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SERMON S
Preached on feveral
SUBJECTS
AND
OCCASIONS
By the R e v e r. e n d
Mr. / A M E S CRAIG
late Miniftcr of the Gofpel in Edinburgh.
Vol. II.
EDINBURGH,
Printed by Robert Fleming and Company, and fold by Gavin Hamilton, and feveral other Bookfellers, Md ccxxxiji,
1
Ill
THE
TEXTS
O F T H E
SERMONS
Vol. II.
SERMON I, II, III, IV. Heb. XI. 16. But now they defire a better Country that is an heavenly.
SERMON V.
Matth. xxii. 4. All Things are ready; come to the Marriage.
S E R
«
ir The Contents.
SERMON VI.
JOHN f. 14. And we beheld his Glory.
SERMON VII, VIII. Luke xiii. 24. Strive to enter in at the fir ait .Gate: For many, I fay unto you , will feek t0 enter iny and jh all not he able.
SERMON IX.
Revel. 1. £, 6. Unto him that loved us , and walhed us from our Sins in his own Blood, and hath made us Kings and Priefis unto God and his Father , to him be Glory and Dominion for iter and ever. dmen.
SERMON X, XI, XII.
PsALr. xlii. n. Why art thou cafi down, 0 my Soul ? And why art thou difquieted within me ? Hope thou in God, for 1 [hall yet praife himt who is the Health of my Countenance 9 and rhy God.
SERMON XIII.
LuKE XXIV. J I. And it came to pafs, white he ileffed them, he was parted from them, and earned up into Heaven*
S Eft-
The Contents*
SERMON XIV. Psal. CXVI. 12. What (hall I render unto thi Lord for all his Benefits toward me.
SERMON XV.
Rom. XV. 13. Now the God of Hope fill yon with all Peace and Joy in believing^ that ye may abound in Hope, through the Power of the Holy Ghoft.
SERMON XVI. Jer. iv. 14. O Jerufalem, wafh thy Heart from Wickednefs^ that thou may eft be faved : How long /hall thy va in Thoughts lodge within thee ?
SERMON XVII.
Psal. cxix. 113. I hate vain Thoughts', but thy Law do I love.
SERMON XVIII.
Is A. xxvi. 9. For when thy Judgments are in the Earth, the Inhabitants of the World fh all learn Right eoufnefs.
SER-
VI
The Contents.
SERMON XIX, Is A. xxvi. 10. Let Favour be /hewed to the Wicked^ yet will he not learn Righteoufnefs9 in the Land of Uprjghtnefs will he deal unjuftly, and will not behold the Majeliy of the Lord.
SERMON XX, XXI.
l Cor. i. 24. But unto them which are called, loth Jews and Greeks , Chriji the Power of God, and the Wifdom of God.
s^y*
S E R-
SERMON I.
Heb. xi. 16;
But now they Aefire a better Country thai is an heavenly*
N this GHapter, the Apoftk the * Author of this Epiftle, is giv- ing an Account of the noble Performances of the Faith of Believers in all Ages, from the Beginning of the World down to the Times of the Gofpel-dil- penfation. In the Verts pre- ceeding our Text, he is fpeaking of the Patriarchs from 'Abel down to Abraham, and ver. 13. fays he, Thefe all died in Faith not having received the Promifes, that is, the Accomplifbment of the Promifes, both with Reference to the earthly Ca- naan, and alfo the heavenly ofc which the earthly Vol. II. A was
i SERMON I.
was as a Type and Figure : But having feen them afar off, that is, by their Faith naving had a View or the diftant and future Accomplishment of thefc Pfomifes, with Reference efpecially to the heavenly Canaan ; and were perfuaded of them, that is of the Truth and Certainty of them ; and embraced them, as the Object of their Faith and Hope ; and confeffed that they were Strangers and Pilgrims on the Earth. The Words run in the Original, tfhefe all died in Faith, not having received the Promifes3 hut having feen them afar off, and having been perfuaded of them, and having embraced them, and having confeffed that they were Strangers and P/A grinis on /he Earth: Where there feems to be a par- ttctikr Emphafis in the frequent Repetition ot the copulative Particle andy in the Variety of Claufes here connected together ; both to fet off the Faith of thefe Believers . with the more Advantage, and alfo to lay the fuller and ftronger Ground for the Inference he makes, <ver. 14. For they that fay fucb things, declare plainhtthat they feek a Country ; * they that fay fuch Things, as in the preceeding Verfe he afferts concerning the Patriarchs, that they died in Faith, not having received the Promifes, but faw them afar off, and were perfuaded of them, and embraced them, and confeffed that they were Pil- grims and Strangers on the Earth • they that fay fuch ffiings declare plainly that they feek a Country, that is another Country than aYiy that can be pof- feffed on Earth.
This is the plain Language of their Faith and Perfuafion of the Promifes of God, by which he affured them of a future Rett ; and of the Con- feflioa they made of their being Strangers and Pil- grims on Earth, that they fought a Country diffe- rent
on Heb xi. 16. j
rent both from the Land of Canaan, the PoiTeffion of which was only promifed to Abraham's Pofteri- ty, and in which he himfclf lived only as a Stran- ger and Pilgrim ; and alfo a Country different from Ur of the Caldees, out of which Abraham came : For as he adds <ver. 15. And truly if they had been mindful of that Country, if Abraham, and the Pa- triarchs ddcended of him, had thought fit to take up with that Country, and had had no higher Views and Expectations than making a Settlement there, they might have had Opportunity to have re- turned to that Country, there was nothing to hinder their returning to Ur of the Caldees : But now the*} defire a better Country by their leaving Ur of the Caldees, and never attempting to return to it : By their profejfing themfslves Strangers and Pilgrims on the Earth, ev.n while living in the Land ot &z- naan, it plainly appears they defire another and bet- ter Country, that is, an heavenly, it plainly appears that Heaven itfelf, and nothing below it, was the Country that thefe Bdkv^ff the holy Patriarchs, Abraham, lfaac and JacoF&ved in the Faith and Expe&atioa of, and which they made the Ob- ject of their Deflres and Profccutions : But now they defire a better Country that is an heavenly.
In thefe Words then we may obferve, I. That Heaven is fet forth under the Notion of a Country by the Apoftle, the. Country of Believers which they defire and feek after ; and II. This heavenly Country is by him declared to be a better Coun- try, better than any earthly Country, even better than Canaan itfelf.
I. Heaven is here forth by the Apoftle under the Notion of a Country and this is done,
A % ift. In
4 SERMON I.
ift. In an Agreeablenefs to the Scripture Way of fpeaking concerning Heaven, by which in Conde- fcenfion to our Capacity, it is expreffed by Figures and Metaphors borrowed rrom fenfible and earthly Things : As for the fame Rcafon it is called a Ci- ty, ver. 10. or this fame Chapter, where it is faid of Abraham, tfhat he looked for a City which hath Foundations, whofe Builder and Maker is God ; and in the Words immediately after our Text, Where- fore God is not ajhamed to" be called their Gody for be hath prepared for them a City : In like Manner we have it called a Houfe, John xiv. 2. In my Fa- ther's Houfe there are many Man (ions, J go to prepare a Place for you ; and 2 Cor. v. 1. For we know, fays, the Apoftle, that if our earthly Houfe of this ^ta- bernacle were dij/ohed, we have a Building of God, an Houfe not made with Hands, eternal in the Hea- vens : It is likewife called a Kingdom, a Kingdom that cannot be moved, as in the 28. ver. of the follow- ing xii. Chapter of this Epiftle: It is called an Inhe- ritance, the Inherit anfyf the Saints in Light, Col. i. 12. an eternal Inheritance, Heb. ix. 15. An In- heritance incorruptible, undefiled, and that fadetb not away, referred in Heaven for Believers, 1 Pet. i. 4. It is called a Paradife, a Reft of God's Peo- ple, and by many other Names that I fhall not r.ow mention.
idly, Heaven is in the Text fet off under the Notion of a Country, in Allufion to the Land of Canaan, which was promifed to Abraham as the Country and PolTelTion of his Pofterity : Which Country was confidered by the Jews themfelves as a Type of Heaven ; for, fays their Talmud, as a learned Commentator on the Text quotes it, JJ The earthly Canaan, and the Promife of living
in
m Heb. xi. 16. 5
cf in it for ever, was a Parable reprefenting their cc future Happinefs in the World to come."
But I hope it will not be difagreeable to you, if I a little further explain the Notion the Apoftle here gives us of Heaven, by fhewing in what Re- fpe&s it may be called the Country of Believers, as in the, v
x. Place* Heaven may be called the Country of Believers, as being the Place of their Nativity, I mean their fpiritual Nativity or new Birth ; Be- lievers are horn from above, as our Saviour tells, John iii. 3. they derive their Birth from Heaven : Heaven is their Country, and their native Country, with Refped to their Regeneration or new Birth ; according to what the Apoftle fays, Gal. iv. 2 6. ^the Jerufalem which is above is free, which is the Mother of us all : Heaven is the Mother-city and Native-country of Believers, in Point of their new and fecond Birth.
idly, Heaven is the Country of Believers, as be- ing the Place where their beft, their deareft and neareft Friends live. There dwells God their heavenly Fa- ther, Jefus Chrift their elder Brother, the Holy Spi- rit their kind and powerfulComforter ; the inuU" merable Companies of Angels, and the Spirits ofjuft Men made perfect. Thefe are the Believers beft Friends and deareft Relations : And the Place where they dwell may well be called his 'Country, there being none there to whom he is not united by the Ties of the deareft and ftri&eft Friendfhip. A Man may have fome Friends on Earth, efpecially in the Land of his Nativity ; but in Heaven, all the glorious and bleffed Inhabitants of it are the Be- liever's dear Friends, and where can his Country fo well be faid to be as there t
A l 3^y
6 SERMON I.
idly, Heaven is the Believer's Country, or may be fo called, becaufe there his beft Inheritance lies. Indeed, properly [peaking, Believers have no Inhe- ritance on Eaith, they have all Reafon to confefs with the Patriarchs mentioned in the Context, that they are Pilgrims and Strangers on this Earth : Bur, tho' they iliould have the fame Title to earthly He- ritages that other Men have, yet their true and beft Inheritance Iks in Heaven. There indeed they have an Inheritance that deferves the Name, an Inheri- tance incorruptible and undefilcd, and that fadeth not away, referred for them, as the Apoftle calls it in the torecited Place, i Pet. i. 4.. An Inheritance which infinitely tranfeends all the Eftates and PclTef- fions of Men in this World: An Inheritance that fhall afford all defirable good Things to the Pofleflbr, and that wirh equal Pknty and Variety to all Eter- nity : An Inheritance that fhall ftretch out with his Wifhes; and be for ever as large, and full, and fa- tisfying as his Heart can defire.
qthly, Heaven may be called the Believer's Coun- try, becaufe, as his future Inheritance lies there, fo his prefent Supplies are derived from thence. When Men are travelling in a Foreign Country, 'tis from Horhe, from their own Country, that they receive thefe Remittances of Money that ferve to defray their Charges till they return: And Believers, who are here in a State of Pilgrimage, Strangers on the Earth and Sojourners as all their Fathers have been; they have communicated to them from Heaven, the Country above, thofe neceffary Supplies of Grace, that ferve to carry them on thro* all the Seeps of their Pilgrimage, till that they arrive at their Fa- ther's Houfe in Peace.
on Heb. xi. I <5. 7
jtbly, Heaven may be called the Believer's Coun- try, becaufe there he is to live and dwell in the En- joyment of everlafting Reft and Bleffednefs. When- ever a Man fettles his Abode, with a Refolution to live there all his Life, that Place may be called his Country; efpecially it he is naturalized, or invefted with all the. Immunities and Privileges of the Country or Place where he thus fettles. And it being in Hea- ven that Believers are to live and dwell for ever : And, in order to it, they being by the Grace of God made Denizens of Heaven, tranflated from the Kingdom of Darknefs to the Kingdom of God's own dear Son ; where they (hall enjoy all the unparallel- led Felicities of the Place, everlafting Reft and Re- pofe after all their Toflings and Wandrings thro* the Wildernefs of this World; where they fhall be eafy, contented, joyful and happy above all that can be now imagined by them : On thefe Accounts, I fay, Heaven may well be called the Country of Be- lievers.
But I fhall now make Application of what has been faid in fome Inferences.
ift, Is it fo that Heaven is the Country of Believ- ers, then this fhould teach them to look upon them- felves but as Pilgrims on this Earth ; for thefe are reciprocal Confequences and natively infer one ano- ther: As they who confefs themfelves, as the Apo- ftle fays of the Patriarchs in the Context, to be but Strangers and Pilgrims on the Earth, do plainly there- by declare that they feek a Country, a better and a heavenly Country ; fo they who profefs to feek this hea- venly Country, do thereby plainly declare that they look upon themfelves to be but Pilgrims and Stran- gers on the Earth. Indeed all Men may be faid to be but Strangers and Pilgrims on the Earth, on Account
A 4 of
S SERMON I.
of their fhort Continuance there: But Believers look upon thcmfelves asfuch, efpecially in the View they have of another and better and heavenly Country; where their State fhall be changed from that of Sr rangers and Pilgrims, unto that of the fixed Pro- prierors, and everlafting Pofieflbrs of Glory, Honour and Immortality.
2 Is it fo that Heaven is the Country of Believ- ers, hence we may infer that it is their Duty and Concern to mind this their Country, and to think mucn m it. When Men are abroad, at a Diftance from .their own Country, where their Friends and Relations their Intereits and Poffeflions are, they will b- naturally led to think much on Home, or the Place where they have fo many dear and valuable Concerns : And furely much more does it become Believers to think much on Heaven, the Country to which they belong, where their deareft, moft valu- able ar.d everlafting Interefts ly. Heavenly Mind- ednefs well becomes thofe who profefs to belong to the heavenly Country, and has been the Temper of God's true Saints in all Ages : Neverthelefs, fays pious Afaph, I am continually with thee, Pial. lxxiii. 23 j his Thoughts were continually with God in Heaven; When I awake, fays the holy Pfalrnift, 1 am ft ill with thee, Pfal. exxxix. 18. and cur Con- verfatioy is in Heaven, fays the blefl'ed Paul, Phil, iii. 20. But alas! how much is it to be regreted, that there is fo little of this Temper of Mind now a .Daysamcngfl Chriflians? The firft Chriftians, as we are told, were wont to fpeak fo much of the Kingdom of Heaven, that the Heathens, amongft •whom they lived, and who underftood not their Meaning, began to fufpect them of fome Defign a- gainfl the Roman Empire: But alas I how little now
a
on Heb, xi. 16. 9
a Days is Heaven in the Thoughts of Believers when alone? And how rarely do they mention it when in Company with others? But furely it ought not to be- fo, they ought to mind the heavenly Country. And,
3. As they ought to mind it, fo they ought tode- Gre and feek it, and to be ftill travelling towards it. So fays the Apoflle of the Believers in the Text and Context, but now they defire a better Country, that is an heavenly, and v. 14. they that fay fuch Things plainly declare that they feek a Country : And it is the Apoftle's Advice and Command to Chriftians, Col iii. j, 2. If ye then be rifen with Chrift . feekthofe Sthings that are above, where Chrift Jitteth on the right Hand of God ; fet your slffetfions on ^things a- love, not on ^things on the Earth. And O i my Brethren, if we were duely fenfible of the Excellency and Pleafure of fuch a Life, how little would we need any other Arguments to induce us to it ? Till we arc actually and perfonally in Heaven, the next ^reateft Excellency and Pleafure we are capable to fhare of, is to be there in our Thoughts, Meditations and Defires : This is the nearefl Approach we can make to the Life of Angels, and the higheft Tafte we can have of the Pleafures of the Angelical Life ; And,"as Chriftians ihould mind and feek, and breathe their' Defires after the heavenly Country ; fo ihould they be ftill travelling towards it, and that in the Road of commanded Duty, going on from Strength t$ Strength till they appear before God m the Zion above. But then again,
4, If Heaven be the Country of Believers, they ought to maintain the Honour of their Country, and walk by the Laws and Rules of it. Men commonly have a warm and zealous Concern for the Honour ot
theft
to SERMON I.
their Country, and cannot bear to have any Thing faid that refle&s Difcredit or Difhonour upon it : And fure it concerns Believers to be much more jealous for the Honour of the heavenly Country l to be zealous for the Honour of God the King of the Country ; zealous for the Honour of Religion, which is Ms Genius of the Country, and that which pre- pares Men for the Enjoyment and PofUflion ot it. And they are in a fpecial Manner to maintain the Honour of the heavenly Country, by walking them- felves by the Laws and Cuftoms and Manners ol it : They are to mow by their Life and Practice to what Country they do belong, they mould put on a hea- venly Air, be much accuftomed to heavenly Dif- courfe, and make a heavenly Temper of Soul mine forth thro' the whole of their Life and Conversation : •They mull: not be conformed to this World, where they profefs themfelves to be but Strangers and Pil- grims 5 but muft walk by Faith, walk with God, walk as Children of Light, as Children of the Dayy and have their Converfation in Heaven. Which leads me to a
$th Inference, Is Heaven the Country of Believers, the Country where they exped: to arrive, and hope to live in for ever ; mould they not then in the mean Time, while they are Strangers and Pilgrims here, be keeping a Ccrrefpondence with it ? This is what the Apoftle tells us he did, in the forecited Words, Our Converfation is in Heaven, our Trafiick, our Commerce, our Intercourfe is in Heaven ; and fays the Apoftle John lft Epiftle i. 3. Zruely our Fellow- jhip is with the Father and with his Son Jefus Chrift. Kow this Correfpondence with the heavenly Country is efpecially maintained by Meditation, and Pray- er and Praifej by the Exercife of Faith, Love and
Pefire,
on Heb. xl i<5. 1 1
Defire, and all the other Duties and Graces of the Chriftian Life : By thefe the Believer's Soul frequent- ly takes its Flight to the heavenly Country, and, hav- ing converfed there a while, returns in a Manner fatiated with the Delights and Pleafures that there were imparted to it ; My Soul, fays the Pfalmift, Jhall be fatisfied as with Marrow and Fatnefs, Flal. lxiii. 5.
6. Is Heaven the Country of Believers, the Coun- try they leek and defire, and have good Ground to exped in due Time to arrive at, and to be pcCfTed of , may not this be enough to fupport and comfort them, under all the Difficulties, Trials and Hard- fhips of their ptefent Pilgrimage-State ? Why, no (boner fhall the Believer arrive at Emanuel's Land, no fooner fhall he fet his Foot as it were on the Bor- der of ic, but the View and Prospect he fhall have of the heavenly Country fhall for ever dry up his Tears, and banifh all Grief and Sorrow from his Heart: There the Lord will give him Reft, and that a glo- rious Reft. Sthe glorious Lord will be unto him as a Place of broad Rivers and Streams, as the Prophejc {ays, If a. xxxiii. 21. He will make them drink ofthtt Rivers of his Pleafures, form God's Pre fence there is Fulnefs of Joy, and at his Right Hand are Plea- fures for evermore. Take Heart therefore O Believ- er, weary not of thy Pilgrimage State, faint not un- der the Difficulties and PreiTures of it $ you feek a Country, and a Country you fhall have, a glorious heavenly Country, where full Amends fhall be made to you for all the Labour and Fatigue, all the Grief and Sorrow of Heart you endured in the Way to it. But in the
7. Place, Is Heaven the Country of Believers, the ^Country they feek and look for; have they not Rea-
fon
il SERMON I.
fon to be thankful to God who has provided, re- vealed, and promifed fuch a Country to them: God might have left Mankind to perifh for ever in a State of Sin and Mifery ; it had been juft with him never to have given them the remoteft Glimpfc of Heaven, after their firft Forfeiture of it. He might have doom'd them all to the gloomy Regi- ons of Hell for ever, and never given them any Hope of the heavenly Country : O what Reafon then have Believers to be thankful co a good and graci- ous God, who hath opened a new Door of Hope to them, given them Encouragement to feek for a hea- venly Country that he has prepared for them ? What Reafon have they to fay in the Words of the Pfal- mift, Pfal. xxxi. i p. O how great is thy Goodnefs 'which thou haft laid up for them that fear thee ? Or with the fame Pfalmift in thefe Word's of his Pfalm, Pfal. cvii. from v. i. to 9. O give thanks unto the Lord, for he is good : for his Mercy endureth for e- ver.Let the redeemed of the Lord fay fo, whom he hath redeemed from the Hand of the Enemy: And ga- thered them out of the Lands, from the Eaft and from the Weft, from the North and from the South. SThey wandered in the IVildernefs in a folitary Way, they found no City to dwell in. Hungry and thirftyy their Soul fainted in them, fhen they cried unto the Lord in their trouble, and he delivered them out cf their DiftreJJes. And he led them forth by the right Way, that they might go to a City of Habitation. Oh that Men would praife the Lord for his Goodnefs , and for his wonderful Works to the Children of Men. For he fatisfieth the longing Soul, andfilleth the hung- ry Soul with Goodnefs. Why fu rely this, or fome- thing like this, will be the Song of Believers, when
they •
on Heb. xi. 16. 15
they come Home to the heavenly Country, and are put in PofTeflion of it.
And then in the 8 th and laft Place, If Heaven be the Country of Believers, they ought to be long- ing for the Time of their going Home to the Poflef- fien of it, and daily preparing for it : They ought to be faying wkh the Apoflle, / have a Dejire to depart and to be with Cbrift which is far letter ; I have a Defire to go Home to that better and hea- venly Country that my God has provided for me. And furely if we were fenfible how much a better Country it is than any on Earth, we could not but long to be at the Poffeilnn of it : We could not but be faying, O when will he come unto me ? When JhaU the Day break and the Shadows fly away ? Make hafte my Beloved, and be thou like to a Roe, cr to a young Hart upon the Mountains of Spices. And this our Longing could not fail to make us prepare, and to be always in a Readinefs, to go Home to the heavenly Country : We would watch and pray, and be always on our Guard, having our Loins girded and our Lamps burning ; watching for the Coming and Call of our Lord, bidding us de- part and go Home to that better and heavenly Coun- try he has prepared for us. But of this, i[ the Lord will, more hereafter ; and therefore I now drop it. May the God of all Grace, who hath called us inte his eternal Glory by Chrifi Jefus, after that ye have ftruggled a while with the Difficulties of a Pilgri- mage State, make you perfecl, fiablifh, fettle you ; <To him be Glory and Dominion for ever and ever. Amen.
SER-
14
SERMON II.
Heb. xi. 16.
But now they dejire a better Country that is an heavenly.
>J thefe Words, as I told you oft a former Oecafion, wc may obferve, I. That Heaven is fet forth by the Apoftle under the Notion of a Coun- try. II. This heavenly Country i$ by him declared to be a better Coun- try, better than any earthly Country, even better than Canaan itfelf. I difcourfed the firft of thefe Purpofes on the laft Oecafion, and now I proceed to the
II. That the heavenly Country, as is here afierted by the Apoftle, is a better Country ; better than any earthly Country, even better4 than either Ur of tbi Cbaldees out of which Abraham came, and better than the Land of Canaan which was promifed to A- hraham for the Country and Poffeflion of his Pofte- tity : That the Apoftle has a particular Eye to
both
SERMON Il.efc 15
both thefe Lands in this Comparifon is plain, as I obferved to you before, from the Context. Heaven is a better Country than any earthly Country.
And now, tho' it may feem needlefs to fay any Thing tor the Proof or Illuftration of fo plain a Truth, which all will fo readily own : Yet, becaufe even the Generality of Chriftians, however they may confefs it with their Mouths, do io plainly con- tradict and deny it by their Life and Practice ; their Hearts being fo eagerly fet on earthly Things, as e- vidently fhews that, whatever they may pretend, they really and truly give the Earth a Preference to Heaven in their Efteem and Affection 1 And be- caufe, even to fuch of you as believe the tranfeen- dent Exc-llency of Heaven, and defire and breathe after it as the only Place of your Reit, it will not I hope be difagreeable to hear what may tend to the confirming your Faith, and the opening and evi- dencing of your Views of it : I (hall lay a few Things before you, from which it will appear, that the heavenly Country is indeed a better Country than any on Earth. And
1 . The heavenly Country is better in refpect of the Situation of it. Tho' we cannot tell precifely where Heaven locally is ; yet as the holy Scriptures intimate, fo Reafon dictates, that it mull be a much better Place than this Earth is. The Scriptures al- ways direct us to confider Heaven as above, not only above the Clouds, but above all thefe Parts of the Univerfe that are vilible to our Eyes. We cannot conceive the Extent ot the Univerfe, nor what glo- rious Regions may be beyond the remoteft Stars, that can be difcerned by the Eye of Man, even with i all the Afliftance that Art can give it : And as I God is the King of the Univerfe ; who, as the
Pfal-
i6 SERMON II.
Pfalmift fays, Has prepared bis throne in the Hea- vens, we may well believe, that that Part of the Univerfe which he hath adorned and beautified for being the chief Seat of his Kingdom, is a glorious Country indeed. Nebucbadnezar vainly boafted of his Babylon, Dan. iv. 30. Is not this great Ba- bylon which I have built for the Houfe of the King- dom, by the Might of my Power and for the Honour of my Majefty : But O ! what a glorious Place mult Heaven indeed be, which the infinitely great God has built for the Houfe of his Kingdom, by the Might of his Power, and for the Honour of his Ma- jefty ? Heaven is called by Way of Eminence the Kingdom of God: And no doubt the Kingdom is worthy of the King ; and the Country fuitable to the Grandeur and Majefty of the Sovereign that reigns in it. Who can imagine what glorious Scenes are here laid open to the View, how fpacious and beautiful the heavenly Country is, with what infi- nite Variety of Riches and Glory it is all over a- dorned ? It is a lofty figurative Defcription that of the new Jerufalem, which we have in Revel. xxL where it is reprefented as a City built of pure Gold like unto clear Gla/s for the Refplendency of it ; encompaiTed with a Wall of Jafper, the Foundati- ons whereof were garnifhed with all manner of pre- cious Stonts, the twelve Gates of the City being twelve Pearls ; and the very Street of it pure Gold, as it were tranfparent Glafs. But what poor Things are thefe compared with the real Beauties and Glo- ries of Heaven? The Scripture makes ufe of them as Figures and Metaphors in Condefcenfion to our 'Capacities, and becaufe they are the Things of the higheft Value on Earth; but ftill they tall infinite-
on Heb. xi. i<5. 17
\y fliort of the real Worth and Excellency of the Things defcribed by them.
O the heavenly Country is an excellent Country! better far, far better than any on Earth ; That were but a poor Commendation to it, if it were not that Men fo highly efteem of this Earth, and, by theic eager Purfuits of earthly Things, plainly fhew that they would be content to live on Earth for ever : But in themfelves, or when compared together, what a vaft, what an infinite Diflance and Difpro- portion is there between them, I mean between Hea- ven and Earth ; why, what is this whole Earth of ours on which we dwell, btat a fmall and remote Spark of the Creation, a Clod of Earth fwimming in the Air that furrounds it, as if it were not yet got out ot the original Chaos ? So at leaft it may be reckoned when compared with the great and glo- rious Worlds above, and efpecially with the Regi- ons of Light and Immortality where God dwells : There they have no fuch inclement Sky, no fuch dusky and troubled Air, no fuch black and lowring Clouds as hang about our Earth, and obftruct the Heat and Light of our Sun : There they feel no fuch Storms and Tempefts, no fudden and difagree- able Changes in the Weather as we on this Earth are liable to : There their Day is not changed in- to Night, nor their Light into Darknefs, nor their Summer into Winter, as ours are, by fuch fwift: Revolutions and fhort-lived Periods: There the Ground is not burdened with a Gurfe, nor does it jproduce ^thorns and Phi/lies, nor any other noxious Plant, nor nourifh any kind of noxious Beaft, as this Earth oi birs does.
There indeed they live under a happy Climate, the Inhabitant* of that Land do not fay that they
Vol. II; B fir*
iS SER MO N II.
are Sick, the People that are there are forgiven their Iniquities : ttbere JbaU be no more Death, Sorrow nor Crying ; neither Jhall there he any more Pain. Canaan is called by the Pfalmift, Pfal. cvi. 24. the pteafant Land, or the Land of Deflre, as it is in the Original : But O ! how much more pleafant and cUfireable is Heaven ! Tis a better Country, better in refpect of the Situation and the unconceiv- able Beauty and Sweetnefs of the Place. But then 2. The heavenly Country is a better Country, bet- ter than any on Earth, in refpect of the Inhabitants of it. There dwells God t;he King of the Country, and 0 ! what a royal and fplendid Court does he there keep, having ten thoufand fames ten thoufand to rainifter unto him, and thoufands of thoufands to fiand before him ? There dwells Jefus Chrift, the Brigbtnefs of h'is Father's 'Glory, and the exprefs I- fudge of his Psrfon : There he dwells in his aflum- ed human Nature, exalted on a throne of Glory at his Father's right Hand, far above all Principalities and Powers, having a Name given him above every Name that is named: There, as Jofeph was made Lord of all the Land of Egypt, fo Chrift as God- man and Mediator, has all Power put into bisHands loth in Heaven and in Earth. There ^dwells the Holy Spirit, who concurs with the Father and the Son, as on Earth, fo in Heaven, to breathe down warm, divinely warm and refrefhing Influences of Light, Life and Joy on the whole General AJJembly and Church of the Fir ft -bom in Heaven. There dwell the innumerable Company of Angels, thefe glorious and happy Creatutes, who f# much refem- ble their Creator in Holinefs, and Goodnefs, and take fuch t):light to do his Will, that it is their very Heaven to be fo employed. And there dwell
alfo
on Heb. xi. 16. 19
alfoall the Societies of the Spirits of juft Men made perfetf, all the redeemed of the Lord • who are made like^unto the Angels of God, in the Purity of their Natures, the Service in which they are employed, and the exalted Pleafure and Happinefs they enjoy therein.
O ! what bleffed and glorious Inhabitants of the heavenly Country are thefe, down from the King on the Throne to the meaneft Subjed of that his heavenly Kingd©m ? O ! what an immenfe Ocean of Glory and BlefTednefs is difTufed amongft them > The meaneft Inhabitant of the heavenly Country is poflift of far, far more Glory than all the Kings and Princes of the Earth have divided among them : A Cafar on his Throne, is as far below the meaneft Soul in Heaven, as the glimmering of a Glow-worni is interior to the light of the Sun. There, fays our Saviour, Mat. xiii. 43. Shall the Righteous Jhine forth as the Sun in the Kingdom of their Father : And O ! what (hall be the Glory of that Heaven, that fhall all be made up of fuch Suns, and fuch in- finite Numbers of them too, and God himfelf as the central Sun in the midft of them, ftill infinitely more glorious than them all ? The Thought is too big and glorious for our Conception, nor can w« fpeak to any Purpofe of the State of the glorious In- habitants of the heavenly Country.
From the Scripture we have Riafon to believe, that, as their Number is in a manner infinite, fo they are all of them with Chearfulnefs and Pleafure fubjed: to God, their Almighty King ; and could not think themfelves happy without obeying him. And it is certain that both Angels and Saints arc -claffed into a vaft Variety of different Orders, Ranks aod Societies : The Scriptures fpeak of ihrones^ B z Du-
20 SERMON IL
Dominions, Principalities and Powers,which Names feem to denote the various Ranks and Orders of Angels, each of them under the Command of their own Archangel, or chief Captain or Leader: And as to the Saints, the Apoftle plainly tells us, i Cor. xv. 41. That as there is one Glory of the Sun, ano- ther Glory of the Moon, and another Glory of the Stars ; and as one Star differeth from another in Glory, fo alfojljall it be with the Saints at the Re, furrefiion of the Dead : Then it fhali be fo both as to their Bodies and their Souls, and, previoufly to the Refurrection, as to their glorified Spirits ; which is alfo the obvious Meaning of thefe Words or our blciTed Saviour, John xiv. 1. /;; my Father's Houfe are many Manfions, I go to prepare a Place for you.
How, and for what Reafons the Saints fhall be clalTed together in Heaven, is noc for us curioufly to enquire : Infinite Wifdom will know how to do it, after the beft Manner and for the belt Ends ; with Reference both to the Glory of God, and the perfedt. Satisfaction and Happinefs of the Saints themfelves. And this is certain, that, however they are ranked and claiTed, they are all perfectly contented with their feveral Stations. Since Satan was thrown out of Heaven for his Pride, not the lead Taint of that Sin enters in amongft the blelTed Societies there : Ambition, Emulation and Envy, were from thence rooted out by the Fall of the a- pcftate Spirits. There is one Spirit of Love, Peace, Concord and Harmony that unites and animates them all : The greater Society does not opprefs or bear hard upon the lower, nor does the lower envy or rebel againft the higher. And fo is it as to Individuals, the Chiftian or Leader does not un- der-
on Heb. xi. 16; li
dervaiue nor maltreat his Follower ,- nor does the Follower fpurn againft, or wilh himfelf to be in the Place of the Leader : And fuch as are Equals, ne- yer weary of their Parity, or wiih for a Change to their own Advantage : For indeed they are all as happy as they can defire ,• and this is the Perfection of their Happinefs, that their very Wifhes and De- fires are contented.
Could ^e with our Thoughts travel over the hea- venly Country, and furvey the many Nations and Societies of blefled Spirits that inhabit there ; could we oblerve the perfect Amity and Love in which they live, and the friendly Correfpondence which they keep one with another, and how much the Knowledge of the Happinefs of every one t minifters to the Happinefs of all the reft : O what an exalt- ed Idea of focial Felicity fliould we thence derive ; and own at the fame Time, that the Perfection o£ it is no where to be found but in the heavenly Coun- try } And now when we confider the raft, I may fay infinite Number of the heavenly Inhabitants, the tranfcendent Glory and Happinefs of each of them, and the Perfection of their Society, what fhall we think or lay of the Tribes and Nations of Mankind on Earth ? How poor and mean and defpicable are the one, when compared with the other ? Why, as the Tribes and Nations of Pifmires, Ants and Wafps, are in refpecl: or Men, fuch are Men on this Earth in refpecl: of the glorious Inhabitants of the heavenly Country.
3. The heavenly Country is a better Country in re- fpecl: of the Produce of it. Why, what are the Things the Earth produces for the Service of its In- habitants ? The Pfalmift mentions fome of the bed and mod ufeful of them, Pfal. civ. 14, ij- #* B 3 caujetb
XI SERMON tt
caufeth the Grafs to grow for the Cattle, and Herb for the Service of Man, that he might bring forth Food out of the Earth : And Wine that maketb glad the Heart of Man, and Oil to make his Face to Jbine, and Bread which firengtheneth Mans Heart. But what are thefe, compared with the Produce of the heavenly Country; thefe blefled Fruits of Peace, Comfort and Joy, on which the Inhabitants of thac Country live an immortal Life ? The Pfalmift tells h w much, even a diftant and fcanty Tafte of thefe Fiuits communicated to him on Earth, could exhi- lerate his Soul, above what the greateft Plenty of the Earth's Produce can afford, in that iv. Pfalm v; 7 There he many that fay who will Jhew us any Good ? Lord lift thou up the Light of thy Counte- nance upon us ; thou haft put Gladnejs in my Heart ; more than in the Time that their Com and their Wine encreafed. Canaan, to denote the Excellency of it, was & id to be a Land that flowed with Milk and Honey : But the heavenly Country flows with Streams' of pure, divine and immortal PlcafureS ; In God's Prefence there is Fulnefs of Joy ; and the Pleafures of Heaven are fecured for evermore at the right Hand of his Power. This Earth affords Food and Raiment to its Inhabitants: But what mean and perifhing Things are they? Meats for the Bel- ly fays the Ap* file, and the Belly for Meats, hut God fh all deftroy both it and them. And tho' a Man fliould have the Fruits of the Earth, not only to mi- niflet to his Neceffities, but to furnifh out his Lux- ury and Wantonnefs ; and tho', as 'tis faid of the rich Man in the Parable, he mould be cloathed in Purple and fine Linnen, and fhould fare fumptuoufly every Day : Yet what is this, even tho* a Man fhould have an Eternity of it, compared with the
Enter-
on Heb. xi. 16. ij{
Entertainment of the BlefTed above ? Where they feaft for ever on the beautifick Villon and Fruiti-* on of God ; and all thefe immortal Joys which he, the immenfe Fountain of Bleffednefs, communicates unto them : Where they are clothed with Robes of Light as bright as the Sun, according to that lof- ty Figure made ufe of with Reference to the Church, Rev. xii. i. And there appeared a great Wonder in Heaven, a Woman clothed with the Sun, and the Moon under her l?eet, and upon her Head a Crown of twelve Stars. The rooft valued Things that this Earth produces are Gold and Silver, which yet in. themfelves are nothfng but refined Clay, and have their Value chiefly enhanced by their Scarcity : But how happy is the heavenly Country where no fuch Thing as Gold and Silver is wanted, where every Thing is of infinitely greater Value ; where if it were it would be trampled upon, as the Streets of 'the Neyj Jerufalem are faid to be of pure (*o\d,
This Earth yields not its Fruits but by harci ±oil and Labour ; In the Sweat- of thy Face, fays God to Adam, /halt thou eat Bread till thou return unto the Ground : But the heavenly Country yields its Fruits of its own accord. The bleffed Inhabitants have all Things laid to their Hands, without any Xoil or Pains of their own : 'Tis the true Paradife of God, where God makes to grow every %ree that is pleafant to the Sight and, good for Food; the Free of Life alfo in midft of tt& Garden, yea all the Trees of this Garden may be faid to be Trees of Life ; and here they eat freely and without referve, and by their eating live for ever. Qn this Earth fome of Mankind have but a very poor Livelihood, they fcarce can have their daily Food, yea maaya one t&$ perilhed fgr the Want of it ; But in the hea- B 4 venfy
Z4 SERMON II
venly Country, tho* fome have more and forae have lefs, yet all have enough, as much as fatisfies them, and what is Happinefs but Contentment? Rev. vii. 16, 17. 'Tis faid they Jhatt hunger no more, nei- ther (hall they thirft any more, neither Jhall the Sun light on them, nor any Heat, that is painful and fcorching : For the Lamb which is in the midft of the throne [hall feed them,and lead them unto living Fountains of Waters, and God Jhall wipe away all ftears from their Eyes. There is nothing like Pe- nury, Want or Famine that ever invades the hea- venly Country, there they live for ever in a joyful Plenty of all good Things : They are abundantly fatisfied with the Fulnefs of God's Houfe • he makes them drink of the Rivers of his Pleafures.
Here Men drive, wrangle, and fight about their earthly Goods and PofTeffions, Man againft Man, Society againft Society, and Nation againft Nati- on, and fometimes they turn the Earth unto a Scene of War ani Bloodfhed: But there are no fuch Contentions and Debates, no fuch Wars and Bat- tles in the heavenly Country,* there they live in per- fect Peace and Friendfhip, and each ones Happinefs heightens anothers, the Country is large enough for them all, and all have as much as they can defire to poffefs without encroaching upon his Neighbours right, or invading his Poffeflion.
All the various kinds of the Earth's Produce are liable to injurious Accidents, they may be taken a- way from Men, or corrupted and fpoiled and ren- dred uielefs to them ; the Corns, and the Vines and other Fruits of the Earth may be corrupted and marred by blafting and mildew, by nipping Frofts, or by exceffive fcorching Heats : Their Gold and their Silver may be worn with Ruft, or ftolen and
car-
on Heb. xu i<5. 15
carried off by Theft and Robbers. But it is not fo in the heavenly Country, their Enjoyments and Pof* feffions are ever new, ever frefh, ever fatisrying ; and they can never be deprived of them either by fierce Stealth, or open Force : There the Moth doth not corrupt nor Thieves break through and fteah ^he Fruits of the Earth ferve only for the Support of the animal Life, they nourifh the Body, which yet will foon return to the Dull out of which it was formed : But the Fruits of the heavenly Coun- try are prepared for the Entertainment of the Soul, the better Part ; and by feeding on them it mail live for ever. And when the Body comes there it lhall be fo fpiritualized as to ftand in no need of Re- pair for ever. O what a happy Country then is the heavenly Country, where they have Life in Per- fection : Where their Health, Vigour and Beauty never decay; where Sicknefs, Pain and Weaknefs never enter ; where the Infirmities, Wrinkles and Decrepimefs of old Age are forever prevented by the infallible Vertue of the Tree of Life ; where, to life the A pottle's Expreffion, they are filled with all th'eFulnefs of God; where, as the Prophet Ze chary fays in another very ftrong Expreffion, Zech. xii. S. The feeble among themfhall be as David, and the Houfe vf David as God, as the Angel of the Lord be- fore them } The heavenly Country is a better Coun- try, better than any on Earth, in refped: or its Si- tuation, in refpea of its Inhabitants, and in refpect of the Produce of the Country.
Let us always remember that we are Pilgrims and Strangers on this Earth ; and blefs the Lc id who has called us to the Hope of another and better, even a heavenly Country. May the [ ord help us to keep this heavenly Country ever in our Eye, to bc
tr&-
2,(5 SERMON 11,0V.
travelling toward it in the Road of commanded Duty; and to be going on, in bis Strength, making mention of bis Kigbteoufnefsy even of bis only. Let us be careful to fh >w by every Thing aoou: us, that we indeed peek this heavenly Country., and have a retil and flncere Intention, through the Grace of God, to arrive at it : Let us fear hd a Promife being left of entering into bis Reft, any of us fhould, feqtn to come (bort of it. The Lord forbid we ihould terminate our Views, and fettle our Aftcc~tfons on this Earth, where there is nothing to be found that c^n afford our Souls that Happinefs they want and de(ire, and where we are to continue but for fo fliort a_Tiine ; fince he hath revealed to us a better Coun* try., ^nd opened to us fo clearly the Way that leads tQ.it. The Lord forbid we fhould be fo mean, fo foplifli and infatuated, foregardiefs both of our Du- ty and Intereft, as to take up with the poor Enjoy- ments ofc this Earth for our Portion. The Lord help us to think much of the heavenly Country, to be travelling thither before-hand by our Thoughts and Meditations ; that the believing Views of its Excellency may fill us with a more ardent Love to it, and with more vehement Defires and vigorous Endeavours to attain to the PofTeflion of it. Lord blefs for that End what at the Time has been fpo- ken from thy Word.
S E R-
*7
SERMON III.
Heb; xi. 16.
But novo they defire a better Country that is an heavenly.
Endeavoured, on a former Occafion, to fhew that the heavenly Country is a better Country \ far better than any on Earth, 1 . In refped of its Situation, 2. In refped of its Inhabitants, 3. In refped of the Produce of it. I come now to fhew in the fourth Place, That the heavenly Country is a tetter Country in Refped of the Employments of it. As 'tis but little of Heaven we now can know in any Refped, fo the noble and exalted Employ- ments are vaftly beyond our Comprehenfion. We may well believe that there is an infinite Variety of them of which we have now no Notion at all ; and that even thefe of them, of which we have iome Hints in the Holy Scriptures, are but very imperfedly con- ceived by us. Who that never faw any Thing better
than.
28 SERMON III.
than his own Cottage, can conceive aright of the Glory and Splendor of a King's Court, and the Variety of honourable Offices and Employments there : When we confider of what Extent fomc earthly Kingdoms and Empires have been, what Number of Subje&s they have contained, into what various Provinces they have been divided, into what various Ranks and Orders of Men they have been diflinguiihed, and what a Multiplicity of Offices and Employments both civil. andmilitary have tak- en Place amongft them ; both fpr the Ornament and Order and better 'Government of the Common- Wealth : How fliall we be able to conceive of the Glory and Greatnefs of the Kingdom of God above, anclthe infinite Variety of Orders, Offices and Employments both of Saints and Angels there ! The Angels are the native Inhabitants of the heavenly Country : How that Country is peopled and reple- nished by them, and what glorious and important Services they are employed in performing to God their Almighty Sovereign, is what we cannot ima- gine. And when God tranflates his Saints from Earth to Heaven, and plants them as Colonies in that heavenly Country: We cannot either conceive what exalted Stations he advances them to, and what glorious Employments he puts into theic Hands : God, no doubt, has many noble Purpofes, and glorious Employments for his Saints in Heaven, which we now can have qo Notion of; and even thefe that the Scripture gives us fome Hints of, vaft- ly tranfeend our Conception, as well -as any Kefem- blance that is to be found thereof on Earth.
In the firft Place, there they are employed in the Contemplation of God, his Nature, Perfections and Works. But 01 to what a tranfeendant Degree
of
on Heb. xi. i<5. 2Q
of Knowledge do thefe Contemplations carry them above what can be attained to on Earth ! Now, fays the Apoftle i Cor.xiii. 12. We fee in a Glafs 'dark- ly, but then Face to Face; Now I know in Part but then pall I know even as lam known : And fays the Apoftle John, 1 Ep. iii. 2. We know that when he Jbatt appear wejhallbe like him, for we jhall fee him as he is. O what a clear and fatisfying Know- ledge will this be ! when he unvaiis himfelf before the Eyes of Angels and Saints; and, like the Sun in his Glory, darts abroad thefe Emanations and Rays of Divine and uncreated Light, which fill their Minds with glorious Difcoveries of himfelf; and when alfo their Minds are enlarged and ftren°thned not only to bear them, but to bear them with a rap- turous Pleafure and Delight; when as the Pfalmift exprefles it, In God's Light they are made to fee Light, and are perfectly fatisfied with his Likenefs Truth is the entertaining Objed of the Mind • as' 'tis agreeable to the Eye to behold the Light, fo 'tis delightful to the Mind to difcover Truth- But God is the inexhaufted Fountain and Source of Truth his Nature comprehends infinite Treafures of Truth • How blefsrully then will the Mind be employed1 when it is fixed in the Contemplation of thefe ever new and glorious Truths, that in a perpetual Suc- ceflion flow out upon it from God, the unbounded Fountain of Truth? What a large and exalted Knowledge of God will the Mind then have ? And what a ravifhing Pleafure and Satista&ion will ac- company this Knowledge, which flows into the Mind without any Pain or Fatigue in the Purfuit of it, without any Poffibility of Miftake, without any Mixture of ODfcurity or Doubtfolnefs ; but Rill
grows
3Q SERMON III
grows clearer and clearer, more comprehends and fatisfying to all Eternity ?
In Heaven alfo they fhall behold the blefTed Re- deemer, and with eternal Tranfports of Admiration and Joy contemplate his exalted Glory. O ! how much of the Glory of God will they fee ihining forth in the Face of Jefus Chrift? Tho' God fhould give them no immediate Difplays of his Glory, here, as in a Mirrour, they will fee fo much of it refle&ed upon them, as will fill theni with eternal Ravifh- ment and Wonder : We beheld his Glory, fays the Apollle, John i. 14. with Reference to the Glimple which he and the two other Apoftles, Peter and James, had of it on the Mount of Transfiguration ; But oh ! what a faint Difpl&y of the Redeemer's Glory was this, compared with what they fhall be bleft with in Heaven ? This is the Felicity of his Saints which he prayed for fo warmly before his Paflion, John xvii. 24. Father I will that they alfo whom thou baft given me, may be with we where I am, that they may behold my Glory : The Glory of his Perfon, the Glory of his Attendance and State, the Glory he is pofleft of himfelf, and the Glory he communicates to others. All the Knowledge we now can have of this Glory is by the remote and di- ftant Views of Faith : But O ! how will our Hearts be tranfported when the Vail is drawn afide, and we are admitted into the Redeemer's Prefence, fee hint Face to Face, and have the immediate Rays of his Glory beaming forth upon us ?
What Knowledge the Saints in Heaven have of the Works of God, nor with what Advanta- ges they are furnifhed for giving them (uch delight- ful Views of the divine Perfe&ions therein difplayed, as raife in them the higheft Admiration, and engage
them
on Heb. xi. id Ji
them to join together their loudeft Praifes, we can not now tell : But it feems plain from Scripture, that to contemplate the Works of God, and to admire the Wonders of Wifdom, Power and Goodnefs, Juftice, Truth and Faithfulnefs, that fhine forth in them, I mean in the Works of Creation and Providence, and Redemption, and to celebrate them with their loud Praifes, is a Part of their Employment, according to what is hinted in Rev. xv. 3. where it is faid, tfbeyjing the Song of Mofes the Servant of God, and the Song of the Lamb, Saying great and Marvelous are thy Works, O Lord God Almighty, jvft and tme ate thy Ways, thou King of Saints. We may well believe that every Thing beautiful and wonderful in the Works of God, the Myfteries both of Nature and of Grace, fhall in Heaven be laid open to the View of the Saints -, and that they fhall read the Myfteries of Nature and Grace with as much Eafe and Pleafure, as we now behold the Light ; for m God's Light they fhall fee Light : And that the high- eft Degree of Knowledge that now can be attained to, is as much below theirs, as the Knowledge of a Child is below that of the profoundeft Divine or Philofopher, yea incomparably more fo. And it is highly probable that the Knowledge of theBlefTed itt Heaven perpetually increafes : For every one of the Perfections and Excellencies of God is infinite, and their Number is paft finding out, and who knows the Variety and Extent of the Works of God which declare the Glory of his £ower, Wifdom, Good- nefs, Holinefs, Juftice, Truth, and many other Per- fections or which we can now have no Conception ? But the Capacities and Faculties of the moft exalted Creatures are finite and limited, arid they muft re- ceive the Knowledge of Things fuc&ifiveJy : And
tho'
ji SERMON III.
the Saints, at their Entrance into the Kingdom of Glory, have their Capacities enlarged, and their Powers ftrengthned beyond our prefentConceptions, and the Refurre&ion will certainly add conflderably to their Happinefs ; yet they (hall always have new Matter for everlafting Contemplation prefented to them, and God maybe pleafed from Time to Time, by an immediate Revelation, to give them new Dis- coveries of his adorable Excellencies, In his Light JhaU they fee Light, they Jhall know him as he pall make them know him. So their Knowledge will be perpetually increafcd ; and with the Increafe of their Knowledge, their Love, Praife and Adoration, and confequently their Pleafure and Happinefs will be perpetually heightned. And this leads me to theyS- cond Head,
idly. As in Heaven they are employed'in contem- plating God, fo alfo in loving him, and breathing out their Defires after him as their chief Good. But O ! how much in this alfo do they excell what is known or attained to here on Earth ? Here as our Knowledge of God is very narrow and limited, fo our Love of him is very faint and languishing: But in Heaven both are raifed to the highefl Degree of which their exalted Powers are capable, and the one always in Proportion to the other ; the more they know of God, the more they fee of his Beauty and Goodnefs, the more vehemently ft ill do they love him : And O ! how intenfe mud that Love be, which has always the immediate Prefence and Viri- on of the chief Good toenflame it? There they love God with aU their' Hearts and all their Souls; and can not choofe to do otherwife, when they have the powerful Charms of infinite Beauty and Goodnefs always before their Eyes, and by the Force oi their
irre-
on Heb. xi. 16. 35
irrefiftible Allurements always calling forth their Af- fections, and where too there is no rival Objed of their Love. O how little of the Love of God takes Place on Earth ? It grows there only as a dwarfifh Plant ; it is ftarved at the Root by the Neighbour- hood of many noxious Weeds and Plants, not of the heavenly Father's planting 5 the Luft of the Flefb, the Luft of the Eyes, and the Pride of Life, that have too much Place in the Hearts even of the beft Men, mightily obftruc~t. the Growth and Increafe of the Love of God. But in Heaven the Love of God rifes perpetually to more and more Perfection as their Knowledge of his Excellencies, and of his Work, which declare his Glory, increafes. They love him and delight in him and have their Hearts filled with an over-flowing Joy in thefe now incon- ceivable Ways by which he communicates of him- felf, and thereby imparts Bleffednefs to them, for filling all the largeft Deiires of their enamoured Souls. Again,
$dly, In Heaven they are employed inpraifing God. But O ! how far do their Praifes excell ours on Earth ? There they have the Object of their fraifes immediately before them, and the Sight of his Perfections di&ates and infpires their Praifes : There indeed they praife him in the Heights, as you have the Expreflion PJal. exlviii. 1. Here his Saints, in their molt elevated Strains, but lifp out his Praifes ; 'tis but out of the Mouths of Babes and Sucklings, that their mod exalted Praifes proceed. But in Heaven they praife him to a Pitch, with all the Ve- hemence and Ardour, with all the Elevation and Rapture, that the highefl Admiration, Love and Thankfulnefs can infpire them with. There they, weary not of his Praifes, as it is faid, Rev- iv. 8.
Vol. II. C they
34 SERMON III.
&bey reft not Day and Night, faying, Holy, Holy, Holy, L$rd God Almighty, which was, and is, and is to come. There they praife him without any Mix- ture or thefe vain Thoughts, carnal Affe&ions, Wanderings of Heart that pollute and enfeeble our Praifes. There, as the Pfalmift expreffes it, Pfal. hcvi. 2. they make his Praifes glorious, they praife him in a folemn glorious Manner, in a Way fuitable to, and worthy of the glorious Objed: of their Praifes : There, in their Praifes, they fpeak of the glorious Honour of his Majefty, and of his wondrous Works; They fpeak things which it is not lawful or poflible for a Man to utter on Earth. The heavenly Country is a better Country, I fay, in Refped of the Employments of it, even thefe Employments of it whereof we have fome Rcfem- blance on Earth : But, as I obferved before, it is no: poffible for us now to imagine what other glori- ous and bleffed Employments are there afligned to the Saints, the Spirits of juft Men made perfetf. God, who is infinitely wife and good, and in all whofe other Works there is fuch a marvelous Varie- ty to be obferved, we may well believe, has alfo provided a vaft Variety of blefsful Employments for the Saints in Heaven, of which we now can form no Idea. We narrow our Notions of Heaven too much, when we think that the Happinefs of it wholly confifts in beholding, loving and praifing God : For tho' thefe are chief Inftances of the Hap- pinefs of the heavenly State, yet there may be ma- ny, many other bleffed Employments and Exerciles perfe&ly confiftent with thefe, which afford an un- conceiveable Pleafure and Satisfaction both to the Angels and Saints in Heaven. But this leads me to a fifth Particular.
5**fa
on Heb, xi. 16. j$
%thly, The heavenly Country is a better Country inRefpeftof the Enjoyments and Pieafures of it. In- deed the Pieafures of this prefent Life are fo poor and mean, that they are not worthy to he compared with the Pieafures or the heavenly State : The Piea- fures of the animal Life, fuch as eating and drink- ing, and gratifying the bodily Appetites and Senfes, are what Men have in common with the Brutes ; and as a Brute is below an Angel, fo much thefe Pieafures are below thefe of the angelical and heaven- ly State. Intellectual Pieafures indeed, fuch as pro- ceed from the Exercife of the rational Faculties on worthy Objefts, are more noble and refined : But yet while the Soul is fo much confined by its Im- priionment in an earthly Body and the Exercife of its Faculties thereby fo much retarded, limited and confined, the Pieafures that flow from thence muft alfo be low, feeble, and fuch as but faintly ajj£e& the Mind : Yea even fpiritual Pieafures, the Piea- fures of the fpiritual and divine Life, tho' they are of a Kind with the Pieafures of Heaven, and the Beginning thereof, yet they are enjoyed but in a low Degree and fcanty Meafure by the Saints on Earth, compared with the Height and Plenitude of them that they fhall attain to in Heaven. There indeed their Pieafures are of an exalted Nature, fuch as the immediate and full Enjoyment of the chief Good affords them : There, their Capacities are enlarged, and their Faculties are ftrengthen'd and made ca- pable of a divinely ftrong and exquifite Pleafure^ and they have Floods ot this Pleafure continually poured into their glad and ravifhed Hearts. There their Pieafures are pure and unmixed, free of any Degree of Mud or Allay. There they drink of the pirc River of Water of Life, which proceedeth out of
C 2 the
3<S SERMON III.
the Zhrone of God and of the Lamb, as you have it called,/^, xxii. i. Here, there is no State of Life, but what has with its Pleafures a Mixture of Cares, or Sorrows, or Trouble of one Sort or another : But in the heavenly Country they enjoy a pure and un- mingled Felicity : There, as it is kid, Rev. xxi. 4. God JbaU wipe away all fears from their Eyes, and there JbaU be no more Death, neither Sorrow nor Crying, neither fhall there be any more Pain ; for the former ^things are pajfed away.
There their Pleafures, as they are pure, fo they are uninterrupted, they never cloy, they never fa- tigue their Spirits fo as to make them ftand in need of any Relpite : But on the contrary at once delight and refrefh their Minds, fo as they are able to bear them for ever, and to bear them at a height • and no doubt there is fuch a rich Variety of them, as contributes not a little to heighten and perpetuate the Relifh of them. Indeed the Pleafures of the heavenly Country are confummate Pleafures, and c- very Thing there concurrs with another to make the Inhabitants as happy as their Hearts can de(ire : The Nature, Beauties and Riches of the Country, the glorious Beauties that dwell there, the happy Society in which they live, the bleffed Work in which they are employed, and infinitely more than we can imagine, are all inexhaufted Sources of ever new and raviftiing Pleasures p them ; but all out Thoughts and Conceptions fall infinitely fhort of the BlefTednefs and Glory of the heavenly State, For Eye hath not feen, nor Ear heard, neither hath it entered into the Heart of Man to conceive what God hath laid up for his Saints in Heaven. The Apoflle fpeaks frequently of the Riches of God's Glory, par- ticularly Eph. i. 18. where he prays for them, that
the
en Heb. xi. i<5. 37
the Eyes of their Underftanding heing enlightened* they might know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints : Who can conceive what rich Treafure's of Glory and Bleflednefs the infinitely great and good God has amafled together, for furnifning out to his . Saints an everlafting Felicity, worthy of his Divine Munificence to beftow ? Why, when they are pof- feft of himfelf, an infinite Good, and enjoy him in all thefe Ways of Communication which his infinite Wifdom can contrive, but we can not now con- ceive ; mull it not be owned that their Felicity is immenily great, that the Fund of it is incxriauftible, and fuch as will be enough for them to live upon, with all the Amplitude of Glory and Bleflednefs that their Hearts can defire, and that to all Eternity ? And this is another Thing, in Refpect whereof the heavenly Country is a better Country , better than any on Earth, that as the Pleafures and Felicities of it are greater and better in themfelves, fo they are everlafting. Here our Life and all the Fleafures of it, are very fhort and tranfitory, Death foon flops the Springs of both, and we become as if we never had been, as to all Participation of Life or Senfe of Pleaiure here : But in Heaven, they enjoy everlaft- ing Life and Happinefs, their Life and their Hap- pinefs is the fame ; An endlefs PofTeffion of all thefe exalted Pleafures and Felicities, which God, the Fountain of Life and Happinefs, fhall communicate to them, and that to all Eternity. O what an excel- lent Country is the heavenly Country ', Where we fhall live for ever, live in the PofTeflion of perfect Life ; where it {hall indeed be worth the while to live, where we fhall know the true Purport of Life ; and where it ihaii mightily enhance the Value of this Lire, and
C ? be
3$ SERMON III.
fee a fixed Ingredient of the Happinefs of it, that we know that it is to laft for ever more ? Life here has "fometlmes been a Burden to Men thro' the va- rious and fharp Afflictions that have imbittered' it to them ; Job expreffes himfelf weary of it, / would not 'live always, Job vii. 1 6 : But (hall fuch a Com- plaint be heard of the happy Life above ? There they are -perfectly pleafed with their Life, and fo much the 'more fo, that they know it is everla'fting; and that they feel the exalted Pleafures of it perpetually lightened, in Proportion as their Knowledge and Love of God increafe. I might add m the
tith Place, that the heavenly Country is a better Country in Refpdct of the perfect Innocence, Peace and Holinefs that dwell there. The worft Thing on this Earth, and the Caufe of all other Evils there to be 'found, is the Sin and Wiekednefs that defiles it ; The Number of wicked Men on Earth, (ince the Fall, has ftiH been greater than that of the Good ; and even the beft Men have a great Deal of Sin and Impurity cleaving to them, whilft they are on the Earth: O how much better then is the heavenly Country, where perfect Innocence and Pu- rity dwell ? 'Tis faid of the new Jerufakm, Rev. xxi. 27. There jha 11 in noways enter into it any Sfbing that defiletb; And he who began Defilement there, Satan with his rebellious Hofts, was imme- diately tnruft out: And the Apoftle Peter, 1 Ep, !. 4 calls the heavenly Country, an Inheritance in- corruptible and undefiled. Why, truly 'tis this as much as any Thing, that makes the true Saint of God reckon the heavenly Country a letter Country, and breathe after it as fuch, that there he fhall get out of thefe noxious and hateful Stains of Sin and Impurity, in the midft of which he is made to live,
whilft
on Heb. xi. 16. 59
whilft dwelling here in a World that lieth in Wick- ednefs: And what afYe&s him yet more nearly, is, that there he may get free of that indwelling Sin and Corruption that cleaves to him, and is the Caufe of much Grief of Heart to him, both upon Account of its own Enormity, and that of the many Mif- carriages and Errors of his Life, of which it is the -Source and Caufe ; And that, by his arriving at thefe pure celeftial Regions, he may be brought to the dclirable State of being for ever holy, forever righteous, innocent and good, and find nothing in him or about him to offend his God or difpleafe himfelf. O happy, happy Country indeed ! where the hateful Weed of Sin grows not, where nothing either of moral or natural Impurity pollutes the Air, where the Tongue of the Blafphemer is not heard, nor the Staggerings of the Drunkard feen, where the Senfualift is excluded, and the unrighteous can not inherit : But without are Dogs, and Sorcerers, and Whoremongers , and Murderers, and Idolaters, and whofoever loveth and maketh a Lie. O happy Country ! where there is not the Sin of one vain Thought or idle Word, nor fnall be to all Eternity ; where they are holy as God himfelf is holy, holy to Perfection, without the lead Mixture of (inful Im- purity ; where there is nothing that hurteth and de~ fileth in all Gods holy Mountain ; where perfect In- nocence, Purity and Peace/ with the mod ardent Love to God and one another, is the reigning Ge- nius of the Place, and the very Element, as it were, in which they live, and move, and have their Being : Where Hatred, Envy and Difcord, Sowrnefs or any Thing a Kin, never enter ; But one Law of Love governs all, and one Spirit of Peace and Har- mony unites and animates them all : And, which ,
C 4 i$
4o SERMON T&&C.
is their higheft Perfedion and Bleffednefs, where they are made all one in God and in Chrift, accord- ing to that Prayer of our Saviour, John xvii. 21. This Union obtains in fome good Meafureon Earth, but it is made per fed in Heaven. O ! let us blefs' the Lojd, who hath called us to his Kingdom and Glory, let us pray, that the Eyes of our Underftrand- ing being enlightened we may know what is the Hop of his Calling, and what the Riches of the Glo- ry of his Inheritance in th$ Saints. May the Lord help us to more lively and exalted Views of the heavenly Country, that we may breathe more ardent- ly after the Pofleffion of it, and make a more vi- gorous and ferious Preparation for it. How foon do we fee an End of all Perfection here ; if in this Life only we had Hope, we would be moft 7tiiferable : O, blefTed be God who has revealed to u-s another and better Life; a Life of Glory, Honour and Im- mortality. Lord call out our Souls, and make them move heavenward in the Defire and Purfuit of this everlafting Life and Happinefs : And blefs for that End what has been now fpoken from thy Word.
SER.
4»
SERMON IV.
He b. xi. 16.
But now they defire a better Country } that is an heavenly.
Endeavoured formerly to fliew you that the heavenly Country is a better Coun- try, far better than any on Earth, i. In Refpect of its Situation. 2. Jn Refpect of its Inhabitants. 3. In Refpect of the Produce of it. 4. In Refpecl: of the Employments of it : I fhewed you that the blefTed in Heaven are employed in the Contempla- tion of God, his Nature, Perre&ions and Works ; and that their Knowledge perpetually increafes : That they are employed in loving, praiiing and a- doring God, in Proportion as their Knowledge of his Excellencies and of his Works increafes : And that they may be exercifed in many other blifsful Employments of which we can now form no Idea. 5. I ihewed that the heavenly Country is a better Country, in Refpect of the Enjoyments and the exalted Pleafures of it, which are pure, uninterrupt- ed, and eicrlafting. 6. That the heavenly Country
is
41 SERMON IV.
is a better Country in Refpect of the perfect Inno- cence, Peace and Holinefs that dwell there. I pro- ceed now to the Application in fome Inferences.
ift9 Is it fo that the heavenly Country is a better Country, then let us admire and adore the infinite Riches of God's Bounty and Grace in providing fuch a Country for us : Eye bath not feen, fays the Apoftle, quoting the Words of the Prophet Ifaiah, lxiv. 4. nor Ear heard, nitber hath it entered into the Heart of Man to conceive the Things which ixod hath prepared for them that love him. Indeed the Excellency of the heavenly Country is fuch, as vaftly tranfcends the utmoft Stretch of our Thoughts and Conceptions: And, tho* it holds commonly true as no the Things of this Earth, that are much talked of and extolled by Report, that, prefentia mi- nuit famam^ that the Prefence and Sight of them makes them appear lefs than the Report did ; yet to be fure, of the heavenly Country, when ever we come there, we mail be made to fay, as the Queen of Sheba did of Solomon's Wifdom and Magnifi- cence, behold Half the Truth was not told us : Nay as an Unit is to the longeft Range of Millions, fo fhall all that we can conceive of the heavenly Coun- try be found to be, when compared with the real Excellency and Glory of it. What Reafon then have we to admire the Riches of God's Bounty and Grace, in providing fuch a Country for us? What Reafon have we to fay in the Words qf the Pfalmift, Pfal xxxi. 1 9. O how great is thy Goodnefs which thou haft laid up for them that fear thee, which thou baft wrought fcr them that truft in thee? The Pfalmift admires the Bounty of God as it isexprefs'd towards Man in his prefcnt State ,• and at the fame Time that he recounts che chief Inftances thereof,
owns
on Hcb; xi. i<5. 43
owns that his Admiration was mightily height- ned as well as awakened by the Confederation or, thefe heavenly Bodies, which fhew forth fo much of the Grandeur and Magnificence of God the Crea- tor, Pfal. viii. Ver. $, 4, 5, 6, When I confider thy Heavens, the Work of thy Fingers, the Moon and the Stars which thou haft ordained; What is Man, that thou art mindful of him ? And the Son of Man, that thou vifiteft him ? For thou haft made him a little lower than the Angels, and haft crown- ed him with Glory and Honour, tthou haft made him to have Dominion over the Works of thy Hands ; thou haft put all things under his Feet ; But O my Brethren could we difcover the Heaven of Hea- vens where God dwells ; could we furvey the Glo- ry and Felicity that the Saints are there polfeffed of, where they are indeed made but a little lower than the Angels, yea in many Rcfpe&s equal to them ,• where they are crown' d with true Glory and Honour, and jh'me as the Sun in the Kingdom of their Father, and as the Stars for ever and ever ; How much more Reafon mould we lave to admire the Goodnefs of God towards them ? And td fay in the Pfalmift's Words, Lord what is Man that thou art mindful of him, and the Son of Man that thoufhouldTt viftt him, by making him the object of fuch tranfeendent Bounty ?
2. Is it fo that the heavenly Country is a letter. Country, heace we may learn how to account for the Wifdom as well as the Goodnefs of'God's Con- duel: towards his Saints, in making their Life and Abode in this World fo fhort and tranfitory. Why, the fooner they die the better for them ; when they go hence they go to another and better that is an heavenly Country, Death is in Scripture called the
Be-
44. SERMON IV.
Believers Change ; All the Days of my appointed fame, fays Job> will I wait till my Change come : And O what an happy Change does the Believer make by Death, when he goes from this to another Country, that is an heavenly ? And how, my Bre- thren, fhould the Consideration of this reconcile Death to us, and fweeten to us the Death of our dear Chriflian Friends and Relations ? Why, it is to us and them a Change, but a defireable and happy Change, a Change from an earthly to a bet- ter and heavenly Country, and why then fhould we be unwilling to die? Would it not have been ftrange xi Jofeph had refufed to come out of the Pri- fen, and to be preferred to all that Glory and Ho- nour he was pofleft of, when made Governour of all the Land of Egypt, and had none but Pharaoh on the Throne greater than he, when he was array- ed in a Vefture of fine Linnen, &c. Why, my Bre- thren, what is this World in which we live, but a Prifon, a Dungeon, or a Dunghill, when compar- ed with Heaven, thefe Regions of Glory y Honour and Immortality above ? And what were all thefe Ho- nours of Jofeph compared with thefe of the Saints in Heaven, where they are all made Kings and Priefts to God and their Father ? Their Honour and Glory is as much above that of Jofeph's or Pharaoh's, or all the other great Men and Princes of the World, as theirs is above that of Infects or Worms. And fhall we be unwilling to leave this Earth, and go to that heavenly and better Country, when the Change fhall be fo much to our Advantage, even infinitely more than now can. be cxpreffed, or even conceived by us ? Let therefore, my Brethren, the Faith and Consideration of the heavenly Country re- concile us to Death, and render the Thoughts of it
fami-
on Heb. xi. 1 6. 45
familiar, yea and the Approaches of it welcome to us : Better, fays Solomon, is the Day of a Mans Death than that of his Birth; fo furely it is to the Believer and true Chriftian, when Death fends him Home to that better and heavenly Country, which before was the great and terminating Object of his Hopes and Defires ; according to what is faid of the Patriarchs in the Text, But now they dejjre a letter Country that is an heavenly.
3. Hence we may fee the Folly of thefe who va- lue the Things of this World at fuch a Rate, as for the Sake of them to forego the Hopes of the hea- venly Country, and all the tranfeendent Felicities and Glories of it ; the Folly of fuch is not to be ex- prelTed by Words, nor can it be - put off by any Comparifon : As the Things of the heavenly Ccun- try are of infinitely greater Worth than thofe of this Earth, fo the Folly of parting with the one for the other, is I may fay a Folly infinitely foolifh. That Saying of our Saviour is of inexpreflible Weight andEmphafis, Mark viii. 36. IVh at Jhould it profit a Man tho' he Jhould gain the World, and lofe his own Soul ? Or what (hall a Man give in exchange for his Soul ? By the Lofs of the Soul, we are to un- dcrftand the Soul's falling fhort of Heaven and the everlafting Happinefs of it, and its being funk at the fame Time into the endlefs and infufferable Mi- feries of Hell ; even the firft of thefe alone imports an incomparable Lofs, and prodigious Folly. O my Brethren, will you think what poor and mean Trifles and tranfitory Things they all are, the Things, I mean, of this Earth, which fo engage the Efteem and attract the Affections of Men, as. to make them run the Hazard of lofing all the invaluable Felicities of the heavenly Country : What are all the Riches,
Ho-
4<S SERMON IV.
Honours aud Pleafures of this World ? Who had ever a larger Share of them than Solomon ? And what is the Account he makes of them after the ut- moft Experience of the Satisfaction they are capable to afford ?. Vanity of Vanities, all is Vanity and Vexa- tion of Spirit. Is there any Thing on Earth fufHci- ent to make the Soul happy ? Is not Happinefs or Contentment commonly as far removed from thefe who have the largefl, as from thefe who have the fmalleft Share of earthly Things? Have not all. Ranks of Men, and all States of Life, their own Vexations and Troubles ? What a poor and low Pleafure is it that arifes from the be& of earthly En- joyments } Is not even Indolence or a Freedom from Pain and Uneafinefs a chief Part of the Hap- pinefs that we enjoy here ? What a ElefTing do we reckon Sleep to us, which yet differs little while it lafts from Death or Non-exiftence ? How foon do all the Pleafures of Senfe cloy and fatigue us, and how glad are we of refpite from them ? But what moft of all difparages the Enjoyments of this prefent Life, and fhould render them contemptible in our Eyes, efpecially when compared with the BlefTmgs of the heavenly Country, is that they are Co fhort- llved and tranfitory : For tbeFaJhion of 'this World, fays the Apoftle, paffeth away. And tho* a Man were thisDayat the top-moft pitch of Honour; tho* he were richer than he himfelf could tell, yea or A- rithmetick account ; tho* his Pleafures were the higheft that ever were tailed on Earth, and with- out any Abatement or A Hoy of Trouble or Pain; tho5 he were pofTcft of all that the fulkft Notion of earthly Happinefs canreprefent to us : Yet behold To-morrow, or a few Days after, comes Death,and lays him in the Duft, and then all his Glory and
Hap-
on Heb. xi. 1(5. 47
Happinefs is evanilhed. O then my Brethren, fliall we for the Sake of any Thing that bears the Name of Riches, Honour or Pleafure on this Earth, when the Enjoyment is fo fhort- lived and tranfitory, fliali we be fo fooliih as for the Sake thereof to forgoe th* immenfe Bleffednefs, the immortal Glories and Fe- licities of the heavenly Country ?
4. Hence we may fee what a wife Part they ad, who make choice of the heavenly Country for their Country, and defire it and feek it as fuch. The Soul craves a greater Happinefs than this World can afford : God, out of his infinite Bounty and Grace, has provided for it a Happinefs, as great as its Wifhes can defire, in the Country above. O how wife then are they ? What a wife Part do they ad, who feek for their Happinefs where it is only to be found ? This indeed is Wifdom from a- hove : 'Tis only the Grace of God that can make Men thus wife unto Salvation ; he that hath pre- pared this Happinefs for his Saints, and revealed it unto them, he alfo it is that raifes their Hearts to the Love and Purfuit of it : As our Saviour fays to Peter, in Reference to the Conteffion he had made of his being the Chrift the Son of God^ bleffed art thou SimonBarjona,for Flefh and Blood hath not revealed it unto thee, hut my Father which is in Heaven ; fo it may be laid of God's Saints, with Reference to the heavenly Country, and the Choice they make of it as their Country, Bleffed are they, for Flefh and Blood hath not revealed it unto them, nor engaged their Hearts in the Love and Purfuit of it, but their Father which is in Heaven. They who are worldly wife may account them Fools, be- caufe they do not ad by the Maxims and Rules of their Wifdom, which admits of nothing to pafs for
Wif-
48 SERMON IV.
WifaVm, bat what contributes to mates a Man rich and ^reat, and to minifter to his Pleafure and Sa- tistadion in the World : But there is a Day com- ing when, Wijdom, true Wifdom, ihall be juftified, not on I) of her Children, but even of her Foes and Defpifers; and all Menjhallfay, in the Words of the Pfalmift. Verily there is a Reward for the Righ- teousjverily there is a God that judgeth in the Earth : When the Choice of Heaven, tho5 accompanied with the Lofs of all definable Things on this Earth, yea with the fevered Afflictions and Hard (hips that can be imagined, fliall be reckoned true Wifdom, and the only Wifdom w ;rthy ot, and poffeiled by thefe who are enlightned from above j the Wifdom which is the Child of Grace, and the Produd of Faith. Such a Wifdom was that of Mofts, of whom it is iaid, Heb. xi. 24, 25, 26. That by Faith when he was come to Tears, he refufed to be called the Son of Pharaoh' s Daughter; choofing rdther to fuffer Affltftim with the People of God, than to enjoy the Pleafures of Sin for a Seafon ; ejleeming the Reproach of Chrift greater Riches than the tfrea- fures in Egypt : for he had refpetl unto the Recom- mence of the Reward. But then again
5. Is it fo that the heavenly Country is a better Country, then let us all take Care to be of the Num- ber of thofe who defire and feek after it. 'Tis the Qiara&er which the Apoftle gives of the Patriarchs, v. 14. That they fought a Country, and again in our Text, that they defire a better Country that is an heavenly. Why, my Brethren, let us alfo take Care to be of the Number of thofe who feek and defire this heavenly Country : And to engage us to it, in an Agreeablenefs to what has been laid alrea- dy, let us confider
1. How
on Heb. xi. 16. 49
t. How incomparably better the heavenly Coun- try is than any on this Earth ! Why, indeed it is a mighty Disparagement to the one to compare it with the other. O my Brethren, what a poor World is this in which we live now? How foon do we fee an End of all Perfection here ? If God had not provided better Entertainment for us elfe- Where3 how juftly might we cry out in the Pfalmift's Words, Why haft thou made all Men in vain} Could it be thought worthy of infinite Wifdom and Goodnefs, to have made us, fuch Creatures as we are, for no higher Ends and Purpofes than thefe of the little, low, narrow and tranfitory Life we lead here ; and for tailing no higher a Felicity than what the Enjoyments of this Life afford? How poor find tow a Notion of Life and Happinefs muft they have.who can think fo? Efpecially might true Chriftians complain of the numerous Hardships and Sufferings of their Lot in this World, if they had not the Happinefs of another Life to look for : Ac- cording to what the Apoftle fays of himfelf and o- ther fuftering Saints, i Cor, xv. 19. Jf in this Lift we only have Hope in Chrift, we are of all Men moft tniferable. But, my Brethren, bleffed be our God for it, there is another and better Country y that is an heavenly, abiding us, where we mail live Indeed, live to all the noble Purpofes of Life ; where it mall be worth the while to live, where we ihall know the full Import of the Blefling of Life ; where our Life fhall be occupied in thefe blefsful Employments and Pleafures of which we now can have no Noti- on, or but a very faint one, as I was obferving to you laft Lord's Day ; where we fhall live in the Poffeflion of perfect Life and Happinefs and that foe evermore*
you II. D And
$o S E R M 0 N IV.
And is not this, my Brethren, a Country to be defired, a better, O how infinitely better a Country, than any on this Earth. Let us therefore defire it, and feek after it : O could we conceive how much better a Country it is, we could not choofe to do otherwife, I mean than to love it, defire it, and feek after it ; O let us therefore de(ire it, defire it really and in good Earneft. Alas, how many are there that will pretend that they defire Heaven as their Country, and yet give them their Choice, they would be content to live on Earth for ever ■; whence elfe thefe fo eager Purfuits of earthly Things, as it they had an Eternity to provide for here ? Whence elfe that immoderate Love of Lite and Fear of Death that they difcover, thefe anxious Precautions to pre- serve the one and award the other, thefe fecret Tremblings and Shudderings that fhake their Hearts when Sicknefs attacks them ; thofe Terrors which fommonly attend the Apprehenfions of their being made fuddenly to leave this World ? Whence does all this proceed, but from Want of a true Senle and real Defire of Heaven, that better Country ? Did we really feek and truly defire the heavenly Country , we would rejoice at the Thoughts, of going heme to it ; who is airaid of changing a worfe State for a better ? Let us, I fay, defire the heavenly Country really and in good Earneft ; and let us defire it pre- ferable to our being here ,• / have a Defire, fays the Apoftle, to depart, and to be 'With Chrift which is far better. Alas, if we confult our own Hearts, .we will find that we defire to be in Heaven only, when we can live no longer on Earth ,• or we de- fire iz chiefly as a Refuge from the Calamities and Afflictions of this prefent Life : 'Tis true we are allowed to defire it under this Notion, and on this 4 Ac-
on Heb. xi; 16. 5 1
Account ; but did wc defire it as we fhould do, we would defire it even preferably to our being here ; we would delire Heaven for its own Sake, or tor the Sake of chat Happinefs that is there laid up for us, in the Er* yment cfpecially of our God and Saviour. ' l\s true we arc to be refign'd to the Will of God, as to the Time of our living in this World ; but yet a prevailing Defire of our being in Heaven is not inconfiftent with thil Refigna- tion, nor is this Refignation inconfiftent with that Defire : Tho' there may be a Struggle betwixt them, yet they may dwell together in the fame Breaft -, an Inftance whereof we have in the Apoftle, who tells us of the Difpofition of his Heart in this Cafe, Philip i. 23. lam in a Strait betwixt two having a Defire to depart, and to ; be with Chrifi, which is far better : Nevertheless to abide in the FlefJj, is more needful for you ; And that Confideration made him refigned as to the Time of his going to Heaven. And indeed 'tis only fuch a Confideration can ex- cufe a Chriftian's not vehemently defit ing and long- ing to be in Heaven, namely his Purpofe and De- fire of being further ufefui and ferviceable to God, and the Intereft of his Glory in the World : But to defire Life merely for the Sake of living in this World, is a poor and fordid Thing, below the nobler Hopes and Expectations of a true Chriftian, who believes there is a Heaven, and defires it as another and better Country.
Let us therefore defire the heavenly Country, let us defire it really and in good Earned ; Let us de- fire it preferably to our being on this Earth, in To far as is coniiftent with the Refignation that we owe to the Wrill of God : Arid let us defire ic with. -<a holy, Ardour and Warmth of Affection, in fomc
D 2 Man-
51 SERMON IV,0V:
Manner fukable to the tranfcendent Excellency of this heavenly Country : Why, would we attain to it ; then, as much as the heavenly Country is bet- ter than any earthly, with as much Vehemence and Ardour of Affection fliould we defire and breathe after the one more than the other ; but this being above our Reach, we fliould at leaft defire the heavenly Country with all the Ardour and Vehe- mence of Affection that our Souls are capable of. We difparage the heavenly Country, and indeed fliow our felves unworthy of it, when we love and defire it but faintly : And when, through the matchlefs All-fufficiency of Chrift and his Grace, we are brought there, we would be made to wonder at that Dulnefs and Stupidity of our Hearts ; and that interfering Love of earthly Things, that fo feftred and entangled our Affections, and made them move with fo much cold Indifferency towards the heavenly Country.
May our Lord Jefus Chrift himfelf, and God even our Father , who hath loved us, and hath given us everla fling Confolat ion, and good Hope through Grace of a better and heavenly Country, comfort our Hearts andftablijh us in every good Word and Work. May his Grace enable us to walk worthy of God, who bath called us into his Kingdom and Glory : And to feek for Glory y Honour and Immortality, by a patient Continuance in Well-doing ; that, when he has /«/- filled all the good Pleafure of his Goodnefs concern- ing us in this vain World, and made us meet to be Partakers of the Inheritance of the Saints which is in Light, he may give unto us eternal Life in Hea- ven. To him be Glory and Dominion for ever and ever. Amen.
S E R-
5}
SERMON V.
Matth. xxii. 4;
rAll Things are ready ; Come to the Mar* riage.
HE Words of the wife, fays Solomon, that Royal Matter of Wifdom, are as Goads, and as Nails fafiened by the Mafiers of Affemblies. In ancient Times, Parables were much ufed, as a Way of Inftru&ion equally pleafant and profitable. Parables, when well chofen and rightly adapted, have a Beauty and Force in them that charm the Mind, and give it a clearer Perception, and a more lively and lading Impreffion of Things, tfyan when they are prefented to it only in their naked Truths. This holds true, elpe- cially with Refpect to Divine Truths, which never are conveyed into the Mind with fo much Advan- tage, as when cloathed with proper Allegories, and embodyed, as it were, with earthly and familiar Similitudes : According to that ancient Maxim of the Jewijb Cabalifts, heavenly Light does not de- ft 1 fcend
'$4 SERMON V.
Jcend without a Vehicle or Qloatbing. Hence it is that our bleffcd Lord and Saviour, who was the true and fubftantiai Wifdom of God, the great Mailer and Teacher of Jfrael, benoe, I fay, it was that he made Choice ot this parabolical Way of teaching, and ufed it To frequently in his Difcourfes t*e his own Difcipks, end the People who reforwd to hear his Sermons : "Tis true, there was another Reafon of this his Ckoke. <viz. rhe Accomplifhmefit qt J/aiah's Prophcfy, with Reference to the Generality of the Jews o\ his Time who believed not in him, that feeing they might fee and not perceive, and hearing they might Hear and not underftand. But yet to his be' trr difpofed Audience, and tfpecially to his own Difciples, this Method of teaching, by Parables, upon his explaining the Meaning of each Parable to them, was a moft proper and effectual Way for furnifhing their Minds with the Know- ledge of iuch Divine Truths and Myfteries, as he thought fit to acquaint them with.
As to this Parable, whereof our Te^t is a Part, the Scope and Defign of it is plainly and chiefly this, tinder the Metaphor of a Marriage, or Marriage- feaft, (for the Word in the Original promifcuouily figniriech both, and chiefly the latter, and therefore the Word is in the plural Number ; becaufe amon^ft the Jews the Marriage folemnity uiually lafted ror (even Days ; and thoJ the Marriage was but one, the Marriage-teafts or Entertainments w\ re many.) I (ay, the Dtfign ci this Parable is to fet forth that gracious Offer of Mercy and Grace, whi;;. was made by God to the Church and People of th by the Appearance of Chrhl the Mejfias,
on rhe Terms ot the:: believing in him : But when they were fo ftrangely infatuated as to reject, and
for
on Matth. xxii. 4. $5
for their fo doing were themfelves reje&ed of God» and their Nation made the Theatre. of his Divine* Vengeance ; the Gentiles , who had been formerly negle&ed in the O Economy of Grace, were now- called in and made Sharers of the rich Mercies and happy Privileges of the Gofpel-difpenfation. This is the primary Scope of the Parable, as you will fee by confidering it at your own Leifuire.
But it has moreover a further View to the State of the" New Teftament Church in all fucceeding Ages of it ; and may very well be underftood to have a Reference to the different Reception and Entertainment, which the Call and Offers of the Gofpel meet with from Perfons living in the vifible* Church : Some foolifhly and wickedly make light of them ; and others are fo wife and happy as to be prevailed on to comply with them, Yea, the whole of the Parable may very well be applied to that particular Ordinance of the Sacrament of the Lord's Supper, of which ye have fo near a View : In which Ordinance the Marriage-Covenant be- tween Chrift: and Believers is tran faded and fo- lemuized, and all the rich and royal Dainties of Heaven are in a manner provided and brought forth for their Entertainment. And in this Senfe it is, efpecially that I mail confickr thefe Words of the Parable which I have chofen for my Text, All things ate ready : Come to the Marriage.
Haying already hinted that the Word in the Original fignifieth either the Marriage itfelf, or the Marriage-feaft, in this Senfe I (hall ufe the Term, as promifcuoufly denoting both : Yet, as Things really are in the new Covenant- Difpenfa- tion, it neceiTarily implies that all true Believers are called to the Feliowfhip of Chrift, and made
D 4 Sharers
56 SERMON V.
Sharers of all the Bleffings of the new Covenant, which in the Parable before us are reprefented either under the Notion ot the Marriage Tranfa&ion, or Marriage Feaft and Entertainment : And to this Marriage Solemnity and Entertainment all Perfons living in the viiible Church, and who hear the Call of the Gofpel, are invited to come ; to come, not only as Guefts while the Marriage -Covenant is fo- lemnized between Chrift and others ; but to come alfo as Brides and Parties themfelves, who are to conclude and folemnize the Marriage Tranfaction between the Royal Bridegroom of Souls and them-r felves. For tho* in the Parable they are only in- vited under the Notion of Guefts ; (Similies being always defective, and not able to bear two Faces at once) yet their being invited to come as Guefts ne- ceflarily includes their coming as Parties and Spoufes too : For none are, or can be worthy Guefts at ChrinVs Table, who are not his Brides and Spoufes alfo.
Having thus far explained the Words, and pro- pofed the Senfe in which I defign to conftder them, J fhall, I. Tell you very briefly what this Mar- riage-Covenant or Tranfa&ion betwixt Chrift and Believers, his myftical Spoufes, doth denote.
II. I (hall tell you of fome of the Caufes, or Mo- tives oif the believing Soul's ferious Choice an4 Acceptance of Chrift in a Covenant-Tranfa&ion,
III. I fhall (hew with what Affections the Soul ac- cepts of him and tranfafts with him in this Cove- nant. IV. I fhall tell you why this Covenant is called a Marriage-Covenant. V. I (hall tell you of fome of the Preparations that are made for fo- Jemnizing this Marriage-Tranfaction. And then, VI. and iaftly, Shall urge the Invitation in the
Text,
on Matth. xxii. 4. 57
Text, All things are ready : Come to the Mar- riage.
I. I fay, I mall tell you very briefly, what this Marriage-Covenant or Tranfa&ion betwixt Chrift and Believers doth denote. And in fhort it is no- thing elfe than the believing Soul's folemn and fe- rious Choice and Acceptance of Chrift for its Sa- viour and Redeemer upon the Terms of the Gofpel: That is, its accepting of him in all his Offices of Prophet, Pried and King ; and in all the feveral Functions and Operations of thefe Offices : Its Acceptance of him by Faith, Refignation, and a promifed Obedience to him, not only giving an Affent to all the faving Truths revealed in the Gofpel, and embracing him and his Righteoufnefs as the only Caufe of the Soul's Juftification before God ; but alfo refigning itfelf intirely to his Conduct and Difpofal, with a Refolution to adhere to him ; and honour, love, obey and ferve him in all Things, and that for ever. This is in brief what we are to underftand by the Marriage-Covenant and Tran- faftion betwixt Chrift and Believers.
But perhaps you may fay, if this be all the Mat- ter amounts to, are we not all in Covenant with Chrift already ? Do we not all believe in him, and own him for our Saviour ? True, you are fo, and do fo, I mean externally and by Profeflion : But you muft give me Leave to tell you, that if you have no more to plead for your being in Covenant with Chrift, but your being baptized in his Name, and living in the outward Profeflion of the Chriftian Faith, when there is nothing to tempt you to deny or forfake it, you muft allow me, I fay, to tell you, that this comes far fhort of the Soul's ferious and folemn Choice and Acceptance of Chrift. All
Chriftians
5% SERMON v.
Chrjftians are indeed externally in Covenant with Chrift by their being baptized into bis Name : But this being done in their Infancy, by the Promife of their Parents or Sponfors, whilft they have no Senfe of the Thing themfelves ; unlcfs, when they come co capable Years, they ferioufly and perfonally' renew their Baptifmal Covenant, it is all but an un- finifh'd Work, and like a Foundation wanting the proper and defign'd Superftruc~ture. For however God may deal with Infants before they arrive ac the Years of Difcrecion, and may accept of the En- gagements of their Parents to intereft them in the Benefits of the Covenant : Yet if fuch as are come to Age renew not their Covenant Engagements themfelves, and particularly by their taking the Sacrament of the Lord's Supper as the Teftimony and Evidence thereof, their Baptifm can be of no Avail to them. And even, tho' Men continue m the Pr Jeflbn of the Chriftian Faith, and pay an external Regard to the Ordinances and Inftitutions of Chrift, and particularly do join with their Chri- ftian Brethren in the Celebration of the Sacrament of the Lord's Supper upon the Occaflons thereof ; yet if there be no more than this, they are far from being acquainted with that Covenant-Tranfaction between Chrift and their Souls, that in the Text, and other Places of Scripture, is reprefented under the Notion of a Marriage- Covenant. This, as I faid before, implies, or rather doth confift in the Soul's ferious and folemn Choice and Acceptance of Chrift in all his Offices co be its Saviour and Re- deemer : Which, alas ! many of thofe who are called Chriflians, and live in the vifible Church, are wholely Strangers to. They were, indeed, bap- tized into the Name ofQbrifi by the Felicity of their
Birth ;
on Macth. xxii. 4. jy
Birth ; they live in the Profeffion of the Chrift urf Faith as the Way of their Forefathers, which they are not tempted to change ; they frequent Ordi- nances, and take Sacraments as Things in Faftiion; but yet for all this, they never feriouily made Choice of Chrift in a Covenant Tranfaction for their Lord and Redeemer, according to the Terms of the Go- fpel. And therefore to ihew you how defective fome of you may be in this Matter, tho' perhaps you are apt to fufpect, nothing like it. I fhall pro- ceed to the
II. Thing propofed, namely to tell you of fome of the Caufes and Motives of the believing Soul's ferious and folemn Choice of Chtift in a Covenant Tranfadion, which are chiefly thefe two
1. A Senfe and Perfuafion of its utter and inevi- table Ruin and Mifery upon Account of Sin, and the Wrath of God to which it thereby ftands expofed. For when the Sinners Conference is awakened and pierced with a Senfe of Guilt and Wrath, this makes him fee his Need of Chrift, and readily and with all his Soul to accept of him as his only Saviour, and clofe with him upon the Terms of the Gofpel for Relief in this his Cafe of Extremity, in which he fees there is none either in Heaven or Earth can help him. This makes him cry out as in an Agony, WhatJhaU I do to be faved! Oh the heavy Burden of Sin ! Oh the Pain and Torment of Guilt ! Oh the Terrors of divine Wrath ! Oh for the cooling Waters of Mercy ! Oh for the Blood of ffr inkling !
