvhil! Given in by William Gardener Robert Pattcrfon in ivlptrhk
taylor in New Kilp' trick Chriftian Miller at Fertrufrof)
William Peters farmer in Buctair Betty Govan fevant at KirconeJ john Buchanan in Milngavie Widow Logan M.ws»ch'an pavidHorpfchpol mafier there Hugh Watfon Middle Waffertoij T1 omas Miller dyer there John Leckie brewer Glasgow
JWenr. Mc Alpine bleacher there David Miller w right Gari'ccb Will, Muir iinr.en printer tj;ere John Lang weaver at L<>cb™ john M'Cullcch do. there John MafTet nuion at Can^fburn
George M'Farhne do there j hn Moor taylor in Hcugh William Kervey there, Matthew Wilkie in Little Drum
jnmes Mitchei firmer there J -rnes Knox in Eift Kilpafrick
Will. Barton farmer Kilmardinie John Winning in Ba derncck William Buchanan labourer there J°bn B.ch.nan in Wards David Watfon farmer in New J°'tin Buchanan in Orrance
Kilpatrick William Drummond there
William Watfbn weaver there johti M iitUnd in CatiipHe PtnietM rveclmicfnver Glafgow Will, m'n'co! indicant, Kilea.ffj john Kirklaod do. there
Robert Aldgie fawer there Given in by J hn- B akenrig ray-
jobfc Patterfon froithln Culloch lor in Giafg»,w. johfi Farrie there j ime? Bbir merchant there
jame&.Peft&M fViner Mofs head Wiliiam Ferpnfon do. there jdhn Mitchei in New Kilpatrick james Rrlh I fmtth in tbe.re James Millar farmer there WjllUmJVIonibn wr g1 * icrbaty
John Doughs Thomas Wir.^a'te paiijle m .ker
jean Howit ftrvant Glafgow Glafguw
Mary M'Gilchrifl VV'cfter Clobar Jjme.« Gemrml grorr there Daniel Anderfon garder.^r in Hi John Brown merchant there
milton Tame* piemrntj grocer there
Jotm \\rt\r do there /\!exr. Duncan holier Buiomock
Thorn. Baiantine do. Doupalfton Wtitfam .Ure porter in GUlj^ow Thomas M'Mutrie do. there Peter M'Adam weaver t*n re Alcxr. Clark ao. Cambi.flang Walter H :y wriaht the e George Beorjie do. at Clobar Robert Young horfe letter there
Mania
FOR A COLLECTION OF SERMONS. 65.
]\hrtha M'Kean greenhead there james Lockhart there times Paul thaicber Gorbals Archd. M'Gibbon Parifti of Port
Robert Corbet gun-fmith there
Iioh'l Buchanan in Glafgow
E i^beth A uid there
james Grindliy victualer there
B-thia Steel there
john K*ig weaver there
Alexr, Buchanan wright there
john Forrefter Kilmadocb Parifli' j^mes M'Nie farmer Kincardine Colin Maxwell there Alexr. Duncanlon Thornbiil Elizabeth ThomfoninKilmadoch j ames Stuart in Norriftown Walter Forrefter in Achinfait W ill, am Somervail wright there George M'Queen Parifh of Port Samuel M'Kcrzie grocer there James M'Arthur in Rufkie
Given in by Peter Clock"e in
Balcay Robert Conning there Anthony Conning john Dickfon in Arbrack john Goorlie in Bjln<*b j >bn Clockie there Peter Kie Biinwall jean Stuart Ctupleharran Alexr. Hannsry dure john Frafer there Peter Kie Cre-ghtdou Baiiie Thomas M' Milan of
Whit.chorn A'exr. Hannay weaver there Anthony M'Ry do. there Hugh Hinnay do. there Patrick Keyan taylor there
john johnfton fervant Leckie George Henderfon farmer there Angus M'Donald fmith in Touch john Squire in Auchinbowie john F;(her fmith there james Elder coilgrieve there Henry Spittle weaver th?re Andrew Buchanan farmer there john Bruce tenant in Broomhill james Stevenlbn fervant U j nipace William Muirhead wright Denny Matth. Henderfoo in Knowhead Walter Ure weaver in Cardrofi. james Strang fhoemaker in Kepp j ames Smith fhoemaker there john Yool in Hardfon Kippen Walter Galbreath in Mareland William M'Laws there William Miller taylor in Kippen
Anthony Broadfoot wright there james T'.omfon tenant Leckie
James Goun do. -.there john K -ngan weaver there Alexr. Kennedy miller there Jtmcs Kennedy labourer there john Svuart fhocmiker there George WLantffifti there J-imeb ( tin* odd in Cniglemine
3 conies Jjmes Kiie cooper in Tile john Gorfin miller there William Skimming in Cutcloy Alexr. Gilchriit in Drummorral David Broadfool there john M Kie in Tondergie john M'Crerie in Arbrack
G'ven in by Mary Caropbel John M'Laws in rvipp.n lJarifh
jnhn Whyte Buonj Parifh Elizabeth M'Laren there Willm junkin nailer Calton Robt. Hair imfon Stcckbrige Alexr Stuart Schooi-mafter Inch- in nan William Haftie wright Glafgow james Smart Renfrew Chriftian Bryce Scrfeore james Muidoch fmith in Govao
Given in by Alexr. Cunningham
roaibn in Glafgow james Birrel do. there james M'Farlane do. there Hugh Shaw do. there Alexander Ure do there Robert King do. there
Adam
ifh
652 SUBSCRIBERS NAMES,
AdamjohnftonmafonRutherglen Mrs. Wigh in Corfphern Pari!
john Tumbull taylor there Francis Clark there
john Williamfon do. there james Dempfter fhoemaker there
john Ramfay wright Glafgow John M'Lelland fmith there
james M'Nair mafon Cowcadence Anthony M'Lymont there
William Muir do. Glafgow Mrs Clark the:e
Will. Montgomery do Eglefham john Murray in Penny Ghanv
Thomas V/ilfon do. Glafgow P»rifh.
james Pollock do. there Thomas Stroyan fmith there
Robert Dalziel do. there Andrew M'Muldrock there
John Fmdlay do. there J ohn M'Meeken there
Robert RufFel do. there Mrs Sloan from Norwich in the
Alex. Bell wright Cambufnethen Parifh of Colemoneli
james Bell baker there Peter M'Craken there
David Adams fmith Rutherglen james M'Ewen farmer there
Thos. Ritchie merchant Glafgow John M'Lymont mafon there
John Harvey junr. there john M*Crech farmer there
Robert Eglefholm weaver there . Given in by John M'Limont tra- Matthew Scott fhoemaker there
veiling chapman james M'llwrath there
john M'Kie in MoniegarT Parifh john M'Caw ftnemaker there john Brown in Craigen C^lion Hugh M'Mutree do. there William Douglas in Bargronan John Laub there james Douglas in Stroan Robert Wilfon weaver there
Anthony M'Milian there David Wright there
john Thomfon in Mid Clofs Andw. M'Ewen tide officer there john M'Nann in Houfe of Hill Hugh Galloway farmer there john Cunningham in Minniewick William Aird do. theie Alex. M'Gown in Rerryderrock Robert M'Kerra there David M'Jerrow in Stroan William M'Whirter there
William Whandle in Chaldons Samuel Kennedy there john Simpfon theie john M'llwrath there
john Douglas in Dranadow john Templeton there
Patrick M'Milian in Black Craig james M4 Walker there john Shaw in Path john M'Culloch there
james MMlroy in Lochfpraig G lhert Beath there james M'Craken in Coramonel Mr. David Kennedy there
p3rjfh john Kennedy there
james M Credy there james m Kraken there
William M< Walker there Aiexr. M'Milian there
John M'Gill taylor there Robert M'Craken there
William M'Gill do. there Robert Holms lmith there
William M'Harg there ■ j-.bn Egltfhoim weaver there
Robert Eglefham weaver in Barr Hugh Thomfon there
parjfh Alexr. M'Lymont weaver there
john M'Gill there William Lees weaver the,e
j ohn Shaw taylor there Will Hend^rfon millwright there
john Allan fhoemaker there john Low'dbn farmer ihcre Gilbert M'Lure plaifterer there James Smith there
john
FOR A COLLECTION OF SERMONS. 653
john Hunter there Robert Miller mafon there
William Rankin weaver there Archd. Grahame bleacher there james m'xM after fhoemaker there Duncan M; Arthur workmantbcre Thomas M'Harg there Archd. Bell weaver there
David Clark in Daily Parifh John Aitken do, there
John Marfhall plaifterer there Given in by William Speirs mer- William Blackwood do. there