0 ror the Balm of Gilead 1 O for the Phyfcian there ! Who can dwell with devouring Fire> who can dwell with everlafting Burnings ! Oh for a Saviour, for a Saviour ! What would I not do, what would
1 not give to befaved! Well then, had you ever
iuch
6o SERMON V,
fiich a wounding Senfe of Sin, fuch an alarming Senfe of Wrath, as made you thus fee the Need you have of a Saviour ; and convinced you of your utter and inevitable Mifery till you ftiould obtain an Intereft in him ? If not, you have Reafon to fu- fpect that you have never yet accepted of, and clofed with Chrift; for the whole need not, value not, em- ploy not, the Phyfician, but they that are feck.
a. Another Caufe and Motive of the Soul's feri- ous Choice and Acceptance of Chrift in a Covenant Tranfa&ion with him, is a Difcovery of his charm- ing Excellencies and (Perfections as Mediator, and the infinite Advantages that fhall redound to the Soul by its being united to him in a Covenant Re- lation. For when the Soul gets a Difcovery of this amiable and charming Object, and what an infi- nite Fullnefs of all Soul-good is lodged in him, in whom dwells all the Fullnefs of the Godhead bodily, it cannot, as it loves itfelf and its own Happinefs, but defire to have an Intereft in him, and to be poffeffed of him by the fureft Title, and cloffeft Tic of a Covenant-relation. Well then again confider, whether ever you had fuch a Difcovery of the ami- able and charming Excellencies and Perfedions of Chrift; whether ever the Time was, that you ac- counted him the Chief among ten {thoujands, yea the Chief of ten Thoufand Worlds ; fairer than the Sons of Men, yea altogether lovely; and couldft fay with the Apoftle, Phil. iii. 8, 9. Tea doubtlefs, and I count all things but Lofs, for the Excellency of the Knowledge of Chrift Jefus my Lord : For whom 1 have fuffered the Lo/s of all ^things, and do count them but Dung that I may win Chrift, and J?e feund in him, not having my own Right eoufnefs% which is of the Law, but that which is through the
Faitb
on Matth: xxii. 4; 6t
Faith ef Chrift, the Kighteoufnefs which is of God by Faith : that I may know him, and the Power of his Ke/urreclion, and the Fellow/hip of his Sufferings, being made conformable to his Death ; Or whether ever you reckon'd him the Pearl of Price, for the purchafing of which you would be well content to Jill all you had : Whether ever you reckoned his Fa- vour better than Life ; and when others faid, who wiUfhew us any Good ? If your Language was, Lord lift on me the Light of thy Countenance. Con- sider, I fay, whether you had ever fuch an high E- fteem as this of Chrift, or whether your Hearts do not fecretly fay of him, as the Jews did of old, there is no Form nor Comelinefs in him that hejhould he defired -, we'll have no Part in David, nor In- heritance in the Son of Jeffe : Whether with Herod and his Men of War , you do not fet him at nought ; ' and, with thefc in the Parable, prefer your worldly Intereft to him, and make light of him and all his Offers. Why, if you never beheld the Glory of Chrift, nor were charmed with his tranfeendent Ex- cellencies, fo as to defire him above all Things, you may conclude you have not yet made- a ferious and hearty Choice of him : For to them that believe hs is precious, yea, to them he is altogether lovely. Thefe are the two chief Caufes and Motives of the Soul's Choice and Acceptance of Chrift. Proceed we now,
HI. To mew with what Affe&ions the Soul ac- cepts of Chrift, and tranfa&s with him in this Co- venant. And,
1. The Soul moves towards Chrift in this Tranf- m&ion, with a humble and holy Dread upon it. It Confiders what a great and glorious One he is to whom it makes its Addrefc. It approaches him as
the
62. S.E R M O N V.
the Woman In the Gofpel, faying, O f 1 might but touch the Hem of his Garment ! It fays as Abigail (aid to David Behold let thy Hand-maid be a Ser- vant to wajh the Feet of the Servants of my Lord. O fm unworthy to unloofe the hatchets of his Shoes: And what am 1, or what is my Father's Houfe, any of the Race of Adam that I ih ould prefume thus far ? O rebuke me not in thine Anger, eh aft en me not in thy hot Difpleafure : O let not my Lord be 'angry and lwill fpeak ; I am a poor diftreffed Wretch who defires to Cue to thee for Help, I have heard of the King of Jfrael that he is a merciful King.
2. The Soul advances towards Chrift with a ho- ly Importunity, and earned and impatient Defire. Lord Ntcefficy makes me urgent, I'm unworthy, but I mult adventure.. The Avenger of Blood pur- fues, I muft, I muft to the City of Refuse. O re- ceive and fhelter a forlorn Criminal who flies into thy Protection. Thou halt inviced all fuch as are weary and heavy laden to come unto thee ; behold 1 come unto thee in Obedience to thy Call. O let me touch the Golden Scepter ! O let me kifs the Son left he be angry- and I perijh in the Way 1 O that I might have a Share in thy Love ! O that thou wouidft fet me as a Seal upon thy Heart, as a Signet Upon thy Arm I O that I might be allowed to call thee my God, my covenanted God and Saviour !
3. The Soul moves towards Chrift with an en- couraging Meafure of Hope.. J have heard of .the King of Jfrael, that he is a merciful King ; That there is Mercy and Forgivenefs with him and plente- ous Redemption ; that -thou wilt not break the bruif- ed Reed, nor quench the fmoaking Flax ; that thou art found of 'thofe that feek thee not ; that thou bids all the Ends of the Earth lock unto thee and
be
on Matth. xxii. 4/ <5j
be faved ; and to whom, O Lord, Jhall I go hut un- to thee? tthou only haft the Words of eternal Life.
4. Then the Soul comes up clofe to Chrift, and by the Arms of Faith embraces him in the Promifes, faying, ^hou Lord art my God, I take thee for my Almighty Saviour ; and Life nor Death fhall never feparate between thee and me : Behold I refign my fett, Soul and Body, over to thee, and take thee for my Saviour and all : I venture my Soul upon thy all- fufficient Merits ; there I throw out the plight An- chor of my Soul ; and J know in whom I have be- lieved ; and lam perfuaded that thou art able to keep that which I have committed unto thee, againft that Day. And then,
5 . The Rcfult and Conclufion of this is, mutual Endearments, fweet and raviihing IntercourfesofLove and Communion betwixt Chrift and the believing Soul. / am my Beloved's and my Beloved is mine : J fat down under his Shadow with great Delight, and his Fruit was fweet unto my tfajte. The Storm is now all blown over, and hulht into a Calm ; and the Soul enjoys a bkfled Seafon of pure pleafant halcion Days, and can fmg a fweet Requiem to itfelf, Re- turn into thy Red Omy Soul, for the Lord hath dealt bountifully with thee: I have believed, therefore have Ifpoken, what Jhall I render unto the Lord for all his Benefits done unto me ? T'his God is my God for ever and ever, he /ball be my Guide even unto Death : If horn have I in Heaven but thee ? And there is none upon Earth that 1 defire bejides thee; when my Flejh and my Heart do fail, Thou wilt be the Strength of my Heart and my Portion for ever ; And then J
6. Which concludes the Tranfa&ion. When the bkffed Lover and Saviour of Souls fees the poor be- lieving
6\ SERAI ON V.
licvirig Soul thus humbly arid earneftly prefling to-* wards him, and like the Man in the Gofpel crying out with Tears, Lord, I believe help thou mine Un- helief ; tW thou Jbouldeft flay me yet will 1 trufi in thee ; then by the Comfort of fome Promife carried in and applied to the Soul by the Teftimony of the Spirit, he befpeaks and welcomes it to him, and af- fures it of his gracious Acceptance, Fear not worni Jacob, I will help thee, faith the Lord thy Redeemer, the Holy One of Ifrael : Fear thou not, for I am with thee ; be not difmayed, for I am thy God ; I wilt firengthen thee, yea, I will help thee, yea I will up- bold thee with the right Hand of my Kighteoufnefs : I will hold thee by thy right Hand, faying fear not. Welcome, welcome to me poor eled: Soul ; I will pledge my All-fufficiency for thy Salvation ; and fince thou haft accepted of me, reft fatisficd, I will not caft thee off; for none that come unto me will I in any wife caft out. Can a Woman forget her fucking Child, that fhe Jhould not have Compajffion on the Son of her Womb ? Tea they may forget, yet will I not forget thee ; Behold I have graven thee upon the Palms of my Hands : And tW the Mountains fhall depart and the Hills be removed, yet my Loving- Ittndnefs (Ij all not depart from thee ; neither fhall the Covenant of my Peace be removed, faith the Lord that hath Mercy on thee. This now is the Way and Method how the Soul tranfa&s with Chrift, and clofes with him for its Saviour : And you may con- fider whether ever yon were acquainted with fuch Exercife. I come now
IV. To tell you why this Covenant is called a Marriage Covenant, come to the Marriage. And not to multiply Particulars, it is, fo called in thefe three Refpc&s.
i. To
on Match, xxii. 4. 6$
1. To exprefs the Strictnefs ofic, agreeable to thofe Figures made Ufe of in Scripture to exprefs the Strictnefs of the Union between Chrift and Be- lievers : As the Union between the Root and the Branches, the Foundation and Superfttu&ure, that between the Head and bodily Members, and the like; that between a Sovereign and his Subjects; and that: between Man and Wife.
2. To exprefs tne Sweetnefs of it. The conjugal Relation is of ail others the fweeteil upon Earth. It admits of thefc peculiar Endearments, that do far exceed all the other Comforts and Joys of human Life. The Life of Man is in a Manner imperfect without it; and therefore faid God at firft, It is not fit that Man jhould be alone, let us make a Help meet for him. Therefore to exprefs the divine and heavenly Pleafurcs that refult from the believing Soul's Union to Chrift and Communion with him. it is called a Ma.*ria^e- Covenanr. He is faid to betroth the Soul to himfelf in Loving- kindneffes and tender Merciesy and to re- joice over it as a Bridegroom rejoiceth over his Bride : And the Soul poffefles an unipeakable Delight and Satisfaction in its fpiritnal Intimacies and divine Converfations with him ; He brought me into the banqueting Houfe, and his Banner over me was Love; ftay me with Flagons, comfort me with Apples, for lamfick of Love. And this is the Joy of EJpoufals, in which the believing Soul rejoices in Chrift as the bleffed Object of all its beft Affections, counting him the Chief among ten tboufand, and altogether lovely , and Chrift rejoiceth over the Soul as the Bridegroom rejoiceth over his Bride, and gives it many endearing Pledges of his Love: And be- lieve it, my Brethren, there is a reality in thefe Things, tho* they are My ft cries to the World.
Vol II. E 3. It
66 SERMON V.
3. It is called a Marriage-Covzmr\z to exprefa the Indiffolvablenefs of it. The Marriage-Covenant can only be diffolved by Death. But here indeed the Figure falls far fhort of the Truth ; for the Mar- riage-Covenant between Chrift and Believers can never be diffolved, no, not by Death : When the Soul and Body, thefe dear Companions, fhall be difunited, when the whole Frame of Nature fhall be diffolved, and an univerfal Rupture fhall disband the Creation, yet this Union between Chrift and Be- lievers fhall ftand firm and indiffolvable to all E- ternity. But I fhall now come
V. To tell you of fome of the Preparations that are made for folemnizing this Marriage-Tranfa&ion between Chrift and Believers, All things are ready, tome to the Marriage, of which I fhall only menti- on thefe following. 1 The Father hath given his Confent. 2. Chrift hath won his Bride. 3. He has come from Heaven to Earth to court her Love.
The Contract is fealed with his Blood. 5. He has purchas'd for her, Royal Quality and Orna- ments. <5. He has fettled on her a large and royal Eftate. 7. He has made ready a royal Feaft tor the Solemnity. All things are ready.
1. The Father hath given his Confent. He, if I may ufe the Expreffion, was the firft that propos'd the Match. After that his adorable Wifdom thought good, that the Royal Heir of all Things fhould e- fpoufe fome inferior Nature, for producing a new and more marvellous OrT-fpring than any that had as yet defcended from him, the great Father of Lights; and of which his darling Attribute, Mercy, fhould be the bleffed and fruitful Womb (for tho' Wifdom and Power did behold their beitefteot OrT- fpring, the great Family of Creatures chat v e 4
on Mmh xxii. 4. 6j
made, yet Mercy was ftill a childlefs Attribute) when therefore I fay, the adorable Wifdom of God thought fit that his only begotten Son fhould be- troth fome inferior Nature, for railing up Children to Mercy, he made Choice of the wretched Race of Adam for the Purpofe: Go my Son, fays he, (as with Humility and Reverence we may fuppofe him to have fpoken) Mercy cms foi Children, and pleads that ihe may not be the only barren Attri- bute of Heaven ; Go, there is the fallen Race of Man,- go recover and redeem them, and make v hern worthy of thy felf, and betroth th m to thy iel> in a Covenant of Grace and free Lov e rfial Mercy alfo may have Children : Tnere are two Natures, two Kinds of Beings equally guilty and miferable, fallen Angels and fallen Man ; but I make Choice of the latter, go then and redeem them, and make them thine own, for redeem them thou mult berore thou canft make them thine own. And thus the Father hath given hisConifent. And
2. Chrift has won his Bride. And this, as it was neceffary, fo was it indeed a great and hazardous Undertaking ; For Chrifi/s Spoufe was a Criminal, a Captive, a Slave, a Priloner in Satan's Chains ; ihe was fhut up in Prifon by the Juftice ot God, and could never have made her Efcape of herfelf; foe the Walls of this Prifon were as high as Heaven, as deep as Hell, and as ftrong as Omnipotence: There was no efcaping till Chrift, her all-conquer- ing Lover, came, and by a ftrange Effort of his Love, fcal'd the Walls, beat open the Prifon Doors, and brought forth the poor Prifoner of Hope. Chriit's Bride was a Criminal, condemned by the Sentence of the Law, and muft needs have laid her Neck on thcBlock,and fubrnitted to the fatal Stroke;
E 2 but
tf8 S E R M O N V.
but Chrift her Lover came and refcued her by fub- mitting himfelf to bear her Doom ; he gave his Life a Ranfom for her, and was wounded for her tfranfgreffions, and brutfed for her Iniquities, the Chaftifement of her Peace was upon him, and by his Stripes fhe is healed. ChriiYs Bride was ravifh- ed and led captive by A p p o l l y o n, the great De- ftroycr of Souls, who firlt rob'd her of her Innocen- cy, and made her as black with Guilt as himfelf, and then carried her off as his Slave to dark and uncomfortable Regions of Woe and Mifery : But Chrift, her glorious and almighty Lover,purfued after, and by a matchlefs Effort of Valour and Love, invaded the Empire of Death, and vanquifhed the Prince of Hell in his own Territories; Hcfpoiled Principali- ties and Powers, and made a Shew of them openly, triumphing over them in his Crofs ; and by Death
. overcame him that had the Power of Death, even the Devil; and fo refcued the poor Capcive he had a mind to efpoufe to himfelf. He has won her from the Hand of all her Enemies,and thereby purchas'd an un- deniable Claim to her beft Affections ; for which End, 3. He has come from Hearen to Earth to court her Love. After that he had recovered and won
1 her by vanquifhing her Enemies, he next fets him-
- felf to win her by vanquifhing her Affections ; which alas ! and to her Shame be it faid, is the
: hsrdeft Task of the two. See how he complains : Te will" not come unto me that ye might have Life : All Day long have Iftretch'd out my Hand, and n§ Man regarded : O Jerufalem Jerufalem, how of- ten would I have gathered thee as a Hen gather eth her Chickens under her Wings, and ye would not. He went thro' Stitch with the former, no Oppofki-
oii was able to (land before him \ foe came travel-
*::l
on Matth. xxii. 4. 6y
ing in the Greatnefs of his Strength to fave her : And O but they were wide Steps he took ] No Oppoficion was able to fland before him ; he went thro' Flames and Floods; all the Waters of the A by fs, all the Flames of Hell could not quench his Lore. In the Days of his Flefh he courted Sinners in the moil: melting Strains, Come unto me all ye that labour and are heavy laden, and I will give you Reft. And fince his Afccniion, he courts them by his Servants, the Minifters of the Gofpel, (and they meet with many Repulfes as well as their Lord and Mailer did) who are flill calling u- pon Sinners, and perfuading them to embrace the Offers of his Love ; we then who are Ambafjadors ofCbrift, as tho* God did he fee ch you by us, we pray you in Chrift's Stead be ye reconciled to God : This is the Work, Employment and Errand of ail the Servants of Chi ill to Sinners, but yet alas ! in this latter Attempt, (I mean to win her Affc&ions) how often is he repulfcd, notwithstanding that he ftands and intreats, yea obtefts and conjures her by the Miracles of his Lore to her, yet fhe flights him and will not give him her Love. This furely is unpardonable Ingratitude to this great Lover of Souls, who has performed fuch heroick- Heats of Love for her, and offers her his Love, and all the excellent Effects of it in a Covenant fealed by his own Blood. Which leads me to the
4. Particular. The Contract is fealed in his Blood, he not only offers us his Love and all the gracious Effe&s of it; but aifures us of it by a Co- venant, and a Covenant fealed by his Blood : %hi$ Cup is the New tteftament in my Blood, that is, the new Covenant is fealed and ratified by this Rite of the (hedding of my Blood. Who can doubt the E 3 Sincerity
70 SERMON V.
Sincerity or Height of Chrift's Love, when he offers it not only by a bare Promife ; but by a Covenant, and a Covenant f.aied by his own Blood ? Who can qutftion the Truth of it, when it is cioathed with fuch Credentials ? Greater Love hath no Man than this, that a Man lay down his Life for his Friend ; but herein hath God manifefted his Love towards us, in that while we were. yet Sinners, Chrift died for us, for us who were Enemies to him in our Minds by wicked Works. A greater Proof of the Sincerity of his Love he could not give, than to die in Proof of it, and yet too nothing lefs could well affure us of the Truth of it: We are fuch guilty unworthy Wretches, and Guilt is fo confeious ol its own De- ferts, that we fhould hardly ever have allowed our felves to think that Chrift would make us the Ob- jects of his Love, who deferved his eternal Hate ; unlefs he fhould give us fome Proof of his Love, as fliould furmount and quafh all our Doubts and Jealoufies of that Kind ; and fuch a Proof was his dying for us, he hath.fealed the ContraQ: with hi$ Blood. And of this you are to have a lively and vifibte Reprefentation in the Sacrament, wherein you may read the Redeemer's Love written in the Characters of Blood and Wounds.
5. Chrift has provided Royal Quality and Or- naments for his Bride. She was otherwife altoge- ther unworthy of him. His Bride is an Ethiopian, a Blackmoor, yea ugly and hateful ; an Heir of Hell, a Chiid of Wrath ,• yea a Slave, unworthy to match with the Blood -royal of Heaven. But Chrift has provided Quality and Ornaments for her> he'll infufe celeftial Blood into her Veins, heavenly Grace into her Soul, and make her partake of a divine Nature : Since thou was precious in my J Sight
on Matth. xxiL 4. 71
Sight thou haft beeen honourable, fays he in the Pro- phet Ifa. xliii. 4. he has provided the fplendid and fpotlefs Robes of his own Righteoufnefs, which will make her look forth like the Morning, fair as the Moon, clear as the Sun9 and glorious like an Army with Banners : So that tho' fhe has lyen among the Pots> yet Jhall /he be as the Win$s of a Dove, co- vered with^ Silver , and her Feathers with yellow Gold ; He will beautify the hidden Man of her Heart, and adorn her with all bright and fhining Graces ; The Kjngs Daughter is all glorious within ; her chart- ing is of wrought Gold, /he f hall be brought unto the King in Raiment of Needle Work, Pfal. xlv. 13, 14. 6. He has fettled on her a large and royal E- flate. A Dowry worthy of him to give, who is the fole Monarch of both Worlds : All the fure Mercies of David; the upper and the nether Springs of Blifs and Felicity ; all temporal and all fpirituaJ, all prefent and all future and eternal BleffingSi he has entail'd on her a Kingdom, and enfured to her a Crown, a Kingdom and a Crown of Glory, a vaft inexhauftible and endiefs Inheritance ; an Inheri- tance incorruptible, undefiled and that fadetb not away, 1 Pet. i. 4. and John xvii. 24. Father^ fays he, J will that they whom thou haft given me9 be with vie where J am ; that they may behold the Glory which thou haft given me ; and Per. zz. 5tbe Glory which thou haft given me, I have given them. See alfo and read to the fame Purpofe, John xiv. Chap, from the Beginning, Let not your Hearts be troubled ; ye believe in God, believe alfo in me : In my Father's Houfe there are many Manftons ; if it were not fo, I would have told you; 1 go to prepare a Place for you : And if I go and prepare a Place E 4 i°t
71 SERMON V.
for you, I tall come agaiu, and receive you unto my felf, that inhere I am, there ye may be alfo. And
7. He has provided a Royal 1 call and Enter- tainment for making merry on ti»e Solemnity. His Oxen and his Fatthngs are killed, and all things are ready. The rkUeft Dainties of Heavetmre brought forth : And the great Father of our Lord Jefus Chrift is very liberal liberal upon this Occa- sion. All things are ready, come unto the Mar- riage. But to give you a little further Account of this Royal Entertainment and Marriage-Feau\ and to hold forth the Splendor of k more fully, let us confider
1. The Royal Bridegroom himfelf fitting in his Divine glorious and gay Wedding Apparel. Who is this that cometh from Edom, with dyed Garments from Bezrah ? That is glorious in his Apparel, traveling in the Greatnefs of his Strength ? I that fpeak in Righteoufnefs, mighty to fave, Ifa. lxiii. 1. Glorious indeed is the Wedding Apparel of our Royal Bridegroom ; his fcarlet dyed Robes, dyed red in the Wine of his own Sufferings j and then as it were adorned with the rich Embroideries of mafly Glory. A crucified Saviour become a glori- fied Saviour, is a glorious Object to behold.
2. The beauteous Wedding-Attire of his Royal Bride, Ifa Jxi. 10. J will greatly rejoice in the Lord, my Soul (hall be joyful in my God-, for he hath cloathed me with the Garments of Salvation ; he hath covered me with the Kobe of his Right eoufnefs, as a Bridegroom decketh himfelf with Ornaments % and as a Bride a dor net h her felf with Jewels.
;. Tne Royal Company prefent, the great Re- lations of the Bridegroom, his Almighty Father and the eternal Spirit,- the Friends of the Bride-
groom
on Matth. xxii 4. j$
groom that rejoice to hear his Voice, his Minr
{lers and Servants, and all the honourable Train of Saints and iincere Believers, who, as welcome and worthy Guefts with their Wedding Garments upon them, folemnize the Marriage-Covenant between the Royal Bridegroom of Souls, and themfelves and other new Converts of Grace.
4. The Royal Feaft and Entertainment itfelf. Where we may conlider firft, Some of the heavenly Dainties in particular, idly, Some of the Qualities and Properties of the Feaft in general.
Firft, Some of the Dainties in particular, and I fhall only mention thefe following.
1. Believers are here feafted with the free and full Pardon of all their Sins. A fweet and ravifhing Dainty indeed : Son be of good Cbeer, your Sins are forgiven you ; and how biefstully does the believing Soul feed upon it ? Bleffed is be wbofe ttranfgrejfion is forgiven, wbofe Sin is covered. ; bleffed is tbe Man unto whom tbe Lord imputetb not Iniquity. Comfort ye comfort ye, my People, faitb your Godt fpeak ye comfortably to Jerufalem, or in the Origi- nal, fpeak ye to tbe Heart of Jerufalem ; why, what is this will be a Cordial to Jerufalem ? It follows, fay unto ber, ber Warfare is accomplijh- ed, ber Sin is pardoned, Ifa. xl. i, 2.
2. Peace of Conference following upon the for- mer. As Trouble of Mind is bitterer than Gali and Wormwood ; $be Spirit of a Man may bear bis Infirmity, but a wounded Spirit who can bear ? So Peace of Confcience is a Cordial, heavenly fwect and ravifliing. When the Peace of God isfheda- hroad upon tbe Heart, the Picafure of it pafletn all Undei flanaing. Peace I leave you, my Peace I give unto you% not as tbe World givetb7 give I unta
you :
74 SERMON V.
you : Let not your Heart he troubled \ neither he afraid* John xiv. 27.
3. Another Dainty, or rather a Compofition of all Dainties, with which Believers are feafted on their Marriage-Day at a Communion- Table, is Communion with God the Father, and fweet and intimate Fellowfhip with the Royal Bridegroom himfelf. The Father now takes the Believer as in- to his Bofom, embraces him in the Arms of his Love, dandles him on the Knees of his Mercy, and gives him all fweet Tokens and A durances of his Love. Dear beloved Soul how haft thou engaged my Heart to thee, in accepting of the Love of my Son ; thou fhalt never have Caufe to repent of thy Choice, I'll be an indulgent heavenly Father to thee, and carrefs thee with the tendered Affection and Love ; 4be Mountains may aepart, and the Hills he removed, but my Loving- kmdnefs Jhall never depart or decreafe towards thee. And the Royal Bridegroom himfelf rejoicetb too over Believers as a Bridegroom over his Bride • How fair is thy Love my Sifter my Spoufe ? Ihou haft ravifhed my Heart, my Sifter, my Spoufe -, thou Jo aft ravifhed my Heart with one of thine Eyes, with one Chain of thy Neck, Cant. iv. o, 10. And the Believer now folaceth himfelf in the Love of his God and his Redeemer. J will mention the Loving- kindnejfes of the Lord, end the Praifes of the Lord, according- to all that the Lord hath heftowed on me, according to his Mer- cies, and the Multitude of his Loving- kindnejfes, Ifa. lxiii. 7. He brought me into his Banqueting Houfe, and his Banner over me was Love : Stay me with Flagons, comfort me with Apples, for 1 am fick of Love ; bis left Hand is under my Head, and his right Hand doth embrace me. J charge you
Oye
on Matth, xxii. 4. 75
O ye Daughters of Jerufaljem, by the Roes and by the Hinds of the Field, that ye fiir not up, nor a- wake my Love till he pl&afe, Cane. ii. 4, 5, 6% 7. But now to mention fofae of the Properties of this Feaft in general.
1. It is a Royal Feaft, made by the King o£ Heaven for the Marriage of his Son ; and all the Preparations are Royal and fplendid.
2. It is a free Feaft, Ifa. Iv. 1, 2, 3. Ho, every me that thirfteth, come ye to the Waters, and be that hath no Money; come ye, buy and eat, yeck come, buy fVine and Milk without Money, and witb~ out Price. Wherefore do ye fpend Money for that which is not Bread ? And your Labour for that which fatisfieth not ? Hearken diligently unto me* qnd eat ye that which is good, and let your Soul de~ light it felf in Fatnefs. Incline your Ear, and c&me unto me: Hear, and your Soul (hall live, and I will make an everlafting Covenant with you, even the fure Mercies of David. John vii. 37, 38. In tb* laft Day, that great Day* of the Feaft, Jefus (hoi and cried, If any Man tbirft, let him come umo me, and drink: He that believeth on me, out of bis Belly (hall flow Rivers of living Water.
3. It is a full Feaft, and all that came to it rightly prepared, are kindly welcome. It is a full Feaft. There is Variety and Plenty of all heavenly Dainties ; fas a Feaft of fat things, of fat 'things full of Marrow, of Wines on the Lees well refined. You may feaft without Referve ; eat O Friends, drink, yea drink abundantly 0 Beloved. Ii is a full Feaft, the whole new Man and all the fpiritual Senfes are here reafted : The Ear is feafteci with the fweet melodious Goipel-Promifes, tun a, if I may fo fpeak, to the leveral Talks and Diipofitions oi tfc
Soul;
J6 SERMON V.
Soul ; in which may be heard the Voice of the af- fectionate Bridegroom befpeaking the Soul with the fweeteft Strains, and fofteft Rnetorick of his Love j The Eye is here feafted with many fweet and ravifti- ing Profpe&s ; It fees the King in his Beauty, it Contemplates and oeholds his Glory ; It fees King Solomon with the Crown upon his Head, wherewith le is crowned in the Day of the Gladnefs of his Heart ; It fees the Heavens opened, and the Son of Man ftanding on the right Hand of God. Here it reads the ftrange Adventures of his Love. It fees him taking the Field with matchlefs Valour, and joining in Combat with all its Enemies ; and as the Trophies of his Vi&ory, it fees here Death lying dead, the Threatnings of the Law lying all dis- armed ; on the one Hand Juftice ftanding recon* ciled, and of a Foe made a Friend, on thV other the Prince of Darknejs routed and chained to his triumphant Chariot. Yea, which is the ftrangeft and moft furprizing Inftance of his Love, it kzs himfelf dying on a Crofs, and Death dying with him. All this, as in a pleafant Land-skip, they behold in the Sacrament. All the Senfes are feafted ; and they are made to tafte and fee that the Lord is good; and while the Kingfitteth at his Stable, their Spikenard fendeth forth the Smell thereof; their Souls are filled with Marrow and Fatnefs : They receive marvellous Manifeftations of his Love and Favour; How great is the Goodnefs, O Lord, thou haft prepared for them that love thee, and wrougbt- eft for them that put their tfruft in thee ! *fbeyjhall be fattsfied with the Goodnefs of thy Houfe, even of thy holy Temple ; Thou wilt make them drink of the Rivers of thy Pleafures. They receive the fweet and ravifhing Senfe of heavenly Light and Comfort,
and
on Matth. xxil 4. 77
and are even made to rejoice with Joy unppeakable and full of Glory. They eat the Graces of Efcol; are feafted with an Antepaft of heavenly Blifs, the Fruits of the heavenly Canaan, and, in a Word, are in Heaven- while upon Earth. So has it fome- times been with Believers at a Communion-Table, and fo may it be witn you if you come rightly pre- pared to the Ordinance. It was the Saying of one to Chrift, Bleffed ts be that Jhall eat Bread in the Kingdom of God : But here Believers, ChrilVs my- ftical Spoufes, have a Heaven upon Earth ; they enjoy Communion with their God, and with Chrift their heavenly Bridegroom, which is Heaven where- -cver it is : They arc alfo bleffed with Fellowfhip and Communion with the Holy Spirit, the third Perfon of the ever blefled Trinity, who, as he had firft formed the Marriage-union betwixt Chrift and the Soul, fo he does confirm and maintain it until the great Marriage Solemnity be fully com> pieated in Glory.
This then is the royal Feaft and Entertainment upon the Occalion of Chrift and Believers theic folemnizing the Marriage-Tranfaction. To which I may add in the End, as one Part of the Royalty of ity that the Marriage is folemnized by the Me- lody even of Angels, the Anthems and Hallelujahs of all the Quire of Heaven. There is Joy in Heaven before the Angels of God over one Sinner that re- pentetb. And fays John, Rev. xix. 6, 7. And I beard as it were the Voice of a great Multitude, and as the Voice of many IVatet s, and as the Voice of mighty Thunderings, faying, Hallelujah, for the Lord God Omnipotent reigneth : Let us be glad and rejoice^ and. give Honour to him, for the Marriage
J% SERMON V.
of the Lamb is come, and his Wife hath made her felf ready. But I now come in the
VI. And laft Plao-, To urge the Invitation in the Text, All things are ready : Come to the Mar~ riage. And becaule I'm afraid I have already tref- paffed too far upon your Patience, I fhail wrap it all up in a general Exhortation.
Well then, feeing fuch Preparations are made for tranfa&ing and folemnizing the Marriage-Covenant between Chrift and Believers, let me exhort you all to comply with the kind and gracious Invita- tion and Call with which you are addreflfed in the Text, All things are ready : Come to the Mar- riage, come not only as Guefts to ihare of the En- tertainment, but come as the dear efpoufed of the Lord, totranfaft the Marriage-Covenant with him. Do ye confider, my Friends, who calls you ? Even the glorious King of Heaven, the Bleffed and only potentate, the eternal "Father of our Lord Jefus Chrift, who is willing to adopt you into his Fa- mily, to put you among his Children, to allow you to call him your Father, your God, your Father in Chrift. He calls you to come and folemnize a Marriage-Covenant betwixt Chrift his only begot- ten Son and you. And will ye difobey his Call > Confider what a marvellous Offer of Mercy and Grace is made to you, when you are invited to ac- cept of the Love of the Son of God : Shall he who is the Bolom and beloved Son of God, whofhone from all Eternity with all che Glories ot a God, and wore a Crown whofe every Gem was an Attribute, fhall he leave the Bofom of the Father's Love, and the -Jkightnefs of his Father's Glory, to come and court *our Love, and ah ! will ye deny his Suit ? How
lay the Angels ot Heaven, think ye, be aftonifhed at
this.
on Matth. xxii. 4; 79
this, who know the Excellency of the Lord whom ye contemn ? And what fullen Pleafure fhall it af- ford to the apoftate Angels, to fee the Lord of Glory; who pad by them, flighted in the Offers of his Love to the Children of Men ? Oh ! Can you (it fo much in your own Light as to rcfufe his Suit ? Where can you meet with fuch another Offer ? Search both Heaven and Earth there is not fuch another for you as the Lord Jefus Chrift* In all Things he has the Pre-eminence. Happy fhall ye be if ye accept of him, and refign your felves to him in a perpetual Covenant never to be forgotten. Neither the Tongue of Men or Angels can tell how great will be your Happinefs ; As the Apoftle fays in a Word, All things are yours, and ye are Cbrift's, and Chrift is God's. All ^things are yours, whether Paul or Appollos, or Cephas, or the Worldt or Life, or Death, or ^things prefent, or Things to come, all are yours.
O come therefore to the Marriage, come and make a fure Bargain of it, come and tranfact a Covenant with the Lord Jefus Chrift in the molt ferious and folemn Manner you can. O, beware of fetting him at nought, of making light of his Love, and of flighting the Offer and Invitation that is now made to you. The Slighters of Chrift, and ot his Calls and Invitations, will be reckoned of the fame Number with his Murderers, and fhall have the fame dreadful Fate in the End ; For bow) fhall they efcape who have negleBed fo great a Sal- vation ? If he that defpifed Mofes Law died under ■two or three IVitnefjes, of how much forer Puni/h- ment fhall he be thought worthy », who hath troden under Foot the Son of God, and counted the Blood of the Covenant wherewith be was fprinkled an un-
holy
So SERMON V.
boh fbing, and done Defpite unto the Spirit bf Grace? And tho' Men may difregard thefe Things when now they are told them, yet there's a Day coming when they mall be of another Mind : And tho' their Infidelity may make them deride what is told them about Things to come ; yet their Infi- delity will not alter the Purpofes and Decrees of God ; for as fure as there is Truth in his Word, there is a Time coming when he will reckon with all the Contemners of the Calls and Invitations or his Grace : We know him who hathfaid. Vengeance helongeth unto me, I will recompeitce faitb the Lord, and again the Lordjhall judge his People, Heb. x. 30. Bitty helovedy we are perfuaded better things of you , and ^things which accompany Salvation, tho' we thus [peak. O therefore let me again ad- drefs you to comply with the Call, and Invitation in the Text, All things are ready: Come to the Marriage. Come and tranfad the Marriage-Co- venant betwixt Chrift a-nd you.
Ye that are young come, come in the prime of your Years, and accept of the Lord Jefus Chrift, and devote your felves to him, while you may ex- pecl: to be beft accepted of him. He has a peculiar Regard to thofe who give themfelves to him betimes. J love them that love me, and they that feek me early Jhall find me : John was the youngeft, and there- fore, fome think, the beloved Difciple. He will remember the Love of your Efpoufals ; and, it may be, the Remembrance thereof may ftand you in ftead when nothing elfe can, come ye that are young. And come ye that are old, old in Sin as well as in Years, ye who have fc altered your Ways to a thoufand Strangers, and worn out your Strength in the Pra&ice of Sin, yet better late thrive than
never :
on Match, xxii. 4. St
never : Come and give a Bill of Divorce to all your ftrange Levers, and tranfaci with the Lord Jefus in Sinceriry and Truth, and he will yet accept of you ; tor he calls at the ninth and eleventh Hours% as well as in the Morning, and at the third Hour.
Come yc Backfliders in Heart and Practice, ye who have fo often broken Covenant with him, yet come and renew Covenant with him once more. He is willing yet to receive you again into Terms of Peace and Friend lliip. Jer. iii. 2a. Return ye backfliding Children, and I will heal your Back/lid- trigs ; O let your Reply be as it there follows, Be- hold we come unto tfhee, for thou art the Lord out God. Confider that this may be the laft Time thac ye (hall have fuch a Call and Invitation addrefled to you : Many Calls have been given you, and you have (lighted them all, and it may be God 1$ now taking his Farewel of fome of you ; for bis Spirit will not always fir roe with Man, Gen. vi. j. O therefore follow the Pfalmift's Advice, Pfal. xcv. 7, 8, 11. While it is yet called T'o-day, hear bis Voice, and harden not your Hearts ; left you provoke bim to /wear in hts Wrath that ye (hall never enter into his Reft. Confider again, that if once the Door heflmt your Condition will be molt mifcrable; God is now calling to you, and ftreaching out his Hands towards you, and you have hitherto refufed to come unto him, and iH you continue to do fo, the Time will come when ye [hall call, hut he will not anfwer you. See and lay to Heart that molt remarkable and awakening Paflage, Prov. i. 24 —32. Becaufe J have called and ye refufed, 1 have ftr etched out my Hand and no Man regarded ; But ye have fet at nought all my Counfel, and would none of my Reproof: I alfo will laugh at your Calamity, I will Vox.. II. ' F mock
■
Si SERMON V,0V.
mock when your Fear cometb ; tt'fovf your Fear cotnetb as Defolation, and your Deftruclion cometb as a Whirlwind ; when Diftrefs and An^uf) cometb upon you. Sfben floall they call upon me, tut I wilt not anfwer ; tbey Jball feek me early, but fljall not find me. For that tbey hated Knowledge, and did not chufe the Fear of the Lord. Zhey would none of tny£ounfel; they dejpijed all my Reproof. There- fore JJiall tbey eat the Fruit of their Ways, and be filled with their own Devices. They that will not feek God while he may he found fhall not find him at all. Confider this therefore ye that forget Gody left he tear you in Pieces when there (loall le none to deliver you. O rejetl not the Counfel of God againft your felves. All Things are ready on God's Part, O ftudy to have all Things ready on yours : Give an hearty Confent to the Terms or the Covenant ; have on the Reding- garment ; and come in the Strength of the Lord with whom you are to tran- faft, making mention of his Ktgbteoufnefs, even of bis only : That To To-morrow may be a Day of your Efpoufals to the King of Glory, a Day to be remembered by you all your Lite, yea a Day that fhalHay the Foundation of your Happinefs to all Eternity j and that what is delivered in fo folemn Words, Rev. xix. 6, 7. (with which I fhall con- clude; may be verified in ycu ; And I beard as it were the Voice of a great Multitude and as the Voice of many Waters, and as the Voice of mighty rings, faying Hallelujah, for the Lord God Omnipotent rcigneth ; let us be glad and rejoice, and t Honour t<r bir,iy for the Marriage of the Lamb is come/ and bis Wife bath made berfelf ready. /Vinea
S E R M-
H
SERMON VI.
John i. 14. And zve beheld his Glory.
T was one of the raoft glorious Days that C hrift had while on Earth, that when he was upon the Mount of Transfiguration, bis Face did Jbine as the Sun, and bis Raiment was white as tbs Light, and there ap- peared to him Mofes and Elias talking with him ; and his Divinity was proclaimed by a Voice from the Cloud tfbis is my beloved Son in whom I am well pleafed, hear ye him.
This was the brighteft Conjunction, and mod glorious Interview that ever was feen, betwixt Heaven and Earth, the Law and the Gofpel, the Church triumphant and the Church militant : The one reprefented by Mofes and Elias, the other by Peter, James and John ; and Jefus Chrift the glorious Head and Union of them both in the midft of them. This was the brighteft Scene thfl«r ever this lower World faw, the moil auguft Af- fembly that ever was cotivcened on Earth ; the
F 2 chief
84
ERMON VI.
chief of Prophets, and the chief of Apoftles, the one as AmbafTadors from Heaven and the other from Earth, to be prefcnt with the Son of God our bleffed Redeemer, whilft, as it were, he tried on the Robes of his future Glory, to fee how they *■ would fit and fit upon his Humanity. This was an happy Moment to Chrift himfelf, and happy likewife to his three favourite Difciples who beheld this excellent Gkry> arid in a Confufion of impetu- ous Joy were made to fay they wift not well what : Lord it is good for us to he here, let us here make three tabernacles. And O ! but methinks a Glimpfe of this excellent Glory, would do exceeding well amongft us To-day ; if now when we are met to- gether to commemorate the Sufferings of our bleflfed Redeemer, we could have but a happy Difplay of his exalted Glories ; if our Mount Calvary were turned into a Mount <tabor, and if in Chrift cru- cified we could fee fomething of the Glory of Chrift transfigured.
One great Reafon of our Saviour's Transfigura- tion in the Sight of three of his Difciples, was, by a preventing View of his Glory, to take off the Scandal of the Crofs, and to prepeffefs them with a juft and advantageous Opinion of his Perfon, even when they mould fee him humbled fo deeply in the aftonifhing Sorrows and Ignominies of his Death. And feeing, my Brethren, we are this Day to be WitnefTes to the amazing Humiliations of the Son of God, there cannot be any Thing mere fit and proper on our own Account, or more juft in Regard to our Saviour, than that we take a previous Survey, as we are able, of his all-tran- fcending Glory ; to the End we may prefer ve on cur Minds, all along during the Action of the Day,
4 a
on John L 14J 85
& juft Efteem of his Excellency, even under the darkeft Clouds of his Humiliation and Sufferings ; and ftill call ta Mind what a glorious Perfon he is, whom ia the Sacrament we behold evea dying on a Crofs.
And we beheld his Glory. They are the Words of the Divine Apoftle and Evangelift John, who was one of the honourable Witneffes of our Saviour's Transfiguration, and might well fay upon Ac- count thereof;, in Name of himfeif and his two Com- panions, Peter and James, and we beheld bis Glo- ry. But tho' the EvangelinVs Words may well be taken to relate to that remarkable Inflance ; yet wc conceive, they are not to be confined to it ; but are to be underftood as referring to the whole of that Difplay and Manifeftation of a divine Glory that lhone forth in our Saviour, during the Time of his Abode and Appearance upon the Earth. Andt we beheld his Glory.
There being no Difficulty in the Words, nor any Explication of them ncccflary further than will occur in the Progrefs of our Difcourfe upon them, that which I chiefly intend from them, is to fet be- fore you fome Views and Profpe&s of the Glory of Chrift our Redeemer : To the End your Efteem and Admiration of him may be raifed to the higher Pitch, and you may be h'elped the better to pay your Regard to him this Day ii> the Sacrament, It was the Defire of Mofes, when God converfed with him in the Pillar of the Cloud, that he might fee his Glory, Exod. xxxiii. 18. And he faid, Ibe- feech thee, Jhew me thy Glory : And now, that our Redeemer, our incarnate God and Mediator, is to defcend to us in a Cloud, in the Symbols of Bread and Wine in the Sacrament, it (hould be the ardent F 5 Vote
%6 S E ft M O N VI.
Vote and Defirc of our Souls, tliat he may fliew us his Glory. And that you may ice it m f >mc Mea- sure, I fhall endeavour, I fay the be ft I can, to pre- fenc you with fome Views and Profp-.ds there- of.
But ah ! What Tongues of Men or Angels are able for the Task ? Who can brighten Light, or whiten the Sfeow ? Yea who can paint Light, which only can be feen by its own Rays ? And who can defcribe the Glory of Chrift, which infinitely tranf- Ccnds all Notions and Conceptions that we can have of it ? However, it being in a Manner as eafy to fay fomething, as 'tis impc •flible to fay all upon the Subject ; and there bung a Time coming when we fhall be able with more Fixednefs and Compre- hension, to contemplate his Glory, feeing him no more darkly as in a Glafs, but feeing bim Face to Face, feeing him as he is, and knowing bint, even as he fhall make us to know him j to which bright and rapturous Villon of his Glory we lhould, by previous Views and Surveys thereof, be now pre- paring and training our Minds: I (hall adventure to fet before you, as 1 am able, fume true, tho' faint, Views and Profpccts of cur Redeemer's Glory. And in the
ifi Place, Could we with our Divine Evangelift, in tiic Beginning of this his Gofpcl, and the Beginning of this Chapter, foar aloft above the Clouds and the outmoft Limits of the O ion, and direct our Profpedc backward before the Birth of Nature and the Beginning of Time, info that vaft Eternity which Sod alone poflcft, before he made the World or any Creature for (hewing forth his Glory ; O what a s and ravilhing Prolpect fhould wc
have of the Giory and Felicity of Chrift, whilft
he
on John i. I4. 87
he lay from all Eternity in the Bofom of bis moil bleffed Father, rejoicing always, before him as the Brightnefs of his Father's Glory, and the exprefs Image of his Perfon. He was in the Form of God, and counted it no Robbery to be equal with God ; wearing a Crown* whofe every Jewel was an At- tribute ; infinite Wifdom,. Power and Goodnefs, and all the other Divine Perfect ions,$were but the . feveral Rays that fparkied about his glorious Head. In the Beginning was the Word, and the Word was with God, and the Word was God, fays our Evan- gelift. But ch! Whacan conceive what the Glory and Felicity of God is ? Who caa imagine how glorioufly and blisfully the Perfons of the God-head did enjoy themfelves from all Eternity ? If Eye hath not feen, nor Ear heard, nor the Heart of Man been able to conceive the Glory and Bleflednefs that God hath laid up and provided for us Worms : Ah how infinitely, infinitely more inconceivable and tranfcendant muft be the Glory and BleiTednefs that God himfelf is pofleft of, and that from all Eternity. Of this divine and eternal Glory of Chrift, we are not capable to form Thoughts ; and therefore leaving it, let us defcend lower, and in the
Second Place, Survey his Glory as brought more upon a Level with our Eyes, let us follow him de- scending from Heaven, and contemplate his Glory of a lower Exaltation, as become Man, God manifefted in the Flefb, our glorious Mediator and Redeemer. And here I fhall fet before your Eyes a ihort and faint View. I. Of the Glory of Chrift's mediato- ry Excellencies; II: The Glory of his mediatory Offices and Performances ; III. The Glory of his Life and Action* ; IV. The Glory of his Death F 4 and
88 SERMON VI.
and Sufferings ; V. The Glory of his Refurre&ion, Afcenfion, Exaltation and coming again to Judg- ment ; VI. His Glory difplay'd in his Ordinances : And in all I fhall be very ihort, prefenting you on- ly with a few Hints ; tor to fpeak of thefc Things fully, would require not too much oi your Time ac prefent, but would be enough to employ an Eter- nity.
I. The Glory of his mediatory Excellencies, and thefe I fhall comprehend all within thefe three Heads; i/?, His Aptitude or Funds, zdlyy His Ability, idly, His Willingnefs to be a Mediator and Redeemer to us.
ift. His Aptitude or Fitnefs. And O! What a fweet Congruity, a glorious Conjunction and Mixture of all neceflary and fuiting Qualifications have we here, to fit and furnifh him for being a Mediator and Redeemer to us ? There arc three grand and principal Outgoings of the God- head, each of them, by an excellent Congruity, peculiar to the Pcrfon of the bit-fled Trinity ; there is firft Creation peculiar to the Father, the firft Perfon ; there is fecondly Redemption peculiar to the ion, the fecond Perfon ; and there is thirdly San&ifica- tion peculiar to the Holy Ghoft, the third Perfon. In thefe three Outgoings of the God- head, each Perfon has his peculiar and diftinguifhing Shine, and the Second with a fpecial Congruity belongs^ to the Son. What more fit and congruous, when it was refolvcd upon in the great Council of the God-head, that Mankind fhould be redeemed, and muft be redeemed by a divine Perfon, what more fit and congruous, than that he who was the fecond and middle Perfon of the God-head, fhould be employed to mediate betwixt God and Man?
What
on John i. 14. 89
What more fit and congruous, than that he who lay from all Eternity in the Bofom of the Father of Lights, intimate to all his Secrets and Coun&ls, fhould travel forth to publifh his gracious Inclina- tions to a loft World ? What more congruous, than that he who was the Brigbtnefs tf bis Father's Glory, and the exprefs Image of his Perfon, (hould emerge with fome Rays of that Glory, and arifc upon the World as the Sun of Right eoufnefsy with Healing and Salvation under his Wings $ Who fo fit to interceed with the Father in our Behalf, as he who was the Bofom and beloved Son of the Father, having a dear and prevailing Intcreft with him ? Again as he was God and Man in one Perfon, who fo fit as he to be a Mediator between God and us ? Who by partaking of the Nature of both Parties, would be faithful to the Interefts of both, zealous for his Father's Glory, and at the fame Time tenderly concerned for the Welfare of Souls ; Who, by his being God was able, and by his be- ing Man was capable, to make Satisfa&ion to the Juftice of God for our Sins, in fuch a Manner as to maintain the Honour, and to difplay the Glory of all the divine Perfe&ions ; and to purchafe for us, not only the Pardon of our Sins and an Exemp- tion from Wrath, but alfo a new Claim to the di- vine Favour, a new Title to Heaven and everlafting Life ; together with the Gift of the Holy Spirit to fie and prepare us for the Enjoyment of it, in a Way decorous and congruous both to the divine Nature and our own. O there is a glorious Congruity in it 1 Chrift the Son of God his becoming Man to do the Work of a Mediator for us! A charming glorious Fitnefs in his Perfon, and a charming glo- rious Congruity in all that he has done for accom-
plifh-
po S E R M O N VI
plifhing our Redemption ! And tho' we now per- ceive but little ot tiiis glorious Congruity and De- corum ; yet when we come to Heaven, we ibail have fuch a bright Difplay of it in the Face or our Immanuel, as ihall fill us with eternal Admiration and Ravifhment. But then,
idfy, His Ability, that is another Mediatory Excellency of Chrift, the Glory whereof we may a little furvey. He is able, fays the Apoflle, Heb. rfi. 25. to fave them to the uttermoft that come un- to God by him. He is not only an omnipotent God, to whom all Power belongs ; but an omnipotent Saviour, able to fave to the uttermoft. Ifa. Ixiii. 1. Who is this that cometh from Edomy with died Gar - merits from Bozrah ? 2bis thai is glorious in his Apparel, travelling in the Greatnefs of his Strength ? J that fpeak in Right eoufnefs. mighty to fave. He came to fave us, travelling in the Greatnefs of his Strength. And O but they were wide and won- derful Steps that he made, great and glorious Ac~ts that he performed, in his Adventures for our Salva- tion : He flept at once from Heaven to Earth, from God to Man in his Incarnation ; yea he ftept from a Throne of Glory to a fhamefulCrofs and a gloomy Grave, in his ftupenduous Humiliation : And he ftept again from Death to Lire, from Earth to Heaven, from the lowed: Abafcment to the higheft Honour, in his Refurrecticn, Afcenfion and glorious Exaltation. Thtfe are wonderful Steps he took, and no kfs wonderful were the Feats he performed. He tewed his Heavens and came down. He plucked up the Mountains of our Sins that flood in his Way, and threw them as into the Deeps of the Sea ; He fent bis Hand from above and faved us, and de- livered us out of the great Waters j yea he plucked
us
on John i. 14. 91
us as Brands out of the everlafting Burnings. He entred into Graples with dreadful Death, and flew him: He riffled the Grave, and carried off the Spoils in Triumph: He attack'd theDevii, and made him drop his Armour, and take himfelf to. a fhame- ful Flight : By Death he overcame Death, and bint that had the Power of Death, that is the Devil. Yea he difarmed the Divine Vengeance or its Thun- der, he caWd the angry Juftice of God, and re- ceived the flaming Sword which it fweetly furren- dered into his Hand ; and fo became a glorious and all-conquering Saviour to an elect World. He came to fave us travelling in the Great nefs of his Strength, and (hewed himfelf to be indeed mtghty to fave, al- mighty to fave : None in Heaven or Earth was able to fave us, it he had flood by ; It would have ftruck Palenefs in the Face of Cherubims to attempt it, if they had attempted it, they would have been broken ana ruined in the Attempt, and have needed a Re- deemer themfelves. O he is a glorious and almighty Saviour, ftrong is his Hand, and high is his right Hand : He came to fave us travelling in the Great- ttefs of his Strength, no Bars or Obftacles were able to itand in his Way : As 'tis faid of the Sun in the Firmament, in the xix. P faint, fo it may be faid of the Sun of Righteoufnefs in the Work of our Salvation, He rejoiced as a ftrong Man to run his Race, and never retted till he had brought it to a glorious Period.
And as he was mighty in purchaflng, fo is he in applying Salvation to the Souls of his elect Peo- ple. No Sins of theirs are too great and hainous for his Merits to pardon, no ObfHnacy of their Hearts too ftrong for his Grace to fubdue : Were they neve: fo vile, he can deanfe them, never fo
black,
)
9i SERMON VI.
black, be can beautify them ; never fo wicked and rebellious, but he can reclaim them, and make them a willing People in the Day of his Power : Yea were they never (o much loft, never fo much the- Children of Wrath, the Vaffals of Satan and Heirs of Hell, but he can fave them and pluck them up even from the Brink of Hell ; yea when they feem to be fome length fallen into it, and the devouring Flames catching Hold upon them ; he can pluck them up from thence into the midft of his heavenly Para- dife and Glory. And O then ! is he not a glori- ous Saviour, and is not his Ability to fave a glo- rious mediatory Excellency and Perfection. But now
3<%, Let us take a View of his Willingnefs, which I mentioned as another of his mediatory Excellen- cies. As he was fit and able fo was he willing, giorioufly willing to be a Mediator to us; and alas! what would the other two have done without the third ? This latter adds a Luftre and a Glory to the two former; what had become of us, and the the whole Race of Mankind, if, in the grand Con- fult of the Deity about the Redemption of a World, the Son of God had faid, as the Olive, the Fig and the Vine faid in the Parable of Jo- tham Jud. ix. Shall I leave my Fatnefs, my Sweet- nefs and my Wme, to go and be promoted over them ? Shall I leave my native Glory and Blef- fednefs, which I here enjoy in the Bofom of my Father, to go and be a Redeemer to thefe vik and abjeft Creatures of Clay, the Inhabitants of the Earth ? No I think them not worth my Pains ; they have ruined and undone themfelves, and re- ftore and redeem who will, I will not ; they have thrown themfelves out of Paradile, and for me they
(hall
on John i. 14. pj
(hall never be brought back again into It ; they have perfidioufly furrendered themfelves to theVaf- fallage of Satan, and let them ftay in his Service and reap the Fruits of it, for I will not leave Heaven to bring them out of Hell. Oh ! I fay, what had become of us and all the Pofterity of Adam, ii the Son of God had thus declined and refufed, as juftly he might, to be a Redeemer to us ? The very Thoughts of it, even in mere Sup- position, methinks, may be amazing and confound- ing to us: But Glory, Glory unto him for it, there was nothing of fuch Unwillingnefs in him ; no fooner was it moved m the great and eternal Coun- cil of the Godhead, that Man, fallen Man fhould be redeemed, but immediately and voluntarily, with a glorious Promptitude and Alacrity, he undertook the Work, Father I am willing, heartily willing and well-pleafed to go about this Bufinefs, for as difficult and hazardous an Undertaking it is : I am well content and fatisfied to obfeure for a Time my Godhead with a Vail of Flefh, to leave thefe heavenly Palaces, and go down to yon earth- ly Cottages, to put off my Crown of Glory and put on a Crown of Thorns ; to defend from the Throne and to mount the Crofs ; yea to go from thy Bofom not only into the Bowels of the Earth, but even into the Heart of Hell in the Agonies and Torments I muft fuffer : All this will I chear- fully do for the Sake of poor wretched Mankind, whom I love and am heartily willing to redeem : Nothing, I fee, but Blood, precious and divine Blood will redeem them, and I'll go down and gyve my Blcod a Kanfom for them. O was not this glorious, glorious and amazing Willingnefs in the Son of God, to become our Redeemer ? And
O!
94 S E R M O N VI.
O ! ought we not, whenever we think on it, to admire and adore him, and afcribe Glory to glo- rious drift ? <fo him who loved us, and wajhed us from our Sins in his own Blood, to him be Glo- ry for ever : Glory, Glory, Glory to this glorious Lover and blefTed Friend of Souls, the eternal Bkf- fings of Souls that were ready to perijh be zip on him ; who, when Sacrifices and Offerings, Burnt- offerings and Sin-offerings of any other Sort could not ao it, could not ranfom our Souls from Death and Hell, then faid Lo I come, lo I come willingly and chearfully, in the Volume of thy Book it is written of me, I delight to do thy Will O my God. Glory to him tor his free, unmerit- ed and feafonable Love and Willingnefs to fave us, juft when we were upon the Brink of Ruin, and falling head-long into the Pit of Deftruch'on, according to that ExprefTion of the A pottle, Heb. Y\. 16. For he took not on him the Nature of Angels y but he took on him the Seed of Abraham ; In the Original it is, Im^y^ttv&tti, he caught hold haftily and feafonably of them, juft when they were falling head-long into everlafting Ruin and Deftru&ion. But proceed we now in the
IT. Place to take a View of drift's , mediatory Offices and Functions, and the Glory that alfo fhines forth in them : And here, indeed, we have a bright Conftellation, a milky Way, I^may fay, in this Firmament of Glory. His three Offices fit like a royal Diadem and fparkling Crown upon his princely Head, and are all of them 1 weedy inter- woven one with another : He is a royal Prieft, and prieftly Prophet, and prophetical King, all in one ; next to the great Trinity of the Godhead, I may fay, there is not fuch another glorious Trinity as this.
But
on John i. 14. 95
:&ut let us furvey a little the Glory of his media- tory Offices each of them by itfelf, and
1. His prophetical Office, what fwcet and ami- able Rays of Glory do fparkle from thence? With what a Luftre doth he fhine in his prophetical Of- fice ? He is the Light of the World, all the Zrea- fures of Wifdom and Knowledge are hid in him z He is the great Affile of our Profejfion, and An- gel of the Covenant ; the AmbafYador of Heaven, the , Mejjias and anointed of the Lord whom the Father employed for making himfelf known to the World, No Man hath feen God at any tfime, the only begotten who is in the Bojom of the Father^ he hath revealed him. He aflifted, himfelf, ar the great Council of the Godhead that gave him his Inftruriions, he was cloathed with the ampkft Pow- ers of the Deity ; he was furnifhed for his Work with a divine and plenary Unction, he received not the Spirit by Meafure. When he "appeared, God himfelf appeared in all his mod lovely Per- fections, I'he Word was made Flejh, fays our Text, and dwelt among us, and we beheld his Glory, the Glory as of the only begotten of the Father full of Grace and Truth ; full of Grace and T'ruth, as full as an overflowing Fountain is full of Water. The Sweetnefs of Heaven was, I may fay, opened up and displayed in him : The divine Companions gave fail Vent to themfelves by him; Infinite Mer- cy dwelt upon him difplaying the Charms of her lovely Face, he well might be called the Mercy- feat : He was full of Grace and full of tfruth. All Truth was lodged in him, in him are hid all the Zreafures of Wifdom and Knowledge. In him was feen the Truth and Accomplimment of all the Purpofes, ali the Revelations and Promifes of God,
con-
9<S SERMON VI
concerning that grand Defign of Man's Redempti- on ; and in him was feen the Truth and Sub- fiance of all thefe Types and Figures, by which it was fhadowed out under the Law. Full of Grace and truth, a lovely Conjun&ion, and both Ihone with their fweeteft Splendor in the Face of Tefus Chrift.
When he was upon Earth, how marveloufly did he teach and preach ? He taught with Authority , and not as the Scribes : He charmed his Audience with the fweet and heavenly Strains of his Do&rine, All bore him IVitnefs, and wondered at the gracious Wotds, that proceeded out of his Mouth. He was the Way, and the 'Truth and the Lite, the Life as well as the Light of the World, He has brought Life and Immortality to Light by his Gofpel. He is the great Mafter ok Rabbles and Teachers in Ifrael; the great Head of Prophets, Apoflles, evangelical Paftors and Teachers ; The Hope of Martyrs, and the Author and Finifher of the Faith of Be- lievers. What a glorious divine Revelation has he bleft the World with ? What a happy Change does it make wherever it mines ? Men that were fitting in Darknefs and in the Shadow of Death are made to fee the Light : They are called out of Darknefs into his marvelous Light ; marvelous Light, that dis- covers fuch marvelous Things, the marvelous My- fterics of God, of his Nature, Counfels, Covenants and Works, efpecially the Myfteries of Redempti- on ; which Things even the Angels defire to pry into. O ! He is a glorious Prophet who gives Eyes to the Blind, Ears to the Deaf Lips to the Dumb9 and even fpeaks Life unto the Dead. That was a fweet Prophecy of him, and which he glorioufly has in all Ages accomplilhed, I fa. lxvi. I. $he
Spirit
J
on John i. 24J 97
Spirit of the Lord God is upon mey becaufe the Lord hath anointed me to preach good fadings unto the meek, he hath fent me to bind up the broken hearted^ to proclaim Liberty to the Captives, and the opening of the Prifon to them that are bound. He is a glo- rious Prophet to his Church, who received not the Spirit by Me a fur e, but in whom dwells all the Fulnefs vf the Godhead bodily. Mofes: Elija and Elijha, David, Ifaiah and Jeremiah, Daniel, Ezekiel and John the Baptift, and John the Divine, and all the Reft or the honourable Train of Prophets, whether under the Old or the New Teflament, they were all but leiler Lights in the Sphere of Prophets, who borrowed their Light from hirn, and refle&ed it back upon him.
O thou eternal Light, the Light that lightneth every one that cometh into the IVorld, fhine in upon our dark and contufed Minds widi one Ray of thy heaveniy Light, that in thy Light we may be made to fee Light , and be helped to conceive and fpeak aright of thee. But then,
zdly, Let us contemplate a little the Glory of Chrifti prieftly Office. The High Prieft of old, who was a Type ot him, was certainly a very good- ly Perfonage, when attired in all the gorgeous Robes of his Function, and the whole Leviticai Priefthood and Service was very pompous and folemn : But yet, thefe were all but very faint Shadows of the real and fuperlacive Glory of our immortal New Teflament High Prieft ; . they all pointed at him, they all paid Homa;e to him, and, in John the Baptift's Language, con f eft and faid, He that cometh after us 'is preferred before us. Chrift was then like young Jofepb, cloathed with a party coloured Coat of
Vol. II. G Types
98 SERMON VI.
Types and Rites and Figures, which his Fathet was pleaied to put upon him during the Nonage, I may fay, of divine Revelation : But when the Tutnefs of Sfime was cemey and the riper Years of the Gofpel were arrived, Chrift then appeared a ferfeS High Prieft, and took perfonally upon him the Execution of his Office, and O but he aded glorioufty in the Execution of it i When Manoab bffered Sacrifice, Judg. xiii. the Angel of the Lord, *tis faid, did wonderfully : And O but our high Prieft, ilx Angel of the Covenant acted glorious ftnd wondrous Things in the Adminiftration of his Office ! Was it nor glorioufly and wondroufly done, when, as you heard before, he offered him- felf to the Father as a Surety for loft Mankind, and engaged to attone for their Sins by the Sacrifice t>f bis Death} Would not this appear ft range and wondrous to the Angels when they iirft heard of it, but could not conceive how he fliould become a Prieft who was himfelf a God ; how he fhould ftand and ferve at the Altar, to whom all Airars and Oblati- ons are due; how he fhould make Attonement who bad received the Offence, and how he Ihculd die who was the eternal Life ?
Was it not glorioufty and wondroufly done in him, when not with the Blood of Goats or of Calve sy t?ut by his own Blood be entered once into the Holieft cf all, and made the everlafting Attonement, and obtained eternal Redemption for us ? Was he not a glorious High Prieft, when, in ottering up the ali- latisfying Sacrifice of himfelf, he flood environed in the Clouds of Smoke, the Smoke of his Father's Wrath, and fuftained the Flames of his Indignati- on, wraping themfelves about his facrificed human karate, and (corcjung him, I may fay, in all his 4 itufi-
on John i 14." 99
fenfitive Powers to the outmoft Degree of Angui/h* till divine Juftice cried out enough, I'm l'atisfied* my Honour is repaired, the laft Item of the Debt of elect Sinners is paid ? Was it not glorious in- vincible Patience and Fortitude of Soul, that made him endure all this without fuccumbing, and ne- ver to quite his Station, till hrtl he had appeafed Heaven by the fweet fmelling Savour of his all-ia- tisfying Oblation, and was able to cry out with the Voice of Triumph, It is fimjhed, the Redemp- tion of a World is finilhed, and the Travel or my Soul is now at an End ?
Was he not a glorious High Pried when he a- lofe from the Dead, like the Sun wading out ot an Eclipfe, ana ihone with a brighter Luftre than e- ver before ? And is not he ftill a glorious High Prieft in Heaven, where he fits exalted at the right Hand of the ^throne of Glory ; and, by pleading the powerful Claim of his Merits, makes a glorious in- terceffion for his People ? O glorious is the High Prieft of our Profeffion! Gl- rious is he in the Eyas of the Saints in Heaven, who have a nearer and clearer View of his Glories : And glorious alfo is he, in the Eyes or the Saints on Earth, who by Faith difcover his Glory at a Diftance; to you that believe be is precious, yea- and glorious too. He is the Lord eur Kighteoufnefs, by the imputation oi whole Righteoufnefs, we are juftified and acquitted in the Sight of God, and gloriouGy adorned with a Gar- ment of Salvation. He is the face ot God to the Believer, as Jacob faid to his Brother Efau, when he met with him in fo loving a Manner contrary to his Expectation, Gen. xxxiii. 10. / have feen thy Face as tbo' I had feen the Face of God, and thou was pkafed with me: So fays the poor Believer, G 2 aite$
loo SERMON VI.
after he has been diftrefTed with a Senfe of his Sin$> and the Apprehenfions of the Wrath of God, but has got the joyful Intimations of Pardon and Re- conciliation through Chrift, (o fays he of Chrift, and to Chrift, and that without Hyperbole or Com- plement, / have feen thy Face as if I had feen the Face of God, and thou waft p leafed with vie j yea thou art God's reconciled Face and Countenance to me, in thee I fee the Smiles of a reconciled God fhining forth upon me • Thou art the Mercy- Scat and Cherubims where God dwells, and whence he fhines forth with the Light and Jr.y of his recon- ciled Countenance upon me. Gody fays the Apoftle, 2 Cor. iv. 6. who commanded Light tojhine o;it of Darknefsy hath (Joined in cur Hearts, to ginje the Light of the Knowledge of the Glory of God in the Face of Jefus Chrift : And O what a fweet and glorious Face is that, in which the Smiles and Charms of ail the reconciled Attributes of God do ihine forth upon the Believer ? He is a glorious High Prieft in the Eyes of Believers, who has obtained tor them the Pardon of their Sins, Peace and Recon- ciliation with God, and a new Title to Heaven and eternal Life ; whither he has gene before them to take Pofjeffion of it m their Name, and where he continues employing his Intereft in their Behalf. And O what a glorious Notion has the Believer of him, now that he is gone into the Heavens, exalted at his Father's Right Hand, as his Advocate, Friend and Patron, and IntercefTor with the Father ! How does this encourage the Believer':? Heart, and afford him Boldnefs andConfidence in all his Addreffes to God, when he knows that he has luch a Friend at Court ? As the Apoftle hystfeb. iv.14,16. Seeingthen that we have a great High Prieft, that is faffed hit a
the
on John I 14. 101
the Heavens, Jcfiis the Son of God, let us hold faft our Profejjion. Let us therefore come boldly unto the ihrone of Grace, that we may obtain Mercy , and find Grace to help in Ftme of Need. How does this endear Heaven to the Believer, make him lift up his Soul to it, and with Pleafure range over the Fe- licities and Glories of it ; and long for the Day when he (hall be tranflated thither, where, when he comes, he (hall not be confidered as a Stranger, but be received into the Arms of his kind Redeemer and beft Friend, and live and dwell with him not only as a Spectator but a Sharer of his Glory for ever? How did it encourage old Jacob and his Sons to go down to Egypt, when they knew of Jofepb's being before him, and the Power and Intereft he had in the Land, and the kind Enter- tainment they mould meet with from him > And O ! how comfortable may it be to Believers to think of going to Heaven, tthen they know it is the Kingdom of their elder Brother Jefus, and that he is there before, them, and has prepared a Place for them, yea that, having loved them, and wa/bed them from their Sins in his own Blood, he fhall make them Kings and Priefis to God and bis Father. But I proceed in the
III. Place, To take a fliort View of ChrilYs Royal Office, and the Glory with which he is crowned as a King ; He is indeed the King of Glo- ry. The Kings or the Earth pretend to Grandure and Glory, and are apt to boaft enough of it, as Nebuchadnezzar did, in the iv. of Daniel, 30 o/m Is not this great Babylon that I have built for the Houfe of the Kingdom, by the Might of my Power ; and for the Honour of my Majefty ? But ah ! What are they all when laid in the Balance with Chrift ? G 3 What
101 SERMO N VI.
What is their Glory compared with his ? Like fo many Glow-worms compared with the Sun. He is the King of Glory. And O ! What a glorious and royal Court does he keep above ? How {lately and magnificent is his royal Palace in the highefl Heavens, the new Jerufalem ? You have it dc- fcribcd by high Metaphors in the lift of the Reve- lation. What a dazling Tnrone of Glory does he (it upon ? With what Glory and Majefty is he ar- rayed ? What a fparkling Crown of Glory does he Wear on his Head ? How glorious, as well as nu- merous, are his Attendants ? tfhoufands of tbou- fands minifler unto him, and Feu tboufand limes ten tboufand ft and before him, he is the Lord of Hods. O the glorious Armies of Saints and Angels, that ambitioufly wait his Commands and perform his Plcafure ! He fits en the right Hand of the Ma~ jefly on high, on the right Hand of the Power of God, Angels and Authorities and Powers being made fubjecl to him. He has a Name given bim above every Name that is named, Prince of all the Hier- archy or Heaven, great Captain of all the Armies of Heaven, glorious Head of the General Affembly of the Firft-born ; the adored Leader of all thefc dear Saints, who, having wafhed their Garments in the Blood of the Lamb, are cloathed with long white Probes, and do follow the Lamb, as his glo- rious Train where fever he goes. And is it not a glorious Intercefiion" he there makes in Behalf of his younger and tenderer Members on Earth, his Saints m Minority and yet undc Pupillage ? And are they not glorious Miflions of the Spirit, plen- tiful and glorious ErYuffions ot his Graces and Blef- fings, which ne bellows upon them ; making hi$ Angeis fly in Difpatcii througU all tt\e Quarters of
: the
:
on John h 14. ioj
the World in their Behalf, and for miniftring to and carrying fafcly nome thefe Dariing Heirs ofc Glory, that fo at laft his Body myfticai may be fully made up and compleated. He is the King ofGlory9 and it is not poffible for us now to have any right Conception of the Glory either of his Perlbn or Kingdom « As the Queen of Shebaxs Heart failed her, when fhe faw the Glory of Solomon's Courts fo our Spirits flag and fink, when we begin to think of the all-tranfcending and inconceivable Glory of Chrift and his Kingdom, our Spirits are not able for the Contemplation.
But he is not only a glorious King in that higher and more illuftrious Part of his Kingdom above, but he is alfo a glorious King in the Exercife of his regal Power upon Earth. How glorious is he hi the Day of his Power, when be girds bis Sword u- pon bis Ihigh with his Glory and with bis Majefiy^ and rides pro/perou/ly in the Chariot of the Gofpcl, conquering and to conquer i How glorious is he when he enters the Sinner's Soul with a triumphant Solemnity • when he mounts the Throne of his Heart, makes all his Powers pay willing Homage to him, and the whole Man rejoice for the happy Revolution ? How glorious was he when he entered the Lifts with all the Believers fpiritual Enemies^ and came off with Victory and Conqueft ? When he [foiled Principalities and Powers, and, making a Shew of them openly, triumphed over them on hit Crofs ? When ht/Iew Death and buried the Grave, and made the Victory lo extenfive, as that all his People can triumph over them too by Virtue ol his Conqueft, O Death where is thy Sting! O Grave where is thy Victory ! Thanks he to God who gi-oetb us the Vi fiery through our Lord Jeftis Chrifi ? How G 4 8lo<!
104 SERMON VI.
glorious ha"s he many Times been, even in the tem- poral Deliverances of his People, the great Salvati- ons he has wrought for them, and the notable O- verthrows he has given their Enemies ; fo as his People have been made to fay thereof, This ts the. Lord's doing and marvellous in our Eyes ? O be is the Lord ftrong and mighty, the Lord mighty in Battle! And how happy is it for his People to, be under the Protection of fuch an Almighty King ?
He is a glorious Ring* glorious even in the Laws by which nc governs his People, and the Duty and Service he requires of them Holinefs is the Sum thereof, and that is a glorious Thing, He is glorious in ffolitiefs hi ink If, and fo are his Laws and his Service : Holinefs be.cometh his Houfe forever. He is a glorious King, and efpeciady will he appear to be fo in the End, when he comes to judge the World at the lad Diy ; that will be a glorious Adminiftracion of his regal Power. His. firft Coming was obfeure in the Form of a Servant : But his fecond Coming will be glorious, infinitely glorious. He will come in the Glory of his Father and all his holy Angels with him: Heaven (hall be unvailed, and all the unfeen Glory of it brought forth i the Curtain of the Clouds ihall be drawn afide, and forth fhall come the Son of God in a glorious and amazing Solemnity, aggrandized with all the Glory of his Father, and attended with all, his n Angels. If ever you have feen in a
clear a. id fdent Night, the Heavens all rhrong'd with gleaming Stars, imagine that for each of thefe Stars you few a Noon-tide Sun, and oue Sun in the mid ft of them, as bright and dazling as all of th.m, a.11^ ta.ls but faintiy can give you a Con- ception
on John i. 14. 105
ttption of the infinite Glory of Chrift at his fecond Coin ten he comes *;/ the Glory of bis Father
and all bis holy Angels with him. O how glorious will be his Work in that Day ? When the Son of Man JJjall come in the Glory of bis Father and all bis holy Angels with bim, then (hull he Jit on the Throne of his Glory ; and before bim Jh all be gathered all Nations, and be JJjall fe par ate them one from another \ as a Shepherd dividetb bis Sheep from the Goats. O how glorious ! H «w raviihingly glorious Sight of him be to Believers, when he comes 1 glorified in his Saints \ and to be admired in all them that believe in that Day i And how glorious, terribly glorious will he be to the Wicked, who (hail be pun:Jhed with everlafifttg De Sniff ion flowing from \be Prefence of the Lord and . be Glory of bis Pczer !
And thus now I have endeavoured to give you £>me Profpe&s of the Glory o; Chriit, Firft, Ch" the Glory of his Mediatory Excellencies; And, idly, Or his Mediatory Offices and Functions. I mould now proceed to conlider the Glory of his Life and. Actions, the Giory of his Death and Surlcrings, for there is even a Glory i\\ hisdarkeft Clouds, a So- lemnity in his Wo, Victory in his Death, Con- qucft on his Crofs j And then I fhould proceed to conlider the Glory ot his Rcfurre&ion, Afcenfion, Exaltation and coming again to Judgment : But b.caufe the Time calls upon me to be done, and I have already t m (I of thefc Things in
Part, I mill paGs the mors particular Confideration ot them, and only c ly the Glory of
Chriit difplayed in his Ordinances, and then con- clude.
Let
to6 S E R M O N VI-
Let us then, in a few Words, confider the re- flected Glory of Chrift as difplayed in his Ordi- tpances. The Ordinances of Chrift, efpecially that ©£ the Sacrament, which we are this Day to for lemnize, are the Mirrors in which the reflected Ray? o£ his Glory are difewered and beheld by his Saints, the King is held in his Galleries : A glo- lious high Throne From the Beginning is the Place €>£ our Sanctuary : they have feen thy Goings, Q Cod, even the Goings of my God my King in the $ancluary; Glorious Things are fpoken of thee, O thou City of God; thy lVayy 0 God, is in the gantJuary, who is fo great a God as cur God ? thou mt the God that doft Wonders. Q ravilhingly bright and blifsful are the Difcoveries of the Glory ©£ Chrift, which he fometimes vouchfafes to hi$ Saints in his Ordinances : He makes all his Glory to pafs before them ; he caufes them to fay, as yacob laid of Bethel, this is the Houfe of God, this is the Gate of Heaven ; he makes them to fay with peter, and James and John on the Mount, Maftet it is good for us to be here, let us here make three ta- iernacles ; he there opens a Door to them in Hea- ven, and makes them think that they are caught up into the third Heavens, and there fee the throne ef God and him that fits thereon, and the Lamb of God m his Right Hand ; and hear the Hallelujahs of Angels and of Saints, the ten thoufand times ten thou f and, and thoufand ef thoufands that ft and before the throne, and fay, Blejfing, and Honour , and Glory, and Power, be unta him that fitteth on the throne, and to the Lamb, for ever and ever. And O ! that on this prefent Occafion and Ordi- nance we could get fuch a Difcovery of the Glory ;of our Redeemer Jefus Chrift j O ! that To-day
we
on John i. 14. 107
w could fee the King in his Beauty, and behold our King with the Crown of Glory upon his Head- O ! that we could fee one of the Days of the Son of "Man ; 01 that the Arm of the Lor$ might be re- vealed among us ; O ! that his Glory might fill out tabernacle; O ! that we might fee the Son of Man walking in the midft of the golden Candlefticks ; O i that we could fee the Maiter of our Feaft fitting at the Head of his own Table, giving chcarful and hearty Welcome to his Guefts, faying, Eat, Q Friends, yea drink abundantly, O beloved; O! that we did ly, with the beloved Difciple, in his Bofora, that we faw and felt what we never might forget, and might all be made to go away, faying, Surety the Lord was in yonder Place, furely Chrift was aC that Communion, and we indeed beheld his Glory.
And therefore, now to conclude with a Sentence or two for Application, after the faint Reprefenta- tion you have had or the Glory of Chrifl, I hope there are none among you who have not now molt high and honourable Thoughts of him, who do not admire and adore him, and count him the Chief among fen thou f and, yea the chief of Ten thoufand Worlds ; and who are not ready to queftion your own Felicity, that fuch a glorious Perfonage mould daign to come under your humble Roof, and to fay, with David, And will fuch a God indeed dwell with Men? And yet behold he comes, and ail the Train of his Mediatory Glories with him, ready to take up his Abode with you, and to lodge him- felfin the poor Cottages of your Hearts: Behold he ftands at the Door and knocks, if any Man will open unto him> he will come in and fup with htm ; O give him. ready Accefs, lift up your Heads O ye
Qates,
rio8 SERMON VI,0V.
Grtes, and be ye lifted up ye everlafiing Doors, thai the K'U^ of Glory may come in ; Prepare, prepare ye the Way ofibe Lvrd, and make bis Paths ft raight, le+ every Valley be filled up, every Mountain and H'll brought low, let the crooked Ways be made firaigbt. and the rough Ways fmooth ; And ye do all fee the Salvation of God. Behold the Bridegroom cometb, azvake and trim your Lamps ye Virgins, and go ye out to meet him. Rejoice greatly O Daughters of Zwn, foout O Daughters of Jerufalem, behold your King cometb unto you, be is juft and having Salvation : Let your Hearts run before and welcome Jinn ; Cry Ho f anna to the Son of David, bleffed is he that cometb in the Name of the Lord, Hofanna in the higheft. Even fo Lord Jefus come quickly. And now unto the King immortal, invijlble, the only wife Gcd, be Honour and Glory for ever and ever. Amen.
S E R*
109
SERMON VII.
Luke xiii. 24.
Strive to enter in at the fir ait Gate : Tor many, I fay unto you, will feek to enr ter in, and Jh all not be able*
3 there are thofe in the Chriftian Chuirh who conceive the Way to Heaven to be much more difficult than, thr.-ugh the Grace of God, it :$; fo there arc others who in their own Imaginations fo fmooth and plain this Way as to kave in it little or no Difficulty at all : Both thefe Extremes are to be avoided, and Men are to be equally guarded againit the one and the other. And fee- ing, perhaps, there are nor fewer who imagine that the Way to Heaven is eaiier than indeed ic isr than there are who think other wife, I have made Choice of thefe Wocds of our bleffed Saviour as the Subject ot my Difcourfe to you ; that by (peaking from them I may reprefent to you the Difficulties that indeed occur in the Way to Hea- ven and eternal Life : Not to difcourage you, or
to
no SERMON VII.
to make you fhrink at che Thoughts of encounter- ing them, but to guard you againft Sloath or Ne- gligence in a Matter of fuch vaft Importance to you, and to excite you with all fuitabk Rdoluti- on and Vigour to face thefe Difficulties, and to ftruggle and ftrive with them till ye have over- come them; according to the good Advice or Command of our bleffed Saviour in the Text Strive to enter in at the ftrait Gate, for many I fay unto you will feek to enter in and fhall not be able. That our Saviour here fpeaks of Mens Admiffion into Heaven, under the Notion of entering in at the (Irait Gate, is plain from what is told us in the preceeding Verfe, as the Occafion of his fpeak- ing after this Manner, tfben [aid one unto htm> Lord are there few that fhall be faved? And he faid unto them, by Way of Reply, Strive to enter in at the ftrait Gate, for many I fay unto you will feek to enter in and floall not be able.
Some think, and not without Reafon, that our bleffed Saviour in this Figure of the ftrait Gate% and entring by it, fpeaks in Allufion to the Cu- ftom of the Jews, on Occafion or their Marriage- folemnities, or Marriage-feafts, when, for keeping out the Croud that gathered about the Doors of the Houfe where the Marriage was folemnized, the larger Gate was kept fhut, and only a ftrait Gate or Wicket opened, for letting in tnofe who were invited to the Marriage; and by which they could not enter without ftriving and ftruggling, by Rea- fon of the Croud that thronged the Doors. And this feems plain from the following Context, I mean that our blefTed Saviour makes fuch an AU Jufion, from ver. 25. down to the 31. When once the Mafter-of the Houfe is rifen up, and bath (hut
U
on Luke xiii. 24, ill
to the Door, and ye begin to ftand without, &n& to knock at the Door, faying, Lord, Lord, open un- to us ; and be /hall anfwer and fay unto you, 1 know you not whence you are : ihen (ball ye be- gin to fay, We have eaten and drunk in thy Pre~ fence, and thou baft taught in our Streets. £t& be (ball fay, I tell you, 1 know you not when®? you are ; depart from me all ye Workers of Iniqui- ty, tfhere (ball be weeping and gnajhing of ^eet\ when ye fball fee Abraham, JJaac, and Jacdb^ and all the Prophets in the Kingdom of God, and you yourfelves tbruft out. And they fliall come from the Eafty and from the Weft, and from the North* and from the South, and Jliall fit down in the Kingdom of God. And behold, there are laft which /hall be firft, and there are firfl which Jbatt he laft. But this Figure of a fir ait Gate, and as yoa have joined with it a narrow Way, Matth vii i f„ to denote the Difficulties of the Way of Religion and Virtue, in order to Mens arriving at true Felicity, was not peculiar to the Jews, nor on- ly made Ufe of by our blefTed Saviour,* fome of the Heathen Philofophers fpoke much in the fame Strain, and particularly Cebes's tabula is an Al- legory wholly of this Sort.
Strive to enter in at the fir ait Gate: Strive, the Word in the Original is very ftrong, agonize or drive as in an Agony, like the Wreftlers inf the Olmypick Games, who ftrove and ftruggled witk their utmoft Agility and Force for the Victory ovee their Antagonifts. But,without infilling further on the Explication of the Words, in them we have our blef- fed Saviour, ift, Plainly fuppofing, or, if you wiii, in- timating, that there are Difficulties in the Way to Heaven and eternal Life, according to„ the Figure
of
ni SERMON" VII.
of entering in by the ft rait Gate 'here ufed by him ♦ idly, We have him enjoining us refolurely and vi- goroufly to encounter tlud Difficult its till we have overcome and mattered them, in order to our bein<* admitted into Heaven and made Partakers of eter- nal Life: And idly. We have an Argument to en- gage and excite us to this, namely, that faint En- deavours of this Sort, which will be found to be the Cafe of many, will be of no Avail ,• for many 1 fay unto you, will feek to enter in, and JJoall not be able.
In difcourfing on this Subjrct, T fhall, I. Shew you that there are Difficulties, many and great Difficulties, in the Way to Heaven and eternal Life, and whence efpecially they doarife: II. I fhall ofter fome Considerations, by Way of Argu- ment to engage and excite you with a fuitablc Refolution and Vigour to encounter thefe Difficul- ties ; or, as our Saviour exprefles it in the Textj to ftrive to enter in at the ftrait Gate : And, amongft others, I (hall bring in the Argument ot Reafon in the Text, Many will feek to enter in and fhall not be able : III. I (hall fubjoin fome Things further by Way of Advice and Direction.
I. I mall fhew that there are Difficulties, many and great Difficulties, in the Way to Heaven and eternal Life, and whence they do arife.
ift, That there are Difficulties, many and grea*: Difficulties, in the Way to Heaven and eternal Life. And this is what is exprefly a (Verted, or plainly intimated in many Places of the Scriptures, efpecially thofe of the New Teftament. I fhall direel: you but to a few of them. And the firii is that parallel Text in the vii. of Matth. 13, 14. where fays out Saviour, Enter ye in at the ftrait
Gate,
in Luke xiii. 24: i f jj
Gate, for wide is the Gate, and broad is the Way that leadeth to 'Definition, and many there he which go in iter eat: Becanfe ft rait is the Gate and narrow is the Way which leadeth unto Life, and few there he that find it ; the Word in the Original imports a, Way in which one is pretfed, ptefTed with Difficul- ties and Hardships on every Side.
Another Text importing the Difficulties that arc in the Way to Heaven, is that of the Evangelift, Mat. xi. 1 2. where fays our Saviour, from the Days of John the Baptift until now, the Kingdom of Heaven fufferrth Violence, and the Violent take it hy Force : 'Tis true, that this Saying of out Savi-^ our has a more immediate Refpect unto the King* dom of God on Earth, or the Gofpel State, com-1 mencing from the preaching- of John the Baptift% and the remarkable Urgency and Ardor with which fo many prerfed forward into the Belief and ProfeP (ion of the Doctrine of the Gofpel, as taught firfl by John, and afterwards by Chrift and his Apoftles; But as the -Kingdom oi God on Earth is always to be considered as a Type of, or Introduction to* the Kingdom of God in Heaven, and what is faid of the one is more fully accomplifhed with Refe- rence to the other : So thefe Words of our Saviour* in which he fays that the Kingdom of Heaven fuf- fereth Violence, and the Violent take it by Force, may well be taken to import, that as there are great and Considerable Difficulties in the Way to Heaven ; fo thefe Difficulties cannot be overcome and removed but by a holy Violence, and he that would be pof- feft of Heaven and eternal Life mud take hold thereof and grafp it with a rapacious Hand, as the \Vord in the Original imports. Vol. II. H Ario-
U4 SERMON VII.
Another Text I cite to this Purpofe is that of the Apoftle to the Phillipiam ii. 12. Wherefore my Beloved* as ye have always obeyed not as m my Pre* fence only, but now much more in my Abfeuce, work out your own Salvation with Fear and trembling : Where the Apoille exhorts them to work, not only at the Work of their Salvation, but to work it out, And that with Fear and trembling -, leaft after all they did they fhould be found to have done too little: Which plainly imports that there are great Difficulties in the Way of Salvation, which are not $0 be funaounted and overcome but by great La- bour and Pains, work out your own Salvation with &ar and trembling. Agreeable to what the Apoftle to the Hebrews fays, HeV. iv. 1. Let us therefore fear, lefi a Promife being left us of entering into bis Kefi, any of youfbouldfeem, fo much as feem or be ia any Hazard of coming fhort of it. And fays the A- poftle Peter, 1 Ep. iv. 18. And if the Righteous fcarcely he faved, where fhaU the Ungodly and Sin-* Her appear : He fuppofes a fear eels, a Difficulty and Hazard even in the Salvation of the Righteous.
And to the fame Purpofe, or to intimate the fame Tiling to us, are all thefe Figures made ufe of Jn Scripture, which import vail: Labour and Pains 6$ neceflary in order to Our attaining to Heaven and eternal Life: As that of fighting a Fight, run- - ing a Race ; wrefiling not only with Flefb and Blood* \ut with Principalities and Powers, and the Rulers* (f the Darknefs of this World, and the like : The Import of all which Figures is, that as there ara great Difficulties in the Way to Heaven, lb it \% not without great continued Labour and Pains that we can exped to overcome them. This was alfo fee}4 forth in the Type or. Figure of the Children of 4 Jfraet
on Luke xiiL 24I 115
Ifrael their traveling through the Wilderncfs to the Land of Reft promifed to them : A$ the earthly Canaan was to them a Type and Figure of the hea- venly ; fo the Wildernefs through which they travel- ed was a Figure of thefe Difficulties, HardUiips anil Trials^ through which all that hope to arrive at fcaven muft be forcing their Way whilft they ate in this World, preffing forward, as the Apofttc Paul fays, towards the Mark, for the Prize of tHe Bigb Calling of God in Chrift Jefus ; arid, a* our Saviour exhorts in the Text, finding to enter in at the fir ait Gate.
But whyfhould Iftand to prove a Thing foverf $>lain, that there are many and great Difficulties in the Way. to Heaven ? Seeing it is upon Account thereof thatfo many in all Ages have flood aloof aneffhuned to enter on that Way ; and alfo that fo many, after that they have entered on that Way have relinquifh- ed it, as not having Heart enough to combat with* the Difficulties of it. The great Number of Apo- flares in ail Ages, efpccially in the Times of Perfe- ction, plainly fhew that there are Difficulties ih the Way to Heaven not eafy to be overcome : And the Faintihgs and Backflidings even of the Godly themfelves, their {low and tardy Motions, and fihall Progrefs in the Way of true Religion and Holineft, tare too plain and fpeaking Evidences thereof. There are, I fay, Difficulties, many and great Difficulties in the Way to Heaven.
I proceed now to mow, idly, Whence efpecially they do arife, and I fhall reduce all I have to fay oh this Matter to thefe three Heads : I. The Difficulties that occur in the Way to Heaven proceed from the Corrup- tion of our own Nature : II. From the painful and arduous Work that we have to do in order to- ll \ o\it
u6 S E R'M O N VII.
our getting to Heaven, and being prepared fot it: And IIL From the Oppofition that is made to us in out Way Heaven-ward by the Enemies of our Souls.
I. The Difficulties of Religion or of the Way to Heaven proceed from the Corruption, the Weak- nefs, Imbecility, yea Pravity and Perverfenefs of , our own Natures. There are thefe feveral Indifpo- fitions of pur Nature*, which, while they cleave to us, and in fo far . as they cleave to us, cannot but make the Way to Heaven difficult to us.
i. There is the Ignorance and Blihdneft of out Minds, by Reafon whereof we know not the Way to Heaven ; and, even after it is pointed out to us, cannot purfue it without Wandering and going a- ftray. Heaven is a Place at a great Diftance from us, we have only heard of it by Report, we never traveled the Road to it before ; and unlefs we be affifted by Guides, we cannot know how or by what Way to bend our Courfe towards it. And tho' a gracious God has been pleafed to fumifh us who live under the Gofpel with excellent and infal- lible Guides, his Word and Spirit, yet we are apt* many Times through the Perverfenefs of our Hearts* to fhut our own Eyes and lofe Sight of our Guides, as well as of the Way in which they would lead us to Heaven and eternal Life. The Heathens grop- ed miferably in the Dark, they had many fruitlefs Enquiries and Difputes about the chief Goody and the Means of attaining it : Their Enquiries of this Sort were attended with as much Disappointment, I may fay, as thofe of others after the Pbilofopber's Stone. And tho5 by Means of the Gofpel Reve- lation, there is a clear View of the true and chief Happinefs of Man, or, which is the fame Thing,
of
pn Luke xiii. 14. ifj
of a Heaven of immortal GJory and BlefTednefs ir\ the Enjoyment: of God, tho', I fay, there is a clean View of this opened up by Means of the Go- fpel-revelation j yet ifMen indulge them.fclves in their natural Ignorance, and when Light is come into the World they love Darknefs rather than Light% in what better Condition are they for traveling to- wards Heaven, than the blinded Heathens w;ere, who had the Underftanding darkned, betng alienat- ed from the Life of God through the Ignorance that was in them, becaufe of the Bhndnefs or Hardnefs of their Hearts ? as the Apoftle fays of them, fiph. iv. 18, Certain it is that the natural Ignorance and Blindnefs of our Minds, in fo far as it continues with us and clouds our Underftanding, makes the Way to Heaven a difficult Way, and if this Igno~ ranee be not only natural but wilful, affefted and indulged, it is hull o( worfe Influence : And is not only more difficult to be cured, but brings, as it were, a double Scale upon the Eye, for, as we ufe to fay, who fo blind as they that will not fee.
2. Unbelief. The natural Unbeliet of Men? Hearts is another Indifpofition that makes the / to Heaven a difficult Way, in fo far as this Irtc - pofition prevails over them: If it has intirely the Afcendant over them, and they are altogether un- der the Power of Unbelief, then it is not only diffi- cult but wholly impoflible for them to make one Step towards Heaven ; For, as the Apoftle fays, Heb. xi. 6. He that cometb unto God muft believe that he is, and that he is a Rewarder of them tha( diligently fee k him : And as Unbelief has a partial Influence over Men/ in fo far muft the Way to Heaven be a difficult Way to them. Tis by Faith ia a peculiar Manner that Men travel Heaven-
H 3 ward :
iig SERMON VII.
watd: fbejuft/batt live by Faith; and by Faith the ancient Patriarchs fought a better Country, that is an heavenly, Heb. xi. 16. But Unbelief, in fo fer as it prevails, lays a Bar in Mens Way fo as they cannof advance Heaven- ward, nor be ever admitted jnto the Enjoyment of it. And therefore, as an Emblem and Figure of this, the Apoftle to the Hebrews imputes the Exclufion of the Children of JfraelmttitlVtldefnefs, all of them who came out of the I^and of Egypt y he, imputes their Exclufion out of the.promifed Land to their Unbelief, Heb. Jii. 1 p. So, fays he, we fee they, could not enter i\\ tycaufe of Unbelief And alas ! my Brethren, Un- belief i^ an Habit that greatly prevails in the Minds fcf the 'Generality of the Children of Men, and even Of thefe who are called Chriftians, not to fpeak of thofe who may be feid to be abfolutely under the tower 6f Unbelief : How few of ihefe who pretend to Believe that there is a future §tate, a Heaven of fcvcrlafting Glory and .BlefTednefs for the Reward of the Righteous, and a Hell of 'endjefs Woe and Mi- fery for the Puniihmcnt of the Wicked, how few are they of thofe who pretend to believe thofe Things, that have a fixed, lively and influential Belief thereof ? Had they but as much Faith of thefe Things upon the -divine Teftimony, as Men have of many Things u- pon the mere Report and Teftimony of Men like themfelyes, we mould fee them acting another Part than they do : What is more common than for Men, merely upon the Information of other Men, and the Credit they give to their Teftimony, to undertake dangerous Journjes and Voyages to the remotefi Part$ of the Earth, in hopes of their bettering their Fortunes by their getting there: And did Men give tju£ &> much Credit to the Teftimony of tho ever
blcfled
on Luke xiii. 24. 119
blefled God, and the Truth of his Promifes, aflur- ing them of the Certainty and Excellency of Heaven, and how infinitely better it is for them to be there, than to be poffeft of any the moil deferable State on Earth that can be imagined, would they not a& At another Rate than, alas ! they do ? Would they not be far, far more earneft and vigorous in theit Endeavours to get to Heaven, than, alas ! we fee they are ? Oh my Brethren ! Unbelief is a more common Thing than we imagine, it has too much Place in the Hearts of us all : And in fo far as it prevails in us, it lays Bars and Qbftru&ions in our Way to Heaven, and makes it become indeed a difficult, yea, and to many an impoffible Way.