chant Lochgreen, 6 copies Andrew Gray do. there John Spiers tenant there John M'Farlane weaver there
Alexr. Spiers weaver Denny Will. Rob'ertfon fhoemaker there John Young fervant John Cuthbertfon holier there
Thos. Ivrkwood wright Denny David Riddel plaifterer there •John Mitchel tennant Willisfield Alexr. Morrifon potter there
James Young do. there Given in by John Junkin fhoe- Andrew M'Farlane weaver there
n^ker in Kippen Parifh William M'Farlane do. there
Jam s Morrifon maltman in Shir- James Robertfon holier there
garton Peter Field wright there
John Dun work man there John Bain barber there
David Forrefter do. there James Davie plaifterer there
William ftiort weaver there Robert Miller do there
Archd. Buchanan taylor Am Archd. Fergufon tanner there
prier John Stuart holier there
John Lockhart at Arnmanuel Henry Anderfon tanner there John Adams junr. mercht Kippen James Buchanan fhoemaker there Thos. Harvey ftampmafter there James Billinie holier there David Kemp fhoemaker there James Allan holier there James M'Grigor farmer Dafher Thomas M^ftle fmith there Michael M'Culloch farmer there John Shearer do. there The Revd. Mr. John France mi- Robert m'rae cooper there
nifter of the gofpel Buchlyvie Edward iwiln heel cutter there Dond. Fergufon fiioemaker there Peter Wright do. -there Andrew Neilfon weaver there James Adamfon wright there James Lockhart merchant George Craig holier there
John Miln farmer in Broich james Morton fhoemaker there
William M'Leran John Steven do, there
John Fergulofl in Middle Frew John M'cown workman there Alexr Downie william M'Kean there
Alexr. Galbrtath farmer in Am- riungo M'mtyre holier there
manuel Phillip Thomfon mafon Linlith-
RGbert Lorn workman Parifh cf gow
Gatganoock George M'pherfon wright Glalg.
Duncan M'Kcchao <lo. there Andrew Wilkie there John Mefan taylor there David Dobbie weaver tbare
James Biown do. there Mary Arthur there
David Forty th fhoemaker there David Scott Nellans
John Falconer there Given in by Archd. Nicol wea- William Allan there
vet and bookfeiier GUfgcw. William Lyle Carntyoe
6*4 SUBSCRIBERS NAMES,
N;col Jobnfton plaifterer Glafgow Hugh Morton old Cumnock
Pierce Dillen do. there
William Murray do. there
Malcom Beaton potter there
James Leigh do. there
William Graham there
John Smellie weaver there
James Thomfon do. there
Janet Young Dalmarnock
Grizel Cochrane Bmony
Andrew Douglas in Tol crofs
John N!fbet in Carntyne
Robert Love plaiilerer
john M'Millan
Walter Roy cooper
James Smith weaver
Aichd Wilfcn holier there
Robert Ruffel Barrony
John Robb weaver in Glafgow
jarnes M'Allum dj. there
Matthew Patterfon in Skeoch George Bowie in C-tirnhill n.iln Robert Campbell in Bgiefham
Given in by John Jack merchant
Bo nets
William Ford fchool-mafter at
King Cavil, 13 copies Jame? Davidson wright there John Ccchisne farmer Gnelide Avchd. Hurdle fmith in Ochiltree Robert Linkiroo weaver there James Bennie in Rickerfoo Andrew SSich wrighr Gatsiide j'inefi Allan tenant in Park jame? Arbuckle wright in Bns James Ramfay feryant Sunuvfide John Shaw taylor in Flipiton John Steel labourer Lin!'.** gow
jamesM'uchel gardener Burnbank Ca;hrine Taylor fervant Janes Wilfbn fmith John Ruffel tenant inSlamanan
John Patterfon do. in Haghiii P.irifh
James Gray weaver in Calton Henry Taylor wright there iirchd. Sym hat-muker Glafgow AJexr. Young flax Jreffrr there John Orr fmith there James Main tenant there
John Buchanan hofier there Richard Marfliall do. there
Andrew Gray weaver Barachney William Thomfon do. there John Campbe! cot! grieve there James I3oyd do. fche-rg Alexr. pettigrew weaver Carmyle William Brown do there Robert Donald fmith there James Wadde! fmith there
Margaret wiU:ic pencUer there john Mochtie inn keeper there - james Xuld Fullerton Ajf.vr B2II tenant there
John Donald fmith in Glafgow James Strsthern do there Robert Bowie inkle weaver there john i.iarlhall fl«jt drefler thjfirc Thomas Neilfon plaifterer there Thomas Young lervant there
Robert Young fervant in Poihill william Mitchell miller Mlnbrae Archd. Anderfon in Lowdon James Dun gardener there Adam Legate mafon Galfton •John Lamie workman there James Boyd in Bruntwood Alexr. Main in tfouthole John Strachan Maucbline Robert Glover weaver in La\7s David Wilfon in Hill Craigie pougal M'Fariane iu Sydhead Thomas- Wright cooper Tarbol.
Thomas Ahken wo kman there John Robert Ibo in Newmiln jauet Aitken the»e Thomas Main tenant in Muir E-
venfide Par. Hi willianrAiiken ienant there j ohn Allan do. there William Black do. there Thomas, Lelhmsn do. there james Mung«i clotjbier there' John Wright tenant theie Andrew Reid do. there David Sainfon do, there
James
FOR A COLLECTION OF SERMONS. 6tf
Alexr. Blair there John Clacher there Willi im Yool weaver there M ilcom M'Farlane weaver there John M' Arthur weaver there David Strang do. there James M'AJWerdo. there John Campbell taylor there John Kiflv weaver there James Miller do. there James Ruffe maftman John Cuthhertfon do. Cahon George Leitch weaver Barrony Robert Todd Hig hilt David Bannerman farmer Ca! ton William Reid weaver there John Refton there James Gray weaver in Glafrow Given in by William Chalmers Robt. Stunrt Old Kirkpatrick School matter in -Perth r";«' r':LL »«--
f >me« Erfkine tenant there Robert Daigleifh there
G-ven in by WiWtam Pert^r ma
Ton io New Kirkpatrick William Gieenbill do. James P'tter do. Daniel" Moon Hellen M'Adam John C Id well joiner William Girner plowman Alcxandrr Buchanan Robert Gardener imfon John Barbour bleacher John Buchanan James Mrller wright Archd. M' Vicar
John Scott baker there John Whitelock weaver there A'exr. M'Ewendo. there John Aoderfon merchant there Hugh Moncrirf in Methvan J3mes Miller firmer in Perth David Gardener raylor there Jjines Bullion* do there Wljliam Smith weaver there Thomas Glafs taylor there John BoHione weaver there John Clyde weaver there
Grizei Gibb there James Wood cuter in Glafgow James Rennic weaver Calton James Brekearn brewer th?fe James Frame wright Glafgouf John M'Lellandjunr. Paifley James Wilfon there Duncan Morrifbn Edinburgh John Galloway grocer Glafgow Robert Rodger weaver there William D)ck Old Monklancf Robt. Findlay farmer Barrouy James Findlay maltrnan there James Leek weaver in Govan
Given m by John Selkirk weaver James Gillies fhoemaker Glafooui
in filtOlln Willi**™ H*\A .„ r> . ° W
in Caltoun Margiret White in Daliholm Robert Stuan there F"ter Mai'lanf) there Margaret Hamilton there J^rnes Ure tltre
illiam Thonifon Barrony
William Reid in Calton Agnefs Re',d in G la/go w George Kirkpatrick taylor in
Dojglas Apnefs WMfon William Dun John M.nzies weaver Calton
Jo^n Killoch weaver in Paifley James Whitfon do. Glafrov-/ K 'Wert Maxwel ponioner Andrew Weir do. ij^rc
Robert J^rvie wright Ealtwood Joieph Vi'dr do. there John MGee farmer Berry knows John Miller do. Calton John Lang baker Glafgow James Dun weaver G la fizow
Wili. Ure in Arngibbon Will. Lithgow workman there
TJiomas Cullings Buchlyvi* William Kid cooper there
N
oon
656
SUBSCRIBERS NA
M E S,
John Glen
Given in by David Miller por Given in by John Glen Mer»
tioner in Torrence chant, Poi t-Glafgow.