3. The Perverfe Inclination of our Wills, their Alienation from God, the ftrong Attachment of our Afife&ions to earthly and fenfible Things, and the great Power that evil Habits have over us, they are all Indifpoficions of our Natures that render the Way to Heaven a difficult Way to us : I put all thefe together, tho* they might well be feparated, but I fee I have not now Time to fpeak of them fe- parateiy. Our Wills are naturally ftrongly inclin- ed to what is evil, and averfe to what is good ; and thp* good Education and Example, ferious Reflecti- on and Study may in fome Meafure cure or rather corre& this, and the Grace of God only can do it more throughly and effe&ually : Yet every Man, even with all thefe Advantages, when he looks into his own Breaft, will be furprued to find remaining iii him fuch a ftrong Inclination to what is evil, and Aversion to what is good. This is what the Apoftle Paul complained of with fo much Concern, with Reference to himfelf, Kom. vii. 15. to the End, where he reprefents his corrupt Will as combating H 4 with,
flo SERMON VJI.
with, and- too too frequently prevailing over his re- newed Will ; or his Will as unrenewed being fome- times too much a Match for his Will as renewed and 'fanftified. Oh how much are our Hearts alie- nated from God ! Witnefs to this the Pain that it is £o us to think of God ; the Force that it is upon our Spirits to draw near to him in Prayer and Praife,and other Ads of Devotion ; and the Weari- nefs that it is to us to ferve the Lord : And how ftrongly are our Afteetions attached to earthly and fenfible Things ? How eagerly do Men purfue the Things of this Life ? How juft is that Obfervation of the Pfalmift, Pfal. vi. 4. Vberebe many that fay, who will jhew us any Good} How fondly do they run to acquire, and with what Pleafure and Satif- fa&ion do they indulge their Senfes in the Enjoy- ment of fenfible Obje&s, fo as to have no other Notion or Tafte of Pleafure or Happinefs but what fefults from thence? And then if we confider the Power that evil Habits have over us, how tenaci- cufly they flick to us, and how it is next to an Impof- Ability for us to fhake them off, according to that of the Prophet, Can the Ethiopian change his Skin, or the Leopard his Spots, no more can ye that are ac- cUftomed to do evil learn to do well. If, I fay, we confider all this, we cannot but fee what great Dif- ficulty in the Way to Heaven and eternal Life arifes from the Indifpofition of our own Natures. But then idly, As Ignorance and Unbelief, and the Pejr- verfenefs of our Wills, fo the Impotence of our Na- tures gives Rife to many and great Difficulties in the Way to Heaven and eternal Life. Tho* we know the Way to Heaven never fo clearly, yet we are not iableof our felvcs to purfue it • we are by Nature, as tJae Apoftle fays, to every good Work reprobate^ and
tie
on Luke xiii. 14. 12,1
%ve are not of our/elves fufficient fo much as to think ene good bought. To a lame Man 'tis difficult to walk in the plained and fmootheft Way ; and our Natures are fo difabled by the Fall, that we cannot move one Step in the Way to Heaven, till we are renewed in the Spirit of our Minds, and our Natures are reftored to fome Meafure of Spi- ritual Strength and Ability by the healing Power of Divine Grace. As Chrift in the Days of his Flefh, not only made the Blind to fee, but alfo the Lame to walk : So unlefs we feel the Power of his Grace upon our Hearts, for producing both thefe Effects upon us in a fpiritual Senfe, the Way to Heaven muft remain not only a difficult Way to us, but a Way in which we cannot move one Step : Nay, the Dead may aflbon rife, and move and walk, as we walk in the Way to Heaven, who are by Nature dead in Zrefpaftes and Sins. And hence it is reprefented by the ApoiHe, that nothing lefe than a Power that is able to raife the Dead, yea nothing lefs than a creating Power, is able to put us in a Capacity of doing thefe Things that are nc- ceffary in order to our obtaining eternal Life, Eph. i. ip, :o. where he prays for the Ephefiansy that they might know what is the exceeding Greats nefs of his Power to us -ward who believe, according to the working of his mighty Power ; which he wrought in Chrift, when he rjtfed him from the dead, and fet him at his own Right Hand in the heavenly 'Places. And Chap. ii. <ver. 10. For we are his Workmanfhip, created in Chrift Jefus unto good Works, which God hath before ordained, that we Jhmld wdlk in them, as the Way to Heaven and eternal Life. II. The Difficulties in the Way to Heaven arife from the painful and arduous Work we have
Ill SERMON VII.
to do, in order to our being prepared for Heaven* Sudour arriving at the Enjoyment of it. I ftall fugged to you fome Inftances of this Work, that the Difficulties arifing from thence may the more, clearly appear to you. And in the
ift Place, There is Repentance, a deep, and fo- lcmn Repentance for all our bypahj Sins and Tranf- greflions, as the firft Step we can make in the Way to Heaven and eternal Life, This is a very difficult Work, and exceedingly painful to Flefli and Blood, or to our corrupt and unrenewed Nature. Hence it is in Scripture cxpreft by a rending of the Heart, and a breaking of the Heart% Joel ii. 13. Kent your Hearts and not your Garments y And turn unto the Lord your God, be is gracious and merciful, flow to Anger, and of great Kmdnefs. And Pfal. Ji. 17. Stbe Sacrifices of the Lord are a broken Spirit ; a broken and a contrite Heart, O God, thou wilt not defpife. And hence alfo it is Compared to the difquieting Senfations of bodily Pains and Sicknefs. As in the vi. Pfalm, where the Pfalmift cries out as in an Agony, Have Mercy upon me, O Lord, for I am weak ; O Lord heal me% for my Bones are 'vexed ; my Soul alfo is fore vexed ; But tbou% O Lord, — How kng ? And Pfal. xxxviii. where from the Beginning of the Pfalm lie cries out with great Vehemence and Fervour, from the paiu- ful Senfe he had of his Sins, and the Difpleafure of God to which they expofed him : O Lord rebuke tne not in thine dinger, neither cbaften me in thy fat Difpleafure ; for thine Arrows fiick fafi in mey and thy Hand prejfeth me fore ; there is no Soundnefs in my FleJJj becaufe of thine Anger , neither is there any Reft in my Bones, becaufe of my Sins : For mint Iniquities have gone over my Head} as an heavy
Burdta
on Luke xiii. 14. 12^
Burden they are too heavy for me. And that is $ ftrong and lively Figure, as all chat have Expe- rience of the Thing will mere efpecially be fenfible of, by which you have the Pain and Sorrow, and Agony of a true and rhorow Repentance expreft^ £ecb. xii. 10. And they Jhall look ttpon me whom they have pierced ; and they {ball mourn for bitnA as one moumethfor his only Son, and Jhall be in Bit- ternefs, as one that is in Bitternefs for his Firft-bom. Now, my Brethren, this Work of Repentance, except it be in the Cafe of thofe whom the Grace of God has early prevented, fo as to keep them from being deeply engaged in a (inful Courfe, is the firft Step that Men can make in the Way to Heaven and eternal Life : They mull be con- verted, turned about from the Ways of Sin to the Ways or God and Religion ; and their Con- yerfion implies, or, if ye will, conlifts in their Re- pentance for their pall: Sins, that is, their deep and hearty Sorrow for them,, and their Refolution to forfakc them, and walk in the Ways of new Obedience for the future. And not only is Re- pentance neceflary at a Man's firft entering on the Way of Religion and Holinels, or the Way to Heaven and eternal Life ; but it is neceflary every Pay afterward upon Account of his daily Sins, which he muft be purging off by a daily Repentance : And efpecially when, as often will be his Gafe, he is involved in the Guilt of more hainous Sins, through the prevailing Power of Temptations, and his own Corruptions joining LTue together ; efpe- cially then is he, by a deep anc fpeedy Repentance, Co recover himfelf out of the Snare of the Devil, to purge off the Guilt of his Backflidirigs, and gee fiinifelf reflored to the; Favour of God, and pu?
again
fi4 SERMON VII
again in a Capacity to purfue his Way Heaven* ward. And, my Brethren, that Repentance that isneceffary for recovering the Godly from their' Packflidings, in Point of Pain, AfRi&ion and Agony of Mind, falls little fhortofwhat of this Sort Men feel, even at their firft Converfion -y as witnefs thefe Expreflions of the Pfalmifl: I have al- ready mentioned. And now, my Brethren, when. Repentance is fo difficult a Work, (and I hope none of you doubts but it is neceffary, abfolutely neceffary, in order to one's obtaining the Remifllon, of his Sins, and a Right to eternal Life, fince the holy Scriptures ot Truth fo plainly declare it to be fo) when, I fay, Repentance is fo difficult a Work ; fo hard, fo painful and grievous to Flefliand Blood, or the corrupt and unrenewed Natures of Men, muft it not be owned that it is no eafy Matter to befaved, that flrait is the Gate and narrow is the Wty that leadeth unto Life ; and that particularly upon Account of the Difficulty of the Work of true Repentance, the Way to Heaven is a difficult Way?
2. Mortification, that is another nectary and difficult Work that makes the Way to Heaven a difficult Way. This is plainly held forth by our blefled Saviour in what he fays, Matth. v. 29, 3 0, touching the plucking out of the Right Eye, and cutting off the Right Hand : And if thy Right Eye offend thee, pluck it out, and caft it from thee ; for it is profitable for thee that one of thy ^embers, Jhouldperifoy and not that thy whole Body fhould be caft into Hell: And if thy Right Hand offend thee^ cut it off, and caft it from thee ; for it is profitable for thee that one of thy Members Jbotfi perifh, and not that thy whole Body (hould be caft into Hell ;
Now
en Luke xiii; i& iz£
Now that by the Right Eye and the Right Hand, bur Saviour means our Lulls that are deareft to us, arid that we love moft to gratify, is plain from what he fays in the preceeding Verfes concerning the adulterous Look of the Eye, and the adulterous Luft of the Heart. And indeed there is not any? Thing more recommended to us, and with firongcr Enforcements, in. the holy Scriptures, than that Duty or Work of Mortification. See what ths Apoitle Paul fays, Rom. viii. 12, 13. therefore, Brethren, we are Debters, not to the Fle/b, to linjei after the Flejb : For if ye live after the Flejb, ye (hall die ; hut if ye through the Spirit do mortifie the* Deeds of the Body, ye fhall live. And Gal. vi. 7, g. Be not deceived ; God is not mocked : For wbatfo- ever a Man fowetb, thatjhall he alfo reap. For he that fowetb to his Flefh, fhall of the Fleflo reap Cor- ruption t But he that fowetb to the Spirit, (hall of the Spirit reap Life everlafting. And Col iil 5, 6% 8, 9, 10. Mortifie therefore your Members which are upon the Earth • Fornication, Uncleannefsy in- ordinate Affefiion, evil Concupifcence, and Covetouf- nefs, which is Idolatry ; for which ^things Sake^ the JVrath of God cometh on the Children of Dis- obedience : But now you alfo put off all thefe ; Angerf Wrathy Malice, Blafphemy, filthy Communication out of your Mouth -, Lie not one to another, feeing that ye have put off the old Man with his Deeds ; and have put on the new Man, which is renewed in Knowledge, after the Image of him that create i him. Now, my Brethren, is Mortification an eafy Work ? Is the Amputation of bodily Members and Limb* eafy ? Is Death, even the cruel Death of Crucifixion eafy ? And yet this is what we arc bailed to endure with Reference to our Corruptions
an4
Ii6 SERMO N VII.
and Lufts, Gal. v. 24. fbey that are Cbrift's, bavi 'crucified the Flejh, with the Affeclions and Lufts \ And Rom. vi. 6. fays he to the fame Purpofe, Know- ing that our old Man is crucified with bimy that tbe Body of Sin might he defiroyed, that henceforth we fhould not ferve'Sin.
3 . Self -denial and the hearing the Crojs are other hard and difficult Jnftances of Chriuian Duty, that make the Way to Heaven a difficult Way. if any M<tn will be my Difciple, or come after mi, kt him deny himfelf and take up his Crofs and follow me, fays our Saviour, Mark viii. 34. Self- denial, even with Reference to our Minds, is not eafily attained to, the Pride of human Underftand- ing gainfays and refills it ; and they who have an overweening Conceit of their rational Powers ire not eafily captivated to the Faith and Obe- dience of the Gofpd, and a hearty Compliance with the Way of Salvation therein revealed : This made the Heathen Fhilofophers Count the preach- ing °f a crucified Saviour Foolijhnefs, as the Apofilc tells, i Cor. i. 23. And there are, alas ! too too many, even at this Day, who through the Pride of their (hallow Reafon will not admit of better Senti- ments, will not forfooth believe the Truths of Di- vine Revelation, becaufe they cannot comprehend them : Self-denialy I fay, even with Reference to our Minds, is not eafily attained to. And as little is it with Reference to our Wills, in Point of that Refignation and Obedience to the Will of God that is our Duty, and by which we ought to be bounded and governed in the whole of our Be- haviour ; allowing our felves to do no Manner of Adion, nor to ufe any Kind of Enjoyment ok Gratification that he has forbidden. Oh! how T difficult
en Luke xiii. 24* \%y
difficult Is ic for Men to deny their own Wills, and to be circumfcribcd and governed by the Will of God ? This is the Source of all their Difobediencc and Rebellion againft God, that they will not, oc cannot deny their own Wills, and refign them to the Will of God. The proud and fiubborn Will of Man cannot eafily bear Reftraints, it is apt to fay in Pharaoh's Words, Who is the Lord that J jbould obey him ? 'it he carnal Mind, fays the Apoftle, Rom. viii. 7. is Enmity againft God, for it is wt fubjetf to the Law of God, neither indeed can be$ and the fame may be faid of the carnal or unre- newed Will : And indeed the Expreffion includes both the carnal Mind and Will, as Enmity again ft God ; for it is not fubjeft totfieLaw of God, neither indeed can be, viz. whilft it remains unrenewed, xx is not yet fubdued by the Power of Divine Grace. And as Self-denial is a difficult Work in thefe Refpe&s, fo alfo is it in Point of that SubmiiEoa to the Will of God, which our Saviour, in the forecited Text, expreffes by staking up of one's Crofs: If any Man will come after me, let him deny him/elf^ and take up his Crofs and follow we. By taking up of one's Crofs, we are to underftand nothing other than a willing and patient Submiffion to the Will of God, in bearing the AfRi&ions and Trials, and Sufferings, of whatever Kind or Meafure, that God thinks fit to vifit and exercife us with whilft we arc in this Life. But is this, my Brethren, an eafy Thing ? Are any Afflictions or Trials eafy to be born; efpecially thefe more grievous Afflictions; and Sufferings which our Blefled Saviour compares! to a Grofs and the bearing of it ? Has a Crofs any Charms in it, to make a Man willing either to b-ar i^ or to be jx>m 0* it ? A»d are there not fuch
grievous
i±8 SERMON VII.
grievous AfRi&ions that Men are to lay their Ac-' count with in the Way to Heaven "and eternal Life ? Does not the Apoftle Paul tell us, Atis xiv. 22. That it is through much ^tribulation we muft enter into the Kingdom of Heaven ? And fays not the Apnftle Peter y i Epift. ii 21. That even here- unto we are called ', becaufe Chrift alfo fuffered for us; leaving us an Example that we. fhould follow his Steps. And on Account of all this niuft we not own that the Way to Heaven is a difficult Way ? Confideriftg,
4. The frequent and ferverit Ekercifes of Devo- tion, the holy Vigilance, fpiritual and heavenly Difpofition of Mind, the lively Faith and fervent Love towards God, the Purity and San&ity of Heart, with a Recefs from the World, and an Abftraction of Heart and Affection from it, that Chriftians are called to maintain in order to their making Progrefs in the Way to Heaven and eternal Life. Alas ! my Brethren, we are apt to con- ceive of Chriftianity by Halves, nay by Parcels, and thefe* fmall Parcels too ; we are apt in our Thoughts and Imaginations to reduce it to a very narrow Compafs, and to think that the whole of it lies in a few fmall Parts of it ; we are for an eafjr Religion, and are inclined to make a little of Re- ligion ferve our Torn,* we fhape our Notions of Religion, according to our own Liking, and then we adapt our Behaviour to the little narrow "Model that we have formed of it. But if we appeal to the Law and the Teftimony, and conceive of Re- ligion according to the Account given of it in the Word of God • if we meafure Chriftianity by the Rules and Precepts of the Gofpei, we fhall find that true Religion k a far aiore extenlivc Thing than
on Luke xiii. 24' rip
\ve are apt to imagine, that to be a true Chriftian implies a great many Things chat we are willing to overlook and take no Notice of ; and chac the Practice of Chriftianity is a far more arduous and difficult Work, than, according to the narrow and partial Scheme we torm of it, we conceive it to be. Why, my Brethren, as I hinted before, by the Gofpei we are required and enjoined to be frequent- ly employed in the Exercifes ot a pure and fervent Devotion ; not only to pray, but to pray without ceajtng, to continue in Prayer, and to watch unco the fame; to maintain a holy Vigilance and Ac-* tention or Mind, by which we may be kept in an ; habitual Frame for Prayer and other Acts of De- votion, and take hold of all Opportunities tor per- forming the fame. The Gofpei requires us to join Fading with Prayer, that ye may give your [elves to Fafting and Prayer, i Cor. vii. y And the Apoftle Paul tells us, that he was in Faftings often, 2 Cor. xi. 27. voluntary Fallings for the Affliction both of the Body and Spirit, that both might be made more obedient to the Will of God, and prompt for his Service. Now this, ye will own, is no eafy or grateful Thing to Flefh and Blood.-
Again, The Gofpei requires us to maintain a fpiritual and heavenly Difpoliuon of MinJ : And, as the Fruic thereof, in our Meditations to converfe much with fpiritual and divine Things, to have our Hearts united to them, our Affe&ions centred on them, and our Deflres breathing arter the Enjoy- ment of them ; and, in order to this, that we con- ceive meanly of the Things of this World, and keep our Aftidions loofe and difingagcd from them, acccording to thac Exhortation ot tht Apoftle, Col. iii. 12. If ye then be rifenwifbCbrtfi^ feek thof*
Vol. $ I $bmg$
ijo. S E R. M O N VH.
^things that are above, where Cbrift fittetb oh the Right Hand of God : Set your Affeftions on things €ihovey md not m things on the Earth. Now tQ do this is to turn the Tide of Nature, to reverfe the Life of Senfe : And to be more influenced by Things invifible than by all thefe Things which are theObje&ofour Senfes, and have that Advantage of attracting our AfTe&ions towards them ; a mighty Effect indeed, and which nothing but a ftrong and lively Faith can produce. But to' attain to this Faith is not eafy either, tho* a Life of faith is what the Gofpei requires of us : According to what the Apoftle fays of himfelf and the Chriftians of his Days, 2 Cor. v. 7. We walk by Faiths and not by Sight : And what the Apoftle to the Hebrews fays, Heb. %. 38. the Juft (loaU live by Faith Yet how difficult is it to attain to a Life of Faitb9 whilft we are fo funrounded with the Objects of Senie, whilft there is fuch a Congruity betwixt them and our bodily Senfes and Appetites,- whilft the animal Life, which has fo much the Afcendant over us, receives all itfc Satisfaction from them? O! how difficult is it for us to attain to fuch a De- gree ot Faith, as fhall ferve to difengage our Hearts from them, and make us m our Eileem and Af- fection to give fpiritual, heavenly and invifiblc Things the Preference to them ? Nothing but a Divine and Almighty Power can produce this Ef- ied, fuch a Power as that which raifed Chrift from the Dead, and fet him at God's Right Hand in heavenly Places. According to what the Apoftle feys, Eph I 18, 19, 20. tthe Eyes of yottr Under- ftanding being enlightened; that ye may know what is the Hope of bis Calling, and what the Riches of the Glory of bis Inheritance in the Saint s^ and what
4 '*
♦ on Luke xlii. 24. 131
is the exceeding Grcatvefs of his Power To us -ward who behave, according to the working of his mighty Power ; which he wrought in Chrift, when he raijcd him. from the Dead, and jet him at his own Right Hand in the heavenly Places. And Chap ii. 5, 6. Even when we were dead in Sins, hath quickened us together with Chrifi, (by Grace ye are JavedJ and hath raifed us up together, and made us (it to- gether in heavenly Places in Chrift Jefus.
To live alfu in the Faith of God's providential Care of us is a very difficult Thing, the/ it be a Thing required of us, and we have the greateft Reaibn. from me G nfid.ration of his Perfections and Proroiks to do fo : yet how apt are our unbeliev- ing Hearts to diftruft God, and give Way to anxi- ous carking Cares about the Things of this Life This has been the Infirmity and Sin, even of fome fincere GirifHans, who have found it more difficult to truft God's Promifes with Retertnce to Things temporal, than even with Refpect to Things fpi- ritual and eternal. 'lis no eafy Matter to main- tain a full, firm and lively Faith of the Promifes of God, in any RefpecTt : Tho' he has given us many exceeding great and precious Promifes to rely upon, yet our unbelieving Hearts cannot eafily come to that full Acquiescence and Truft in them that be- comes us, and is required of us : Even Abraham the Father of the Faithful, for as great as was his Faith, and for as highly and juftly it has been com- mended in all Ages, and particularly by the Apoftlc Paul, Rom. iv. from ver. 16. to *ver. 22. yet he feems not to have always maintained it to a juft Pitch, as appears particularly in his not waiting with due Patience for the Accompliihment of God's Promifc to him, concerning his having an Heir of
I % his
131 SERMON Vlt
his own Body, till it fhould be accompliflied in a lawful Way, but going in (upon the Perfuafion of his Wife Sarah, who, it feems, was guilty of the fame Failure) to Hagar, that he might have an Off- fpring by her.
'Tis no eafy Matter to maintain a lively Faith, even on the Son of God himfelf, and his All- fufficiency, for having a Right to Heaven and eter- nal Life : Witnefs the many Doubts and Fears, and great Difquiet of Spirit that many (incere Chri- ftians and true Believers have been exercifed with.
And then, For the Love of God, tho' that be the Sum of all Virtue, yet how little is it known on Earth ? And to what a fmall Degree of it do Men, even good Men, attain? If ye will but ingenuoufly confult your own Hearts, and ask them in what Degree they are iarTe&ed towards God as they are towards other Things that are the Object of their Love, will ye not fee that this Divine Paffion of the Love of God poffefles but little Room in your Hearts ? And whence doth this proceed, but from the natural Alienation of our Hearts from God ; and from the Difficulty of having this facred Flame rekindled in our Breads, conlidering our prefent Situation amongft fo many fcnfible Objeds that attract and pre-occupy that Love that we owe unto God ?
Again, The Gofpel requires of us a high Pitch of Purity and San&ity, both of Heart and Life, as ficceiTary to prepare and qualify us for the Enjoy- ment of Heaven : Bleffed are the pure in Heart, for they (hall fee God; and he that hath this Hope in him, purifietb himfelf e^en as he is pare; With- out Holinefs no Man (hall fee the Lord. But how /difficult is it to attain to this, conlidering the na- tural
on Luke xiii. 2,4,: i%$
tural Pollutions that daily fpring up in our Hearts; and the Streams of Pollution that flow into them by the Senfes ? How difficult a Thing is it to keep the Heart pure, free of vain Imaginations and vile ArTe&ions, and to keep one's felf unfpotted from the World that lieth in Wickednefs ?
There is one Thing more I fhaU mention that makes the Way to Heaven a difficult Way, efpe- cially to fome, and that is. the liberal and extenftve Exercife of Chancy that is required of them. This makes the Way to Heaven a difficult Way, efpe- cially tothofe who enjoy the Riches. of this World: So our blefied Saviour tells us, Matth. xix. 23. with Reference to the young Man in the Gofpel, who came to him, and, in a very civil and com- plemental Way, asked him, Good Mafter> what good things Jball I do that I may have eternal Life i To which Queftion, after feveral mutual Replies*, in which the young Man approved himfelf to out Saviour -, fa that 'tis laid, Mark x. 21. where we have the lame Story related, our Saviour loved him ; To which Queftion, I fay, our Saviour at laft made a Proportion for his Trial (for luch I take it to be rather than a peremptory or abfolute Command obligatory on all others who have Riches) he makes a Propoiition to him for his Trial, ver. 21. If thou vpilt be perfeff, go and fell that thou hafi\ and give to the Poor, and thou fh all have ireafure in Heaven % and come and follow me ; upon which, as 'tis faid, ver. 22. When the young Man heard that Saying* he went away forrowful, for he bad great Vojjeffions z He could not come up to fuch hard Terms, he could not think of purchafing even Heaven and eternal Life at fo dear a Rate as he reckoned it. fiut what I chiefly obferve on this Paffagc, is the
A
134 S ERMON VII.
RL-fL&ien which our Saviour makes on the Matter, ana tells ro his Difciples in the following Veifes : ffbenjaid J ejus unto his Dijciples, Verily 1 fay imto you, thai a rich Man fioall hardly enter into the King- dom of Heaven : And when the Difciples appear amazed at what our Saviour thus pronounced, fay- ing, Who then can be faxed ; for the Eafe of their Minds he turns k over, as it were, to the laft Re- source of (PbfEbility, even the almighty Power of God, -with Men this is impoffible hut with God all fthings are poffible. Now that which renders the Salvation of rich Men (o difficult, and as it were next to an Jmpoflibility, is not their having Riches^ for many rich Men have txen good Men : But their not having a Difpoficicri, through their co= vetous and fclinh Love of their Riches, their not having a Diipohtion of -Heart to exercife a Charity ■proportioned -to their Riches. My Brethren, as I am far from going in to the Popifli Doctrine "of the M/rirof geoei Works ; fo I with thac litany amongft us do not run into another Extreme, and reckon that Works of Charity are of little or no Avail with God, and ot frhall Account with him : Sure I am the holy Scriptures fay otherwife, and fpeak of Cha- rity as a moft noble Virtue which God makes great Account o*7, and fuitably to which he will deftribute to Men the Rewards and Punifhments cf another W. rid ; as is plain from the Account we find onr bkff d f aviour giving us of the Trial of the laft judgment, Matth. xxv. from ver. 31. When the Son of Man 'Jhzill come in his Glory, and all the holy Angels with him, then fhall he fit upon the throne of his Gl*ry, end before him jloall be gathered all Na- tions ': — I'ben fhall the King fay unto them on his Right Hand, Gome, ye blejfed of my Father 3 inherit
the
on Luke xiii Z4. 155
the Kingdom prepared for yoti from the Foundation cftthe World : For 1 was an hungredy and ye ga<ve me Meat: J was- thirfty, and ye gave me Drink : 1 was a Stranger, and ye took me in: Naked, and ye slothed me: Sick, and ye vtfited me : J was in Pn- fon, and ye came unto me t Sthen fball the Righteous anfwer h'm, faying, Lord, when faw we thee an bungredy and fed thee? — And the Kingjhall an- fwer arid fa-ytikt* them y Verily I fay untoyou> m as much as ye bmvt done it unto one of the leaft of thefe my Brztbreiu ye have, done it unto me. tfhen JhJli be fay alf& unto them on the Left Hand, Depart f rem me, ye cur fed. into everlafting Fire, prepared for tie Devil and his Angels : For I was an hungred, and ye gave me no Meat .— Then fh all they anfwer him9 faying, Lord, when faw we thee an hungered, — and did not mimfter unto thee? Sfben (hall he anfwer them, faying, Verity J fay unto you, in as much as ye did it not to one of the leaft of thefe, ye did it not to tne : And tbefe flail go away into everlafting Pu- mfbmem ; hut the Righteous into Life eternal.
I have but one Ihing further to add on this Head, as what makes the Way to Heaven a dif- ficult Way, and that is the Perfection that in thefe and all other Virtues and Graces we are called by the Gofpel to attain to. That we can never arrive at abfolute Perfection in this Life, I readily grant : But there are thefe Advances towards it, thefe Pro- gress in true Religion and Holinefe that comecib near k, as in Scripture to be called by the fame Name ; Be ye 'perfect, fays our- Saviour, Matth v. 48. even as your Father who is in Heaven is per- fe 3 ; and this -we wifh, fays -the Apoftle, 2 Cor. xiii. 9. even your PerfeBion -3 and Heh, vi. 1. There- fore leaving .the- Principles of the Daffrine of Cbrift*
1 4 let
I?<5 SERMON VII.
let us go on unto Perfection ; and Chap. xiii. ai. he prays that the Gad of Peace might make them per~ ftff in every good Work to do his Witt. But, my Brethren, how difficult is it to arrive at this Per- fection, to attain to that Degree of Holineis, Grace and Goodnefs that may be called by this Name ? And yet this is what feems neceffary in order to our being prepared for Heaven and eternal Life, and our being made meet for being Partakers of the Inheritance of the Saints which is in Light : For tho* the Grace of God can work Miracles, and all pn the Sudden prepare a Soul for Heaven, as mull needs have been the Cafe of the penitent Thief on the Crofs ; yet in the ordinary and fettled Courfe of Things, and no Man is to expect to have Mi-. racks wrought in his Behalf, Chriilians mud be daily advancing towards Perfection, if they expe# in the End to arrive at it, agreeable to that Ex- hortation of the Apoftle, 2 Cor. vii. 1. IJaving therefore thefe Promifes, dearly beloved, let us tleanfe our felves from all Filthmefs of the Flefh ard Spirit, perfecting Holinefs in the Fear of God.
I ihail conclude all at the Time, with telling you, that thefe Difficulties in the Way to Heaven only take Place whilft our Natures are unrenewed ; and in fo far as they are unrenewed, and we are unaccuftomed to the Practice of thefe Duties, and the Exercifes of thefe Graces of the Chriftian Life we have be n fpeiking of: But when once our Hearts are re- n. wtd by the Power of Divine Gt ace, and we, through
. the Afliftance of the fame Grace, come to be trained and habituated to the Pra&ke of thefe Duties, and the Exe.cife of thefe Graces, then the Difficulties we
h:v bee 0 fpcaki ig o; wea: off, and in the Chriltian's Experience Wifdom's ox Religion's Ways come to be
on Luke xiii. 24* irjj
/Trf)tf 0/ Pleafantnefs, and her Paths, Paths of Peace ; as you may arte r wards more fully hear,
III. The Difficulties in the Way to Heaven and eternal Life arife from the Oppofition that is made to us by the Enemies of our Salvation. The Scrip- tures fpeak plainly of fuch Enemies; a,s efpecially Satan, the World and our own Lulls..
1. Satan. He is a cunning, powerful and bufy Enemy, who does all he can to oppofe us in the Way to Heaven and eternal Life. Ife ivreftle not againft Flejh and Blood; that is, not only againft Flefli and Blood, or the Tendency of our own cor- rupt Nature, fays the Apoftle, Eph. vi. 1 2. but a*> gainjl Principalities, againfl Powers, againft the Rulers of the Darknefs of this World, againft fpiri- tual IVtckedneJJes in high Places : Great and for- midable Names, which imply at once the Number, Might and Malice of thefe Enemies of our Souls. Why, my Brethren, this is what we would do well to be more aware of than commonly we are. There are great Numbers of thefe wicked Spirits, which in a figurative Senfe go under the Name of Satan or the Devil, becaufe, however various their Ranks and Orders are, they are all fubjed to one fupreme Head or Ruler; I fay, that there are great Nunir bers of thefe wicked Spirits, which are allowed to traverfe the Face of this Earth, and which with all the Cunqing, Malice and Power they are permitted of God to exert, do inceflantly plot and contrive, and by all Means endeavcur to compafs the Ruin of Mens precious Souls, which have no: only a Per- miflion to come near us ; and to do us fometimss external Hurt, as in the Cafe otjob : But have even Accefs to our Minds, tho' we knew not how, to injeft wicked Suggeflions and Temptations into our
Hearts
138 SERMON VII.
Hearts, as is faid with Reference unto David, that Satan moved him to number IfraeU and as the Apoftfe Peter fays to Ananias, Ads v. 3. Why hath Satan pled thine Heart to lie to the Holy Ghoji : This we mud believe concerning thefe invifiblt Enemies of our Soul's, if we believe the Scriptures which fpeak fo often of them ; yea, which all along fuppofe their Being, and caution us fo much and fo earneftly a- gainft their Enterprises, as might be'ihewed you at length, if it were neceflary.
Now this Enemy of our Souls Satan, has many and various Ways and Means of oppoftng us in the Way to Heaven and eternal Life ; he can oppofe lis both by Stratagem and by Force ; both by the Attacks he makes more immediately upon us him- felf, and thofe that are made by fuch lnftrumcnts, Agents and Means as he employs for promoting his Defigns. The Apuftle in that forecited Eph, vi. 11. Ipeaks of the Wiles of the Devil, and" 2 Cor. ft \ 1 . fays he, we are not ignorant of bis Devices. The Sum of all his Endeavours is to tempt Men to fin ; for in that lies the main Strength and Energy of the War he carries on again ft us. But who can tell all the Arts he ufes for comparing that End ? "Some times, by his deceitful Suggestions, he per- fuades Men that Sin is not Sin, that he may draw them over to the Cornmiffron of it. Thus he en- Xhared Eve, by perfuading her that to eat of the Strcc of the Knowledge of good and evil had no jrlaim in it, but rather that much Good and Ad- vantage was to accrue to her from her eating .of it. 'Sometimes he works more immediately upon Mens IPalTions and Lufte, and makes them ran on with a violent Carrier in the Practice of Sin; according to what the Apoftle tells the believing Epbepans was
ever*
on- Luke xiii. 14. i^t)
even theft Way of it before their Converfion, Bph. if. 2. wherein, viz. in trefpaffes and Sins, mentioned in the proceeding Verfe, wherein in time f aft ye walk- ed according to 'the Cetirfe of this World, according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Difdbedience. Sometimes, as the Apoftle fays, he transformed himfetf into an Angel of Light ) and, by thefalfe Colours that he pars upon Sin, tempts Men to ven- ture upon it, even tinder the Notion of what is law- ful and commendable : Thus he would fain have perfuaded our Saviour to throw himfelf down from "the Pinacle of the temple, that fo the Prom Ik of the divine Protection might: be accompliihed m his Prefervation. Sometimes, as be prompt's Men to do evil, fo he hinders them to do the Good they intended, by throwing Affti&ions in their Way: Thus the Apoftle tells the theffalonians, that he had once and again intended to come into them, hut Satan hindered htm., i Theff. ii. 1 8. he obferves and takes hold of every Thin^ that may afford him an Advantage againft us ; He knows what is the predomining PafFion and Luft of our Heart, and is fure to make that his chief Handle to take us by : Thus he took hold of the Covetoufnefs of Judas to tempt him to betray his Matter. He obferves the fittsft Opportunities of aCCofting Men "with Succefs, fometi'mes he finds Solitude mod to his Purpofe, and therefore heaccofted David when wafking alone on the Roof of his Houfe : And fometi'mes he makes Ufe of Company as his Engine, and a very power- ful Engine it is, to betray and kduct Men into the Practice of Sin ; Many an one that have efcaped his other Snares, have been catched in this, it being as difficult for a Man to re cain his integrity in the
140 SERMON VII.
midft of evil Company, and whilft wrought upotf by the Force of evil Example, as to retain his Health in the midft of peftilential Air. Satan well knows : how to accommodate his Temptations tQ Mens Tempers, Inclinations, Conditions, Circum- ftances and Occafions in the World : Some he baits with worldly Gain and Riches, fome with carnal and fenfual Pleafures, fome with the Honours and Pre- ferments of the World : The Rich he tempts to Luxury, Vanity and Pride, or elfe to an infatiable Defire of more and more Wealth; The Poor he tempts to Difcontent and Repining, and may be to the Ufe of unlawful Means tor the Eafe of their Straits : The fick and affli&ed he tempcs to Im- patience and freting, and a Murmuring againft the Divine Will; The healthful he tempts, to a Forget-. fulnefs of God the Author of their Mercy, and to a prodigal Wafte of the valuable Rleflings they en- joy : The Young he tempts to Folly and Levity, and an indulging themfelves in youthful Lulls ; and the Old he tempts to anxious and carking Cares, and to a more eager clinging unto the World, the nearer they are to the leaving it.
And as Satan the Enemy of Souls u(es all his 'Art to tempt Men to fin, To likewifes does he to , keep them from repenting of it. He will fuggeft to them that Repentance is a harfh and unpleafanc Work ; that it is not fo neceflary, or, at leaft, that it may be fafely adjourned till fometime thereafter : A dangerous Device of his, than which there is no- thing that contributes more to the Ruine of Souls. Satan leads wicked Men captive at bis Pleafure ; he hurries them on from one Step of Wickednefs to a- nother, till at laft he has landed them, in utter Peftru&ion. And even the Godly themfelves, true
Chriftans
on Luke xiii. 14! l^t
Chriftians and real Believers, are mightily retarded by him in their Way to Heaven and eternal Life $ O how otten are they by hisTemptations drawn back, not only made to (top their Progrefs, but to back- Aide, and fometimes to backflide fo far as to have their Chriftian Courfe in a Manner to begin again ? Was it not fo with the Pfalmift David, when upon Account of his grievous Apoftacy he prays fo ear- neftly, Pfal. li. i o. Create in me a clean Heart O God, and renew a right Spirit within me : reft ore un- to me the Joy of thy Salvation, and uphold me with thy free Spirit ; then will J teach Tranfgre(fors thy Ways, and Sinners by my Example fhall be convert- ed unto thee ? How often, upon Account of Satatfs Temptations, and the Influence thereof, is there Oc- cafion of addreffing, even to the beft Chriftians, thefc Words of the Apoftle to the Gal. v. 7, 8. Te did run well, who did hinder you, that ye (hould not obey the Truth? This Perfuafion comet h not of him that calleth youy nay but of him that labours all he cat* todifappoint you of the bleffedEnd of your Calling? How often does Satan mar the Chriftian's Devoti- ons, when, in the Time of Meditation, Prayer, reading and hearing the Word, he throws in his fiery Darts, vile and impious Suggeftions, which will make the Man's Heart to fhrink ; and his only prefent Refuge is to fay, in the Angel's Words when he faw Satan (landing at Jojhua's right Hand to re- fill him, The Lord rebuke thee Satan, Zech. iii. 2. And that the preaching of the Word which God has intended to be a principal Means of the Salvati- on of Mens Souls, falls fo much ftiort of its End, is owing in a great Meafure to the bufy Agency and Influence of Satan : So our Saviour tells us plainly ig that Parable of the Sower % Luke viii. where fays
he,
141 S E R M O N VII.
he, w. 5. Some Seed fell ly the Way Side, andibt Fowls of the Air devoured it ; the Interpretation thereof yc have Wrfe 12. ffbofe ly the Way-fide> are they that bear, then cometb the Devil and taketb away the IVord out of their Hearts, left they foould believe and be faved.
O my Brethren, if a Soul cfcape Ruin and get to Heaven, it will not be for lack of Pains on Sa- tan's Part to hinder it: Be fober, be vigilant, fays rhe Apoftlc Peter, forycur Adverfary the Devil, as a roaring. Lion, goetb about feekmg whom be way devour, 1 Peter v. 8. He has had long Experience m the Art of tempting, and there is nor a Man fo gocd, (o nVd and confirmed in a State of Goodnefs, but he will venture to try his Skill upon him : He accofted our firft Parents, even in Paradife and in a State of Innocence with woiul Succefs ; yea fo bold and impudent was he, as to accoft the Son of God himfelr', and by a Variety of Temptations to try if he could make Imprcffions upon him, but all in vain ; But never has there been another of the Race ot Adam whom he has nor again and again foiled. And if it had not been for the infinite Mercy, the rich and free Grace of God in Chrift, never ihould one of Adaivs Pofterity have got to Heaven, for the very Opposition that is made to them by Satan th* malicious and inveterate Enemy of Souls: He is called, Revel, ix. n. the Abaddon or Appollyon, that is the Deftroyer, whofe chief Work, and perhaps only Pleafure out of Enmity both to God aud Man, is to deftroy and ruine Souls. And woe to them who are lert to fall as a Prey into Ivs Hands ? Sure- ly the tender Mercies of Jucb a oKe are cruel, and the mildeft Treatment they can e*pc& from him i%
to
\ pn Luke xiii.;24J 143
to be made like himfelf, that is abfolutely wretched and miferable.
And, my Brethren, think it not befides the Pur- pofe that I have inlifted fo long on this Head, to beget in your Minds a Senfe and Perfuafian of the Qppofition that is made to you by Satan in the Way to Heaven and eternal Life: For this is a very im-. portant Point, this bears a Connexion with what the Gofpel tells us was the great End ofChrilVs Coming into the World, even that he might defray the Works of the Devil; and that Mai might be turned front Darknefs unto Light, and from the Power of Satan unto God. The Scriptures plainly afcribe a mighty Power to Satan over the Children of Men, whence he is ililed by the Apoftle, the god rf this World ; and, in the Text before cited, the Prince of the Power of the Air, the Spirit that now WQrketh in the Children of DifobedUnce. And, tho* Chriil has conquered Satan, and broke his Domini- on, efpecially in Places where the Gofpel is preach- ed, according to what the Apoftle fays, Col. ii. 15; that he fpoiled Principalities and Powers, and made a Shew of them openly, triumphing over them in his Crofs, or in the Virtue of his Death on the Crofs : Yet this his Dominion is not yet fo quite brokerjt and extirpated, but that he ftill retains a great Power, efpecially over unrenewed and wicked Men : And even the Godly or Believers in Chrift, tho' they are freed from his Dominion fo as to be no more his Vaflals and Slaves, yet they are not fet quire beyond the Reach of his Attacks whilft they are in this World : He bears a mortal Grudge at them ; and, whither he hopes to reduce them to his Subjection or not, he wjll not fail to give them all the Moieftstion he can, and to obftrud the Salvati- on,
144 SERMON VII.
dn of their Souls as much as is in his Power. Yc would beware therefore of being fceptical as to this Part, or of entertain ing (light and fuperficial Thoughts of the Power of this Enemy of our Souls ; for that is to depart from the Gofpel-do&rine, arid to disbe- lieve and difregard the Account which the holy- Scriptures give us of chefe Things; and ye would beware of defpifing fuch an Enemy, for to defpife even a weak Enemy has often proved dangerous and fatal : You are not indeed to be fo afraid of him as to prove Cowards, and turn your Backs upon him, but ye are to Reflft himy and then be will flee from you > to refifi himfiedfaft in the Faith, taking to you the whole Armour of God, that ye may be able to with (land his Attacks in the evil Day, in the Time of Temptation and Trial, as the Apoftleex-* horts in that fore-cited, Eph. vi. 13. But now
idly. Another Enemy of our Salvation that makes Opposition to us in the Way to Heaven and eter- nal Life, is, as the Scriptures reprefent it, the World. Our Bletfed Saviour fpeaks of it under this Notion, in thefe Words of his, John xvi. 33. when he fays to his Difciples, Be of good Cbear, for 1 have over- come the World. And fays the fame Apoftle Jobn> 1 Epift. v. 4. and this is the Vtttory that overcom- eth the World, even our Faith. Now the two great Sources of the World's Strength and Force, by which it makes War againft us, are its Goods and Evils, its Allurements and Affrightments, its profperous and adverfe Situations : And it is not eafy for a Man to ftand his Ground againft either of thefe.
How many have the Charms of the World un- done ? Whilft they have not been able to ad fuch a Part zsMofes did,who,as 'tis faid of him, Heb, ii. 24. that By Faith 'when be was come to Tears, be re- ' — fufii
on Luke xiii. z^ 1 45
fufed to be called the Son of Pharaoh's Daughter. How many for the Sake of worldly Advantages have pare-: ed with their Religion, and made Shipwreck of Faith and a good Confcience ? Giving Occaiion to fay of them, as the Apoftie does of Demas, Demas hath forfaken me, having loved this prefent World. O the glittering Goods of a prefent World are very enchanting and very enfnaring ! By rhemthe World fights againft us with Weapons than we are fond to be wounded by; inftead of reiifting, diverting or falling back, we rufh with a willing Eagerncfs upon the Point ot that glittering Sword: The Poifon is fo fweet that wj drink it in greedily, and will not be- lieve that Death is at the Bottom of the Cup. Ma- ny a one has the World killed by its Smiles and Careffes, as Joab did Amafa, when he took him by the Beard to kifs him and in the mean Time [mote him under the Fifth Rib. And cfpeciaily is the World pernicious to thofe who have anTnciina> tion of Heart ftrongiy bent towards it : They that. will be rich, fays the Apoftie, i Tim. vi. p, 10. fall into temptation, and a Snare, and into many foolifh and hurtful Lit (is which drown Men in De~ JirucJion and Perdition ; for the Love of Money is the Root of all Evil, which while fome coveted after, they have erred from the Faith, and pierced them- felves thorow with many Sorrows. And even the Godly themfelves are in great Haiard of being too much catched and captivated with the Charms of the Worldy and therefore we have them fo cautio- ned and warned, and exhorted to be on their Guard againil: Temptations of this Sort, particularly in that Paflage of the Apoftie John, i Ep. ii. 15. Love not the World, neither the 'Things that are in the World. Vol. II. .K If
I4<* SERMON VII.
If any Man love the World, the Love of the Father is not in bim. But then
2. As the Charms and Allurements, fo the Af- perities and Affrightments of the World, prove great Obftru&ions in our Way to Heaven and eternal Life : Thefe indeed are the Things that make the Way to Heaven a rough as well as a narrow Way, and a fteep and thorny Path. How difficult is it for Men, yea impoffible without the Afliftance of Divine Grace, to bear up with a becoming Patience, Refolution and Conftancy of Mind, under all the AfRi&ions and Trials that they have fometimes to graple with in the Way to Heaven and eternal Lite? How difficult is it for a Man to trace the Steps of Chrift all his Days with his Crofs on his Back? No Cbaftifement, fays the Apoftle, for the frefent feemetb to be joyous, but grievous, xho in the End it yieldetb the peaceable Fruit of Kigbteoufnefs to them that are exercifed thereby ; and, indeed, if it were not for the Profpecl: of the glorious Reward gf Heaven, who could be able to bear the Afflicti- ons and Sufferings that Chriftians are fometimes Called to fuftain in the Way to it ?
But now in the third Place, Our own Lufts are Enemies that make great Oppoiition to us in the Way to Heaven and eternal Life. Dearly beloved, fays the Apoftle Peter, i Ep. ii. n. 1 befeecb ym as Pilgrims and Strangers, abflain from flelbly Lufts which war againft the Soul. Indeed the Chriftian lias no worfe or more dangerous Enemies than the Lufts of his own Heart : Thefe are the DeHlahs that h in his Bofom, and betray him, while afleep and tecure, unto Ruin : Thefe are fo many Clogs and Weights upon him to retard his Motion Heaven- wards i and therefore the Apoftle exhorts Chriftians
on Luke xiii. 24.' 1^7
Co lay Afide every Weight and the Sin that doth fo tafily hejti tbem. Muis Lnfts are the Chief Sources or ait the Sin they commit, and by which are lb many Lets, or rather retrograde Steps in the Way to Heaven and eternal Life; or if ye wih down- fcrard Steps f> Peath and Hfll Let no Man fay when be is tempted, I am cen^ted of Cod; for God Cannot be tempted wrtb Evil neither temp~<>th he 'any Man ': But every Man is tempted w-htn be is drawn away of bis own Lufts, ah a enticed, James i. 13, 14.
And now, rhy Brethren, to conclude at the Time, does it not, from all ye have heard on the Subject, appear plain to you that the Way to Heaven is a difficult Way. I preiume thar this is what ye had a Senfe and Notion of before ; and I cannot but think, that from what ye have heard, your Perfualion thereof is in lome Meafure enlarged and confirmed. Only let me now remind you of what I told you in the Beginning, that the Account I have given you of the Difficulties in the Way to tteaven, has not been intended to difhearten you ; but to guard you againfl Sloth or Negligence in a Matter of fuch vaft Importance : And therefore I fhould be now led to the ftcond general Purpofe in our Method* namely, to offer feme Considerations by Way of Argument or Motive, to engage and excite you, with a fuitable Reiolution ana Vigour, to encounter thefe Difficulties ; or, as our Saviour, expreffes it in the Text, io firive to enter in at tbe ftrait Gate, But this I fliall delay till another Oc- cafion
May the God of aH Grace who bath called us in-
U eternal Glory by Chrill Jefusy and is able to do for
m exceeding abundantly above all that we ask or
K z think,
148 SERMON VII, &c.
think, make his Strength pcrfefl in our Weaknefs, and enable us to overcome all the Difficulties in our Way to Heaven j to ftand unmovea'ole againft all the Aflaults of our fpiritual Enemies, and valiantly to fight the good Fight of Faith, until we become more than Conquerors through our Lor:i Jefus Chrtji, who .loved us. To whom, with the Father and Holy 'Spirit, be all L3raifc, Honour and Glory, now and for ever, Amen.
SER*
149
SERMON VIII.
Luke xiii. 24.
Strive to enter in at the ftrait Gate : For many, I fay unto you, will feek to enter in, and Jh all not be able.
have, on the lad Occafion, given you an Account of the many and great Difficulties which ly in our Way to Heaven and eternal Life, and whence they do arife ; not to difcourage you, but to guard you againft Sloth and Negligence in a Matter of the kit Importance. I come now to offer fome Considerations, by Way of Argument, to excite and engage you with a fuitable Refolucion and Vigour to encounter thefe Difficulties ; and a- mongft others, I (hail confider the Argument in the Text, Many Jh all fee k to enter in, and f 9 all not he able. And in the End, I mall fubjoin fome Things further by Way of Advice and Direction. But before I proceed to thefe,
I (hall anfwer an Obje&ion, which has, perhaps,
oftqer than once occurred to you fi»ice I entered on
K 3 this
i*o SERMON VIII.
this Subject. And it is this, Hew is what you hav been faying concerning the Difficulties or Re- li ion thv Difficulties in the Way to Heaven and ete-nai Lite coniiftent wick what the Scripture clfe where fays concerning the Eaiinefs of Chriitian Obedience, and the Peace and Plcafure that attends the Practice of Religion and Godhnefs? As parti- cularly that of our Bletfed Saviour himfelf, Mat xi. 30. where fays he, My Toke is eajie, and my Bur- den is light : And tnat of the Apoftle, 1 John *. 3. And his Commandments are not grievous : And that of the wife Man, Prov iii. 1 7. where he fay$ of Religion under the Name 01 Wisdom , Her Ways ere Ways of Pleafantnejs, and all her Paths are Peace. TW I have once and again hinted an An- fwer to this Objection, yet I fhali now anfwer it jnore dire&ly and exprefly : And the Anfwer I give is this, That the lame Thing may be faid to be both difficult and eafy in different Refpects, and u- pon different Accounts. As for Inflance.
1. A Tning may be difficult to a Man at fifft, and before he has got the Faculty and Habit of doing it i which yet will be eafy to him, after he is trained to it, and has learned the Practice o\ it by Ufage and Experience. 2. A Thing may be difficult and unpra&icable to a Man whilft he is weak, and has but little Strength ; which yet will be eafy when he is grown ftrong, and is befides otherwife affifted* 3. A Thing will be difficult and unpleafant to & Man, when it puts him to great Pains without any Pjcofoeft of Advantage; which yet will be reckoned eafy and agreeable, when witji the Pains required, a vaft preponderating Reward is promifed. Now ip thefe different Refpects, and on thofe different Accounts, it may be faid that the Practice of Re- ligion,
on Luke xiii. 14. 151
ligion, and the Way to Heaven and eternal Life is both difficult and eafy.
1. It is diffiuclt to a Man before he has acquir- ed the Habit and Faculty of it, that is, whilft he is yet in an unrenewed State, and is juft but begin- ning to break off from a finful Courfe, and to enter on the Ways of Religion and Godlinefs. Then in- deed, in fo far as he efTays it, he finds the Practice of Religion difficult, harm and nnpleafant Work; his corrupt Nature reclaims againft it, and it is not only a Wcarinefs but a Pain to him to ferve the Lord : And even after a Man is renewed, in fo far as his remaining Corruptions prevail over him, and he is brought ucder the Power of fpiritual Sloath, the Practice of Religion becomes difficult, harfh and unpleafant to him. He fets awkwardly about ir, and foon wearies of it. But when a Man is once thorrowly converted by the Grace of God, and fairly entered on the Ways of Religion and Godli- nefs, when he is endued with the Habits of Grace, and is trained for a While to the Practice of Chri- ftian Virtue ; and fiirs up the Grace of God that is in him, and keeps it awake ; then, I fay, the Pra&ice of Religion becomes not only eafy, but pleafant and delightful to him. For
2. A Thing will be difficult-and impracticable to a Man, when he has no Strength but his own to carry him through in it; which will be eafy to him when he is endued with Power from on ki%hy and enabled by the mighty Grace of God to conquer the Difficulties of it. It is the Want, or Weaknefs of Grace in Men, that makes the Practice of Re- ligion or the Way to Heaven fo difficult to them ; For the Difficulties of it are indeed many and great, ye^ the Grace of God is able to overcome
K 4 thexa
\$z SERMON VIII-
them all ; and as a Man is more or lefs affifted by the Grace of God, he is more or lefs March foe them. Grace is a victorious Principle ; as the A- p • : v the Grace of Lot;£ in particular, fo may i: be faid of the piyine Grace in general, It bearetb all things, believetb all ^things, bopeth all tfbings, euciuretb all tfbings, never failetb. When therefore it is faiJ in one Place of Scripture that the Practice of Religion is difficult, and in another that: it is eafy : Here is the Reconciliation, viz. that it is difficult or eafy according to the Affiftance of Divine Grace that Men have riven them for en- abling- them ior the Practice of it. A Man may iooi: have a Burden laid on his Back which, for any Stiv e has of his own, will quite over-
whelm him, . which yet when other Hands come in to his Affiftance, and take Part of the Burden, he wrill not only walk eaiily but run under \t : And fo is it-as to the Difficulties of Religion, tho' they are much above our own Strength ; yet by the Aids of Divine Grace fuppoiting and enabling us they become eafy.
3. A T huu; will be hard and difficult to a Man when he Is put to do it without any Profpect of Advantage, which will be eafie when he is encouraged in it by a vaft and prepon- derating Reward. As fcr Example, it a Man :fhould be made to dig deep in to the Bowels of the Earth, or to cut through a big and hard Rock, and have nothing for his Pains but the Rubbifh he throws oat, this would be a hard and unpleafant Task, and no Man would willingly untertake it ; But if a Man were allured that by fuch Labour he mould meet with a Bed of Pearls, or any other rich Treafure that would afford him to live opulently all his Days, this would make him reckon all his
Labout
on Luke xiii. 24. 15^
Labour light and eafy. Even fo, my Brethren, 19 it with Reference to the Practice of Rwlijion ; if there were nothing to be got by it, the Difficulties of it might be reckon'd intollerable, and Nien might he reafonably excufed -from putring Hand to it : But when we are told and allured by the God of Zruth, that great is the Gain of riodlmefs, thai m keeping of his Commandments there is great Re- ward ; that to them who, hy a patient Continuance in well doing, fcek for Glory and Honour and Im- mortality•. he wiU give eternal Life ; that a Heaven of immortal Glory and Hlcflednefs, is infinitely more than enough to recompence all the Travel, Pains and Toil that Men can be put to in the Way to it. This, I fay, makes the Chriftian, wri > main- tains the Faith and Hope of this Heaven, and is animated by the Views of it, reckon all the Diffi- culties that atrend the Practice of Religion as iisht and of no Account: According to what the Apoitle fays even of thole fevere Sufferings which tie and o- ther Chriftians in his Days were expofed 'to, as they were called " to fight their Way Heavenward, Rom., viii. 18. I reckon that the Sufferings of this prefent Time, are not worthy to be compared with the Glory which Jh all be revealed in us : And what he fays to the lame Purpofe, 2 Cor. iv. 17. For our light Afflict ion , which is but for a Moment, worketh for us a far more exceeding and eternal Weight of Qlory. * And thus having now in fome Meafurc ^nfwered the Objection,
I now proceed to offer fome Confederations, by Way of Arspment or Motive, to engage and ex- cite
J See Vol. I. Sermon XXJI. Page 508, 509,
154 SERMON VIII.
dee you with a fuitable Refolution and Vigour Co encounter thefc Difficulties, or, as our Saviour ex- press it in the Text, to ftrive to enter in at the firaH Gate. And in the
ifl Place, Ye would confider, that whatever Dif- ficulties there are in the Way to Heaven and eternal Life, they are all owing to our felves, they all pro- ceed originally from our foolilh Apoftacy from God, and the Corruption of our Nature that thence en- fucd. God at rirft made the Way to Heaven plain, ftnooth and eafy to Man : He put him in a Capa- city of travelling to Heaven or a blefled Immora- lity, without Pain, Labour, or any Manner of Dif- ficulty, more than there is to the Angels that fin- ned not to perfevere in that happy State : He had Abilities given him proportioned to his Work ; and bis Work was introductory to his Felicity : He was put into an earthly Paradife as an Emblem of the heavenly ; he had it affigned him as his Task to dtefs the Garden tor the Exercifc of his Body,
Brhaps, as a Figure of fome more noble and more ivine Employment that even the fame Body mould fce exalted to : But his chief Work was to adore, end worfhip and ferve his Creator, by the Exercife ot his rational Powers; with Reference to which be was made but a little lower than the Angels ; and if he had continued in this State of innocent and agreeable Work, during the Time of his Pro- bation that his Maker fhould have thought fit to determine, no doubt is to be made, but an immor- tal Life, and higher State of Felicity would have been conferred upon him. But Man foolifhly and wickedly apoftatized from God, and thereby render- <d it quite impoffible for him to attain to immor- tal Life and Ekifednefs, by the Way that was firft
chalkcd
gn Luke xiii. 24. 15J
chalked out to him. He was driven out of Para- dife, and debarred from approaching the Tree of Life by the awful Fence of a Cbemby brandifhing his flaming Sword, to, fignify the Forfeiture he had made of his Right to immortal Life and Happinefe. His Nature was fo vitiated and corrupted by Sin, that he became incapable of doing his firfi Work, or ferving his God with that (inlefs or perfect Obe- dience that was the Condition of his Happinefe; and qren when a new Way to Heaven and eternal Life was revealed to him, in a Confiftency wktjf th. WifdomofGnd difpenfing fo great a Favour to a rational Creature, this Incapacity of Man^ Nature made it, and Hill makes it, a difficult Thing for him to get to Heaven, even by this new I¥a$ of Grace that is opened up to him. And i£ it were not for the Affiftances of Divine Grace that are offered to Men, to help them to travel Heaven- ward in this new Way, (whence it is called a new and living Way) it would indeed be as impoffible for cnem to get to Heaven by the new Way as by. $he old, by the Way of the new Covenant as by the Way of the old one. Upon the main, except- ing Repentance and Faith in a Mediator, wliicr* had no Place in the old Covenant, and fome other Things peculiarly adapted to our lapfed State and our Recovery out of it ; upon the main, I fay, they are the fame fubftantial Duties of Religion, the feme Inftances of holy Obedience, that are re- quired of us under the new Covenant, that Man was bound to under the old ; not indeed as what can now entitle us to eternal Life and Happinefs, but what are abfolutely neceflary to prepare and Qualify us for the Enjoyment thereof.
AmJ
\$6 SERMON VIII.
And feeing it is, my Brethren, through the In- difpofltion and Corruption of our Natures, in Con- ic quence of our Alpoftacy from God, that the Per- form mce 01 thefc Duties is become difficult to us : Tnis turely fhould not only filence all Objectives, an i make u^ rorbear complaining of the Difficul- ty and Hardfhips that now occur to us in the Way to Heaven and eternal Life , but mould rather, tho' rnere were no more, for very Shame's fake generally roufc and awaken us, and engage us with theutmoft Re olution and Vigor to encounter thcie Difficulties, that io wj nay, as tar as poffible, r^trive both our H«n ur and Intereft, and make the beft Amends wc can for the Injury we have done both to God and our felves. Trie confeious Senfe that, in other Cafes, a Man nas of his having mifmanaged a Mat- ter of great Importance, both to himfelf and others, will make him with greater Diligence and Vigor apply himfelf to get Things fet at Rights again : Every generous Spirit will be fenfible of the In- fluence of this Motive ; and furely, if we have a juft Senfe of Things, we cannot but from the Con - federation of Our having our felves made the Way' to Heaven fo difficult, whereby we hare at once trefpafled againft our Duty to God and our own Intereft ; we cannot, I fay, but from the Confide- ration of this be engaged, with all fuitable Refo- lution and Vigor, to encounter thefe Difficulties that we our felves have raifed in the Way to Heaven, and do our beft to overcome them.
2. Ye would confider, that whatever Difficulties there are in the Way to Heaven and eternal Life, they muft of Neceffity be encountered, grapled with, and overcome, unlefs we would forego ouc Hope of Heaven $ and rather choofe to lofe the
Reward
on Luke xiii. 24; 15 y
Reward of Glory, than undergo the Labour by which we muft arrive at the Enjoyment oi it: To uie the wife Man's Words in the prefent Cafe, "there is no Discharge in this Warfare. The Scrip- ts es tell us plainly, that We muft. fight betore wc can obtain the Vifiory over our fpirituai Lnemies ; that we mutt labour and work in order to our arriving at everiafting Reft ; that we muft run the -'hri- ftianRace, and /a run as we may obtam the Prize ; that we muft give all Diligence to make our Calling ■and Election Jure .-, and, as our' Text has it, Strive to enter in at the Jiratt Gate, clfe we fhaii never be able to enter. And in the Nature ot Things, as well as by the Divine Conftitution, it muft needs be foj tor Heaven is rather a Nature than a Place* and we muft be before- hand formed into that Na- ture, and trained to the Exercifes of that happy State, and have our Minds difpofed to relifli the divine and exalted Pleafures of it. And this is not to be attained buc by a Work of Regeneration upon our Hearts, tollowed with a conftant vigorous Exercife el all the Virtues and Graces of the Di- vine Life, in fpight ot all the Oppofition that fhall be made to us by Satan, the World and the re- maining- Corruption of our own Natures. And can we think it fit or reafonable, my Brethren, that wc fhould get to Heaven, and be polled of eternal Hap- pinefs, without Labour and Pains? God has made us a&ive as well as rational Creatures, and we can- not chufe but to be employed in the Profecutiun of fome End or other ; And is there any End fa worthy of our Purfuit as a Heaven of immortal Glory and Bleflednefs, efpecially when the Means by which we purfue it, are thefe by which we, at the feme Time, promote that other and yet higher
End
158 SERMON VIII.
End of our Being, the Honour and Glory of God? H^is by the conftant and vigorous Practice of true Religion and Godlinefs that we promote both thefe Ends, the Glory d God and cur own Happinefs; and can we think that the Labour and Pains that we are bound to beftow this Way, Can on any Ac- count be fuperfeded, or the Want thereof excufed ? No, my Brethren, the Pra&ice of Godlincfs, the thorow Pra&ice of Godlinefs, whatever Difficul- ties it h attended \vkh, is abfolutciy neceffary in order to our arriving at Heaven, and our being poffeft of eternal Life and Happinefs. Let the Difficulties of Religion, die Difficulties that occur in the Way to Heaven and eternal Life, be never fo many and great ; tney muft of Neceffity be encountered, grapkd with, and overcome, it on rational Grounds we expe& to attain to Heaven in the End.
Now, my Brethren, in other Cafes Neceffity ufes to over-rule all other Confiderations : When a Man has any important and difficult Work to do, which of Neceffity muft be done, or elfe h« fuftains fome great and irreparable Damage, this powerful Argument of Neceffity will roufe him* and make him fet about the Bufinefc with fuitaWe Application and Vigor, however averfe he was otherwife to it. Neceffity will make the Sluggard -work, the Coward fight, the Cripple run, at kaft as faft as he can : Neceffity is a powerful Principle of Action ; when a Man fees lie muft either do or die. vthat Difficulties fo great, but what he will cncoun-L' ? Yea and fometimes, when puihed on by Neceffity, he will mafter fuch as feemed infuper- abie. But now, my Brethren, what Neceffity fo ftrong and fo urgent as what we are prcflcd by, to
mate
on Luke xiii. 24: 1 jp
make us encounter and graple with the Difficulties in the Way to Heaven and eternal Life till we have overcome them ? Our very Ail is at Stake, tht eternal Salvation and Happinefs of our Souls is put to the Iflue, we have a Heaven ot immortal Joys to win or lofe ; and not only fo, but a Hell of endlefs Wo and Mifery to be faved from or plunged into, as the Fruit and Contequence of our Struggling, or not ftruggiing with the Difficulties of Religion fee a little while : Or, according to the Expieflion in the Text, of our ftr'rvtng or not ftrivmg to enter in at the ftrait Gate. Surely if any Thing is to be reckoned a Neceffity this is, 'tis the ftrongeft and and mod cogent Neceflky that can be imagined. Let us therefore, my Brethren, fince Neceflity obliges us to it, let us up and be doing, and ply the Work of our own Salvation with the utmoft Earneft- nefs and Vigor : Let us refolutely purfue the Way to Heaven and eternal Life, and whatever Difficul- ties occur to us in that Way, whatever Enemies rife op to oppofe us, let us never fear their Faces, bat undauntedly fet our felves to encounter them, and graple with them, 'till, through the powerful At- fiftance of Divine Grace, we have overcome them.
3. Ye would confider that whatever Difficulties are in the Way to Heaven and eternal Life, it is well worthy of our Pains to combate them, and graple wich them all our Days, that fo in the End we may arrive at the PofTeffion of immortal Glory arrd Bleflednefs. O, my Brethren, Heaven is ft defirable Place! we can but faintly imagine it,- imd all the Deforiptions which the Scripture gives of the Glory and Bkffednefs of it, arc but Shadows itfAeTTOthan4£^ettencjr ©f the Things diem-
felyes,'
160 SERMON VIII.
felves, fhe ^things that are above where Chrift Jit* teth at the Right Hand of God. How dciirable a Thing muft it be to dwell for ever in die reviving Prefence of God, the mexhaufted Source of Btifs ; to drink of the River of his Pleafures, and in his Light to fee Light f How happy a Thing muft it be for Chriftians, for ever to enjoy the Prefence and Company of Chrift their glorious Lord, and not only to fee, but to fhare of his Glory ? How (comfortable muft be the State of the ; Saint's ever- lafting Reft, where he fhall not only be free of the leaft Degree of Evil, either of Sin, Sorrow, Pain or Trouble of any Sort ; but fhall be poffeft of the higneft Degree of Felicity that his Nature is capable 'of, by a fvveet Succeffion and Encreafe thereof to all Eternity.? Kingdoms, Crowns and Triumphs ; ■Grandure, Riches, Treafures ; Glory, Honour and Immortality, are but Names by which the holy Scriptures, in Condefcendon to our Capacities, de- scribe the Felicities and Glories of the heavenly State : As the A pottle John fays, It doth not now appear what we /hall be, or how happy we mail be, when we come to Heaven ; and are pofTeft of all rhefe good, and great, and glorious Things, which God out of his immenfe Bounty and Kind- tiefs has laid up in Store for them that love him: Things which, as the Apoille Paul lays, Eye hath not feen, nor Ear heard, nor the Heart of Man been able to conceive.
And now, my Brethren, when we have fuch a Heaven in our View and in our Offer, when we are called to the Hope of it, and may afturedly ex- pect to be pofleft of it, fhall any Labour or Pains, <wmun the Compafs of our Power, be reckoned too great in order to our arriving at the Enjoyment of
it?
vn Luke xiii. 24! \6i
it ? Shall any Difficulties in our Way to it, he thought fo hard and unfurmountable, as to frighten us from encountering them ? Oh what little, filly fordid Souls mud we have, if this be the Cafe ! We fee by what arduous 'Enterprifes Men will pufh their Way to Fame and Glory ; by what inceffant Labour and Pains they will purfue Riches, and toil to make an Eflare; and the Generality of Mankind fubmit to daily Labour in labouring even for theic daily Bread : And Oh ! my Brethren, fhall we have nothing of that laudable Ambition and commen- dable Avarice, it I may ufe the Word, fince the Apoltle bids us covet the heft Gifts, by which we fhould be animated to fight the good Fight of Faith ± to amafs tfreafures to ourfelves in Heaven, and to labour for the Meat that penjheth not. How fill/ are our Souls whiie it is not fo with us ? Or rather, how unbelieving are our Hearts, which have no Senfe or Efteem of the real Worth and Excellency of the Things of the heavenly State, which fhould be the Object of our moll: earneft and vigorous Pro- fecutions? But Men who know not what it is to live by Faith, contemn and defpife thefe great and glorious Things of the upper World; and prefet the Trifles and Vanities of a prefent Life before them, and reckon themfclves more or lefs happy in Proportion to what of a prefent World they enjoy : But Oh ! that fuch abject Worldlings would call to Mind, with due Serioufnefs and Application, that awful Admonition of our bleffed Saviour, Mark viii. 36. What is a Man profited ifhejhall gain the whole World, and lofe his own Soul ? What a wretched Bargain do they make, who, for the Sake oftheperilhing Things of a prefent Life, let go a Heaven of immortal Glory and Bleffednefs >
i6z SERMON VIII.
4. Ye would confider that the Difficulties of Re- ligion are not fo great in themfelves, as perhaps ye imagine them to be : It is ufual for Men who ate Strangers to Religion, to run into two Extremes, as I obferved at the Beginning of our Difcourfe on this Subject ; fome imagine the Way to Heaven to be fb fmocth and eafy, as to have little or no Dif- ficulty in it at all ; and others are apt to conceive it to be much more difficult than through the Grace of God it is : What I have all along faid on the Subjsd has been deligned for corre&ing the Miftake of the former ; and the latter, if there be any fuch here, I would advife to conlider Things narrowly and attentively, and not to fuffer them- felves to be annoyed and frightned more than there is Caufe for it, or not to be feared from the Praftice of Religion, from a Mifappreheniion of their own that the Difficulties attending it are greater than indeed they are. So undoubtedly it is with fome, v/ho magnify the Difficulties of Religion much after the fame Manner as the falfe Spies fpoke of the Land of Canaan, and any Attempt could be made by the Ifraelites to conquer it; as you have it, Numb. xiii. 31. where, fay they, We he not able to go againft the People, for they are ftronger than we ; the Land through which we have gone to fearch it, is a Land that eateth up the Inhabitants there- of, and there we faw the Giants the Sons of Anak ; and we were in our own Sight as Grafhoppers, and fo we were in their Sight: Now as it was the Cowardice of thofe Men, and their Diftruft m God that made them fpeak after this Manner^ fo it is from the fame evil Principles, joyned with a fupine Sloth and Negligence with Reference to religious Matters, that Men commonly are made
to
on Luke xiii. 24. 16$
to magnify the Difficulties in the Way to Heaven above Meafure, and look on them as more formidable than indeed they are : According to what the wife Man faith, to reprefent the fame evil Effect of a prevailing Sloth and Indolence, Prov. xxii. 13. The flothful Man faith, There is a Lion without, I Jball be flam in the Streets; and Chap. xxvi. 13. The flothful Man faith, There is a Lion in the lfayy a Lion m the Streets ; as the Loor turneth upon his Hinges ; fo doth the flothful Man upon his Bed.; The flothful Man hideth his Band in his Bofomy it grieveth him to bring it again to his Mouth : Very beautiful Similitudes to reprefent the frightful Appre- henfion that a Sluggard has of Labour, and the ridiculous Excufes that his Sloth invents for itfelf, But, my Brethren, if the Difficulties of Religion be more nearly viewed, efpecially if a Man through the Power of Divine Grace be once brought by a vigorous Atttempt to graple with them, he will rind them far lefs infuperable than, when he viewed them at a Diftance, he conceived them to be. When once a Man, by the converting Grace of God, is brought off from a (inful Way, and fairly entred on the Ways of Religion, and for a while enured and trained to the Practice of it ; he will find the Difficulties that fcarred him fo much be- fore, in a great Meafure to evanifh, and the Way to Heaven, the further that he travels in it, will be- come not only the more fmooth and eafy, but the more pleafant and delightful : According to what has been the Experience of God's Saints in all A- ges, and the Ttftimonies they have left behind them of the great Pieafure they found in the Way of true Religion and Godlinefs ; according to that of the Royal Pfalmift, Pfal cxix. itfj. Great Peace have L s tbej
i<54 SERMON VIIL
they that love thy Law, and nothing floall offend them ; and that of his Son Solomon, Prov. iii. 17. Wifdom's, that is Religion's Ways, are Ways of Pkafantnefs, and all her Paths are Peace ; and that of the Apoftle Paul, 2 Cor. i. 1 2. where he fpeaks out theconfcious Senfe that every good Man has of the Pleafure and Joy of a religious and holy Life; Our Rejoicing is this, the *teftimony of our Con/ctence, that in Simplicity and godly Sincerity, not withflejh- ly Wifdom, hut hy the Grace of God, we have had our Cowverfation m the World, and more abundantly to youwards. Shake off therefore, my Brethren, any Prejudice you may have againft Religion and jthe^Way to Heaven, upon Account of the Diffi- culties oi it; efpecially beware of magnifying thefe Difficulties in your own Imagination, and repre- fenting them to yourfelves as greater than indeed they are : Many Thoufands have travelled this Way before you, and finijhed-their Courfe with Joy ; and why fhould ye fear that the Difficulties of it will be greater and more infuperable to you than they were to them ? Roufe yourfelves therefore, and fhake off Sloath, make a fair Eilay an4 vigorous Attempt for eternal Life and Happinefs; enter re - folutely and without Delay on the Way to Heaven, and purfue it with a holy Conitancy even to the End, being Followers .of them who through Faith and Patience do now inherit the Promi/es. I mall conclude this Head with that Exhortation of the Apoftle, 1 Cor. xv. 58. therefore, my beloved Brethren, be ye (ledfaft, immoveable, always abounding in the Work of the Lord, forafmuch as you know that your La- bour is not in vain in the Lord. And now in the
5. Place, Ye would consider the Promife you have of Succefs, if ye continue with a due Refoluti-
4 9n
on Luke xiii. 24..' 16$
on and Vigour to encounter and flruggle with the Difficulties in the Way to Heaven and eternal Life. In that vii. of Matt fa. 7 th Verfe, ye have that re- doubled Command and redoubled Promife annexed to it, Ask and it Jball be given you, feek aitd ye (ball find, knock and it Jball be opened to you} 3Tis true, thefe Words are in a peculiar Way to be un- derstood, as an Encouragement to a holy Earnefl- nefs and Importunity in Prayer for obtaining the good Things we (land in need of from God ; but tor that very Reafon they may be extended or ap^» plied to the Purpofe in Hand, namely, a vigorous and rcfoi-ute ftruggling with the Difficulties in the Way to Heaven, feeing it is in a fpecial Manner by fervent a&d importunate Prayer that this is to be done. And feeing fervent and importunate Prayer, in this Woilc, is to be accompanied with the vigorous Difcharge of the other Duties of Re- ligion; the Promife made by Way of Encourage- ment to Prayer, may alfo be applied to thefe other Exercifes of Religion that muft accompany Prayer in our working out our own Salvation y or owe firm- ing to enter in at the ftratt Gate : Agreeable to thofe. other encouraging Words in many Places of Scripture, that may be confidered as other Promifes of Succefs, if we continue, with a due Refoltition and Vigour, to encounter and combat with our {pi- ritual Enemies and the Difficulties of the Chriftian Life, and earneftly ftrive to enter in at the ftrait Gate : Such as particularly thofe of the Apoille, P^ojn. ii. 7. Sfo them who by a patient Continuance in Well-doing, feek for Glory and Honour and Im- mortality, God will render eternal Life; which Words, as they make a patient Continuance in Ifett- doing the neceflary Condition oi onr obtaining eternal
L 3 Life8
l66 SERMON VIII.
Life, fo they import a Promife of this eternal Life to fuch as perform this Condition. And fo alfo we are to conlider thefe Words of the Apoftle, Gal. vi. p. And let its not he weary m Well- doing, for in tfue Seafbn we (hall reap if we faint not % And that of our exalted Saviour to the Angel of the Church of Smyrna ', Rev. ii. 10. Be thou faithful unto the Death, and I willgi<ve thee a Crown of Life. Now the Promife of Succefs, the Promife thereof founded upon the Faithfulnefs of Almighty God, cannot but be of mighty Ufe and Force with thofe who firmly believe it, to excite and animate them to en- counter ail the Difficulties they can meet with in the Way to Heaven and eternal Life : The cer- tain Profpect of Succefs muft needs mightily leiTen the greateft Difficulties a Man can meet with, efpecially when he is purfuing fo great and immenfe a Good as eternal Life ; even Probability of Suc- cefs might be thought a fufficient Motive, but Certainty of Succefs ought to be of irrcliftible Force. 6. To the fame Purpofe, conlider the Promife you have of fufficient Afliftance to enable you to encounter all the Difficulties of Religion, all the Difficulties in the Way to Heaven and eternal Life, till ye have overcome them. In this Cafe indeed, as in no other, God fends us not a Warfare on our own Charges : He promifes to afford us Help proportioned to out Exigencies, if we wait on him, and depend on the Aids of his Grace ; according to what is fo amply expreft in thefe Words of the Prophet Jfaiah, Chap. xl. from 2 8. Verfe to the End, Haft thou net known ? baft thou not beard, that the everlafting God, the Lord, the Creator cf the Ends of the Earth faint et\ not, neither is weary ? There is no fearching of his Underftandin : He giv eth Power to the Faint; and
H
on Luke xiii. 24. 167
to them that have no Might, he increafeth Strength: Even the Touths /ball faint and be weary, and the young Men Jloall utterly fall : But they that wait upon the Lord Jball renew their Strength; they Jloall raount up with JVings as Eagles, they Jloall run and not he weary, and they (hall walk and not faint. Now if we have the Aids ot the almighty Grace of God to fupport and ftrengthen us, what Dif- ficulties (hall prove unfurmountable to us in the Way to Heaven and eternal Life ? As the Lord fays to Ztemhabhel, with Reference to his Under- taking of building the Temple, Zech. iv. 6. So we may conceive him faying to every fincere and honeft hearted Chriftian that fets himfelf, in a Dependance upon Divine Grace, to encounter the Difficulties in the Way to Heaven,* Not by Might, nor by Power, viz. of a Man's own or any other created Afllftance, butby my Spirit, faith the Lord; who art thou, O great Mountain ? before Zerubbabel thou Jhaltbe made a Plain. The Aids of Divine Grace are, indeed, abundantly (ufficient to make us able to overcome all the Difficulties in the Way to Heaven and eternal Lite : As Caleb, to ftill the People when they fell a murmuring upon the Re- port of the other Spies, faid with Reference to the earthly Canaan, Numb. xiii. 3c Let us go up at once and poffefs it, for we are well able to overcome it : And he and Jojbuah again tell them, Chap. xiv. p. for the Lord is with us ; fo it may be faid of every true Chriftian, with Reference to the heavenly Canaan, he is well able to overcome all Difficulties in the Way to it, through the A Alli- ance of Divine Grace, or his having the Lord with him and for him. But then, my Brethren, 'tis to be remembered, that thofe Aids of Divine Grace
L 4 are
i<58 SERMON VIII.
are only to be expected when we implore them carneftly, and rriake our own moll: vigorous Endea- vours concur with rhem ; By Grace, fays the Apoflle, ye are faved, through Faith, and that not of your fefoes, it is the Gift of God : But no Man is to expect to be faved, even through the Grace cf God, whilft he fuperfedes or omits his own mod earned and vigorous Endeavours ; We xnuft ftrive to enter in at the fir ait Gate, as our Sa- viour enjoyns in the Text, and that for the Reafon he adds, For many, I fay unto you, will feek to enter in, andfloall not be able.
And this being the Argument in the Text which I promifed particularly to consider, I fhall very briefly (how you the Import of it ; and then, urge the Weight and Force of it home upon you.
It imports efpecially thefe two Things: That faint Attempts and enervate Efforts will not ferve to bring Men to Heaven ; and that many will fall fliort of Heaven, or be excluded out of it, becaufe their Endeavours are of this Kind. The former of thefe is plainly fuppofed, and the other plainly ex- prefl; in the Words, Many willfeek to enter in, and Jhall not be able. They will feek to enter, they will deiire ir, they will wifh for it, they will ufe fome Endeavours towards it ; but becaufe their En- deavours are weak and feeble they mall never com- pafs their End. They will feek to enter, but not ftrvve, ftrive as in an Agony, drive as thofe Wreftlers and Combatants in the Grecian Games drove for the Victory over their Antagonifts; for fo much the Word in the firft Claufe of the Verfe imports. And indeed the Difference of the Words ufed by our Saviour is obfervable; in the firfl Claufe fays he, Strive to, enter iu at the (jrait Gate* inti- mating
on Luke xiii. 24. 169
mating that vigorous Endeavours will prove fuo ccfsful for a Man's attaining to the PofTeulon of Heaven and eternal Life : But in the fecond Claufe fays he, many will fee k to enter, feek to enter , and ufe faint and languid Endeavours to enter, 'but Jhatt not be a\le ; becaufe their Endeavours were not animated with Refolution and Vigor. And indeed, as we formerly obferved, it is only by ftrong and vigorous Endeavours that a Man can realor nably hope to arrive at Heaven, and the Enjoy- ment of eternal Life : This is plainly the Import* of thefe figurative Expreflions made ufe of in Scrip- ture, with Reference to this Matter, as when we are bid to fight the good Fight of Faith, that we may lay hold on eternal Life, as thefe Victors in the Olympick Games fnatched the Prize when they had win it : To run the Chriftian Race, and fo to run as we may obtain, viz. the Prize of our Victory, even eternal Life ; To work out our own Salvation^ not only to work at it, but to work it out, to finifh and perfect it, as the Word in the Original figni- fies, and that with Fear and Trembling, left all our Pains and Labour fhculd ftiil come ihort of whajc is neceiTary ; and, as in the Text, to f: rive to enter in at the ftrait Gate, to ft rive as the Antagonifts in the Grecian Games did to obtain the Victory. And, my Brethren, can we think it fie and rea- fonable that Heaven, and the Reward of immortal Glory, ihould be obtained by us without the ut- moft Strife and Contention, holy and vigorous: ftruggling, of which we are capable ? Shall a King*- dom and a Crown of Giory, and all the Felicities of the heavenly State be proftkuted to our languid Wifhes and Defires, our faint and enervate En- deavours, which come fo far fhort of that earne(fc
and
170 SERMON VIII.
and vigorous Application that Men will ufe, and daily do ufe, for the Obtaining of Things of infinite- ly lefs Moment ? Shall we think it reasonable for us to hope to get to Heaven by lefs Pains than Men beftow upon making an Eflate in this World, or even as the Cafe is with many, yea with the Generality of Mankind, for gaining their daily Bread ? O what low and mean Thoughts have we of Heaven, if we value it a* no higher Rate, or reckon it worthy of no greater Pains? And yet alas! my Brethren, how few of Mankind are they who beftow equal Pains for gaining Heaven, as they do for gaining the Things of this prefent Life ; tho* the one is of infinite Worth and Excellency, and the other, as every one mull confefs, trifling, tranfitory and perifhing ? O my Brethren, let us act more ratio- nally : And fince Heaven is worth the outmoft Pains -we can be at for attaining to it, let us not grudge that Pains, Let us firive to enter in at the fir ait Xjate ; and not be of the Number of thefe who only leek by faint and enervate Endeavours to enter in, fuch as our Saviour tells us will never be able to en^ ter.
And O what Fools will fuch appear in the End ? They thought Heaven worthy of their Pains, and they . beftowed fome Pains for obtaining it ; but they loft it becaufe they were not at fufficient Pains, and by that Means all their Pains were loft too. They came near the Kingdom of Heaven, or made confiderable Advances towards it ,• but they loft all their Labour and all their Hopes too, for their not perfevering and going a little further : They were willing to get to Heaven in the Way of an outward fpecious Profeffion of Religion ; but they thought the Praftice of it too hard a Condition, or, if they
were
on Luke xiii. 24* 171
were for any Part of the Practice of it, the lighteft and eafieft Part was their Choice : They were wil- ling to feek for Heaven, to wifli for it, to pray foe it, to believe for it, or to pretend to a mighty Faith in Chrift for obtaining it ; but Practice, Practice, the Practice of Duty was the hard Word they could not digeft ; or if Practice at any Rate was allowed to be neceflary by them, that of ufing the external Means of Salvation was what they thought would ferve their Turn. This feems plamly to be the Cafe of thofe many, who, as our Saviour fays in the Text, will feek to enter in andJhaU not be able, as may be learned from the following Context, Verje 25, 27. IVhen once the Mafter of the Houfe is rifm up, and hath flout to the Door, and ye begin to ft and without, and to knock at the Door, fayingy Lord% Lord, open unto us ; and he Jhall anfwer and fay unto you, 1 know you not whence you are : ihenfhaU ye begin to fay, We have eaten and drunk in thy Prefence, and thou haft taught in our Streets ; But he Jhall fay, J tell you, J know you not whence you are ; depart from me, all ye Workers of Iniquity. Where we have particularly two Sorts of Perfons. pointed out, as of the Number of thofe who will feek to be admitted into Heaven but with a fad Difappointment.
Ftrft, Thofe who feek this too late, as is intimat- ed, Verje 25. When once the Mafter of the Houfe is rifen up, and hath jhut to the Door, and ye begin t* ftand without, and to knock at the Door, viz. after it is fbut, and ftut for the laft Time, ihut fo as never to be opened again. 2. Such as feek or plead for Admiflion into Heaven upon the Score of ex- ternal Privileges ; as is intimated, Verfe 26. Zbtn Jhall ye begin to fay, We have eaten and drunk in
thy
-17* SERMON VIII.
thy Prefentf^and thou haft taught in cur Streets? But he Jlml fay, I tell you, I know you not whence you are ; depart from mey all ye Workers of Ini- quity.
O my Brethren, let us not be of the Number of thofe who only fee ky feebly feek to enter into the Kingdom of Heaven, andjhall never be able to en-> ter : But let us, as our Saviour exhorts in the Text, Strive to enter in at the ftrait Gate ; Let us count tio Pains too great for our attaining to Heaven and eternal Life. There is no Proportion ever to be found betwixt our Labour and Pains and the Reward thereof: Could we creep to Heaven on our Knees ; could we refill "and fight unto Blood, even the laft Drop of our Blood ; could we carry on our Back a Crofs as heavy as Mount Calvary itfelf where ChriftVGrofs flood ; could we fuccumb and die and perifh a thoufand Times, but ftill fo as to revive and be made capable of Happinefs again ; flll were but a light and eafy Condition of our at- taining to Heaven and eternal Life in the End. Q iny Brethren, if Liberty were proclaimed to the Damned in Hell, if they were let out of their infer- nal Prifons, and told that there is a Gate, even a ftrait Gate, opened, by which they might enter into Heaven ; how, may we believe, would they croud that Gate, and ftrive to enter in by it ? What Difficulties fo hard, i^ at all furmountable, bu: -what they would chcarfully encounter and ftruggle with, and that not only for fo fhort a Term as that of our Life, but even for the longeft; Period that well can be imagined ihort of Eternity itfelf, for Mil^ lions of Millions of Ages, on the fure Hope and Profpect of being in the End relieved from their
iVYoeji
on Luke xiii. 24.' 175
Woes and Miferies, and made Partakers of Heaven and eternal Life and Happinefs.
O therefore my Brethren let us Strive to enter in at the ftrait Gate, and drive in Time whilft the Gate* however ftrait, ftands open to us. We can never have another Venture for Heaven and eternal Life : The Difficulties will never grow lefs by our delay- ing to fet about our Work, nay the longer we de- lay it the more difficult will we find it become. O therefore let us up and be doing ; and, with all fuitable Refolution and Vigor, fet our felves to en- counter the Difficulties in our Way to Heaven, till at laft we have overcome them, and are admitted to Jit down with Abraham, Jfaac and Jacob, and all the Prophets and Saints of God in the Kingdom of Heaven. How joyful a Day will this be to thofe who have drove, and ftrove with Succefs, to enter ih at the ftrait Gate ? But how miferable will be the Difappointment of thofe who have only fought to enter by weak, feeble and enervate Endeavours,* and tor that Reafon were not Me to enter ? To them fljali be weeping and gnajhing of tfeetb, when1 they fee others admitted and themfelves thruft out for ever.
But I now come to the laft Thing propofed in our Method, namely to fubjoin a few Things by Way of Advice and Direction, in Confequence of the Exhortation that has been addreft to you, to drive to enter in at the fir ait Gate, or with a fuit- able Refolution and Vigor to refill all your fpiritual Enemies, and bear up againft all Oppofition, till you have laid hold of eternal Life. And in the
ift. Place, If ye would firive to enter in at the Qrait Gate% ftrip your felves of all the/e Impedi- ments
*74 SERMON VIII.
mcnts that will make your Entrance more difficulty and your driving to enter lefs fuccefsful. It was the Cuftom of thofe who drove in the Olympick Games, from which the Word in our Text rendered ftrive is borrowed, to ftrip themfelves of their Cloaths, that they might with the more Agility manage themfelves in their feveral Exercifes. And we, if we would flrive with Succefs to enter in at the ftraic Gane, mud ftrip our felves of all thefe Things that will prove Impediments to us in our Efforts of this Sort j fuch as the immoderate Love of the World, anxious Cares and Concerns about it, the protube- rant Humours and unruly Paffions of our Minds, evil Affections and unmortified Lufts, and all Com- merce with Sin in as far as poflibly we can keep our felves free of ic : For, as our Saviour fays with Re- ference to him who has a great Share of, and, is as it were, overgrown with the Riches of this World, it is eafierfor a Camel, or (as fome think the Word fhould, with the Alteration of one Letter in the Greek, K*tu?w* infeead of K*^wa<^ be rendered) a Cabel to enter through a Needle's Eye, than for a rieb Man to enter into the Kingdom of God. The fame may be well faid without any Hyperbole, with Reference to the prefent Cafe, that this is indeed more eafy that a Camel or Cabel (hould enter through a Needle's Eye, than that a Man mould enter into Heaven with one Luft unmortified, or one Sin un- repented of and unpardoned.
2. If ye would ftrive to enter in at the ftrait Gate, ye would, in a fpecial Manner, take care to fbakc o£E Sloath, fpiritual Sloath and Negligence, or a Sloath and Negligence with Reference to fpiritual Things: For thefe two are quite inconliftent and incompatible, ftaving and being flochful. Hearken
on Luke xiii. 14. 175
therefore to the Apoftle's Advice and Exhortation, Heb. vi. 11, 12. And we dejire that every one of you do /hew the fame Diligence, to the full Affurance of Hope unto the End ; That ye be not flothfuly but Followers of them who through Faith and Patience inherit the Promife.
3. If ye would enter, or with a (uitable Refoluti* on* firive to enter in at the Jlrait Gate, keep the glorious Recompence of Reward continually in your Eye. It was the Profpect of this that animat- ed Mofes to ad fuch a heroick Part as he did, as the Apoftle to the Hebrews tells us, Chap. xi. 24, 25, 25. By Faith Mofes when he was come to Tears, re- fufed to be called the Son of Pharaoh's Daughter ; Cbcojing rather to fuffer Affliction with the People of God, than to enjoy the Pleafures of Sin for a Seafon j Efteeming the Reproach of Cbrift greater Riches than the tfreafures in Egypt : For he bad Refpetf unto the Recompence of the Reward. The lively Faith of Heaven, the glorious Views that a true and lively Faith gives the Believer thereof, makes all the Difficulties in the Way to it feem light and of no Account: For which Caufe we faint not, fays the Apoftle, 2 Cor. iv. 1 6, &c. but though our out- ward Man perijb, yet the inward Man is renewed Bay by Day. For our light Affliction, which is but for a Moment, worketb for us afar more exceeding and eternal Weight of Glory ; While we look not at the ^things which are feen, but at the things which are not (een : For the things which are feen, arc temporal-, but the things which are not feen, are eternal. For we know, that if our earthly Houfe of this ^tabernacle were dijfohed, we have a Building nf God, an Houfe not made with Hands9 eternal in the Heavens. Contemplate much the Glory and
Bleffed-
lj6 SERMON VIII.
Bleflcdnefs of the heavenly State : Let the Eye of your Faith pierce into that within the Vail ; and liirvcy the Riches of the Glory of God's Inheritance in the' Saints, as the Apoftle exprefTes it, that is* the rich Glory that his Saints inherit in Heaven ; and let the Profpeft thereof infpire you with Refo- . lution and Vigor, to encounter all the Difficulties that you can meet with in your Way to Heaven, rill ye have overcome them.
4. Beware of magnifying the Difficulties of Re* ligion above Meafure, and thinking them greater than indeed they are : Let us not fancy that they are altogether infuperable ; they cannot indeed be overcome and furmounted by our Strength, but by Chrift's firengthning us we Jball be able to do all Sfhings. This is undoubtedly the Cafe of fomef who, becaufe of the Difficulty of the Work, quite defpair of ever throughing it, and fo are at no Pains in it.
5. Beware of diminiftiing the Difficulties of Re- ligion, or thinking them to be lefs than indeed they are : This is no doubt the Error and Miftake of o- thers, who think that Heaven may be attained to without any great Pains. They prefume upon the Mercy of God, and reckon that that makes the Gate to Heaven fo wide that any may enter in that pleafcs ; yea they reckon that even their Sins lhall not be any great Bar in their Way, fince they have to do with a God of unlimited Mercy : But the'y do not confider that the Juftice of God can never be injured or wronged by his Mercy ; and that unlefs the former be rendered propitious to them, the latter will not afford a Sanftuary to them ; That Mercy will never open the Gate oi- Heaven to thema whilft Juftice flints it upon them.
: " v They
on Luke xiii. 24; IJJ
They cannot be perfuaded that it accords with the Goodnefs of God to make the Way to Heaven To thorny and difficult, as fome would reprefent it to be ,• and fo the) make his Goodnefs to combat his Veracity and Faichfulnefs, by which he has plainly declared in nis holy Word, that flrait is the Gate, and narrow is the Way that leadeth unto Life, and few there be that find it.
Some againj by a mod grofs Abufe of the Grace of God, reckon they have nothing to do in order to their obcaining eternal Life, but to believe in. the Lord Jefus'Chrift, as if Faith were enough to fup- ply the Room of all the other Parts of Religion ; but this is a wretched Miftake, which overturns the Do&rine of the Gofpel, or the Scheme of Salvation therein revealed, 'lis true that the Apoftle fays, Eph. ii 8. By Grace are ye fa<ved through Faith, and that not of your /elves it is the Gift of God : But 'tis as true, that the fame Apoflle bids us in that forecited, Phil ii. 12. work out your own Sal- vation with Fear and trembling ; for, as he adds, it is God that worketh in you, both to Will and to do of his good Pleafure. So that as the Grace of God, and the Operations of Faith, have one greac Part of the Work of our Salvation to accomphfh ; fo we our felves as rational and active Creatures, and as aflifted by the Grace of God, have another great Part of the Work of our Salvation to perform. Faith indeed in Chrift is abfolutely neceflary for Salvation : But, as the Apoftle tells us, true Jtaith worketh by Love; and, as the Apoftle James (ays, Faith without Works is dead, being alone. Beware therefore, my Brethren, of diminiihing on any Ac- count the Difficulties of Religion, or thinking them to be lefs than indeed they are : Study to maintain a
V01. II. M juft
178 SERMON VIII.
juft Notion and Senfe of Things ; and confider the Difficulties of Religion to be indeed great, but not Infuperable, and tho' not infuperabie yet great and not to be made light of.
6. Keep the Example 'of (Thrift, the Captain of your Salvation, always in your Eye, to hearten and encourage you to encounter all your fpiritual Ene- mies, and'all the Difficulties of the Chriftian War- fare, with due Refolution and Vigor, Heb. xii. 2, 3 . Looking unto jefus the Author and Finifber of cur Faith ; who for the Joy that was fet before him, endured the Qrofs, defpiftng the Shame, and is jet down at the right Hand cf the throne of God. For confider him that endured Jhch Contradict ;^i cf Sin- fiers againft bimfelf^ left ye be wearied and faint in 'your. Minds, And with his Example join that of his faithful Followers, according to that Exhortati- on of the Apoftle, Heb. vi. 12. £hit ye be not fiothful, but Followers of them, who through Faith and Patieiree inherit the Promt fes.
7. Pray earneftly for the AfTiftance of Divine Grace, to enable yon to encounter all the Difficul- ties in your Way to Heaven and eternal Lite: For by this Affiftattce only ye can be Match for the difficult Task required of you ; according to thefe Words of the Apoftle, which I have once and a- gain quoted, Phil. ii. 12. Wherefore ray Beloved, as ye have always obeyed, not as in my Pre fence cnlyy but 'now much more in my Abfence ; work out your own Salvation with Fear and Zrembling.
8. If ye would refolutely encounter the Difficul- ties of Religion and graple with them, or ftrive to enter 'in at the ftrait Gate, then accuftom yourfelres to fuch religious Exercifes as will help you, in a fpc- cial Manner, to do fo with Succefs. And
1. Ac-
en Luke xiii. 24. 179
1. Accuftom your felves to a holy Sobriety and Temperance. Every Man fays the Apoitlc, with with Reference to thofe Wreftlers in the Grecian Gaines^ every Man that ftriveth for the Mattery* is temperarc in all Things, now they do it to ob- tain a corruptible Crown, but we an uncorruptible; Temperance was no more nccelTary to prepare the Bodies of thefe Athleticks for their Exercife, than it is neceffary to prepare the Minds or" Chriftians for the vigorous Difcharge of all thefe Duties of the Chriftian Life, which in the Text is expreft by a ftrwing to enter in at the Cirait Gate. Temperance is not only an effential Part of Religion itfelf, but ic is, I may fay, the Sitbflratum, or that which lieth under all the other Pares of it : Without Tempe- rance a Man can have no Religion at all.
2. If we would ftnnje aright to enter in at the fir ait Gate, let us maintain a holy Vigilance. I told you that as the Difficulties of Religion, the Difficulties in the Way to Heaven and eternal Life, proceed in Part from our Corruption ; fo they arife from the Oppoficion that is made to us by Satan and the o- ther Enemies of our Souls : If therefore you would encounter thofe Difficulties with Succefs, ye would be careful to beir in Mind^ and put in Practice, that Advice or Command of the Apoille Peter, 2 Ep. v. 8. Be fiber, 4?e vigilant; for your Adversary tb& Devil, as a roaring Lion, walketb about feekinx -whom be may devour, inborn refift ftedfafi in tFe Faitb. And becaufe the World, as I told you? is alfo reprefented as a great and dangerous Enemy to us, you would take Care like wife to be armed and fortified agaiuit the Attacks both of its Goods 2nd Evils* its Allurements and Affrightments : iou would entertain a juft Contempt of all worldly M 2 'filings f
180 SERMON VIII.
Things ; and reckon that the Source either of your Happinefs or Mifery lies higher than this Earth ; and that neither the having of earthly Things, nor the Want thereof, can give or take from you either the one dt the other, I mean true Happinefs or real Mifery*
p. If ye would drive to enter in at the ftrait Gate, ftrive regularly or lawfully: According to what the Apoftle fays, with Reference to thofc Wreftlers in the Grecian Games, I have fo often mentioned, and from which the Word in our Text rendered ftrive is borrowed, 2 ^'w. ii. 5. And if a Man alfo ftrive for Mafteries, yet be is not crown- ed except he ftrive lawfully, or according to Rules. And ye, in your firming to enter in at the ftrait Gate, mud take care to obferve all thefe Rules of holy Obedience which are prefcribed you in the Word of God : Your Strife muft hot be a random Strife, it muft be governed by the Rules of God's holy Word ; and then, as the Pfalmift fays of him- felf, ye {hall not be afloamed when ye have a KefpecJ unto all Go(fs Commandments • ye fhall not be a- lhamed, but in the End be crowned with Glory, and Honour and Immortality.
10. If ye would ftrive to enter in at the ftrait Gate ftrive humbly t They will come beft Speed at Heaven's Gate who come and knock at it moft humbly, Ifa. Ixvi. 1, 2. <fb us faith the Lord, the Heaven is my throne, the Earth is my Foot-ftool.— ~-All thefe 'things hath mine Hand made, tind all thefe things have been, faith the Lord! But to this Man will I look, even to him that is 'poor and of a con- trite Spirit, and tremhleth at my Word, Matt. v. 5. Blejfed are the poor in Spirit, for theirs is the King- dom of Heaven.
4 11. Strivd
on Luke xiii. 14. 18 1
11. Strive inceffantly. You have the Parable of the Importunate Widow, Luke xviii. 3. and alfo that of the importunate Friend, Luke %i. 6. to teach Men that they ought always to pray and not to faint. Strive therefore inceflantly, in Seafon and out of Seafon, to ufe the Apoftle's Expreflion, that is at all Seafons. Our Importunity can never of- fend God, nay he is pkafed with it ; as t,he Prophet Ifaiabfays, If a. vii. 1?. O Houfe of David, is it a fmall <tbing for you to [weary Men, but will ye weary my God alfo ?
12. Strive perfeveringly, trive to the End : For, as our Saviour fays, he that endureth to the End, the fame fhall be faved : Tis not by a few trandtory, tho' never fo warm and vigorous, Efforts, that a Man can expect to enter into Heaven : No, 'tis by a pa- tient Continuance in well-doing, that he muft feek for Glory, Honour and Immortality, and in the End be pofllft of eternal Life ; according to that Advice and Exhortation of the fame Apoftle, 1 Cor. xv. 5 8. My beloved Brethren, be ye ftedfaft, immoveable, always abounding in the Work of the Lord, for as much as ye know that your Labour is not in vain in the Lord, and what he fays to the fame Purpofe, Gal. vi. p. Let us not be weary in well-doing, for jn due Seafon we (hall reap, if we faint not.
And now, my Brethren, to conclude, accoftom your felves much to the Exercife of Prayer. Tis by Prayer the Chriftian wreftles with God as Jacob did to obtain his Blefling : Tis by Prayer, earneft, frequent and fervent Prayer, that he ftruggles and ftrhes to enter in at the fir ait Gate : Tis by Prayer and Faith mixed together, that the Saints cry, and cry fo as to be heard, Lord, Lord open unto us : Their Prayers are not repulfed like thole of the Hy- M 3 pocritcs
i8i SERMON VIII, &c.
pocrites in the Context ; No, he that hath the Keys of the Kingdom of Heaven will open unto them, and mal;> his Promifc which he made,
Mat. vii. 7, 8. Ask, and it JImII be given yon \ feek> and ye Jloali find ; knock, and it (ball le opened imto you : For every one that asketb, receivetb j and fc tbat feeketh,findetb ; and to bim that knocketb it fiall be opened.
May the Lord bintftif, the Hearer of Prayer, firengthen us witb all Might in the inner Man, that, by a conftanr and needy Dependence on him, through the Merits of our BleflLci Redeemer, we may at te&finijh our Conrjc 'Xitb Joy, under all the Difficulties which attend it : And ^lorioufiy enter in through the Gates into the City, and be tor ever crowned with Glory, Hoimiir and Immortality, by. the Hand M our glorified Saviour ; who with the Father and Hoi; is one G.xl over all, McAld
forever, Amen'
SB V
.SER
ISSJ
SERMON IX.
Revel, i. 5> 6.
Unto him that loved us, and waJJoed us from our Sins in his own Blood* and hath made us Kings and Triefis unto God and his Father ; to him be Glory and Dominion for ever and everl Amen.
0
Y Brethren, the holy Sacrament of our Lord's Supper, which is this Day to be adminiftrated to you, is called by fome the Eucharifi or Thankfgiving, becaufe therein Chriftians do, in the rnoft folemn Manner, exprefs their Thanks, to their God and Redeemer, for' the great and matchkfs Blefllngs ,o[ their Redemption: And now, to a- waken and prepare ycur Minds for performing this Piece of folemn Service after the beft Manner you can, I thought I could not make Choice of any Words more proper for the Subject of my Difcourle to you at this Time, than thefe I have now read ; which are a folemn Doxoiogy or Thankfgiving of
M.4 J°¥
1 84 SERMO N IX.
John the Divine, the Author of this facred and myfterious Book of the Revelation.
In the nrft three Verfes we have the Title of the Book, with a fliort Defcription of the grand Intent of iti the Penman, and the Way by which the Myfteries of it were revealed to him, and his fide- lity in teftifying what was revealed -, to which is; added, in the third Vcrfe, a Recommendation to read and believe the Prophecies of this 'Book. From :the fourth Verfe we have John's folemn Salutation to the feven Churches of AJia, to whom this Book of Revelation is particularly addrefled ; and to whom, in the fecond and third Chapters, he writes particular Epiftles in the Name of ^he' great Au- thor of this Book, the Lord Jefus Chrift.
His Salutation, according to the apoftolical Way, is a folemn Benediction in the Name of all the bleffed Perfons of the facred Trinity : Grace be unta you, and Peace from him which is, and which was, and which is to come; which is a Defcription of God the Father from his Eternity and Immutabili- ty : And from the feven Spirits which are before his Throne-, by which, pafling all other Gloties, we underfland the Holy Ghoft, whoj tho' ' but one Perfon, yet has manifold Operations, and is called fe <ven Spirits, to denote both the Variety and Per- fection of his Operations and Graces ; feven being a perfect fcriptural Number : And from Jefus Chrift whg is the faithful Witnefs, the firft begotten of the Dead, and the Prince of the Kings of the Earth. There are three Names or Characters he here gives to our Lord Jefus Chrift.
i. & be faithful iVitnefs, that is, who hath faith- fully and fully revealed to Men all that was necef- fary to be known by them, concerning God and
- the
on Rev. i. 5, 6. 18$
the Method of their Salvation by himfelf, in confe- quence of that grand Tranfa&ion that was between the Father and the Son from Eternity ; who, in the Days of his Flefh, witnefTed ^nd vilified that he was the promifed MeJJias, teftificd it to th^ Jews, and to Pontius Pilate, before whom, the Apoftlc Paul fays, be witneffed a good Confeffion* jnqwning himfelf to be the King of the Jews ; and who came into the World for this End, that be migbp bear Witnefs to tbe Sfrutb : Who wknefled and teftifled the Accomplifhment of all the Pro- mifes of the Old Teftament, of all the Types and Figures of the Law ; witnefTed and teilified this by the Tranfactions of his Life, Death and Refurre&ion : And who is now the iaithful Witnefs of his People in Heaven, pleading the Acceptance of their (lu- ce re Faith and Obedience, through his own Me- rits and Interceflion for them.
2. Our Lord is here ftiled the firfl begotten of the Dead, that is, he whofe Prerogative ic was to rife firft from the Dead by his own Divine Power, at)d to rife fo as to dy no more : And whofe Refur- rection was the Precedent and Pledge, the Exemplar and meritorious Caufe of the Refurre&ion of his People, And,
3. He is ftiled the Prince of the Kings of the Earth, that is the fupreme Lord and Ruler of the World ; and that nor only as he is God, to whom aU his Creatures, of whatever Order and Degree, are fubjec~t : But alfo as he is God man and Medi- ator, whom, as the Reward of his Obedience to his Father's Will in accomplifhingthe Work of our Redemption, God hath highly exalted, and given him a Name above every Name that is named ; that §t the Name of Jefus every Knee Jhould bcwy of
^things
1 86 SERMON IX.
things in Heaven, and ^things in Earth, and things under the Earth, as the Apoftie Paul fays, Phil. ii. o.
Now John having thus mentioned our bleffoj Redeemer, according to his noted Character of be- ing the loving as well as the beloved Difciple, he breaks out immediately jnto a Rapture of Praife ; and before he can go any further, muft ftop, as it were, a little to pay a folemn Piece of Homage to his Lord and Matter, by the Doxology in the Text : Unto him that loved us, and wajhed us from our Sins in his own Blood, and hath made us Kings mid Priefts unto God and his Father, to him be Glory and Dominion for ever and ever. Amen . Un- to him that loved us, to the matchlefs and glorious Redeemer, who loved us the Sons of Men, thofe whom his Father hath given him, fo as to warn us from our Sins, from the Guilt and Pollution of our Sins, and that in his own Blood, the Fountain opened to the tfoufe of David and the Inhabitants of Jeru- falem for Sin and for Uncleannefs : And hath made us Kings and Priefts unto God and his Father, hath exalted us to the higheft Dignity, and poflcft us of the greateft Privileges and Honours, even thefe of Kings and Priefts ,• which were always accounted the two moft honourable Orders of xVien ; Kings and Priefts unto God and his Father, peculiarly confecrated to his Service, and to derive our chief Honour and Happinefs from him : To this our blefled and glorious Redeemer, to whofe Love we are fo much indebted, be Glory and Dominion for fiver and ever. Amen.
Now, my Brethren, that which I chiefly intend from thefe Words, is to give you, after the be ft Manner I can, a lhort Reprefeojation and View of
the
m Rev. i. % 6. 187
the blcffed Redeemer's Love ; that, by the Con- templation of it, you may be the more excited to pay your Homage this Day to him in the Sacra- ment ; and to join with John the Divine in cele- brating his Love, with fuch a Doxology as that in the Text, Unto him that loved us, and wafhed us in his own Blood, and hatb made us Kings and Priefts to God and his Father , to him be Glory and Dominion for ever and ever. Amen. I fliall I fay endeavour to give you a View of the bleffed Re- deemer's Love, by confidering it, I. In its Rife. II. In its Progrefs and Workings. III. In its Ef- fects and Iffues. IV. In its Qualities. Aftcfi which I (hall make a fhort Application of all together.
I. By confidering it in its Rife. And here we muft look back beyond the Beginning of Time, ani fee this Perrenial Spring or Love, if I may fo call itf bubiing up in the Redeemer's Bofora, even frorn all Eternity ; According to that Defcription whicl| we have of our Redeemer under the .Name of Wifdom, in the viii. of the Proverbs from Verfe 23. the Lord pojfeffhd me in the Beginning of bis l¥ay> "before his Works of old. I was fet up from ever- lofting, from the Beginning, or ever, the Eartfy was -— down to <ver. 30. tfhen I was by him as cue brought up with him, and J was daily his De^ light, rejoicing always before him, rejoicing in the habitable Parts of the Earthy and my Delights were with the Sons of Men. So that our Re- deemer's Love had its Rife from all Eternity, it is co-eval with the Purpofe of God to make a World, and Mankind as a Species of Creatures in it ; and the View he had of the forlorn and wretched State Marikihd would involve themfelves in, by their wilful
Apoftacy
*88 SERMON IX.
Apoftacy from him in abufing the free Will he wa* to honour them wich : From all Eternity did his Love go big of a vaft Defign of Kindnefs, to be manifested to the Sons of Men. in the feveral Pe- riods of Time, when the Years of Time mould be- gin to run. His Love was from everlafting, and confequently altogether free and unmerited b.y us : It fprung up fpontaneoufly in his own Bofora, and made his Bowels yearn towards us long, long before we had a Being ; and that notwithstanding all the odious Deformity and Vilenefs he faw Sin woul4 bring upon us, to make us the deferving Obje&s of his Hatred rather than of his Love ; yet he loved us freely, freely and triumphantly, with a Love per culiar to himfelf, and infinite like himfelf ; a Love triumphing over all the powerful provoking Caufes of his Hatred, that he faw to be about us. He; loved us freely, and in the Time of our Extremity, when he forefaw us reduced to that wretched Pafs, that, unlefs he mould help u$, there was none in Heaven or Earth to pity or help us. So you have the Prophet EzekieJ reprefenting the Cafe, in the xvi. Chap, oi his Prophecies, under the Figure of the wretched and miferable State of an expojed In^ *ant, vet. 4. As for thy Nativity in the Day that thou waft horn, thy Navel was not $ut, neither waft thou wajhed in Water ta fuppk thee ; thou waft nop falted at all,, nor fwadled at all : None Eye pitied thee to do any of tbefe unto thee, to have Compafjim upon thee, hut thou waft cad out in the open Field% to the loathing of thy Perfon, in the Day that thou^ waft horn : And when 1 paj/ed by thee, and faw thee polluted in thine own Blood, Ifaid unto thee when thou wall in thy Blood, Live ; Tea Ifaid untq thee when thou waft in thy Bloody Liv*} and heboid
on Rev,' i. 5, 6. 189
thy Time, that is the Time of thy Extremity, w us the Time of Love. So that you fee the Source and Rife of our Redeemer's Love was fpontaneous and free, wonderfully generous and diiinterefted, and that from ail Eternity. Of which more here- after ; proceed we now therefore,
II To confider this Love of our Redeemer in its Workings and Progrefs. And here again we muft caft our Eyes as far back as Eternity, and confider how our Redeemer's Love exerted itfelf in that grand Transaction that was between him and the Father, concerning the Redemption of a loft Word, long before the Foundations of the World were laid. That there was fuch a Tranfaction between the Father and the Son, feems plainly intimated by what is faid in the xlix. of Jfaiab, from the Be- ginning to the 15. Verfe: And alfo from our Re- deemer's own Words in the xvii. of John from the Beginning to the End, particularly, <ver. 4, 5, 6. I have glorified tbee on Earth, J have finifhed the Work thou gave/l me to do ; and now, O Father, glorify thou me with thine own [elf, with the Glory which I bad with tbee before the World was ; J have raanifefled thy Name unto the Men which thou gavefi me out of the World, thine they were, and thott javed them me : And ver. 10. AH mine are thine, and thine are mine, and J am glorified in them. Now in this Tranfa&ion between the . Father and the Son, the Redeemer's Love difplayed itfelf in his Wiilingnefs to fulfill his Father s Will, in do- jng all that was ncceflary for bringing about the Redemption of a loft World : According to what is represented in the xl. Pfalm 6. Verfe \ Sacrifice and Offering thou didfi not require, mine Ears thou baft hred; Burnt-offering and Sin-offering thou baft not
defired
190 SERMON IX.
dejired, then [aid t, Lo I come, in the Volume of thy hook it is written of me, I delight to do thy Will, O my God, fed thy Law is within my Heart. There lay no Obligations on the Son of God to under- take the Work of our Redemption at any Rate, and far lefs to fubmit to thefe Terms by which it was brought about : Eut no focnc.r was it moved in the great Council of the Godhead, that fallen Man fhould be redeemed, but he willingly and ch.ear- fully engaged to do the Work, and that on fuch Terms as will be the everlafting Wonder of Saints and Angels, and accent the eternal Praifes of his People : To him that loved us, and walked us in his own Blood, and hath made us Kings and Priejis to Xjod and his Father, to him he Glory and Dominion for ever. And as he undertook this Work from Eternity, fo he failed not in zht Execution of it in Time.
Proceed we therefore to confider the Progrefs and /Workings of his Love in Time. No fooncr had Man broken the Covenant of his God, and for- feited his Life to his Juftice, and the Threatning of Death was. ready co be executed upon him ; but the Redeemer's Love difplayed itfelf, in inter- poling between God and the Offender ; and not only procuring a Reprive from Death, but found- ing in his Ears the iweet and i urprifing Intima- tion of Life, in that firft and early Promife, lhe Seed of the Woman fball bruife the Head of the Set* pent. This was the firft Outgoing of Mercy, the firft Stream that ever flowed from the Fountain of redeeming Love ; before this it was as a Fountain iealed, till now the Redeemer's Love rolled in his own Bowels, but now it began to take Vent, and and this was its firft IfTue ; An early Promife, and
on Rev. i. 5, & 191
the Seed, as it were, of all the other fucceeding Promifes, out of which they all grew 5 the Seed of the Woman Jhall bruife the Head of the Serpent. Now it was that the actual Mediation of Chrifl commenced ; Now it was he began to pour his Oil and his Balm into the bleeding Wounds of Mankind, and to (how himfelf the great Phyfician bf Souls ; Now it was that the fecond Covenant, the Covenant of Grace, was introduced, to repair the Loflfes, and to redrefs the Evils, that happened by the Breach of the firft Covenant of Works. And could I trace all the Workings of the Redeemer's Love, during the firft Difpenfation of this Cove- nant, I Ihould lead you through a wide and de- lightful Field of Contemplation.
I might fhew you with what loving Pains and Care he formed and preferved to himfelf a Church in all Ages, that fo his Love might never be with- out a Witnefs, till the Fulnefs of Time ihould be -come, when he was to give the raoft fall and blaz- ing lX-monftration of it • That his Love having once begun to flow out, might never ' be ft opt in its Courie, but ftill running forward in an unin- terrupted, tho' winding and narrow, Channel, till at laft the Streams of it fpread fo wide in the Times of the New Teftament, as to water the whole World. I might fhew you with what Ten- dernefs and Indulgence he treated the Patriarchs and their Pofterity, the Children of Jfrael; how familiarly he appeared to them, and converfed with them, with what Variety of Precepts and Inftitu- tions he inftrufted them, what gradual Revelations he gave of himfelf to them, how many Meffages he fent them by his Prophets, how he managed and governed them, and dwelt among them, how many
Won-
192. SERMON IX.
Wonders he wrought for them ; how many Bleflings and peculiar Favours he beftowsd upon them, treat- ing them as his darling People, and governing them and honouring them with his own immediate PrefenCe ; For it is no ill-grounded Opinion, that the Lord, the Jehovah who dwelt among the Chil- dren or' Ifrael, who was their great Law-giver and King, conducting them out of Egypt, and through the Wildernefs in the Pillar ot Cloud and Fire, and afterwards taking up his Reiidence in the Temple, was none other than the Son of God, the fecond Perfon of the bleffed Trinity < who afterwards took •the human Nature perfonally upon him, to give -new and fuller Proofs of his Love to Mankind.
And this leads us on to confider and View the Redeemer's Love, the Progrefs and Workings of it, in the Days of his perfonal Appearance : And O ^hat a glorious Scene hare we here opening up to our View ? A Scene of wonderful and furpafling Love indeed^ when the Fulnefs of fame was come, and the Promife of the Meffias was now ripened to Perfection, and the Womb of Mercy, the tirft Vir- gin Womb, I may fay,' in which the Saviour of the World was conceived, was now to be delivered of the glorious Ifliiewith which it had long gone big : For fo much the Scripture-Expreffion, the Fulnefs offline, feems to import, being an Allufion to a Woman who goes big with Child till the full Time of her Delivery comes : When the Fulnefs of 'time, I fay, was come, then behold, as an amazing Proof of our Redeemer's Love, he comes forth from the Bofom of his Father, made of a Woman, made un- der the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons, O ! great is the Myfttry of Godlmejs, God mani-
felttA
on Rev- i. ?, 6. I93
fefted in the Flejh : What a wonderful Evidence of our Redeemer's Love was this, that he fbould ftoop to be born of a Woman, and in fo low and mean a Condition ? Behold then his Love in his Incarna- tion. He who was the Bofom and Beloved Son of God, the Brigbtnefs of bis Father's Glory, and the exprefs Image of bis Perfon ; He who was in the Form of God, and counted it no Robbery to be equal with God t He made bimfelf of no Reputation, and took upon bim the Form of a Servant, and was wade in the Likenefs of Men ; he was born, he became a Man, a poor and a mean Man, a Man of Sorrows mid acquainted with Grief Behold his Love in his Incarnation, and behold it in his Life, in the deep Abafemehc and Humiliation of his Life. If the Son of God had come into our World, as the Jews expected their Meffias, wirh all the Pomp and Grandure of an earrthly Monarch ; If he really had been born of a King's Daughter, as Mofes was reputed the Son of Pbaroaf/s Daughter ; it he had been ufhered in to the World in a triumphal Cha- riot, with all the Kings of the Earth prollrate be- fore him, or cha in 'd to his Chariot Wheels ; this had been fome Abacement to his mighty Conde- fcenfion in becoming a Man t But that he fhould be born of fo poor a Mother, educated as a Car- penter's Son; e'xpofed all his Life, to Want and Penury, to the Contempt of every fordid Wretch, and the perpetual Persecutions of an ill-natured World ; O ! what a*mazing Love was it that made him ftoop to fuch tfftupenduous Degree of Abafement? Bleflfed Lord, when I confider with my felf, that once there was aTimc when thou didftleavethy Father's Bofom, and came down to this Earth,where thou didft convert with foci poor Mortals as my felt ; and didft Voi. II, - N fnffe:
194 SERMON II
fuffer thy felf to be defpifed and perfecuted by them, pandering about like a poor Man, naked and deftiwte of all thefe Comforts of Life I fo abund- antly enjoy ; and all this that by thy Poverty I wight he made rich, by thy Mifcries I might be made happy : Methinks this wondrous Prodigy of Love, not only puztles my Conception, but even outreaches my Wonder ana1 Admiration Behold the Redeemer's Love in his Incarnation and Life*
But behold our Redeemer's Love, efpecially in the Sufferings and Agonies of his Dtath : He bumbled bimfelf fays the Apoftle, and became obe* dient mto Death, even the Death of the Crofs. That ever the Son of God mould dy, if I may fo fay, by being made Man, was a wonderful Dif- penfation: But that he fhould dy over again, and that by the mofc fhameful, painful and curfed Death that ever Mortal fuffered, is a Prodigy that would exceed all Belief, if Miracles had not been wrought to atteft the Truth of it. Behold the Re- deemer's Love in his Suffering, behold it written there in flaming Characters indeed* He hath Joved us, and given bimfelf for us> Eph. v. 2. an Offering and a Sacrifice to God for a jweet fmeUing Savour. Had I Time to lead you through the various Scenes of his Sufferings, and were it pof- fibie for me to reprefent them to you in their true Colours ; O ! what aflonifliing Proofs of his Love fliould you all along be made to fee ? Why, my Brethren, take but thefe two fhort Views thereor, Firfiy In his Pafllon in the Garden, And, Secondly In the Spring-tide of his Sufferings on the Crofs.
1. Behold our Redeemer's Love in his Agonies in the Garden. Oh ! how aftonifhing were his Agonies, when, as the Evangciiil Mark fays, He
began
on Rev. i. 5, 6. 195
began to he fore amazed, and to be very heavy, when the Clouds of Wrach were gathering fo thick abouc him, and (o overfhadowed his innocent Soul with their Darknefs and Terror, as to fill him with A- mazement and Confirmation : When he exprefled his inward Agony in that doleful Complaint to his three favourite Difciples, whom he took along with him to be Witntfies Co this fad and difrrai :;ene, my Soul is exceeding forrowful even unto Death -, not only forrowful, but exceeding forrowful ; not only exceed- ing forrowf id, bat forrowful even unto Death: When now the tint Taftts of the Cup of his Father's Wrath were fo bitter to nim, that thrice over he fell on the Ground and prayed, Father if it be pfffible let this Cup pa fs from me: Wr;en now his Spiiit was fo overwhelmed with a Cloud of Woe, cuac it wasne- ceffary an Angel from Heaven mould be fent to ftrengthen him, left he mould altogether faint un- der the Oppreflion of it; when, notwkiiitanding of this Support, fuch was his Agony that he prayed more eameftly for Refpite, and his Sweat was, as it were, great Drops of Blood falling down to the Ground. O ftrange and unexampled Cafe! Tho' it was now both cold Weather and Midnight, yet fach was the Agony and Perturbation of our Savi- our's Soul, that, in this cold Seafon, it puts his Body into a Sweat, a Sweat of Blood, Drops of Blood falling down to the Ground. O how dire- ful was the Concnflion and Agony of his Soul within, that caufed fuch a ftrange and preter- natural Symptom without ! Now indved he was making his Soul an Offering for Sin, now he was treading the Wine-prefs of his Father's IVrath, and of the People there was none with him: Now was bis Soul, in our Soul's Stead fuftaining his F tfher'q 4 N % Wrath*
I9<5 SERMON IX.
Wrath, to the uttcrmoft Degree of Sorrow, Confu- fionand Aftonifliment ; that Wrath, that muft have jTwaliowed us up to Eternity, if the Storm had not broke and (pent itfeif upon him. Now was he fufering to Purpofe, fufTering as much as his in- nocent human Nature, with all the Supports it re- ceived from its Union with the Divine, or from the Prefence of an Angel, was well able to bear : And 'tis reafonabie to believe, that if his Sufferings had now gone one Degree higher, they had prevented what yet remained of his Sufferings from the Hands of Men. Behold then his Love to us in his Suffer- ings and Agonies in the Garden : Let his Proftra- tions and Cries, his Blood and his Sweat, the Evi- dences of his Agony, be aifo Evidences of his Love; for it was his Love that brought him to that difmal Pafs. Behold his Love in his Agonies in the Garden. 2. Behold his Love in the Sf ring-tide of his Suf- ferings on the Crofs. Atter he had gone through all the intermediate Scene of Wo and Suffering, in his Arraignment and Trial, and Condemnation ; and all the outragious and barbarous Ufage he met with from the Komau Soldiers and Jewifh Rabble, in their mocking him, buffeting him and fpitting in his Face, their fcourging him by the Governor's Command, arraying him with mock Purple and a Crown of Thorns: To finifli the Tragedy, they carry him to Golgotha, and there ftrip him naked, and fix him on the Crofs. Behold him then fu- fpended there on the Crofs . betwixt two Male- factors, as if all their Villanies had centred in him, and he had been the very worft of the Three : Be- hold him hanging there by the Hands and the Feet, faftned with Nails to the curfed Tree : Ee- hold him in the Extremity of his Wo infulted, not
only
on Rev. i 5, 6. 197
only by the Rabble, but by the Jewijh Rulers,
He faved others, bimfelf be cannot fanye ; if he be the Son of God, let Urn come down and we willbe* licve in him ; Behold him differing all Manner of Indignity and mod barbarous Ufage from the Hands of Men. But, which was infinitely more intolerable to him, behold him fuffering ftill from the Hand or* his Father, who vails his Face, and withdraws all fenfible Communications of his Love from him, to fuch a Degree, as he is made to cry out, My God, my God, why baft thou forfaken we ? Now was the Son of God under a dreadful Eclipfe indeed, the Earth trembling under him, as unable to bear his Weight ; the heavens darkened over him, as fhur againft his Cries ; and his eternal Father, not only hiding his Face from him, but affli&ing his Soul to the utmoft Degree of Anguifh, fo as he is made to cry out, My Gody my God, why baft tbou forfaken me ? O doleful Cry ! in which every Word carries an Accent of Sorrow : My God> my Gody thou in whofe Embraces I did for ever ly, rejoicing always before thee ; and in Obedience to whofe Will it was I undertook this Work, which now I find fo hard and difficult for me ; Why baft thou forfaken me? Now when the whole World has forfaken me, now when Men and Devils art doing their word to me, now when I am in a clols Graple with the Kjng of Terrors, now when the Sins of an eledfc World ly with their full Weight upon me, and I fuffer Ten thoufand thoufand Deaths at once . Oh. why am I now forfaken of thee my only Support, my God and my Father, Wkf baft thou forfaken me, thy only Son, thy Bofom and Beloved Son ? Where are thy fatherly Bowels now ? Oh they are quite fhut up againft mc, ah 4 N $ " for*
198 SERMON IX
forlorn and abandoned me 1 My God, my Gdd, why baft tbeu forfaken me? O, ! bleffcd Saviour, ho w tender were thy Bowels ! snd how full was thy Heart with Love to us, when thou didfl; fufkr all this for us without (hrinking !
And fo you fee to what a Length our blefled Re- deemer's Love carried him ; And O ! was it not a matchlefs all-conquering Love that made him do and fuffer fuch Things for our Sake ? And verily, me- thinks, when I reflect on it, I am like one looking down from a ftupenduous Precipice, whofe Height fills me with a trembling Horror, and even over- fets my Reafon : And all I can do is only to cry out, O / the Breadth, and Length, and Depth, and Height of the Love of Qhrift, which pajfetb Knowledge ! Unto him that loved us, and wajhed us in bis own Blood, and hath made us Kings and Priefts to God and bis Father, to him hs Glory and Domi- ftion for ever and ever. Amen. .
Having thus given you a fhort View of the Rife and Progrefs of the Redeemer's Love ; without tracing it further, I come now,
III, To confider it in its Effects and Ifliies. And here we have another large Field before us, where we muft take fc>ut a tranfieiit View of Things, Indeed the Fruits and Effects of his Love arc wonderfully great and many, our Apoftle, John the Divinf, here inftanceth in fome of them, his wa/bing us from cur Sins in bis own Blood, and bis mating us Kings and Priefts to God and his Fa~ tier ; By%hich he fetms co denote all the happy Advantages and BleflSngs, which are the Fruits and Iftues of the Redeemer's Love to us.
i. He hath wajhed us from our Sins in bis own Jlhod j and this is a blefled Efleft and Fruit of his
Love
on Rev. i. 5, 6. 199
Love indeed. It was Sin that brought Death and all Manner of Woes and Miferies into the World, it was Sin that entailed on Mankind the everlafting Wrath and Curfe of almighty God, that brought Ruin and Deftru&ion on the whole Pofterity of Adam : And to remove Sin, as it was the great Aim of all the Workings of the Redeemer's Love, fo it is the great and chief Effect and Iffiie thereof. Jle gave bimfelf for us, fays the Apoftle, that be might redeemusfrom all Iniquity. The primary Paft of our Redemption confifts in this, our being freed irom Sin ; Tboufbalt call bis Namejefus, fays the Angel to Jofepb, Matth. i. 21. for be Jhall fave bis People from their Sins. Sin, as it was the ori- ginal and radical Evil, the Root and Source of all other Evils, fo was it the molt obftinate and inve- terate Evil, which nothing in the World, for any Thing we know, could remove, but the Blood of our Redeemer. The Cure of this Difeafe was not to be found on Earth ; Men and Angels were both fbyficians of no Value ; but the bleffed Redeemer knew where the great Specifick was to be found, even in his own Bowels, and he applied it, even bis own Blood; He hath wafbed us from our Sins in own Blood, His Blood is the Fountain opened to the Houfi of David arid the lnbabitants of Jerufa- lemy for Sin and for Uncleannefs ; His Blood re- moves both the Guile and the Pollution of Sin, and O ! but that is a great and bleffed Effect of bis Love ! What had become of Mankind if a Re- medy had no; been found for Sin ? Indignation and Wratb, tribulation and Anguifh had been upon every Soul of Man for ever; we had been punifbei witb everlafting Defirnftion flowing from tbe Pre* fence of tbe Lord, and f rem tbe Glory of bis Power;
N 4 Hell
zoo SERMON IX.
Hell had been the Receptacle, and Damnation th c Entertainment of aJl the Posterity of Adam, without Exception to all Eternity ! O ! what Reafon then have we to celebrate our Redeemer's Love, and to fing the Doxology in the Text, Unta Ipim that loved us, and wafhed us from our Sins in his own Blood, be Glory and Dominion for ever ? Confider but what are the Torments of the Damned in Hell ; imagine your felves but {landing on the Brink of the bottomlefs Pit, and that there you fee the mingled Clouds of Smoke and Flame for ever afcending, that there you hear the horrible Noifc of their Howlings and Yellings ; Who can dwell with devouring Fires > Who can dwell with ever- lafting Burnings > For ever the Fire rageth, and Millions of Millions of Ages pad are flill but the Beginning of Sorrows to them ; rending, as it were, the Sides of the Adamantive Cave, where they re- main chained to their Torments for ever. Con- fider, I fay, but this a little with your felves; and then think how much you are beholden to the Re- deemer's Love, who has paid a Ranfom for you, to prevent your going down to the Pit ; and what Rea- fon have you to fay, as in the Text, ST a him that loved its, and wafhed us from our Sins in his own Bloody Ipe Qlory and Dominion for ever and ever.
a. He hath made us Kings and Priefts to God md his Father : Not only has his Love ranfomed us from Sin and Mifcry, but he has alfo advanced us to the higheft Dignity and Happinefs of which our Natures' are capable. He bath made us Kings, Kings for freedom, Kings for Power, Kings tor Riches, and Glory. He hath freed us from the Thraldom an<* Slavery of Sin and Satan, and brought us intq the glorious Liberty ef the Sons of
God*
on Rev, i. 5, <5, Zoi
Goa ; He hath given us the Victory over all our fpiritual Enemies, Sin, Satan, the Worldfnd Death ; he has made us Kings and Conquerors, through him that loved us ; he has given us a Power to rule over; our felves, to fubdue our Luits and matter our Cor- ruptions, and to preferve the Dominion of our own, Souls, which is better to us than it he had given us- a Power to rule over the Nations : he hath be^ queathed on us a Kingdom and a Crown of Glory, Glory Honour and Immortality, immenfe Treafures and unfearchable Riches ,• and, when we come to the PofTeilion of this our Kingdom, then fhall we reign as Kings indeed. All the Inhabitants of Heaven are Kings; and the meaneft Saint there, .is pofl'eft of more true Honour, and Glory, and BlefTednefs, than all the Kings and Monarchs of the Earth have fhared amongft them. O then ! how> much do we owe to our Redeemers Love, who has not only faved us from Hell, but entitled us to Heaven and Glory ; who of Aliens has made us Sons, and of Slaves has made us Kings to God an& his Father.
He has made us Priefts to God and his Father, Priefts were an honourable Order of Men of old; they had the neareft Accefs to him, and the more immediate and familiar Intercourfe with him ; the Priefts who waited on the Temple of God, they were, fo to fay, his Domefticks, -his Secretaries, $nd Prime Minifters and Favourites : And even a- mongft the Heathens, the regal and prieftly Digni- ty were commonly joined in one Pedon : And a- mong the Jews, the Priefthood was the diftin- guiihing Honour of Karons Family, and the like Honour now have all his Saints. All Believers under fhe New Teftament, who by a happy Effect of their
ioi SERMON IX
Redeemer's Love to them, are made Priefts to God and his Father, they are honoured with a true and familiar Acceis to him, they have the Doors of his heavenly San&uary always open to them ; they may come boldly to the Throne of Grace, and obtain Mercy, and find Grace to help them in fame of Need ; they may ofter up the fpirkual Sacrifices of Prayer and Praife, and other Ads of Piety, Devotion and Resignation, being aflfured that they fliall be gccepl- fd in the Beloved. They have peculiar Intimations of the Will and Mind of God, they have pecu- liar and diftinguifhing Manifeftations of his Love and Favour made to them ; and they are allowed, Y^ith a holy Freedom and Importunity, tq inter- ceed with him in behalf of themfelves and others. They not only enter into the outter Court with the Reft of the Congregation ; they are not only Chri- ftians by Name and Profe<fion, but they have Ac-? Cefs even] unto the Sanctuary, yea into the Holy of Holies ; they are acquainted with the more inwar4 Myfteries and Secrets of Religion and Godlincfs. They not only minifter before him on Earth in exter- nal Duties and Ordinances, but their Souls eveq fometimes enter into that within the Vail : They gee forward even into Heaven, and to the more imme- diate and blisful Prefence of their Lord and Matter, and praife him, and love him, and rejoice in him, with fomething of that exalted and divine Pleafure and Delight, which is the happy Privilege of thefc who are the Priefts and Minifters of his higher Temple. To which happy Station, all that mini- fter faithfully to him on Earth, fhaii ere long be tranflated, and then, indeed, they lhall be Priefts to God and his father for ever; Then fhall they be added to the glorious Throng of h;* heavenly At- tendants
k4
on Rev. i. 5, 6. zo|
tendants and Minifters; for tboufdnds of tboufand s minifter unto bim, ten tboufand fanes ten tboufand ftand before bim. And happy, O happy the mean- eft that minifter there ! Happy they who are there but the Door-keepers oftbe Hoafe of their God^ an4 have got the Length but of the Threfhold of Glory : There they fhall, indeed and in the ftri&eft Senfe, be Priefts for ever : There they mall be "not only *4fc Priefts, but Pillars in tbe Temple of their God, and (ball go no more ont. The Gotirfe of their Miniftry fhall never end, but they fhall dwell in the Houfe of tbe Lord for ever, bearing their Part in the gene- ral Halleluja of Heaven, and ringing the Doxology* in the Text, Unto bim that loved usy and wafted us from our Sins in bis own Blood, and hath made us Kings and Priefts to God and bis Father ; to bim be Glory and Dominion for ever and ever. Amen.
And fo now you fee what are the blefled Effects and IfTues of the Redeemers Love to us, even all the Bleflings of the new Covenant, all the good Things he has purchafed for his People, and be- queaths on them either in Time or to Eternity : All which our Divine Apoftle expreifes in the Text by his wafloing us from our Sins in bis own Blood, and bis making us Kings and Priefts unto God and bis Father. I now come
IV. To confider this Love of our Redeemer in its Properties and Qualities. And
i. As you heard before, it was a free, unmerited and difinterefted Love. Free in its Rife, proceed- ing allenarly of himfelf : And frie" alf > in its Choice, our bleffed Redeemer took not upon him the Nature tf Angels, he became not a Rec^emer to them when they finned ; but he took upon him the Seed of Abraham^ the poor hopelefs helpkfs Race of Man- kind
104 SERMON IX.
kind were the Objects of his Love. And O ! how juftly may this raife our Admiration of the Re- deemer's Love ? That he fhould fuffer thefe golden Veffels, thefe bright and morning Scars, to perifh for ever ; and daign to refcue from Ruin and Mi- fery, fuch poor and defpicable Veflels of Clay, fuch mean and contemptible Potfheards of the Earth as we are. Surely we have Reafon with Admiration: $nd Thankfulnefs to cry out, not unto us, not, unte, us O Lord, but unto thy free fovereign rich and lia* merited Love be the Glory.
idfy, His Love was an efficacious Love, it did not remain as a pent-up Affection in his own Bofom. Indeed that the Son of God fhould caft but an Eye of Pity on us "in out Mifery ; that he fhould in the leaft D-gree, have taken Notice of us, and found but his Heart warmed with Compaffion towards us^ was infinitely more than we deferved ^ But ah ! What manner of Love then was it wherewith he loved us, which made his Heart not only inward- ly to glow with a fecret Affe&ion ; but which gave Vent to itfelf outwardly in all thefe bkffvd Ways of Workings for our Redemption from Sin and Mi- fery, of which you have been hearing ? His Love was an efficacious Love,. And
idly, It was an unexampled Love. Greater Love hath no Many than that a Man lay down bis Life for bis Friend, but he out-did this Maxim, He laid down bis Life even for bis Enemies. He loved, us, poor unworthy us, in whom there were no Allurements of his Love, but every Thing to raife his Difguft and to provoke his Difpleafure at us. He loved usx and O ! What a Miracle of Love was it, that the infinitely glorious and blefled Son of God fhould love ys poor Worms, poor, mean, finful and wretched u&
and
on Re\r. i. % 6. 105
and love us after fo flrange a Manner, and to iuch an aftonifhing Height as to die for us ? He loved us, and w a/bed us from our Sins in bis own Blood. So that
4^/7, His Love was a very tender and hearty Love, hearty Love indeed, which made him give his own Heart's Biood for us t He wajbed us front our Sins in his own Blood. Had he ranfomed us by the Blood of all the Reft of the Creation, had he given Cherubims and Seraph ims to die for us, fup- pofing their Death could have preferved our Life ; it had not been fo much to be wondered at, as that he gave himfelffor us, and wajbed us from our Sins in his own Blood, his own precious Blood, of infini- tely more worth than Ten thoufandthoufand Worlds can be fuppofed to amount to. 0/ the Breath, and Length, and Depth, and Height of the Love of Chrift, which pajjetb Knowledge T Who ever loved like him ! and how are we nonplus'd, even to think and conceive of his Love : W7hen we would furvey it, it goes infinitely beyond our Sight, it fwallows up our Thought, and leaves even our Admiration flagging behind. And therefore
5 thly, His Love was a Love peculiar to himfelf. All tlje moll noted Examples of Love to be found amongfljus, are fcarce to be accounted Shadows, remote ori«Knt Refemblances of it. It was a Love which he could mow, who was infinite in all Per- fections and Excellencies, and whofe Love was in- finite and incomprehensible like himfelf : It was the Love of God, the Love of him who was the great and , unbounded Fountain of Love ; of which we muft fay in the Prophet's Words, tfby Ways OLord are not as our Ways, nor thy ^thoughts as our *thougbts% nor thy Love as our Love ; but as the
Heavens
lod SERMON IX
Heavens are above the Earth, fo are thy Ways a~ hove our Ways, and thy thoughts above our ^thoughts, apd the Methods and Meafires of thy Love above what ours can pretend to. For
6thly% His Love was truly unineafurable and im- menfe. Our Hearts may contain fome Drops of Love, and 'tis all they can hold ; but from him iflfued furth, as it were, an Ocean of Love : The World is overflown with it ; he loved like God with an immenfe and all tranfcending Love.
qtbly, His Love was bold and daring. No View of Dangers or Difficulties could difheartcn or cool his Love : It was ftrong as Death, yea ftronger than Death ; many Waters could not quench it. And O who can tell the ftrange Adventures of his Love ; what he did, and what he fuftered out of his match- Jef§ Love lor us ? 'Tis in Heaven only the Story of his Love can be told aright, and we can only mint at it upon Earth.
%thly, It was a victorious and triumphant Love. His Love went thorow all Dangers, and overcame all Difficulties that flood in its Way : As he began fo he carried on and finiihed that great Work and Labour of Love which he undertook for our Sakes ; he began and finiihed it with a triumphant Power and glorious Succefs, both to himfelt and us. After he bad fuftered, he entered into his Glory, being fet on the right Hand of God, Angels and Authorities and Powers being made fubjefi unto him ; and to fhare of this his Glory, will he bring ail thofe he redeem- ed by his Blood, that where he is, there they may he alfo. And fo
gthly, His Love is an everlalling Love, a Love that was from Eternity and will laft to Eternity
too.
on Rew ?• 5> <*• 107
too. A Love that has laid up immenfe and ever- laftiag Provifion for our immortal Souls : And in the glorious Fruits and Iifues of which Love, the Redeemed of the Lord mall exalt and triumph tor ever, finging with glad and thankiul Hearts, as in the Text, Unto him that loved us, and wajbed us from our Sins in bis own Bloody and bath made us Kings and Priefts to God and bis Father ; to bwi be Gkry and Dominion for ever and ever.
And now my Brethren, after the fhort and faint Reprefentacion I have given you of the bleiled Re- deemer's Love, of which whilft I have been fpeak- ing, methinks I have been like one labouring un- der a vaft and heavy Burden, for which he is nowife Match ; For indeed it is a Subjed of overwhelming Weight, the Tongues of Men and Angels are not able for it : May I not now ask you, my Brethren, what Opinion you have of the Redeemer's Love ? Does it not look vaftly big, ftupenduoufly great and wonderful in your Eyes ? Have you been able to take a View of it in thefe different Profpe&s I have given you of it, without being made to cry out, O the Height, and Depth, and Breadth >, and Length of bis Love ? Have you heard fo much on the Sub- ject, without feeling your Hearts warmed with a Senfe of his Love : Without feeling fome fecret glowing Motions in your Souls, inclining you to break out in his Praife, Unto him that loved us, and wajhed us from our Sins in his own Blood, and batb made us Kings and Priefts to God and bis Father; tobim be Glory and Dominion for ever and ever9 Amen? Why my Brethren, it your Hearts are yet quite infenfible of his Love, if they have felt no fe- cret Kindlings at all, after all that has been faid ; furely they arc ftrangely froz^a and ftupified. Can
fucii
lo8 SERMON IX.
fuch a Subject be fo oft mentioned, and your Eats and your Hearts, as it weref fo long chaffed with it, and no Sparks at all rife ? Oh what cold and dead Hearts mud thefe be !
But now, my Brethren, if from what has been Taid, you feel any inward Riiings and Motions in your Souls, inclining you at once to admire and praifeyour Redeemer's Love; O cherifh fuch Mo- tions, let them be gathering more and more Strength and Life in your Hearts, and bring them forward with you to the Lord's Table, when you ought to lit down, and, with Admiration and Thankrulnefs, to celebrate his Love as in the Text, Unto him that loved us, and wafbed us from our Sins in bis own Blood, and hath made us Kings and Priefts to God and his Father ; to him be Glory and Dominion for ever, Amen: Why ? It is in this Ordinance that we are efpecially to record and celebrate his Love. O then take care to do it in a becoming Manner, with your beft Affections and mod hearty Pra:(es ; let the Confideration of his wonderful Love to you, draw out your Hearts in Acts of Love, Adoration and Thankfgiving to him ; let Love be the predo- mining Paflion in our Hearts, and praife the Chief and over-ruling Work of this Day : Let us love him, and vow away our felves to him; andJince he loved us, and gave himfelf for ut, let us love him and give our felves to him ; let us love him and praife him : And let our Hearts and Voices go to- gether throughout the whole Action, Unto him that loved usy and wafted us from our Sins in his own Blood, and bath made us Kings and Priefts to God and hts Father; Jo him he Glory and Dominion for ever and ever. Amen. This is the Thing they are doing above, they are celebrating the Redeemer's
Love;
on Rev. i. 5, 6. 209
Love ; let us join in Confort with them, and praifc him after the beft Manner we can now, in hopes of our doing it in a more perfect and exalted Strain hereafter. Unto him that loved us, and wajhed us from our Sins in bis own Bloody and hath made us Kings and Priefts to God and his Father ; to him be Gkry and Dominion for ever and ever. Amen.
Vm. II.
SE R-
210
SERMON X.
Psalm, xlii. n. Whf:&rt ihouoajt down, 0 my Soul I And wfcy art thou dif quieted within me? jjtyethou in God/for IfloaU jet praife him ,v who is the Health of my Counte- nance* and my God.
HIS excellent Pfalm, commonly fup- pofcd to be a Pfalm of the Royal Pfalmift's compofing, bears the Title of Mafchily that is, a Pfalm of In- ftrudion; The Author defigning it for the Inftruftion of fuch a$ fhould happen to be in the like Circumftances with himfelf when he com- pofed it : And indeed his Cafe feems to have been very doleful, made up of a Complication of Troubles and Miferies, which at that Time afflicted him ; he was under Banifliment from his own Country, and, which moil grieved him, from the Place of God's publick Worfhip, the Sanctuary at Jerufa- lem, Ver. 2. and 6. My Soul tbirftetb for God, for the living God: Wbenfhall I come and appear be- fore God f O my Gody rfty Soul is caft down within
me :
SERMON X, fSc 211
me : therefore will 1 remember thee from the Land of Jordan, and of the Hertnonites from the Ihll MiZar. He was taunted and jeer'd by his Ene- mies as a forlorn Wretch, vvhofe Aftairs were now reduced to a defperate Pafs, deferted even of God in whom he pretended to have fo much Confidence, Verfe 3. My fears have been my Meat Day and Night, while they continually fay unto mey Where is thy God? And, which prelfed him hardefi of all, he feems really to have been under the Cloud of fpiritual Defertion, deprived of the comfortable Senfe of the Favour of his God, and under great Ter- rors of Soul and alarming Apprehenilons of the Di- vine Wrath ; whence he exprefles himfelf as in the 7th Verfe, Deep calleth unto Deep, at the Noife of thy Water-fpouts : All thy Waves and thy Billows are gone over me. Neverthelefs he endeavours to bear up under all thefe Troubles and Preffures, and partly encourages himfelf by exercing Faith and Hope in the wonted Goodnefs of God ; and partly expoftulates the Matter with his own Soiy*, and endeavours to reafon and chide himfelf out of his prefent Defpondency and Difquiet of Mind, as in the 5 th Verfe, and in%urTcxt, which is a Repetiti- on of the 5th, Why art thou cafi dozvn, O my' Soul?- And why art thou dif quieted in me } Hope thou in God, for Jjhallyet pralfe him, who is the Health of my Countenance, and my God. And in all this, as the Title of the Pfalm imports, the Pfalmift fets. himfelf up as an Inftance or Example to inftruct 0- thers, that when they fall under fuch Afflictions their Cafe is n^t lingular nor unprecedented, he had tlje Experience of them : And alfo to teach them, howthey ought to demean themfclves under thefe, ©r any other Suit of Afflictions which occaiion Dt- O 2 fpon-
Hi SERMON X.
fpondency and Difquiet of Mind to them; namely to ftruggle againft their Discouragements, and to reafon and chide themfelves out oi them, and to rely on God for a happy Iflue of their Troubles and Affliftions.
And becaufe this is not an eafy Exercife .; and a Man.'by reafon of the great PrefTure of his Afflictions may be defeat in it, unlefs he fet about it with great Vigor, Afllduity and Refolution; he muft not think to overcome all the Difquiet and Defponden- cy that fome time may feize his Mind by the firft or a faint Eflay I Therefore the Pfalmift, to give us an Example in his Praftice, tells us that he drove and ftruggled with his*>wn Difcouragements, both ftrenuoufly and frequently ; and therefore we have the Expostulation in the Text, not only doubled, Why an thou caft down, O my Soul ? Why art thou difquieted within me ? But it is followed with a Call or Charge to himfelf, yet to hope in God, back'd with a Profeffion of his AfTurance to be heard and helped, and that efpccially from the Confideration of the Intercft he had in God as his God, Hope thou in God, for I Jbali yet praife him, who is the Health of my Countenance, and my God. We have not only, I fay, all this contained in the Text, but we have the whole Text twice recorded in this Pfalm, viz. Verfes 5th and nth; and once in the Clofe of the following Pfalm, which is looked upon by Interpreters as a Kind of Appendix to this Pfalm; (hewing that the Pfalmift made it much his Exercife to chide himfelf out of his Difcouragc- ments, that he did it with frequent and fervent Ap- plication, and that he found much Reafon fo to do, becaufe of the great and prefllng Weight of his pre- fect Aifli&ions.
Why
on Pfal. xlii. it. 2I£
Why art thou caft down, O my Soul ? Why arc thou fo fad and difconfolate, fo full of Sorrow and Defpondency ? IVhy art thou dij quieted within me? In the Original it is, If by art thou fo full of <Tumult and Commotion : Hope in God, ufe this as an An- tidore againft thy prefent Diforders and Difcourage- mcnts ; hope in God, for Ijhall yet praife him, the Time (hall come when J yet mall have Caufe of praif- ing him, for his delivering me out of my prefent Trouble : For he is the Health of my Countenance, and my God, in the Original the Word here render- ed Health is in the plural Number, he is the Healths or Salvations of my Countenance or Face. It is an Hebraifm which canaot well be literally ren- dered in our Language, the Meaning is, that God was his gracious God, who would yet refrefli and comfort him with his exhilerating Favour, m afford- ing him Deliverance from his Trouble: The Joys of Mens Hearts being known by the Cheatfulnefs of their Faces, he fays that God was the Health or Salvation of his Countenance, in as much as God was the Author of all his Comfort and Joy ,• and would, by his faving him out of his prefent Troubles, afford him new Caufe of Joy ; The Expreflion feems to be borrowed from that Form of Benediction, re- corded Numb, vi. 22. where Aaron is commanded to blefs the People in thefe Terms, <the Lord blefs thee, and keep thee; <£he Lord make his Face to fhine upon thee, and be gracious unto thee, and
five thee Peace ; fo that the Phrafe, the Health of is Countenance, is nothing other than that God was gracious to him, the Caufe .of his Joy, ex be that would afford him joyful Deliverance Who is the Health of my Countenance, and my God \ my God whom I am peculiarly interefted ia, whom I have O j chofen
21-4 SERMON X.
chofcn for my God, and to whofe Service 1 have devoted my (elf, and of whole Favour I have had frequent Experiences.
1 might obferve from tli.cfe Words many Things very uietiil and comiortable, but 1 fhall only take Notice ot thtfe few. I. That it is the Lot of the beft of God's Saints to meet with many Things ip" this Liler which diicourage anddifquiet their Minds : II. That a good Man mould oppofe and drive a- gainfi: all fuch Difcouragements, and endeavour to reafon and chide himfelfout of them; III. That to hope hi God is one of the greateft Reliefs which a good Man has in his Difcoiuagements and Troubles of wUtever Kind: IV. That the IiTue of the good'. Man's Troubles will always be comfortable, and fuch as will aflord him Matter of Praife and Thapjcfgiving to God ; V. That it is fweet and •comfortable to the pious Soul to be able to plead an Intereft in Gcd, as its gracious God, and its own God. I ftuall fpeak to each of thefe Obfervations in .Order, and as briefly as lean, beginning with the :&ft,- namely,
i. That it is the ufual Lot of the Godly, to meet with, many Things in this Life which difcou- -rage and. difquict their Minds. And methinks I .need not to ftand long in the Proof of this Point, which is_fo well attefted by Scripture, and the Ex- perience of the Saints in all Ages: Many, fays the Pfalmift, Pfal, xxxiv. 19. are the Troubles cf the Righteous, but the Lord delinjereth him out of them all. And as to the Chriftian State, our Saviour tells his Difciples plainly, that in the World they Jhould. have trouble, tho' /';; him they Jhculd have Peace, John xvi. 33; yea he makes it the very Condition ot our K elision, and the Terms of our
being
on Pfal. xlii. n. hn%
being his Difciples, Mat. xvi. 24. If any Man will come after me, let him deny him/elf, and take up bis Crofs and follow me : Agreeably to what the A- poftle Paul tells us, that it is through much STrtbu- lation that we mufi enter into the Kingdom of God : And to what the Apoftle Peter fays, 1 Pet. ii, 21, Even hereunto' ye are called, viz to fuffer, becaufe Cbrift alfo fuffered for us, leaving us an Example that we fhould follow his Steps ; even hereunto ye are called, as if he had faid, it is your very Calling and Profeffion and the Condition of your Chriftia- nity to be Sufferers. And fays the Apoftle Paul, Gal. vi. 17. I bear in my Body the Marks of the Lord Jefus 1 He feems to fpeak in Allufion to the Veterans, or old beaten Soldiers amongft the Ro- mans, who commonly bore many Scars or Marks of Wounds which they had received in the Wars : So fays he, I have undergone many Afflictions for the Sake of Chrift, which, as the Scars of Soldiers, prove me to have been a faithful Soldier to the Captain of my Salvation ; I have not win this far through all the hazardous Rencounters of the Chri- ft ian Warfare without Wounds and Scars, no, I have had my full Share of Affliction, and furfering fevere Ufage ; 1 hear in my Body the Marks of the Lord Jefus.
And if we fhall call the Roll, if I may be allow- ed fo to fay, of all the fpiritual Warriours from firft to laft, if we fhall appeal to the Experience of the Saints in all Ages, we fhall find abundant Evi- dence or the Truth of our Obfervation, that it is the common Lot of the beft Men to be involved in Difficulties, to be preffed with Afflictions, and to meet with many Things which difcourage and dif- quiet their Minds. I might begin with Adam him- O 4 feif,
Il6 SERMON X
felf, the Father of Mankind, who, not to mention the Lofs ot his Paradife as the juft Punifhment of his Apoftacy, and whom, notwithstanding his iatal Tranfgreflion, wc mud (till reckon of the Number of the Saints ; the Promife of the Meiftas being made to him, and of whom all the believing Pare of his Pofterity fprang as well as the vicious and re- probate : Adam, I fay, who slides the Lofs of Pa-t- rad ifc was involved in many fubfequent Miferies and Afflictions, having two Sons, he loft the bed of them, and that in a very tragical Manner by the Hand of his own wicked Brother, and what greater Affliction, arter his Exclulion out ot Paradife, could befal him, than to loie fuch a Son, the Seed by *whom he hoped the Meflias mould come; and to lofe him by fuch a Hand, and for fuch a Caufe ? Surely the Affliction muft needs have been very fharp and cutting. I might mention Noah, who is the next of the Patriarchs, of whom we have many Things fully related in Scripture Hiftory, how many were the Troubles of this good Man ? He had a whole World, and their wicked Manners to combatewith: He was a Preacher of Right eoufnefs to them for an hundred and twenty Years ; and no doubt, which is the common Lot of his Succeilbrs in that Galling, He rrlet with much Contempt and Contradiction ; many Flouts and Jeers, as a crack-brained whimfi- cal forebodding Fool, who would prepare an Ark for fo improbable an Event as that of an univerfal Deluge. And when the Deluge was over, how foon did he meet with new Afflictions from his profane Son Ham ? Tho' indeed his own Inadvertancy, if not Intemperance, was the Occalion of it. And then for the io\\owin%?iiixi!Lrc\-\s,Abrabatn,J{aac and Jacob and their Friend and contemporary tot ; none, of
them
on PfaL xlii. n. 217
them wanted their Trials and Afflictions, and fome of them had them to a very high Degree : Particu- larly Jacob, as the whole Hiftory of his Life gives an Account in all the States and Periods of it ; and as he himfclf, when an old Man, telis Pharaoh, Gen. xlvii, o. Few and evil have the Days of my Pilgrimage been, and have not attained to the Days of the Tears of the Pilgrimage of my Fathers. Mofes again was a Man who furYeredmuch Afflicti- on, as the Apoftle to the Hebrews fays, He chofe rather to fuffer Affliclion with the People of God, than to enjoy the Pleafures of Sin for a Seafon. And if we take in his Contemporary, as he is commonly reckoned, Job, he (lands famous to this Day both for Afflictions and Patience. David went through a long Scene of Troubles, before he arrived at the Crown of Jfrael which God had promifedto him : And, which was yet forer, in his old Age he re- ceived a violent Shock from the Treafon and Re- bellion of his unnatural Son Abfolam ; Lord remem- ber David and all his Afflictions, was one of the AddreiTes the Church in his or his Son's Days were ^aught to make, in that Song of Degrees, Pfal. exxxii. 1. Tis faid of the Prophtt Ifaiab that he was fawn afiinder. The Prophet Jeremiah wrote Lament ationsy and fuftered lamentable Things, as he fays of himfeif, / am the Man who have feen Affliction by the Rod of his Wrath. And we know what Hazards the Prophet Daniel with his Friends did run, had not God miraculoutiy interpofed for their Deliverance. In fhort, to know what was thq Lot of many of the beft of God's Saints under the Old Teftaraent, we need do no more than read the Account which the Apoftle to the Hebrew* gives
of
Zi8 SERMON X.
of them in the xi. Chap, from Verfe $6. to the End.
This was the Lot of the Old Teftament Saints. And if we confult the Wiirings of the New Tefta- ment, and other Monuments of Church Antiquity, we will find that the New Teftament Saints fared nothing better : For, for feveral hundred Years after Chrift, the New Teftament Church waded through a Sea of Blood; fuftained ten great and dreadful Perfections, which few or none that pro- feffed Chriftianity efcaped fmarting by, befides the many leffer and more tranfienr Storms that Chri- ftians were then expofed to. And this was nothing more than was prefmifed them by Chrift, and fore- told by his Apoftles, who alfo went before them in a Way of Suffering, and fell all of them Victims to the Rage of their Enemies, and were Martyrs for the holy Religion they profeffed : And were all, in Conformity to their Lord, either through their whole Life, or at leaft in many Inftances of it, Men of Sorrows, and acquainted with Griefs.
And to this Day, were we to number the Voices t>f the Godly for that End, fhould we not find them declaring each of them, from their own Experience, that many and various either are, or fometimes have been, their Afflictions and Trials, many and various the Cau fes and Occafions of the Discourage- ments and Difquiet of their Minds ? Bodily Pains and SicknefTes, (harp or languishing Difeafes, pinch- ing Straits and Wants, the Lofs of dear Relations and Friends, Disappointments and crofs Accidents in their Fortunes and fecular Interefts, are Af- flictions common to the Godly and the Wicked, tho* the former frequently have the largeft Share Jhereof : Belides the many Caufes of their Spiritual
Trouble
on Pial. xlii. n. 219
Trouble peculiar to themfelves, their own Sins and the Sins of others they are bound to bewail, the Workings and Prevailings of their Corruptions over them, the Hidings of God's Face from them, the Bufferings of Satan, the fierce Affaults of Tempta- tions, the Decay of Piety, the Hazards and Troubles of the Church of Chrift and Interefts of Religion, and the like; Thefe, I fay, with many others, are the Affti&ions which the bell of God's Saints are in this Life exercifed with, fome in one Sainr, fome in another, fome in fewer, fome in more, fome in a leffer and fome in a greater De- gree. But I believe there are few or none alto- gether free of them, yea without their own con-? fiderable Share : For Man is horn to Trouble, as the Sparks fly upward^ but efpecially many are the Troubles of the Juft, many are the Caufes of his Difcouragement and Difquiet of Mind.
But I fhail not infill further on the Proof of a Point fo plain and evident : But proceed rather in the I. Place, To aflign a few Reafons why God is plcafed thus to bring upon his Saints and People many Troubles and Afflictions, which prove Caufes of Difcouragement and Difquiet of Mind to them : And, II. To make Application in a few Infe- rences'.
I. I (hall aflign a few Reafons why God is pieafed to vifk his People, in this Life, with many Thing* which prove Caufes of much Difcouragement and Difquiet of Mind to them. For tho' we cannot account thorowly for the Condud: of Divine Pro- vidence, which is a great My fiery in this Life, and will not be perfectly known till the Day of Reve- lations, when the future Scene fhall be opened, and the whole Myftery of the antecedent Providence of
God
210 SERMON X.
God unriddled : Yet there may be feveral Things condefcended on, as wife and good Reafons of this particular Adminiftration of Divine Providence, in differing the Godly to meet with many Things in this Lire, which prove Caufes of much Difcourage- ment and Difquiet ofc Mind to them.
i. God is fometimes pleafed to tryfl: his Saints with AfHi&ions and Trouble in this Life, as Chaftifements for their Sins and Mifcarriages : For Affliction cometb not forth of the Duft, neither doth ^trouble fpring out of the Ground, that is, they are not Things merely contingent or caufelefs on our Part, but our Sins and Mifcarriages procure them to us. $*he Lord doth not afflicl willingly, nor grieve the Children of Men : He is too good a'Be- mg to defire, and too great to need to minifter to his own Pleafure and Happinefs by our Affliction and Trouble ; they aire the Sins and Tranfgreflions of God's People that make him afflicl them, and lie ads a kind and fatherly Part towards them when he does fo : And therefore you have it a Part, even of the Tenor of his Covenant with them, in that lxxxix. Pfalm from Verfe 28. where fpeaking of David and his Poflerity, under which as a Type Chrift and Believers are commonly reckoned to be underftood, fays the Lord, My Mercy will I keep for him for evermore, and my Covenant Jhall ftand faft with him ; If his Children for fake my Law, and walk not in my Judgments ; if they break my Statutes, and keep not my Commandments, then will I vifit their ^ranfgrejjions with the Kod% and their Iniquities with Stripes \ neverthelefs my L<ming-kindnefs will I not utterly take from him, nor fuffer my Faithfulnefs to fail. It is a fatherly Part to correct, an Ad of paternal Affection and Care :
And
on Pfal. xlii. it; m
And therefore you have the Apoftle to the Hebrews encouraging Chriftians to bear their Affli&ions and Trials, from this Confideration, that they were the Indications of God's fatherly Love to them, Heb. xii. 5, 10. And ye have forgotten the Exhor- tation which fpeaketb unto you as unto Children, My Son, defpi/e not thou the Chafiening of the Lord% nor faint when thou art rebuked of him : For they verily for a few Days cbaftned us after their own Pleafure ; but he for our Profit , that we might be Partakers of his Holinefs.
2. God brings Afflictions and Troubles upon his People, fuch Things as difcourage and difquiec their Minds, not only for the Correction and Pu- nifhment of their Faults, their Sins that are paft £ but alfo to prevent their finning and mifcarrying for the future. There is in the beft of God's Saints that Nfeafure of Corruption ftill remaining, even after their higheft Attainments in San&incatiori and Holinefs, which, if it were not curbed and re- ftrained, would undoubtedly carry them out to the doing of many Things to the Difhonour of God, and to the Prejudice of their own beft and deareft Interefts ; many have been the woful In- fiances of this in the Practice and Experience of the beft of God's Saints : But now one Way by which God bridles and reftrains, fubdues and mortifies the Corruptions of his People, is by fending Af- flictions and Troubles upon them, bringing them under fuch Circumftanccs as are grievous and preffing ,• and this deadens the Life and Power of their Corruptions, and confequcntly preferves them from the actual Outbreakings of them : And there- fore we have the Pfalmift David making this Ac- knowledgment of the happy Effects of his Afflictions
upon
W SERMON X
Upon -him, Pfal.cxix. 6j. Before J was affiittei I want afiray ; but now have I kept thy Word ; and yer. 71. It is good for me that I have been afflified, that I might learn thy Statutes. It has always been juftly obferved, that Mai are apter to mifcarry in fL pro/perous than in an adverfe and affli&ed State : When was it that Noah became guilty of Intem- perance ? Not when flint up in the Ark, and toffed upon the Face of the Deep ,• but when the Deluge and all Fears of it were now over, when the Heavens were grown fetene again, the Rain- bow, the Token of God's Covenant of Peace with him, arched over his Head, when the Earth was grown verdant, fruitful and teeming again, and he had planted a Vine-yard and drunk of the Wine of it. When was it that David fell into the two foul Crimes of Adultery and Murder ? Not when Runted like a Partridge upon the Mountains, as he fays of himfelf, by the periecuting Malice of Saul > for then his Confcience was fo tender, that bis Heart fmote ' him for cutting off the Skirt of his Enemy's Garment, when he had an Opportunity of taking away his Life, and was befldes inftigated to it : But it was that he thus fhamcfully mif- carried, when fet upon the Throne, and in the quiet and peaceful Poifeffion o£ the Kingdom of Ifraeh When was it, to add no more, that even good HeZekiab's Heart was lifted up with Pride ? Not when Senacherib and his mighty Hofts were marching againft him ; when Rabfakeh one of his Captains came ciofs to the Walls of Jerufalem and railed againft him, and bade a Defiance, not only to the Men, but to the God of Jfrael, which brought Hezekiab into no fmall Diftrefs, as ap- pear* from the humble and fervent Prayer he poured
ou{
on Pfal. xlii. n. 2,2,5
out to God upon that Occafion : But the Time when Hezekiab (o far miftook hirnfelf, was after his wonderful Deliverance from a mortal Sicknefs, when he had a new Leafe of Life granted him, and a Miracle wrought to confirm him in the Be- lief of it.
So that, I fay, Men are always more apt to mifcarry in Profperity than in Adverfity: In cold and boifterous ftormy Weather Men keep their Cloaths fa ft about them, but in Summer and Sun- ihine the very Heat will make them throw thein away. So is fr as to their good Behaviour in the different States of Profperity and Adverfity, when they are in Affli&ion and Trouble, attacked with fevere Trials that rifle them of their Peace and Quiet, then they are ready to take hold of Religion, that they may be fupported and fortified by the Confolations thereof, when deftitute of other Comforts : But when their State is changed to the better, and the Sun-mine of Profperity warms them, then they are apt to neglect and throw away Religion, as being happy enough as they reckon without it. So that God, to prevent his Peopled Mifcarriages, fends Affli&ions upon them, to keep them in an even Ballance, that they may neither be too much funk nor exalted : He tempers their Lot with a Mixture of Joys and Sorrows, Croffes. and Comforts : He ufes Afflictions as a neceffary healthful Medicine for curing the Diftempers of their Souls: He ufes them as the Means of fubduing and heming in their Corruptions, which would other- wife carry them head-long into many foul Misde- meanours ; Particularly, and in the
ift Place, By this Means he humbles their Pride, and let$ them fee what a poor, weak, feeble Crea- ture
Z24 SERMON X.
turc Man is, whom he can crufh by a Touch of his Finger ; and that therefore it is Fully exalted to Madneis tor Man to exalt himfelf againft God ; that we fhould not boaft of any Thing we are or have, or pride our felves in any Excellency or Ad- vantage we poflefs, for God can foon blait the beft of our Enjoyments, and make us and all that we have very infignificant. How eftt&ually was Ne- bucbadeezztr's Pride humbled by the diimal Stroke that God fent upon him ? When thou with Re- lukes do/i correel Man for Iniquity, thou makeft his Beauty to con fume away like a Moth \ purely every Man is Vanity.
2. By Afflictions God rebutes and mortifies the Senfuality of Men. Afflictions are a Zborn in the Fte/b, which pains and galls Mens Minds, finks the Relifti of fenfual Enjoyments, and makes Men lefs eager in the Purfuit of them : For painful Sen- fations, diverting a Man's Thoughts, and en- grofling them as much as thofc of Pleafure can do, the more he feels of the one, the lefs he is capable to feel of the other. What is more ufual than to fee thofe, who, when their Health and Affluence, and other Bleflings of Profperity rurnifli them out for it, let a Loofe to themfelves in the Ufe of fen- fual GratificationSjfwimming in the pleafant Streams of Luxury, and following the Swing of their Lulls ? What, I lay, is more ufual than to fee thefe fame Perfons, when Afflictions and Troubles come upon them, when they are pained with Sicknefs or pinched with Wants, or any Way deje&ed or difquieted in their Minds through crofs Events, unfavourable and unexpected Accidents and Difappointments ; what is more ufual than to fee them grow fulkn and mo- rofe, abftemiousand temperate, fobcr and morti- fied
on Pfal. xlii. n. iz^.
fied> and in Appearance very much altered front what they were ? Now there being a great Deal of the Root and Seeds of Serifuality, even in the bcft or God's Saints, God thinks fit to Lame and ftarve them, and to bear down tlic Workings thereof, by fending AfRi&ions and Difcouragements of one Sort or another upon them.
3. By Means of Afflictions, and fucri Things a3 are difcouraging and difquicting to Men's Minds, he curbs ; and, in his own Saints, in a great Mea- sure, cures their Earthly-mindednefs. There is no greater Enemy to the Life of Religion than the Love of the World : For fince Man's Apoitacy, the two great Rivals of his Affection are God and the World, the Creator and the Creature ; and which ever of thefe two gets Pofleflion of his Heart, the other is fliut to the Doors. And there- fore the Apoftle John cautions Chriftians againft the immoderate Love oi: the World, as being a Thing wholly inconfitteiit with the juft Love of "God : Little Children, love not the World y neither" the ^things of the World ; if any Man love the World, the Love of the Father is not in him, 1 John ii. 15. God and Mammon , as our Saviour fays, are two fuch Matters as 110 Man Can dutifully ferve ; for either he will hate the one, and love the other , or elfe he will hold to the one, or defpife the other. Now there being but too much of this Principle of Earthly-mindednefs, or of the Love of the World remaining in the beft of Grd's Saints, they being in- clined to admire and dote upon them, and to place too much of their Happinefs in the Enjoyment of them: Therefore, for the curbing and curing of this greac and dangerous Evil in them, God is pleafed to Vol. II. P fend
Zl6 SERMON X.
Tend Afflictions and difcouraging Events upon them* to wean their Hearts from the Love or" die World ; to let them fee that there is nothing here to be high- ly prized and doted upon, nothing that (hould be immoderately loved and idolized, nothing that can afford true or lading Contentment and Satisfaction ; that allThings fublunary are uncertain and perifhing ; and that even fuch Things as we promife moft to our felves from, do afford us the greateft Difap- pointments, and, inllead, of being our greateft Com- forts, do prove the Caufts or Occafions of our greateft Affliction and Difquiet ; the wife Man's Dbfcrvation being thus verified almoft in the Ex- perience of every one, Vanity of Vanities, all is Va- nity and Vexation of Spirit.
Now thefe three Heads I have touched upon are the Sum of all the other Corruptions and Weak- heffes of Men : For, as the Apoftle John fays, AB that is in the World is the Lull of the Fkjb% the Luft of the Eye, and tJje Pride of Life. Men's Pride, Senfuality and Worldly-mindednefs are rhc Sources, and the Sum of all their other Corruptions and Vices that lodge in their Hearts, or break out in their Lives : For the curbing, mortifying and reftraining of which, God fends Afflictions and Troubles upon them, many fuch Things as very much difcourage and annoy their Hearts, and difquiet their Minds ; and therefore, having in- ftanced. thefe in Lieu of all others, I fliall not de- feend to, further Particulars upon this Head ; But proceed to a
3. Rcafon of God's fending Afflictions and Trials upon his People, and that is, for the Trial, Exercilc and Increafe of their Graces ; by Means of which he himfelf may be much honoured, and
til m-
on Pfal. xlii. n. 217
themfelves reap manifold Advantage*. And, be- caufe I muft be a little more particular upon thja Head, in the
ift Place, God fends Afflictions* many dif- Couraging and vexatious Things upon his People^ for the Ttial and Exercife of tneir Humility, Pa- tience, Resignation and Submitfion. I put then* all together, becaufe they are Graces o( great Af- finity one to another, and cannot be feparated in the Exercife of them. Now thefe Graces are amongil the moft neceftary and effential Graces of the Divine Life : And no Man is thorowly a Chri- ftian, or a tolerable Proficient in the Practice c?( Religion and Godlinefs, who is not furnifhed with them, and that to a conliderable Degree; But how is this either attair.-d to or made known, but by the Exercife of them ? For tho' the Seeds and firft Principles of thefe Graces may be itmifed, as well as others3 by the Spirit or God into the SouU of good Men: Yet the Growth and Increafe^, Strength and Improvement of them, depends in a great Meafure upon the Exercife ot them ; this be- ing the Way by which all Habits arrive at Per- fection. But Afflictions are a Pledge, I may fay, of thefe Graces, the proper Means of their Exer«* cife, and confequently of their Improvement and Increafe ; and therefore it is that the Lord cafts them fo often into the Lot of his People. Af- flictions teach them to be humble^ inure them to Patience and Refignatiori ; make them know their Dependance upon God, their' Subjection to him5 and what Folly it is for them to contend wich hima- or to ftruggie againft the Yoke he impofes upon their Necks ; and being frequently exercifed, they come to acquire the Habit of g humble, patient, 4 Pa quiet
2Z8 SERMON I
quiet and unconftrained bearing of, and fubmitting to tiie-AVill of God, which is one of the greatefl Attaintnents in Religion, one ot the raoft crown- ing Graces of the Chriftian Life, even when Pa- tience comes to have her perfect Uork : Ot which the Apoftle James makes fo great Account, that he feems to reckon it, as it were, all in All in Chriftianity, as you have it, Jam. I 2. My Brethren coimt it Joy, when ye fall into diverfe ffemptatious, knowing this that the trying of your Faith worheth Patience ; But let Patience have her perfeB Work, that ye may he perfetf and entire wanting wtbing ; as if he had laid, if you have Patience in Perfection, you want nothing in Chri- ftian ky.
And then again, As Afflictions areneceflary for the Exercife of the Graces of Humility and Pa- tience, in order to their Growth and Improvement ; fo are they in order to their being difcovered and made known. It is an eafy Thing for one to pre- tend to thefe Graces, to think or to fay he has them ; it is an eafy Thing to bear Afflictions at a Diftance, to be humble and patient without Trial ; and the Hypocrite and Pretender to Reli- gion may herein go as great a Length as the real and advanced Chriftian : But when the Trial comes, then the Difference is known, the one fhrinks and retires with a faint and cowardly Spi- rit at the near Approach of Afflictions, he is not able to look it in the Face, but choofes rather to fin than to fuffer : Or, if the Afflictions be un- avoidable, he frets, murmurs and complains, rag- ing againft God and every Thing that is ac- ceffory to his Trouble ; and is even fometimes roade to defpair under it, faying, This Evil is of 4 the
%
on PfaL xlii. n. 219
1 the Lord, why JImild I wait any longer ? I do well to be angry, even unto Death. But the other, the true Chriftian, as he lays his Account with Af- flictions and Sufferings in this Life, and lives every Day in the Expectation thereof; knowing that even when he is eafed and delivered of one Trouble, fome other one or more will fucceed in its Room, and that thus he mull go with the Crofs on his Back to the Grave, and never have full Refpite till he come to Heaven the promifed Reft of God's People : As he, I fay, thus lays his Account with the coming of AfEidions and Trials, fo when they are a&ually come, he bears them thorowfy with all the Fortitude and Gallantry of a heroick Chriftian Soul. And ihis exceedingly glorifies his God, in (hewing how refigned he is to his Di£* pofal : What Homage he can pay him in a Way of Suffering, 'honours his Saviour whom he follows in the \\ay of the Crofs ; and, adorns his Pro- feflion, the ProfefEon of Chriftianity, which is more efpecially calculated' for a fullering State, thrives bed in it, and affords Men invincible Succours and Supports, to enable them to fuffer with an un- daunted Refolution in Obedience to the Will of God.
2. God brings Afflictions and difcouraging Circumftances and Events upon his People, for the Trial and Encreafe of their Faith, and of their Love and Fear of God. I put thefe Graces alfo together, becaufe they are of great Influence one upon another ; and, in an ingenuous Chriftian Soul, go always together. Now it is always the Duty of Men to believe in God ; to reverence and con- fide in his Providence, and thefe Perfections of his which are peculiarly employed in the Management
P I oi
1}Q SERMONX,
of it, his Wifdom, Goodnefs and Power. But theic Ads of Faith are rendered by much the more illuftrious, when the good Man can exert them, when Providence feems to go againft him as well as when it favours him, when it frowns as well as when it fmiles. To believe in and depend upon the Providence of God, to be perfuaded of the Wifdom and Goodnefs of" its Cpndud, whilft we fhare plentifully of the benign Influences of it, whilft," as the Apoftle Paul fays wjth Refped to the Gentile World, He leaves not bimfelf without a Witnefs towards us, in that he does good and gives us Rain from Heaven and fruitful Seafons, filling pur Hearts with Food and Gladnefs, Afts xiv. 17. To believe in, I fay, and depend upon the Pro- vidence of God, whilft the Bleflings of it thus drop down into our Mouths, and we have the fweet fenfible Effects of it to allure us into the Faith of it, Is no fuch tranfeendant Virtue; even the Jfraelites themfelves, for as unbelieving as they were, could not disbelieve the Power and Good- nefs of God to provide Food for them in the Wil- dernefs, whilft they were gathering up the Mannq and the <§>uai!s. But to believe and confide in the Providence of God, and to be perfuaded of the Wifdom and Goodnefs of his Management, when We are in forlorn and deftitute Circumftances 5 when others who rejoice in our Mifery may fay in- sultingly, as the Plalruift's Enemies did in the Con- pest, f^bere is thy God i? Where is now the ReT ward of thy Religion ? Behold the Iflue of thy Jlope in God on which you did lay fo much Strefs ; ft Providence had any Regard to thee^ would it not mere befriend thee, and look more tp f by Welfare ? To believe thus, J fay, in God an4 * *" his
on Pfal. xlii II. iji
his Providence, when it treats us harfhly as well as when kindly, when it not only ieems to defeFt us but to arm kfelf againft us, not only to caft us off, but even to ly heavy upon us -, this is a nobk and heroick A& of Faith^ worthy of a good Man and a Chriftian, who has a real well grounded Faith in God and his Providence, which none of the feeming and temporary Negkfts or Afperities of it can invalidate or ihake. Thus 'tis faid of Abraham, in that Trial of Faith and Obedience in offering up his Son lfaac, as well as with Re- ference to that improbable Promife that was made to him of his Conception and Birth, that againft Hope he believed in Hope, that be might become the Father of many Nations : He believed in Spight of all the Repugnancies and feeming Impoffibilities, that ftood in the Way of the Accompliibment of the Promife. And thus, for the Trial of his People's Faith, God is pleafcd to fend Affli&ions upon them, to the End it may be feen, whether they can believe in his Wifdom and Goodnefs, that all ^things Jhall work together for Good to them in the lifue, notwithstanding the prefent frowning Afped of his Providence towards them, yea and a&ual fmarting Senfe of its Afflictions and Dii- penfations.
And thus alfo, further, for the Trial of their Love as well as of their Faith, is he pleafed to 4eal with them. For a Man to love God, when he is dandled by him as on the Knees, when he is treated as a Darling of Providence ; has nothing but Sweets put into his Cup, without the Mixture of a bitter Ingredient ; is not a Thing very much to be admired, for here one's Love, if there be any Ingenuity at all in his Soul, is in a Man-
P 4 neir
131 SERMON X
tier ravifhed, and, by a ftrong and fweet obliging Force, neceffarily furrendered as a jr.il Debt to God. But tor the Chriftian to love God when he frowns, as well as when he fmiles j to blefs his Hand when it fhakes the Rod over his Head, yea and lets him feel the Weight of it, as well as when his Hand is ftreached out in difpenfing Blef- fings unto him ; when he can fay, Good is the Will of the Lord% in the word Cafe as well as in the bed ; ?fbe Lord giveth, the Lord taketb ; llejftd be the Name of the Lord : That, I fay, is the Proof a true, filial and ingenuous, as well as a ftrong and feraphick, Love or God. As the Apoille to this Pu'pofe cxprcflls himfelf, Ro??i. viii. 35. to the Clofe. All which may be sunderftood asfpoken, not only of Gcd's Love to us, but alfo of our Love to hirn.
Yea by this Means alfo God tries and txereifes the ingenuous and filial Fear of his Children. The beft Men if Things went always with them to their Mind, would be ready to forget both God and themfelvesj and, through a finful Liberty, they would afTume, would do many Things alto- gether unworthy of them; as we even iee they many Times do notwithstanding all that can be done by Way of Prevention : And therefore a wife and merciful God, to awaken a more lively Senfe of himfelf upon the Minds ot his Children, and to make them look the better about them, and confider what they do, is pleafed frequently to chaftifc and correct them -by the* Aifli&icns he fends upon them. And then, for I hafte to be done,
^db And laftly on*this Head, God is pleafed to fend upon his People Afflictions, to bring them many TiafcS &W difecuraging and perplexing Circum-
ftancrc,
on PfaL xlii; n. 233
fiances, for advancing them in Holinefs, Spiritu- ality and Heavenly-mindednefs : To make them more meet for, and more deMrous of being made Partakers of the Inheritance of the Saints in Light ; and arriving at that Reft of Joy above, which is fee before them and promiied to them as the Recomocnce of their Faithfulhefs, and patient fubmitting to the Will of God in this Life. Afflictions are in Scrip- ture frequently compared to a Furnace, becaufc they are of Ufe to refine Believers from their Corruption and Drofs, and to make them become more holy and fpiritual and heavenly-minded : This is among the happy Efte&s of Afflictions to fuch as attain to the fandified Ufe of them, they are thereby fanctiried themfelvcs, their Hearts are thereby humbled and fanctiried purified and refined, made more holy, fpiritual and divine, more fit for Heaven, and more defirous of coming at it. And, to be fure, in all Cafes, if our Afflictions do not make us better, they will make us much worfe ; if they do not mollify, melt down and purify out Hearts, they will have a contrary Influence upon us, to cement and confolidate, as it were, our Hearts and our Corruptions more firmly together. But happy the Man who comes to the fan&ified, and, I may fay, fan&ifying Ufe or his Afflictions; who is thereby made more tame and humble, more meek and compofed, more patient and refigned, more holy, fpiritual and divine : Whole Afflictions convince him of the Vanity of the World, raife his Heart above it, inflame him with the Love of Heaven as- being the only Place of his Reft and Triumph, where all fears jloall be for ever wiped from his Eyes, and all Sorrow fhall be for ever ba- rufhed from his Hearty where Sighing and Sorrow
fhall
%$$ SERMON X
fliall flee away for ever. But thefe Things I may have Occafion o£ fpeaking to afterwards, and there- fore fliall not now inlift further upon them.
I thought to have affigned fome other Reafon$ of this Adminiftration of Divine Providence, in permitting his Saints and People to come under many Afflictions, many difcouraging and dif- quieting Things in this Life. Such as this par- ticularly, that there might be no vifible outward Difference, to the Advantage of the Godly, be- tween their Lot in this World and that of the Wicked : Solomon long fince obferved, Ecclefi ix. 2. tfbat all things come alike unto all, there u me Event to the Righteous and the Wicked, to th* Good and to the Clean, and to the Unclean, to I'm that facrificeth, and him that facrificeth not ; as i$ the Good, fo is the Sinner, and he that fwearetb, as be that feareth an Oath. And by fuch a promifcuous Procedure does the Providence of God manage Things in this Life, for various, wife and good Reafons that might be afligncd, befides thefe already mentioned. As,
i. Hereby God maintains fuch a Meafure of .Unity and Concord betwixt Men of both Sorts, I mean the Righteous and Wicked, as is necefiary for the Prefervation of Society and Government in the World. Whilft Men are thus promifcu- oufly dealt withal, and there is no external Badge of the Good-will of Providence to the one more than to the other, the Wicked are made lefs to envy and perfecute the Good for their Goodnefs, than otherwife they probably would do, did Pro- vidence only fmile on them, and teftify its Regards to them : As we fee in the Cafe of the two Bro- thers, Cain and Abel\ the latter of whom, and
the
on Pfal. xlii. n. 135
the good Man, fell a Sacrifice himfelf to his Brothers Hatred and Malice, becaufe God had, by fome Symbol or Expreffion, teuYified his Regard to lirs Offering more than to his Brother and Murderer Cain's. And the Godly again are hereby kept from judging and condemning, and fleeing from the Wicked : So much as they otherwif: could not but do, were it by any viftblc Mark of Biftin&bn made plain who are the only good, and who are reprobate and wicked. But whilft Things ^o on at fuch a promifcuous Rate, as they do m the Pro- vidence of God, the Godly are thereby ta.;; : to judge charitably of the Wicked, and no*. > fhun innocent Communion with them; ucc j God doth not yet make it to appear, whe .hall be finally wicked and reprobate, and wno not. Thus God will have the Tares ^nd the Wheat :j grow together in one Field till che Time of Reap- ing come, and then fhall be the great Day of DiU crimination, and the proper Seafonof Rewards and Puniihments.
2. God permits it to be, allows Things to befal good and bad Men in a promifcuous Manner ia this Life, to the End that Men's Choice of Reli- gion might be the more free, proceeding not fo much from Motives of temporary Advantage, as from the native Charms, the intrinfick Beauties and Excellencies of Religion and Godlinefs : To- gether witn the chief Rewards of it, which are fuch as ly in another World ; which muft be em- braced by Faith, and are not the Objects of prer fent and fenfible Enjoyment. If the Wicked were the only happy Men in this World, 'tis to be fear- ed :hat more would be fcarred from Religion than yecare; and ihe bringing over one to the Practice
of
i]6
SERMON X.
of Godlinefs, would be a much harder Conqucft than yet it is : And if the Godly were the only happy in this World, tho' the Number of the truly fuch would be the fame, yet the Clafs of Hypo- crites would be prodigioufly encreafed. That there- fore Men may not be fcarred from Religion for the Want of temporal Encouragements, nor yet make Choice merely for the Sake thereof, he is pleafcd to adminifter his Providence in fuch a Manner, as none (hall know, if they look merely to external Advantages, who are the Godly, who are the Wicked. Nay, that ftlfiih and worldly Principles might have the lead: Interefl in Religion, and the* Choice a Man makes of it, he hath call the Bal- lance much on the Side of the Wicked ; For, tho* Godlinefs is profitable unto all Vh'wgs, and has the Promife, both of the Life that now is, and that which is to come; yet, generally fpeaking, they are the Ungodly who prufper moll in this World : And they are not to be much envied, it being all the Heaven they have to expect j as our Saviour teaches in the Parable, where Abraham is reprefent- ed as faying to the rich Man, Remember Son, that thou in thy Lifetime receivedjl thy good things, and likewife Lazarus evil things \ but now he is com- forted, and thou art ' tormented. I come now to make a few Inferences.
i . Is it fo that the Lot of the belt of God's People is to meet with many Things in this Lite, which difcourage and difquiet their Minds ; Then we may fee the infinite Wifdom of God, in the Way which he takes in training up his Children for the En- joyment of their heavenly Inheritance. Some of us may be apt to imagine that God (hould deal with his People as they do with their own Children,
fondly
on Pfal. xlii. i r. 237
fondly indulging them in whatever may gratify their peevifh Humour, and pbafe their uncoward Minds : But Gods Ways are not as out Ways, he is wifer for our Good than we our felves; he knows that to indulge us in our Humours and Inclinations would be to ruin us, and that to make us fwim in con- ftant Pkafure, would be to link us into evei lading Pain and Mifery : And therefore, wifely for us as well as for his own Honour and Glory, he kes fit to exercife us frequently with Trouble and Pain, and makes it a ftaced Rule of his Administration, i:\atif we be without Cbaftifement, whereof all his Children are Partakers, then are we Baftards, and not Sous.