John Henderfon in Kirkintilloch
John Beny in Eafter Bargrochan PORTGLASGOW. Rob. Halden in Upper Carliftoun The Revd. Mr. Archd. Smipfoo Alexr. Muir ip Balquarige minilfer oF the fiofpd
John Bryfon in Mill Fauld Archd. Brown nyi0F
Robert Ruchead in Balquarige john Barr fhoe maker
Robert Mulr in Hayfloun Robert Brock of Wdrdhiil Peter M'Aulay in Bar End William Thomfon in Arnbroe James MarfliaH in Balmore
Jjmes Lang do. William Smith do. Archd. Glen miller James Erfkiue dyer James Wingate fmith
William Brown in Craig BArnet j.mes Glen taylor Robert Crawford workman John Ritchie hofier
John Angus in r ore-bank
Andrew Jamielon baker Robert Fischer do. George M:Ghee Imith William Young wright James Steven fawer George Donaldfon do. Grabame M'Farlaoe baker Alexander Marfhail do.
Robert Turner of Temple
WMiam Purdon in Cornhill
William Neilfon in Glins
Mark Neilfon in Bargrochan
William Boyle there
James Lockhan in Torrence
Francis Patterfon in Fintry
James Gilfillan in Neither Giins j5anjcl M'Kenzie clerk
David Miller tenant in Mains jarnes Laird wright
Walter Buchanan in Barroufton Robert Neil faiior
James Allan weaver in Hayfton i0\m Smellie farmer
James M'Lean in Carrvdyke
John Stewart in Kirkintilloch
Alexander Crawford Glafgow
Daniel Innes inn- keeper there
Thomas Allan in Dimgrew
James Aitken in Baldernock
David Ralioch weaver there
Duncan M'Allum labourer
John King there David Dun there Robert Grabame there Robert Fergus there Robert Hay in Balmore Robert Rankin in Campfie Joon Winning offpringfleldij Thos. M'Lehofe in Bargrochan Walter Scott in Halylands
GREENOCK. « William Turner wright John Rodger do. William Lamont fhoe maker Patrick Morrice wright, 3 copies Robert M'Farlane do. Archd. Henderfon do. James Service fhoe maker Archd. Brown do. Robert Lamont do. John Dun grocer James M'Arthur wright Colin M'Alifter do. William Turner junr.. fmith
Margaret Wright in Buchly vie ™
Thomas M'Gikhrilt Balgrochan If" Re™,c.P"denerf
William Scott weaver there Robert Aitken in Bagfide John Malcolm in Balglali
Agnefs Edrnilton Robert Walker fhoe maker William Rodger fmith j ohn M'Donald fhoe maker
John
FOR A COLLECTION OF SERMONS. 657
john Shearer. (hoe maker William Shaw do. john Fleming fmith Alexr. Galloway wright j ames M'Crae do, William Swan do. john Laird do. Duncan M'Auflin weaver Moks M'Clellan merchant john M' Auflan (hoe maker john M*Kellar merchant Archd.M'Goun do. Alexr. Allan do. Daniel Fleming wright * Alexr. Brown dyer William RulTcl mafon William Warden farmer john Lnmont (hoe maker William Lov€ ulvcr fmith james Brownlie wright. Robert Sinclair do. Gavin Lindfay do. Thomas Roberiibn mafon Wilium Cowie do. james Stewart baker Alexr. Murphy barber Bryce Sharp boatman Daniel M'Goun merchant Robert Paterfon wright David Fife weaver Neilfon Love ciock.maker
CRAWFORDYDYKE.
Robert Cunningham workman james Crawford wright Roberl Laird do. Alexr. A Hi Ton do. j amea Gillies maion Andrew Paton do. George Duncan do.