2. This may likewife fliew us the Perverfenefs of our own Natures, who are fo backward and un- willing to fubmit to Afflictions, when our heavenly Father, for fo wife and juft Reafons, meafures them unto us. He in Faith: ulntfs and Love to our Souls afflicts us, and we, like Bullocks unaccuftom- ed to the loke, are apt to withdraw our Necks from it, and even, by murmuring and repining, to kick againft him who puts it on in Love to our Souls, How ihall we be afhamed when we fnsll afterward fee the Scheme of the Divine Admr;i(lration com- pleated, and therein perceive that our Afflictions were full as neceflary for bringing us to Glory as Eafe and Profperity.
3. Fromti \\$ we may learn what Habit of Mind we ought to be of while in this World. Every wife and good Man ought to fuit his Mind unto his Condition, and to endeavour to acquic himfelf as becomes him in the Circumiiance in which he is placed. Now our infinitely wife God, has feen fit to make our Life in this World a Life of Trouble
and
238 SERMON X.
and Affliction : And therefore we ought always to be ready to fuflfer as well as to enjoy ; to endure Pain and Hardihips as weU as to fwim in Pleafure ; to cxercife Patience under Calamities, 2s well as to rejoice in rheSun-lhine of the Divine Favour : In a Word as we are Pilgrims and Strangers in this our prefent ^tate, we ought to be willing and con- tent to bear all the Inccnvenicncies of a State of fo- journing, in the Hopes of our being fhorrly admit- ted into our Father's Houfe, where all our Pains and Sorrows fhall be for ever ended, and everlaft- ing Peace and Joy fhall fucceed in their Place.
4. From this let us learn, not to defpife thofc who are in Affliction, nor think the worfe of them upon Account of it. We fee that it is God's ordi- nary Way with his People to viflt them with Trouble: Why then flio-jsld we defpife our Bre- thren upon Account of it ? Indeed, Affli&ion or Profperity make not a Man a whit more or lefs valuable : If he be profperous he is not, properly fpeaking, the better ,- and if he be affli&ed he is not really the worfe : A Pearl in the Bottom of the Eaftern Ocean is not lefs valuable, than when ic is ufed as an Ornament ; the real Worth of any Man does not confift in the Profperity and Splendor of his outward Condition, but in the inward Light ana Purity of his Nature, and in the Holinefs of his Life : A Man bleffed with thefe God-like Qua- lities, is more honourable in Rags and Fetters than a Man deftitute of them fitting upon a Throne in Purple Robes : Lazarus at the rich Man's Gate, loaded with various .ifflidtions, was indeed more honourable, and his End mort happy, than the rich Man himftlf cloatbed in Purple and fine Linnen, and faring fumfl notify every Day,
New
on Pfal. xlii. II. IJ9
Now may God himfelf give us Grace and Wif- dom to form a juft Eftimate of Things as they really are, and not to be impofed upon by fpecious external Shews of Things ; and not to judge *c- cordivg to outward appearance \ hut to judge rigbte* ous Judgment : And to be always firmly perfuaded, notwithitanding of our ftrong Prejudices, that blejfed is the Man whom the Lord cbajlenetb, and ttacbetb out of bis Law. -
SER-
Z4°
s
SERMON XI.
Psalm, xlii. it.
Why art thou cafl down, 0 my Soul ? And why art thou difquieted within me? Hope thou in God, for IJJjall yet praife him, who is the Health of my Counte- nance, and my God.
H E fecond Obfervation which I made from thefe Words, lad Lord's Day, was, That a good Man fhould oppofe and drive againd all his Difcourage- ments, and endeavour to reafon and chide himfelf out of them ; fo does the Pfalmift in the Text, who expoftulatcs the Matter with his own Soul, and drives to overcome and furmount his prefent Difcoura^ements, by the Affiftance of ?. firm and unfliaken Hope in God: iVhy art tl caft down, O my Soul ? H'by art thou difquieted within me? Hope tbou in God, for I /ball yet pratfe bimy who is the Health of my Countenance, and my God. And this has been the Practice of others of Qod's Saints, particularly the godly Man Afapb,
on Pfai. xlii. n. 241
in that lxxvii. Pfalm> who, as it appears from th« doleful Complaints he makes there, was under great Difcouragements, very heavy Afflictions and PrefTures. Verfe 7th, Will the Lord caft off for ever ? And will be be favourable no more ? But how does he behave under thcfc his Difcouragements ? Does he ly hopelefs and defpairing under them ? No, but he challengeth and correcteth himfelf, and endea- vours to throw them oft", as it follows Vcrfe 10. And I fatd this is mine Infirmity, thus to defpond and complain of God is my VVeaknefs and my Fault ; / will remember the Tears of the right Hani eftbe moft High, I will remember the Works of the Lord, furely I will remember thy Wonders of old : That is, I will reflect on the Experiences which I, and others of his Saints, have had of his Goodnefs in former Times, and I will from thence encourage my felt ftiil to confide in him. / had faint fays the Pfaimift, Pfal. xxvii. 13, 14. unlefs I bad be- lieved to fee the Goodnefs of the Lord in the Land of the Living : Wait on the Lvrdy be of good Courage, and he JJjall ftrengthen thine Hearty yea waity 1 fay, upon the Lord. And Pfal. xxxvii. 1. he gives a very ufeful Advice much to the fame Purpofe, Fret not thy felf becaufe of evil Doers, neither be thou envious agamft the Workers of Iniquity, for thej fhall foon be cut down as the Grafs, and wither as the green Herb ; ^fruft in the Lord and do good, fo (halt thou dwell in the Landt and verily thou Jbalt be fed: And Verfe 7th, Reft in the Lord, and wait patiently for him, fret not thy felf becaufe of him who profpereth in his Way, becaufe of the Man who bringeth wicked Devices to pafs.
Now in handling of this Argument, all that I fhall do fhall be, I. To lay down a few Things,^ the
Vol. II. (^ Triri-
Up, SERMON XL
Principles or Grounds, on which a good Man may, and ought to reafon and chide himfelf out of his Difcouragements. II. To enforce the fame by a few Confiderations more to the fame Purpofe ; II L Subjoin a few Advices for your Direction.
I. I fliall lay down a few Principles or Grounds on which the good Man may, and ought to reafon and chide himfelf out of all his Difcouragements. And
i. The ferious and firm Be'ief and Perfua- fion of the over-ruling Power, and Wifdorn and Goodnefs of Divine Providence, is one Ground or Consideration of great Force to this Eftecl: ; and which ought to be thus improven by every good Man, for the quieting of his Mind under all his Troubles, and to make him fhakc oft and overcome all his Difcouragements. For if we believe indeed that the Lord reignetb, that his Providence fuper- intendeth all the Affairs of Mankind, and concern- eth itfelf about every particular Event, fo that there is not the lead Accident falls out, without the wife Direction of him who maketh every Thing beauti* ful in its Seafon, and who is wonderful in Council and excellent in Working; if we believe this feriouf- ly, it cannot but be of great Force to quiet our Minds, and make us fhake off our Difcourage- ments under the various Troubles with which wc may be prefled. And tho* fome particular Difpcn- fations towards us may feem ar prefent to be very difficult and obfeure, His Judgments in many In- (lanccs bdngunfearcbable, and lis IVays paft find- ing, out ; yet, being under the Management of an infinitely wrife and good Being, who knows our State, and is deeply concerned for us, we may be molt fure that thefc Difpenfations, which wc can- 4 not
on PfaJ. xlifr if. 145
not unriddle, d p proceed upon the wifeft and beft Rcafons, and to the greateft and beft Ends, and that there is an excellent Contrivance in them all ; Tho* Clouds and Darknefs are round about him, yet Kighteoufnefs and Judgment are the Habitation of his Vbrone.
More efpecially, may this Consideration be of Force to quiet the Mind of every good Man, and to make him rcafon and chide himfelf out of his Difcouragements, when he conliders the particular: Intereft that he has in the Care of Divine Provi- dence: For tho' God makes the Benefltes of his Providence circulate all around, and extend them- felves far and wide to all Men, both good and bad ; yet they are the Godly who are the peculiar Ob- jects of its Tutelage and Care, 'tis for their Safces that Providence is adminiftred, that God concerns himfelf with the Government of this lower and finful World, 'tis for their Behoof that he holds the whole Chain of fecondCaufes in his own Hand, and gives them fuch Motions and Turns as fhail be moil: effe&ual for bringing about their Good and Advantage in the Ifliie : And tho' the Meafures by which Providence proceeds, may fometimes feem Very improbable, nay even con trad idory to the reach- ing this End ; yet this is a certain Conclusion which every good Man may depend upon, That all Things fhall work together for Good to him in the End. The Godly, I fay, have a peculiar Intereft in the Care of Divine Providence. / will inftrutt thee and teach thee in the Way which thou fbalt go, 1 will guide thee with mine Eye fet upon thee: They are, us it were, the* Pupils, the dear and tender Charge of Providence, whence they are faid to be, as the apples of GqA*$ Eye j the Eyes of the Lord art up-
0** ■#»
2,44 SERMON XI.
cn the Righteous, his Ears are open to their Cry ; tie Angel %f the Lor A tmampeth round about them that fear him, and deYvvereth them; O fear the Lord ye his Saints, there is no Want to them that fear him ; he hath (aid, I will never leave thee nor forfake thee, when Father and Mother forfaketb me, the Lord will take me up ; tho' the Righteous fall feven tfimcs a Day, the Lord raifeth him up again ; many are the ZreuMes of the Righteous, hut the Lord delivereth him mt tf them all With innume- rable other expreft Declarations and Promifes of Scripture to the fame Purpofe, importing the pecu- liar Concern which the Divine Providence has about the truly Godly, in ali the Eftates and Circurn- ftances of their Life.
But more efpecially with Reference to their fu- ture and everlafting Advantage, does the Providence of God fo manage Things as that may be moft ef- fectually advanced and fecured. All Things /ball, as I faid, work together for Good to them in the Ifliie, and when the future Scene (hall be opened they (hall be fully convinced of this, when they mall fee through die whole Contrivance of Divine Pro- vidence towards them, and be fatisfied of the Good- nefsand Reafonablenefs, yea and Neceffiry of ever£ particular Occurrence and Event for the promoting of their everlafting Well-being. And furely, mc- thinks,the Faith and Perfuafion of this before Hand, fliodd be enough to quiet their Minds, to make them chide and reafon themielves out of all their Difcouragernents, make them pojjefs their Souls with Patience^ and with a humble Refignation brook every Trial and Affliction they meet in this Life; and in every crofs Difpenfation of Providence to fay,, good is the Will of the Lord, it is good and 4 necef-
on PfaL xlii. ix. 245*
neceffary for my future Happinefs, and one Day I (hall fee ic beyond Contradiction to have becri fo.
But then if a Man would expect to derive this Advantage and Comfort from his Belief of the Pro- vidence of God, he would be fure that his Belief of it be ferious and fix'd, and well rooted: For many there are who give a wavering Affent to this great Truth, of the being and over-ruling Influence of Divine Providence ; they are willing to think there is a Providence, and to build upon the In* fluence of it for the promoting and profperihg ol their Interefts ; but then, when Providence goes crofe to their Expectations, and they are difappdinted of what they hoped to obtain through its favourable Influence, they are ready to fay of Providence, as Brutus in his chagrine Mood faid of Virtue, h is hut a Name. But Men would beware of entertain- ing, in the leaft Degree, any fuch impious Reflecti- ons on the Providence of God ; or doubting, in the leaft Degree, of the Being and Influence of it : For this tends not only to the making them lofe all the Comfort of hoping in God, and confiding in his Providence ; but to the making them throw off Religion altogether, the great Foundation and Sup*- port of which is the Belief of the Being and Provi; dence of God.
2. Another Principle or Ground upon which the good Man ought to oppofe and ftrive againft his Difcouragements, and endeavour to reafon and chide himfelf out of them, is the Confide ration of our prefent State as Men and Chriftians; both which, the one by the Law of our Natures, and the other by the Law of our Religion, make us liable
1\6 SERMON XI.
to Affli&ions and Sufferings in common with ci- thers.
Firft, We are Men, and it is the common Con- dition of Humanity to beexpofed to Afflictions and Sufferings. Man is bom to Trouble as the Sparks fly upward, that is, by a natural and unavoidable Neceflity, and there is no Temptation or Trouble" befalls us, bur what is common to Men. Omnia ifta, fays the Philofopher fpeaking of the common Afflictions of human Life, 'Omnia tfta in longa <vit*9 funt quomodo in longa <via & pulvis & lutum & flwvia. Thefc Things in a long Life are like Dull *nd Dirt and Rain in a long Journey ; which it were a vain Thing for a Man to think, he could wholly avoid, but that he raiift fometime or other have his Share of them. Man is a Being of a de- pendent Nature, intirely fubjeel: to the Difpofal of God ; and who art thou O Man that rcplieft againft God, Jhould not the Potter have Power over the Clay: We claim a Power over the Works of our own Hands, and think it reafonable for us to do with our own as we pleafe, our Cloaths, our Houfes, our Money, or our Lands, and other Things of vrhich we are Proprietors, we ask no Man's Leave to difpofe of them at our Pleafurc, to turn them in- to what Shapes, and to make them ferve what Ufes we think fit; and muft it not be held as rca- fonable for God, the fole Proprietor of us and all Things, we derive our Being and Exiftence from him, to ferve his own wife Ends and Purpofes by us without Controul ? God is greater than Man, lays Elihiiy Job xxxiii. n. Why do(l tbon ftri<vp againfi him? He gives no Account of any of bis Matters: As if he had faid, that Man doth ftrangely forget $us Condition, Jffho by murmuring or repining thinks
S2
on Pfal. xlii. 1 1. 247
to call God to an Account ; Why, he is the Su- preme Lord of all, and may do whatever he plcafes.
Befides, that being Men, we arc bound by the very Noblenefs and Dignities of our Natures, to bear Afftt&ions with Decorum, and not to faint or fink under any temporary Difcouragement. God might have made us Worms inftead of Men, fuch defpicable Creatures as are below common Notice : But when he has made us Men, but a little lower than the Angels, and Lards of the Creation, is it not a Shame for fuch an one to be a Slave to every flight Trouble ? That any light Affliction, which is .hut for a Moment, fhould make our Souls, which are immortal, to bow down under it ? David was much aflli&ed with the Thought of God's Conde- fcenlion, in taking any notice of the State and Af- fairs of Men, Pfal. viii. 4. Lord, What is Man, that thou art mindful of him? Or the Son of Man, that thou fhouldeh vijtt him> Tis a Mercy and a Condefcenfion to be admired, that God doth fo much as take Notice of us, though with his Chaf- tifements ; and therefore ought not to be the Ground of our Complaint and Difcouragement, but of our Thankfulnefs and Admiration. We do not think our felves concern'd to take Notice of every little Flie or Infed, or the poor Worms under our Feet ; or, if they ofend us or are naufeating to us, we are not at Pains gently to tame or chaftifc them, but either defpife them or crufh them : And that the infinitely great God, who might either fuffer us to go on in our Sins without Reftraint till we had ruined our felves, without doing him any Hurt ; or who, when we difpleafc him, might deftroy us in a Moment ; that he fliouid daign with Gentlenefs
QL 4 and
^\% SERMON XL
and Patience to correct and chaftife us for our Mrfdc- meanours, and that for our own Good as the End of it, is an A& of Condefcenfion, which we ought with humble Thankfujnefs to admire and adore.
But idly, As we are Men, fo are weChriftians: And this is another, and chief Consideration, that fhould quiet the Mind of every good Man in our prefent State, make him reafon and chide himfelf out of his Difcouragements, and bear his Afflicti- ons and Preflares with Patience and Resignation. Why now we are the Difciples of the Crofs and the Followers of Jefus, who was a Man of Sorrows and acquainted with Grief. 'Tis the very Charter of Chriftianity, and Condition of our holy Religion, that we be willing to fuffer when God calls us to it : If any Man will come after me, fays our Savi- our, Mat. xvi. 24. let him deny himfelf, and take tip his Crofs and follow me. This is the very End of our Chriftian Calling, even hereunto are ye called, viz. to fuffer; fays the Apoftie, 1 Pet. ii. 21. Be- caufe Cbrift alfo fuffered for us, leaving us an Ex- ample that we fhould follow his Steps.
This is one of the Privileges of the Chriftian State, one of the Favours of Heaven, and Gifts of the Spirit to Believers, to fuffer : Phil, i 29. To you, fays the Apoftie, it is given in the Behalf of Chrift, not only to believe on him, but alfo to fuffer for his Sake And ABs ix. 15. the Lord fpeaking of the Apoftie Paul's being a chofen VeJJel to hear his Name before the -Gentiles and Kings, in the next Verfe it is reckoned up as another^ Privilege, that he ihould fuffer many Things for his Name's Sake.
This is the Chriftran's Joy and Glory, that which confers a Sore of Divine Glory upon hiia. Beloved,
fays
on Pfal. xlii. ir. 249
fays the Apoftle Peter, i Ep. iv. 12. think it no firange 2bing concerning the fiery atrial which is to try you, as though fome drange 'thing happened un- to you ; But rejoice, in as much as ye are made Partakers of Chnft's Sufferings ; that when his Glo- ry frail be revealed, ye alfo may be glad with ex- ceeding Joy : If ye be reproached for the Name of Chrifl, happy are ye ; for the Spirit of God and of Glory refieth upon you.
'fis in this that the Believer's Conformity to Chrift doth chiefly confift. He was made a perfe<5fc Saviour through Sufferings, Heb. ii. 10. It became him, for whom are all things, and by whom are all ^things, in bringing many Sons unto Glory ,to make the Captain of their Salvation perfefi through Sufferings.
And in this confifts the Believer's Perfection too, when, as in the forecited Text, he is made Par- taker of Chrift's Sufferings ; and therefore the A~ poftle Paul tells us, that this was the Thing he breathed after, and was extrcamly defirous of as his chief Perfection, that which would make him acon- fumate Chriftian, Phil. iii. 8. Tea doubtlefs, and 1 count all Things but Lofs for the Excellency of the Knowledge of Chrifl Jefus my Lord, for whom 1 have fuffered the Lofs of all ^things ; and do count them but Dung that I may win Chrifl, and be found in him, not having mine own Right eoufnefs which is of the Law, but that which is through the Faith of Chrift, the Kighteoufnefs which is of God by Faith : That I may know him, and the Power of his Re fur" region, and the Fellowjhip of his Sufferings ; being made conformable unto his Death.
And, to add no more, 'tis Suffering here that will fet the brighteft Crown of Glory on the Chri- stian's Head hereatter. In that forecited 1 Pet.
iv.
Z50 SERMON XI.
iv. 1 2. Beloved, think it no ftrange Siting concerning the fiery fatal which is to try you : And Rev. viL 14. 'tis faid of the Saints in Heaven, who are ar- rayed in white Robes, that thefe are they which came out of great Tribulation, and have wafbed their Robes and made them white in the Blood of the Lamb ; after which you have their Felicity more fully defcribed, Verfe 15, 17. Therefore are they lefore the Throne of God, and ferve him Day and Night in his Temple : And he that fitteth on the Throne /ball dwell among them. For the Lamb which is in the midft of the Throne ', Jhall feed them, and JbaU lead them unto living Fountains of Waters : And God jhall wipe away all Tears from their Eyes. So that to fuffer in Obedience to the Will of God, is not only the Chriftian's Duty but his Privilege, his Honour and Happinefs, that which confers on him the Honour of being like the Son of God, and that which will raife him to a more foil and tranfccndant Participation of his Glory : To him that overcometh will 1 grant toj% with me on my Throne, even as lalfo overcame, and am fet down with my Father on his Throne. Now the Confideration of all this furcly fhould be enough to make every good Man, every Chriftian, to bear his AfHi&ions and Trials with a triumphant Greatnefs of Soul, the very Heathens themfelves had an Apprehenfion of this 5 at lead k fhould be enough to make him reafon and chide himfelf out of all Defpondency and Difcouragements, upon the Account of them. But then
3. A third Ground or Principle on which the good Man ought to oppofe and ft rive again ft his Difcouragements, and endeavour to reafon and chide himfelf out of them, is the Confideration of the many wife and good Ends for which God fends
Affliftions
on Pfal. xlii. Ii. 251
Aifli&iorts and Troubles, many difquieting and difcouraging Things upon his own People. I in- filled on this at confiderable Length lad Lord's Day : And ihall only add, that when a Chriftiau confidcrs the wife and good Ends of his Afflictions, he ought furely, inftead 6f murmuring and repining or being difcouraged under them, with all humble Thankfulnefs to entertain and improve them : He ought to pronounce favourably of them, and enter-* tain them in no other Quality than that of Blefiings* and Indications of the Love and Favour and pecu- liar Care of God about him, Job v. 1 7. Behold, happy is the Man whom God correffeth : Therefor* defpife not thou the Chaflning of the Almighty. Pfal. xciv. 12. Bleffed is the Man whom thou cbaftnefi, O Lord, and teacheft him out of thy Law.
I thought to have mentioned feveral other Grounds or Principles, on which the good Man ought to reafon and chide himfelf out of his Dif- couragements, upon Account of the Troubles and Afflictions that come upon him, fuch as
1. That Afflictions have always been the Lot o£ the beft of God's Saints, they have all had theic own Experience and Share of them. This I alfo infifted on lad Lord's Day, and, by a long Detail, (hewed that it has always been the Lot of the beft of^ God's Saints to be involved in Difficulties, prefled with Affli&ions and Hardships, and to meet with many Tilings which have difcouraged and difquiet- ed their Minds. So that the Chriflian who now meets witn any Trials, or labours under any Af- fliction or Trouble, cannot fay that his Cafe is lingular and unprecedented ; no, many are thofc tirho have gone before him in a Way of Suffering; aod through much tribulation have entered into the
Kmg-
251 SERMON XL
Kingdom of God: And therefore, from the Confl- deration of the glorious Examples they have fet be- fore him, he mould reafon and chide himfelf out of his Difcouragemems and Defpondency. Why art thou caft down, O my Soul > Why art thou dtfquieted within me ? This thorny Road has been beat by many of God's bed and deareft Saints before me : And, now that they are arrived at the promifed Reft of God's People, I may imagine them as beckening to me from above, Fellow-traveller, Fel- low-fufferer, bend your Way hitherward ; there is your Labour, here is your Reft; there are your Trials, here art your Triumphs : You have no more Difficulties to encounter with, no greater Afflicti- ons to graple with, than we, whilft in your militant and pilgrimage State, had Experience of; but we overcame and furmounted them all, and now enjoy the bleffed Fruits of our Labours and Sufferings ,- faint not, defpond not therefore, but follow us who through Faith and Patience do now inherit the Pro- mifes. Which fhould lead me to
Another Ground of Encouragement, whence the Ghriftian may derive Comfort in his Afflictions, and by Means of which he may reafon and chide himfelf out of his Difcouragements, and that is the Confide- ration of the Promifes of God, which he has made to his People for their Support and Comfort in Af- fliction. The whole Word of God is full of fuch Promifes : And there is not any troublous or af- flicted State that any Chriftian can be in, but he may find abundant Promifes fuked to his Cafe, and it is both his Duty and his Intereft to apply them to that Purpofc. So the Pfalmift David tells us be did, Pfal. xciv. 19. In the Multitude of my ^thoughts within me, thy Comfortsy that is, thy
coin-
on Pfal. xlii. II; 2,55
comfortable PnomiTes, delight my Soul : And Pfaf. cxix. 49. he fays exprefly to this Purpofe, Remem- ber the Word unto thy Servant, upon which thou haft caufed me to hope ; ibis is my Comfort in my Afflifiion, for thy Word bath quickened or given Lite to me, viz. when I was like to faint with Sor- row and Defpondency. But proceed we
II. To enforce the Practice of the Duty obfaved from the Text, <viz. That a good Man ought to reafon and chide himfclf out of his Difcouragements, by a few further Confiderations, all to the fame Purpofe with what you have heard. And
1. Confider whatever are your Afflictions and Troubles, and the Caufes of your Difcouragement ; they are ftill far fliorc of what you deferve for your Sins : And therefore it is very unreafonable for you to lay them overmuch to Heart, or to be immode- rately difcouraged or deje&ed under them. This is the Prophet Jeremiah's Argument, who was a Man fufficiently exercifed with Afflictions; Lam. iii. 59. Wherefore doth a living Man complain, a Man for the Punifhment of his Stns : Wherefore dotb a living Man complain, intimating that if we are ftill living Men we are kindly dealt withall ; for the Wages of Sin is Death, all the Plagues that we are capable of, either in this or in the other World, being but the due Reward of Sin. And therefore, as the fame Prophet fays in the fame third Chap, of the Lamen- Uton, 12. Ver. It is of the Lord's Mercies that we are not confumed, becaufe his Companions fail not : The Words are very emphatical, Mercies in the plural Number, intimating a Multitude of Favours in this one Act of Forbearance ; and its Companions or Bowels for the Nature of them, which fignifies tender affectionate Mercy : '5tis of the Lord's Mercies
we
Z54 SERMON XL
*we are not confirmed, he might juftly ftrike us dead in an Ad; of Sin, and make us for ever and irreco- verably miferable. But we have Reafon to account, as the Apoflle Peter fays, that the long Suffering of the Lord is our Salvation ; and to reckon, that we are evtry Day redeemed anew from the deferved Strokes of his Juftice, by the friendly Interposition of his Mercy : Wherefore doth a living Man com- flain, a Man for the Punifhment of his Sinsi Which feems to impiy, that if he be but a Man, if he have but rational Principles, he muft needs ac- knowledge the Equity of being punifhed for Sin : Even the Thief on the Crofs, had fo much Ingenui- ty as to confefs it reafonable, that both he and his Fellow fhould fubmit to the juft Punifhment of their Crimes. But then when we are punifloed lefs than out Iniquities do deferve, when we bear not the thoufand thoufand Part of the mifery due to us for them, furely this ought to flop the Mouth of all Com- plaints, and make us with Submiffion and Thank- fulnefs acknowledge, with the Church Pfal. ciii. 8. ihe Lord is merciful and gracious , flow to anger , and plenteous in Mercy * he will not always thtde, neither will he keep his Anger for ever j he lath not dealt with us after our Sins, nor rewarded us according to our Iniquities. That is a remarkable Story in the 42. Chap, of Genejis, to fhew that this Confideration of the Dcfert of cur own Sins, is a very powerful Means to pacify our Minds againft all Impatience under Sufferings ,• The Story con- cerning Jofeph's Brethren, who coming into Egypt to buy Corn, were there very roughly treated, ac- cufed for Spies, and clapt into Prifon ; fo that one would have thought, they had all Reafon to fret and rage at fuch hard andunjuft Dealing: And yet wc
find
on Pfal. xlii. n. I5J
find their Carriage to have been very humble and patient ; but what that was which made them fo, the 2 1 ft Verfe of that Chapter informs us, they re- membered their Cruelty to their Brother Jofepb, and that brought them to acknowledge this Diftrefc to be defervedly come upon them, becaufe they had not pitied their Brother when be befougbt them in the Auguijh of bis Soul. The like Consideration did ftop Job in his Complaint after all his high Pleadings and Arguings with God -, he no fooner thought on his own Vilenefs but he was prefently filenced, Behold J am vile, what Jhall I anfwer thee, I will lay my Hand upon my Mouth. So, I fay, you would confider the Defert of our Sins, and then it will appear that your Condition is not at any Time fo bad, but you have deferved it ihould be worfe.
2. To preferve you from Impatience and mur- muring under your Affli&ions, and to help you to rcafon and chide your felves out of your Difcourage- ments, as the Pfalmift does in the Text, confider and think on the Mercies you enjoy as well as the Evils you furTer, and you will find that the one doth far o- ver-balance the other. Tho' many are the troubles of the Righteous, yet many are his Mercies and Com- forts too, and thofe both temporal and fpiritual : Yea commonly the former bears but fmall Proportion to the latter, for, befides the manifold temporal Advantages which every good Man is in fomc Mea- furc pofleffed of in common with other Men, how many and how great are the fpiritual Bleflings they partake of, or have a Title unto both in this Life and in the Life to come ? As the Pfalmift fays, Pfal. . xxxi. ip. O bow great is thy Goodnefs which tbou, haft laid up for them that fear tbee^ which thou baft
wrought
25<S S E R M O N XI.
'wrought for them that truft in thee before the Children cf Men: And Pjal. cxxxix. 17, 18. How precious alfo are thy Thoughts, or thy Kindnefs, unto me O God ? How great is the Sum of them ? They are moe in Number then the Sand. Eye hath not feen, tior Bar heard, nor the Heart of Man been able to conceive how great the Things are which God hath prepared for them that love him; all the Treafures of Grace here and of Glory hereafter : And when the good Man is either poffeffed of or entitled to thefe immenfe Riches, and boundlefs Felicities, ought he much :o be annoyed for a little Flea-biting of tem- porary Affli&ion whilft he is here ? All Things are yours, fays theApoftle, 1 Cor. iii. 22. Whether Paul, cr Apollos, or Cephas, or the World, or Life or Death, or Things prefent or Things to come; all are yours, and ye are Cbrift's, and Chrift is God's z And (hall the Man to whom fuch a rich Charter be- longs, be forrowful and deje&ed, for a little tem- porary Lofs or Inconvenience in this prefent World ? Yea, generally fpcaking, our temporay Comforts a- lone do far over- balance our temporary Afflictions and Troubles ; and tho' there were no more, that fhould be enough to quiet our Minds, and make us contented with our State. That was an unwor- thy Temper in Ah ah and Ham an, to receive no Satisfaction in ali their great Pofleffions and En- joyments, becaufe difappointed in fome one fmall Particular : And alas ! Men are too much guilty of their Fault, in fhewing commonly more Impatience and Difcontent under one Trouble and Disappoint- ment, than they do of Thankfulnefs for all their Mercies. Every Man isf as we fay, apt to think his own Crofs heavieft, his own Trouble greateft, becaufe he feels it moft : But fure I am, if the moft
affti&ed
on Pfal. xlii. 11. 257
aflli&ed of us, were made to change Conditions with many others better than the beft of us, we {hould find, upon Trial, that we had made no Ad- vantage on the Bargain. For fuppofe all the Evils and Afflictions that are promifcuoufly fcattered up and down in the World, whether they concern Soul or Body, fpiritual Blindnefs and Obduracy, Pover- ty, Slavery, Reproach, Shame, Sicknefs, Pain, bo- dily Deformity, with other Croffes and AfRidions ; I fay, fuppofe all thefe were now to be equally di- ftributed amongft Mankind, fo as every one mould have his Share, I believe there is none, at leafc a- xnong us, who would be content with this new Di- ftribution. And if this be fo, certainly then it muft be both an unreafonablc and very ungraceful Thing, for fuch Men to be impatient, who enjoy more than their Share comes to. No Man, I may fay, but has fomething that makes him uneafy; but how ma- ny of Mankind are they that are defperately mife- rable ? How many are this Moment roaring on a Couch, under the Agonies of Gout and Stone, and other cutting Difeafes ? How many tugging at a Galley Oar, digging in a Mine, groaning under vile Servitude, weary of their Lives ? O did we fee all the Miferies of Mankind reprefented to us at one "View, as Satan fhewed our Saviour in his Tempta- tion all the Kingdoms of the World and the Glory of them ; did we fee them, as we may fuppofe aa Angel hovering Mid-way between Heaven and Earth fees them; but efpccially, had we fuch a baked and immediate View of them, as the omnif- cient God has, we fhould all of us, even the moft airlifted of us, be made to blefs our felves and our own State ; and thank God who has made us fo happy, compared with what is the Condition of . Vql II. R xnarjf
158 SERMON XI.
many Millions of other Men. But fure I am the State of every one of us is ftill better than that of our Bleffed Lord was whilft \ipon Earth : Who of us can fay of our felves as he faid of himfelf, The Foxes have Holes, and the Birds of the Air have Wefts ; hut the Son of Man hath not where to lay his Head? Who among us have it it to fay, that, like him, we are in an Agony, and that our Soul is ex- ceeding forrowful even unto Death ? One Drop OL thac Wrath which fell upon him would have for evti overwhelm'd the ftrongeft of us : And the Poi- fon oi it would have wholly drunk up our Spirits. It then our holy and harmlefs Lord fuffered fo mucfi for us, without Murmuring or Dejection ; why fliould we, who are fo guilty, complain or be call down when we fuffer infinitely lefs ?
3 Confider, how much it tends to a good Man's Honour to bear decently Afflictions without Impa- tience or Difcouragement. The better Sort of Pa- gans had this Apprehenfion, that outward Trials and Sufferings, and Conflicts. with the greateft Hard- Ihips, were preparative to the greateft Honours and Dignities : Their Herculus was not put by them into the Number of the gods, till he had grappled' with the Hydra, and fought other direful Monfters ; They always led their brave and worthy Men thro* all Sorts of Hazards and Difficulties. God himfelf upon this Account feems, as it were, to glory and triumph over the Devil in the Behalf of Job, Seeft thou my Servant Job, that there is none like him upon the Earth ; it was a high Elogium that, and tended much to his Honour. And the Apoflle Peter tells us, i Ep. iii. 4. that a meek and patient Spi- rit is with God of great Price: And in that fore- cited, 1 Pet. iv. 14. the Spirit of Gcd and of Glory
reft-
on Pfal. xlii. n. 259
refietb upon fuch as endure Sufferings with Patience and Decorum. Why indeed, this is a Thing that at once glorifies God and mightily honours Man ; a decent Suffering brings the Son ot God to be feea with us in the Furnace, as in the Cafe of the three Children in Nebuchadnezar's Furnace : It mows how mightily God works in us, what his Grace can make us able to do for his Sake, what Faith we have in him, and what Homage we can pay to him : This makes his Rod, like Aaron* s Rod, to bloffom on our Backs, and mow what fair and peaceable Fruits of Righteoufnefs it can produce to the Praife and Glory of his Grace : This adorns our ProfeJJi- on, is a Honour to our Religion, and one of the beft Means of fupporting and propagating it. The Heathens and their Idolatries were heretofore fubdu- cd, non a repugnant ibus fed a morientibus chriftiants, as a Father fpeaks, not by the Rejiftance,- but by the patient Suffering of the dying Chriftians : So mighti- ly did this Grace conduce in the primitive Times, to the fpreading and Propagation of Chriiiianky through the heathen World.
'Tis by this we imitate and honour our Saviour, and follow him in the Way of the Crofs to the heavenly Crown. £he Captain of our Salvation was made perfetl through Sufferings ; and all that fight under his Banner, mud take the Way to Per- fection that he has chalked out to them. 1 bear in my Body, fays the Apoftle in that Text I cited laft Lord's Day, the Marks of the Lord Jefus ; he feems to fpeak in Allufion to the Vetcians or old beaten Soldiers amongft the Romans, who com- monly bore many Scars or Marks of Wounds winch they had received in the Wars, and thefe w^re counted their great Honour : And fo it is to a Chri-
R a i
tit.
z6o S E R M O N XI.
ftian,to fuffer with Chrift and for him, in Imitatieft of him, as well as in Obedience to him.
4. Confider how much it conduces to our inward Peace, to overcome our Difcouragemeflts, and to a humble quiet and patient Suffering of fuch Afflicti- ons and Trials as we meet with, Ducunt <volcntm$ fata nolentem trabunt ; "Hie ftruggling with our Yoke will but gall us fo ftTuch the more, it will be greater Eafe for us to follow it willingly, and to be led by it, rather than to be dragged by Force a- long with it. And that Man who has fuch a Com- v mand of his own Spirit, as not to be much moved or troubled by any Thing that befalls him, does, in a Manner, keep his Happinefs in his own Power : For he^ can bring his Mind to his Condition, and that is the only Remedy Things are capable of, while we cannot bring our Conditions to our Minds. If a Man would be furc never to meet with any Difappointment in the Thing he defires or enjoys, never to be forced to any Thing againft his Will ; his only Way is never to be diftreffed with any fud- den and unexpected Event, to conform his Mind throughly to the Will of God ,• to fay, let him do what feetnetb good unto him. And furcly every wife Man ihould take Care, in fuch an evil World al we live in, to be furnifhed with fome powerful An- tidote, that may fecure him as much as poffible a- gainfl the worft Things that can befal him : And I am pcrfuaded there is nothing of fuch a Wereign Virtue that Way as Refignation. It may be in the Power of others to difturb our outward Conditions ; but, as long as it is in our Power that they fhall not difturb our Minds, we prefervc our Tranquility : And whiift we can do fo, we may be faid to be truly happy ; for the fweet inward Peace that flows from
Re*
on Pfal xlii; ir. i6t
Refignation and Contentment, is nothing but ano- ther Name for Happinefs. 'Tis the neareft Refem- blance of God, who finds his Happinefs in himfelf : And 'tis a Heaven upon Earth to the Man that is pofTeft of it ; it gives him a Peace like that of the calm Regions above, like that of the chridal Ses before the throne of God, which no unquiet Agita- tion difturbs ; it introduces a Man again into Pa- radife ; and makes him live in fome Meafure like the Angels, who are happy without the Things which this Earth affords; he can be without jthem and yet not want them, for a Man wants no- thing but what he defires. It makes him verify in his Experience thefe Paradoxes of the Apoftle, 2 Cor. vi. 10. As forrow fuly yet always rejoicing; as poor, yet making many rich ; as having nothing, and yep fojfeffing all ^things ! In one Word, as I faid be- fore, it is a Kind of Heaven upon Earth ; whereas Impatience, Difquiet and Difcontent is a very Hell in a Man's Bofom, the very Gnawing of the Worm that never dieth : For Hell is all Mutiny, Tumult find Difcontent ; and they who indulge thcmfelves in that Temper, do in a Manner fit and qualify* and before Hand naturalize themfelves Members of the Kingdom of Darknefs. And when a good Man gives Way in. any Meafure to fuch a Temper, he very much forgets his Duty, and a&s a Part very Unworthy of him; like that fretful Prophet Jonah, to whom God faid, Dofi thou well to he angry Jonah, £nd he out of his Fret would reply, Tea I do well to he angry even unto Death, which was a very un- feemly Saying from a good Man's Mouth.
5. Confider that it is but a very lhort while that
you have to graple with Difficulties and Difcourage-
jxients, t,o ensure Afflictions and Trials ; and when
R l tha
l6l SERMON XL
that ftiort while is over, you have nothing but Joys and Triumphs abiding you for ever. ]SlW indeed we are in a militant State, a State of perpetual Trials and Confli&s, in which wc are called to be conftantly combating with Dif- ficulties and Temptations, of one Sort and another $ The Chriftian's Life is here a wreftling Life, a con- tinual Struggle with manifold Afflictions and Troubles: Bit this Time will foon be over, and then will come the Day of everlafting Peace .and Triumph, When ever therefore your Souls begin to faint within you, lift up your Eyes to yonder bleffed Regions, and confider the glorious Recompence of Reward that is prepared for you, contemplate the Crown of Glory that hings over the Gate, to en- courage you to run with Patience the Race that is jet before you, looking unto Jefus, the Author and pinifaer of your Faith, who for the Joy that was fet he fore him, endured theCrofs, and defpifed the Shame % and is now fet down en the right Hand of God. Have this glorious Prize much in your View, and you will find it ilrangely to invigorate your drooping, and to encourage your languifhing Souls ,• and to make you unwearied in doing, and invincible in fuffering the Will of God, till you arrive at the Enjoyment of that Glory, Honour and Immortality that is pro- mifed to you. Often befpeak your Souls in the Words of the Text, Why art thou caft down. O my Soul ? Why art thou difquieted within me ? Shall any temporary fhort-lived Afflictions be capable fo much to annoy thee, when thou haft a Heaven of immortal Joys fet before thee, to reward all thy Pains and Labours in doing and in fuftering the Will of thy God ? Live in the Faith of Heaven, and oi the tranfportihg and ravifhing Joys which
;: are
on Pfal. xlii. iii \ty
are laid up for all fuch as are faithful unto the heath : Realize thefe Things by Faith, and make them prefent to your Souls by believing Meditation ; and then mail ye be able to bear up againft the greateft Floods of Affliction, and to fay, from the inward Senfe and Feeling of your Souls, with the Apoftle, Rom. viii. 18. I reckon that the Suffer- ing of this prefent fime, are not worthy to be com- pared with the Glory which fhall be revealed in us. I now come,
III. To fubjoin a few Advices for yonr Direction, and further Affiftance in the Practice of this Duty. And,
i. If you would overcome your Difcouragemcnts, and be fortified under your Difficulties and Preffurcs of whatever Kind, labour to attain true Apprehen- fionsof the Divine Nature and Excellencies, his in- finite Power and Wifdom and Goodnefs, and of the Meafures and Conduct of his Providence in the Government of the World. God's Providence is a Myftery in this Life : We cannot, while here, pe- netrate into the Motives and Ends of the infinitely wife Governor ; we cannot perceive the Relations and Connexion that is betwixt the fevcral Events of Providence, nor the Tendency of all of them put to- gether ; we cannot trace to the Bottom the Divine Scheme of the Adminiftration of the World, nor find out the fecret Councils of the Wifdom of God contained therein : But if I believe that my God fits at the Helm of all Affairs, that all Things are managed by the wife Council of his unerring Will, that nothing comes to pafs by Chance, but all Things are wifely managed by his Direction, may not I befpeak my Soul as in the Text, Why art thoy eaft down, 0 my Soul ? And why art thou difquieted
R 4 within
x<$4 SER M O N XI.
within me ? Hope, in God, for JJball yet praife bitq, who is the Health of my Countenance, and mj God.
2. Beware of aggravating your Afflidions beyond their due Proportion ; beware of magnifying your own Troubles, and thinking them greater than they are. Some of weak Minds, or who are lefs inured to Suffering,' are ready to (ink under that Afflicti- on, which another would bear without' much Trouble ; But how would fuch be able to bear a far greater Load of Afflidion, if it fhould come tipon them ? As the Lord fays to the Prophet, Jf ihou haft run with the Footmen, and they have wearied thee, then how canft thou contend with Horfes ? And if in the Land of Peace wherein ihou iruftedft, they wearied thee • theH how wilt thou do in the Swelling of Jordan ? How would fuch be able to undergo the Trials and Afflidions which inany others have undergone, for the Caufe of God and Religion, and in Obedience to his Will ? Te loa-:e not yet reffted unto Blood, as the Apoftle fays, and yet faint. What would ye do if it mould come" to Blood? Beware of multiplying by your own. Imagination the Account of your Troubles, fo a$ from a fmall Foundation to raife them to an im- ihenfe Height: Take heed that you do not apply to your fclves, when ye have little or no Ground, the Words of the lamenting Church, Lam. i. 12. Is it nothing to you, all ye that pafs by ? Behold and fee. if there he any Sorrow like unto my Sorrow, which is done unto me, wherewith the Lord hath af~ fiicied me in the Day of his fierce Anger. When we thus aggravate our Afflidions, we are ingenious to add to our own Mifery, and are unthankful to our merciful God, who does not afilid us near Co
muck
on Pfal. xlii. ir. \6$
much as our Iniquities deferve. Some there arc who are fo fondly affected towards themfcives, as not to be able to think with Patience that they fhould ever meet with Aflli&ions, they are too delicate to bear them ; But God will have none of his Children trained delicately.
$* Beware of refufing Comfort under your Af- flictions. God is fo gracious that he lays no Af- fliction upon us in this World, but he affords us Ground of Confolation under it from the Ten. r of his Covenant, and the Experience of his People in the like or in worfe Cafes : Yet many of us, under our Troubles, are fo peevifh and abandon?d to Grief,* that we rejed with Difdain the Comforts that are offered us, to the Difhonour of God and our own great Lofs ; are the Confolations of God [mall with thee ?, O Chriftian ! and wilt thou flight and defpife the Long-fuffering and Goodnefs of God, whereby he daily loaieth thee with his Benefits, becaufe in. fome Inftances he afflið thee? God forbid; if thou do fo, thou provoked him to punifh thee fevert Times more for thine Iniquities.
4. Do not chiefly regard the Inftruments and fe- cond Caufes of your Troubles ; but receive them and bear them all as proceeding from the Hand of a So- vereign and wife God. The Patriarch Jofepb knew that he was fold to the J/bmaelites by his cruel Bre- thren, and that he was by the Ifhmaelites fold to Potiphar in Egypt : But he overlooks the unnatural Cruelty of his Brethren, he takes no Notice of the Covetoufnefs of the IJhmaelites, and refolves that great Event of his coming into Egypt wholly into' the wife and gracious Difpofal of God, faying to his Brethren, Gen. xlv. y God did fend me before ynu to prefers Life ; and Vet. 8. It was not you
that
%66 SERMON XI.
that fent me father, but God. In like Manner Job, when he had loft his great Eftate in one Day by Robbers, and all his Children by a Tempeft, re- ceived all as by the Hand of God, Job i. 21. The Lord gave, and the Lord hath taken away, bkjfed le the Name of the Lord. So alfo did David when Sbimei curfed him ; he imputed it not fo much to the wicked Man's Malice, as to the wife and juft Difpofal of God, 2 Sam. xvi. 10. And the King faid,Wbat have I to do with you, ye Sons ofZeruiah ? So let him curfe, becaufe the Lord hath [aid unto bim, Curfe David. WhofhaU then fay, Wherefore fyafi thou done fo > After thefe great Examples, let us look chiefly, not at the fecond Caufes of our Troubles, but at the firft, the Hand of God.
5. Take heed of engaging your Defires upon the tranfient and periftiing Things of this Life. Learn to fay, from a firm Perfuafion and Senfe of the Truth of it, with the wife Man, Eccl. i. 2. Vanity of Vanities^Vanity of Vanities, all is Vanity. And with the Pfalmift, Pfal. lxxiii. 25. Whom have I in Heaven but thee, and there is none upon Earth that I dejire bejtdes thee.
6. Take heed of being over folicitous about the Events and Iffues of Things. The Means for ac- complifhing our Relief in Trouble are ours, but the Event and Sucefs of them is the Lord's: And if we lhall at our own Hand count upon the Succefs of our Proje&s, and with unbelieving Anxiety and Solicitude prefs for obtaining the defired Event ; wc add to our Affliction by our Anxiety, and pro- voke God to continue ana increafe it by failing in our Refignation to his holy Will. It is our Duty and our Wifdom to be always refigned to the Will
of
on Pfal. xlii. it; i6j
of God, and with the Pfalmift, to be dumb, and not to open our Mouth, becaufe the Lord doth it.
7. Often reflect upon your former Experiences of the Divine Mercy to you. How often has yoqr gracious God comforted you when difcou raged ? raifed you up when you were bowed down , and poured the Oil of his Joy into the painful Wounds of your afflicted Souls ? Let the Experience or thefe Things in Times paft, awaken and confirm your Hope foe the Time to come, and make you fay with the Pfalmift in the Text, Why art thou cafi down, Omf Soul ? And -why art thou difquieted within me ? Hope thou in God, for 1 Jhall yet praife htmy who is the Health of my Countenance, and my God
8. Cherilh H^pe when it begins to operate, and fuffer it not to be fwallowed up by the dark Clouds of Defpair and Defpondency : And if there fliould be nothing in this Life to hope for, Hope for eter- nal Life, for the Fulnefs of Joy which is in the Pre- fence of God, and the Pleafures which are fecured for ever more at the right Hxnd of his Power z This will infinitely outweigh all your Sorrows, and abundantly compenfate all your Pains and Suf- ferings . Hope to the End, for the Grace that is to be brought unto you at the Revelation of Jefus Cbrift, 1 Pet. i. 13.
&®
SES-
»<sx
SERMON XII.
Psalm, xlii. n.
Why art thou cajl down, 0 my Soul ? Ani
why art thou difquieted within me?
Hope thou in God, for 1 Jh all yet fraifc
him> who is the Health of my Counte-
> nance* and my God,
a? HE third Observation which I made from thefe Words was, That to hope in God, is one of the belt Reliefs a good Man can have in his Difcourage- ments and Troubles of whatever Kind. In handling of this Argument, I fha!l, I. Give you a fhort Account of this excellent Duty or Aft of Religion, to hope in God : II. I fhall prove the Observation, That to hqrx: in God, is one of the beft Reliefs which a good Man can have in his Difcouragements and Troubles of whatever Kind ; III. I fhall recommend this Duty or Aft of Re- ligion to you by a few Arguments.
I I (hall give you a fhort Account of this Duty <& A& of Religion, co hope in God, by telling
you
SERMON XH&c. 2<5£
what it may be taken to import and imply. And,
i. To hope in God implies a ferious and expe- rimental Senfe of our own Infufficiency and. Weak- nefs, to fupport and relieve our felves under the many difcouraging Troubles and Preflures we meet with in this our prefent militant State : That we are in our felves too weak and feeble to bear up> with any Meafure of Compofure and Quiet of Mind, under the many prefling Loads of Affli&ioa that come upon us : That we are in our felves un- able to ftand our Ground againft the many violent Shocks of Temptation and Trial, which we are here expofed to ; fo as to poffifs our Souls in Pa- tience, and to retain the Tranquility of our Minds notwithstanding of them : That we are of our felves impotent and indigent, weak and faint-hearted Creatures, foon made to fink and bow under out Affli&ions and Trials.
, 2. To hope in God implies a believing Perfua- fion of the Power and Sufficiency of God, to help us under our greateft AfRi&ions.
3. To hope in God implies a humble and con- fident Expectation, and Reliance upon his gracious Promifes, and abundant Mercy for Help and Com- fort, as*our Neceffities require. But I come,
II. To prove the Obfervation, That to hope in God is one of the bed Supports, and greateft Re- liefs, which a good Man can have in his Difcou- ragements and Troubles of whatever Kind. And here fctf Proof and Illuftration of this, confider only that it is fuitable and neceflary to om prefenc State, whilft in this World, that there fhould be fomething for us to lean upon, and have Recourfe unto, as our Support and Refuge under our Difficul ies and PrefTures; And that we are not fufficicnj; for our
own.
170 SERM ON XII.
own Support and Comfort, we have neither Wif- dom nor Power fufficient for this Purpofe : But that God alone is that all fufficient Support and Help ; he alone has VVifdom and Power and Full- nefs enough to uphold and relieve us.
I come now, in the third Place, to recommend to you this excellent and ufeful Duty or Ad of Re- ligion, to hope in God, by a few Arguments.
i. Hope in God is one of the Ads and Duties even of natural Religion : Our Reafon itfelf, with- out the Help of Revelation, teaches us in our Di- ftreffes to look up to that 'fupreme Being, who pre- ferveth Man and Be aft, who is good unto all, and whofe tender Mercies are over all bis Works.
2. Hope in God is not more a Duty than it is a Privilege of our holy Religion. What a high and happy Privilege is it for fuch poor, worthlefs and finful Creatures as we are, to be allowed to hope in the Mercy of fo great and glorious a God ? That he declares himfelf the Hearer of our Prayers ; and not only permits, but even invites us to truft in him, Pfal. lxii. 8. Sruft in him at all fames, ye People, pour out your Heart before him, God is a Refuge for us. Selah. And fhall we flight fuch a Privilege ; and, by our Unbelief and Defpondency, deprive our felves of -the Benefit of it ?
3. This is a Privilege that affords great Com- fort to the Soul in the moft preffing Exigencies, and in Cafes of greateft Difficulty. When the Pfalmift was prefled with heavy and painful Afflictions, he was relieved with this, My Hope is in thee, Pfal. xxxix. 7. when he was in Hazard of (inking under his Burden he was comforted with Hope, Pfal. xxvii. 13, 14. / had fainted, unlefs I had be- Itemed to fee the Goodnefs of the Lord in the Land
0/
on PfaL xlii. n. iji
tf the Living : Wait on the Lord ; he of good Courage, and he fhallftrengthen thine Heart ; wait, J fay, on the Lord. And the Apofl les and primi- tive Chriftians in the midfl: of their greateft Suf- ferings, not only bcre their Sufferings with Pa- tience ; but even rejoiced in the Hope of the Glory of God, Rom. v. 2.
4. Hope in God has a neceflary Influence upon all the other Ads and Duties of Religion. Hope is a believing Defire and Expe&ation of the Di- vine Favour, founded upon the Divine Perfections and Promifes : And when this is firmly rooted in the Soul, what a mighty Influence muft it needs have in the whole of the Chriftian Life ? It will make our Prayers lively and fervent, our Praifes chearful and enlarged, and the whole of our Obe- dience ftedfaft and zealous.
5. It brings in the Honour of God and the Glory of his Perfe&ions into our Intereft, and to embarque with us in our Concerns. When we hope in God according to his Promifes, his Faith- fulnefs is engaged that eur Hope fhatl not make us afhamed ; and that his infinite Mercy ihall draw in his almighty Power to work Deliverance for us, and relieve us from the Sufferings and Pains which we endure. We come now to the
IV. Obfervation, That the IfTue of the good Man's Trouble will always be comfortable, and 'fuchas will afford him Matter of Praifeand Thanks- giving to God. For J JhaU yet praife him.
In handling of this Argument ail I (hall do lhall, be, I. To offer a few Things for Proof and Illu- ftration of it ; And, II. To make Application in a, few Inferences.
I. I
tyi SERMON XII.
1. I fhall offer a few Things for Proof and Ilki- ftration of the Truth, that the Iffue of the good Man's Troubles will always be comfortable, and fuci) as will afford him Matter of Praife and Thanks- giving to God. And in the
t/? Place, To this Purpofe we have it aflferted in Scipture, That iho' many are the ^troubles of the Righteous, yet the Lord delivereth him out of them all ; he keepeth all his Boms, not one of them is broken, Plal. xxxiv. 19, 20. And Job, Chap. v. from ver. 1 7. fays EliphaZ, Behold happy is the Man whom the Lord corredJeth, therefore def pi fe thou not >he Chaining of the Almighty ; for he maketh fore and bindeth up, he wout:detb% and bis Hands make whole ; lie will deliver thee in fix ^troubles, yea in feven t here fhall no Evil touch thee: And, fays the Apoille Peter, 2 Epift. ii. 9. 2he Lord knowetb how to deliver the Godly out of ^temptation, and t§ treferve the Unjuft unto the Day of Judgment to he punifhea. Agreeable to which is that of the Apoftlc Paul, 1 Cor. x. 13. fhere has no ^temptation taken you, but fticb as is common to Man; but God is* faithful, who will not fuffer you to be tempted above that ye are able, but will with the ^temptation alfo wake a IVay to efcape, that ye may be able to bear it : According to that general Conclufion of the fame Apoftle, Rom. viii. 28. And we know that all ^things work together for Good to them that love God, to them who are called according to bis Pur- pofe. And this,
2. Is the Thing that has been the Experience of many of God's Saants in all Ages : The IfTue of their Troubles has often been comfortable to them, even in this Life, and afforded them Matter of Praife and Thankfulness Co God. I (hall inftance
10
on Pfal. xlii. ill Vft
in thtfo few : Firft, Abraham in that fcvere Trial of his Faith and Obedience in offering up his Son Jjaac, : As it could not but be a fore Shoke to a Father's Heart to be obliged to part with Rich an only Soil, the Hope of his Family, and the Heir of all the Promifes made to him ; and to part wuh him in fo bloody a Manner, as the offering him up q Sacrifice with his own Hands, as you have the Command given in that Xxii. of Gen. and %. <ver. And be /aid take now thy Son, thine only Son Ifaac, whom thou loveft, and get thee into the Land of Mortab, and offer him there for a Burnt- offering upon one of the Mountains which I will tell thee ofr As this, I Jay, could not but be a (harp Trial to the good old Man Abraham ; fo the unexpected De- liverance he met with from it could not but be as furprilingly fweet and comfortable : At the fame Moment his Hand was lifted up ro put the facri- ficing Knite to the Throat of the deftin'd Victim, The Angel of the Lord called to him oat of Heaven, and forbade him to lay his Hand on the Lady and (hewed him a Ram caught in a Thicket by his Horns% which he ihould offer up in his Room. This un- expected llVtie of the Trial, I fay, could not but fill Abraham's Heart with a fweet and rapturous Joy ; and therefore we find that, as a Memorial of the Deliverance and of his Thankfulnefs for it, he calls the Name of the Place Jehovah jireh ; as it is faid to this Day, in the Mount of the Lord it Jhall be feen, Gen. xxii. 14, %3c. And how oft, in other Cafes, have the Saints of God been made to let up Memorials of their furprifing Deliverances from fuch Troubles and Difficulties, as theyftem'd for the prcfent to be inextricably involved in, and which yet on the Sudden, by fomc unexpected Turn Vol. II. S of
174 S E R M O N XII.
of Providence, have evanifhed quite away, fo as they have been made to fay with Abraham, Jebo- <vab-jireh9 in the Mount of the Lord itjhall be fsen; or with the Pfalmift in that cxviii, Pfal. ver. 2$. $?bis is the Lord's doing> it is marveUous in wr fyes.
Another Inftance of this Kind, is that of Jvfep&9 and the happy Iflue of his Affli&ions and 1 rials. How many various Scenes of Trouble did he go through? How many, and how diverfe were the Changes of his Lot, and the Turns of Providence towards him ? How oft were his Circumftances altered .from better to worfe, and from worfe to better ? How often did he feem to be reduced to Extremity, pafl: all Hopes of Efcape or Relief, which yet came always very furpriiingly and un- expe&edly about, till the laft Refult of all was his Advancement to be chief Governor of all the Land of £gypt, firft Min ifter of State, and fecend in the Kingdom to Pharaoh himfelf ? Which happy Pro- motion of his was, among other good Effects of it, the Means of the Prefervation of his Father's Fami- ly, and of the whole Stock and Race of the Chil- dren of Ifrael. They who read that Story of Jo- fepb, will find as great a Variety of Events, and of fudden and unexpected Turns in the Management of Divine Providence, towards him and his Fa- ther and Brethren, who all bear a Part in the fame Scene ; as they will readily find in any artificial Compofnre, on Purpofe contrived to entertain and amufe Men's Minds with a Train of odd and fur- prifing Events. And is it not very common for the Saints of God, to have many Ups and Downs, fo to fpeak* many alternate Changes and Revolu- tions in their life? Providence fomctimci foiling, 4 iome-
on Pfal. xlii. n. 27$
fometimes frowning on them ; all Things going well tvith them at one Time, and every Tung fteming to crofs them, and bear hard ufwp them at another t So that their Lire is all made up of various and in- terchanged Difpenfations and Events, like Day and Night fucceeding by Turns upon one another; But flill the Ifl'ue and laft Refult of Things (hall be comfortable. As the Evening and the Morning made the Bay in the firft Creation ; fo in the Chri- ftian's Lot and Life, the joyful and comfortable Part fhall outlive and triumph over the dark and melancholly: For Light is [own for the Righteous, and GUidnefs for the Upright in Heart ; and this Seed of Light will, focner or later, break up into a glorious and immortal Day.
Another Inftance to this Furpofe, I ffiall men- tion, is that of David, who endured manifcld fe- vere Afflictions and Perfections from the cruel, tho' caufekfs, Rage and Malice of Saul; but was at laft happily delivered from them all, by his Advancement to the quiet and peaceful Peff.ffion of the Crown and Kingdom of J/rael : Whence, is a Memorial o\ his Gratitude, he penned that ele- gant xviii. Pjalw, in which he fo fully expreffes his thankful Acknowledgments to Gcd for his gr.at Goodnefs to him in this Refpect ,* as you may fee by reading the Pialm at ycur Leifure.
I fhall only add one Inftance more, and it is that of our blefl&d Lord and Saviour himfelf, who was in the Days oi: his mortal Flefh a Man of Sor- rows and acquainted with Grief ; who went through many different Scenes of Suffering, yea whofe Life was one continued Tract of Suffering, finifhed with the mod difmal Tragedy of a cruel and curfed and bloody Death : But who yet by his Refurrccticn
S z and
&6 SERMON XII.
and Afcenfion into Glory, triumphed over all the antecedent Sufferings of his Life, and is now fet down at the Right Hand of the tfbrone of God, crowned with Glory and Honour, and in Confor- mity to him : And, by virtue of his Victory and Triumph over all Enemies and Sufferings, /hall every good Man, at lead when he leaves this World, if not before it, obtain a joy i ul IfTue of all his Troubles, and fuch as (hall afford him Matter of eternal Praife and Thankfgiving to God.
For however God may adminifter Things to- wards his People in this Life, whether he keep rhem free of Trouble as much as any other Sort of Men, which fometimes he does ; whether, when he brings Troubles upon them, he removes them again in his own good Way and Time ; and making the Iflue comfortable, gives them fome in- termediate Refpite before he lays any new Burden upon them : Or whether he thinks fit to keep the Crofs ftill on their Back as long they 1 ve, and never gives them a Difcharge from this Warfare, till Death intcrpole and fet them iree : Yet this is a a certain Conclufion that may be depended upon, that all things, in the laft Iflue and Refult of Things, Jhall work together for Good to them who love Gody to them who are the called according to his Purpofe ; whatever be the Refult of their I roubles in this Life, this is fure, that the Iflue of them ftall be comfortable in the Life to come, and fuch as fhall afford them Matter ot eternal Praife and Thankfgiving to God. And therefore every good Man, whatever Trouble or Difcouragement he is under, may ftill befpeak his own Soul as the Pfalmift does in the Text, Why art thou caft down, O my Soul? Why art thou dif quieted within wet 4 Hope
on Pfal. xlii. ir. 277
Hope thou in God, for I Jhall yet praife him : My Trouble, my Affliction fhall have a comfortable Iflue j it not here, yet furely hereafter ; and the Good that in a 11 thence redound to me, (hall afford me Matter ot eternal Praife and Thankfgiving to my God. Hope thou in God, for J Jhall yet praife him.
All that remains further to be faid on this Sub- ject is to make Application, which fhall be done briefly in two or three Inferences. And,
i. Hence every good Man may be furnifhed with one of the greateft Encouragements, and bell: Helps in the World, to make him bear his Af- flictions and Trials with Patience, Refignation and Chearfulncfs, to the End ; becaufe the End of them fhall always be comfortable, and fuch as fhall afford him Matter of Praife and Thankfgiving to God : For. t ho' no Chaftningfor the prefent feemeth to be joyous, but grievous, neverthelefs afterwards it yieldeth the peaceable Fruits of Kighteoufnefs, to them which are exercifed thereby: And tho* many are the Afflictions of the Righteous, yet the Lord de- livered him out of them all. And therefore the good Man, whatever Trouble or Difcouragement he labours under, may (till befpeak his own Soul in fuch Terms: Well, this A ffli&ion indeed is heavy, and my prefent human Weaknefs cannot but be preft with the Senfc of it; I pretend tonoftoical Apathy, I am a Man of like Paffions with others ;Iama Creature, in Part made up of Flefh and Blood, that cannot be without a Senfe of Feeling : But what then ? I fhall not fink under my Load, my Affliction fhall not overfet me ; my Religion fur- niiheth me with many excellent Supports, far above ail that Reafon or Philofophy could fuggcil : An^
S 3 ' th0.
178 SERMON XII.
tho' I had no more, this one Confederation is enough to make me bear my Trouble with Qiiiet- nefs to the End, that I know the End ot it fhall beiComfortable, it fhall iffue in my Good, and afford inc Matter of Praife and Thankfgiving to my God : Why then art thou caft down, O my Soul ? Why art thou difquieted: within me ? Hope thou in God, for Jjhall yet praife him. But then,
2. Hence we may fee how much it is. the Con- cern of every good Man to live in the Faith of this Truth, that the Iffue of his Troubles fhall be com- fortable, and afford him Matter of Praife and Thankfgiving to God. Why, it is living in this faith, that anticipates the joyful Iffue of his Troubles, and makes it adminifter prefent Com- fort to him even whilft his Troubles do laft, and before the dtfii able Iffue of them dees come : And hecaufe Hope deferred makes the Heart fick> as the wife Man obferves, therefore the good Man mould frequently a nfider the happy Iffue of his Trouble as already ccme ; and thus befpeak his own Soul, well, my Soul, thou doit now (lirink and complain, and the Bitternefs of the Cup of AfRi&ion is now difguftiul to thee; But fuppofe thy Deliverance were now come, as it will not furely be long a com- ing, what a dele&able Relifli will thou have of the feace and Joy, and Comfort that thence refults unto thee ? Faint not therefore, O my Soul, fix not thy Thoughts only on the prefent Sharpnefs of the Pifpenfation ; fend thy Views forward, and con- fidvT the Good, the Advantage and G mrort, that thy infinitely wife and good God is by this Means bringing about to thee : And Jet the Faith of that make thee bear thy Trouble without wearying to the End j Why art thou caft down^ 0 my Soul j[
m PfaL xlii. ii. 279
Why art thou difquieted within me ? Hope thou in Gody for I (hall yet praije him : The Time is faft coming, when I ihall be fully fatisfied that this my prcfent Trial was for my Good, that my wife and merciful God did for that End bring it upon mc ; and I ihall have Caufe of rendering my hearty Praifes and Thankfgivings to him upon that Ac- count But then,.
3. That your Faith of this may be the better fup- ported,
1 . Labour to fix upon your Minds a deep Senfc of the many merciful Circumftances that are in youri prcfent Lot, and the Advantages which you already begin to reap by your Affliction ; and confider thefe as the Earnefts and Pledges of the happy IfTue. of it,
2. Meditate much and attentively upon the Ex- amples of furfering Saints before you, on Job, Da- vid, and our blefled Redeemer ; all whofe Sorrows terminated in the greatest Joy, and their darkeft Night was turned into the brighteft Day. And remember that he is the fame God who ordered their Lot, who continues ftili to order and govern yours.
Lajily, Plead the Promifes, by which God has engaged himfelf to bring the Troubles and Afflicti- ons of his People to an happy IfTue : Many are the Afflictions of the Righteous, but the Lord del'vuereth them out of them all; tbo' the Righteous fall fe<ven fames a Day^ yet the Lord will raife him up : Faith- ful is he that has promifed, all his Promifes are yea and amen ; We know that all Things fh all work to- gether for Good to them that love God, to them who are the called according to his Purpofe* Plead thefc and other like Promifes as the Ground and Founda- i S 4 |ioa
z8o SERMON XII.
tion of your Faith : J bad fainted, fays the Pfalmift, unlefs J had believed to fee the Goodnefs. of the Lord in the Land of the Living-, and therefore he iub- joins a very ufeful Direction, very proper to be re- garded and pra&ifed by us all, Wait upon the Lord; be of good Courage, and he /hall firengthen thine Heart; wait, J fay, on the Lord. Beware of li- miting the Holy One of Jfrael, beware of prtferib- ing Rules to him, as to the Time or Manner of your Deliverance from Trouble, or of your having them brought to an Ifliie : Wait upon the Lord, and be refigned as to his Way and Time ; for he that will come, will come quickly, and will not tarry, wait therefore upon the Lord, and he (ball firengthen thy Heart, yea wait, 1 fay, upon the Lord.
V. Obfervaticn, That it is fweet and comfort- table to the pious Soul, to be able to plead an In- fcereft in God, as its own God, and its gracious God: Who is the Health of my Counzcuance, and my God.
In handling of this Argument, ail I fliall do, fhall be, I. For Proof and Illuftration ot the Truth, briefly to account for the Matter, or to (how you whence it is that it is fweet and comfortable to the pious Soul, to be able to plead an Intereit in God as its own God. II. To make Application.
L For Proof and Illuftration of the Observation, I fhall briefly account for the Matter, or lhew you whence it is that it is fweet and comfortable to the pious Soul, to be able to plead an Intereft in God as its own God : And this, in ihort, proceeds from the manifold Advantages wrapt up in this one great and general Privilege, of having God for one's own God, and being able to plead this with him, I fhall mention a few of thefe Advantages,
*. When
on Pfal. xlii. n. 281
1. When God is one's own God, he has a pecu- liar Intereft in the Protection and Care of Divine Providence, for his Security, Safety, Provifion, fup- port and Comfort in all States and Conditions o£ Lite whilft here, and for making all things work to~ gether for Good to him hereafter. For tho' God makes the Benefits of his Providence to circulate all around, and bellows his Benefits promifcuoufly upon the good and the bad ; yet it is only to his own Children and People that he gives a proper and fure Title Co his Favour and the Care of his Pro- vidence, to fuch to whom he is a God in Cove- nan: : And hence it is, that thePromifes of God, for all the good and kind Effects ot his Providence, are made only to fuch as are truly godly, to fuch as can call him their own God ; Tis promifed to fuch thac he will never leave tbem nor forfake tbem, that he will keep tbem as the Apple of bis Eye, and give bis Angels charge over tbem, that their Bread /ball be given tbem, and their Water be [are j that the young Lyons may lack, and fujffer Hunger, but they that feek the Lord JJjall not want any good Thing ; that when they pafs through the Water be will be with them, and through the Rivers and they Jhall not o- <verflow them ; when they walk through the Fire they Jhall not le burnt, neither fliall the Flame kindle upon tbem. No Afflictions fhall be able to overwhelm them, tbo3 in the World they may have 'Trouble, in him they Jhall have Peace j for he will keep tbem in per feci Peace whofe Minds are ft aid upon him,becaufc they put their Truft in him : Great Peace have they that love God's Lawy and nothing fjjall offend them. With innumerable other Promifes, with refpec~t. to the Benefits and Comforts of Divine Providence, which Jhey who have God for their own God have a Title
and
i8i SERMON XII.
and Right unto ; which Benefits they fhall always be fare to enjoy, in fuch a Meafure as God fees moil proper for his own Glory, and their true, fpiritual and eternal Good : For he will make all things work together for Good to them who love God:
Now when the good Man reflects on the many Advantages he has thus a Title unto, by virtue of his having God tor his own God, muft it not be fweet and comfortable to him to plead an Intcreft in him as his own God ? When he can think and fay thus with himfelf, there is not one Promife in all the Word of God, and many a large, exceeding, great and precious one there is there, but there is not one of them all but what I have a Right unto, I can call them all my own; and the Bieffings with which they are freight are my Patrimony and Inhe- ritance, as a Child o^ God, who can call God my own God: Yea when he can fey, not only are all the Promifes ot God mine, to which I have a Right and Claim ; but all the Perfections of God are em- ployed in my Behoof, in adminiltring his Provi- dence towards me, in fuch a Manner as ihall moil effectually contribute to my Go6d and Advantage in the Iflue ; his Wifdom, bis Power, his Good- nefs and Faithfulnefs, are all engaged to manage Things fo for my temporal Advantage and Com- fort, as ihall be mofV conducive to my everlasting Happinefs and Wellfare ; and nothing fhall be wanting to thefe Ends, that the Wifdom of God can contrive, or the Power of God effect, when his unqueftionable Goodnefs and Faithfulnefs fets them a working in order thereunto: When, I fay, the pious Soul can fay thus with itfeif, and that in Confequence of its having an Intereit in God as its' ©•wii'flbd, mull it not be mighty fweet and corn-
» fortable
on Pfal. xlii. n. 285
fortablc to it to be able to plead fuch an Intereft in him?
2. When a Man has an Intereft in God as his own God, and his gracious God, he is pofleft of, or has a Right unto, all the Spiritual BlefEngs of the Covenant of God, as well as to the temporal Benefits of his Covenant j and therefore, upon this Account alfo, it muft be infinitely fweet and com- fortable to plead an Intereft in God as his own God. Now thefe Bleffings of God's Covenant are more and greater than can be recounted ; Eye hatb not fee them, nor Ear heard them, nor the Heart of Man been able to conceive them: All Manner of Graces here, and all Glories and Felicities hereafter; Pardon of Sin, Peace with God, Accefs to God, Communion and Fellow fhip with God ; the en- lightening, ftrengthning, fan&ifying, faving and comforting Influences ot the Spirit of God -, a new endearing Relation to God as his Sons, a bright fliining Refcmblance ot God and of Chrift, high Dignities and royal Immunities as Sons and Heirs of God and Co-heirs with Jjfus Chrift ; a blelTed Freedom from the Dominion of Sin and Tyranny of Satan, and Victory over all fpiritual Enemies; with an undoubted Right and Title to a Heaven of jmmortal Joys, and a Happinefs infinitely large as well as lafting ; thefe are the Bleffings of God's Co- venant, which every pious Soul, by having God for its own God, has a Right and Title to, and muft it not be mighty fweet and comfortable to it, to plead an Intereft m God as its own God, when by virtue thereof it has a Right and Title to all thele great and glorious Advantages ? May it not on this Account fay with a holy and triumphant joy, as the Pfalmift does in the xvi. ?[alm, ^he
Lines
284 SERMON XH.
Lines are fallen to me in Pleafant Places, and I have a goodly Heritage ? Efpecially confidering,
5. That when a Man has God tor his own God, he has himfelf for his chief Good, and perfect and all-fatisfying Happinefs. For God only is and can be the all-fatisfying Portion and Happinefs of the Soul of Man, no created Good, how great fo- ever, can fill up the enlarged and boundlefs De- fires of it : None but he who is infinitely wife, and good, and powerful, can anfwer all the Exigencies of our Natures, and make us compleatly and for ever happy. But he can do it moft perfectly, he can fill us with a Happinefs as large as our Wifhes, and as lafting as our Souls; he can aftord us what- ever we want or defire, yea do to us, and for us, above what we can either ask or think. And now, when the pious Soul refle&s on all tin's, and con- fiders what an infinite Good it is poffeft of in having God for its Portion, muft it not be with un- fpeakable Comrort and Joy that it is able to plead an Intercft in God as its own God ? Why ? furely the greateft Word a rational Soul can fpeak is this, The Lord is my God; And O how fweetly and highly as well as juftly does God's being the God of the pious Soul, ferve to comfort and revive his Soul, and afford him Delight and Joy in his greateft Afflictions ? So that now by this Time you may fee whence it is that it is fo fweet and comfortable to the pious Soul, to be able to plead an Intereif, in God as its own God, and its gracious God, who is the Health of my Countenance, a?td my God. -
All that now remains to be further done, is to make a ihort Application of what has been faid on this Subject.
1. Hence
on Pfal. xlii. ir. 185-
1. Hence wc may fee the Folly and Unreafonable- nefs of Atluifm, which would banifh the Belief of God and his Providence out of the World ; and confcquently deprive Men of their greatdl Com- fort, 01 having a God to own them, and in whom they may plead the peculiar Intcrcil of having him for their own God. ttbe Fool bath [aid in bis Heart tberc is no God, and he fondly wifhes it were fo : Euc the good Man cannot have any Conception of Happinefc but in the Belief ot a God, and in having God for his God, and in being able to plead an Intereft in him as fuch ; he is perfuaded that his Life lies in his Favour, and that however vain Men may feck for Happinefselfe-where, yet it is no where « Ife to be found : According to the PfalmifVs De- termination of the great QuefHon what is the chief Good of Men, Pfal iv. 6, 7, 8. tfbere be many that fay, IVbo will [Jjew us any Good ? Lord, lift tboa up the Ltgb' of tby Countenance upon us : Thou baft put Gladnefs in my Heart , more than in the <£imt tbat tbeir Com and tbeir Wine increafed: J will both lay me down in Peace, and flcep ; for tbouy Lord, only makeft me dwell in Safety.
2. Hence we may fee how much we are beholden to our Religion, which gives us not only the Know- ledge of the Being of God, which natural Religion alfo does ; but further puts us in the Capacity of, T may fay, appropriating God to our felves, and having him become our ( *od : IVbo is the Healtb of &y Countenance, and my God. All the Advantage of the Being of God, as to us, depends on c~r having him for our God: Happy were ic for the Wicked there were no God, they might then efcape Punifhment ; Eut all the good Man's Comfort lies in tins, that there is a God, and that he is his own
God;
Z%6 SERMON XII.
God ; Who is the Health of my Countenance, an& my God.
3. Therefore let us be excited to purfue an Intereft in God as our God : And to engage to this, con- fider only a little further theunfpeakable Advantage and Comfort of having God tor our God. Why, it God is our God, he can and will do all Things for our Good, in as far as is proper in this Life; and he will infallibly fecure our everlafting Bappi- ncfs in the Life to come : For the Lord is a Sun and Shield^ he mil give Grace and he will give Glory, and no good tfhing will he with-hold from them that walk uprightly : tfho* the Mountains may remove, and the Hills be cafi into the Midft of the Sea, yet his Loving kindefs will he not take from us9 nor alter the Word that is gone out of his Mouth : fthis God is our God, hefloall he our Guide even unto Death : Who floall feparate us from the Love of Chrift ? fhdll tribulation, or Difirefs, or Perfec- tion, or Famine, or Nakednefs, or Peril, or Sword ? Nay, in all thefe things we are more than Conque- rors, through him that loved us : For I am perfuaded, that neither Death, nor Life, nor Angels, nor Prin- cipalities, nor Powers, nor things prefent nor things to come, nor Height nor Depth, nor any ether Creature, fcall he able to feparate us from the Love of God wbich is in Chrift J ejus cur Lord.
The having an Intereft in God as our own God, affords us a Comfort infinitely beyond all the Corn- torts of this Woild : The Comforts of this Life arc but a poor Portion, which can neither eafe us under our Afflictions, nor compenfate for the Pain of them. The having an Intereft in God can afford us Inch a Comfort, as can alleviate and overbalance the Senfc of all Troubles and Affli&icns we can be involved in
in
tiff.PfaL xlii: tii 287
in thk World ; fuch a Comfort as can make us re- joice in the midft of Tribulation, and (ing that triumphant Song of the Prophet, Hob. iii. 17, i& Although the Fig-tree jh all not bloffom, neither fhall Fruit be in the Vines, the Labour of the Olive Jhali fail, and the Fields (hall yield no Meat, the Flock Jhalt be cut off from the Fold, and there (hall he m Herd in the Stalls; yet I will rejoice in the Lord, t wiUjoy in the God of my Salvation ; many a Time it has ^one fo to the Saints of God, efpecially at the Hour of Death: So did it to David, that Jweet Singer cf Jfrael, who, like the Swan, never fang more fweetly than at his Death and in his laft Words, He hath made with me an everlafting Covenant, or- dered in all ^things and fure ; this is all my Salva- Sian, and all my Defire, 2 Sam. xxiii. 5. Why, my beloved, Death is a plain Dealer, and when Death comes and ftares us in the Face, then we fhall know the Advantage of having God for our God, for this will make us triumph over Death, and fay, O Death, where is thy Sting ? O Grave, where is thy VicJory? &he Sting tf Death is Sin; and the Strength of Sin is the Law : But 1 hanks he to God, which giveth us the Viclory, through our Lord Jefus Cbrift, This will make us able to fay, My Heart is efta- bhfhed, I will not be afraid. But if we are deftitutc of an Intereft in God as our God, O ! how terrible (hall Death be to us ! And with what a dreadful, unfupportable Weight {hall all his Terrors fall upon
us !
Let us therefore labour to make fure to our felvesi an Intereft in God as our God ; let us never reft till we have it to fay, Sfltis God is our God for ever and ever ^ be will be our Guide even unto Death.
t Let
Z88 SERMO N XII.
i. Let us feek anlntereft in God, in and through Chrift : He is the God and Father of our Lord Jejus thrift ; and Chrift is the Way, and the tfruth, and the Life -, no Man cometh unto the Father but by bim: Jefus faith to Mary, Go to my Brethren, and fay unto them, I afcend unto my Father, and your Father, and to my God, and your God. God is firft Chrift's God, and through him he is our God.
2. If you would have an Intereft in God as your God, devote your feives to him by a folemn Cove- nant Tranfadion ; he becomes our God by Cove- nant : Let us therefore fay and do as the returning Captives. of Judah and Ifrael, Jer. 1. 5. Come and let us joyn our fehes to the Lord, in a perpetual O- *uenant that fhall not be forgotten.
3. Let us be found in the Way of our Duty, diligent and a&ive in the Difcharge of it : For God is not the God of the Dead, but of the Living: He is not the God of thofe who ly dead in irefpaffes and Sins ; but of thofe who being made free from the Slavery of Sin, and become the Servants of the living God, have their Fruit unto Holtnefs ; the End of fuch only is everlafting Life, through Jefus Chrift our Lord, Let us ftudy to have our Conver- fation as it becometh the Gofpel of Chrift, which teacheth us, that denying Ungodlinefs and worldly Lufts, we JJjould live foberly, righteoufly and godly in this prefent IVorld : Looking for that blejfed Hope, and the glorious appearing of the great Goa, and cur Saviour Jefus Chrijt, who gave himfelf for us, that he might redeem us from all our Iniquity, and purify unto himfelf a peculiar People, zealous of good Works.
4. Let all of us who are or have been under Af- fliction, teftify to our feives and others that God is
our
on Pfal. xlii ir, 289
our God, and that wc are his People by a fine. re Acknowledgment of the Gc o> (; RiqhtcduJtteil and Ufifulnefs of the Judgments with which ve have been cxercifcd, is the Pfalmut d' ts, Pjal. cxix 75. / know, O Lord, that thy Judgments are right and that thou in Faitbfulnefs . baji .affiled me : I know they are right, or, as it is in the Original Righte- oufnefs, in themfelvcs, fuch as I have defer ved ; and I knuw that they proceed rn m a Principle of laithtul and fatherly Kindnefs in thee.
May our gracious God make the Afflictions that any ot us meet with in this World, whicn a re light and but for a Moment, work for us a far more ex* ceeding eternal Weight of Glory. May he by his Grace enable us not to look at the Things which are feen that are temporal, but -at the things which are not feen that are eternal ; even Fulnefs of Joy in the Pre fence of God and everlafting Flexures fecured at the Right Hand of his Power, which far exceed any Thing thai Eye hath feen, or Ear heard, or the Heart of Man been able to conceive. The Lord enable us to have the Hope of a blttfled Re- furrcction always in our Eye, and to have our Coil" verfation in Heaven, from whence we look for the Saviour, the Lord Jefus Cbrift, who (hall change our vile Body, that it may be fafhioned like unto his glorious Body, according to the wcrking whereby be is able ei:en to fubdue all tf kings to him/elf: When after the earthly Houfe of our Body is aiffohed, we Jhall have a Building of God, an Houfe not made With Hands eternal in the Heavens. The L rd make us meet to be Partakers of this Inheritance of the Saints which is in Light; and when he has fulfilled all the good PUafure of bis Goodnejs con-
Vol. II. T cerning
2L90 SERMON XII, C^f.
cerning us in this World, and the Work of Faitb with Power, make us happy ror ever in the Enjoy- ment of it : Where we ihall for ever fing, BlcQing, and Honour, and Glory afid Power be unto bint that fetteth upon the !tbroney and unto the Lamb. Even fo come Lord Jejus. Amen.
29*
SERMON XIII,
Luke xxiv. $fl
jfnd it came to pafs, while he blejfed them9 he was parted from them, and carried up into Heaven*
:IS the Apoftle's Exhortation to the believing Hebrews, Chap Hi and Ver. i . Wherefore holy Brethren , Partakers of the heavenly Calling, conjider the Jpoftle and high Priefi of our Profef- Jion, Chrift Jefus. Confideration is the Faculty of rational Creatures, whom God has taught more than the Beafts of the Earth, and made wifer than the Fowls of Heaven : And furely there is no Ob; & lo well deferves our Confideration as the Lord Jefus Chrift, both upon Account of his own perfonal Ex- cellencies, and his wonderful Performances on our Behalf. Ye were Yefterday, my Brethren, called to confider him as palling through a very fad and mournful Scene, that of his Sufferings and Death, in the holy Sacrament ; as the Apoftle fpeaks to the T a * Galaxian
19Z SERMON XIII.
Galatians iii i. you had before your Eyes' Jefus Cbrift evidently fet furtb crucified among you: And now this Day, my Text calls you to confider and view him in a more agreeable Light, namely that of his triumphant Afcenfion into Heaven. His Triumph was indeed begun in his Refurrection, when be brake the Bands of Death, and made the Bars of the Grave burft afunder, and came furth with compleat Victory over all his own and his Peoples Enemies : But yet his Triumph was further carried on and perfected by his Afcenfion into Heaven, and glorious Exaltation there at the Father's right Hand. This is a moft agreeable Scene for the Chrift fan's Mind to entertain itfelf with, it is a delightful as well as fruitful Field of pious Meditation, efpecially on the Back of fuch an Occafion as you have been favoured with : For what can be conceived more pleating to the Chriftian's Thoughts, than to con- template this blefled Change of his Redeemer's Cir- cumftances, than to fee him after his Sufferings en- tering into his Glory ; efpecially when he confiders what Intereft and Concern he has in this, as in all his other Tranfactions ?
To affift therefore your Meditations ; and to help you to fuch devout Refentments, as the ferious Con- fideration of this Subject muft natively produce, I fliail in difcourfing on it L Confider fome of the Circumftances of our BlcfTed Lord's Afcenfion into Heaven. II. I fhall confider fome of the bleffed Ends, Effects and Confequences of ft. III. I fhall make fome practical Improvement of the Subject.
I. I fhall confider fome of the Circumftances of our Blefled Lord's Afcenfion into Heaven. And
i« As it is intimated in the Text and Context,
$md more fully recorded by our Evangelift in the
4 firft
on Luke xxiv. 51. 295
firft Chap, of the Afts of the Apoftles, his Afcenfion was in the Sight of famous WitndTes, his eleven A- poftles, and probably alfo his other Difciptas in and about Jerufalem, to the Number of an hundred and twenty, mentioned ABs i. 15 : And from them we have the Account of it tranfmitted to us, with all the Evidence that can reafonably be required of fuch a Matter. And we have reafon to blefs God, who has given us the Teftimony of fuch unexceptionable WitndTes, to build our Belief of fuch an important Article of our Faith upon : The fame Perfons who were Witneffes of his Refurre&ion were alfo Wit- nefles or his Afcenfion, and their Teftimony, as it deferves all Credit, fo it calls for our thankful Ac- knowledgments to God, who has given us fuch a fure Foundation to fix our Faith upon. His Afcen- fion as well as his Refurredion was indeed predict- ed and prefigured under the Old Teftamenr : That feems to be a plain and lofty Defcription of it, which we have Pfal lxviii. 18. Zhou haft afcendtd on high, thou haft led Captivity captive ; thou bad received Gifts for Men, yea for the rebellious alfo, that the Lord God might dwell among ft them. The fame feems alfo to be plainly notified iti that folemn Call, made in a poetical and figurative Way, to the Gates of the Temple, t© admit the Ark into it, as a Type and Figure of drift's Afcenfion into the heavenly Temple above ; Pfal. xxiv. 7, 8. Lift up your Heads O ye Gates, and be ye lift up ye everlafting Doors, and the King of Glory (hall come in ; Who is this King of Glory } the Lord flrong and Mighty, the Lord ftrong in Battle : Which Words are repeated in the following pth and 10th Verfes, as to be Tung over and again by the Chorus, on this folemn Occafion of the Aik's entering into the Tabernacle or Temple. T i There
294 SERMON XIII.
There were alfo fomc perfonal Types of our Saviour's Exaltation as well as of his Humiliation, fuch as Jofepb> who from the Dungeon was advanced to the highefl: Power and Glory in Egypt : And Davidy who, after a long Train or Afflictions and Trials, got quiet PofTcjEon of the Crown of Ifrael. But the mod eminent Type thereof was the High Prieft'j en- tering once a Tear within- the Vail, with the Blood of Attornment in his Hands, which he fprinkled be- fore the Mercy-feat feven Times to make Reconci- liation for the Sins of the People : Of which great Rite and Ordinance of the firft Temple, we have the Apoflle to the Hebrews fpeaking Chap. ix. from Ver. o. and lhewing it to have been a plain Type of Chrift, the High Prieft of our ProfeJJion his entering into the holieft of all above ; of which we may af- terwards have Occalion further to take notice. But I fay the greateft and fuileft Evidence of the Re- fur re&ion and Afcenfion of Chrift, is the Tcftimony of his Apoftles, who were Eye Witneffes thereof; and wTc have ail imaginable Rcafon to credit their Teftimony, as might be made out at large, if I had Time for it. But
2. As another Circumftance of our Lord's Afctn- (ion, it may be obferved that it was afccr he had appeared to them, and converfed frequently with them for the Space of forty Days, and given them fuch Inftru&ions as he thought proper, betcre he fliould leave them as to his perf rial defence. So fays the Evangelift Mark xvi. 10. So then after the Lord badfpoken unto them, he was received up into Heaven, and fat on the right Hand of God. And fo fays the Hiftorian Luke, Acts i. 3. 2o whom ( meaning the Apoftles) he Jbewed bimfelf alive af- ter bis Paffiun, by many infallible Proofs, being feen
f
on Luke xxiv: 51- 295
rf them forty Days, and [peaking of the ^things per- taining to the Kingdom of God Our Bleffed Lord, wiio was faithful in all his Houfe, omitted no Op- portunity of inftru&ing his Apoftles, and fitting them for the Work to which he called them : He fpake much to them for their Inftru&ion before his Paffion, and he fpeaks to them for the fame End after his Refurre&ion, even till the Time of his Af- cenfion. 'Tis true, he left their full and compieat Intlruction to the Holy Gho(ly when he mould in a few Days be poured out upon them : But yet, while he is perfonally prefent with them himfelf, he neglects net, as oft as he appeared to them, to give tnern fuitable Inftru&ions, and, as the Hiftorian Luke ex- preiTes it in the forecited Words, to [peak to them of the things pertaining to the Kingdom of God. This fihould teach Parents and Matters of Families, and efpecially Minifters of the Gofpel, as at all Times, fo more efpecially when they have the View, or are under the Apprehenfions of their being about to leave thofe of whom they have the Charge, and to whom they are bound to give Dire&ions, it fhuuld teach them to perfevere to the End, inftru&ing them in all Things needful, and particularly to turn their Difcourfe much into a heavenly Strain : What be- comes thofe who have the Hopes of being quickly in Heaven themfelves, what becomes them more, than to be fpeaking much of that Heaven to others they are to leave behind them, and whom they heartily wifh to follow them thither ? A nd it has been obferved of many of the Saints and Servants of God, that by a divine Kind of Inftinc/k, they havs been dir.&ed to ad their iaft Part, and finifh their Courfe after this Manner. But thea
T 4 5- As:
2.9*5
SERMON XIII.
3. As anonther Circumflance of our Lord's Af- Cenfion, it may be obferved that it happened, or bequn, whilft he was a blefling his Apoftles : So fays our Texr, And it came to pafs, while he bleffed them, he was parted from them, and carried up into Heaven. This was his laft A&ion on Earth, and fuch as very well became him, whofe Errand into the World was to procure Bleflings to the Children of Men ; By this he fhewed his Affe&ion to his Dif. ciples, as the Evangelift John fays, xiii. 1. Having loved his own which were tn the World, he loved them to the End , and gave this Evidence of it at parting, he lift up his Hands and bleffed them. But this was not an A&ion of mere Affection, but alfo of Divine Authority ; he bleffed them as their Lord and Matter, and fet them apart anew for their Work, He lift up his Hands and bleffed them, not only as one that prayed for Blelllngs to them, but conferred them effectually upon them : And furely bleffed were they, when he bleffed them. What were the Words he pronounced is not faid ; but Curdy they would be very powerful, moving and af- fecting, attended with fuch a Divine Weight and Energy, as would give them a Senfe and Tafte of that Blcffcdnefs that he pronounced on them. It the two Difciples going to Emaus were made to fay, up^n Reflection Lid not our Hearts burn within us, while he talked to us by the Way, and opened to us the Scriptures; much more, we may reafonably be- lieve, would the Hearts of the Difciples be made to glow, yea be filled with an extatick Joy, while their Lord pronounced his parting Blefling upon them. Now, in this laft Aft ion of our Bleffed Saviour, his blefling his Applies immediately before bis Afcen* JJgh, we have a good ^opy fet before all religious
Parens
on Luke xxiv. 51. 297
Parents and Mafters of Families, namely, when they are a dying in the Hopes of going to Heaven, to call their Children, and Servants, and other Chri- ftian Friends before them, and to bid them Fare- well by blefling them.
4. Another Cireumftance touching our Lord's Afcenfion is the Place where he afcended, viz. Mount Olivet on the Skirt of which the Village of Bethany ftood : For in the Context 'tis faid, he led them out as far as to Beth any ; and Atfs i. 12. 'tis faid they returned unto Jerufalem from Mount Olivet, which is from Jerufalem a Sabbath Day's Journey ; fo that it was from Mount Olivet near to Bethany that our Saviour afcended into Heaven. The moft notable of the Divine Tranfactions recorded in Scrip- ture have been on Mountains : It was on Mount Sinai that the Lord appeared to give the Law ; it was on Mount Carmel that the Prophet Elija reftor- ed it, by deciding the Controverfy betwixt Jehovah and Baal; it was on a Mount that our Saviour preached chat excellent Sermon of his recorded, Matthew 5 th, 6th and 7th Chap, it was on Mount Tabor that he was transfigured ; on Mount Calvary that he was crucified; and it was from Mount Olivet that he afcended into Heaven. And God has been pleafed in Scripture to make Ufe both of Times and Places as Signs to his People ; fo he tells Mofes concerning Mount Horeb, that it mould be a Token or Sign to him, that he had fent him, that he and the People whom he inould bring out of Egypt mould worfliip in chat Mountain : And our Bkned Saviour afcended from Mount Olivet, pro* bably, to teach his Apoftles, that 'tis by Suffering on Earrh they were to expe&'to afcend into Heaven. Mountains have fomeching of Grandure and Srace
in
19S S E R M O M Xiri.
in them, to awaken in Mens Minds Thoughts of the Divine Majcfty and Greamels, and to make them the fitter Theatres of the Divine Appearances. Th: Mountains have their Tops raifed up toward Heaven, and thither we fliould raife our Hearts, especially when we are called to contemplate Divine Iliings. In Mountains commonly there is an a- greeable Solitude, that minifters to Devotion and ficlps to elevate the Soul to the Contemplation of Divine Objects ; and in the prefentCafe, when ouc Saviour intended to make none privy to his Afcen- lion bur his own Difcipies, who were to bear Tefti* mony to the Truth of it as well as of his Refurredti- on, and upon whofe Teftimony the World was to be required to believe it, that (o as Chriftianity was to ftand upon the Bottom of Faith, fo there might be a fufficient Ground laid down for Men to build their Faith upon : When this, I fay, was the In- tention of our Saviour, the Solitude of the Mount from which he afcended was convenient for his Purpofe. Betides this Mount of Olives was a Place whither our Saviour was wont frequently to refort for Prayer; there alfo, or near to it, probably at the Foot of it was the Garden of Gethfemane> a Place which he much frequented, and where he be- gan his Paflion with an Agony : and our Bleued Saviour was pleafed to honour this Place with his Afcenfion from it, perhaps, to give his Difcipies a fenfible Inftru&ion of that great Truth, that Suffe- rings here lead the Way to Glory hereafter ; or as the ApofUe cxpreffes it, that it is through much tribulation we muft enter into the Ktndom of God.
y. Touching our Saviour's Afcenfion, we may 'sbjgryc as another Circumftance o£ ic, as you have
IS
on Luke xxiv. 51- Z99
it ABs i. p. that a Cloud received him out of bis Difciples Sight. In Scripture we often find is
made Ufe of as a Medium in which God appearea to and converfed wkh the Children of Men: It was in a Cloud covering the Tabernacle that Goct dwelt among the Chiidcen of Ifrael in the Wilder- pels: And when King Solomon had flniihed his Temple and brought the Ark into k,the Cloud filled the Houfe of the Lord, i Kings, via 10. when our Saviour was transfigured, a bright Cloud over- Jhadowed the three Difciples that were prcfent7 out of which came a Voice, faying, this is my Belovetf Son, bear him: And now when he aicends into Heaven, he afcends in a Cloud, a Cloud received bim out of their Sight ; and when he comes again, he will come in the Clouds of Heaven, with Power and great Glory, Mat. xxiv. 30. God is aa incom- prehcnfibie Being to us, especially in our prefent State ; and in Condefcenfion to our Weaknefs, he mud cover himfelf with a Cloud when he comes to converfe with us : And tho' our Bleffed Saviour had given to his Apoftjes a clear Revelation of the Di- vine Will, compared with what had been give- be? fore, and tho' this Revelacion was to be made much clearer to them by the EfFufio-s of the Holy Ghoft upon them ,• yet there were many Things fti ■! to re- main fecret and unrevealed to them, as he tells thera particularly wi:h Reference to what they ask nim, ABs i. 6. Lord will thou at this Time rejlore tb$ Kingdom to Ifrael ? He .anfwers, h is not for yoi$. to know the lunes or the Seafons which the Father bath put in his own Power.— --He was tahaz up9 and a Cloud received him out of their Sight : N >w it was that in a iiceral Senfe he verified the Wc ds ef the Pfalmiit PfaL civ. 3. He maketb the Clouds
h*
500 sermon xirr.
bis Chariot ; this Cloud was his triumphal Chariot in which he mounted on high, at Ieaft out of the Sight of his Difciples, attended, no doubt, with a far more glorious invifible Retinue. For
6. And laftly, As another Circumftance of our Saviour's Afcenfion, we may obferve that Angels affiftedatit. 'Tis (aid in the lxviii. Pfal. lyVer. where we hare the Afcenfion of our Lord foretold, ibe Chariots of the Lord are twenty thoufand, even thoufands of Angels ', the Lord is among them as in Sinai : the Law was given, fays the Apoftle, by the Miniftry of Angels-, there were glorious Hofts of them attending their Almighty Sovereign on that folemn Occafion, and fo were there aflifting at our Saviour's Afcenfion, 'the Lord was among them as in Sinai. The Angels are miniftring Spirits, as the Apoftle calls themjentfurthto minifter to the Heirs of Salvation ; We read of whole Hofts of them be- ing imployed to minifter to the Saints ; Jacob at Mahanaim faw two Hofts or Camps of Angels fet for his Guard, Gen. xxxii. i. When the Syrians came to apprehend Elifha at Dothan, the Mountain was full of Horfes and Chariots of Fire, that is of Angels appearing in that Shape, round about the Prophet, 2 Kings vi. 1 7. And when there were fo many of them imployed on Occafions in miniftring to the Saints and Servants of the Lord ; how many mere of them, may we reafonably believe, did attend u- poji the Prince of Life and Lord of Hofts himfelf, u- pon all proper Occafions ? We read that the Angel Gabriel notified his Conception, and that a Multi- tude of the heavenly Hoft celebrated his Birth, praijing God, and faying, Glory to God in the higheft, and on Earth Peace, Good-will towards Men 1 that Angels miniftred to him after his Temptation, that
an
on Luke xxiv. 51. 301
an Angel, ftrengthned him in his Agony, that they affiled at his Refurre&ion ; and without doubt alfo at his Afcenfion, for AcJs i. 10. 'tis exprefly faid, that while bis Difciples looked ftedfaftly towards Heaven as be went up, two Men, that is, two Angels in the Shape of Men, flood by them in white Apparel, which alfo faid, ye Men of Galilee, why ftand ye gazing up into Heaven ? Ibis fame Jefus •which is taken from you into Heaven, Jballfo come m like Manner, as ye have feen him go into Heaven ; Thefe two Angels, we may reafonably fuppofe, were detached from the glorious Hoft of Angels that now attended our Saviour in his triumphant Afcenfion. Yea we may well believe, that, fince the Beginning, ot the World, there was never fuch a glorious Ren- dezvous and Affcmbly of thefe blefled Spirits on any Occafion ; and that there fhall be never fuch ano- ther, till the Lord Jefus come again in the Glery of bis Father, and all bis holy Angels with him. And now may we not be allowed to indulge ourfelves a little, in conceiving what a glorious Proceflion this muft needs be, whilft our Bleffed Lord afcended through all the diftant Regions betwixt Heaven and Earth, attended with Thoufands, yea perhaps My- riads, nay even Millions of glorious Angels, till he arrived at his Father's imperial Court in the higheft Heavens ? Tho' this was invifible to the Eyes oF Men, after that the Cloud received him out of his Apoftles Sight : Yet how bright and dazling, pom- pous and magnificent, may we fuppofe it was in the Sight of thefe of the invifible World who beheld it? With what Acclamations, from thofe of his glorious Retinue, would this Triumph of the Re- deemer be celebrated ? To which mcthinks may be applied the Words of the Pfaimift, Pfal. xlvii. 5.
Golf
3oi SERMON XIII.
God is gone ?:p with a Shout, the Lord with the Sound of a Tru pet. Sir. j Praifes to God, fng Praifes : Sina \jtjts ir King, fing Praifes. And when
he ihr.iU. fie al rVec \t trre heavenly Country, and imperial Cuy \\ rod keep*? Court ,• with what
joj'ul Acclrrrr r:"-s would he be welcomed home, to be again r Glory which he had wtth the
father^ before -id was ? But then as to the
Embraces of Lov ftrd Joy witv which his Father wouid receive him, we muft be fi lent ; for neither our Thoughts can conceive it, nor our Words ex- prefs it.
I proceed in the fecond Place to confider fome of the bkfled Ehdsj Fruits and Effects ot out Saviour's A fcenfion in to H eaven . A nd
i. He afcs'nded into Heaven, further to carry on: and fulfil his Work as Mediator. He had done all that Part of his Work that was neCeiTary to be fi- nifhed on Earth, by his Incarnation, Life, Miniflry, Sermons, Miracles, Bea'th and Refurredion : And now he afcends into Heaven to carry on and finiih what of his Work yet remained, as the Prophet, Pried and King of his People.
Firft as their Prophet. Tho' he had publifhed much excellent Do&rine in his Sermons and Dif- courfes, which let the Will and Mind of God in a much clearer Light than ever was done before ; yet a great Deal more ftill remained to be revealed, par- ticularly with Reference to himfelf, and the Way of Salvation by him : And therefore he afcended into Heaven, to fend down the Holy Spirit, who, as his Vicegerent, fhould enlighten the Minds of his Apoftles, and furnifh them with all thefe Gifts and Graces that mould qualify them for preaching jtke Gofpel, and communicating divine and faving
Know-
on Luke xxiv; 51. 30}
Knowledge to the World. So you have him fptak- ing to his Difciples, John xvi. 7, 8, 12. 13, 14. Nevertheless, I teUyou the Truth, It is expedient fot you that 1 go away : For if I go not away, the Com- forter will not come unto you : hut if I depart, / wiS fend him unto you. Ana when he is come, be wiU reprove the World of Sin, and of Right eoufnefsy and of Judgment: I have yet many things to jay unto you, hut ye cannot bear them now. Howbeit, wbett be, the Spirit of Truth is come, he will guide you into all Truth : For he Jball not fpeak.of bimfilf: But whatfoever he floall hear, that Jball he /peak : And be will Jbew you Tubings to come. He jloall gfo- rifie me : For be Jball receive of mine, and Jball pew it unto you. And accordingly foon after cur Savi- our's Afcenfion, on the Day of Pentecoft, the Holy Spirit was poured out upon the Apoftles, as you read ABs ii. from the Beginning.
Now this was a blefTcd End of our Saviour's Af- cenfion, for which the Chriftian World in all Ages, and we in particular, owe unto him our moll: thank- fill Acknowledgments. O what a great Blefling h Divine Revelation to the World, efpecially fuch an one as we have in the Writings of the New Tef- tament ? With what Thankfulnefs of Heart Ihould we blefs our Redeemer for the Purchafe and Gift of the Holy Spirit ? With what warm Refentments of Love and Gratitude mould we reflect on his Afcen- fion, when, as the Fruit and Confequence of it, be gave, as you have the Apoftle faying, Epb. iv. 11. Some , Apoftles ; fome, Prophets ; and feme, E*van- geltfts ; and fome, Paftors and Teachers : For tie ferfeclmg of the Saints, for the Work of the Mini- £ry, for the edifying of the Body of Cbrifi ?
a. Chrift
304 SERMON XIII.
2. Chrift afcended into Heaven, to fulfill what of his Work remained to be done by .him as the High Pried of our Profeffion. It was a great Part of ms Work of this Sort that he performed, wheu he offered himfelf up a Sacrifice in our Stead, to make Satisfaction to the Juflice of God for our Sins ; then indeed, in Point of Merit, the whole Work of our Redemption was finifhed, according to what he faid himfelf with his laft Breath on the Crofs ; But yet he had a great deal more to do in the Execution of his prieflly Office, in point of Interceffion j and for this he afcended into Heaven. This was no- tably prefigured by the High PrieiVs entering into the Holieft of all with the Blood of the Sacrifice, on the great Day of Expiation, and fprinkling k be- fore the Mercy-feat to make Attonement for the Sins of the People : As you have this great Rite prefcribed, Levit. xvi. and as you have the Apoftle making Application of it to Chrift, and fhewing the Type to be fulfilled by him, Heb. ix. 6> 7, 8, n, 12, 24. Now when thefe things were thus vrdained,. the Priefls went always into the.firft ^tabernacle ', ac- complijhing the Service of God : But into the Jecond went the High Prieft alone, once every Tear, not without Bloody which he offered for himfelf \ and for the Errors of the People. I'he Holy Gboft this Jig- nifying, that the Way into the Hoheft of all, was not yet made manifeft, whde as the fir ft tabernacle was yet (landing : But Chrift being come an High Prieft of good ^things to come, by a greater and more per- fect ^tabernacle , not made with Hands that is to fay, not of this Building; neither by the Blood of Goats and Calves but by bis own Blood he entred in once into the holy Place, having obtained eternal Redemption for us. For Chrift is not entred into'
the
\
on Luke xxiv. 51: 305
the holy Places made with Hands, which are the F/- gure of the true, but into Heaven itfelf now to ap- pear in the Pre fence of God for us. Now when theft ^Things were thus ordained, thefe Ordinances and thac Furnitute or" the Tabernacle mentioned in the preceeding Verfes, the Priefis, that is the ordinary and inferior Priefts, went always into thefirft 7*aber~ nacle accomplifhing the Service of God. For Chriji is not entred into the holy Places made with Hands, which are the Figure of the true ; hut into Heaven it felfy now to appear in the Pre fence of God for us.
Now this is another great and blelTed End of our Saviour's Afcenfidn into Heaven, that he might there make Interceffion for us ; prefenting the Me- rits of his own Elood, to impetrate from the Father all the good Things we ftand in Need of: Parti* cularly the great Bleffings of the Pardon of Sin, and Peace and Reconciliation with God ; Accefs to him and Acceptance with him, in our Prayers, Praifes and other religious Performances ; the renewed Sup- plies of Grace, whether for enlightning, ftrengthning or comforting us as we ftand in Need thereof; till at laft we attain to full and fure Pofleffion of eternal Glory. Thefe, my Brethren, are great Bleffings, the Bleffings of the new and well ordered Covenant; the things that belong unto our Peace ; the Things on which the Salvation and Happinefs of our Souls depends, or in which it does confift. And O ! what Obligations do we ly under to the BlefTcd Re- deemer, who, after he had merited thefe Bleffings to us by his Death, afcerided into Heaven, to impe- trate and procure them to us by Virtue of his In- lerceffion ?
Voi. II, JJ f. Qirjft
y>6
SERMON XIII.
3. Chrift afcended into Heaven to enter into the fall Exercife of his regal Power. He cells his Dif- ripies after his Refurre&ion, Mat* xxviii. 18. All Power is given to me in Heaven and in Earth : This Power he acquired by his Death, and he afcended into heaven to take the Exercife or" it into his Hands ; hence that Prophecy concerning him in the ex. PJal. which the Apoftle Peter applies to him, Atls ii. 34» 35» 3 6* For David bath not afcended into Heaven; but he faith himfelf, ^the Lord J aid unto my Lord, Sit thou on my right Hand, until I make thy Foes thy Footftool : Therefore let all the Houfe of Jfrael know affuredly, that God hath made that fame Jefus whom ye have crucified, both Lord and Chrift. lie afcended into Heaven, that there he might (it down on his Throne of Glory, and exercife Domi- nion over the whole Univerfe, and efpecially reign there as the glorious King and Head of his Church. And now, my Brethren, with what Joy and Thank- fulnefs mould we think on this exalted Honour and Royalty of our Blefled Saviour? How fhould our Hearts afcend to him in A&s of Homage and Wor- fhip ? And how cheariully fhould we comply with that Exhortation of the Pfalmift, Pfal. cxlix. 2. Let Jfrael rejoice in him that made him : Let the Children of Zwn be joyful in their King ? But this leads me to a
II. End of our BlefTed Saviour's Afcenfion into Heaven, and that was, that he might receive the Reward that he had merited, and that was promifed to him of the Father, for having undertaken and ac- complifhed the Work of our Redemption on Earth. Says the Apoftle of him, Heb. xii. 2. For the Joy that was fet before himy be endured the Crofst def fifing the Shame % and is fit down at the right 4 Han4
on Luke xxiv 51. jof
Hand of the throne of God \ And more fully to nc fame Purpofe, fays the Apcftle, Vbil.'ii. b, y, io. He humbled himfelf and became obedient unto De«th% even the Death of the Crofs j wherefore Go-J. alfo hath highly exalted him, and given htm a Nume which is above every Name, that at the Name of Jefus every Knee fhoitld bow \ of things in Hempen, and things in Earth, and things under the F irtb : Agreeable lo which is what the fame ApofH fays, Eph. i. from Ver. 20. to the End, God hath jet him at his own right Hand in the heavenly Places, far above all Principality and Power, and Might and Dominion, and every Name that is named, not only in this World, but alfo in that which is to come ; And hath put all things under his Feet, and gave him to be the Head over all things te the Church, which is his Body, the Fulnefs of him that filleth all in all.
And now what p^eafant Thoughts fhould thii exalted Glory of our Blefled Redeemer afford us ? How mould we rejoice in this happy Change of his Circumftanc\s ? With what Transports of joy mould we litt up our Eyes, and behold him who was a Man of Sorrows, and acquainted with Grief now made glad at his Father's right Hand, in cfre ple- nary PofUiTion of a Divine and all tranfeending Joy : Him that was defpifed and derided by Men, adoitjd and worfhipped by Angels ; him whofe Head was pierced with a Crown of Thorns, now adorned with a Crown of Glory ; him who was hung up a nak?d Spectacle on a Crofs, now darting furth his daziing Beams from his lofty Throne, where he fits on the right Hand of the Majefly on High ? Why, my Bre- thren, Gratitude calls us :hus i.o rejoice in the trfin- fcendant Glory of our exalted Redeemer; Ic was U 2 ioc
1o%
SERMON XIII.
for our Sake he defcended from Heaven to Eartfc, and went through fo many difmal Scenes of Sorrow and Sufferings ; it was for our Sake he fought and Conquered, and we fhould rejoice in his Triumph, rejoice in the Thoughts of his having afcended into Heaven, and of his being there poffeft of his merited Glory. And what mould nelp to make our Refent- ments of this Sort the warmer, is, that he has car- ried our Nature thither with him, and poiTeifed it of a Honour and Glory, fuperior to that of the Angels ; yea made it in Conjunction with his Di- vine Nature, the Object of their Worfhip and A- doration. Lord, what is Man, that thou art thus mindful of him ? Or the Son of Man that thou fhouldeft thus vifit him ? Thou haft made him now, not a little lower than the Angels, but infinitely fu- perior to them ; thou haft crowned him with Glory and Honour, thou haft made him to have Dominion over the Works of thy Hands , thou haft put all Things un- der his feet.
III. A third End of our BlefTed Saviour's Af- cenfion into Heaven, was to take Pofllflion of it in the Name of his Followers, and to prepare Man- fions for them there. He tells his Difciples, John xiv. 2, 3. In my Father's Houfe are many Manfions^ if it were not fo, I would have told you ; I go to pre- pare a Place for you : And if I go and prepare a place for youy J will come again, and receive you unto my felf, that where 1 am, there ye ?nay he alfo. And fays the Apoftle to the Hebrews, Heb. vi. 19. Which Hope we have as an Anchor of the Soul, both fure andftedfaft, and which entreth into that within the Vail, that is into Heaven whither the Forerunner is for us entred, even Jefus, made an High Prieft for ever after the Order of Melcbifedec.
4 And
on Lake xxiv. 51. 309
And O ! What endearing Obligations does this lay on us, to make us love our Redeemer, and ho- nour him with our mod t hank ful Acknowledgments? He loved us fo as to purchafe Heaven for us by his Death, and he alcended into Heaven to enfure it to us, and prepare it for us. And O ! What a glo- rious Heaven muft that be, which is the Purchafe of the Redeemer's Blood, and which he is at the Pains to prepare ? This lower World, which he pre- pared tor the Habitation of Man, was beautiful to behold, efpecially before Sin entred in to taint it, and to give (o many ill Neighbours Room and Place in it • and even atter all the Deformities and Dis- orders that Sin has introduced to disfigure this World of ours, yet, how many admirable Beauties are every where to be feen in the Works of God a- bout us ? But yet, what a poor and mean Place is this World in which we live, compared with that glorious Heaven that Chrift has purchafed ; and, as one End of his Afcenfion, gone to prepare for us ? Glorious things are fpoken of thee OCity of our God $ but furely when we come thefe, we fhall fay Half the Glory was not told us before. It will be a City worthy of Chrift 's Purchafe, and worthy of him to prepare, he hath prepared for them a City. And now how fhould this endear our Redeemer to us ? How thankfully fhould we blefs him for all his kind Offices, and particularly for this his going to Heaven to prepare a Place for us ; and whither he will befure to receive us, that where be is there we may he alfo ? For
IV. Another End of ChrifTs Afcenfion into
Heaven, was to open the Way into it to all his
Followers, and to make fare their coming into it
alter him. As his Refurrection was a Pledge of
U I theirs i
$io SERMON XIII.
theirs; fo alfo is his Afcenfion a Pledge of theirs, a Pkdge of their being carried up into Heaven, both Soul and Body, at the End of Time : He will carry them both Souls and Bodies up with himfelf in a glorious Triumph into Heaven. And herein will Ch rift's fecond Afcenfion differ from his firft : Iri his fir ft 'tis faid in the Text, that while he blejfed his Difciples he was parted from them ; but in his fecond Afcenfion, he will leave none of his Difciples behind him, he will carry them all up in a glorious Proceffion with himfelf into Heaven, where they (hall ever be with the Lord. I now come in the
tfhird Place to make fome practical Improvement of what has been faid on this Subject : On which I fliall be the fhorter, that I have already in feverai Refpe&s prevented my felf therein.
i. From what you have heard concerning the Afcenfion of our Blelfed Redeemer, let me call upon you to pay him that Homage and Worfhip that is due unto him. 'fjs faid of the Difciples in the Text, that when they faw him afcending they wor- (hipped him : They now all atuonce had their Minds filled with glorious Images of his Divine Perfecti- ons; they now faw his Godhead mining more brightly forth through the Vail of his Manhood than ever before: Now what he had faid and what he had done to convince them of his being the Son of God, and the Lord and Saviour of the World, came all croud ing afrefh into their Minds : Now they began better to underftand the Meaning of what he had faid, when he fpoke of his going away from them, and its being expedient for them that he (botild go away i And now they began to have jufter No- tions of his Kingdom, and that Salvation he was to work fot Jfrael, And from the fud4en Jmpulfe
on Luke xxiv. 51. 311
ef all thefe Thoughts heightning their Efteem and Veneration of his Divine Perfon, as they beheld him afcending'f £07 worfhipped bim ; They worfhipped him, and fo (hould we my Brethren do this Day. Tho* we cannot behold him as they did with the Eye of Senfe, yet we may by the Eye of Faith. We may now imagine our felves as (landing with the Apoftleson the Mount of Olives, and that we fee our Saviour from thence afcending up into Heaven, that glorious Heaven where he dwells, that glorious Throne on which he fits. And let us wor- ship him with the mod exalted A6ts of Homage of which we are capable ; and while we think we fee him, let us lift up our Souls to him in the mod fer- vent Devotion. Divine Worfhip and Honour is due unto him both from Men and Angels : Saith the Apoflle to the Hebrews, Heb. i. 6. When he hringeth in theFirft Begotten into the World, be fait h% and let all the Angels of God worfhip him ; and fure- ly when he entred into the heavenly World, and fat down on his glorious Throne there, all thefe excel- lent Beings, the Angels of God, would throng a- bout him to pay their Homage and Obeyfance to him. And let us, after the beft Manner we can, lift up our Souls to the Place where he dwells, and give him the Glory that is due unto his Name.
2. Let us rejoice in the Thoughts of our Saviour's Afcenfion into Heaven and Exaltation there. Tis faid of the Difciples in the Text, that after they had feen their Lord afcend from them, and had worfhipped him, they returned to Jerujakm with great Joy. And O! What Joy ihould fill our Hearts every Time we think of our Saviour's Afcen- fion into Heaven, and his Exaltation there at the Father's right Hand. His Birth was publiihed by TJ 4 the
£12, SERMO N XIII.
the Angel that appeared to the Shepherds, as Mat-, terof great Joy, Luke ii. 10. Behold, I bring you good Tidings of great Joy, which Jbali be to all Peo* fie : For to you is born this Day, in the City ofDavid% a Saviour, which is Chrift the Lord : But this Joy of ChrifVs People was fulfilled by l>is Afcenfion. Now the Cape-ftone, I may fay, was put upon the Work of their Redemption, the Foundation where- of was only laid in his Conception and Birth : He afcended into Heaven to finifh and complcat that glorious Work that he had begun, and carried on fo great a Length on Earth. Let us rejoice in the Thoughts or Chriit's Afcenfion into Heaven and bis Exaltation there, and good Reafon have we to do fo, when we confider that the good Foundation of our Faith, Hope and Comfort is laid in his Afcenfion and Exaltation. All the Steps of the Redeemer's Mediation, all his mediatory Tranfactions and Per- formances, arc the Foundations or the Believer's Faith and Hope, I mean his Faith and Hope of e- ternal Salvation : But his Afcenfion into Heaven, his Exaltation or his fitting at the Father's right IJand, and his Interceffion there, are the conclud- ing and finilhing Parts of his Mediation ; and con- fequ*ntly what ferve, as it were, to finilh arid per- fect the Faith of Believers. Hence that of the A- poftlc, Rom. viil 33. Who (hall lay any Thing to the Charge of God's Elecl ? It is God that jufttfieth ; who is be that condemnetb ? // is Chift that died, yea, rather that is rifen again% who is even at the right Hand of God, is)ho aTfo maketb InterceJ/ion for us : Who fball fe$arate us from the Love ofQhrtft? Aria fays the Apoftie to'the Hebrews, Heb. vii. 25. He js able alfo to fave them to the uttemoji tftaj come
am
on Luke xxiv. 51. ^1^
unto God by him, feeing he ever liveth to make Inter - cefjlon for them.
Therefore, O my Brethren, let us confide in our exalted Saviour ; let us honour him with our Faith, of which he is well worthy, fault in him at all 2wtes ye People, pour out jour Hearts before him $ he is an exalted Saviour, him hath God exalted by his own Right Hand to be a Prince and a Saviour. We have not only a dying furTering Saviour to con- fide in, but an exalted triumphant Saviour : Chrift was crucified through Weaknefs, but he liveth by the Power of God, 2 Cor. xiii. 4. And this Divine Almighty Power of which he is pofllfled, he exerc- cth for the Salvation of his People : Hence that Doxology of the Apoftle Peter, 1 Epift. i. 3, 4, 5. Bleffed be the God and Father of our Lord Jefus Chrift, which according to his abundant Mercy, hath begotten us again unto a lively Hope, by the Re fur- re fi ion of Jefus Chrift from the Dead, to an Inhe- ritance incorruptible and undefiled, and that fadetb not away, referved in Heaven for you, who are kept ' by the Power of God through Faith unto Salvation, ready to be revealed in the laft <ifime. O whac Comfort arifes to the Believer from the Thoughts of drift's Afcenfion into Heaven and his Exalta- tion there. He can now even claim a Part of thac Honour, as being a Member of the Body whereof Chriil is the Head. Hence Believers are faid to b~ fet together in heavenly Places in Chnft, Eph. ii. 6. What Encouragement mud it give to the Believer to know that his Redeemer liveth and reigneth, that he is God over all bleffed for evermore ; Thac he has the Direction of Providence in his Hands, 2nd has promifed to make all things work together for Good to them tig at love him : To know,that when he af-
cended
$14 SERMON XIII
tended on bigb, be led Captivity captive, triumphed over all his own and his People's Enemies, fo as they can never attack them but by his Permiffion ; and that even Satan, the grand Enemy of their Sal- vation, fhall through his Conqueft be quickly bruiied under their Fett : To know that there is no Temp- tation can befall them, no State of Trial they can be put into, but he can fend down his heavenly Succours for their Support, and make bis Grace jygicient for tbem : To know, that when they are in the Dark he can fend down Light ; and that even when they feem to be dead, he can be the Re- furrecJion and tbe Life to them, and from on high bredtb upon tbeir Bones, and make tbem live : In a Word, to know that as he has promifed, fo he will make it good, that be will never leave tbem nor for- fake tbemy till he has perfected what concerns them, as being equally able and willing to do fo. O what Comfort I fay arifes to the true Believer from the Thoughts of Chrift's Afcenfion into Heaven and his Exaltation there. And if we have any Senfe of thefe Comforts, let us rejoice in him, rejoice with him, and delight our felves in thinking much on this fweet Subject Chrift's Afcenfion into Heaven and his Exaltation there.
3. Let us improve what you have heard on this Subject of Chrift's Afcenfion into Heaven, for quick- ening and enlivening us in the Exercifes of Piety and Devotion. Devotion, or the Worfhip of God our Creator, is what we are all bound to ; he made us at firft for this End, and qualified and fitted us excellently for it : But fince Sin polluted our Natures, and defiled our Conferences, this mars our Confidence towards God, and hinders our comfortable Accefs to his Throne, the guilty Con-
fciencc
on Luke xxiv. 51. 31^
fcience is afraid of God. But behold tbc bleffed Remedy provided for this Evil ; That, as the Apoftle to the Hebrews fays, Heb. i. 3. When he had by him/elf, or the offering ot himfelf, purged away our Sifts, he fat down on the Right- hand of the Majefty on high : According to what th<: fame Apoftle fays, Chap. ix. 1$, 14. For if the Blood of Bulls and of Goats, and the Ajhes of an Heifer fpr inkling the Un- clean fanfiifiethto the purifying of the Flefb ; Horn much more Jhall the Blood of Chrifi, who, through the eternal Spirit, offered himfelf without Spot to God, purge yonr Confidence from dead Works, to ferve the living God ? Here then is the Thing that gives Life to Devotion, reftores Man's Confidence towards God, and encourages him to draw near to God with a holy Boklnefs, the virtue of that Blood of Chrift which he fhed upon Earth, and that he afcended into Heaven to prefent it to the Father, to procure to Believers the Pardon of their Sins, and a Freedom of Accefs into his holy Prefence : Ac- cording to that comfortable Exhortation of the fame Apoftle, Chap. iv. 14, 15, 16. Seeing then we have a great High -prieft, that is pafjed into the Heavens, Jefus the Son of God, let us hold fafl our Profejfion , For we have not an High-prieft which cannot be touched with the Feeling of our Infirmities, hut was in all Points tempted like as we are, yet with- out Sin: Let us therefore come boldly unto the $hr one of Grace, that we may obtain Mercy, and find Grace to help in time of Need. O ! what Encouragement docs it give to the Believer, to draw near to God, to prefent his Suits and AddrefSs before his Throne ; to know that he has fuch a Friend at Court, fuch an Advocate with the Father, fuch a powerful Me- teor and Interceffor at the Throne of Grace ?
Hirri
316 SERMON XIII.
Him the Father heareth always, and whatever we ask in his Name, believing wejhall receive. Hav- ing therefore, my Brethren, Boldnefs to enter intb the Holteft by the Blood of J e [us, by a new and living Way which he hath conjecrated for us through the Vail, that is to fay , his Flefh ; and having an High prieft over the Houfe of God, let us draw near with a true Heart, in full Affurance of Faith, havmg our Hearts fprinkled from an evil Confcience, and our Bodies wafhed with fure IVater,Htb. x. 19, 20, 21, 22. Let usblefsGod that we havefuch a kind and powerful Mediator, fuch a mighty Intcrceflor at the Throne of Grace : And let the Confideration thereof infpire us with the humble Boldnefs of Faith, and make us zealous and fervent in our Applications to the Throne cf God for whatever we ftand in need of
4. Let the Confideration of Chrift's Afcenfion in- to Heaven draw up our Hearts after him, and en- gage us to maintain a holy, heavenly Life and Converfation. 'Tis thus you have the Apottle reafoning and exhorting, CoL iii. 1, 2. If then ye be rifen with Chrift, feek thefe things which are above, where Chrift fitteth on the Right -hand of God: Set your Affections on Things above, not on Things on the Earth. 'Tis faid of the Difcipks, Ads 1. 10. That when their Lord was taken up, they looked ftedfaftly toward Heaven as he went up; Their Hearts and A nv&ions as well as their Eyes went after him, and they would not turn away from pur- fuing the glorious Sight, till the Angels admonifhed them, Te Men of Galilee, why {land ye gazing up in- to Heaven ? Why, my Brethren, it (urely becomes us to hit up our Hearts and Souls to that Heaven whither our Saviour is gone, and by the Eye of Faith to contemplate that Glory he is there poffeffed
of;
w Luke xxiv. 51; %IJ
of : It becomes us to be much in Heaven by our exalted Thoughts and Meditations ; and, in an Agreeablenefs thereto, to maintain a heavenly Life and Converfation ; According to what the A pottle fays, Phil, iii. 20. For our Converfation is in Heaven, from whence alfo we look fur the Saviour, the Lord Jefus Chrift, Which leads me to a
5. Improvement ot this Subjtft. Let the Con— fideration of Chrifl's Afcenlion into Heaven keep us in Mind of his fecond Coming.; For the one will be after the fame Manner as the other, in the : Clouds of the Air, and with the Attendance of Angels. As we have the Angels telling the Dif- ciples, while they flood gazing up into Heaven; Thts fame Jefus which is taken up from you into Heaven, floall fo come in like Manner as ye have feen him go into Heaven ; only the one will be inconceivably more folemn, publick and glorious than the other : He afcended in the Sight only of his Apoftles, but he will come again in the View of all ; Behold be cometh with Clouds, and every Eyefhall fee him. Rev. L 7. Even jo come Lord Jefus. Amen.
S E R-
xlS
SERMON XIV.
Psalm, cxvi. 12,
What $ all I render unto the Lord for all his Benefits toward me?
mtm
H E S E Words fpeak the Senfe of a pious |; arid grateful Soul, the warm Refent- riunts it entertains of the Divine Good- nefs toward it. I fhali not trouble you ** with a general Account of the Pfalm, nor inquire into the particular Occafion of it ; from the Strain of the Pfalm it feems evident, that it was compofed by the Pialmift, as a Memorial of the Gaodnefs ok God towards him, in delivering him from fome very great Diflrefs in which he had been involved : And therefore as he defcribes his Trouble in very ftrong Terms, particularly, ver. 3. Sthe Sorrows of Death compared we, the Pains of Hell gat bold upon me, I found trouble and Sorrow; fo he exprefies his Gratitude for his Deliverance in a great -Variety of warm and thankful Acknowledg- ments, throughout the whole Pfalm, and particu- larly in the Words of our Text, What Jkall J render
unt9
SERMON XIV, &c. 519
mtto the Lord for all his Benefits toward me ? From the Words we may
Obferve ift, That a truly grateful Soul employs irfelf in reflecting on the Benefits and Favours of God towards it : This it is made-to do from the Principle of Gratitude that prevails in it ; and by its doing fo, its Gratitude is more and more heightned. The Pfalmift here, from a Review of the Benefits ot God towards him, cxpreffes himfelf in this Acknowledgment (b full of a pious Gratitude, What /ball I render unto the Lord for all his Bene- fits towards me ? From the fame Principle in a very warm Strain, while he fummons his Soul to blels the Lord, he alfo charges it not to forget bis Benefits, Pfal. ciii. 1, 2. Blefs the Lord, O my Soul, and all that is within me blefs his holy Name ; Blefs the Lord, O my Soul, and forget not all bis Benefits : And fays the Pfalmift of himfelf and the reft ot God's People in his Days, Pfal. xlviii. o. We have thought of tby Loving- kindnefs, 0 God, in the midft of thy temple. For Men not to reflect on the Benefits of God towards them is equally ftupid and ungrateful : And therefore we have the Lord by the Prophet declaring againft it with a folemn Appeal to the Heavens and the Earthy to bear Witnefs againft his ungrateful People -y nay, even the Brutes on this Account are preferred to them : Ifa. i. 2, 3. Hear, O Heavens, and give Ear, O Earth ; for the Lord hath Jpoken, J have noun/bed and brought up Children, and they have rebelled againft me : i'be Ox knowetb bis Owner, and tbe Afs his Mafters Crib ; but Jfrael doth not know, wy People aoth not conlider, or reflect on the Bene- fits I have beftowed on them, and what grateful Returns they owe to rae upon Account of them.
And,
310 SERMON XIV.
And, to be fure, fuch as would be truly thankful to God for his Benefits, mult reflect and think much on them ; and fuch as do reflect and think much. on them, will not readily fail to be in a good Meafure thankful for them : Whereas, on the con- trary, fuch as are at no Pains to reflect on the Be- nefits and Favours of God, will remain Strangers to this pious Gratitude that warmed the PfalmifVs Breaft, when he expreft himfelf as in the Text, What flo all I tender to the Lord for all his Benefits towards me ?
2. We may obferve, That the truly grateful Soul, whenk reflects on the Benefits of God to- wards it, is non-pluffed and at a Stand, and knows not how or after what Manner to exprefs its Gra- titude for them, So was it with the Pfalmift in the Text, when, upon a Review of God's Benefits towards him, he expreft himfelf in this warm and paffionate Interrogation, What Jhall I render unto the Lord ? As if he had faid, I am fo filled with the Admiration of God's Benefits towards me ; I fee them whenever I reflect on them, to be fo many and fo great, and fo infinitely far above my De- fert, that I know not how or after what Manner, or by what Means to exprefs the grateful Senfe I have of them : The beft Returns I can poflibly make, fall infinitely fhort o£ what I owe to my gra- cious God for them. Much after the fame Man- ner does King David, who is thought by many to be the Author of this Pfalm, exprefs his pious and grateful Refentment of God's Goodnefs, upon Ac- count of the Promife made to him by Nathan the Prophet, in the Name of the Lord, concerning the Stability and Perpetuity of his Kingdom, as you have recorded, z Sam. vii. from the 12. down to
*6
on Pfal. cxvi: 12,. 311
the 18. tver. where it is faid, that upon the Back of this kind Meflage, fben went King David in and fat before the Lord, and be [aid who am I9 O Lord God ? And what is my Houfe that thou baft brought me hitherto ? He is fo overwhelmed with the Senfe of God's Goodncfs to him, that he knows not how to make Words of it. For,
3. We may obferve that true Gratitude towards God is accompanied with a humble and diminifli- ingSenfe of one's own felf, and a high and magnifying Scnfe of God and his Benefits : What fh all I render unto the Lord for all his Benefits toward me ? What ihall I, a poor Man, yea, as he elfc-where fays of himfelf, I who am a Worm and no Man, what fhall I render unto Jehovah, the great, almighty and all-fufficient Gcd ? What Return of mine can bear any Proportion to any, even the fmallefc, of his Benefits ? How infinitely then mud I come fhort, of rendering to him in any Meafure fuitably to all his Benefits ? In the like diminutive Terms does Jacob fpeak of himfelf, when he reflects on the Mercies of God towards him, in that x^xii. of Gen. ver. 10. Jam not worthy of the lea ft of all the Mercies, and of all the Struth which thou haft foewed to thy Ser- vant : And fays the Apoftle Paul to the fame Pur- pofe, out of his abundant Gratitude to the Grace of God, in that ftrong Diminutive ufed by him with Reference to himfelf, Eph. iii. 8. Unto me who dm lefts than the leaft of all Saints , is this Grace given. Humility and Gratitude always go to- gether ; but the proud Spirit arrogates fo much to itfelf, that it cannot be truly thankful.
4. We may obferve, that the truly grateful Soul takes Occafion from any one more fignal Mercy, to exprefs its Thankfulnefs to God lor all his Be-
Vol. IL X nefi 1
J*f SE R M O N XIV.
nefits bellowed on it: Says the Pfalmift In the Text, WhatfbaU I render unto the Lord for all his Benefits towards me? To the grateful Soul every new Merc? is a Memorial of all former ones : It puts it upon remembring them, and making mew and thankful Acknowledgments or them. As the gtacious Soul, in the Gonfeffion of Sin, takes O'c- cafion from one which is chiefly die Matter of its prefent Confeflion to confefs all its other Sins, and to pray for the Pardon of them ; as we find the Pfalmift David doing in that If. Pfalnt, where he chiefly confeffes and mourns over his Sm in the Matter of Uriah and Bathflieba, but fays-, ver. ?. Hide thy Face from my Sins, and blot out all mim Iniquities : So the gracious Soul ta"kes Occafton from the Receipt of any one more fignal Mercy from the Hand of God, to reflect with Thankfulncfs upon all his other Mercies, and to fay with the Pfalmift in the Text, WhatfbaU I render unto the Lord for all his Benefits toward me ?
5. We may obferve, that true Gratitude inclines and difpofes the Soul to make Returns to God for his Benefits: What (ball I render unto the Lord for all his Benefits ? To the grateful Scul, it is not enough that it entertain warm and thankful Re- fentments of the Benefits and Favours of God ; but it looks upon itfelf bound to make fuitable Re- turns. Tho' it well knows that all its Returns arc but poor and mean, and fuch as bear no Propor- tion to the Benefits and Favours it receives from God : Yet it is. willing to make the beft Returns it can, and its only Regratc is that it cannot make better; What fb all I render unto the Lord for all his Benefit steward me ? As if he had faid, I own I am bound to make thankful Returns to God, 4 and
on Pfal. Cxvh 12. 31$
and O that I coiild make fuch as might be worthy of him and his Benefits : But fuch as I can make (hall not |pe wanting, } will render to him fo far as I am ab(e, with all Chearfulnefs, according to his Benefits towards me.
And this, my Brethren, is the Point I am to infift a little on from the Text, viz. That true Gratitude inclines and difpofes the Soul to make thankful Returns to God : And feeing it would be but a needlcfs fpending of the Time to infill on proving a Point in itielF fo evident and plain, all I ft all do fhall be, I. To inftance in fome of thefe Returns, which truly grateful Soul finds itfelf bound to make to him, for all his Benefits. II. I fhall give you a fummary View ot thefe Benefits of God towards us, for which a pious Gratitude will in- cline and difpofe us to make thefe Returns. And, III. I fhall make Application.
I. I fhall inftance in fome of thefe Returns which a truly grateful Soul finds itfclf inclined, as it owns itfelf obliged, to make to God for his Benefits to- wards it : And they fhall be moftly taken out of this fame Pfalm, and that Example of a truly pious Gratitude, which the Pfalmift therein fets before us. And in the
1 ft Place, The truly pious and grateful Soul will find itfelf inclined, yea conftrained, to love the Lord, and that as a grateful Return it owes him for his Benefits. So fays the Pfalmift, with Reference to himfelf in the ift Verfe, / love the Lordy becaufe be batb beard my Voice and my Supplication. Indeed God merits the Love of all his rational Creatures, upon Account of his own amiable all tranfeending Per- fections and Excellencies ; but his Benefits beftow- sd on tjjem laysa ftrpng additional Obligation on.
X 2 them
J24 SERMON XIV.
them to love him, from a Principle of Gratitude. And this indeed is the beft Return we can make him, what he chiefly demands of us, and without which all other Returns we poflibly can make are of no Account with him, even our Love. This is the firft and greateft Commandment, the Sum and Sub- ftance of all religious and grateful Obedience, that we love the Lord our God with all our Heart, and with all our Soul, and with all our Mind, and with all our Strength-, and they who love him not are egregioufly unthankful, and know not what it is to render to him according to his Benefits bellowed on them.
2. Another Return the pious and grateful Soul makes to God for his Benefits, is to honour him with its Hope and Truft, and to make him the Object of its devout Addrefs and Prayers for the Time to come : So fays the Pfalmift in the 2d Verfe, Becaufe he hath inclined his Ear to we> therefore will I call upon him as long as I live. There is not any Thing whereby God reckons himfelf more ho- noured by us, than our placing a firm Truft and Confidence in him, and our making frequent and renewed AddrefTes to him : And therefore it is, that in the holy Scriprures he calls upon us fo often to do both ; particularly, Pfal. xlv. Offer the Sa- crifices of Righteoufnefs, and put your Urufi in the Lord ; and Pjal. 1. 15. Call upon me in the Day of ^trouble, I will deliver thee, and thou fhalt glorify me. Yea fo good and gracious is he, that he reckons former Favours acknowledged and him- felr thanked for them, by our coming to him with new Demands: A cheap and eafy Return furely ; and which the Pfalmill feems plainly to have had a Scnlcof, when he fays in the 2d Vcrle already cited,
Becaufe
on Pfal. cxvi. 12. 315
Beeaufe he hatb inclined his Ear unto me, therefore will I call upon him as long as 1 live, tfbe Good- tiefsof God, fays the Pfalmift, endureth continually, it is a Store that can never be exhaufted ; and there is nothing more agreeable and pleafing to a good God, than to have humble and indigent Souls coming to him, and by their earneft Prayers put up to him in Faith, drawing out to themfelves from the Stores of his Bounty and Grace what they (land in Need of; fo that to ask of God new Favours and Benefits, is an acceptable Way of acknowledging former ones.
3. Another Return the pious and grateful Soul makes to God for his Benefits, is to record parti- cularly the more noted Inftances thereof ; and, in order to its having a more jufl and magnifying Senfe of them, to refle& on the Greatnefs of the Trouble and Diftrefs from which the Benefit received proved a Relief or Deliverance : So does the Pfalmift in the 3d Verfe, where, fays he, the Sorrows of Death compaffed me, the Pains of Hell got hold upon me% I found trouble and Sorrow, and Vtrfe 8. fays he, fbou haft delivered my Soul from Deaths mine Eyes from fears, and my Feet from Falling : And in the fame Strain, and much in the fame Terms, he fays, Pfal. xviii. 4, 5, 6. tfhe Sorrows ef Death compaffed me, and the Floods of ungodly Men made me afraid? Vlie Sorrows of Hell com- paffed me about ; the Snares of Death prevented me : In my Difirefs I called upon the Lord, and cried unto my God ; he heard my Voice out of bis fern pie, and my Cry came before him, e ven unto bis Ears. It has been the Pra&ice of God?s Saints to re* jcord the more noted Initances of his Goodnefs, his more fignal Mercies and Benefits to them: And
X 3 whe
31(5 SERMON XIV.
when they do it in fuch a Manner as to weave the Record of their Diffeefs and Deliverance together, this contributes to their maintaining on their Minds a more lively and afkcting Senfc of God's Good- nefs to them, and confequently to the making them more thankful.
4. Another Return die pious and grateful Soul makes to God, is to reflect pa: : .ulavly, and with Pleafure, on the Mercy, Goodnefs and Grace of God to which it is peculiarly beholden ior all the Benefits it receives trom him : So does the Pfalmift in the 5th Verfe, where> lays he, Gracious is the Lord and righteous, yea our God is merciful ; the Lord preferveth the Simple, I was brought low, and he helped me. Mercy is the darling Attribute of Heaven : tthe Lord is good to all, and his tender Mercies are over all his Works ; and Mercy is the peculiar Attribute which guilty Sinners have to look to ,* 'tis the Attribute of which we are pecu- liarly the Objects, and to which we are peculiarly beholden, ^tbe Eartby 0 Lord, is full of thy Mercy y fays the Pfalmift, Pfal. cxix. 64. The other Parts of the Univerfe are full of the Effects of his Power, his Wifdum, his Goodnefs and Bounty ; but the Earth is the peculiar Scene of his Mercy : And when wc would render Thanks to the Lord for his Benefits towards us, we muft not forget to mention and ex- tol his Mercy, the blefled Source and Fountain of his Benefits towards us, according to what you have the holy Prophet Jfaiab faying, Chap, lxiii. 7. / -w ill mention the Lovmg-kindnefs of the Lord, and the Praifes of the Lord, according to all that the Lord bath bellowed on us, and the great Good- nefs towards the Houfe of Ifrael, which be hath be- flowed on them, according to his Mercies, and ac- cording
on Pfal. cxvi. n. 317
cording to the Multitude of his Loving- kind- iiejjes.
5. Another grateful Return that the pious Soul thinks ittclt obliged to make to God for his Bene- fits, is with a holy Complacency to entertain and enjoy it it If in the Senfe of God's Kindnefs and Bounty towards it : So did the holy Pfalmift, as he fhows by the Wo.^s in which he befpeaks his Soul in the 7th Verfe, Return unto thy Reft, O my Soul, for the Lord bath dealt bountifully with thee. Not to make a juft Account of the Mercies and Bene- fits of God, not to reft content and fatisfled with them, but to reckon the Cottfolations of God fmcdly when they are great in themlelves, and efpecially in Refpect of our Defert, and of what is the Con- dition of many others who deferve no worfe than we do, is the Height of Ingratitude towards a good and gracious God. Indeed Contentment is nothing other than a filent Thankfulnefs, and a holy Ac- quiefcence and Complacency of Soul in the Senfe of God's Goodnefs • 'tis to praife him with the true =and moll acceptable Melody of our Hearts : Where- as to make no juft Account of the Benefits we re- ceive from God, is indeed an ungrateful Difcon tene- ment with his Goodnefs, and a Contempt of his tender Mercy, But then in the
6th Place, Another, and that a mod material, Return which the truly pious and grateful Soul will reckon itfelf obliged to make to God for his Benefits, is, as the Pfalmift tells us, he was refolvcd to do in the 9th Verfe, to walk before the Lord in the Land of the Living, that is to ferve God in all the Duties of a fincere, exemplary, holy and grateful Obedience : J will walk before the Lord, I will wake the holy Regularity of my Life tcftify my
X 4 lincerc
32S SER M O N XIV.
(incere and unfeigned Gratitude to God for all his Benefits bellowed on me : / will walk before the Lord, fo as to maintain always on my Mind a live- ly Senfe of his exaft and omnifcient Obfcrvation of me, to the End I may make it my chief and con- ftant Care to approve my felf to him, / will walk before the Lord in the Land of the Living, fo as I may mow my felf worthy of being continued amongft the Living, and delivered from that Death and Ruin with which I was threatned : So as I may attain the true Ends of Life, be in fome Meafure worthy of my Time and Room in God's World, and prepare for a comfortable and happy Exit out of it ; and fo as I may be as uftful as I can to others by my exemplary Behaviour whilft I am in 1 it. / will thus walk before the Lord in the Land of the Living, to (hew forth the grateful Senfe I have of all his Benefits bellowed on me. And in- deed, my Brethren, this is the molt folid and ma- terial Return we can make to God for his Benefits towards us, the Return he chiefly values and chiefly requires of us: He hath Jhewed thee, O Man, what is good, and what doth the Lord require of thee, hut to dojuftly, to love Mercy, and to walk humbly with thy God ? This is the Return' by which we chiefly glorify God and honour Chrift, according to what our Saviour fays, John xv. 8. Herein is my Father glorified, that ye bear much Fruit, fo floall ye be my Difciples : And what the A poftle tells the Philippians was the Matter of his Prayer to God in their Behalf, Chap. i. io, u. That they might approve Things that are excellent, that they might bcfincere and without Offence till the Day of Chrift ; being filled with the Fruits of Righteoufnefs, which are t?y Jefus Chrift unto the Glory and Praife of God.
7. Pafling
on Pfal. cxvi. 12. 319
7. Faffing fome other Things I thought to have mentioned, the pious and grateful Soul, as a Return to God For his Benefits, will be careful to pay its Vows unto the Lord. So fays the Pfalmift in the 14 Verfe, and again in the 18. I will pay my Vows unto the Lord now in the Pre fence of all his People. It is ufual for Men to make Vows to God in the Time of their Diftrefs, by which they bind them* felves to do iuch and fuch Things, when they fhall have obtained Deliverance : And furely it is an in- difpenfible Return of Gratitude they are bound to pay thefe their Vows, according to what the wife Man fays, Ecclef. v. 4, 5. When thou vow eft aVowunta God, defer not to pay it : for he hath no Pleafure in
fools ; pay that which thou haft vowed. Better is it that thoufhouldeft not vow, then that thoujhould- eftvowy and not pay. And, my Brethren, this is a grateful Return, which fome of us owe to God in a peculiar Manner, fuch of us I mean as were lately fitting at the Lord's Table, and by the mod folemn Vow, binding our felves to the Service of our God and Redeemer ; Let us therefore be careful to per- form this our Vow, faying in the Words of the Pfalmift, Pfal. cxix. 106. / have [worn, and I will perform it, that I will keep thy righteous Judgments. And in the
8. Place, The truly grateful Soul will be ready with the greateft Humility and Serioufnefs, to avouch the Lord to be its Lord, and to profefs its felf his rrioft humble obedient and devouted Ser- vant, and to glory in this Character, more than any other it can bear. ' So docs the Pfalmift, vet. 16. where he fays, 0 Lord, truly 1 am thy Servant \ J am thy Servant, and the Son of thy Hand-Maid^ thou baft loofed my Bonds. 'Tis a Pleafure to the
piou*
330 SERMON XIV.
pious and graceful Soul to refign and devote it felf to "the Lord, and to be frequently recognizing, and :afferting his Right and Title to its felf, and all the 'Service it can perform to him.
9. In the laft Place, the truly grateful Soul will *be much employed in celebrating the Praifes of God : 'According to what the Pfalmift fays, ver. 1.7. / will offer to thee the Sacrifice of tfbankfgi<vtng ; and what he frequentlythroughout this Book of Pfalms tells us was his delightful Exercife, and invites and exhorts others to join with him therein. Praife in-
*<k*ed is a Return of Gratitude, which the very Light
[ of Nature teaches Men to make to God, for his Benefits towards them : And furely it muft be a very criminal Thing for us, who are favoured with ■the great Benefit of Divine Revelation, to be de- fective therein. Praife is a cheap Sacrifice, and which, it it be (inccre and hearty, is acceptable: to God: tt'bofo offirefb praife gloriftetb me, fays the
'<tofd, Pfal. 1. 23.
. The II. Thing propofed was, to give you a fum-
"mary View of thefe 'Benefits of God towards us ;bat feeing that will come in as well in the Application,
T mall not infift on it by it felf. Proceed we then
'to the Application^ or to make fame Improvement or what has been faid on this Subjtd in fome Infe- rences. And in the
if. Place, Is it To, that true Gratitude inclines and difpofes the Soul to make Returns to God for
' bis Benefits ; then hence we may fee, how little of fuch Gratitude there is in the World. Alas ! do not the Generality of Men live- as if there were not a God, or as they were not at all beholden to him ; God is not •in all tbeir^bougbts^ they ieldom or ne- ver
on Pfai. cx#vi ii. %$x
ret take Notipe of him, or the Benefits they daily re- ceive from 'him : They have no Sen'fc of the Influence of a kind Providence,' that minifters to their Ne- ceffit'ies and Wants, and bellows it's Benefits upon them in great Variety and Abundance: They look upon" the Bl'eflings 'that they enjoy, as coming to) them in Courfe, as happening to them by Chance or their own good Luck, as the Fruits of their own Induftry, as the Recompence of their own Merit:, or as the Effects of the Bounty of their earthly Friends and Benefa&ors ,• but they regard not the Work of the Lord, neither confider the Operation of bis Hands. They make no Refle&ion on the fupe- rior Influence of Providence, nor advert to that in- visible Hand that holds and governs the whole Chain of fecond Caufes, and is to be acknowledged as the originalSource and firft Caufeof all the Blef- fmgs they enjoy. And when it is fo, how can the^ make any thankful Returns to God for his Benefits? WhiluY they continue to have no Senfe of their O- bligations to the Goodnefs of God, a pious Grati- tude muft remain an unknown Thing to them, a Principle that never lived or moved in their Breafts. Yea, my Brethren, how many are there, who do yet much worfe than this? Who inftead of being only infenfible of their Obligations to God, and not making thankful Returns to. him for his Bene- fits, do behave fo, as if they owed him a Defpite, and counted it a Pleafure to offend and provoke him : Which that they may do to the higheft Pitch of Ingratitude as well as Infolence, they turn his own Benefits againfl him, and wage V/ar with him, by Means of thefe Mercies and Bleflings he beflcws on Jhcm. This they all do, who take occafion from the
Good-
tfl SERMON XIV.
Goodnefs of God to fin againft him : Who abufc the Bleflines of Health and Strength, and the Ad- vantages ota profperous and opulent State in the World, or any other Mercies and Favours or God towards them, fo as to (in in a wider Compafs, more at large and unreftrainedly, than they would, If they had not thele Bleflings to furnifh them out for it. But ah ! what a Pitch of criminal Ingrati-
'tude is this ! Not to be fenfible of the Benefits of
,God, not to refleft on them, nor make fuitable Returns for them, is Ingratitude that Men (hould be afhamed of, as being an Inftance or worfe than ErutaT Stupidity. For the Ox knows bis Owner,
"and the Afs his Mafter's Crib; but to turn the Benefits ot God againft himfelf, to make the Blef-
"iings bl his Providence militate againft the grateful
[Homage and Obedience we owe unto him, to draw out of his. own Goodnefs thefe Occafions of Re- bellion, whereby we may fight againft him, O what monftrous Ingratitude and perverfe Dealing is
"this! Such indeed as wants a Name ; and fuch as -will bring upon Men, who are guilty of it, accumu-
' lated Loads of the divine Vengeance in the End, according to that piercing Challenge and awful In-
• timation of the Apoftle, Rom. ii. 4, 5. Defpifeft thou the Riches of bis Goodnefs, and Forbearance, and long Suffering ; not knowing that tbe Goodnefs of
' God leadetb thee to Repentance ? But after tby Hard- nefs and impenitent Heart, or the Hardnefs of thy
'impenitent Hearr, treafureft up unto thy felf Wratb againft tbe Day of Wrath, and Revelation of tbe righteous Judgment of God; who will render to c- <very Man according to bis Deeds.
2. It
on PfaL exvi. iz. jj'£
2. Is it fo that true Gratitude, true religious' Gratitude, inclines and difpofes the Soul to make thankful Returns to God for his Benefits ; then let us reflect and confider how far this excellent Prin- ! ciple of Gratitude has prevailed and had Influence' upon us. It will be a fore - Matter, if we fhall be' found to have been deftitute of.it, or but little un- der the Influence of it : But it will miniftcr mightily to our Comfort, if our Hearts can bear us Witnefs^ that "we have been acted and governed by this noble Law of Love. That therefore we may have the better View of this, let us take a fhort and fura- mary Survey of the Benefits of God towards us, according to their various Kinds and numerous In- fiances, and that in all the feveral Periods of our Life hitherto ; that fo we may the better fee, whe- ther our Gratitude to God and the Returns thereof have bore any tolerable Degree of Proportion, to his Eenefits beftowed oh us. Why indeed, when we begin to reflec"t on the Bentfits of God towards- as; it well becomes us to fay with the Pfalmift, Pfaf. xl. 5. Many O Lord my God are thy wonderful Works which thou baft done, and thy thoughts which are to us wardy they cannot he reckoned up in order unto. thee; If /would declare and [peak of thent, they are more than can he numbered : Or, much td the fame Purpofe, with the Pfalmift in the exxxir. 17. How precious alfo are thy thoughts unto m, O God\ how great is the Sum of them! if J (hould count them, they are moe in Number than the Sand. But yet we are not to content ourfelves with fuch general, however warm and grateful, Acknowledg- ments of God's Benefits ; but we arc to recount and furvey them as particularly and as minutely as we can, to the End we may fee whether we have
been
|3(4 s y,MON XIV.
b^ duly thaqkfuj for them for the Time paft^and, if wo have uuIeaV tharei;}, may be made more thankful fo£ thorn, tor the Tir^e to come. teC P^ therefore onty le.^l yoM, as it were, by the Han4 for a fhort Way^ ia taking a Survey of the Benefits or, God towards you, his Benefit's temporal,/ fj>ijitual and eter-
o begin with the Benefit of your Being, his giving you Exiftence and Life, his calling you out of nothing, and preferring you to the Rank of reafo- nable. Qr^atures : Is not this a Benefit that deferves your Acknowledgements, and challenges your thank- ful Returns ? Some have reckoned that to be even %$, a miferable State is better than not to be at all : Ijitf, whatever he in that, furely fuch a Being and Life as we. }iave received from God is a valuable ^lefling. He has not only given us Bodies, fearful- ly and wonderfully made; and which, on Account of their admirable Structure, and the Principle of I^ife with which they are animated, are tar more excellent than any the moft fhjning Part of the in- animate Creation •, but he has given us rational and immortal Souls, by which we know more than tfce Beads of the Earthy and are made wifer than the Fowls of Heaven; yea in which we were at firft piade after God's own Image, and but a little lower than the Angels. If we refled on the noble Powers and Faculties of our Souls, and are not wholly de- ' ftitutc of that excellent Principle of Ingenuity and Gratitude which God at firft alfo planted in us, v/e cannot but admire the Qoodnefs of God our Creator j and reckon ourfelves obliged to make all thankful Returns, efpecially if we confider the infi- nite Multitude and vaft Variety of his Benefits, by .which he has aU along gjeferyed us in the Enjoy-
raenc
on Pfal. cxvl 12. 355
racnt of the Being arnd Life that he at firfi; gave us. David fpeaks the very Language of a thankful Heart, the very Sentiments than every oi>e muft have that reflets on the Hazards ofc his, Birth* and of bis fidl and tender Years, Pfal xxii. ^ iq. 2&o« <zr£ te that took me oat of the IVomb^ thou did/} make rrx-, hope, (or fupportedft me as if I had hoped on thecj? when I was upon my Mvtbers Breafis ; / was caff upon thee from the Womb, thou art my God from my Mother's Belly : Or, as he fays to the fame Pur- pofe, Pfal. lxxi. 5, 6. S'hou art my Hope, O Lord Qod, thou art my <truft from my Touth ; by thee bm& I keen hclden up from the IVomb, thou art he that twk me out of my Mother's Rowels ; my Prai/e jbM he continually of thee. Who can reflect- on all the rafh Seeps, the foolifh and precipitant Adventures oi his Youth, without admiring the Kindnefs of Di- vine Providence, by which he was preferred through fuch a Variety of Rifques as he then did run ? Have not many, of you Caufe to remember the fig- nai Kindnefs of God towards you in Point of your. Education, cither in your having Parents of your own to take care of you, or your having the Want of them fuppiitd feme other Wray, fo as you have had Reafon to own the Pfalmift's Words verified in your Experience, Pfal xxvii. ia fVben my Father and my Mother forfake ?ne, then, the herd will take nu up ? After your arriving at maturer Years, how many have been the Benefits of God towards you ? In the Way of your being difpofed of, in the Buli- nefs of your Calling and Employment ; in your be- ing preserved in a State of Health, delivered from Sicknefs and Difeafc when viijted therewith ; in your being kd with Focd convenient for your an<J your having tbc other Comforts 6f Life afforded you
tf6 SERMON XIV.
in fuch a Meafurc, as you have had reafon to fay in the Words of Abraham's Servant wich Reference to his Matter, That God hath never left you defiitute of his Mercy and his Truth ? Yea has not God very much diftinguifhed fomc of you by the Bleffings of his Providence, which he has in a very liberal Manner bellowed upon you, raifing you above that Medio- crity that humble Agur was content with, when he made it his Prayer, give me neither Poverty nor Riches , hut feed me with Food convenient for me ? Has not God bled fome of you with Wealth and Opulency arid other Inftances of a profperous State, far beyond the Generality of your Neighbours? And does not every one of us enjoy far more Bene- fits, not only than we defervei for indeed we de- ferve nothing that can be called a Benefit ; but fat more than happens to many others who deferve no worfe than we ?
If, my Brethren, we fhould take but one Day; for indeed a whole Life is of too wide a Compafs for us, to recoiled: and gather together in our Thoughts all the Benefits and Bleffings of it, as the Pfalmift fays in that forcited Place, // we fhould offer to count them, they are tnoe in Number than the Sand: But if we fhould, I fay, but take one Day and refleft oh the Mercies and Benefits of it, we fhould fee eVen from that how plentifully the Divine Good- nefs is poured out upon us, at what a vaft Expencc it fupports and maintains us ; through what an ad- mirable Scene of Mercies and Bleffings we daily walk, and have them not only flowing in upon us like Rivers and Streams, but encompaffing us like an Ocean. Who can tell how much we are be- holden every Day for our Prefervation to fuperior and invifible Beings the Angels ? Who can give an
ten
on PAL cxvi. iz. 337
count of the Influence of the heavenly Bodies for making our Earth a habitable Part of the Uni- verfc ? How neceflary is the Riling of the Sun every Day upon us, for the Prefer vat ion of our Life and Health ? And if we were either much farther off from him, or his Revolutions much longer delayed, how certainly would we ftarve and periih ? What a Mercy is ic that the Elements ferve our neceffary Ufcs, and are kept in a due Temperament for that End? With what exquifite Art are our Bodies formed ? And by what a mighty and kind Power of God are they preferved for a Day from Diflblu- tion ? Had we a jufl: Senfe of this, we would be made to fay not only in the Pfalmift's Words, that wc are fearfully and wonderfully made, but we are alfo fcanully and wonderfully preferved. Who can re- count the daily Mercies that attend our up-rifing and down-lying, our going out and our coming in; that we (hare of when afleep and when awake; and that arc not only new. to us, as the Prophet fays, every Morning, but even every Moment ? Every Moment having as it were a Clufter of them hanging upon ity and fweetning it to us. The Life of Man is indeed a Thing maintained at great Coft, many Springs are opened to fupply that Stream and keep it running ; and when any one of thefe Springs is dryed up, our Life is either extinguished or rendered fo far uncomfortable. How thankrul then ftiould we be to God, who daily loads us with bis Benefits, and gives us all ^things richly and freely to enjoy, who grants us Life and Favour, and whofe kind Vtfitation preferves our Spirits ? For that indeed is amongit the Benefits of God that wc fhould by no Means forget, that he preferves our Spirits in good Order, continues with us the Blefling ©f a (ound y/9>. II. Y Mind
33^ SERMON XIV.
Mind and fuffers us not to grow either delirious or ftupid : And, with the right Exercife of our intel- lectual Faculties, preferves alfo to us the right Ufe of our bodily Senfes, efpecially our Seeing and Hear- ing, the Want of either of which is fo great an In- convenience and fo heavy an Affliction. Thefe my Brethren are fome of the temporal Mercies and Be- nefits o£ God towards us, which we mould call to Mind, in order to our perceiving whether we have retained thefe Refentments of them, and made thefe thankful Returns to God for them, that becomes us, and that a true Principle of pious Gratitude would jreadily excite us to. But then in the
Second Place, If wefhall alfo reflect on the fpiritual Benefits and Favours of God towards us, what a wonderful Profpect ihall we have opened up to us ; and what infinite Numbers of Motives and Argu- ments to challenge and excite our Gratitude, ihall prefent themfelves to our View ? Look back then, my Brethren, as far as to Eternity, and fee; how the divine Companions then flowed out towards you : What kind Thoughts and Purpofes of Love a mer- ciful God then entertained concerning you j how, put of: his infinite Wifdom and Grace, he contriv- ed the wonderful Method of your Redemption by his own Son, the Lord Jefus Chrifl: ; how he elect- ed you in him before the foundation of the World, that wejhouldbe holy, and without blame before him in Love ; and predeftinated you unto the Adoption of Children by Jefus Qhrift to himfelf, according to the good Pleafure of his Witt. O what an inconceivable BiefTmg and unfpeakable Gift of God is the Lord Jefus Chrift to the Children of Men ! God fo loved the World, that he gave bis only begotten Son into it, that whofoever believetb in him, might not pe- * ^ rifb
on Pfal cxvi. il- $5$
rifb, but have everlafting Life: But what that Jq imports, is above the Tongue of Men and Angels to tell. 'Tis a warm and fublime Doxol gy of the Apoltle, in which we have the grcateft Reafoh to join, Eph. i. 3. BleJJed be the God and Father of our Lord Jefus Chrift, who hath biejfed us v:th all' fp- ritual Rlejfmgs in heavenly Places in Chrifl: But who can explain thefe fpiritual and heavenly Blefr fings ? who can unfold the wife arch able Riches of Cbrift} But f< rely fuch as hai- fhared of lis rich and free Grace in their Conversion, by which they are feparated from the unb-l^ving and ungodly, and brought out of the wretched State in which they ly ; fuch as have fharcd of his Grace ; in their Pardon and juftincation. and are freed from the guilt and dreadful Demerit of their Sins ; fuch as have received the. Adoption of God's Children, au& are dignified, as with the Name, fo with all the Privileges of that high and honourable State -, fuch as are fanftified by his Holy Spirit, made Partakers of a new and .divine Nature, made conform to the Image of Chrift, indued with a new and divine Life, made holy in fome Meafure as God is k itjf} and fitted for the blifsfnl Enjoyment of him ; fuch, I fay, will readily own, that thefe are Befits that challenge their outmoft Gratitude, and deferve the belt Returns they can make, to God for them tvert to all Eternity. Efpecially when they cenfider in the ifhird Place, How thefe fpiritual Bleflings here are Connected with, and given as the lure Pledge of thefe eternal BlefTmgs of the fame kind that Believers fball be poflfeft of hereafter. But thefe indeed are of fo big an Import, they comprehend fuch an ineffable Glory and BleiTednefs, that to fpeak of them in the Language of mortal Men, is but to difbarage them. Y 2 The
540 SERMON XIV.
The Scripture tells ns, that Eye hath not feen, nor Bar beard, neither hath it entered into the Heart of Man to conceive, the Things that God hath laid up for them that love him s And the Apoflle, when he would defcribc them, ufes a very extraordinary Expreffion, agreeable to the fublime Way of fpeak- ing of a fublime Subject, in the 2 Cor. iv. 1 7. Our tight Jffiiftion which is but for a Moment, worketh for us afar more exceeding eternal If eight of Glory. Where he defcribes the Happinefs of the heavenly State, as a far more exceeding eternal Weight of Glory, where Hyperbole is fet upon Hyperbole, not only in the Senfe, but in the very Terms of the Text f, to denote the immenfe and inconceivable Greatnefs of the Glory and BlefTednefs of the heavenly State.
And thus, my Brethren, I have given you a Jhort and imperfect View of thefc Benefits of God towards you, which call for your moft grateful Re- turns: Well then, think on them, and compare your Practice with them, thatfo you may fee whe- ther your Gratitude and the Returns thereof have hitherto bore any Thing of a fuitable Proportion to them; and if they have not, youmuft by all Means ftudy to make better Returns for the future. Which leads me, by Way of Exhortation, to excite and perfuade you to make thefe Returns to God for his Benefits, which they indeed demand and merir, and which a truly pious Gratitude inclines and difpofes the Soul to.
What remains therefc* e is, to recommend a pious Gratitude to you; and to excite and perfuade you by fome Confederations, to make thefe Returns to pod which ye owe him for all his Benefits towards
you: I fce Vol. 1. Serm. 21. Pag. 50S and 509.
on Pfal. cxvi. iz. 341
you : And then to fubjoin a few Things by Way of Advice or Direction.
i/2. To excite and perfuade you to make thefc Returns to God which ye owe him for all bis Be- nefits towards you. i. Ye would confider that Gra* titude, in all the proper Expreflions of it, h an ex- cellent Virtue or Grace, that well becomes us and is indifpenfibly required of us. Even the Heathens themfelves had a juit Notion of the Excellency oi this Virtue, and reckoned the contrary Quality an Evidence of a bafe and fordid Mind, and the Sum or all that could be faid to a Man's Reproach; Ji dixeris Migration dixeris omnia, fays one, If you charge me with Ingratitude, you charge me with all bad Things, Gratitude is a Virtue that every generous Soul has a Senfe of, and where h is want- ing, there is nothing ingenious to be round in z Man's Bread : Yea even the Brute Creatures dis- cover fomething of Gratitude, and in this Scnfe the Lord Bacon's witty Obfervation holds true, That a Man is as a God to his Dog, which not onlyaf- fumes Courage and Boldnefs from his Prefence, but fawns on him, and attends him, and readily docs his Bidding. And to the fame Purpofe, fays the Lord in the Prophet, in the Words I have once and again cited on this Subjeft, the Ox knowetb bis Owner, and the Afshis Mafler's Crib: Indeed there feems to be no Nature or Kind of Beings wholly deftitute of Gratitude, but that of ftupid unanimat- ed Matter; and the Devils whofc Nature is fo wholly depraved, that no Degree of this or any o- ther good Quality remains with. them. But now my Brethren, it Gratitude be an excellent and valuable Principle that God has planted in our Natures, towards whom fhould it be io much exprcflcd as
Y 1 to-
341 S J R M O N XIV.
towards himfelf, our great and chief Benefactor, the kind Author of our Beings and Lives, and all our other comfortable Enjoyments ? Hence it is that in Scripture we are fo often call'd upon and excited to exprefs our Thankfulnefs towards aim, 4S particularly Pfal. c. through the whole of it : Of which Sort of Exhortations to a grateful Ac- knowledgment of God's Benefits, we have a vail Variety in this Book of Pfalms, as well as in o- ther Pares of Scripture, as will be obvious to every one of you that is in any tolerable Meafure ac- quainted therewith. And therefore I infift not on them, and fhail only mention that Injunction or Precept; of the A po (lie to this Purpofe, Col. iii. 15. And let the Peace of God rule in your Hearts, to the which alfo ye are called in one Body, and he j$ thankful. And fhall we need, my Brethren, to be much exhorted and perfuaded to fo reafonable a Thing, as that of being thankful to God for his Benefits, and (ho wing pur Thankfulnefs by all pro- , per Expreflions of it ? Is not this what Reafon, Con- fidence and Equity, as well as Gratitude requires of us? If there.be fuch a Thing as Reafon and E- quity, any plain and obvious Sentiment in which all Men agree-; any fixed Law or Rule refulting from the Nature and Order of Things, and their Rela- tions one to another, for directing and determining the Conduct of rational Beings ; muft it not be own cl to be the very firft Inftance of what is reafonable and jufl, that God who is the Author of aliother Beings, god of all the good Things they enjoy, fliould be thankfully acknowledged by them fc. all his Bene- fits towards them ; and that by all the Expreflions and Returns o Gratitude they are capable to make, or that he requires of them ? Is not this as
plainly
on Pfal. cxvi. 12. 343
plainly their neceflary and indifpenfible Duty, as it is certain to them that God is, and that they depend on him for their Being, Life and All ? Is nut this the Law of Nature as well as of revealed Religion, of which the Heathens themfelves had a Senfe, and which they mewed by thefe Ads of Homage 'and Worfhip they paid to their Gods, and particularly by thefe Sacrifices of Thankfgiving that ac Times they offered to them with fo much Pomp and Magnificence ? And how much the People of the true God have been thus employed in all Ages, is plain to any one that reads the Scriptures. Why indeed Gratitude is a chief Part of that religious Worfhip and Homage we owe unto God : The Goodnefs of God was that Per- fection of his which he defigned, after the mod illuftrious Manner, to fhew forth in the Creation of the World ; his Wifdom and Power are therein alfo vary brightly difplayed : But it is the Pfalmift's Obfervarion, Pfal. cxlv. 9. %*be Lord is good to all, and bis tender Mercies are over all bis Works : And his Wiidom and Power in the Creation of the World, as well as the Prefervation of it, may be faid to have ferved the Ends of his Goodnefs, his Goodnefs fet thefe Attributes to work. Now Gratitude is the proper Return that the Goodnefs of God requires and challenges from all the reafo- nable Creatures he has made, and parti cuiarly from the Children of Men ; according to that warm Addrefs and Exhortation that returns fo often in the cvii. Pfalm, and is the Joy and as it were the Bur- den of the Song, O that Men would praife the Lord for bis Goodnefs, and for bis wonderful Works to tbe Children of Men. According to what the Pfalmift tells us, will indeed be the Employ mem-
v4 <*
344 SERMON XIV.
of Men in whom a Principle of pious Gratitude dwells, nnd are at Pains to make juft Reflections on the Goodnefs of God towards themfelves and others, in thar forecited cxlv. Pfalm ver. 7. <tbey (hall abundantly utter the Memory of thy great Good- nefs, tndfhalljlng of thy Rtgbteoufnejs ■ they Jhall abundantly utter the Memory of thy great Goodnefs y or make it flow in Streams, as it is in the Origi- nal, that is, they (hall make their Praifes flow in diffufive Streams, to emulate, tho' not to equal the Goodnefs and Bounty of God. Let us therefore, my Brethren, dw-ll much in the Thoughts of God's Goodnefs to us, that we may be excited to cele- brate the Praifes of it j and make all thofe other thankful Returns to God for his Benefits, that a pr us Gratitude will readily prompt us to. Let ui reflect on the various Inftances of God's Goodnefs, till we find our. Hearts wanned with the Senfe of them, and be made to join with the Pfalmift in faying with a Heart full of Gratitude, What jhall J render unto the Lord for all his Benefits towards me? To which add further in the
2. Place, Ye would coniider how acceptable cur Gratitude wirh the proper Returns thereof is to G'd. Indeed it might be reckoned of the Number of his Benefits, and that a very confiderable one too, that he is pleafed to acc.pt of fuch Returns as we can make for his Benefits : Our Goodnefs extendetb fjot unto hint, our Gratitude with all the beft Re- turns of it, cannot profit him ; What are our warmed Rtfentments and Praifes, our moft pious Thoughts and Words, but like the Glowings and Hiffings of little Infe&s before him ? What are our bed Services, but weak and feeble Efforts at ibmething that is vaft'Iy above our Strength >
The
on PfaL cxvi. n. £45>
The utmoft wc can do, is bur, as it were, to aim and mean well : And yet a gracious God is pleafed to accept of our graceful Returns, as if they were of fome Worch or confiderable Ufe to him ; he reckons himfelf to be honoured, and, as it were," magnified by them ; yea and fo far pleafed as to reward them, as if they were of a very great Ac- count. IVhofo offeretb Pra'tfe, fays the Pfalmift; Pfal. 1. 25. glonfietb me ; and to him that orderetb bis Conversation aright will I (hew the Salvation of God: Big Words and mighty Things on God's Part, to be fpoken of, and annexed to fuch final! and inconfiderablc Things on our Part ! Shall the infinitely great and blefl'ed God reckon himfelf glo- rified by our Praifes ? He who has Myriads o£ bright and immortal Spirits, innumerable Hofts o£ glorious Angels, ftill furrounding his Throne and celebrating his Praifes ; and is ftill in his own Perfections infinitely exalted above all their BleffingS and Praifes : Shall he reckon himfelf glorified by the feeble Breath of fuch Worms as we are ? And fhall he promife to Jhow us the Salvation of God, Salva- tion and Happinefs worthy to have God for the Author of it ; and that for our ordering our Convex fation aright, our regulating our Steps for a little as we pafs through this evil and enfnaring World, a Thing we are bound on fo many other Accounts to do ? O how admirable is this Condefcenfion of God towards us ! And how mightily may it en- courage and engage us, as well as it does oblige us^ to honour and pleafe him with the beft Returns of a pious Gratitude we poflibly can make ? How ought it to awaken and excite us to be frequently calling upon our Souls, and fummoning all our Powers to confpire in his warm and afk&ionate
Praife,
$\6 SERMON XIV.
Praife, as you have the Pfalmift doing in that ciii. Pfaira, from the beginning. Blefs the Lord, O my Soul, and all that is within me blefs his holy Name ; blefs the Lord, O my Soul, and forget not all his Benefits, And becaufe we cannot do ic with (ufficicnt Ardor and Solemnity our fdves, we fliould, after the Example of the fame Pfalmift, invite and call in others to join with us therein, as you have him doing particularly in the xxxiv. P faint and ,3d Verfe, 0 magnify the Lord with mey and let us exalt his Name together : And in many other Places ot the fame Book of Pfalms, where we have him not only calling upon Men, but, by beautiful and elegant Profopopeias, addreffing him- felf not only to fuperior Beings the Angels, but to the irrational Creatures, to join with him in one folemn Harmony in celebrating the Praifcs of God. But then,
3. You would confidcr the fincere and refined Pleafure that accompanies a pious Gratitude, and makes the Returns to God fweet and delighttul to a Man's own Mind : With every grateful Refent- ment of God's Goodnefs that arifes in a Man's Boforn, there arifes alio a fecret Senfe of Plea- fure. 'lis a great Pleafure to a Man to think a good God has been fo kind to him ; and 'tis plea- iant to him to find the Senfe of it warming his Breaft : And when he is helped to make any wor- thy and acceptable Return, any Return that he thinks he hao Reafon to reckon fo, he has fo much Pleafure iu this, as in the Senfe of the Benefit received : For true Gratitude is a generous Thing, and it is hard to tell whether it has a greater Pleafure in receiving Benefits, or jn acknowledging them. Certain it is
that
on Pfal. cxvi. ii: %$}
that the Soul, infpired with a truly pious Gratitude, is never touched with a higher Senfe of Pleafure, than when it is enlarged and elevated, as fometimes it is, to a very high Pitch in praifing God and giving Thanks to him for his Benefits. Whence it is that Praife is reckoned, as indeed it is, fo great a Part of the blifsful Employment of Heaven : Blejfed are they that dwell in thy Houfe, they will he ft ill praifing thee, Pfal. lxxxiv. 4. He fpeaks it of God's Houfe or Temple on Earth, but it holds more efpccially true of his Houfe above, that they are bleffed who dwell there, becaufe they are {till praifing God : The Pfalmift fays to the like Pur- pofe, Pfal. cxxxv. 1, 2, 3. Praife ye the Lord, praife ye the Name of the Lord, praife him, O ye Servants of the Lord ; ye that (land in the Houfe of the Lord % in the Courts of the Houfe of our God, praife the Lord : For the Lord is good, fing Praifes unto bis Name, for it is pleafant. Indeed Gratitude in all the Returns of it, and particularly that of Praife to God, is a Source of fecret Pleafure to the Soul. It animates the Heart, warms and exhilerates the Affections, and diffufes a very ftrong and heavenly Kind of Joy throughout a Man's Breaft. Grati- tude is a Part of the angelical and divine Nature, it was that which helped the holy Angels to retain their firft Habitations and Stations, when other proud and ungrateful Spirits left and deferted them, or were thruft down from them : It is that which unites and links them to God, mines in their Faces with a Divine Chea^frlnefs, and infpires them with a heavenly Zeal to tic his Will ; makes them at- tend on him with Pleafure tc receive his Commands, $nd fly with all Expedition to execute them whi-
therioever
34$ SERMON XIV.
therfover he dire&s. And Gratitude alfo is a chief Spring and Principle of the Obedience. of the Saints on Earth, which may be confidered in the
dph Place, as a fourth Argument to recommend it to you. To obey and ferve God is what we arc all bound to ; and it is a Thing of infinite Advan- tage to us : In keeping of God's Commands there is a great Reward : And Godlinefs, as the Apofllc tells us, is profitable unto all Things, having the Protnife of the Life that now is, and that whtcb is to come : It is no vain Thing for us that we keep God's Commands ; as Mofes tells the Children of Jfrael, Deut. xxxii. 47. Becaufe it is our Life, it is the Way to Life and Happinefs, both here and hereafter : To them who by a patient Continuance in iVell doing, feek for Glory, and Henour, and Im- mortality, God promifes eternal Life. But now, as •we would defire to be obedient to God, we muft by all Means take care to maintain in our Minds a thankful Senfe of our Obligations to him: For our Gratitude and Obedience will be fure to rife and fall together ; and fuch as are not animated with a Principle of pious Gratitude, will, without doubt, be defective in all the Duties of holy Obedience ; and therefore we have thefe two put together in that Defcription of the laft Days and perilous fames, as Part of that Lift of Sins the Apoftle tells Men fliould then to a Pitch be guilty of, 2 Epift. 3S«. 5ii 2. Unthankful, unholy, as Men are unthankful, fo will they be unholy and difobedient. But then,
5. Confidcr how much Gratitude to God for Be- nefits received recommends us to his Favour, in or- der to our obtaining more and' more Ecnefits from him. God is certainly gracious to the grateful:
Gear
on Pfal; cxvi. u; 549
Gratitude keeps his Hand open, and makes him to be (till pouring out Benefits the more plentifully1. *Tis true he is kind even to the unthankful and evi(; this is the Effect of his all tranfeending Goodnefs : But holds true only as to the common Benefits of a prefent Life, and even thefc they may be fuddenly ftript of, and have Rcafon to expect it, for, as the Pfalmift fays, to the froward he will Jhew bimfelf froward, and many a Time he has done fo. But according to his Promife, and what we may reafo- nably fuppofc to be the natural Tendency of his Divine Bounty and Goodnefs, Gratitude for for- mer Benefits and Favours is what gives Men the beft Profpeft of new ones, and the beft Ground to hope and expect them : Efpecially with Reference to fpiritual and heavenly Bleflings, which indeed arc the beft Bleflings ; only, in any Meafure, to be valued by fuch as are made tor an immortal Life, and continue here but for a Moment : With Reference to fuch Bleifings it will hold, that the more grateful Returns we make to God for them, the mere ihaft we have them multiplied and increafed to fc& And, which fhould in a fpecial Manner excite u*, by Way of thankful Return to God, to make che beft Im- provement we can of his Mercies in this Life, we are told that our doing fo fliall procure to us, through the Grace of God, a proportioned Share of the in- comparable Bleflings of the Life to come: So we have our blefled Saviour telling us in the Parable of the talents, Mat. xxv. from Verfe 14. where upon the Lord's Reckoning with his Servants, he fays to fuch as had been faithful and diligent in ma- naging and improving the Talents committed to them, Well done good and faithful Servant, thou haft teen faithful over a few Sfbings, I will make thee
Ruler
|5o SERMON XIV.
tier over many things, enter thou into the Jdj vf thy Lord; whereas the Doom of the unfaithful Servant is as in Verfe 30, cafi ye the unprofitable Servant into utter Darknefs, there JhaU be weeping ' end gnafhing of Sfeetb : For as our Saviour likewise fays Verfe 29. unto every one. that hath, that hath Snproven what he got, JhaU be given, and he JhaU have Abundance ; but from him that hath not, hath not improven what he got, JloaU be taken away, e- ven that which he hath. Which leads me to ano- ther Argument to recommend religious Gratitude .to you, or to" excite you to make thankful Returns to <Jod for his' Benefits. And that is in the
6. And laft Place, To confider the fatal Confe- rences of Ingratitude towards him. Ingratitude ^towards God is a vile, fhamenil and criminal Thing, no Name can be given to it fuch as it deferves, no Defcriptions can TufHciently paint out the monftru- ous Turpitude and attrocious Wickednefs ,of it: ,The Lord himfelf fpeaks of it as a Thing that may aftonifh both Heaven and Earth that rational Crea- tures faould be guilty of it, and thereby debafc themfelves below the Brutes; and efpecially that his own People, ..who ly under many and peculiar Obligations to him, fhould deferve to have it charged upon them : As in thefe forecited Words of Ifaiah, Jfa. i. 2. where the Lord is introduced as faying, and that too as the Beginning of the wholeProphecy, fo degenerate was the Age in which the Prophet lived, and fo like unto our own, Hear 0 Heaven, and give ear 0 Earth ;. for the Lord hath fpoken, I have m nourijhed and brought up Children, and they have rebelled againft me : ^the Ox knoweth his Owner y "end the Afs his Mafier's Crib, but Ifrael doth mt , know, my People doth not confider : Ah finful Na- tion,
on Pfal. cxvi. XZ* 551
tiotty a People, laden with Iniquity, a Seed of evil Doers. Ingratitude towards God, I fay, is a vile fhameful and criminal Thing, and the Confluen- ces of it are alfo irery fatal to Men,' fotnetimes even in this Life: As you have the Prophet feprefenting it with Reference. ta the Children of Ifrael, in the following Verfcs ot the fame Chapter, in Refpect of the national Caramities that God brought upon them. But to be fure Ingratitude will be fatal to Men in the Lii to come ; there God will no more make his Sun to rife upon the unthankful and the evil, but they, (hall be caft into utter Darknefs, where fhall be weeping and gnafbhtg^f^teetb : There, for the grateful Reflections they mould have made on the Goodnefs of God while in this Life, they fhall have eternal Remorfes, accompanied with the moft exquifite Pain and Anguifh for the impious deteftable Ingratitude they have been guilty of to- wards him: There, for their Ingratitude to his Goodnefs, they fhall be fubje&ed to the direful and everlafting Revenges of his Wrath; and have verii fied in their fad and mournful Experience, what the Apoftle fays by Way of Admonition to wicked and ungrateful Men, Rom. ii. 4. Defpifefi thou the Riches of his Goodnefs, and Forbearance and Long* fuffering, not blowing that the Goodnefs of God, leadeth thee to Repentance?
I mould now in the laft Place fubjoin fome few Things by Way of Advice and Dire&ion. I ihall only mention thefe two or three Things, as it were in fo many Words.
1. It you would' be truly thankful to God for his Benefits, and make to him the Returns of a true and pious Gratitude ; then reflect much and often on thefe his Benefits : I have given you a fummary View
of
%$l SERMON XIV.
bf his Benefits, both temporal and fpiritual ; often exercife yourfelves in taking a Review of them.
2. Pray much to God, that he may endue you with a Principle of true and pious Gratitude, and maintain and increafe the fame in you. Pray earnefl- ly to God, that he may grant you the Bkffing or a thankful Heart, which is indeed a very important Bleffing ; and for which, and many other Benefits,
?ou will have Reafon to fay in the Words of the xxt, WbatfhaU 1 render unto the Lord for all bis Benefits towards me ?
3. Confider often how much a pious Gratitude contributes to qualify us for Heaven and the blifsful Enjoyment of it. Love and Gratitude are the very Genius of Heaven, the great Qualities that predo- mine and govern there : Hence it is that in the Book of Revelation, we have it To often reprefented as the blefTed Employment both of Angels and Saints above, to exprefis their Gratitude to God in exalted Praifes and rapturous Hallelujas ; and with fome of thefe let us conclude, Rev. iv. 10, 11. $ be four and twenty Elders fell down before him tbat fat on ibe ^throne , and worfhipped bim tbat livetb for- ever md ever, and cafi their Crowns before tbe tfbrone, faying, tfhou art worthy * O Lord, to receive Glory and Honour and v Power ; for tbou baft created all things, and for tby Pleafure tbey are, and wer* created. Rev. v. 5?, j o. And tbey fung a new Song, faying^ tthou art wortby to take tbe Book and to open the Seals thereof; for thou waft /lain, and baft redeemed us to God by tby Blood, — And baft made us unto our God Kings and Priefts : Ver. 11, 12, 13. And 1 beheld, and I beard tbe Voice of many Angels round about the throne,— and tbe Number of them
was
on Pfal. cxvi. ill %$$
was *ten thou/and Times ten tboufand, and thoufands of thoufands, faying with a hud Voice , Worthy is the Lamb that was flam, to receive Power ', and Riches, and IVtfdom, and Strength, and Honour, and Glory* and Bleffmg : —Blejpng and Honour, and Glory and Power be unto him that fitteth upon the Throne ^ and unto the Lamb for ever and ever. Rev. vii. p, 10, ii, 12. After this 1 beheld, and to, a great Multi- tude, which no Man could number, of all Nations and Kindreds, and People, and fatigues, flood be- fore the Throne, and before the Lamb, clothed with white Robes, and Palms in their Hands : And cried with a loud Voice, faying, Salvation to our God who fitteth upon the Throne, and unto the Lamb. And ati, the Angels food round about the Throne, and about the bidders, and the four Be aft s, and fell before the Throne on their Faces, and worfhipped Gody Say- ing;fAmen:Ble£ingand Glory, and IVifdom, and Tbankfgiving, and Honour, and Power, and Might be unto owl God for ever and ever. Amen. Rev. xix. i, 2. 1 "-heard a great Voice of much People in Heaven, faying, AUeluja, Salvation, and Glory^ and Horiour, and Power unto the Lord our God; for true and righteous are his Judgments. Ver. 5 , 6. And a Voice came out of the Throne, faying, Pratfe our God all ye his Servants, and ye that fear him, both fmall and great. And 1 heard as it were the Voice of a great Multitude, and as the Voice of many Waters, and as the Voice of mighty Thun- drings, faying, AUeluja : For the Lord God omni- potent reigneth.
May the Lord by his Grace enable us to have cur Converfation in Heaven : And, when he has fulfilled (ill the good Pleafure of his Goodnefs, malre us happy, for ev«r in that bleffcd Society, where we
Vol. II. Z ibaU
J54 SERMON XIV.
(hall join in thefc Hallelu jas ; and fing, Unto him that loved us, and wafbed us from our Sins in bis own Blood, and batb made us Kings and Priefts un- to God and bis Father, to bim be Glory and Domi- nion for ever and ever. To whom with the Father and Holy Spirit, one God, in whofe Prefence we hope to be happy for ever, be Glory and Honour, Dominion and Praife, for ever and ever. Amen.
SER
ist
SERMON XV.
Rom. xv. 13.
Now the God of Hope Jill you with aU Peace and Joy in believing^ that ye may abound in Hope, through the Power of the Holy Ghoft.
HESE Words are a Prayer which the Apoftle Paul, the Author of this Epiftle, addrefTes to God in Benalf of the believing Romans, in whibh we have to obferve, 1. The Title or Compellation ' by which he ad- drefTes God, The God of Hope. 2. The Prayer it- felf, rhat the God of Hope might fill them with aU Joy and Peace in believing, and that they might abound in Hope through the Power of4he Holy Spirit.
1. We have to obferve the Tick or Compellation with which the Apoftle addrefles God in this v Player, fthe God of Hope : A very fweet and en- dearing Title indeed, and which imports thefe two Things tfpecially.
Z* 1. That
%$6 SERMON XV.
i. That God is the great Object of the Hope of his People ; whofe Perfections, efpecially his Good- nefs, Power and Faithfulnefs, and his Promifes founded on them, give all Encouragement to his People to hope in him.
2. That he is the Author and Producer or" this Grace of Hope in the Souls of his People, "by the powerful Operation of his Holy Spirit, according to what is faid in the laft Claufe of the Vcrfc, ibat ye may abound in Hope through the Power of the Holy Ghoft: For the firfl Produ&ion as well as fu- ture Increafe of this and of all other Graces in the Soul, is owing t« the Operation of God's Holy Spirit- Now this is a very fweet and endearing Com- pellation, the God of Hope ; and fuch as gives the believing Soul mighty Encouragemenc to rurn its Eyes towards him in all its Exigencies and Straits. He is tb$ God of Hope, and fhall he bear this Title more than any others in vain ? Have we not all Encouragement to hope in him, who to invite and engage our Hope, ftiles himielf the -God of Hope. But pafling this :
In thefe Words we have the Apoftle's Prayer in Behalf of the believing Romans, tfbat the God of Hope Plight fill them with all Joy and Peace in believing and that they might abound in Hope by the Power of the Holy Ghoft. Tis the firit Part of this Prayer, that I am now to infill on, tfbat the God of Hope might fill them with all Joy and Peace in believing : Not with a little Joy and Peace, but with all Joy and Peace, that is with great Abundance thereof. He fays both Joy and Peace, becaufe they common- ly go together, and in the prefent Cafe we may take them, as denoting one and the fame Thing, to wit,
aa
V
on Rom. xv. I}. «. 357
an inward folemn Ddight arid Satisfaction of SouJ, refulring from fcheExercife of a true and lively Faith in Chrii, or the Senfe that a true Believer has there- of in his own Mind : Great Joy and Peace in be- lieving.