KILMALCOL M . William Park junr. wright Margaret Fleming j ames Gardner Alexr. Gardner Daniel Cameron john Mi&a:ea holler
Robert Orr Hardrige William Houfton dyer William Reid farmer Alexr. Logan (hoe maker john Park junr. wright Alexr. Hatrick farmer William Sage fmith Alexr. Hatrick fmith ' j ames Semple taylor Robert Taylor farmer j ames Ait ken do. Andrew Paul weaver Thomas Laird wright Charles Stevenfon (hoe maker John Taylor farmer John Hatrick fmith
LOCHW1NOCH.
William Orr weaver
j ames Willon do.
Ifobel Montgomery
Alexr. Grant mafon
john Crawford weaver
james Allan do.
j ames Riddel do.
William Arthur junr. Balgreea
j ohn Orr of Midhoufe
j ames Gaven weaver
B E I T H,
Robert Boyd weaver
Bryce Barr do.
William Knox (hoe maker
Robert Hunter taylor
William Swan filk weaver
john Stevenfon do.
james Walker do.
j ames Smith do.
Robert Glen taylor
james Campbell flax drefler
Ifobel Barr
David Dove
john Gay weaver
Robert Reid do,
Mary Hutchifon
Martha Montgomery
john Auld merchant • William Barr weaver N n n n 2 lota
$$8 SUBSCRIBERS
John Wilfon merchant James Campbel barber james Craig (hoo maker james Luffc
Thomas Cochran weaver William Harvie
Houston and Kilallan. Jvlattbew Millar weaver j met M'Nab Agnefs Millar John Lang weaver Alexr. Alexander do* joho Arthur do James Paton wright j arnes Allilori farmer William Arthur weaver jean Neitfon john Barr clock maker David Barr weaver David Wark tayior Robert Birr wright Robert Donald fmith Alexr. Houfton weaver WilJiam Dick merchant, james Lyle miller jobn Miller farmer Alexr. L^ng do. Andrew Arthur weaver Patrick J-'ndfay faxdrefTer
DUMBARTON.
Robert Paterfon weaver Arthur M'Ktozie carpenter John Lata fawer Robert Houfton (hoe maker J ohn Gordon glafs houfe man john jardine fhoe maker john Lindfay do. Alexr. Glen cooper Patrick Jurdine merchant jime* Millar tayior john Blair merchant Robert fiwrcg weaver William M'Jntyre Govfeholm j imes Glen mafon Robert Lang wright john Tennep aiaJTon
NAMES,1
john Hamilton do.
john Wilfon do*
Adam Walker fhoe maker
Peter Mitcbei junr. do.
jaroes Watfon do.
Andrew Miller Gltfs houfe marr
B O N Hi I t L.
Jame< M Alifle; jnnr. wright john M'Aiifter (Jo. john Blair do. Drymen Thomas M'Kean merchant Thorn.** Maltmarn printer john Walker perry man William Robertfon (hoe maker Walter M'Aliu>r pftnfkr Thomas Brown excife officer john M'lmyie printer john M*Kean do james M'jndoe dyer A^nels Leckie- jjme* Hr-nderfon printer Robert M'Intyre Ba loch jeny William Strang gardncr Marry Wright Mary Cameron john M'Kechnie farmer Alexr. M;Aulay tayior
DALR Y.
Robert Montgomery of R odlte
George Boyle of Bkckfyke
Andrew Greg w right'
john Robenfbn Auchenfkeith
Thomas Aiiktt) Weaver
William Miller j'i.nr, flioe maker
james Dnnpftcr tayior
james it rrat merchant
Hu^h Brown do,
Hugh Stevenfon weaver
David Boyle do.
John S'eel tayior
j dines Latta miller
Nathaniel Montgomery weaver
David Auld do.
Robei t Dun lop do.
David Stirrat do.
johnLyje
john
FOR A COLLECTI
John Gavin weaver John Auld do, John Semp'e do. Robert Fergufnn do. William- Jack carter Thomas Paton weaver Thomas Chalmers da. Francis Mirlhall do. John Brown Farmer David Muir flax drrllcr Robert Brown farmer William Boyd do. John Crawford do, HughRiily do. John Stirrat
John Wood fide (hoe maker William Kirkwood flax drefler James Ma key carrier Matthew Sirat lahourer Hugh Ofwaid weaver Robert Stewart do. Thorn -is Greg fanner James Harvie do. James Gillies (hoc maker
CARD ROSS, James Hamilton printer Patrick Brydie do. John Sym do. Cliarles Murray i]o. Robert Mackey do. William Walker do, Daniel M' Cloud do. Robert Nairn do. Walter Craig do. Archd. Carmichael don David Millar do. Randolph M'Innes do, Jolm Stirling do. Frederick Gordon engraver William M'lntyredo. George Ord do. William Smith do. James M'lytrchoie John (VlMlpine cutter Abraham Tennent Robert M'EjrUne farmer Walter Hruce malier Robert Bruce gardener
ON OF SERMONS. 6&
Robert Rodger fmith
Robert Davie
James Gay weaver
John Willifon
Walter Munn
Duncan Ritchie Ballimerioch
Johnfton M'Kinlay firmer
Archd. M4Kim weaver
John M'Kinlay labourer
Charles Wood gardener
James. Simfon wright
James Smith fmith
James Davie at Walton
Walter Glen miller
Alexr. Park dyke builder
John B arr wright
George Trotter do.
Sutherland Langland fmith
James DonaiJ farmer
Gideon' Scott bleacher
Peter Blackie engraver
Andrew Aitken wright
Robert Tennent printer
John Gordon gardener
James Guthrie flax' dreffer
William Dqvie farmer
William Chalmers copper-plat^
printer Alexr. Forreft do: Thomas Salmon wright
R O \V.
James Errol fchbdl. matter Archd. Marquift taylor John Cochrane weaver John Smith farmer William Muir fmith' John Brodie Aidencjipie Donald M Farlane gardene* Alcxr. Gay farmer Robert Taylor weaver Robert Lennox farmer Malcom Taylor weaver Donald M'Nilage miller Duncan Millar miller John Fleming gardener Alexr. M'Auflan farmer Alcorn M'Murray fchool maftep R O S-
«6c
5 U B S C RISERS NAME S,
RO&NEATH.
Jame* Chalmers farmer Peter Wilfon in Parkhead Peter Keith
Alexr. M'Nure gardener Patrick Strathern wright Donald Colcjuboun labourer
PAISLEY. John Dewar printer William Paterfon wright James Gardner poft William Cochran weaver Daniel IVPEwen wright John Gibfon weaver Thomas Wylie do. John Reyburn do.
KILMARONOCK
Robert Gardner in Blarquhomri eiames ™!<™ ,do« JotoM'Lintock (hoe maker John Cunningham of Wefter
Camfmoun John Gardner farmer James M< Alpine of Blarlulfc
ERSKINE.
Matthew Miller miller
William Glen of Bargarraa
John Crawford wright :
William. Hen deribn weaver
Jc*m Fergufon fmith
WMUro Clark wright
"William Miller farmer
Thomas Stewart terrier
William Holm farmer
William Lang do.
Peter Blair do.
Hireh Gardner fmith. in Inchanan r#rii. „ c * .r i , s ^ . i » i? vfilliam Birr of CartUde
lames Ewing taylor Renfrew T , L..,. „r ii c ,l ,Q John Orr carrier
William Wallace faimer there „,-.,,. „ , r j
VVii!um Henderfon gardener
O L A b O u VV. A||an M;tcM fl^^^
The Revd. Mr. John M'Mdlan, Miftrefs Houfton
minifter ofthegofpel at Sin- j0!,n Baird merchant taylor
John Paton do. Edward Taylor do. James Kerr do. Archd. Leek do. William Hamilton do. John Larg do. <*
John Stenage do. William W*tfbn do, Thomas Smith do. James Miichel do, Alexr. Uarr do. Daniel M'Kiedo, Anthony Reid do. William M'Clclhnd do. William Mitchel do. William Pattifon
KILB.ARCHA N.
dy hills Jofiah M'Millan merchaat John Galloway do. Margaret Polmee Robert Rallton of Badhill James Ralfton there Andrew ShieU taylor Robert Williamfon (hy maker J-imcs Tujnbull weaver fiugh Miller do. A;^xr, Brown cabinet maker
George Thorn fmith Thomas L-<i'd wright John Lockart do. William Caldwslldo. James Gavin weaver George Lang firmer Robert Auken do. James Ait ken wright Janet S;jod>»rafs Lecher fide James Aliifon fmith John Cochrane of Clippings
Archd.