What I obferve from tfiefe Words is that true Faith or Believing is the Source and Ground of great Joy and Peace to the Soul. In difcourfing on which Subject I (hall do thefe Things. I. I (hall, briefly confider that believing which is the Source and Ground of great Joy to the Soul. II. I (hall prove and illuftrate the Truth, that true Faith or Believing is the Source and Ground of great Joy to the Soul j or (how you both that it is fo, and how it comes to. be fo. III. I (hall^confider that Joy that refults from believing : i . By touching fomq of the Qualities of it. 2. By hinting fome of the Ways by which it exerts and (hews itfelf, 3. By hinting fome of the Times when more efpecially the believing Soul is filled with this Joy. And in the IV. and iaft Place, Shall make fome Improvement of the Whole.
I. I (hall briefly confider that Faith or Believing* whicii is the Source and Ground of great Joy and Peace to the Soul. And in the
1. Place, it may well be fa id that Faith, as it re- fpects the whole of Divine Revelation contained in the holy Scriptures, is the Source and Ground of great Joy to the Soul, to wit, when a Man, on good and folid, rational and convincing Grounds, comes to be firmly perfuaded of the Truth and Cer- tainty of this Revelation, or that the Things con- tained in the holy Scriptures are indeed a Revelati- on of the Mind and Will of God, both as to the Things we are to believe and do. Our prcfent State Z 1 is
558 SERMON XV.
is fuch, by Reafon of the natural Blindnefs of our Minds, as makes us (land in Need of fomething more thar> the mere Light of Nature to diredt and guide us, as to the Belief and Pra&ice of many Things of the greateft Moment and laft Confequence fx> us : And for want of this it was, that the Gentile Nations went fo far aftray, were fo much in the Dark as to the Nature of God and the right Way <rf worfhipping him ; had fo confufed a Notion, .and fo unfixed a Belief of a future State ; and erred fo far even from the Pra&ice of moral Virtue in many Points of it, of which they made no Account, and they were intirely at a Lofs as to the Way of ap- pealing God and making Attonement for their Sins, tho' that be a Matter of the greateft Moment and Concern to Mankind. Now, when a Man has read the Scriptures, efpecially thofc of the New Teftament, in which thefe Things are fo plainly opened up and made known, and comes to a fixed Perfualion, that the Account which the Scriptures give of thefe Things, is a true Revelation of the Mind and Will of God thereanent ; even this his Faith or Believing muft be the Ground of great Joy and Peace to him, in as much as he comes to a Certainty as to thefe Matters that are of the greateft Moment and laft Confequence to him. Apd no doubt this was one Ground or Source of the firft Chriftians their Joy in believing, efpecially iuch of them as were converted from heathenifh Ignorance and Error : But by Faith or Believing in the Text, I choofe in the '*
* V Place, chiefly to underftand that Faith l^hich has Jefus Chrift for the Objeft of it, that ffajdV which" is juftifying and faving, or by which i\xi Soul ejabraces him for a Saviour.
on Rom. xv. 13. 359
And this Faith, in the firft Place, confifts in giving a full Affent to all thefe Truths that arc re- vealed^ and recorded in the holy Scriptures concern- ing the Lord Jefus Chrift, and his being the Saviour of the World ; Efpecially touching his Natures and Perfon ; the Promifes that went before of him from the Beginning to the Fulnefs of Time, when he came into the World for the Accomplifhment of them, by his Incarnation, Life, Death, Reiurre&i- onand Afcenfion into Heaven, and his Exaltation and IntercefHon there.
2. True faving Faith coqfifts in a hearty Choice and Acceptance of Chrift, to do the whole Work of a Saviour and Redeemer for us. For true faving Faith, dwells in the Heart as well as in the Head of the Believer ; it is an Aft of the Will as well as of the Underftanding : With the Heart Man belie<vetb unto Right eoufnefsy fays the Apoftle, Rom. x. io. Now this Choice and Acceptance of Chrift for a Saviour is produced in the Soul by the Holy Spirit of God, awakening a Man's Confcience, and mak- ing him fee his utter and inevitable Mifery by Rea- fon of Sin, and the Wrath of God that is due to him for it : And when with the Sight and Senfe of his Sin, he alfo difcovers to him the All-fuificiency of Chrift for being a Saviour, his equal Ability and Willingnefs to fave him. And then the Sinner, en- couraged by the Promifes, moves towards Chrift, and with humble Boldnefs makes its Addrefs to him: Neceflity Lord makes me urgent, I am un- worthy but I muft adventure, Let not my Lord he angry and I will [peak ; lama poor diftreffed Sin- ner who flee to thee for Help ; the Avenger of Blood purfues me, I muft, I muft to the City of Refuge ; I have heard of the King of Ifrael that he is a Z 4 merz
$6o SERMON XV.
merciful King; O receive and ihelter a poor forlorn Criminal who flies into thy Protection : Thou haft invited all fuch to come unto thee, Come unto me all ye that labour and are heavy laden, and I will give you Reft; Behold J come unto thee for thou art thee Lord my God. After which the Soul comes clofe, as it were, to Chrift, and by the Arms of Faith embraces him in the Promifes : Yea Lord thou art my Lord, I take thee for my Almighty Saviour ; and Life nor Death mall never feparate between thee and me. And then in the
3. Place, Follows another Ad of Faith, which is commonly called Reliance ; by which the Soul devotes itfelf to Chrift; and rolls the Weight and Strefs of all its Concerns over upon him : Saying in thefe or the like Words, Behold I refign my felf Soul and Body unto thee, and take thee tor.my God, my Lord, my Saviour and All ; I venture my Soul on thy all-fufficient Merits, here I throw cut the plight Anchor of my Soul, J know in whom I have believed, this God is my God, he Jhall be my Guide even unto Death ; tfhou will guide me with thy Counfel while here, and afterwards receive iw unto Glory.
This now is the fhort Account I thought proper to give you of Faith or believing in Chrift, previous- ly to what is further to be faid from the Text : \ proceed therefore to the
II. Thing propofed, namely to prove and illu- ftratc t-he Truth obferved from the Texc, that true Fajth or Believing is the Source and Ground of great Joy to the Soul, or to fliow both that it is fo, and how it comes to be fo. And,
1 . That it is fo will appear from what is teftificd
concerning Believers ia the holy Scriptures : As
* parci-
on Rom xv. 13. $6t
particularly thefe firft Converts, Acls ii. 46. of whom it is there laid, Sthat they continuing daily with one Accord in the I'emple ; and breaking Bread from Houfe to Houfe, did eat their Meat with Glad* mjs and Singlenejs of Heart : The Ethiopian Eunucb% of whom it is faid, AcJs viii. 39. that after he was inftru&ed and made to believe with all his Heart% and was baptized by Philip, he went on his iVay rejoicing: The Jaylor, of whom it is faid, Atls xvi. 34. That after his Converfion he brought the Apoftles into his Houfe \ and fet Meat before them9 and rejoiced, believing in God with all his Houfe: Aftsxiii. 52. it is faid the Difciples, or new Con- verts at Antioch in Pifidia, were filled with Joy and with the Holy Ghofi : The Apoftle Paul fays to the Philippians, Phil. i. 25. / know that Ifhall abide and continue with you all, for your Furtherance and Joy of Faith : The Apoflle Peter, 1 Epift. Chap. I fpeaking of thefe who are kept by the Power of God through Faith unto Salvation, adds Verfe 6. where- in ye greatly rejoice ; and it is very remarkable what he fays of them with Reference to Chrift, in the 8 th Verfe, If horn having not fe en ye love, in whom thd> now ye fee him not, yet believing ye rejoice with Joy unfpeakable and full of Glory. And may I not appeal to the Experience of all true Believers to this Day, that they have greater Joy and Peace in be- ■ lieving, than in being poflefl of all that the whole World could other wife afford them ? But I proceed to fhow,
2. How it comes to be fo ; or whence it is thaC true Faith or Believing in Chrift, is the Ground and Source of great Joy and Peace to the Soul. And,
1. It
jtfl SERMON XV.
i. It proceeds from the Senfe that the Believer has of his having efcaped all the frightful Danger that he was expofed to before he did believe. There is nothing that affects Men with greater Joy than $heir being delivered from great and imminent Panger : When the Children of Jfra$l were deliver- ed at the Red-fea, from Pbaraob's Hofts that pur- fued them into the midft of the Sea, they fang the Song of Praife, which ye have recorded, Exod. xv. to exprefs their Thankfulnefs and their Joy : When the yews were delivered from the impendant Stroke £bat Hainan's Cunning and Malice contrived againft them, tbey bad Li%bt, and Gladnefs and *ioyy as 'tis faid, Eftber viii. id. Even fo, the be- lieving Soul, when it reflects on the dreadful Wrath ci an offended God that it was expofed to, the dreadful Rifque that it did run of being fwallowed up of endlefs Woes and Miferies, but from which it is now delivered by its believing in Cbrift, it cannot but be filled with unexpreffible Joy and Peace in be- lieving. Suppofe that a Criminal under the Sen- tence of Death, and brought to the Place of Exe- cution ; then, when his Neck is laid on the Block, and he expe&s nothing but the fatal Blow, how joy- ful would he be to receive a Pardon ? Suppofe me a Man who,, with great Jeopardy, has efcaped Shipwreck, when he has got fafe afhore, with what Joy does he look back on the raging Sea, and bear the roaring Sound of the Temped ? Even fuch is the Joy of the Believer, when by his believing in Chrift, he perceives that he is faffed from Death to Life, and that tbere hno more Condemna- tion to him, that the Sentence of the Law is re- verfed, that the Storm of Divine Wrath is blown over, and that he has no more to dread from an
offended
or? Rom. xv. 1 5. J(J|
offended and angry God, who now befpeaks him as in the comfortable Words, If a. liv. 7, 8, 9, io. For ajmall Moment have Iforfaken theey but with great Mercies will 1 gather thee : In a little Wrath. I bid my Face from thee, for a Moment ; but with everlafting Kindnefs will I have Mercy on thee% faith the Lord thy Redeemer : For this is as the Waters of Noah unto me ; far as I have fworn thai the Waters of Noab fhould no more go over the Earthy fo have I fworn that I would not be wroth with thee, nor rebuke thee : For the Mountains Jball depart, and the Hills be removed, bnt my Kindnefs Jball not depart from thee, neither Jball the Cove- nant of my Peace be removed, faith the Lord, that hath Mercy on thee. O what Peace and Joy ] fay muft arife in the believing Soul from a Senfe o£ ail this ? None can have a right Senfe of it, bug luch as know it by Experience.
2. Believers have great Joy and Peace in believe ittg, from a Senfe of the many great and good Things they are pofTeiTed of by their believing iri Chrift. It would take a long Time, if indeed any Time would fuffice, to give a Detail of thelf Things. They are poffeft of Chrift himfelf, and he furely is the Pearl of great Price ; and in them that believe in him is verified what our Saviour fays in thefe two Parables of his, Mattb. xiii. 44, 45, 46, ^be Kingdom of Heaven is like unto a ureafurehii in a Field, the which when a Man hath found, he bidetb, and for Joy thereof goeth and felleth all that he has, and buyeth that Field : Again, the Kingdom of Heaven is like unto a Merchant Man feekmg goodly Pearls, who, when he hath found one Pearl of great Price, he went and fold all that he bad a\id bought it.
By
f&4 SERMON XV.
By their believing in Chrift they are brought into a State of Juftification, and are bleft with the free arid gracious Pardon of all their Sins. And O what a valuable Bleffing is that, efpecially to the Soul that labours under a Senfe or Sin ; P/al. xxxii. i,-2.- Blejfed is he wbofe tfranfgrejfion ts forgiven, whofe Sin is covered; Blejfed is the Man unto whom the Lord imputetb not Iniquity.
By believing in Chrift they have Peace with God, and a gracious and a welcome Accefs to him: Rom. v- i, 2. ^therefore being juftified by Faith, we have Peace with God through our Lord Jefus Chrift ; by whom alfo we Accefs by Faith into this Grace wherein we ftand, and rejoice in Hope of the Glory of God. Yea by their believing in Chrift they are brought into the fweet and dear Relation of Children to him : They are very remarkable Words, thofe of Chrift to Mary after his Refur- redion, John xx. 1 7. where, fays he to her, Ge to my Brethren and fay unto them, I afcend unto my father and your Father, and to my God and your G$d. As God is fliled the God and Father of our Tuord Jefus Chrift, fo is he the God and Father of all true Believers in and through the Lord Jefus Chrift ,• And what can more rejoice the Hearts or Believers than to have Chrift calling them his Bre- thren ; and giving them to know that they have one Father, and one God with himfelf ? My Fa- ther and your Father, my God and your God. O ! what Honour is hereby conferred on Believers ? And what a happy Privilege arc they poffeft of ? How may this affure them of the Love and Favour of God, and his deareft and tendereft Love, his fatherly Love ? A nd how can they be aflured of this without having great Joy and Peace in believing ?
Again,
"X
on Rom; xy. if: Jd^
Again, Believers by their Faith in Chrift arc made like unto God their heavenly Father, trfc firft and beft of Beings. At the fame Time that they believe in Chrift they receive the Gift of the Holy Spirit, who renews them in the Spirit of their Minds, and repairs the Image of God upon their Souls : And muft not this alfo be Matter of great Joy to the Believer, to find himfeif made Partater or a new and Divine Nature ; to fee the Image ©f God brightnirtg upon his Soul, the Beauties of HtiH- nefs difplaying themfclves" upon his Heart ? So a3 he can join himfeif with the Apoftle, and thofe of whom he fpeaks, 2 Cor. ill 18. IVe all with open Face, be- holding as in a Glafs the Glory of the Lord, art changed into the fame. Image \ from Glory to Glory , as by the Spirit of the Lord.
To add no more ripon this Head, Believers by their Faith in Chrift have a Right and Title to Heaven and eternal Life, to a Kingdom and a Crown of Glory ; to an Inheritance incorruptible tiftd undefiled, apd that fadeth not away, referred in the Heavens for all them who are kept by the Power of God through Faith unto Salvation.- And muft they not have great Joy and Peace, who have a fure Title to an eternal Felicity, a Happinefs as large as their Wifhes, and as lading as their Souls ; confiding of thefe Things which Eye hath not fetit% nor Ear heard, nor the Heart of Man been able to conceive, how great and how good they are > What a glorious Profpeft does the Believ&'s Faith in Chrift open up to him ? He may lookback, and fee how dear he was to God when he laid the Scene of his eternal Purpofes and Decrees, and made Choice of fuch as he ordained to eternal Life : He may fee how dear; he was to the blefled Re- deemer
SERMON XV.
^kcmer from that Eternity too, when his Delights were with the Children of Men, and he chearfully undertook the Work of their Redemption. He may look upon himfelf as peculiarly concerned in all the Adminiftr*tions of Divine Providence fince the Beginning of Time ,• one of thofe for whofc •Sake the World was preferved, and all thcfe Revo- lutions brought about in it, that God faw proper in order to the Accomplifhment of his eternal De- crees for the Salvation of his Elect ; one on whom God had his Eye in all the Promifes he made of a Saviour to appear m the Fulnefs of time: And one whom the bleffed Redeemer had upon his Heart in all the Tranfa&ions of his Life, Death, Refur- f e&ion and Afcenfion into Heaven : One whofe Name was in his Commiflion, that none of thefe whom the Father had given unto himfhould be loft : One whom Providence is engaged to watch over in all the Steps and Periods of his Life and Pil- grimage on this Earth, and to make all things work for Good to him in the End : One to whom the Angels tninifter ; and whom the Devils cannot touch, except in fo far as they have a Permiffion ftom God, for the Trial of his Faith and Patience : One who has the Holy Spirit given to him, for a Guide and Comforter ; who will be as a Voice behind him, faying, This is the Way, walk in it, will ne- ver leave him nor forfake him, till he has performed -what concerns him ; who will guide him with his Coun/el while herey and afterwards receive him into Glory. And now, my Brethren, are not thefe mighty Grounds of Peace and Joy to the Believer ? And when thefe Advantages flow from and accom- pany his Faith in Chrift, mull he not have great Star and Peace in believing. ' idly, The
m Rom. til 15. %&}
3. The Joy and Peace of believing, arifes from, or, if you wifl, confifts in, that inward Quictnels of Confcience that accompanies or enfues upon be* lieving. When the Confcience is awakned, efped- ally to any Pitch, it makes a Man a Magor-Miffa- bib, fills him with Fear round about, and makes bim a terror to himfelf: He is frighted, he is pain* ed, he is in Agony, and made to fay with hoty Hamany Pfal. lxxxviii. 15. I am qffli&ed and rea- dy to die ', from my Toutb up; while I fuffer thy terrors lam diftracJed; or with the Pfalmiit, Pfal. vi. from the Beginning, O Lord rebuke me not in thine Anger, neither chaften me in thy hot Difplea- fure ; have Mercy upon me, O Lord, for I am weak; O Lord, heal me, for my Bones are vexed; my Soul is alfo fore vexed, but thou, O Lord, bow long? O ! 'tis a terrible Storm that an awakened Confer- ence fometimes produces in the Soul : But this Storm is turned into a Calm, by the Sinners being led to Chrift, and made to believe in him, which indeed is the only Thing that can do it, and \t can do it effectually; according to the Anfwer which the Apoftles PUul and Silas made to the frighted Jaylor, Sirs, What (hall J do to be faved> Believe in the Lord Jefus Chrift, and thou fhalt 1$ faved. When this Storm of an awakened Confci- ence is by this Means turned into a Calm, O ! what Joy and Peace has the Man in believing; With what Pleafure does he then befpeak his own Soul, in the Ffalmift's Words, Pfal cxvi. 7. 8. Return into thy Reft O my Soul, fir the Lord both dealt bountifully with thee ; for thou baft delivered my Soul from Death, mine Eyes from £ears% ani fny Feet from falling.
4 &**& Jhi
J<58 SERMON XV.
^tbly, The Joy and Peace of believing proceeds from the inward Renovation of Heart that accom- panies believing, or from the Senfe that the Belie- ver has thereof. BeforeBelieving, or before Conver- fion, which is all one, the Soul is all out of Order ; the woeful ErYe&s of the Fall (lick to it ; it is both difabled and deformed, it has loft its original Strength,' Vigour and Beauty : But when a Man believes in Chrift, he at the fame Time receives the Gift of the Holy Spirit, to renew him in the Spirit of his Mind, to make him a new Creature, Partaker .of a new and divine Nature. And mufc not this afford the Believer a mighty Satisfaction and Joy to find his Nature recover fomething of its original Rectitude ; to find new Health, Vigour and Beauty returning to his Soul ; to find his dif- 'jointed Faculties as it were replaced; to find new Life come into bis dry Bones , fo as he is made to live, live truly and fpiritually, and fo as to anfwer in fome good Meafure the End ot his Being and .Creation ? What a mighty Joy ruuft it be to him, to find a bleffed Work of San&ificaticn begun in him, to fee thclmage of God imprinted on his Soul.
^thly, The Believer's Joy in Believing proceeds from the Senie that he has of doing a Thing fo right and acceptable to God, as well as advanta- geous .to himfelf, as to belie ve; in Chrift is. And this is bis Commandment, fays the Apoftle John, i Ep. iii. 23. that we (hould believe on the Name of his Son Jefus Chrift : This is his Commandment, his great gofpel Commandment, without obeying him in this, we cannot obey him aright in any o- ther of his Commandments. And how acceptable our Faith is to him, is plain from what the A- poftle fays concerning Abraham^ Gal iii. 6. Abra- ham,
on kom. xv. i£. j^p
ham believed God, and it was accounted to him for Rigbteoufnefs : To whlci Purpofe alfo may be ap- plied thofe Words of our Saviour to ifbomds, John xx. 19. Thomas, becaufe thou baft feen me, tbou haft believed ; bleffed are they that have mtfeen, and yet have believed. Now when the Believer thinks on this* how much it is his Duty to believe, and how accep- table his believing is to God, it cannot but add tc* the Joy and Peace that he has in believing.
I fhall only add in the fixtb Place on this Head, that the Believer'* Joy and Peace in believing pro- ceeds from the Infufion of the Holy Spirit. The A-* poftle prays for the believing Romans in the Text* that God might fill them with all Joy and Peace in believing through the Power of the Holy Ghoft. The Holy Spirit infufes Joy and Peace into the Hearts of Believers upon their Believing : Befides the Joy and Peace that arifes from the Nature of believing itielf, the Holy Spitit fuperadds his Joys, as a Tes- timony of God's Acceptance of the Faith of Be- lievers, and to encourage them in a Thing that i& fo well-pleating to God.
But I now proceed in the III. Place to confided this Joy and Peace of believing. Ftrft, By touching fome of the Qualities of it. A tid
1. It is a great Joy. Now the God of Hope fill ybu with all Joy i It is a Joy that may well fill the Room of all other Joys. And fo the holy Man, the Prophet Habakkuk, tells it did with him, Al- tbo' the Fig Tree fhould not blcjfom, neither ft: all Fruit be in the Vines ; the Labour of the Olive Jhall faill, and the Fields fhall yield no Meat ; the Flock Jhall be cut off from the Foldy and there floall be no Herd in the Stalls ; yet will I rejoice in the Lord, J will joy in the God of my Salvation : And fays the
Vol. IL A a Angel
370 SERMON XV.
Angel that intimated our Saviour's Nativity to the Shepherds, Behold I bring you glad hidings of great Joy, which Jball he unto all People, to wit, who believe in him. The Joy of Believing is a great Joy in any Degree of it, but efpecially when it rifes, as often it does with true Believers, even to Tranfport and Extafy : According to what the Apotile Peter fays in thefe forfeited Words, Whom having not feen ye love, in whom thoy now ye fee him not yet be- lieving, ye rejoice with Joy unfpeakable and full of Glory.
i. The Joy that Believers have in believing is a pure Joy. It is not like the earthly muddy Joys of Men, that have always a Mixture of Alloy attend- ing them ; efpecially iinfui Joys, that have common- ly as much of a Sting as ol Honey in them : But the Joy of believing is a pure and lincere Joy; they who have the Experience of it, may be faid to drink of the pure River of Water of Life, that pro- ceeded out of the ^throne of God, and efthe Lamb^ Rev. xxii. i.
3, The Joy of believing is an invigorating ftrengthning Joy to the Soul. 'Tis the Obfervati- on of the wife Man,Prov. xiv. 1 3 . Even in Laughter the Heart is forrowful, and the End of that Mtrth is Heavinefs : But it is not fo with the Joy of believ- ing, the more a Man has of it, the more is his Heart refrefhed, and his Spirits revived and invigo- rated. In this it partakes of the Nature of the Joys of Heaven, which as they ravifh, fo they ftrengthen the Soul to be more and more raviihed by them.
4. The Joy of believing is a folid Joy. Let the Sccpticks fay what they will, it has nothing of Ima- gination and Fancy mixed with it; it is no Whim
or
on Rom. xv. 13. 371
or Delufion, but a real (olid Joy. As there is % Reality in Faith or Believing, fo there is a Reality in the Joy and Peace that proceed from it : As Faith, fo the Joy that proceeds from it, has a fure Foundation to ftand upon, the Purpofes of God, the Promifes of God, the Covenant and the Oath of God, and the whole Mediation of the Lord Jefus Chrift ; according to that of the Apoftle, Rom. viii. 53, 34. Who (hall lay any Thing to the Charge of God's Ele£i ? It is God that ■ juftifieth , Who is he that condemneth ? It is Chrift that died, yea, rather that is rifen again, who is even at the right Hand of God, who alfo maketh lutercejfion for us. Thefe are the Pillars of our Faith, and they are alfo the unfliaken Grounds of our Joy in believing.
5. The Joy of believing is a peculiar Joy, the peculiar Privilege of Believers, and this Joy Strangers intermeddle not with. Thefe Things write we to you that your Joy may be full, fays the Apoftle John to Believers, i Ep. i. 4 : But as tor Unbelievers, they have no Part or Lot in this Matter. And with Re- ference to this Joy, we may underftand thefe Words of the Lord, If a. lxv. 13, 14. Behold, my Servants JJiall eat, but yejhall be hungry ; behold, my Servants Jhall drink, but ye (loaU be thirfiy ; behold, my Ser- vants Jliall rejoice, but ye JJoall be aJJjamed ; Beholdy my Servants Jlo all Jing for Joy of Heart, but yejhall cry for Sorrow of Heart, and Jhall howl for Vexation of Spirit : At lead fo ihall it be in the End, when thefe who are deftirute of Faith in Chrift, fhall alfo be deftitute of the Joy that refults from thence, and find themfelvcs in a wretched Pafs for the Want of it.
The Joy of Believing is a lading Joy, it lads ss
ldng as Faith, as long as Lite ; And even when
A a 2 bah
371 SERMON XV.
both thefe are at an End, it enters with the Be- liever into the Joy of bis Lord, and mingles itfelf with thefe overflowing Joys ot immediate Vidoa and Fruition, which are the happy Portion of the Saints above ; tor even there, the Urork of Faith and La- bour of Love will be remembered to add to the Be- lievers eveiiafting Joy.
But for further opening up to you this 'Joy of be- lieving, I am idly, To hint to you fome of the Ways by which it exerts and (hows itfelf. And
i. It exerts itfelf in Acts ot Praife and Thank- ful nefs to God and the Redeemer ; whofe infinite Grace has given fuch happy Occ (ion both to be- lieve, and to have Joy in believing. When the Be- liever's Heart is full of this Joy, it cannot but vent it felf in chearful Praifes and Thankfgivings, faying with the Church, Ifa. Ixiii. 7. / will mention the LovingKindnefs of the Lord,and thePraifesoftbeLord according to all that the Lord batb beftowed on us ; and the great Goodnefs towards the Houfe of Jfrael, which be hath be flowed on them, according to bis Mercies , and according to the Multitude of bis Loving kind- neffes : And that Song of the Virgin Mother, Luke i. 46. My Soul doth magnify the Lord, and my Spirit bath rejoiced in God my Saviour ; for he that is mighty batb dene great things to me, and holy is his Name.
2 This J oy in belie ting exerts itfelf in A ds of Love to God and to Ghrift. For the Joy of believing is a Joy that warms the Heart ; and when a Man is under the lively Influence of*it^h«.catinot ^ut rove the blefTed Author of if. This is" a natrirafCohfequence of that Ingenuity and Gratitude, that Grace plants in the believing Soul ; that is the Fruit of Faith, and flou- riihes and abounds moil when under the Influence or the Joy cf believing.
3. The
on Rom, xv. 1 3. 375
5. The Joy of Faith exerts itfelf in Ads or Re- Agnation and Self- dedication to the Lord. The believing Soul, when it is at any Time more under the Power of this Joy, thinks it can never often enough and heartily enough devote it fclf unto the Lord ; when it has done with one Ad of Resigna- tion, it calls on itfelf to make another ; and had it a thoufand Souls, a thoufand Hearts, a thoufand Lives, it would furrender and devote them all to him.
' 4. The Joy of believing exerts itfelf in Ads of chearful Obedience to the Will of God. The true Believer, even from the Joy that he now finds in be- lieving, looks upon himfeU as lying under fuch Obli- gations to his God and Redeemer, as that he cannot, without being guilty of the greateft Ingratitude, but do what ever is in his Power to pleafe and honour him, and particularly to obey his holy and righte- ous Commandments.
5. The Joy of believing exerts its felf in Acts of Love and Charity towards thofe who are Partakers of the fame common Faith, as it is faid of the Jews in Efthers Days, that after their Deliverance from Hainan's Confpiracy, they had Days of feafting and Joy, and of fending Portions ts one another, nnd Gifts to the Poor. And what was it but this Joy of Faith, the Joy in believing, that made the rirft Cbnftians fo charitable and kind one to ano- ther, fo as they bad all Things common.
6. The Joy of believing exerts itfelf in Ads of Pity towards thofe who are yet in an unbelieving State, arid have no Tafte or Senfe of this Joy. The Joy of believing is of a generous Kind : It has its own firft Rife from the Divine Benignity, and it difpofes £l)c Bqljcver to pity thofe who are. Strangers to it,
A $ } and
374
SERMON XV.
and to wifh and pray for a Change of their State.
The third and laft Thing under this Head, is to tell yon of fome of the Times and Seafons when the believing Soul is more efpecially filled with this Joy.
And in the firfi Place, it ufually has a more full and affecting Senfe of this Joy at the Time of its fii ft believing. Things new are ufually moit furprifing, and if they be very good as well as new, they fill the Soul with a Surprize of Joy. And the Believer at his firft Converfion, having many new furprifing Views or Things he had little or no Notion of be- fore, which the Scripture expreffes by a Man's being bought 'otff of Darknefs into God's marvellous Light ; and having then alfo many new and ftrong.Impreffions or" Things he never felt before, made upon his Heart, which the fame Scripture exprefles by a Man'j hav- ing taft'ed of the heavenly Gift, his being made a Partake? of the Hvly Ghofi, his having tafted the gcoa // ord of God and the Powers of the iVorld to cothfi this makes his Joy in believing to be the more ftrong, and full and raviining. befides that the Holy Spirit is wont then alfo to give the fulkr Com- munications of his Joys, as well as the Affiftances of his Grace, for endearing the Way of th<* Lord to the young Believer and Convert, and con- firming him in the State he is newly entered on. As there was a larger Efiufion of the Holy Spirit in the Beginning of the Gofpel, and firft Days of Chii- ftianity ; fo there ufes to be at the Time of a Be- liever's firft Converfion, and firft entring on Jiis Chri- stian Courfe.
2. Believers are wont more efpecially to be filled yarn the Joy of believing, upon their Recovery,
through
on Rom. xv. i£. 375
through the Grace of God from dcepBackflidings: For now their firft Converfion is as it were acted over again, now they have the fame Fears and Sor- rows for their Sins ; and now when their Faith, after much Labour and trains,, brings them in the Intimation or Perfuafion of Pardon, they have the fame Joy in believing as at firft.
3. Believers are more efpecially filled with the Joy of believing, when they come wading out of the Darknefs and Horrors of Defertion. When after a long and weary Time, in which they have been made to cry out, Will the Lord caft off for ever ? And will he be favourable no more ? Is his Mercy clean gone for ever? Doth his Promife faill for evermore ? Hath God forgotten to be gracious ? Hath he in Anger ftiut up his tender Mercies. ? When, I fay, after a long Time of fuch deep De- fpondency and weary Complaints, the Believer's Faith gains the Afcendant again, and he can lay claim to the Favour ot his God as before ; then, I fay, he. has great Joy and Peace in believing.
4. Believers are more efpecially filled with the Joy of Believing, when they are called to Suffer- ing tor the Sake of Chrift ; according to what was wonderfully verified in the firft Chriftians, as alfo in the Cafe of his People and Servants, who have been called to Sufferings in After-ages : For what elfe was it, but the Joy of Believing, that made them fuffer fo undauntedly, and defpife all the Tor- tures that the Cruelty of their Enemies could put them under ? Yea, even in ordinary Sufferings and Afflictions, the People of God are called to endure inSubmiflion to his holy Will : Such as have the Experience of the Life ofGodlinefs will readily own, tj*at then commonly they have moft Joy and Peace
A a 4 U
yj6 SERMON XV.
in believing-, this being a Cordial, that their gra-r pious God and Redeemer affords them for their Support and Comfort in the Time of Affliction.
5. Believers have been ip ufe to be more efpe- cially filled with the Joy of believing at Commu- nion Seafons, fuch as you have this Day been favou- red with. Then God has been pleafed to give them the brighter! Views of the wonderful Myfteries of Redemption: Thence has made them to fee the King in his Beauty , and the Land that is afar off: Then the Redeemer has been pkafed to make his Grace, in Cpncurrence with the Ordinance, to work upon their Hearts, and to make their Faith lively and vigorous, fpeakiqg to them as to Thomas, with the fame Ppwer and Efficacy that ac- companied his Words to Thomas , wtoen he faid, Reach hither thy Finger, and behold my Handsy and reach hither thy Hand and thruft it into my Side, and be not faithlefs, fat believing ; and when it has been thus with them, when their Faith has been wrought up to a pitch, then they have had great Jcy and Peace in believing, then they have been made to fay with Thomas in the tore- mentioned Cafe, with a Surprize of J >y in their Hearts, My Lord and my God. On Communion Seafons, God has fpme Times been pleafed to give his People fweet and ravifhiqg Djfplays of his mar- vellous loving Kindnefs ; he has made aU his Good- nefs, in a Manner, to fafs before them; he has brought them into the banqueting Houfe, and his Banner over them has been Love ; they have fat down under his Shadow with great Delight, and his fruit has been fweet unto their ftafie ; they hwefeen j)ays of the Son of Man, the Son of Man coming fa bis Kingdom with Power and great Glory ; they
hay*
on Rom. xv. 15. 377
have felt the warm Influences of his Grace, the Love of Godjbed abroad on their Hearts by the Holy Spi- rit ; they have got new Supplies of Light, new Sup* plies of Life, Strength, Vigour, and Comfort ; fVith Joy have they been made to draw Water out of the fVelis of Salvation ; they have got their Doubts refolved, their Fears removed, their Bonds loofed, their Hearts enlarged, their Corruptions weakned, their Graces ftrengthned, their Evidences cleared, and all their Wants fupplied, and all their Defires fatisfied, yea and more than they could de- fire granted them ; they have been made to lit down and adore the matchlefs loving Kindnefs of their God to them, and to fay, Lord what am 1} and what is my Father's Houfe that thou haft brought me hither? Yea Believers, on a Communion Day, have enjoyed even a Heaven upon Earth ; they have been made to fay, with the Difciples on the Mount,, Lord, it is good for us to be here 5 let us make three tabernacles, one for thee, and one for Mofes, and one for Eltas : Th.y have feen, as it were, a Door opened in Heaven, and have heard, as it were, 4 Voice talking with them, Come up htthery and I wilt Jhew you marvellous things. They have been in the Spirit on a Communion Day, and have feen, as ic were, the throne of God, and him that jat thereon \. and have heard, as it were, the Voice of Harper j, Igarping with their Harps, and ftnging that new Song which no Alan could learn , but fuch as were redeemed from the Earth. And when it has been thus with them, O ! what Joy have they had in believing ? They have even bten fwallowed up of. Raptures of Joy unfpeakable, and full of Glory.
All that now remains, is to male a fhort Im- provement of what has been faid : and it fhall be
tf% SERMON XV.
Very fhort, bfccaufe I'm afraid I have already too tnuch trefpafs'd upon your Patience.
i. Then, is it fo that true Faith, or believing in Chrift, is the Ground and Source of great Joy and Peace to the Soul; then. examine yourfdves, and Confider whether you ever had the Experience of this Joy or not. If net, you have Reafon to fu- Tped yourfdves that you are yet deftitute of true Faith, or that your Faith is very faint and weak : And if this be your Cafe, and you indeed have any Defire to be acquainted with the Joy of Believing) you would by all Means endeavour to be poffefTed of Faith ; and when you are poffefled of it, to have It increafed and ftrengthned in you ; for which End you would, in a fpecial Manner, pray to God, that he would work Faith in you, and make it to grow and increafe in your Souls, faying with the poor Man in the Gofpel, Lord 1 believe, help thou my 'Unbelief.
2. Such of you as are acquainted with this Joy of believing, and efpecially it you have this Day got any new and ftronger Tafte thereof, let me exhort you in the
Firft Place, To walk worthy of your Privilege, and the Favour that has been vouchfafed you. You have heard already how the Joy of believing is wont to exert itfelf : To which I fhall only add, That if you would walk worthy of this Joy, you mult,
i. Be very humble, you muft not arrogate to yourfdves, in any Degree, as if this Joy, or Faith which is the Source of it, belonged to you of Right or Merit more than to others : No, you muft own both to be the free Gifts of God unto you ; and fay, Not unto us, not unto us ; but unto thy Name O Lord be the Glory. Beware, that with your Joy
no
on Rom. xv. 13. 379
no Mixture of Pride and Self-conceit enter into your Hearts.
2. You mud be very holy ; for ask is of the Na- ture of Faith, fo it is of the Joy of: Faith, to purify the Heart : He who is filled with the Joy of belie- ving will defpife all earthly, carnal, and fenlual Toys j and he will guard againft them, efpecialiy in fo far as finful, as being oppofite to, and fubver- five of the divine and fuperior Joy of believing, with which his Soul is delighted. Be ye therefore holy, very holy both in Heart and Life, that fo your Joy may be more and more fulfilled. 3. You muft be heavenly minded : For both Faith and the Joy of it have a Tendency Heavenward ; they are of the Number of rhefe good and perfeB Gifts which come from above, from the Father of Lights, and they have a natural Tendency towards th.ir Origi- nal : And you ought to mow, that you are poffeft bt thefe Gifts ; and that you may walk worthy of them, you muft ftudy a heavenly Frame of Mind, and a heavenly Life and Converfation. The Joy of Faith is of the fame Kind- with the Joy of Heaven, only the Object is differently perceived : here by Faith, and there by immediate Vifion ; but it is the fame Kind of Joy that refults from both, tho* the Degrees thereof here and there will be widely different. But then,
2. Let me exhort to maintain this Joy, if you are acquainted with it, and have this Day got any fvveet and reviving Tafte of it. Let me exhort you to maintain your Joy, and to increafe it ; and that, 1. By your maintaining and increafing your Faith. The flronger and more lively your Faith is, the flronger and more lively alfo will your Joy be. 2. By your guarding againft all Manner 01 Sin ; efpe- cialiy
$80 SERMON XV.
cially adventuring prefumptuoufly upon any known Sin, that will deaden, if not extinguifh both your Faith and your Joy. Your Joy is iuch, as our Sa- viour faith to his Difciples, as no Man taketb from yoUy nothing in the World can take from you, ex- cept Unbelief and Sin : Take heed therefore Bre- thren, left there be in any of you an evil Heart of Unbelief in departing from the living God. And now, to*engage you to this, to maintain your Joy and Peace in believing,
i. Confider what a Pity it is you mould at any Time be rob'd of fo dear and valuable a Thing ; What can you purchafe of equal Value by the Lofs or it ? Had you not better lofe the Light of the Sun, and every Thing that may be called the Delight of your Eyes, yea Life itfelf, tho' you had a Thoufand Lives in one, had you not better lofe them all, than lofe the Joy of Faith, the Joy of God's Salvation ?
2, Confider, That if you lofe your Joy, you know not when you fhall recover it j to be fure it will ftand you hard before you do : This David found in his Experience, as he mews in thefe paffi- onate Petitions of his, which he pronounces as it were in an Agony, Pfalm li. 1 1. Caft me not away from thy Prejence, deal not with me as with Cain, who was banifhed from the Prefence of the Lord ; and take not tby Holy Spirit from me, as was done with the old World, concerning whom God faid, His Spirit Jbould not always ftrive with Men : Re- fiore unto me the Joy of tby Salvation, as if he had intirely loft all Senfe of it : And uphold me with thy free Spirit, as if he had thought himfelf finking a- pace into Perdition. And that is an alarming Text recited before, Heh vi. 4, 5, $. It is impojjible for
thofi
on Rom. xv. 13. 581
tbofe who were once en light ned, and have t a fled of the heavenly Gift, and were made Partakers of the Holy Ghofl, and have tafted the good Word of God, and the Powers of the World to come j if they fo all fall away, to renew them again to Repentance: See- mg they crucify to themfelves the Son of God afrejb, and put him to an open Shame : It is impofjible to re- new them to Repentance, that is, it is one of the hardeft Things in the World, and next to fcn Im- poffibility. But Beloved, we are perfwaded better fhings of you, and Things that accompany Salvati- on. And therefore,
?. To^engage you to maintain your Joy in be- lieving, confider, That as it is now fweetand com- fortable to you, fo if you maintain ic, it will never fail to be fo. Ic will be fweec and comfortable to you in all States and Condition* of Life, The Joy of Believing will be to you inftead of all other Com- forts and Joys ; and it will efpecially be fweet to you at the Hour of Death, when the Joy of belie- ving in Chrift leads you into the Joy of the imme- diate and blhsful Fruition of him to all Eternity.
I thought to have added fome Directions befides thefe already dropt, but I fhall only mention thefc Two or Three in fo many Words.
1. You would endeavour to bring your Faith to the higheft Pitch, even that of Aflurance ; for then efpecially it is that the Believer is filled with all Joy and Peace in Believing.
2. You would be much converfant in the holy Scriptures; in all ot which you may conceive ycu hear Chrift faying unto you, as unto his Difciples, John xv. 11. Thefe Things have J fpeken unto yen, that my Joy might remain in )cu, and that year Joy might be jull.
3. You
381 SERMON XV. &i
You would attendxconfcicntioufly on the pub- lick Ordinances, and be fure not to neglect the Occa&Hty of tli, holy Sacrament o( the Sup; which God has appointed for ftrcngrhning the Faith, and encreafing the Comfort and J 7 of his People. And
4. You would pray earncftly to God, that he may help you both to believe, and to be filled with all Joy and Peace in Believing ; according to what the Apoftle prays for the I. ;;s in the
Text. Now the God of Hope fill you with all Joy and Peace in Belteving, that ye may abound in Hope through the Power of the Holy Ghoft. Amen.
SER
?*!
SERMON XVI.
Jeremiah iv. 14.
0 yerufalem^ wafh thy Heart from Wicked- neff, that thou may eft be (avedl How long Jhall thy vain thoughts lodge with- in thee.
\ H E Heart is the Life and Vigour both of Religion and Wickednefs : Out of it% fays the wife Man, are the IJJues of Life, and out of it are the IfTues of : Death too ; whatever is the inward Difpofition arid Temper of the Heart, the fame is that of the outward Life and Actions of a Mao. As the Streams derive their Bitternefs or Sweetnefs from the Fountain-head ; fo the Aftions of a Man's Life are good or bad, pure or polluted, according to the Difpofition of his Heart : For the Heart, in a natural Senfe, is no more the Source and Seat of the natural and animal Life, than it is, in a fpiritual Senfe, the Source and Seat of the fpiritual and divine Life. Here* I may fay, is formed the Life- blood
^84 SERMON XVI.
blood of Religion, that animates and infpires the whole Frame of the new Man: And here too are fown all the S^eds of thefe Difte mpers and Difeafes, thefe Plagues of Heart, which, if they be not cured in Time, will iflue in a Man's eternal Death and Ruin. It is not therefore without the greareft Reafon, that the wife Man advifes us Co keep our Heirt with all keepings becaufe that out of it are the Jjfues of Life ; yea and of Death too: And that the Prophet here exhorts Jerufalem to wafb her Heart from IVtckednefs that (he might be fdved ; O Jerufalem wafb thy Heart from IVtckednefs that thou mayft befaved ; How longfhall thy vain Thoughts lodge within thee ?
In thefe Words we have, iftt An Exhortation, anti that a very warm and paflionace Exhortation ; O Jerufalem wafb thy Heart from Wickednefs. idly, A powerful Argument to enforce it,- that thou mayft befaved idly, A pathetick Expostula- tion ; How long (ball thy vain thoughts lodge with- in thee ? I doubt not but it is obvious to you all, at leaft it may be fo, by your cafting your Eyes with the flighted Glance on the Context, that the Pro- phet's immediate Intent in the Words I have now read, is to awaken the City of Jerufalem, that is the Inhabitants thereof, with the reft or the People of the Kingdom of Judah, of which Jerufalem was the Metropolis, to awaken them, I fay, to Re- pentance, in order to their being faved from thefe temporal Judgments and Calamities that were haftnfng upon them apace, becaufe of their Sins which were now grown to a Height : And that they (hould abandon all vain Thoughts and Hopes of Safety, either from their own Strength or that of their Allies, particularly the Egyptians in whom
they
on Jer. iv. 14. 385
they fo much confided : Whilft they continued im- penitent in their Sins, they thereby provoked God to be an Enemy, of all the word:, to them. But tho'chis was the Prophet's immediate Intent ; and tho' he exhorts them to Repentance, in order to their obtaining a temporal Salvation, or their being preferved in a State or" external Safety : Yet, without draining, his Words may be considered as carrying a farther View, and are to be underftocd as an Ex- hortation addrcfled to that People, to excite them to Repentance, or to cleanfe their Hearr [ >m Wickednefs in ordei to their obtaining eternal Sal- vation; and that they nY uld abandon all Thoughts or Hopes or inch Salvation, as altogether vain with- out this. And feeing, as the Apoftie fays, all Scripture is given by Injpiration of God, and (J fiill profitable for Dotfrine, for Reproof for Correffiott, for lntlruhion in Kighteoufnejs ; what the Prophefde- clared to this People of eld, is very applicable to us, and we may and ought to conceive our felvcs of the Number of thefe to whom this Exhortation is addrefs'd, O Jerufalem wafb thy Heart from Wickednefs, that thou may ft be faved , How long Jhall thy <vam ^thoughts lodge within thee ?
The Term Heart is taken in different Senfes in the holy Scriptures. Sometimes, in the ftrid and proper Senfe of the Word, it fignifies that vital Part of the human Body, that is the Fountain and Laboratory of the Blood, and the Spring of its Motion and Circulation : Sometimes, in a figura- tive Senfe, it is taken for the Life of the Bocjy, of which the Blood flowing from the Heart may be called the Vehicle : Sometimes, yea very common- ly, it fignifies the Soul, of which the Heart of eld was ^houghc to be the chief Refidcnce :. Sometimes Vol. II. B b it
$16 SERMON XVI.
itfignifies the feveral Faculties of the Soul, as the Underflanding, whence we read of an underflanding Heart ; the Will, as 'tis faid the Kings Heart, that is his Will and Inclinations, is m the Hands cf the Lord as the Rivers of Water \ and be turnetb it wbitberfoever be pleafetb ; the Menmry, as 'tis faid, Mary laid up tbe Sayings of the Angel in her He*rt ; the Conscience, whence that ot tne Anoftle Jobny Beloved, if our Hearts condemn us not, then have we Confidence towards God : Sometimes it denotes the Affections, either in general or each of them in particular ; their Hearts went after their Idols, that is their Affections ; whence to fet tbe Heart upon a Thing, fignifies to love it, and to defire ic -with Vehemence and Ardor; the trembling of the Heart fignifies Fear, Brokenuefs of Heart (ignifies Sorrow, and both to a Height, the El.vation or lifting up of the Heart fignifies Joy ; and Hardnefs cf Heart fignifits Inferfiblcnefs and Srupidity, and the like. But here I take the Word m the general Senfe, for the whole Soul and all its Powers, Faculties and Affections, in all which Sin and Wickednefs has taken up its Refidence ; and from which it muft be expelled or purged out, in order to Men's being Partakers of eternal Salvation. O Jerufalem, wafh thy Heart from Wickednefs, that is from Sin ; Sin is of a moll criminal Nature, and well deftrves the aggravating Name of Wickednefs ; and it iodgeth in the Heart of Man, which is de- ceitful above all ^things i and defperately wicked. And wafh it from Sin and Wickednefs of all Sorts : For all Sorts of it have their Lodging in the Heart, which is as a Cage full of all Manner of unclean and hateful Birds. Wafh thy Heart, or thy Soul, from Wiekednefa, that tbm mayefl be faved ; that
is,
on Jer. iv. 14. 387
is, as I have already hinted, not only with a tem- poral but with an eternal Salvation, a Salvation that dial! not only deliver thee from a Hell of ever- lafting Woe and Mifery, but make ihee a Partaker of an Heaven of immortal Glories and Felicities. O Jerusalem, waJJj thy Ihart fro?n IFtckednefs t that thou may eft be freed.
Before I come to take Notice or any Thing by Way of Obfcrvarion from the Words, we may firft adverc a 1 tie to the paflioaare Way in which the Prophet addrefll-s this Exhortation to the Men of his Days, and by them to us. O Jerufalem, wafh thy Heart from IVickednefs, that thou mayeft befaved: Why, the Prophet's Heart feems to be at bis Mouth, as we ufe to fay, in uttering thefe Words : He pronounces them with a. deep and tender Concern for the Welfare of this 'People, his Soul feems to be melted and to fl ^>w out with his Words while he thus addeiTLs them ; OJerufalem, zvafo thy Heart from IVickednefs, that thou mayeft befaved.. He had in a prophetical Rapture, as ap- pears both before and after our Text, been made to fee what difrnal Calamiri-s and ruining Judg- ments were coining upon the City of Jerusalem, and the Men a(Judab; and being mightily affe&ed therewith, In the midft of his Career, he breaks out, as it were by Way of Interjection or Paren- thefis, into this paffionare Addrcfs and Exhorta- - ration, OJerufalem. wajbtby Heart from IVtcked- nefs, that thou mayeft be faved : How long /hall thy vain ^thoughts lodge within thee ? As it he had faid, there is no Way left for thy Efcape but this, no Method or Means by which thou mayeft reafonably hope to be faved from Ruin and Dcftru&ion, but thy wajbing thy Heart from ffickednefs, thy pnt-
B b % ting
388 SERMON XVI.
ting away ail Maimer of Wickedncfs from the mid ft oi thee, and becoming a reformed People; O Jerufalem, wafb thy Heart from IVickednefs, that thou mayeft be faved : How long jhall thy <v*iu thoughts lodge within thee i So that this patfionatc Exhortation of the Prophet Jeremiah, feems to be much of a Kind with that tender Lamentation of our bkflcd Saviour over the fame City Jerufaiem and the People cf the Jews, when he forefaw a new and fecond Deftru&ion coming upon them by the Romans, as you have it recorded, Luke xix from <ver. 41. And when he was come near, he beheld the City and wept over it, faying, If thou badft known, even thou, at leafiin this thy Day, the things which bekng unto thy Peace } But now they are bid front thine Eyes. And, my Biethrtn, when you fee and hear tie Lord's Servants, to this Day, addreffing you, with ail the Serioufnefs and Earneftntfs of v/lnch they are capable, to break of your Sins by Repentance, to be reconciled to God through Faith in a Mediator, and not to neglect the great Salva- tion, and the Means and Opportunities thereof, and yet neglect to hearken to them ; this is to cheat your Hives into everlafting Ruin and Mifery, through vain and iJl grounded Hopes of Salvation : Whence does this proceed, but from the Concern they have for the Welfare of your Souls ? You are bound in Charity, at leaft to think that it is fo ; and it is your Intereft and Wifdom, as well as your Duty, to yield Obedience to the Exhortations and Per- fuaiives with which they addrefs you. But leaving this,
I proceed to take Notice of fome of the main Purpofes of the Text. I told you before, that in the Words we have, ifty An Exhortation, 0 Jeru-
Jalent,
on Jcr. iv* 14. 389
falem> wafh thy Heart from Wickednefs. idly, An , Argument or Motive to enforce it, that thou tnayefi be faved. idly, An Expoflulation, How long flo all . thy vain ^thoughts lodge within thee ? I fhall firft consider the Exhortation and Motive annexed to it, OJerufalem, wajh thy Heart from Wickednefs, that thoumayefi be fayed : And from this we may ob- . ferve, I. That there is fuch a Thing as Heart- wickednefs, or Wickcdnefs in the Heart of Man. II. That Heart-wickednefs is efpecially criminal and polluting. III. That Heart-wickednefs and the Pollution of it is a great Obftruction, or the great Obftruction in the Way or Men's Salvation : And therefore, IV. It is the Duty and Concern of every Man to get his Heart walked from Wickednef$y that he may be faved.
I. There is fuch a Thing as Heart-wickednefs, or Wickednefs in the Heart of Man. Now feeing this is a Truth that I believe none of you can doubt of or will deny, however little all of us may be arTc&ed with it : All I fhall do on this firft gene- ral Head, fhall be to offer you fome Proportions that may ferve to call a Light upon the Matter, and then to make fome Improvement thereof.
Fitfty I fay,I mail offer fome Proportions that may ferve to caft a Light upon the Matter, I mean the firft Thing obferved from the Text, that there is fuch a Thing as Heart-wickednefs, or Wickednefs in the Heart of Man : And indeed there is need of a clear Light to fearch into fo deep a Pit of Darknefs, as the Heart of Man, to difcover the fecret and hidden Wickednefs of it. For the Heart is deceitful above all Things, and defperately wicked, there is a Myftery of Iniquity in it, who can know it ? None can know it thorowly but he who fearch- B b 3 ctb
390 SERMON XVI.
etb Jerusalem as with lighted Candles, and who is the ail-feeing Searcher of the Hearts and frier of the Rents of the Children of Men. However take the following Thoughts and RtfL&ions upon it in fo many Proportions.
1. There is no Wickednefs of the Life, but what doth come from the Heart, fo that all Wickednefs is originally Heart-wickednefs. There is a Wick- ednefs of the Eyes, a Wickednefs of the Hands, a Wickednefs of the Tongue, and all the other bo- dily Members, as they are employed as Inllruments of Unrighteoufnefs : But all chis Wickednefs flows originally from the Heart, for out of the Heart , as our Saviour tells us, Matth. xv. 19. proceed erci\ fthoughts, Murders, adulteries, Fornications, tfhefts, falfe Witnefs, Blafphemies: And our Sa- viour heie (peaks ofthefe Wickedneffcs in the plural Number, to denote the great Plenty of them that is in the Source, the Heart, when fuch copious Streams, yea Floods, oi them flow out from thence in the Life ,- for, as he elfc where fays, Out of the Abundance of the Heart the Mouth Jpeaketb ; and by the Direction of the Heart the Hand acteth, the Feet walk and ail the other Members and Organs are varioufly employed and bufied, either in what is Good or Evil. So that there is no Wickednefs but what is originally Heart wicked- nefs.
2. There is much Wickednefs in the Heart that never yet broke out in the Lire. For the Heart is fo full of Wicked nciTes, there is fuch a vaft Col- lection and Store oi them there, that tho* the W.ckednefs of the Heart be daily iffuiag forth by the Senfes, and all the other Faculties and Powers or Action, like fo many open Sluces; yet the un- bounded
on Jer. iv. 14. 39T
bounded Wickedncfsof the Heart is never exhanftcd ? Yea I may fay it is never diminished ; for the Heart is I.kc a perennial Spring, in which Sin and Un- cleannefs iprings as fait up, as it is iffued forth. As a Fountain cafietb out her Waters, fays our Pro- phet oi Jerufalem, fojbe cafietb out bet Wickednefs, jer. vi. 7. The Heart of Man is fuch a Fountain^ fo full of Wickednefs, that tbo* it be ftift dif- gorging and vomiting out Floods of it, yet is the Fountain never run dry. There is indeed an In- finity of Wickednefs in the Heart of Man by Na- ture ; and there is no meafuring of that Corruption and Depravation of our Natures, by which we have fallen off from God, and are become the very Re* vcrfe of his infinite Perfections. One Man's Life, yea the Lives of all Mankind put together, would be too fhort for a Man to bring out and ranfack all that Wickednefs that is lodged in his Heart ; for there is as much of it there as would ferve him, like the Spider, to fpin a Web out of his own Bowels to Eternity ; fo deep, fo boundlcfs and aftonifhing is the Corruption and Wickednefs of our Hearts by Nature. But this leads me to a
3. Proportion. The Heart is both naturally flocked with Wickednefs ; and receives many daily Supplies and Incomes of it from abroad, by the Mind and Sen fes. It is naturally flocked with Wickednefs ; We zvere Jhapen in Iniquity, and in Sin did our Mothers conceive us : Sin is the Mould in which our Natures fince the Fall are caft, and Wickednefs is interwoven with the very firftThreeds of our Being. We are apt to boaft of our being r:afonabie Creatures by Nature, but we have more Reafon to be humbled upon Account of our being fuch fiuful and wicked Creatures by Nature > for in- B b 4 deed
ty% S.ERMO N XVI.
deed Sin takes deeper Root in our Natures now than Reafon does, we give more early Difcoverics of the one than of the other; and as the one is com- monly Itronger in us all along t-hfcn the other, fo it often cleaves longer to us ; vf any have lofi the Ufe of their Reafon, when they have retained Tome vinous-. Appetites. Our Hearts, I fay, are naturally flock- ed with Wickednefs : As the Fountains of the great Deep are ftored with Water, fo are our Hearts na- turally ftored with Sin and Wickednefs \ No fooner come we to have a Being and E xiftence, than our Hearts are replenifhed with Sin and Wickednefs. Yea our very Beings are (Infill, Sin is intermixed with the firft Frame and Conftitution of them, fo that it can be no fooner faid of any of us, there is a Creature than it may be faid there is a (infill Crea- ture.
As our Hearts are naturally {locked with Wick- ednefs, they alfo receive many daily Supplies of it from abroad by the Exercife of the Mind and Senfes. The Senfes indeed are both Retailers and Purveyers to the Heart, by them its Wickednefs is both vent- ed and fupplied. Whac Store of Wickednefs comes daily into the Heart by the Eye, the Ear and the other Senfes ? How is this Ocean encreafed by thofe Streams that are ever flowing down thefe Channels ? And how is the Earth defiled with thele Torrents of Wickednefs, that ifllie forth from the Hearts of Men -by the outward Organs and Senfes ? The Scripture fpeaks of thele whofe Eyes are full of A- dultery, the Luft oi their Hearts ftares out as it were at the Windows of their Eyes: The Scripture fpeaks of thofe whofe Feet are fwift to /bed Blood and to do Alifcbief; the Cruelty of their Hearts gives Wings to their Feet, not only to run but as ic were to
fly
o»'Jer. iv. 14. 593 -
fly to perpetrate their wicked Defigns : The Scrip- ture fpeaks of thefe whofe ^throats are as an open Sepulchre, becaufe of the naufeous filthy Difcourfe, 7 -enough to defile all modeft Ears, that comes by .their Mouths and Throats from their wicked and corrupt Hearts/ t
The;Heart receives Supply of Wickednefs from the Senfes, and thefe exterior Objects that ftrike the Senfes : And even when thefe are abfent, the Mind can feed and fofter the Wickednefs of the Heart, by prefentiating abfent Objects to itfelt and reflecting on former Daliances with them.. O ! how many Scenes of Vanity, Pride, carnal Luft, and Revenge, and the like, do Mens polluted Imagina- tions prefent to them ? What vile Pi&ures will their Fancies fet before them, by contemplating of which they at once cherilh and foment the Wickednefs of the'Heart, and provoke it mightily unto Action as they have Opportunity ? Befides, the bufy Enemy of Mens Souls, is not wanting both to encreafe and flir up the hidden Store of Wickednefs that lodgeth in their Hearts, by the evil Thoughts that he can with great Dexterity inject into their Minds: Whence it is that the Wickednefs of Men in Scrip- ture isfo often afcribed to him, as the Author of it in Point o: Temptation ; as in the Cafe of Ananias and Saphra, to whom the Apoftle Peter fays, AcJs y. 3. Ananias why hath Satan filled thy Heart to lie unto the Holy Ghofi. But then
4. A fourth Proportion I lay ujwn is this. There is feminally as much Wickednefs in the Hearts of all Men &± in the Heart of an; oi.e : For che Seed of all Wickednefs is in th. Heart of every Man by Nature, t^ evil and vickeu Nature is of a Piece, at ieaft as to the S«.cd and Principle of it ; no Kan
has
394 SERMON XVI.
has it by Halves or by Pare. Is, but he inherits ft by the whole Lump. What ever one Man is in Wickednefs, another may be and would be, ir the Wickednefs of his Nature were left to kfelf, and he put in the fame Situation and Cfrcumftances. Every Man is every Man's Pi&ure, in Point of the inhe- rent, feminal and latent Wickednefs of his Heart ; according to that of the wife Man, Prov. xxvii. i o. As in Water Face anfweretb to Face, Jo the Heart cf Man to Man, or the Heart of one Man to the Heart of another : So that it would be a foolifh and vain Boaft for any to fay, with that Proud Pbarifee in the Gofpel, God I thank thee lam net as other Men ; for the bleffed Apoftle Paul has taught us the truer Knowledge of ourfelves, even that we are all by Nature the Children of Wrath as well as a- thers.
5. Tho3 the Seeds of Wickednefs be equally in the Hearts of all by Nature, yet they do not fpring and grow up to an equal Pitch, nor break forth •with en equal Violence in the Hearts of all. Some grow up in Wickednefs apace till they become ac- companied Sinners, they are the thriving Plants, I may fay, in Satan's Nurfery, which grow up to a prodigious Size of Wickednefs. The Scripture fpeaks of thofe who commit S n with both Hands greedily 1 they have a mighty craving Appetite after it, and fwallow it down as if they could never be fatisfied with it ; they are as eagerly let on it as a hungry Man is on his Meat, and grudge and repine that either Gccafions or Abilities fhould fail and fall ihort of their Inclinations : They are forward and prone to Sin, and tempt even the Tempter, and ftrive to be before Hand with him ; and indeed need no other Devil but that within them, their own
wicked
on Jcr. iv. 14. 395
wicked Hearts, to pufh them on, and to make them run into all F.xcefs of Riot : Their Heart is a Con- gregation ofWickednefs, and as ever you fa w People prdling out from a throng Affembly, fo do theLuits or* their Hearts Itrive and prefs to get Vent by all Paflages ; Out of the Heart of Men, fays our Savi- our, Mark vii. 21, 22. proceed evil 'thoughts, A- U eries, Fornications , Murders, ^thefts, Covetouf- fieffis, IVickedntffes, Deceit, Lafcivioufnefs, an evil Bye, Blafphemy, Priae, Foolijhnefs : If Hell itfelf were broken loofe, what a more vile and curfed Crew could we fee thronging out or it, than is here faid by our Saviour to proceed out of the Heart of Man ? Some Men, I lay, arrive at a prodigious Height of Wickednei's, they even fell tbemfehes, as Jtis faid of Achab, to do evil ; and they are Sinners exceedingly before God} as 'tis laid of the wicked Sodomites.
But then others, tho' they have the fame Prin- ciple of VViekednefs in their Hearts, yet they are kept from arriving at the fame Pitch of Wickednefs, by the Reftraints, either of God's Providence, or Grace, or both. 'Tis true that fome Men, by the f peculiar Turn of their natural Temper and Confti- i tution, may have an Averfion and Abhorence at ; fome Kinds ot' Sin, to which others, for a Reafon jutt of the fame Kind, may be flrongly inclined and J addicted : But yet this Peculiarity of their Make 1 and Conftitution, will not be able to preferve them j from thefe very Sins that naturally they have an A- : verflon to, when ftrong Temptations pufh them on to them. We have a remarkable Infcance to this I Purpofe in Hazael, who, it would feem, was a Man of Abundance of good Nature and Humanity ;
and
J9* SERMON XVI.
and therefore when the Prophet tells him, 2 Kings viii 12. what Cruelties he mould be guilty of to- wards the Children of Jfrael, when he was become King of Syria, even to the /laying their young Men wtb the Sword, and dafbing their Children, and rippmg tip their Women with Child: He anfwers the Prophet with Abhorence at the Thought of fuch Cruelty, What, is thy Servant a Dog that I jhould do fuch a' ffbingt And yet he afterwards did it, whenReafons of State, and the Intereftsot his King- dom, and the Pride of a Conqueror tempted him to it. There are no Restraints from a Man's own na- tural Temper to be trufted to, as fufficient to keep him from the committing of any Wickednefs : But the Providence of God can do it, and has often done it ; But the Grace of God by making a Change u- pon the Heart does it beft ot all, this fubdues and breaks the Strength and Power of the Sin and Wick- ednefs of the Heart, and lets it not break forth in the Life of the Believer, as otherwife it would. How- ever,
6. There is a great deal of Wickednefs in the Hearts even of the beft Saints in this Life ; and they never can altogether be freed from it, till they are ftript at once of Mortality and Sin. David prays, Pfalm xix. 12, 13. not only clean fe thou me from lmaller and more fecret Faults, but alfo keep back thy Servant from prefumptuous Sins, and let them not have Dominion over me : And good Reafon had he to pray fo, who was capable of being guilty of two fuch notorious and heinous Crimes as Adul- tery and Murder; Who could have expected this from fo eminent a Saint, the Man according to God's own Heart upon the Main > God left him for a Time to feel the Strength of the Corruption and
Wicked-
on Jer. iv; 14. 397
Wickednefs of his Heart, for the humbling of him- felf, and for a Warning to all others, that they ixbo ft and may take heed left they fall. I might infiancc in others the mod: eminent Saints of God, as Heze- kiah, the Pride of whofe Heart coft him fo dear: As the Apofile Peter, the Confidence and Preibmp- tion of whofe Heart fo much deceived him, Ma$ery tbo' all Jhould for fake tbee% yet will not 1; well ie- folved, but as ill performed ; behold the Fnatrf Self-confidence, from whence we may learn, that, as the wife Man fays, He that truftetb to bis em» Heart is a Fool \ the Cock bad not crowed twice* when Peter denies bis Lord thrice. I might alfo in- ftancc the Apoftle Paul, who owns with- Co much holy Ingenuity, that he felt a Law in bis Member* warring againft the Law of bis Mind; and, like cue afraid of fainting, or weary of rhe Combat, cries out, O wretched Man that I am, who /ball deliver me from the Body of this Death?
Thefe now are a few Proportions I was willing to fet before you, for enlightning the Truth, which I, in the firft Place, obferved from the Words of our Text, to wit, That there is fuch a Thing as Heart- wickednefs.
There are yet fome other Proportions I have to fet before you, efpecially touching the Qualities ot Heart- wickednefs : As,
i. Heart-wickednefs is myfterious and hidden Wickednefs. It lies deep concealed in the Heart; and is not feen by any Eye but his who fearcbetb the Heart; except in fo far as it breaks forth in the Life. There is an unfathomable Store of Wicked- nefs in the Heart of Man, it is. like the great and wide Sea, wherein are ^things creeping innumerable, both fmali and great Be aft s : There are not more
▼iic
598 SERMON XVI.
vile and monftrous Things bred either In the Bot- tom of the Sea, or in the Bowels of the Earth, than there are vile and monftrous- Lufts, fome greater
. and fome fmaller, that are bred, and that crawl in the Hearts of Men. The Name of myftical Baby-
. Ion may be written in Capitals on the Heart of
- Man, as you have it, Rev. xvii. 5. Myflery, the great Mother of Harlots, and Abominations of the
. Earth : A Myftery or Iniquity indeed it is, and no Man could ever yet fearch to the Eottom of it ; but (till the further he pries into it, like the Prophet JEzekiel in his Vifion, Chap. viii. he fees new and greater Abominations. No Man could ever yet fee his own Heart to the Bottom, nor meafure the huge Stores of Wickednefs that ly concealed in it : 5fhe Heart is deceitful above all things, fays the Prophet, and defperately wicked, who can know it ? There is no Man who obferves the Workings of his own Heart, who obferves its Ways and its Com- munication, but who will be furprized and aftonifh- ed, and fometimes~ made to ftart and fhrink, at thele Monfters of Impiety that he will find fome- times ftirring in his Heart, and feeking to get Vent, which for a Thoufand Worlds he would not they fhould. Oh ! there is a prodigious Store of fecret and hidden Wickednefs in the Heart of Man : And what a ftrange Sight will it be at the Day of Revelation, when all the Secrets of Men's Hearts fhall be laid open ; when their Hearts mall, as it were, be turned infide out, and the Wickednefs of them fhall be expofed to the View of God, and Angels, and Men ? But then
2. Heart-wickednefs is ftrong, mighty, and po- tent Wickednefs : So is it efpecially where it reigns uncontrouled in the Heart or carnal and unrenewed
Men .
on Jen iv. 14J 599
Men • and fo alfo is it, to a great Degree, even in the Hearts of the Renewed and Godly thcmfelves. Heart-wickednefs, by having the Command ot the Heart, difplays its Power over the whole Man ; as a Caftle or Fort that overlooks a City, has that City at its Beck. Heart-wickednefs is ftrong and powerful when it Tallies out in the Life, to purfuc and execute a Defign : It may perhaps be beat back, Considerations of Shame, or Fears of PuniiTiment encountring it may (top its Career ; but then it makes its Retreat into the Heart as its Fort, and there it is fafe and fecurc; there, as a ftrong Man armed, it keepeth its Houfe in Peace. And ic is only the Almighty Power of the Word and Spirit of God, that is mighty to the pulling down of ftrong Holds, and levelling the lorty Imaginations of the Hearts of Sinners, that can attack it in this Quar- ter ; and either diflodge it, or bring it into Subjec- tion. Heart-wickednefs is ftrong, yea fo ftrong, that there is nothing fo hard even for Omnipotence to overcome : Jefus looked about, and was grieved for the Hardnejs of their Hearts, Mark iii. 5 . And in the Prophet, tnc Lord complains of his People, that he was broken with their wborijb Hearts, Ezek. vi, 9. And hence it is, that when God is to make a Conqueft of a Heart, he is reprefented in Scrip- ture as exerting the fame Power that he did in the Creation of the World, and in railing Chrift from the Dead.
3. Hcart*wickednefs is favoured and beloved, I mea?\ of the Heart where it dwells : And in fo far as the Heart is unrenewed, the Heart and its Wic- kednefs are old and good Acquaintances; and they fo exactly fuit one another, that there is not a dea- rer Society between any two Companions hi the
World,
400 SERMON XVI.
' World, no not even between the Soul and the 'Body. And hence it is, that Men fo commonly find in their Hearts to hazard both Soul and Body, rather than part with the beloved Sins and Idols of ' their Heart. Heart-wickedncfs has the Aftl&ion of the Heart; and when Inquifition is made for its , Blood, the Heart will do all it can for its Prote&i- "Von and Safety : ft will plead Arguments for its De- • fenr and Excufe, as Jonathan did for his Friend David, when he was abfent on the New Moon : Or, "r if the Conference be grown more angry, and the Threatnings of God's Word make a more clofe and , hot Kirfuit. it will give it Warning to fly or retire out of Sight for a while, as Jonathan did to David on another Occafion ; or elfe it will try to palliate ' and, difguife Matters, as Michal did, by drefling up the Image' and laying it on David's Bed, as one ready to expire : So I fay, the Heart will difguife Matters in favours of its beloved Lufts ; it will pre- tend that; *t has already given up with it, that it is juft at the giving up the Ghoft, that there needs no more to be done for its Mortification, that it is already at Death's Door ; or the Heart, to pacify the Anger of the Confcience, will give up one fmai- ler and lefs loved Lull or Idol, in Exchange for the Life of another greater and more highly favoured one. Hcart-wickednefs, I fay, is favoured and be- loved Wickednefs, and many a Shift, many an Art will the Heart ufe, and many a Lye will it make, rather than give up its beloved Lufts and Wicked- neffes into the Hands of Juftice, and the Sword of Mortification.
4. H tc wickednefs is deceitful and treacherous. The Heart, fays the Prophet, is deceitful ahove all things, and defperately wicked, wb$ can know it ?
Jcr,
on Jer. iv. 14. 401
}er. xvii. p. It is deceitful above all tfbings. The Treachery of the Heart in its Effects, fometimes outdoes even that of the Devil himfelf in the Ex- perience of the Believer,- many Times the Believer, who has baffled the Temptations of the one, has been betrayed by the Treachery of the other : A Child can foonet and more eafily betray a Fort by unlocking the Gates within, than an Army of Men can mailer and take it by Affauits from withe ut. Oh! into how many EviL have many, both Sin- ners and Saints, been betray 'd by the Treachery and Wi'ckedncfs ot their own Hear.: V7^at was the Caufe of David's Adultery; Peter's Fall, Judas's Treachery, but the deceitful Wicked offs oi thei^ own Hearts, in concurring with the Tcmpcations of Satan, and the giving their Hearts i nim to accoft them with his Temptations? H art-wic- kednefs is deceitful Wickednefs, and the Saints of God know it full well in their fad and melancholly Experience : How many ill Things doth it betray them into, which, after they are done, are Matter of much Sorrow and bitter FLegret to them, and oc- cafion them many mournful and watching Hours ? How many Duties are omitted or marred ? How many Excufes and Delays invented ? How many unfeafonable and diftra&ing Thoughts fuggefted ? So that Duties are either quite neglected, or perfor- med in fuch a Manner as is little better than the Omiffion of them, and all this through the Deceit- fulnefsofthe Heart. The Heart y as the Scripture fays, is like a deceitful Bow : When the Chrifti- an has taken his Aim, and would fend up a Thought or a Prayer to Heaven, then behold his Heart, like a Bow flipping the String, runs to an Unbend, and the Shaft falls down on the Ground. V o l. II. C c Many
401 SERMON XVI.
Many Times the Chriftian is made to fay, by Rea- {on of the Treachery and Deceitfulnefs of his cwn F art, I was almoft in all Evil in the Midft of the Congregation and /iffembfy; or, as Jepbtba faid cf bis Daughrer, Alas my Daughter, thou haft brought me tow-, fo is the Believer many Times made to fay of his own L'rart, Alas my Heart, thou hall brought me low aimed to the Gates of Death. Ma- ny Times the deceitful Wickainefs of the Believer's Heart lays him flat on his Back, in the Midft of the Mire and Puddle of Sin ; and fo breaks his Bones, and wounds his Confcience with the Fall, tha: he is made to cry out in the Pfalmift's Words, Pfal. vi. Have Mercy upon me, O Lord, for I am weak ; heal me, for my Bones are vexed, my Soul is alfo vexed : But thou 0 Lord bow long ? Heart- wicktidu.f> is deceitful Wickednefs And,
j. I: is daring Wickednefs. <f be Heart, fays the Prophet, is deceitful above all ^things, and defpe- ratelyjuicked. O how daringly bold' is the Wic- kednefs of the Heart of Man? What Attacks does it make on the Authority of the moft high God ? Even the Devils believe and tremble, and yet with uhat Eafe and Unconcernednefs can the wicked Hearts of Men, make light of all the powerful Terms of his Wrath ? To what a Pitch of Heaven-daring Impiety have fome Men gone ? I need not rake the Afh : of Sodom and Gommorba,the Inhabitants where- of uerc Sinners exceedingly before the Lord ; I need not look back beyond the Flood, to find Monu- ment of a Giganiick Size of Wickednefs, as well as of Human Strength and Stature : Our own Age is fruitful enough, Goo too fruitful, ot Prodigies of Wickednefs, of Men that make themfelves Monfters of Impiety, who, as the Pfalmift fays, Set their
Mouth
on Jer. iv\ i^ 403
Mouth againft the Heavens, and their ^tongue wal- keth through the EaHh^ as in a Triumph of wic- ked Defiance of God, ana Contempt of all Things facred. To what a prodigious Pitch has the A- thufm and Impiety, the horrible Lewdness and Im- morality of fome Men gone in our Days ? So that yiz need to look no further for Proofs and Evidences of the daring Boldnefs of the Wickcdnefs of Men's Hearts. But why do I fpeak of tnefe who are ai- moft as wicked as Wicked nefs itfeif, who are ac- complifhed Sinners, and true Sons ot Belial ? Are pot even the bed Chriftians (enfible of a daring De- gree of Wickednefs in their own Hearts ? Do they not fometimes find fuch horrible Thoughts ana Mo- tions rifing in their Hearts, as will make them to flirink ; and which they know not how to get rid of, but by curling them back again to Hell, from whence they fuppofe they came, at lead from whence they think no worfe can come ? And will they not, wiih to be quite deprived of Thought for a Time, rather than to have their Minds invaded with fuch vile, horrible, monftrous and biafphemous Thoughts and Imaginations, as will fometimes ftart up upon them ? Heart- wickednefs is bold and daring Wic- kednefs, even the beft of God's Saints have the Ex- perience of it in iome Degree, but efpecially wheq the Heart is moved by fome fudden Fit of violent Paffion, then is it like the troubled Sea that cafietb forth Mire and Dirt. When the Old Man or Sin and Corruption gets up upon the Chriftian, what rude and Heaven- daring Language will he fome- times fpeak in the Heart ? tho' for Shame fake, he feuts the Door of his Lips that it may not be heard abroad ; like as a Man, when there is an unfeerniy Tumult , in his Family, runs and fhuti the Pf$>i
G g 2 that
404 SERMON XVI.
that his Neighbours may not hear it to his Dif- grace ? Heart-wickednefs is daring and defperate Wickednefs, it lets fly at all that is facred ; and Heaven itfelf is not To high, but it dares to aflault it. But then,
6. Heart- wickednefs is criminal and polluted Wickednefs. I took Notice of this as a fecond Obfervation from the Text, but for Bre\ iry's fake, and becaufe I would be forward to the Third Ob- fervation on this Occafton, I bring it m only as a Propolition for illuftrating the firft general Head. Heart wickednefs, I fay, is criminal and polluting. The Law of God extends its Authority to the Heart as well as the Life of Man: God is Lord of the inward as well as of the outward Man ; and there- fore Sin in the Heart is criminal as well as Sin in the Life; yea more efpecially fo, becaufe, as we obferved before, out of the Heart are the JJJues of Life, and there is no Sin or Wickednefs in the Lite but what flows from the Heart : So that there is no Qtieltion to be made or it, but that Hcart-wicked- nels is criminal in the Sight of God, however it falls not under the Cognizance of Men. Heart- wickednefs is criminal, and fo alfo is it polluting, and therefore the Prophet exhorts Jerujalem to wajlj her Heart from it ; importing that her Heart was thereby polluted : O Jenifalem rj)ajh thy Heart from Wickednefs. Heart- wickednefs is polluting, and the Pollution of it is very vile; there is nothing fo ugly and abominable in Nature. Again, the Pollution of all the moft venemous Creatures is no- thing to be compared with it ; for Moral Pollution is infinitely worfe than Natural, as being dire&ly oppofitc to the Beauty of God's Holinefs, which the omcr is not. The Puddle of * Sow, the Vomit of a a Dog%
on Jen iv. 14. 405
Dog, the Superfluity of Naugfoinejs, or Excrements of Creatures, to all which Sin is compared, is no- thing, at all (o ugly and vile as the Pollutions of Sin. And thererore the Apoflle, when he would fpeak the worft Thing of Sin he could, he calls it by irs own Name, Sin exceeding finful, Rom. vii. 13. Heart- wickednefs is polluting, and the Pollutions of it very vile -, and fo alfo is it very deep : It pollutes the Heart from Top to Bottom, and is ingrained in it, like the fretting Leprofy under the Law, which could not be removed but by the pulling down of the Walls of the Houfe ; and the Pollution of Sin has got fuch deep Root in our Hearts, that till the mud Walls or our Fiefh are pulled down, we can never get altogether rid of it : It pollutes a Man to the very Center of his Being, is interwoven with the very EfTentials thereof, he was Jhapen in Iniqui- ty, and in Sin did bis Mother conceive him , and the Pollution and Crookednefs of the Mold, fo fticks to him, and daily eats its Way deeper and deeper in- to the very Make and Conftitution of his Nature, by Means cfpecially of that new Acceflion both of Guilt and Pollution that daily flows in from his actual Sins, that the Ethiopian may change bis Skin, and the Leopard his Spots, as foon as be that is born in Sin and accuftomed to do Evil, can of him- felf learn to do well, or get free either of the Guilt, or the Pollution of his Sin.
Heart- wickednefs is polluting, and the Pollution of it is very vile, and very deep and inveterate, and fo alfo it is very wide, yea univerfal. The polluting Wickednefs of the Heart fpreads itfelf over the whole Man : So that from his Head to the Sole of his Foot there is no Soundnefs, but Wounds and Brui- feSj vile and putrifymg Sores. The whole Man is C c 3 polluted.
SERMON XVI.
polluted, both Soul and Body, even the Mind and Canfcience, as the Apoftle fays, are defiled: And every Imagination of the ^bought of the Heart of Man naturally is evil, and polluted with the Wic- kednefs of his Heart. All the Members of the Bo- dy are made the polluted Inftruments of Unrighte- oufnefs, and all the A dions of the Life are polluted from the fame Source : The Wickednefs of the. Heart derives a Pollution into all that a Man thinks, or fays, or does.
But I mall leave this, as alfo the Improvement that might be made of what has been faid, that I may go on to the Third and Fourth Obfervaticns : Which i (hall touch at but briefly, with an Eye to the holy Solemnity of the Lord's Supper you have in View ; tho- other wife I might have iniifted on them at nore Length. And I hope you will allow me your Fatience and Attention, tho' I tianfgreis the Limits of your Time a little more than ufu-
The ytbird Obfervation then, you may remem- ber, was, That Heart- wickednefs, and the Pollu- tion of it, is a great Obftrnftion, or the great Ob~ ftruction, in the Way of Men's Salvation : And therefore,
Fourthly, As true Repentance confifts in wafloing the Heart from Wickednefs, fo it is the Duty and Concern of Men, to get their Hearts wqfhed. from Wickednefs, that they may be faved.
I need not to (land long to make either of thefe Truths appear. As to the Firft of them, That Heart- wickednefs, and the Pollution of it, is a great Obftru&ion, the great Obftruction, in the Way of Men's Salvation, may feem abundantly plain, from what has been faid concerning the Ma- lignity
on Jer. iv. 14. 407
lignity of Heart-wickednefs, or Wickednefs in the Heart of Man, and the Intereft that it has in tha Heart and Affections. For in fhort, were it not for this, what would make them refufe to be hapr_ \f > There is no Man, if you will allow him to keep s\s Lufts, and promife him Heaven to the Boot, but he will be content to be faved on thefe Terms : But when he is told that he mult abandon his Sins, boch of Heart and Life, before he cam be laved, i!«is makes him rejed the Bargain; And what is the Reafon, but the Intereft that Sin has got in his Heart and Affections ? But to explain and account for this Matter a little further, and to (how you how, and by what Means it is, that the Wicked- nefs of the Heart doth fo much obftrud and im- pede the Salvation of Men, rake only thefe Two or Three Things upon the Head.
1. It does it by the Advantage of Prepofleflion ;Jthc Prepoffeffion I mean ok the Heart and Affe&ions. 2. By the Contrariety of its Nature to the Nature of Salvation j and in Confequence of this, 3 . By the Oppofition it makes to the Offers, and Terms and Means of Salvation.
1. By the Advantage of Prepofleflion. The firffc PofTeffion of a Thing is of great Advantage to the keeping it : But now, Sin enters daily into our Hearts ; no fooner are they formed than it takt£ PofTeffion of them ; yea, it is interwoven with their firft Contexture, and has not only a congenial but, as it were, a coeffential PofTeflion of them. Now, by means of this PrepofTeffion, Sin comes to be a great Obftruction to the Salvation of Men, efpecial- ly coofidering,
2. The great Contrariety of the Nature of Sin to the Nature of Salvation. For the bettec conceiving
C c 4 of
408 SERMON XVI.
or wh* i, you are to confider, that Salvation, whe- ther in the Beginning, Progjefs, or Confummation of it, is not fo much a lhing done tor us and with- out us, as fomething vvrougni in us ; ^tbe Kingdom of Heaven, fays our Saviour, is wttbm you; Salva- tion in a primary Senfe, is wrougnt in us : And the Main of it, I mean as to the Application of it, is to fave us from our Sins, to alter the Difpofition of our Souls, to make us Partakers or Divine Grace ; Faith in the firft Place, by which we take hold on the Righteoufnefs oi Chrift for our Juflification ; and together with Faith, Love, Purity, Patience, fpiritual Mindednefs, and all other Divine Graces, by which we may be made like God in the Temper and Difpofition of our Minds, and fitted for the Enjoyment of him, as the chief Good and Happi- nefs of our Souls. Heaven is rather a Natuie than a Place, and Salvation a Change or- Difpofition ra- ther than a Change of the Place of our Abode: Hence our Saviour was called Jefus, becaufe be fa- vedbis People from tbeir Sins; and fays the A- poftle, He gave bimfelf for us, tbat be migbt re- deem us from all Iniquity, and purify us to bimfelf a peculiar People zealous of grod [forks. Now this confidered, it is eaiy to conceive how Sin and Wic- kednefs in the Heart of Men muft needs be a great Qbltru&ion and Ear in the Way of their Salvati- on : Becaufe Salvation muft efpecially be wrought in their Hearts and Souls, where Sin and Wicked- nefs, as it dwells by the Advantage of PrepoiTeffion, fo in its Nature it is a downright Contradiction to the Nature or Salvation ; for Sin and Salvation are contradictory Terms, as oppofite to one another as Light ami Parknefs3 Cbrift and Belial are. And therefore,
3. As
on Jer. iv. 14. 409
3. As Things oppofite cannot but oppofe and re- fill one another as far as they are able, fo Sin and Wickcdnefs in the Heart cannot but be an Ob- ftru&ion to the Salvation of Men : Becaufe from the Contrariety of its Nature to the Mature of Salvation, it cannot but oppofe and rcfift, and coun- terwork the Offers, and Terms, and Means of Sal- vation. I might illuitrate this at great Length, by fhcwing what Objections the Wickednefs of Men's Hearts raifes in them againft Chrift and Salvation, againft the Terms, the Offers and Means of Salva- tion ; what Prejudices it fills them with againft all thefe ; and what Artifices it (ufes, with the joint Arts of Satan, to keep Man from complying with the Offers, and yielding to the Means of Salvation: In fhort, as lannes and Iambres refitted the MefTagc of Mofes, fo Satan, and the Wickednefs of a Man's own Heart,refifts the Calls and Commands of God's Word, and the Motives of his Spirit ,• and do what they can to keep him from embracing the Offers, and complying with the Terms of Salvation i as Elmas the Sorcerer turned away the Deputy from the Faith, fo the Wickednefs of the Heart docs all it can to make the Offers of Chrift and Salvation ineffc&ual ;. and many and various are the Arts it ufes to that End, if I had Time to infift on them. And when all ks other Arts fail, and Chrift is like to make good his Way into the Soul, and make a Conqueft of it, then is it that the Wickednefs of the Heart exerts itfelf to the outmoft, and calls up all its Power and Intereft in th? Soul to make Refift- ance. And as when an Enemy is at the Gates of a City, all the Garifon takes the Alarm and run to their Arms, and to their Pofts, fome to one Quarter, and fome to another, to make Refiftance:
So
4io SERMON XVI.
So whenChrift is like to force his Way into a Soul, all the Troops of Lufl that quarter in his Heart run to the Avenues and Partes, fome to the Eye to blind it, fome to the Ear to deafen it, fome to the Mind to divert it, fome to the Confcicnce to lull it afleep, and all are in an Alarm, and bufy to their outmoft Power to defend their common Intereft. Juft as when the Apoftle Paul was at Epbefus and preached 3ruut, the whole City, by the Inftigati >n of Alexander tie Copperfmith, was in an Uproar : So when Chriit is like to enter the Heart of a Sin- ner, the whole Multitude of Lufts rife in a Tumult, crying up Diana and down Chrift, up the Profits and Pleafures of Sin, and down the Gain of Godli- nefs, and all the Advantages both of Time and E- tcrnity it brings along with it. So that you fee how Heart- wickednefs, or Wicked nefs in the Heart, is a great Enemy and Obftruction to the Salvation of Men. I now proceed in Confequenee of this to the
IV. Point, and which you may indeed confider as the Improvement of all that has been hitherto faid on the Subject, <viz. That fince Heart- wicked- nefs is fo great an Obftru&ion in the Way of Mens Salvation, it is their Duty and Concern to get their Hearts wajbed from Wickednefs that they may he fa<ved. This is a Truth fo plain and felf- evident, that I fhall not fay a Word for the Proof and Con- firmation of it. And tho* this is indeed the main and principal Obfervation that this Text affords ; and I purpofed, when I firft made Choice of thefe Words for the Subject of my Difeourfe to you, to have infilled on this Obfervation at fome Length : Yet ail that I fhall now do, fhall be to drop a few
Things
on Jcr. iv. 14. 4ft
Things very briefly, Firft, By Way of Dire&ion, how you are to get your Hearts waftied from Wicked- nefc : And Secondly 9 A few other Things by Way of Motive to excite you thereunto. Firft, A few Things by Way of Direftion. And
1. If you would have your Hearts warned and tcleanfed from Wickednefs, break up a Fountain of Waters each of you in your Heart ic (elf: Smite the Rock of your Hearts, as Mrfes did the Rock at Rephidem, till the Streams or penitential Waters flow down upon it, for its cleanfing : as David did with his Couch he had defiled, 1 watered my Couch With my Tears, (o water ye and waih yq your Hearts with the Floods of penitential Sorrows and Tears, flowing down from itfelf. I do not fay that our Repentance or Tears can take away the Guilt and Pollution of one Sin from the Soul : But yet God has required our Repentance, as a Thing necefTary in order to our obtaining the Pardon of our Sins through the Blood of Chrift, and our having the fan&ifying Virtue of his Grace conferred on us, for our being cleanfed from the Pollutions of Sin. What can be plainer than thefe Words of the Apoftle ? Atls iii. 19. Repent and he converted^ that your Sins may be blotted out, when the Time of. refrejbinr fbali come from the Pre fence of the Lord : And thefe
Words of the Apoftle James, Chap. iv. Ver. 8. Ckmfe your Hands ye Sinners, and purify your Hearts ye double minded ; and what mud be done by them to this End, he adds, be afficled and mourn, and weep, let your Laughter be turned into Mourningt and your Joy into Heaviness, j
2. Waih your Hearts in the Laver of ' Regencra* ?/t&fa and the Streams of Blood that flowed down
from
411 SERMON XVI.
from our crucified Saviour : Th:re is Virtue therein to make the Heart pure and dean, Tit. iii. 5. Ac- cording to his Mercy he faved us by the wajhing of Regeneration, and renewing of the Holy Ghoft ; and fays the Apoftle, 1 Cor. vi'. 1 1. And [tich were fime of youx viz. Fornicators, Idolaters, and other Kinds or Sinners which he there recounts, but ye are wajhedy but ye are [antttfied, but ye are juftified in the Name of the Lord J ejus, and by the Spirit of our God. Repair to the Blood of Cqrift, that Foun- tain opened to the Houfe of David and to the Inha- bitants ofjerufalem for Sin and Uncleannefs ; There is Virtue in that to warn away all the Sins of the Heart and the Life, The Blood of Jefus cleanfetb from all Sin, fays the Apoftle John, 1 Ep. i. 7. Re- pair to the Fountain by Faith, and plange your- felves, as it it were, into this facred Flood and you fhall come out clean and whole, how filthy and dif- cafed foever ye were before. And, at the fame Time, pray that the fan&ifying Grace of the Holy Spirit may be let into your Hearts : Pray in the Words of the Pfalmift, Pfal. li. Waflo me throughly from mine Iniquity, and cleanfe me from my Sin, purge me with Hyfop, and I (hall be clean, wajh me, and J fball be whiter than the Snow ; create in me a clean Heart, O God, and renew a right Spirit with- in me : Turn that Promife into a Prayer which you have, Ezek. xxxvi. 25; ; -Then will I fpr inkle clean Water upon you, and ye fhall be clean ; from all your Filtbinefs, and from all your Idols will I cleanfe you. And then
5. In order to your getting your Hearts thus warned and cleanfed, by all Means fludy to get a Dilcovery, as far as you can, of the Wickednefs
that
on Jer. iv. 14. 413
that is lodged in them. And for that End, examine yourfelves, and accompliih a diligent oearch into your own Hearts; beftow Time and rains upon the Work, and grudge not either : However relu&ant you may find your Hearts to the TasK, yet pufl* on your Duty, and judge yourfelves that ye may not be judged of God to Condemnation. And be- caufe, after you have done all you can, there will ft ill be great Detects and Failings in the Work, many Sins that you have not come to the Difcovery of, turn yourfelves to God for making up your De- fects, and addrefs him in the Words of thcPfalmift, Pfal. exxxix. 23, 24. Search me, O God, and know my Heart ; try me, and know my thoughts ; and fee if there be any wicked Way tn me, and lead me in the iVay everlafting.
And now, for Motives to excite you to this, fhali I need to urge any other but that in the Text, that it is a Thing neceflary to be done by you in order to your being faved ? O Jerufalem wajh thy Heart from Wtckednefs that thou mayft be faved ; how long fhall vain ^thoughts lodge within thee? Shall not the Confideration of your eternal Salvation be of Force enough to make you do-any Thing, to make you do every Thing you are called to, with the Af- iiftance of Divine Grace ? If you make light of Sal- vation, Light of a Heaven of immortal Glory and Bleflednefs, and at the fame Time be content to take up your Abode with devouring Fires and evet- lailing Burnings ; if this Argument, I fay, the Con- fideration of your own eternal Salvation prevail not with you, what other can ? It is altogether needlefs to propofe any other ; and tho' I were to fpeak to Eternity to you, I could not adduce another more forcible Argument, than the Confideration of your
own
414. SERMON XVI.
Own eternal Salvation. However I fhall produce on* other to you at the Time, and thac is the Confidera- tion of the holy Sacrament; of the Lord's Supper, of ^icb, in the kind Providence of God, you have «bw a near View. Wny furely all that intend to *f> proach the Lord's Table and to partake of this holy Sacrament on this Occafion, mould reckon dhemfclves indifpenfibly obliged to do all they can before Hand, to get their Heart warned and cleanfed from Wickednefs. You come there with a Profcf- fion of your Defirc and Intention to receive Chqft into your Hearts, but it is a clean Heart only thac be will come into and lodge in. Prepare ye, pre- pare ye therefore the iVay of the Lord, prepare your Hearts unto t\m Lord, prepare your Hearts for the Reception and Entertainment of the Lord of Glory f tod that by youx getting them waflied and cleanfed from Sin and Wtekednefs. If ye regard Iniquity hi your Hearts the Lord will not regard you, nor entetf tmde* your Roof j Wafh ye therefore and make yon clean, put away a% the Evil of your Doings, ceafe to do Evil learn to do If ell. And to fum up all, confider that as Repentance especially confifts in waftring the Heart from Wickednefs, fo the mod compendious and erTe&ual Way of coming at true Repentance and going thorrow with it, is to begin At the Heart and to make it clean : For if the Foun- tain be cleanfed, the Streams will be clean of Courfe; but all our Labour is loft while we endeavour to reform and amend our Lives, and begin not to cleanfe the Heart, the Fountain Head out of whicli are the Iffues of Life. Take home therefore this Teat to yourfelves, all of you in general and each of you in particular, O Jerufalem viajb thine Heart
from
on Jer. iv; 14, 415
from IPickednefs that thou mayft be fayed, bow long Jball thy vain thoughts lodge within thee} And may the Lord carry ic home to yoar Hearts and Consciences, bv the powerful Efficacy of his Grace : And in the Hope oi it, to his Name be the Praifc and Glory for ever. Amen.