*OR A COLLECTION Archd. Caldwall farmer John Caldwall do*
INNERKI.P. Thomas Rennie gardener Jo'*n Kelfo farmer Houfton Maxwell weaver James Lyon Ship-matter William Pollock miller Patrick Craig mariner
LARGS.
James Morris farmer James Broadfoot do. John Ninian mafbn William Beith cooper Alexr. Erikine do. William Moodie weaver William Shearer dyke-buifder William Jamiefbn weaver David Hill do. John Wilfon malter Archd. Hood weaver Archd. Wilfon fhoe maker William Willbn of Haley John Hill at Halburn - William Barr weaver
C U M B R A E S.
Capt Crawford of the Catter
Archd. Rkchie, mate, 60,
J ames Fortay faiior dq.
William Hunter do.
Niel Kennedy, do.
John M'Callum do.
Ronakf Hyndman do.
john Murray do.
Robert Hill do.
Charles Caftledo.
Robert Kirkwood mifoa
William Wifheart do.
j ame* Crawford
j ames M'Fee
james M'Kirdie mafi-n
William Boyd farmer
j ames Morris do.
Aichd. Crawford htwkt
West KILBRIDE, John Muir of Drummillbg james Miller of Woodfide james Wilfon miller William King wright john Miller taylor Archibald Malcolm weaver Margaret White james Duncan tanner Hugh Hunter farmer
SALTCOATS.
Robert Gait Schoolroafter james Crawford farmer Agnefs Wyllie j*net Porter Duncan Kennedy weaver William Miller der. Robert Workman do. William Sheddan wright David Luik do. john Boyd mafoa Peter Bimop faiior john M'Boyd Cooper james Ring Ship.mafter ) William Boyd fmittt Thomas M'Kean do. Thomas Larnly do. john Graig merchant john Thorn (on cooper NielFulierton <io, Thomas jervice wrigbt Alexr. Hutchefon coal-hewer james Wilfon do. Patrick Wyllie wright Robert Ballantine cooper john Morrifoa fall officer Qjkintin Miller vintner john Morris Merchant Robert Ingram labourer William Varalierope-lpinner W.lliam Bills do. Waker.Waiker Hugh Dunlop farmer
STEVENSTON.
Ditiiei Wilfon miller
jonn
66*1 SUBSCRIB
John Baird weaver
George jack carter
Xayon Lochrie fhoemaker
William Gray weaver
William Gillies do.
George Cunningham coal hewer
Hugh Gilmour muficianer
KILWINNING. john Garland mafon Robert Wilfon Hugh Datchon weaver james Datchon do. Archibald Lowdon do* Robert Howie do. John Fergufondo. john Templeton do. john Boag do. John brown do.
ERS NAMSS,
J )hn Lockart farmer
janetYoun^
john Glen vintner
john Bink* merchant
Robert Campbell
John Stuart q'ock maker
James Reid merchant
Will'am B*rr of Auchenmade
George Stir rat farmer
James Wilfon weaver
John Cown do.
Robert Stirrat do.
James Bailie do.
Adam Giffcn farmer
Thoma? Rober(fon weaver
Robert Rankin dyer
John Mack mnfun, 12 copies
James Cowan chapman Douglas
John Agnew Beifaft. j dozen
\
THE END
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II. Mr. ROBERT TRAfLL's Sermons, 3 vols, late mini- ftcr of the Gofpel at London, Price 6s.
Ill An Exposition of the Ten Commandments, by Mr James Durham, late minifter of the Goi'pel atGlafgov. Price 2s.
IV. HENRY's Commentary on the old and new Teitament, 6 vols, beft Edition, Folio. Pried (3-5-0,
V. BROWN's Expoiition of the Epiftle to the Romans, quarto. Price 6s.
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