•v
P
SER
SERMON XVII.
Psalm cxix. 113. / hate vain Thoughts ; but thy Lavs do I
love.
S Thinking is the proper Aftion of the Mind, and the Mind the nobler Part ot Man ; fo it muft be owned that a Man's Thoughts make the principal Part of what iflues from him, and therefore ought, out of Reeard to his own Dignity and Intereft, to be chiefly taken Care of. words and Deeds are but the Interpreters of his Thoughts, or the fenfible Effects that they produce : His Thoughts arc the Spring-caufe and Movement of all that he fays or does. If we confider Man as a Being bound to ob- ferve the Laws of Religion or that Regard he owes to God his Creator, we muft own that he ftill lies under ftronger Obligations to regulate his Thoughts agreeably to his Will, and fo as to pleafe him : For God, who is the Father of Spirit s, who breathed int§ Man the Sprit of Ufe at firft, and is ftill the
im-
on Pfal. cxix. n^. 41-7
ntnediate Creator of the Souls of Men, cannot be cnied to have a juft Right and Title to the Homage nd Obedience of their Souls, and confequehtly of leir Thoughts which are the immediate Ifliies there- (; and as a Man's Thoughts are the Spring and Movement of all his A&ions, fo it muft be owned lat the Jurifdi&ion of God's Law begins with the government of the Thoughts, and from thence ex- :nds itfelf to the Government of the Words and V&ions. 'Tis from a Senfe of this that every good vlan reckons himfelf concerned and obliged to look fter his Thoughts, to fuperintend and govern them, nd to have them of fuch a Sort as he may bed ap- •rove himfelf to God : And it was from a Senfe of his particularly, that the holy Pfalmift David, the Author of this Pfalm, took Care to fupervife " his [Thoughts, and to exprefs his Diflike at fuch of hem as he thought unworthy of him, and difagree- .ble to that fecret Homage of his Mind and Soul hat he owed unto God ; as he tells us in the Text >y Way of Reflexion on his own Condud, and vhich he marks down amongft the many other >ious Meditations of which this excellent Pfalm is ;ompofed, / bate vain tfbougbts, but tby Law do 1 ovc. I bate vain Zbougbts ; 'tis true the Word vain, as you may fee by the different Chara&er in /our Bibles, is not in the Original, but the Sup- plement is very well made by our Tranflators, in in Agreeablenefs, as is obferved, both with the "baldee Paraphrafe, and the Senfe of fome of the beft Jewijh Writers. I bate, vain Sfbougbts, the juft Gbjcd of every good Man's Hatred and Diflike, according to that Expoftulatioa or the Pt^pncC Jere?mab9 addrefs'd to the Men of his Days under the Name ot Jtrufalcmy Jer. iv. 14. OJerufalcm Vol. 11. Dd 4 wajb
4J.8 SERMON XVII.
wafb thine Heart from IVickednefs, how long JbaU thy <vain thoughts lodge wttbin thee ?
What I intend from the Words is. I. To (how you what vain Thoughts are, or what Thoughts may be called vain. II. To offer you a few Confi- derations, that may help to make >ou conceive and entertain a Diflike and Hatred at them, and make you guAtd as much as poflible againft them. And III. I (hall fubjoin a few Directions tending to the fame End.
I. To (how you what vain Thoughts are, or what Thoughts are to be accounted vain. And litre I prefume ye do not expect that I ffiooltl attempt to defcribe or enumerate all the various Kinds of vain Thoughts that rife up in the Minds of Men : That were a Task as iniuperable as to count the Sands that ly on the Sea Shore : What I intend is9 firft, To offer you a few general Characters of fuch Thoughts as may be reckoned vain Tnoughts, and which ihould be the Objed of our Diflike and A- verfion. And idly, To inflance in fome of thefe vain Thoughts which Men commonly intertairL As to the jirft of thefe,
i. All thefe Thoughts are to be reckoned vain Thoughts, that are allowed to fpiing up m the Mind, to fport orplay themfelves there or fly abroad, with- out the ferious Attention or Reflection of the Mind fuperviiing and governing them, keeping chem in (uch Order and fixed on fuch Objects as are worthy of a rational Mind to. think on; all loofe, ungo- verncd random Thoughts, and, if I may fo fay, thoughtlefs Thoughts, of which we maintain not the Condud and Guidance, but fuffer them t* rove, as Solomon fays of the Fool's Eyes, to the Ends of the Earth. All fuch Thoughts are to be recked vain 4 Thought,
on PfaL cxix. 113. 419
Thoughts, and ah ! how many fuch vafn Thoughts do poffcfs, or I may rather fay difpofTtfs the Mind of ever) one of us, carrying us away in the Chafe of a thouland Vanities, and leaving our Minds in the mean Time defolate and emptied of all good folid and ufeiul Thoughts, and the Satisfaction that from thence might refult to ns-? How innumerable are the vain Excurfnns of our Minds, the extravagant and ungoverrtetl Sallies of our Imaginations ? How ofc and how ferrg, many Times, are we in a waking Dream; our Minds bufy and we know not about what, fo ns when we begin to recollect ourfelves, we only find we have loft (o much Time and fo much Thought, and have been living to as little Purpofe as the Fly that beats her little Wing in frisking up and down for her Diversion ?
2. All Thoughts are to be accounted vain Thoughts that are employed on vain and imperti- nent Objects. What Obje&s are to be reckoned fuch would take long Time to tell : But in general wc may conclude that all Objects, by thinking on which we can neither honour God nor do Good to ourfelves or others, are vain and impertinent Ob- jects, and all Thoughts employed in them vain and impertinent Thoughts. By tnis Rule all curious Speculations and Enquiries into Things above the Reach of human Underftanding, efpecially with Reference to God and the Myfteries of his Nature, and fuch Things as he has not thought fit to reveal to us in his Word ; all Thoughts and Speculations bellowed on Things without our Sphere, as well as above our Capacity, which are none of our Matters, Things we have nothing to do with, all Thoughts and Enquiries into future Events; all Thoughts beftowed on Trifles and Vanities unworthy the At- Dd 2 tcntion
4^0 SERMON XVH.
tentiori of a rational Mind, or any Thing befides that can ferve to no good Purpofe or Ufe ; they arc all to be reckoned vain Thoughts, becaufe unpro- fitable, and tending neither to promote the Glory of God nor the Good of ourfelves or others.
3- Thefe Thoughts are to be accounted vain Thoughts, which dwell on their Objects with a more intenfe and continued Application than they do defervc. There are many Things we are not on- ly allowed but called to think on, and yet our Thoughts on them may become not only vain but finful, by our thinking too much on them. As for Inftance the Concerns of this prefent Life, the Bufi- nefsof our fecular Calling, the Care of our Bodies and Families and what relates thereunto,- thefe are Objects which we may and ought to think upon : But yet when we think on them more than we mould, more than agrees to the Moment and Importance of them, more than is confident with our Duty to God, and the Care we ought to take of Things of iufinitely greater Weight and Moment, namely thofe of our Souls and Eternity ; then our Thoughts beftowed on them become vain and finful Thoughts. Tis with Reference to Thoughts of this Sort that we have our Saviour difcourling fo admirably in the Vj\ of Mat. from Ver. 25. which, becaufe it is fo much to our prefent Purpofe, I mail read over to you. Stake no Thought, no immoderate, exceffive, . anxious or diilruftful Thought, for your Life, what yejhalleat, or what ye Jbali drink ; nor yet for your Body what yeJba/J put on : Is not the Life more than Meaty and the Body than Raiment f Behold the • Fowls of the <4ir : For they fow not, neither do they reap, nor gather into Barns : Tet your heavenly Fa- ther feedeth them. Are not ye much better than
they ?
en Pfal. cxix. iij. 421
they ? Ifbicb of you by taking ^bought can add one Cubtt unto his Stature ? therefore take no T'bougbt* faying* IVhat jloali <we eat ? Or what Jhati we drink ? Or wherewithal Jloall we be clothed ? But feek ye firft the Kingdom of God, and his Right eoufnefs% and all thefe Things JJjall be added unto you.
4. All Thoughts employed on unlawful and for- bidden Ob je&s are vain Thoughts : They are vain, becaufe finful, for Sin is the gr«ateft Vanity and Folly in the World ; it unhinges the Soul, and carries it off from God, the Center both of its Reft and Motion, and makes it become a vain, wandering and cxcentrick Thing. Sin fills the Soul with vain Expectations of Satisfaction, as long as the Sinner can purfue its Courfes : But befide, the Difappointment he will meet with in every pre- vious Step, he is miferably difappointed in the End, when he finds that, as the Apoftle fays, the Wages of Sin is Death ; and he has nothing where- with to entertain his Soul, but the fad and wofbl Remembrance of his paft Sins, Horrours of cver- lafting Darknefs and Defpair, which ke has merited to himfelf by them. But now,
idly As I propofed, I fhall, with the like Brevity, inftance in fome of thefe vain Thoughts which are commonly entertained by Men, bur, if we would follow the Pfalmifl's Example, ought to be the Object of our Hatred and Averlion. ' And,
1. All felf-admiring Thoughts are certainly vain Thoughts. All Thoughts that tend to fwell and puff up our Minds with a vain Conceit of our felves, are certainly vain Thoughts : For Man is a Creature whom it becomes not at all to be proud, it becomes not any Creature, and lead of all Man, who is compajfed about with fo many Infirmities both ot P d 3 Body
411 SERMON XVII.
Body and Mind. The chief Accomplishments of the Mind, for which Men are apt to value them- felves, is their Knowledge, Wifciorn and Learning: But how little Reafon have they to do fo, when their Knowledge, Wifdom and Learning reaches fo fliort a Way ? Vain Man, fays Zophar, jib xi. i 2. or, as it may be read, empty Man would be wije, tboy Man be bom like a wild A[s$ Colt : Incy who know mod will be readied to fay th-*y know nothing at all, the Difproportion betwixt what they know and what they know not being incited infinite. The chief AccompHfhmeiu 01 ti\e Body, tor which Men areapt to value the mf. Ives, and tnunain a vain Conceit of themfclves, is the Bt.iuty or iheif Features and Shapes: But how uncutain and precarious a PolTwflion have they thereof ? A fudden Accident befalling them, or a Difeafe more gradually waft- ing them, may foon defpoil them or all that thus minillred to their vain Conceit and Pride ; according to what the Pfalmift fays Pjal. xxxix. 11. When thou with Rebukes dojl ' correti Man for Iniquity \ thou maked his Beauty to con fume away like a Moth ; fur eh every Man is Vanity. Selah. Vain Thoughts ot this Sort, I mean a vain and over- weening Conceit of one's kit upon Account of his own Acjomplifhments, whether if Body or Mind, is whac every w.ife and good Man will h:\zc and renounce when he fees what infinite Reafon he has to be humbled and abafed to tnc lowed Decree in his own Eyes: Henxe it is that the royal Pfalmifl (peaks or himfelf in fo humble a Strain, Pjal. xxii. 6. / am a Worm and no Man ; and the pious Afapb) in Pjal lxxiii 22. calls him (Ufa Bea/i ; jo foo'ijb was J and ignorant, J was as a Beajl before thee.
2. Ail
on Pfal. cxiw 113. \\$
z. All Thoughts by which Men project to them- (elves a great Deal of worldly Profperity and Hap- piuefs are I? at vain Thoughts : For very olten Men's Pr jccls and tropes of this Sort are fruftrated and jfrotvcn off, before they arc brought to any Thing of a Bearing ; and they arc made to fay witn job, Job xviL n My Days are paft, the Days of my rrolperity arc pad ; my Purpofcs are broken ■ off j even the 'thoughts of my Heart. And top' they flaouid tor a while carry on their Defigns never fo profperouily, yet, to be furc, Death will foon come, and, as to any Part they can further aft, will put an End to them all : Thus the rich Man in the Gofpel found it in his Experience, as is re- prefented, Luke xii. from the \6. ver. while lie was projecting to puli down his Barns and build greater, wherein he might beflow all his Fruits a)id Goods, and then to ling a Requiem to his own Soiil, Soul, take thy Refl, eat, drink, and be merry ; Gedfaid unto him, Thou Fool, this Night thy Soul hall be required of thee, then tvhofe JJialt thefe Things be which thou hafl provided? And this Fate of worldly-minded Men, who make the Riches and Honours of this World the great Object of their Thoughts and Projeds, we have very elegantly dc- icribed by the Pfalmift in a great Variety both of Thoughts and Expreffion, in that xlix. Pfal. parti- cularly from ver. i 1. to the End. Their inward Thought is, that their Houjes [loall continue for ever, and their Dwelling- pi aces to all Generations; they flo all call their Lands after their own Names : Ne- verthelefs, Man being in Honour, abideth not ; he is like the Beafts that periflo : Like Sheep they are laid in the Grave, Death jh all feed on them ; and the Upright (loall have Dominion over them in the
D d 4 Morn~
414 SERMON XVII.
Morning, and their Beauty Jhall confume in the Grave, from their Dwelling : Be not thou afraid when one is made rich, when the Glory of his Houfe is increafed : For when be dietb, he (hall carry no* thing away ; his Glory fJoall not defcend after him, &c. And that thisisthe Fateofthegreateft of Men, Kings and Princes as well as others ot an inferiour Station, is plain from Obfervation : And what the Ffalmift takes Notice of, in the cxlvi. Pfalm, where he firft gives an ufeful Caution in the 3d Verfe, Put not your Truft in Primes, nor in the Son of Man in whom there is no Help, and then adds, ver. 4. for the Reafon ot it, His Breath goeth forth, he re* turneth to his Earth, in that very Day his thoughts perifli. All Thoughts, I fay, by which Men pro- ject to themfelves worldiy Profperity and Happi- nefs are vain Thoughts. Yea all Thoughts by which they flatter themfelves with the Profpcft or Hope of Satisfaction in any Thing below the Sun, are but vain Thoughts : So Solomon found it, after all the Experiments he could make for gttting PoiTeflion of it, and never was Man furnifhed with better Ad- vantages to that Purpofe ; and he has left the Re- cord of his Disappointment behind him for our In- ftru&ion, Vanity of Vanities, faith the Preacher, all is Vanity.
3. All Thoughts by which Men flatter them- felves with the Hopes of Impunity, whilft they per- fift in their evil Courfes, are vain Thoughts. It is very common for Sinners to entertain Thoughts of this Kind, according to the Conitru&ion which the Pfalmiftputs upon their Behaviour, Pfal. xxxvi. 2. He flatter eth hhrifelf in his own Eyes, with the Hope of Impunity in his finful Courfes : According to what is fuppofed and faid of th« prefurnptuous
Sin-
on Pfab cxix. ilj. <\X$
Sinner, Dtut. xxix. 19. that he may arrive to ftich a Pitch of daring Boldnefs in Sin, as to blefs himfelf in his own Heart, faying, I Shall have Peace, tbo* I walk in the Imagination of my Heart, to add Drunkennefs to tThirft, and go on to aggravate my Difobedience by adding one Sin to another. In- deed what emboldens Sinners to ad after this Man- ner, is the Patience and Long-fuftering of Goda of which they make a wretched Abufe when they take Encouragement from it to continue and per- fift in their evil Courfes ; according to what the wife Man obferves, Ecclefviii 11. Becaufe Sentence againjl an evil IVorkis not executed fpeedily, therefore the Heart of the Sons of Men is fully fet in them to do evil : Bur it is not always fo, Sentence is fomc- timts very fpeedily, at lead very fuddenly, exe- cuted againil: Men's evil Works, according to the Obfervation cf the fame wife Man, Prov. xxix. f .' He that being often reproved, hardeneth his Neck^ (hall fuddenly be deftroyed, and that without Remedy: And like wife, according to what he fays, Prov. xi. 21. Thoy Hand join in Hand, the IVickedJhall ndt go unpunijhed ; they fhall not go always unpuniflied, it Punifhment overtake them not in this Life, to be fure it will in the Life to come, and that with a heavy Addition of Vengeance : For the fliort De- lay of it in this Life is granted with a View to their Repentance and Amendment, and God will render to every Man according to their Deeds : Sfo tbem9 as the Apoftle fays, Rom. ii. from the <5th Verfe, who, by patient Continuance in Well-doing, feek for Glory, and Honour, and Immortality, eternal Life ; but unto them that are contentious, and do not obey the truth, but obey Unrighteoufnefs , Indignation and IVratb : Tribulation and Anguijh upon every Said
of
$16 SERMON XVII.
if Man that doth Evil ; but Glory y Honour and
J*eace to every Man that tfor.ketb Good : Fur then
is no Refpect of Perfons with God. So that ,'
all Thoughts whereby Men flatter themf.iv
i\u Hopes or' Impunity, whilil they perfifl
die vain Thoughts, utterly vain and delr.fi.'e to -.,,
lad Degree.
4. All Thoughts whereby Nfen promife to tftem- IcIvjs eternal Life and Happiiieft, without c ci- J?lying with the Terms which God himfclf has pre- scribed, are vain Thought?. Thefe Terms are «lainly told us in the GofpJ, Repentance towards W, and Faith towards the Lord Jefus Cbriji, ac- companied with a ftneere Obedience to ail the Commands of God : And whoever expe&s to gee jo Heaven, or to be faved in any other Way, they will be found in the End to have deceived themfclves t>y their own vain Thoughts : And therefore it is "that the Prophet Jeremiah addreflfes Jtrufalem, or the People of Judea, in the forecitcd Words, O Jerufalem, wafJj thy Heart from IVickednefs, that Jbou maye(i be faved : How long Jball thy vain ^thoughts lodge within thee ; As ir he had faid, they are but all vain Thoughts thou entertained of be- ing faved any ether Way, than by wafting thy Heart from IFickcdnefs, that is by a true and tho- .row Repentance. And as for Faith in Chrifi In .ordc: to Salvation, we have the Ncceflity of it fo plainly told and held fordi in th: GofpeJ, that noue who beticves the one can doubt the other, John if i. 35. He th it bei.evetb on the Son of God bath ever- la'fmg Life ; and he that Iclievclh not the Son (ball frit fee Life, but the JVrath of God abidcth on him. And it is no kfs evident that true Faith in Chrifi yjd'kctb by L;iv, and is accompanied or followed
with
on Pfal. cxix. 115. 4^7
with Obedience to him ; whence ic is fpeken of as if ic were the very Condition of our Salvation, Heb. v. 9. Being made perfect, he became the Author of eternal Salvation unto all them that obey him ; and, fays John the Divine. Revel, xxii 14. Bleffcd are they that do his Commandments, that they may have Right to the tree of Life, and may enter in tho- row the Gates into the City.
5. All Thoughts whereby Men flatter themfelves with having an Opportunity fometime hereafter to repent of their Sins, and do what is neceilary for tearing the Salvation of their Souls, but neglect to improve the prefent Opportunity for that End, all fuch Thoughts, I fay, are vain Thoughts, ex- tremely vain, fooiifh and deceitful. For the pre- fent Opportunity only is ours, we cannot fecure any that is to come more than we can recal any that is pad ; and therefore the Gofpcl-Call limits us to the prefent Time, to-day if you will hear his Voice, harden not your Hearts ; now is the accepted time, now is the Day of Salvation. When we flatter our felves with the Thoughts of Repenting, and fecuringthe Salvation of our Souls fome Time hereafter, we trull to two very uncertain Things, the Continuance of our Life and the Continuance of the Offers of divine Grace to atfift us; with refpect to either of which, if we be disappointed, our Cafe becomes defperate, and Matters can never be retrieved.
6. All Thoughts whereby Men would fuper- fede Obedience, and that a drift and thorough O- bedience to the Law of God, and yet affect the Charafter of good Men, are vain Thoughts. 'Lis probable that the Pfalmid had peculiarly an Eye to vain Thoughts of this Kind, when he exprcflcs
him-
4l8 SERMON XVII.
himfelf as in the Text, / bate vain thoughts but thy Law do I love. The Thoughts of the Hypo- crite, whereby he propofes to mock God as well as impofe upon Men, are indeed vain Thoughts. To fuch may be addreft the Words of the Pfal- mift, Pfal. xciv. which he directs to fuch as, from a Principle of Infidelity and Hypocrify mixed to- gether, fay concerning their Wickednefs, the Lord Jhall not fee, neither Jhall the God of Jacob regard it ; underhand ye bruttfh among the People , and ye Fools when will ye be wife} He that planted the Ear Jhall he not hear ? He that formed the Eye-, (ball be not fee? He that chaftifeth the Heathen, jhall not he correff ? He that teacbeth Man- Know- ledge\ (hall not he know? The Lord knoweth the Thoughts of Man, and particularly of the Atheift and Hypocrite, that they are Vanity: I bate vain Thoughts all Thoughts of playing the Hypocrite ■with thee, who fearchefi my Heart, and tryeft my Reins, and knoweft all my Thoughts afar off, and ^oill bring every Work and every fecret Thing, yea even the fecret Thoughts of Mens Hearts at la ft bit 9 Judgment. J hate vain Thoughts, all Thoughts of a difguifed Obedience, or appearing to others what I really am not at Bottom. J hate vain Thoughts ; Jjut thy Law do I love, and ftudy nothing fo much as a fincere and clofs Conformity to it.
7. All Thoughts that carry the Mind away from God, especially when we are employed in the Du- ties of his Woffhip and Service, merit the Cenfure ot vain Thoughts : Even fuch Thoughts as may be allowable and proper at other Times, when they intermix with oar Devotion ,* and diflraft our Minds when we are employed about holy Things, they are then impcrrinent and vain Thoughts, and
make
on Pfal. cxix, 115. 419!
make us guilty, in fo far as they prevail, of taking God's Name in main; and give him Caufe to fay of us, as of his People of old, This People draw near to me with their Mouth, and with their Lips do honour me, but have removed their Heart far from me. I might add a great many other Inftan- ces of vain Thoughts, fuch Thoughts as merit the Cenfure of vain Thoughts, and mould be the Aver- fion of every wife and good Man : But fuch In- fiances will readily occur to your own Minds upon a ferious Reflection. I fhall only add one more
S All Thoughts that arc not fancYuied by a Principle of Grace in the Heart, may be reckoned vain Thoughts. As' the Prophet threw Salt into the Fountain to heal the~Waters thereof, fo Grace is that Salt that rauft be put into our Hearts to make our Thoughts favoury and ufeful, or to care them of their natural Vanity and Unprofitable* nefs. I now proceed in the
II. Place, To offer you fome Considerations that may help to make you conceive a Diflike at vain Thoughts, and make you guard againft them as much as pofliblc. And in the
1. Place you would confider that vain Thoughts are finful in as much as by them, and in fo far as we indulge them, we lofe the Government of our own Minds, and keep them not employed about fuch Matters as are worthy of our Thought and Care, and well-pleafing and acceptable to God. Our Thoughts as well as our Words and A&ions fall under the Jurifdi&ion of God's Law, he is the Lord of our Minds and Spirits, and ought to be honoured with the Obedience of our Thoughts and Affc&ions ; whence favs he, Prov. xxiii. 26, My Son
givt
4$Q SERMON XVII.
give me thine Heart: And he is (Hied tie Search- ercftbe Hearts and the frier eft he' Reins of the Children of Men. He is the omnifcient God who knows our Thoughts afar off; and who in the End mU judge the Secrets of Men's Hearts, even their fecret Thoughts, according to the Gofpel, as the Apoftle tells us, Rom. ii 16. But now, vain Thoughts are no Part of that fecret Homage and Obedience of our Hearts and Souls that God re- quires of us, on the contrary, they carry away our Minds from God, and every other Objed that in Obedience to his Will we ought to employ our Thoughts about: They are inconfiftent with that habitual Awe arid Dread of God that we ought to maintain on our Minds ; they are the idle Play and foolifh Sport of our S mis, by which we fink below the Dignity of our rational Natures, and lofe that Senfe of God, and regard to thefe ferious and im- portant Matters that deferve and call for our Thought and Care: Of this the Pfalmift was fen- fib! e when be addrefled God as in that Ixxxvi. 11. £cacb we thy Way O Lord, I will walk in thy %ruM>\ unite my Heart to fear thy Name. He found his Hea-rt as it were disjointed, and his Thoughts flying 9$- Jn Disorder like Birds out of a broken Car,e, and therefore he prays that God would a- cain twite, and as it were cement his Heart, fo as he might be able to confine his Thoughts at Home, and keep them in due -Order, and thereby evidence his fecret awful Regard and Dread of God. Vain Thoughts I fay are finful, according to that of the wife Man, Prov. xxiv. 9. 2te Thoughts of Foot* i/bnefs, or the foolifh Thought, is Sin. God re- quires us to be bufy, bufy to fome good Purpofe, and that with our Minds as well as our Bodies :
But
tm Pfal cxix. \\y 431
But what are vain Thoughts but the Idlenefe of the Mind, the trifling of the nobler tod better Part of Man, which God can never approve or? Which, leads me to a
2. Consideration, to beget in you tn Averfion at vain Thoughts, and to make you guard againft them as much as poffible. And that is, That God has made our Minds for nobler Purpofes, made them capable of nobler Employments, than the hatching or entertaining of vain Thoughts. Cer- tainly as Man came firft out of his Maker's Hands, whilft he retained the original Rectitude of his Na- ture, and might be faid to be indeed but a little lower than the Angels> vain Thoughts were none of the Fruits of his Mind; his Soul was more holy and fpiritual, and more fixed on the Contemplati- on of Divine Things, and all his Faculties and Powers more regularly and fteddily employed in the Service of his God, and fuch Work as was worthy of him, than that vain Thoughts could have any Place in his Mind : They are, I may fay, the Fruits of his cr3zy Brain lince the Fall, and the- Diftemper that Sin has brought upon his Mind. And to be fure in Heaven, where tie Spirits ofjujl Men are made psrfefi, there will be no Room for vain Thoughts, not one vain or impertinent Thought fhall enter into their Minds for ever, that's incon- fiftent with their being perfedly holy as well as hap- py. But even in our prefent imperfect State, if wc would fet ourfelves to it, and call in the Aids of Divine Grace for cur Affiftance, we might find ourfelves capable of thefe noble Employments, that might, in a great Meafure, keep our Minds free of vain Thoughts. And what a Pity is it but we ihould do fo, that fo wc might live up to the Digr
nicy
$i S ER M ON- XVII.
nicy of our Natures, the Excellency of rational and immortal Spirits, and anfwer the Goodnefs of God, in* placing us in fuch a Rank of Beings? What a Pleafure would this afford us upon Reflec- tion, in refped of what we can have, either in al- lowing our Minds to rove and be carried away with' vain Thoughts ; or in taking a Review of them, when we fhall foon find, that all of them we can remember are as vain as a Dream, and minifter as little to our Satisfaction ? Vain Thoughts make Man himfelf become a vain Thing, a filly trifling and idle bufy Thing. What are vain Thoughts, but as fo much Froath call out of the Heart ? SChe Wicked^ fays the Prophet, are like the troubled Sea which cannot reft, whofe Waters caft up Mire and Dirt : Wicked Thoughts may indeed be reckoned as Mire and Dirt, but vain Thoughts may be alfo reckoned as fo much Froath caft out of the reftlefs Heart, and cver-bufy Imagination. Thinkeft thou not fliame, O Man, to call thy felf a rational Crea- ture, endued with a rich Principle or Source of Thought ; and yet for ordinary to produce nothing from thy Store but vain Thoughts ? Did God form jthy Mind for no nobler End, but to be, as it were, the Shop or Forge of vain Imaginations ? If this were the Cafe, might we not fay in the Pfalmift's ,Words, Why haft thou made all Men in vain ? And Solomon's Motto mieht yet more juftly be infcribed: on Man, Vanity of Vanities, all is Vanity God in- deed made Man upright, but he has found out many Inventions : Yea, his Mind every Day invents a Thoufand of Thoufands of vain Thoughts, or ra-j ther, they, come flowing from it as naturally as Waters from the living Spring ; but not indeed fo pure, for vaia Thoughts are commonly vile as well
as
on Pfal. cxix. ii£. 4^
as vain ; they partake of tHe Filthfnefs of their Source, the evil Heart of Unbelief, th?x is not yet purged of Sin and Corruption, or but imperfe&ly fo : they fix alfo too too often on vile and pbllifted Objc&% and fo become evil Thoughts, evil in their Tendency, as well as in refped of their Source and Quality. They lead the Mind forth in ftrong In- clinations, arid Luftings after the aftual Perpetration; hi Evil, and fet it upon inventing Methods, and Ufing Endeavours for that End. Every Man it tempted, fays the Apoftle Jamts, when be is drawn away of his own Lufi and enticed ; then when Luft bath conceived it bringeth forth Sin, and Sin when it is finifhed bringeth forth Death: So that here we may behold the Iffue oi: Vain Thoughts when they turn into the Channel of Sin, as very commonly th$y do, nay feldom mifs to do ; they prove mortal and deadly to the Soul, they bring forth Death, for the Wages of Sin is Death, even che Wages of vain Thoughts is Death. Tho* they are but light Ar- rows, yet they can pierce deep • arid tho* they may be counted but fmall Sins taking them fingly, yet the infinite Multitudes of them will weigh us down^ even tho' we Had no greater Faults : As a Ship may Be funk with too great a Load of Sand, as weJJ as of Mill-ftones. Let us therefore, my Brethren, conceive a juft Hatred and Avcrfion at vain Thoughts, and guard againil them with ail poflibie Care.
3. Confider how many rioble arid worthy Objefts yc have to employ your Minds upon, and to keep them free of vain Thoughts. There is the infini.dy great God^the Perfe&ions of his Nature, and the Difcoveries he has given us thereof in the Works which he has jnade ; Is not this a Subjed ot V 0 l. XL E e Thought
434 SERMON XVU.
Thought that can never be exhaufted ? Can we by all our Thoughts, were they never io towering and lading, find out the Almighty to Perfection ? "There is the bleiled Redeemer the Lord Jefus Chiift, the wonderful Friend and Lover of Souls \ his perfonal Excellencies, his mediatory Performances, and the happy Fruits and Iflues thereof, fo much for the Behoof and Advantage of Mankind, on whom he was pleafed to fix his Love : Is not this another Subject that ought to attract our Thoughts, and make them dwell on it with a mighty Pleafure ? There is the Holy Spirit, to whom we are fo much beholden for the Renovation of our Natures, the San&ifieation of our Hearts, and all the other kind Offices he performs in training us up for eternal Happinefs, and making us meet to be made Parta- kers of the Inheritance of the Saints in Light. There are our own Souls, and their eternal Interefts and Concerns, the Bufinefs of Religion, and the Work of our own Salvation ; what we are to know, be- lieve, and do, and do with the outmoft Serioufnefs and vigorous Application, in order to our obtaining eternal Life. There is that awful Thing Death that abides us all, and the Judgment that is to follow upon it : An eternal World, or a State either of e- verlafling Happinefs or of Mifery, to which we mult go, and in which we mud abide, without any Pof- (ibility of Change for ever. Thefe, my Brethren, are great and important Subjects of Thought, which challenge our moft ferious and fixed Thoughts: And while we have Things of fuch infinite Moment to think en, it may indeed feem ftrange that wc mould allow any Place for vain Thoughts; efpecially con- fidering, what a Share of our Thoughts the necef- fary Affairs of a prefent Life do alfo claim, and can- not
on Pfal. cxix. 113. 4.35
not be juftly denied them. Why indeed it is a plain Evidence ot the Degeneracy of our Minds, their bqri ing rendered iilly, trilling, and toolifh; which the Platouifts cxprciTcd by a Moulting of the Wings of the Soul; or its having loft its Feathers or Wingsy by which at ri.lt it was capable to foar aloft in the Contemplation of the noblelt and grcateit Objects : 'Tis a plain Evidence, I fay, of this Degeneracy of our Minds, and the (illy State they are reduced to^ that vain Thoughts make fa great a Part of their Employment. \.Ve diitinguiih fome of Mankind from the reft by the Name of Idiots and Fools, be- caufe they give no Evidence of rational Thought, and neither fpeak nor ad according to the Dictates of Reaion : BiK alas, my Brethren, how much do we all merit this Denomination upon Account of the Vanity of cur Minds, or thele vain Thoughts in which we iniigniricantiy pafs fo great a Part of our Time ? The PJalouJt, in defcribing the fleeting Brevity or human Lite, Pfal. xc. 9. fays, That wet ftend nur Tears as a tfale that is told, that is, in- fignirlcantly and to no Purpofe: But if we confider the Multitudes of vain llioughts that daily run through our Minds, we may fay, that we fpend not our Time fo well as a <fale that is told, however in- figninvnnt and unprofitable it may be, but in poor ridiculous Imputinencies and Folly; for, were a Man's vain Thoughts but for one Day collected to- gether, was there ever any Thing fo ridiculous, fo wild and extravagant, as the Landskip they would form? Were ever the Rovings of a Madman more abfurd and unconnected than they would be found to be ? O my Brethren, let us reflect on the Dig- nity of our Minds, and the many noble and wor- thy Obje&s wc have to employ our Thoughts ftpaty
E e 2 and
43<> SERMON XVII.
and let us conftrain and inure our Minds to think ©n them, that fo they may be preferved, as far as
?oflible, from being carried away with vain 'noughts. 4. Coniider that the Time is fhort, and, as I hinted before, there is an eternal World before us, which we muft quickly enter into, and in it be happy or miferable for ever, according to the Pains we have taken before Hand to make lure of the one, and to be delivered from the other : So that if wc bad a juft Senfe of Things, we would fee that we have not a Thought to lofe, more than a Moment of our Time to throw away. If we lay Time and Eternity in the Balance together, we will fee that indeed this is our Cafe, and thac we have a cheap Purchafe, if by the beft Improvement of the one we can fecure the Happinefs of the other. And tho* God, out of his infinite Mercy and Grace, has af- forded us the Hope of Heaven through Jefus Chrift, notwithstanding the manifold Infif mities and Weak- ness, infeparable from us in this our imperfect State ; yet when we read the Scriptures we may ob- ferve, that he requires us to labour for Heaven and the Hippinefs of it, with that inceflant Diligence and Ardour of Mind, that nothing but abfolutely neceflary Relaxations from this Work can be excu- fed, and confequently no Place at all allowed for vain Thoughts : What elfe is the Meaning of thefc Expreflions, by which we are bid to watch and pray always, to give all Diligence to make our Calling and Election furey to work out our own Salvation with Fear and trembling* left after all we haveaone, we Ihould (till have done too little ; to ftrive to en- ter in at the fir ait Gate, to run the Race fet before v.s, and fo to run as we may obtaiu the Prize, never
U
on Pfal. cxix. ii}. 437
to weary in Weft-doingy but to be ftedfaft and im- moveable, always abounding in the Work of the Lord. Do not thefe Exprcflions plainly import, chat wc have no Time to lofe, none of it to trifle away in vain Thoughts, if we be really inclined to get to Heaven, and obtain eternal Life ? But per- haps you will fay, This is a bard Sayingy and who can bear it ? It this be the Cafe, who then can be faved ? Can the Mind ftand always in the Bend ? Is it not neceffary that it be at Times relaxed from ferrous Thought, as by Sleep, fo by other innocent Recreations ? Why, I own it is fo, it is both al- lowable and neceffary that the Mind have its pro- per, innocent, and moderate Relaxations, that it may return to its proper Bufinefs with more intenfe Application i But that is not the Cafe in Hand ; the Thing we are complaining of, and cautioning you againft is, That habitual Roving of the Mind, by which it is carried away not at Times, but in a Manner always in vain, trifling and impertinent Thoughts, quite below the Dignity of our Minds, and thefe great and important Matters relating to ptcrnity, which, at leaft habitually and upon the Main, we mould be employ 'd about for the few Moments we are to be here. Oh Eternity, Eterni- ty ! What an awful Thing h it ? And can we be- lieve there is an Eteraity of Happineis or Mifery before us, and yet indulge ourfelves in vain Thoughts ? It was an Inftance of great Folly as well as Pro- ianenefs in BeljhaZZar the King of the Chaldeans, as you have it, Daniel v. to be fporting and ma- king merry at a Fcaft with his Lords, and Wives and Concubines, in which they drank Wine out of the gold and filvcr VefTcls that were taken out of the Temple of the Lord at Jerufalem, the fame Ec 3 Night
438 SERMON XVII.
Night in which he was (lain, and the Kingdom taken from him by Darius the Median. This, I fay, was an Inftance of great Folly, in being (o little upon his Guard ; as well as of Profanencfs, in putting fuch a Contempt upon the facred Veffels of the Lord's Houfe : For which the Infcription on the Wall came juftly forth againft him, Mene tekel, God hath numbred thy Kingdom and finijhed it, thou art weighed in the Ballances, and art found wanting. But my Brethren, is it not in like Man- ner foolifh and profane too for us, to be idly di- verting ourfelves with vain Thoughts ; and to em- ploy thefe Thoughts which fhould be facred to the Lord, and with which we fhould worth >p him in. the Temple of our Hearts, and promote at once his Glory and our own Happincfs, to employ, I fay, thefe Thoughts on vain or finful Obje&s, when we know not but Death and Eternity may come fud- denly upon us as one that travelleth, and the Mife- ry thereof as an armed Man, as Solomon fays of Poverty and Want with Reference to the Sluggard, Prov. vi. ii. Oh i how will we then regret our vain Thoughts ? "And how juftly will the Motto of Bel/haZZar belong to us, Mene tekel, when God has numbred our Days, and brought them to an End, and ws are weighed in the Ballance, and are found wanting, or deftitute of thefe folid, good and holy Thoughts, with which we fhould .havt filled up our Time, and made due Preparations for E- fernity ?
5. Confider how hurtful and prejudicial vain Thoughts are to all thofe Exercifes of Religion wherein we fhould be employed, fo as to promote the Honour and Glory oi God, and the Salvation and Happinefs of our own Soujs. As Solomon fays,
of
on Pfal. cxix. iij. 439
of dead Flees, that they cmife the Oivtment of the Apothecary toftink: So indeed vain Thonghts mar our Devotion, and render them unfavory and un- acceptable to God, in fo far as they intermingle themfelves therewith. Hence we have the Lord com- plaining of his People of old, Ifa. xxix. 13. T'bis People draw near to me with tloeir Mouth, and witb their Lips do honour me, but have removed their Heart far from me. O how often do vain Thoughts diftrad our Hearts, overturn our Attention, and make us take God's Name in vain in Prayer ? How often, even after we have mod folemnly charged our Minds to attend to what we are faying or doing in holy Duties, will we find our Hearts fuddenly t tim- ed afide like a deceitful Bow ; and our Minds car- ried away with fuch vain Thoughts, as will, fofoon as ever we recoiled ourfelves, be the Matter both of our Surprize and Sorrow ? And (o intruding does the good Man find vain Thoughts, into his Devo- tions, that he is obliged to fpend no fmall Part of the Time devoted thereunto, in rebuking and check- ing them, and fraying them away, as Abraham did the Birds that came down upon his Sacrifice. O how much Grief of Heart do vain Thoughts oc- cafion to the true Saint, efpecially fuch as intermix with his Devotions, and tend to make a vain Ob- lation ? When he has not only bowed his Knees, but bended his Heart and darted his Thoughts homeward, with the Defire and Hope of enjoying fome fweet Moments of Communion and Fellow- ship with God, he fuddenly finds his Heart flipt down to Earth again, and carried away, not with one or two, but a Multitude of vain Thoughts in a very fhort Time : And when he recollects him- felf, how is he made to. blufh and to be afhamed
E e 4 oi
44Q SERMON XVII.
of himfelf? What Indignation is he filled with againft his own vain and deceitfuf Heart ; and is made to begin his Prayers again with new and greater Fervour, that God would fix and unit* bis Heart to fear bis Name} What js it, my Bre- thren, that makes you profit fq little, either by reading or hearing the Word, but the vain Thoughts with which your Minds are carried away in the Time thereof ? This maltes the Word become like the good Seed fown by tbe Way fide, as in the Pa- rable, wbicb the Fowls come down and devoured : This our Saviour indeed interprets of the Devil tbe wicked one ; but by what Means does tbe wicked one accomplish it more than by thefe rain Thoughts, which ejther he fuggeils into your Hearts, or which, rifing there of their own Accord, he takes hold of and improves fo as to make you forgetful and un- profitable Hearers of the Word f And is not this the Cafe of many of yon this very Moment ? Where are now your Hearts'? Where are now your Thoughts ? Where have they been firtce you carhq into this Place ? If ye would tell it, would ye rrot be alhamed to have it known how many vain Thoughts have run through your Minds for fo fbort a Space, and even while ye were pretending to be employed in the Worfhip of the All feeing and Heart-fearching God ? O, ray Brethren, vain Thoughts become us not at any Time, and leaft of all when we are employed in the Worfhip and Ser- vice of God : He is not like the Vanities of tbe. Nations, as' they are called, their flupid and fenfe- lefs Idols ; He is tbe living and true God, and the mod ferious and devout Attention of our Minds is iecjuired, and on all Accounts neceffary, when we afe employed in the Duties of his Worlhip. God i$ * 4
on PfaL cxix. 113. 441
4 Spirit, fays our Saviour, $nd they that would worfhip him aright muft worfhip him in Spirit and in Truth. If he were drift to mark Iniquity, whcn-» ever we let a vain Thought fly from our Minds in the Time of his Worfhip, it were juft with him to follow it with a Thunder-bolt, and to ftrike u£ dead on the Spot, fo as we mould never more be it\ a Condition to put fuch another Affront upon his holy and tremenduous Prefence : But he is merciful and gracious, the Lord who changeth not, and there- fore we the Soils of Men are not con fumed ; even after all the Provocations we give him, as by our other Sins, fo by the vain Thoughts that we allow our Minds to be carried away with in the Time of his Worfhip. But we would beware of provoking 01* trying his Patience too much, and particularly wc would guard againft vain Thoughts, when at any Time we are employed in the Duties ©f his Wor- fhip, left, to make us fenfible of our Irreverence to- wards his infinite Majefty, he at laft fix fome ter- rible Marks of his Difpleafure upon us ; Or tho* he fliould forbear that; what if he thouid fay of us as of thefe of old, which is a Punifhment not to be made light of, But m vain do they worfhip me% and that becaufe of the vain Thoughts that inter- mix with, and mar our Devotions.
6. Confider the Advantage that vain Thoughts give Satan againft us, and what Offence they muft be to the Holy Spirit of God, who is given us to $well in our Hearts, for promoting our Sandifica- tion and Comfort. Vain Thoughts are Satan's fwift Minifters, his Chariot and Horfemen, by which he leads the Mind captive at his Pleafure? He is called the Prince of the Power of the Air% the Spirit that now ruletb in the Children of Dif-
obedience ;
44* SERMON XVII.
bhenience ; and furely Mens vain and airy Thoughts are no lefs the Subjcd of his Dominion ; at kail when they are wicked as well as vain, they afford him the Advantage of riding in Triumph, and boafting rhat he has fo much of the Homage of our Minds. Satan is called the God of this World : And the Apoflle earneftly exhorts and obtefls the believing Epbeftans, Chap. iv. <ver. 17. That hence- forth they walk not as other Gentiles walk in the yanity of their Mind ; by which no doubt, amongft other Things, he means their indulging themfelves in vain Thoughts without Check or Control, by which, as they were alienated from the Life of God, and kept not their Spirits in Subjection to him, fo they were fo far inflaved to Satan, and paid to him the Homage of their Thoughts. Satan knows very well how to improve a vain Thought when it arifes in the Mind, he can make one vain Thought beget another, till they have multiplied exceedingly and beyond Number at laft, till the Mind is car- ried fo far abroad by them, that in a Manner it lofes its Way home. How difficult does even a good Man, after a long Excurfion of vain Thoughts, nnd it to get his Mind again compoied and fitted for ferious Thoughts and Meditations ? Satan knows how to make a vain Thought become the Mother of a vile and wicked one : And indeed, as Dinah Jacob's Daughter's vain gadding abroad brought on her Defilement ; fo a vain Thought, after a fhort Progrefs, will readily fall into the Company of vile and wicked Thoughts, or be xtfelf the Source and Caufe of them. What wicked Thoughts and Contrivances did David's walking idly, with his Mind unbended and unguarded, on the Roof of his Houfe produce ?
And
Gtf Pfal. cxk. ii^. 443
And as vain Thoughts afford a great Advantage to Satan againfl us, fo they calinot.^ut mightily offend and grieve the Holy Spirit of God, who is given to us to dwell in our Hearts. Vam Thoughts muft needs be a great Offence to him who is the Spirit of iruth and Holiyefs, whofe Work it is to reftore ouc lapfed Natures, to heal the Difeafesof our Souls, to enlighten our Minds, to purify out Hearts, and to eftablilh them by his Grace ; and to work in us all thefe good Difpofitions, by which we may be made Partakers of a new and divine Nature^ and capable of ferving God again in all the Duties of a holy and j regular Obedience, with all which vain Thoughts have no Manner ©f Agreement, more than bicknefs has with Health, Gonfufion with Order, or Folly with Wifdom. The Holy Spirit is given us to beget and cherifh good and holy Thoughts in us, to move upon our Hearts for thefe Ends, as in the Beginning he did upon the Face of the Waters of the great Deep tor producing the beautiful Creation. But now vain Thoughts, and especially in fo far as they are finful, are none of the Holy Spirit's Production, yea they are the Re- verfe and Contradiction thereof : They are the Pro- dud of. the remaining unhallowed Part of our Na- tures, or the Corruption and Vanity of our Hearts that the Holy Spirit ha$ not yet conquered and re- moved. And therefore, as contrary Natures. and the Produce thereof cannot take Pkalure in one another, fo the Holy Spirit of God cannot but bedifpleafed and offended at our vain Thoughts; efpeciajly when we are at no Pains to check and control them, but rather allow them to jarife in our Minds, as fall as the filthy Infers are gendered in the muddy Waters, or to flee abroad from our cor- rupt:
444 SERMON XVII.
rupc Hearts, in as great Swarms as other Infers do from the Dung-hill. The Holy Spirit, I fay, cannot but be grieved and offended at thefc vain and vile Thoughts, and be provoked, either quite to defert us and leave our Habitation defolate, or to vouchfafe us very little of the Afltftance or Cojn^ fort of his Grace and Prefence.
There might be feverai other Confederations ad- ded to beget in you a Diflike and Averfion at vain Thoughts, but I fhall pafs them, and only fubjoin in the III. Place, a few Things very briefly by way of Dire&ion. And
i. If you would have your Minds kept free of vain Thoughts, as much as is poflible in this State of Imperfection, take Care by all Means to have your Hearts renewed and fan&ified by divine Grace, and to have a Work of Grace and San&ification daily advancing in you. For the more that fuch a Work advances and profpers in your Hearts, the .more will you find your Minds freed of vain Thoughts, and fecured againft them.
2. Inure your Minds to ferious Thinking, and that on fuch Subjects as are moft worthy of them. And tho* you will find this a hard Task at firft, yet keep at it for a while, and ye will find it be- come more and more eafy.
3. Beware of your making light of vain Thoughts, or thinking there is little or no Sin in them : What they want in finglc Bulk, is made up fufficiently by their vaft Numbers and compounded Weight. The Heart is the Organ and Source of Obedience to the Law of God, that which lies firft and pri- marly under its Jurifdi&ion ; and therefore Thoughts, even vain Thoughts, are TrefpaiTes againft it, feeing
ic
on Pfal. cxix. 113. 44.5
it requires the Obedience and Homage of the whole Man to be paid to God.
4. As a Mean of your being made to hate vaiw Thoughts, and to guard againft them, take Care to have your Minds filled with the Efteem and Love of the Law of God, fo as to make it one of the chief Subjeds or your Meditation : So was it with the holy Pfalmift, as he tells us in the Text, / hate vain ^thoughts, but thy Law do I love, and he found the latter to be an Antidote againft the former.
5. And laftly, Pray much to God, that he may beget in you a Diflikc of vain Thoughts, and help you to guard againft them ; that he may help you by his Grace to keep your Hearts and regulate your Thoughts, and to mind, with due Serioufnefs and Affedion, the things that are above and not the Things that are on Earth. For indeed Heavenly- mindednefs is one of the bed Prefervatives or Anti- dotes againft vain Thoughts : If we could dart up our Thoughts to Heaven, and lodge them with God and with Chrift, the moft glorious and worthy Gb- je&s of them, we mould find them become fo fixed and centred there, that none of the vain Objeds of this lower World mould be able, at icaft as to the main and habitual Tendency of them, to draw them off and fet them a roving again in wild and excen- trick Courfes. Now the Lord dire cl your Hearts in- to the Love of God : And may the Peace of God which paffeth all Underfianding, keep your Hearts and Minds through Chrift Jefus. Amen.
SER-
44«
SERMON XVIII.
IsA I AH XXvi. ?.
For when thy Judgments are in the Earth9 the Inhabitants of the World Jhall ham Righteottfnefs.
; H E S E Words are a Pat of that Song I which the Prophet foretells fhould be ! fung by the Children of the Captivity, upon their Return to their own Coun- try ; and they declare the Senfe which Prophet himfelf had, and which this People- he fpeaks of fhould have, of the End and Efficacy of Divine Judgments for reforming the World. The Judgments of God are two-fold, his judicia oris, and his judicia opens, the Judgments of his Mouth, or his Laws and Commandments ; and the Judg- ments of his Hands, or the Afflictions and Ca- lamities he fends upon Men as the Punifhment of their Sins : They are the latter that are here meant, and concerning them it is afferted, that as they arc designed of God, fo they have a peculiar Efficacy for reforming the World. When thy Judgments are
in
SERMON XVIII, &c. 447
in the Earth, the Inhabitants of the World Willie am Right eoufnefs.
In handling of this Argument, namely, the De- fign and Efficacy of publick Judgments and Ca- lamities for reforming the World, I fhall, I. Pre- mife a few Things for clearing the firft Part of the Truth, namely, that the Defign of God in fending publick Judgments and Calamities, is the Reforma- tion of the World. II. I iliall lay down a few other Confiderations for clearing and proving the fecond Part of it, namely, that publick Judgments and Calamities have a peculiar Efficacy for reforming the World. III. I fhall make Application in a few Inferences.
I. I ihall premife a few Things, for clearing that publick Judgments and Calamities, when they arc fent of God, are defigned for the Reformation of the World. And,
I. For clearing of this, it is to be confidercd, as a Thing moft certain, that God docs govern the World by his Providence. The natural Notions we have of a God makes it neceffary that we be- lieve this of him : 'For a Being infinitely wife and good, cannot be fuppofed to fhakeoff the Care .of the Creatures he has made ; and after he has formed them with fuch admirable Wifdbm and Dtfign, to abandon them to the blind and fortuitous Con- duel of Chance : And therefore, tho* feme of the Heathen Philofuphers and Writers denied or li- mited the Divine Providence, being either Atheifts in Difguife, or entertaining falfe Notions and Mif- apprehenfions of the Perfections of the Deity ; yet feve.ral of them have owned and afferted the Pro- vidence of God, and extended the Care and In- fluence of it to every individual Thing in the World.
And
448 SERMON XVIII
And indeed unlefs this be admitted, that the Pro- vidence of God fupertntends all the Aftairs of the World, and peculiarly Interefts itfelf in the Con- cerns of Mankind, the Sinews of all religious Obe- dience are cut, and the Foundation of the Wor- fhip and Adoration of God quite fubverted: He that cometh unto God muft belienx thaihe is, and thai be is the Kewarder of all them that diligently feek him. Unlefs Men believe that God concerns him- felf with them, and that he is the fupreme Ruler of the World to whom they are accountable, they will net think themfelves obliged to be much con- cerned with him, or to pay any great Regard to him. We find by Experience, that Men have but little Regard to the greateft Perfonages on Earth with whom they have no Concern. The Cham of tfartary, the great Mogul, the Emperors of China and Perjta, and fuch other Potentates of remote Countries, who tho' they are Pririces of great Power and Magnificence, able to bring many Thoufands of fighting Men into the Field, yet they having no- thing to do with us nor we with them, we have therefore but a fmall Regard for them : Whereas any diftinguifhed Gentleman or Judge, on whom we have any Dependance, or with whom we" arc concerned to deal, and who hath any Power of doing us Good or Evil, is regards and reverence^ by us according to the Concern we have with him. And fo muft it be likewife in our Adoration and Worfhip of the Divine Nature, which will be more or lefs according as we conceive ourfelves to be more or lefs concerned in his Providence towards us. But the holy Scriptures are fo full in afferting the Being and univerfal Power and Influence ofc the Di- ▼ine Providence, that none who owns the Authority
on Ifaiah xxvi. 9. 449
of the one, can entertain the kaft Doubt about the other* He is the Ktn% of Kings and Lord of Lords, and does wbatfoever pleafes him in Heaven and Earth, and tn all deep Places : And our blcf- fed Saviour allures us that the Care of Providence extends itfclt to the very minuted Things, Are not two Sparrows fold for a Farthing, and one of them Jlmll not fall on the Ground without your Father ; but the iery Hairs of your Head are all numbered. So that I fay it is to be owned as mod certain that God governs the World by his Providence.
2. One of the grand Ends and Deiigns of the Divine Providence in the Government of the World, is the Support of Religion and Righteouf- nefs, that is, that rational Creatures ad agreeably to the Regards they owe to God their Creator, and to one another. For God having made all rea- fonable Beings, and particularly Mankind, after his own Image ; and having endued them with Faculties, and put them in Capacities of honour- ing and ferving him, and of being ufeful and bene- ficial one to another, or, in one Word, of being religious ; he mutt needs be fuppofed to have a Con- cern that his Creatures anfwer this wife Contrivance and Defign, of which he himfelf is the Author : For there is no wife Artifl that fmifhes any Piece of Woik, who does not think himfelr concerned that his Workman/hip anfwer the Ends for which it was defigned and framed ; and Religion being the great End for which Men were made, it muft needs be luppofed that, if there be any Divine Pro- vidence at all, the Support of Religion muft be the grand Concern or it.
3. Therefore when Men by their Sin and Wick-
cdnefs confpirc as it were to ruin Religion, and
Vol. II. F f bring
450 SERMON XVIII.
bring the Intcreft and Credit of it very low in the World, the Divine Providence muft needs be fup- pofed to ufe all proper Means for the Support or Recovery of it : For this being the grand End for which Providence is administrated, the VVifdom of the fupreme Ruler of the World will never be wanting to apply fuitable Means in order to this End.
4. The Means which the Divine Providence ufes for reclaiming Men from their Sins, and for en- gaging them to the Pra&ice of Religion and Righte- oufnefs, are, Fir ft, His Mercies ana Favours, and, Secondly, When thefe tail, hir- Judgments.
Fir ft 1 His Mercies and Favours. For God being the good and gracious Sovereign of his Creatures, who makes their Welfare and Happinefs the great End ol his Government, he loves to rule over them with great Clemency and Mercy ; and to make them obedient to his Laws by the winning Force of his Favours, rather than by the Compulsion of his Terrors and Judgments : Therefore, fays the Apoftle, the Goodnefs of God leadeth Men to Re- pentance; This isy as it were, the gracious De- fign and Plot of the many Trains of Mercies and Favours, with which, in the Government of the World, he fweetens their Lire, to make them fen- fible how difingenuous and ungrateful they are in finning againft that God who is fo kind and bounti- ful to them. He does not afflicJ willingly, nor grieve the Children of Men : He is too great a Being to need, and too good to defire to exalt him- felt on the Ruins of his Creatures ; he has other Ways of fupporting his Grandure, and miniftring to his Pleafure, than by the Oppreffion of Beings fo tar below him. To blefs and to reward is the Thing 4 he
on Ifaiah xxvi. 9. "451;
he delights in, as being the Father of Mercies, who loves to give Vent to his own kind and indulgent Inclinations towards his Creatures : Whereas to punilh and afRitt is in Scripture reprefented as bis ftrange lVork9 Lhat which he is not much acquain- ted with, that which he is averfe unto, has no De- light in, and never ufes, but when the Froward- nefs and Obftinacy of Sinners in a Manner com- pels and rorces him unto it. And therefore in all the Inflances or his Judgments fent upon Men, wc find that he ftill ufed greac Clemency and Forbear- ance towards chem, and endeavoured, as it were, to gain them by gentler Methods, before that he ufed Severities, or the laft Remedy of his Judgments : So was it in the Cafe of the old World, tho" all Flejb bad corrupted their IVays, and God faw that the IVickedneJs of Man was great en the Earth ; yet he gives them a Term of an hundred and twenty Years to repent in, before that he would bring final Ruin upon them, Gen, vi. 3. And the Lord /aid my Spirit Jhall not always ft rive with Man, for that he alfo is Flejh, yet bis Days fhall be an hundred and twenty Tears frhe Long-faffering of God wait'* ed in the Days of Noah while the Ark was a pre- paring. And when this Term was expired, and they inftead of repenting grew ftill worfe and worfe, and there was a Neceflity of God's taking another Courfe v. ith them ; we fee with what Re- grete he tells Noah of his R efolution of bringing the Deluge of Waters upon the Earth, in the 1 7th Verfe of the fame Chapter, Behold 1, even /, do bring a Flood of Waters upon the Earth ; /, even /, I who am not wont to take this Courfe with my Creatures, I who am averfe from taking this Courfe even with the prefent Generation, if there were any
F f % Hopes
45.1 SERMON XVIII.
Hojies of reclaiming them by any other Means. So alfo in the Cafe of Sodom and Gomorrah, he bore long with the wicked Inhabitants of thofe Cities before that he brought utter Deftru&ion upon them : He gave them the Bleffings and Mercies of his Pro- vidence till they forfeited upon them, whence the Prophet takes Notice of this as their Sin, Pride, Fulnefs of Bread, and Abundance of Idlenefs was in her ; he fent in his Providtnce the good Man Lot to dwell amongft them, by his Example and Counfels to reclaim them ; and when nothing would do it, before he would punifh them, he took a Journey down to them to fee wherher they bad done altogether according to the Cry of their Sins 5 acting with all the leifurely Procedure of a wife and mer- ciful Judge, who had no Pleafure in their Ruin, but would rather have fpared and faved them, than have punifhed them in fo dreadful a Manner So alfo in the Cafe of Pharaoh and his Egyptians : God had long fuffered them to go on in the Op- preffion of his People, before he fent Mo/es to re- fcue them by a ftrong Hand: And when that Time was come, and he would not longer fuffer his People to remain in Bondage, he fends Mofes and Aaron to Pharaoh in a kind and condescending Manner, defiring he would let the People go before that he tried the Dint of his Judgments upon him ; and never did one of the ten Plagues come upon them without fair Warning of its coming, and a humble and earned Addrefs made to Pharaoh to prevent it 5 and ftill the latter Plagues were the heavieft, that if thofe which were gentler could have wrought the EfTeft, the more fevere and ruin- ating ones might have been fuperfeded. And, to add no more, in the Cafe of the Captivity of the
Children
on Ifaiah xxvi. 9 453
Children of Ifrael to Babylon, and the Ruin of their Country and Cities that accompanied it : How long did God forbear them?— And how often by the Prophets did he forewarn them of this their Calamity before it came, to fee if by fuch Means their Ruin could have been prevented ? For as the Apoftle Peter fays, The Lord is long fuffering, not •willing that any fhould penjh, but that all Jbould come to Repentance. So that, I fay, the Providence of God makes Uk of Mercies and Favours, and all the j^fcods of Clemency and Forbearance to reclaim 'wkn from their Sins, before that he try the Dint of his Judgments upon them. But then
2. When Mercies have been long ufed, and ftill fail of their EfTe<5t, he applies the laft Remedy, his Judgments. In this Cafe God deals with Sinners as Abfolam did with Joab, if I may ufe the Com- panion, he fent one civil Meflage to him after ano- ther, but he would not come; at laft he fets on Fire his Corn-field, to try whether that would bring him : This Courfe does God take with Men, when they will not be perfuaded by MefTages of Kindnefs, by his many Blefiings and Favours, to return to him, he fends forth among them the terrible Mef- f'engers of his Wrath, and lets loofe his Judgments to compel them to return. He would draw us with the Cords of Love and the Bands of a Man, as he expreffeth himfelf in the Prophet, but we will not follow him : And therefore he is forced to turn thefc Cords intoWhips, and to change the gentle Methods of his Kindnefs into Ways of Sharpnefs and Severity ; when Lenitives will not prevail he applies Corrofives ; and when the lethargick Diftemper of our Souls is very great and dangerous, he makes Ufe of the cuping and burning of his Judgments, zndfaves
F 1 $ Men
L
454 SERMON XVIII.
Men even as by Fire, making them undergo & fiery atrial of Affli&ion. And this is what he has pro- mifed to do, and what has been the Way and Method of his dealing in all Ages, namely, when his Mercies and Favours have proven inefTe&ual for reclaiming Men from their Sins, and for re- forming the World, to fend heavy Judgments and Calamities upon them for producing the Effcd : So he tells the Children of Ifrael in the xxviii. of Deuteronomy, over and over again, that in cafe they (liould prove difobedient to his Will, aa^rcak his Laws and Commandments, he would ^^Wrall Sorts of heavy Curfes and Judgments and Plagues upon them, till they mould either be reformed or ruin- ed. And to this Purpofe are all the Threatnings of publick Judgments and Calamities, which we meet with fo frequently among the Prophets, and which make up fo great a Part of their Sermons to the Men of their Days ,• and by which God en- deavoured to awaken and reclaim them, when his Mercies and Favours were loft and caft away up- on them, and not able to produce this Efted : And particularly with Reference to this Efteft of his Judgments, he fays Hof v. 15. / will go and return to my Place till they acknowledge their Offence and feek my Face, in their Affliction they will feek me early ; when they are thrown into the Furnace of Affliction, then they will bethink themfclves, and come to a Senfe of their Sin in forfaking me, and be made to feek after me again : Agreeable to what the Pfalmift obferves of the Children of Ifrael in the Wildernefs Pfal. lxxviii. 54. IVktn be flew them then they fought him, and they returned and en- quired early after God, and they rememhredthat God
was
on Ifaiah xxvi. 9. 455
iv as their Rock and the btgb God their Redeem- er. For
II. Afflictions and Judgments hare a peculiar Force aad Efficacy for reforming Men and reclaim- ing them trom their Sins. When thy Judg- ments arc in the Earth the Inhabitants of the World faall learn Right eoujnefs. And now this being the principal Argument of the Text, I (hall propofe a tew Things tor the Proof and Illuftration of it, namely, that Judgments and Calamities have a pe- culiar Force and Efficacy for retorming the World. When Abridgments are in the Earth the Inhabi- tants of tlx World flo all learn Right eoufnejs. And
1. Publick Judgments and Calamities are not fo common and univerfal as the Mercies and Favours of Providence, and therefore more awakening to the Minds of Men. It is in our Nature to be touched with the very Novelties of Things ; and that which, when we have been a while acquainted with it, will be lictle regarded by us, yet when it is new and furprifing, it will be able to make confiderable Impreflions on us The Ifraelites, when they firii law the Manna, were not a little furprifed at it, they faid one to another what is it ? and no doubc had a warm Senfe of the Goodnefs and Power of God in providing them with it ; but when they had a while ufed it, they not only did not efleem it, but defpifed and loathed it. So that, 1 fay, the very Novelty of Things affect us ; and publick Judgments and Calamities being but fddom and rarely fent upon Men in the Adminiftration of divine Providence, this makes them, though there were nothing elfe in them, more aft'eftiug and a- wakening to the Minds of Men, than Mercies and Favours which are conflantly dilpenfed unto them.
F f 4 Men,
4*<* SERMON XVIII.
Men, in a Summer Day, are more fenfiblc of t Cloud that overcafts ic and makes it cold for a fhort while, than they are of all the Trad of Sun - fhine they had before or after it throughout the Day : And when Men have been enjoying a long Sun-(hine of Profperity, and fudd en Clouds and Storms arife upon them ; this fudden Change of their State gives them a quicker Senfe of the Troubles and Calamities that come upon them, and makes their Minds more apt to be wrought upon by them to Repentance, that, by Means thereoj^^ieir Sins, which they know do procure their TrowW, being pardoned, they may recover their former happy and profperous State.
2. Judgments and Afflictions work upon our Fear, the prevailing Principle of our depraved Na- tures. The two great HandUs of our Natures arc Love and Fear, Mercies are adapted for working upon the one, and Judgments fur working upon the other. In this our depraved State, in which Inge- nuity and Gratitude have fo much left us, and Self-love fills all the Room in our Hearts, the Prin- ciples of flavifh Fear have rhe chief Afccndant over us ; and whatever is apt to (hike us with theTerrour and Dread of Evil, is moft likely to have Command over us, to make us do whatever we think will pre- vent our Ruin, or not do whatfbever we apprehend to be greatly evil and hurtful to us. And there- fore when Judgments are denounced or inflicted up- on ourfelves or others, when we have Reafon to expect them, or begin to feel them, this gives the Alarm to Fear, which (lands as the Outguard of the Soul, whilft Self-love lodges in the Heart, and makes us bethink ourfelves, and cad about in our Minds what Way we may beft eleape or be deli- vered
on Ifaiah xxvi. 9. 457
vered from the apprehended or incumbent Evil. The Love of God is indeed the moPt worthy and noble Principle or religious Obedience, but the Fear of God, as Things now (land with us, is the more prevailing Principle in the Generality of Mankind. Now publick Judgments and Calamities awaken in Men a great Senfe and Fear of God, and fway them to repent of their Sins and reform their Lives, that they may no longer provoke that God whom they are now fenfible it is very dangerous for them to provoke and offend.
3. Publick Judgments and Calamities fct up Ex- amples before us of the Evil and Danger of Sin, and by that Means have an Efficacy to reform the World, and to reclaim Men from their Sins. We are fo made as to be much wrought upon by Examples, and Examples of Terrour and Dread are as effectu- al as any, human Nature recoils and (hrinks at them: And when Men confider themfelves as in the fame Condemnation, deferving the fame Treatment for their Sins which they fee others meeting with; or whea they put the Cafe or fuppofe themfelves in the fame Circumftances with others who fuffer very hard Things, as Men will very readily and natu- rally make fuch Suppositions, when they allow their Thoughts to go out upon the Examples of Terrour that are fet before them ; this cannot but have a great Effect upon them, to make them repent of their Sins, and to reform their Lives, that they may efcape thefe heavy Judgments which they fee, for Warning to them, to befal others.
4. Publick Judgments and Calamities, when they befal Men, bring home to them an experimental Senfe and Conviction of the Evil of Sin ; and by that Means difpofc and engage them to Repentance
and
458 SERMON XVIII.
and Rerormation, It is Experience, we fay, that teacbeth Fools: Thefe who are fo foolifli as tc flight all the Reprefentaticns that are made to them < f tne Evil of Sin, and are nothing touched with the Examples of it in the Experience of others ; yet, when they Come to fed the fmarting Senfe of ic themfdves, they will begin to have other Thoughts of it than they had before, and be convinced how much it concerns them to get themfelvcs rid of it, and of all the evil Effects and Confequences of it, by Repentance and Reformation ot Life. It is this Experience of the Evil of Sin, that of all Things elfc, next to the Grace of God, proves moil effectual to engage Men to repent and amend their Ways and to turn to the Lord: And therefore in the parable of the Prodigal, we find that the firft Thing that brought him to a Senfe of his Folly, and made him entertain Thoughts of returning to his Father, was his prefent Wants and extreme Necef- fi't ies ; When he had [pent all, there arofe a migh- ty Famine in the Land, and he began to be in Want ; and be joined himfelf unto a Citizen of that Coun- try, and. he fent him into his Fields to feed Swine y and be would fain have filled his Belly with the Husks that tlye Swine did eat, and no Man gave unto bim; this his tainting and Pain of Hunger awakened ferious Confiderations in him, as it follows, When he came to himfelf, he faid, How many hired Servants of my Father have Bread enough and to fpare, and J perijb with Hunger? And then fol- lows his wife Refolution, I will arife and go to my Father, and will fay unto him, Father I have fin- ned againfl Heaven and before thee, and am no more worthy to be called thy Son, make me as one of thy hired Servants. In this Parable and Emblem of the
Pro-
on Ifaiah xxvi. 9. 459
Prodigal, is reprefcnted to us the Temper of moffc Sinners: For till they have fpene that Stock of Mercies which God hath given them, till they come to be pinched with Want and ready to perifh, pref- fed hard with fome Affliction or Judgment, thejl feldom entertain Thoughts of returning to their: heaveniy Father. So that by all this it appears that Judgments and Calamities have a particular Effi- cacy for teaching Men Righteoufnefs.
5. Publick Judgments and Calamities cut off many of the Objects, Means and Occafions, and Instruments of Men's finning, and fo are effe&uai for reforming the World. Many Times in Time of publick Calamity, and even fometimes by pri- vate and perfonal Afflictions, Men have the Defire of their Eyes, as the Lord tells the Prophet, taken from them ; fuch Things as they too much loved, and with too much Fondnefs doated upon, a Wife, as was the Prophet Ezektel's Cafe ; or Children. An Eftate, or Flocks or Herds, or Corn, or Sums of Money, or any other Things which Men have cither (infully got, or (infully enjoyed ; fuch Things, I fay, as are the Occafion of Mens Sin, are fre- quently taken from them in the Time of publick judgments and Calamities : And as the Obje&s, fo the Means and Opportunities of their (inning, arc frequently cut off. Thefe Things which mini- fler to Men's Luxury, Pride and Covetoufnefs, La- fcivioufnefs and Intemperance, are frequently taken away by publick Judgments and Calamities. They who abufed the Creatures in their Profperity and Peace, in Surfeiting, Drunkennefs, and riotous Li- ving, like the Prodigal deftitute of the Neceflaries of Life, in the Time of Calamities arc often pinch- ed for the want of Bread, and would be glad of a
Cup
4<5o SERMON XVIII.
Cup of Water to quench their Thirfl : So has it been in many Inltances, and particularly in the Siege of Jerusalem and Samaria , and the like. They who deck themfelves in gaudy and coftly Apparel unfuitable to their Quality, and are mighty vain and proud of it, may, in Time of publick Calamity, be glad of Rags to keep them from the Cold, and to hide their Nakedncfs ; they who are proud of a fair Face, may, by a Fit of Sicknefs, have it quite marred, and the fhreatning accomplished which was fpoken in Reference to the Daughters of Zion, Jfaiab iii. from the i<5. Verfe to the End. And as the Objects and the Means, To alfo the Inftruments o£ Men's Sin, are many Times cut oft' in the Time of publick Calamity : They who would not by Mor- tification cut off a right Hand, and pluck out a right Eye, have many Times loft both m a literal Senfe by a Stroke of God's Hand upon them : They who have employed their Members as Inftruments of Unrighteoufnefs in the Times of Health and Profpe- firy, have many Times,by God's Judgments, been dif- tbled from doing either Good or Evil with thefc rhcir Members : They who have t unfed the Grace of God into IVantonnefs, and abufed the Effects of his Boun- ty into Means and Encouragements of (inning a- gainfl: him, have many Times, when his Judgments have been fent abroad upon the Earth, round thefe Channels of the Divine Bounty, that ufed to flow with full Streams, quite dry up ; fo as, whatever was their Inclination, they had not the Means and Abilities of indulging themfelves in their (inful and fenfual Courfes as before ; but it has fared with them as the Prophet fays of the Nobles of Judab, with refpeft to the Straits of the Siege of Jerufalem% Jer. xiv. 3. And their Nibles have fent their little
ones i
on Ifaiah xxvi. 9. 461
ones to the Waters^ they came to the Pits and found no l¥atety they returned with their Veffels ewpyy they were ajhamed and confounded, and covered their Heads, Men, in the Time of publick Judg- ments and Calamities may be rendered deftitute ofc all the wonted Comforts, yea and Neceflaries of Life : One Efted and Confequence whereof will fureiy be, that thefe Mercies which they want then, (hall not be abufed by them as fometimes they have been. So that I fay, publick Judgments and Cala- mities contribute to the Reformation of the World, by cutting oft" from Men many of the Objects, Means, Occafions, and Inftruments of their finning. 6 Publick Judgments and Calamities contribute to the Reformation of the World, in as much as they humble the Hearts of Men, take down their Pride and Arrogance, mollify their Stubbornnefs, and difpofe them to Repentance. He is a hardy Sinner indeed that dares to contend with God in the Way ot his Judgments, and bid a Defiance to the worft that he can do : Some fuch obftinate Braves and Defperado's in Wickednefs indeed there have been, as for Inflance Ahaz, who in the Time cfhis Diftrefs finned yet more againft the Lord, and who there has a Brand fet upon him, as a remark- able and unexampled Kind of Sinner, This is that King Ahaz% 2 Chron. xxviii. But yet they are not the Generality, even of habitual Sinners, that are of this Temper : For unlefs Men be ftrangely aban- doned of God, and hardened in Sin ; unlefs Sin has got abfolute Dominion over them, fo as to be reftrained and controul'd by no Contlderations of Duty or Intereft ; yea, unlefs their Natures are tur- ned in a Manner Diabolical, fo as to be capable of doing nothing but finning j they will, when the
Judgments
41
efiz SERMON XVIII.
Judgments of God come upon them, they will, I fay. infome Degree bumble themfelves under the tnigbty Hand of God, and make their Submiflions to him : Even Abab, for as great and habitual a Sin- ner as he was, when God threatned by the Pro- phet to bring great and defolating Judgments upon ' him and his Kingdom, even he humbled himfelf before God to that Degree, that the Lord takes Notice of it, and tells the Prophet Elijah, That for that Reafon he would fufpend for a while the Exe- cution of the Judgments he had threatned, i Kings xxi. 29. Seeft tbou bow Abab bumbletb bitnfelf be- fore me ? Becaufe be bumbletb bimfelf before me, I will not bring the Evil in bis Days. Yea,
7. Publick Judgments and Calamities engage Men to call upon God, and to promife and refolve upon Amendment : To this, the Senfe of Danger and Suffering, prompts all Men, who have any Senfe of the Being of a God and a Providence. Thus from the Di&ates of Nature, the Mariners, in the jft of Jonah, when like to be fhipwreck'd, cried e- very Man to his God ; and when they found Jonah afleep in the Time of fo great Danger, they upbraid hislnfenfibility, and bid him do as they were do- ing, IVhatmeaneft thou 0 Sleeper? arife and call upon thy God, if fo be that God will think upon us that we pertfli not : And thus alfo when Jonah came to Nineveh, and intimated the impending Ruin of the City, Tet Forty Days and Nineveh fball te overthrown, the King of Nineveh arofe from bis throne and laid bis Robe from him, and covered bimfelf with Sackcloth, and fat in Afbes, and caufed a Fa(i to be proclaimed. Let neither Man nor Beafi tafle any fbtng, let them not feed nor drink Water, hit let Man and Beafi be covered with Sackcloth, and
cry
on Ifliiah xxvi. 9. 46$
c r? mightily unto God, yea let them turn every one from his Evil Way, and from the Violence that is in bis Hands ; who can tell if God will turn and repent , and turn away from his fierce Anger, that we perifh not? So that, I fay, Afflictions and Calamities put Men upon calling upon God, and upon refolving upon Amendment, according to what Elihu fays, agreeable to the Voice of Reafoa and Senfe of human Nature, Job xxxiv. 31, 32. Surely it is meet to he faid unto God, 1 have horn Cbaftifement, I will not offend any more • that which I fee not teach thou me, if 1 have done Iniquity, I will do no more. And thus alfo the People of lfrael% as the Effeft of God's Judgments upon them, are rc- prefented as exprefling their penitent Refolution of Amendment, Jet. xxxi. 18. I have futely beatd E- phtaim bemoaning bimfelftbus, STbou baft cbaftifed me, and I was chafiifed as a Bullock unaccuftomed to the Toke ;• tfurn thou me and I fhall he turned* for thou art the Lord my God. Thus alfo in the Prophet Hofea, the Church is reprefentcd as the fame Way aftt&etl, and wrought upon by the Judg- ments of God to refolve upon Amendment, Hofea ii. 6. therefore behold J will hedge up thy Way with ffborns, and make a Wall that Jhe fhall not find her Paths, and jhe fhall follow after her Lovers, and floall not overtake them, and foe fhall feek them hut fhall not find them ; then /hall Jhe fay, I will go and return to myfirft Husband, for then it was let- ter with me than now. Thus publick judgments engage Men to call upon God, and to refolve upon Reformation and Amendment, and fc> teach tbem Right eoufnefs. And,
8. And laftly, The Senfe and Remembranee of thcra keeps Men froip relapfing into thofc Sins for
which
4<*4 SERMON XVIIL
which they have feverely fmarted. It is obferved of this People of the Jews, that by no Means could they be kept from Idolatry, or the worfhipping of falfe Gods, till their Country was ruined by Nebu- cbadnezar, and the Remnant that furvived the Mi- feries-of their Country were carried Captive to Ba- hylon : But this heavy Judgment fo effectually cured them of their old Difeafe, that ever after they be- came, of all People on the Earth, the moft averfc to any Thing that had the left Shew of Idolatry, and fo they continue to this Day. As we ufe to fay in a homely Proverb, Burvt Bairns dread the Fire : They who have gone uirough the Furnace, and fmarted feverely by the Judgments of God for their Sins, they will readily guard againft thefe Sins for the Future, left if they fhould fin any more a worfe ftbing Jhould befal them.
So that now from all thefe Confiderations it ap- pears plain, That publick Judgments and Calami- tics have a peculiar Force and Efficacy for reforming the World, When thy Judgments are in the Earth, the Inhabitants of the World (hall learn Righteouf- nefs. This, I fay, is an Effect wlijph publick Judg- ments have a native Tendency to produce, tho* I will not fay that they always and infallibly produce this Effect ; No, they do not: Sometimes Sinners ftand Proof againft all the Methods of God's Deal- ing, whether in a Way of Mercy, or of Judgment for their Reformation, as in many Inftances might be fhown, were it to our prefent Purpofe. But yet I fay publick Judgments have always a native Ten- dency to the producing this Effect, and commonly they arc not without considerable Succefs that Way, and fometimes their Succefs is very extraordinary, and remarkable, as the feveral foreraentioned Inftan- ces
on Jfaiah xxiv. 9. 465
ccs declare. For when thy Judgments are in the Earth, the Inhabitants of the World Jhall learn Right eoufnefs.
I now come to make Application in a few Infe- rences. And,
1. If it be fothat publick Judgments are defign- ed of God, and have a peculiar Efficacy for the Re- formation of the World; hence we may fee the great Benefit of them to the World, and the Account we ought to make of them, namely, even to reckon them among the Bleilings of Divine Providence. God is good and does Good ; aV his Works of Creation and Providence are good from firft to laft : And as for the temporal Judgments and Afflictions he fends upon Men for their Reformation, they are nothing clfc but the wife Methods which the great Phyfician of the World ufes tor the Cure of Mankind ; they are the Rods of his School, and the Discipline of his Providence, that the Inhabitants of the IVorli may learn Right evufnefs : They are a merciful In- vention of Heaven to do Men that Good which many Times nothing elfe will do ; to work that bleffed Effect upon us, which neither the wife Coun- cils and Admonitions of God's Word, nor his gentler and milder Dealings with us ufually can at- tain. God does not fend Judgments upon the Theatre of the World for his Sport and Paftime, nor fet one Part ot his Creation to hurt another for his own Diverfion ; he does not, like fome of the cruel Roman Emperors, take Pleafurc to exercife Men with Dangers, and to fee them play bloody Prizes before him : Nay he does nothing that isfevere, out of Humour and Paflion, but his Intent is ftill the Good or his Creatures. All temporal Evils thafr arc fhort of Death are properly medicinal j and if Vol. II. G g wc
Cfi6
SERMON XVIII.
we will fuffer them to have a kindly Operation, they will work a Cure ; and how grievous and dif- taftcful foever they be for the prefent, they will prove Mercies and Bleffings in the Iflue : Upon which Account David reckons Afflictions among the happy BlefTings of his Life, Pfalm cxix. 71. It is good for me that I was afflitfed; and he gives the Reafon of it, that I might learn thy Statutes. And Verfe 67. Before I was afflicled I went aft ray but now have I kept thy irford. So that thoa the Judg- ments of God are Evils in themfelves, yet they arc good to us in the Intention of God, and will be fo too in their EffeCt, unlefs we ourfelves obflrud it, by our not receiving that Correction and Amend- ment from them which we fhould do : When thy 'Judgments are in the Earthy the Inhabitants of the IVorld Jhall learn Right eoufnefs. God defigns Kindnefs to the Sons of Men, by all thefe Judg- ments which do not kill them, and cut them off from the Opportunity and Poffibility of improving them. Our Condition many Times is fuch as to require a fevere Way of Proceeding, becaufc no o- ther Courfe that God hath taken, or can take with us will probably do us good : We, it may be, have brought ourfelves into that dangerous State, that the Malignity of our Diftemper is not to be remo- ved without violent Medicines, and that cannot be adminiflred unto us without making us deadly fick : But ftill, if the Effect be produced and our Cure wrought, we have Reafon to be thankful to our kind and skilful Phyfician ; / know, fays the Pfalmift, that thy Judgments are right , and that thou in faith" fuhiefs haft afflitfed me.
2. If it be fo that publick Judgments are defign'd
of God, and have a peculiar Efficacy for the Refor-
4 mation
on Ifaiah xxvi. 9. 467
mation of the World, hence we may fee the Reafon we have to expect Judgments and Calamities. Why truly never did the World more need Reformation; never was Sin more univerfal, and grown to a great- er Height of Impudence, and every other aggrava- ting Quality, at lead fince the Beginning of the Go- fpd : We may fay, That the whole World lies tn Wtckednefs, and that all Flefi? have corrupted their Ways. Atheifm, Infidelity, monftrous Errors, and horrible Abominations in Practice, do daily prevail and fpread abroad ; the Wicked grow worfe and worfe, and even the Faithful are fore decayed. And ihall not the Lord vifit for thefe Things ? Shall he not be avenged on fuch a Generation as this ? May he not juitly fay, as of thefe of old, Ifaiah i. 24. Ahy 1 will eafe me of mine Adnjerfaries , I will avenge me of mine Enemies. Indeed the Providence of God feems to be concerned for its own Vindication, left Men mould be tempted to fay, God hath forfaken the Earth, the Providence of God, I fay, feems to be concerned to interpofe in fome fhort Time, and in fome very remarkable and effectual Manner, for reforming the World ; and for recovering, I (hall not fay the Power, but even the Credit of Religion, which is fo near being loft in thefe our Days, which arc to be accounted the very Dregs of Time.
3. Hence we may fee the Ufe we ought to make of Afflictions and Judgments when they come, namely to be reformed by them : When thy Judg- ments are in the Earthy the Inhabitants of the World wtU learn Right eoufnefs. We lhould enter- tain, and even welcome Judgments and Afflictions for this good End ; we mould reflgn ourfelves to the Difcipline of Providence ; we fhould hear the Rod *nd hint that has appointed it, and, in the Time of G g 2 Afflictions
4<$ SERMON XVIII.
Afflictions and Calamities, fearcb and try our Ways, and turn unto the Lord. This is to make the Judg- ments and Afflictions which God fends upon us reach their true and defigned Effect ; this is to let our Phyfick operate throughly upon us, for the fpi- ritual Good and Advantage of our Souls ; and this is the Way to prevent the further Progrefsof Afflic- tions and Judgments: For when God has once reached his Defign by them, he will lay them a- fide and remove them, according to the Perfwafion which that People had, in the vi. of Ho/ea ver. j , 2. Come and let us return unto the Lord for he hath torn and he will heal usy he hath (mitten and he will bind us up ; after two Days will he revive us. in the third Day be will raife us up> and we /hall live in bis Sight. God does not afflct for Afflicting's fake ; He does not affliff willingly, nor grieve the Children of Men : If the Sight of his brandiftied Sword, or the fmallefl: Touch of its Edge, make the Sinner furrcnder and cry for Quarter, he puts it up again in its Sheath ; he feldom draws it, and foon (heaths it when he has drawn it. And, which is the greateft Advantage of all, by our thus impro- ving temporal Judgments, they may become the Means of preventing the miferable and unfpeakable Torments of a long Eternity ; if our temporal Judgments awaken us, and make us repent and flee to the Blood of Sprinkling for Pardon, they hap- pily refcue us from the Way to endlefs Miferies, and fet us in the Way to eternal Life : Which when we have obtained, we (hall, with thankful Hearts, blefs God for thefc Afflictions and Judgments which firft flopt our (inrul Carrier, and made us face about to God, and to our own everlafting Happinefs. Let us therefore verify the Text in oux own Practice, and
when
on Ifaiah xxvi 9. 469
when God fends Afflictions and Judgments upon us, let us learn the Lcffon they teach us, even Re- pentance and Reform at ion : For when thy judg- ments are in the Earth, the Inhabitants of the World Jhall learn Rtghteoufnefs. Tho* (till I muft fay, it were better for us to do this by way of Pre- vention, and to learn the Lcflbn of Divine Judg- ments by Anticipation, and to re^eot and amend our Ways before Judgments come : For thereby we may either prevent their coming, or have them faactiiied and fweetned to us when they come. A religious Difpolicion of Soul, being that only which can bear Afflictions and Judgments, with any Meafure of true Acquiefc.nce or Comfort : Better were it for us, when God fliakes his Rod, to re- ceive Admonition, and to return to our Duty, than to wait till he lay it on ; for this would be both a Sign of more Ingenuity, and, as I have faid, mighc prevent our fmarting by it at all. But then,
4. And laftiy, If it be fo that publick Judgments are defigned or God, and have a peculiar Efficacy for the Reformation of the World ; hence we fee how defprrate their State is, whom even the Judg- ments of God are not able to reclaim : They are refolute and hardy Sinners indeed who thus hold it out againft God, and will neither be win by his Mercies, nor yield to his Judgments. But will they be able dill to hold it out ? Can thine Heart endure, or thine Hands be ftrong in the Day that the Lord deals with thee ? Do ye provoke the Lord to Jealoufy? Are ye ftronger than he ? Can ye dill iiand the Dint of his Judgments, and refift the Force of his Wrath ? Oh! no, no, Who knows the Power of his Wrath ? Let the Potfheards of the Earth ftrive together, but 1st not Man contend G g 3 with
470 SERMON XVIII, &c.
With his Maker. God will be Cure at laft to have the Vi&ory, and to overcome the Stubbornnefs of Sinners, and therefore he tells that People , in the Prophet AmoSy iv. 12. That becaufe they had flood Proof againft fomany former Judgments there enu- merated, he was refolved co go on in punifhing them, and bids them to exped it, and prepare themfcives for it; ^therefore this will 1 do unto tbee, and becaufe I will do this unto thee, prepare to meet thy God, O Jfrael. When God hath begun to pu- nifh, he will go on to make a full End, except Sin- ners flop him by Repentance and Amendment : For he will wound the Head of his Enemies, and the hoary Scalp offuch a one as goes on in his Zrefpaf- fes. O therefore let us beware of flruggling with God or his Judgments, let us beware of bidding a Defiance to them, that is, to make purfelvcs like Ahaz, whom I mentioned before, and of whom 'tis faid, as a perpetual Brand upon him, That in the Time of his Difirejs he trefpaffed yet more againft the Lord, this is that King Ahaz, 2 Cloron. xxviii. 22. Let us beware or joining ourfelves with the Defperadoes of this Sort, whom God will humble in fpight of all their Stubbornnefs ,• but humble them fo as they (hall never rife, humble and crufh them with the infupportable Weight of his ever- lafting Vengeance : But let us, when Afflidion and Judgments come upon us, either alone or in com- mon with other Men, let us improve them accor- ding to the End and Defign of Divine Providence in fending them, even for reclaiming us from our Sins, and making us reform and amend our Lives. When thy Judgments are in the Earth, the Inhabi- tants of the World (hall learn Right eoufnefs.
S E R-
471
SERMON XIX.
ISA IAH XXVI. IO.
Let Favour be [hewed to the Wicked% yet will he not learn Righteoufnefs^ in the Land of Uprightnefs will he deal nn- juftly^ and will not behold the Maje/fy of the Lord.
N the Words immediately prcceeding, ourProphet,asyou hadOccafion to hear tells, that as the divine Judgments are de(igned,fo they have a peculiar Effica- cy for ret'owning the World : To con- firm whicn he adds in the Words now read, that the divine Mercies and Favours are commonly loft and caft away upon habitual Sinners, and not able to produce that Effect ; but on the contrary, that they are abufed by them as an Encourage- ment to continue and go on in their firiful Courfes, without anySenfe or Dread of the Divine Majefty. Let Favour be Jbewed to the Wicked, that is, tho* God mercifully fpares wicked Men, as the Word
C g 4 in
471 SERMON XIX.
in the Original imports, though he forbears to pu- nifh them, and heaps Favours upon them • yet will they not learn Right eoufnefs ; yet this mercitul and gracious Way ot dealing towaids them will not re- claim them from rheir finful Courfes, and make them become religious and good ; nay, in the Land of Uprigbtnefs will he deal unjufth, place a wicked Man in whatever advantageous Circumftanccs for making him religious you will, it will dill be with- out Effect as long as he is kindly and mercifully dealt withal. /;/ the Land of Uprigbtnefs be will deal unjiiftly, the Meaning is, that tnough wicked Men enjoy all other Advantages to make them be- come rdigious and good, though they live in a Country where the Will of God is fufficiently known, and where they arc furnifned with all pro- per Means conducive to the making them good; fuch as the Land of Jndea was before their Capti- vity to Babylon, and which is therefore here called the Land of Uprigbtnefs ; though wicked Men live in fuch a Land, amidft a People making a Profef- fion of the true Religion, and even giving Ex- amples of it in their Practice : Yet thefe and all other Means will prove ineffectual to the making them truly good, fo long as they are kindly dealt withal ; in the Land of Uprigbtnefs be will deal unjuftly, he will ftill go on irreclaimable in his fin- ful Courfes, in fpite o\ all Means that can be ufed to the contrary. And will not heboid the Majefty of the Lord, that is, will not advert to the infi- nite Majefty of that God he fins againft, nor (land in Awe of him ; but fhakes off all Fear and Dread of him, as long as he forbears him, and deals kind- ly and favourably towards him. So that you fee the Import aixl Scope of thefe Words is plainly this,
That
on Ifaiah xxvi. 9. 475
That the Mercies and Favours of God, which, through his Forbearance, he bellows upon wicked Men/are commonly fo far from reclaiming them, that rhey embolden them in Sin, and make them go on more refolutely and daringly in their evil Courfes without any Awe and Dread of God. Let Favour be JJjewed to the Wicked, yet will be not learn Right eoujhefs, in the Land of Ufrigbtnefs will he deal unjufily, and will not behold the Maje- fly of the Lord.
In handling of this Argument I fliall, I. Prove that the Mercies and Favours of God are loit and caft away upon habitual Sinners. II. I (hall account a little tor ir,or mow how it comes to be fo. III. I ftwll reprefent the Sin and danger of fuch a Prac- tice, or of making fuch an Abufe of the Mercies asid Favours of God, as not to be reclaimed by th-m, but rather encouraged and emboldened in Sin. IV I fhall make Application.
I. I lhall prove the Truth that the Mercies and Favours of God beftowed upon wicked Men, are commonly fo far from reclaiming them> that they embolden them in Sin, and make them go on more refolutely and daringly in their evil Courfes, )•. without any Awe and Dread of God. And this will appear plain from many Inftances of this Kind recorded in Scripture : I mention a few of them.
1. The old World, or thofe Generations of Men that lived before the Flood, they enjoyed the World in its Prime and Verdure; they were long lived, vigorous and ftrong, fome of them of gigantick Size and Strength, and no doubt were in a Manner over- flowed with the Fruits of the Earth before that the Flood brought Barrennefs upon it. And what was the Effect of this Opulency, or the A bundance or
Mercies
474 SERMON XIX.
Mercies they enjoyed, bur their growing daily worfc and worfe, til] God faw that the tt'ickednefs of Man was great on the Earth \ and that every Ima- gination of the thoughts of his Heart was only E- *vtl continually ; and it repented the Lord that be bad made Man on the Earth, and it grieved bint at his Heart ? And when God out or Compani- on to them, and to (how how loath he was to bring Ruin upon them, gave them a Term ^>f an hundred and twenty Tears to repent in, and made Noah become a Preacher of Right eoufnefs to them : Yet this his Compafli n and Forbearance was wirhout Succefs; for they (till went on in their Wickednefs, till at lafl God brought the Flood of Waters upon them.
So alfo in the new World, or the Ages after the Flood, when Men again were mukipiicd on the Earth; though they had both the Warning of the dreadrui Difafter that had befallen their Predecef- fors, and enjoyed all the BleiTings that the beft and raoft fertile Climate in the World could afford ; though God, to the Fruits of the Earth hath added the Ufe of Fle/h for theii Suftenance ; tho' he had fe- cured them againft a fecond Deluge by a Cove- nant, and a vifible Symbol or Pledge of it in the Rain how; though they had the Happinefs of liv- ing in one joint Society, and fpsaking all one com- mon Language : Yet thefc Mercies were fo far from making them pay a due Regard to Heaven, that they were thereby emboldened by a mid At- tempt to entcrprize the invading of Heaven, by building a City and a tfower, whofe Top, as they faid, might reach unto Heaven ; and nothing would have retrained them unlefs God had come down and confounded their Language.
In
on Ifaiah xxvi 9. 475
In like Manner it fell out with the Cities of &- dom and Gomorrah; God gave the Bleflings of his Providence to the Inhabitants of thofe Cities till they furfeited upon them, when the Prophet, as I was faying laft Lord's Day, takes Notice of this as the Sin of Sodom, Ezek. xvi. 49. that Pride, Fttl- nefs of Bread, and Abundance of Idlenejs was in her; their Country was one of the mod fertile Spots on the Face of the Earth, whence it is com- pared to the Garden of the Lord, Gen. xiii. 10 $ Lot by the Providence of God was fent to dwell among them, by his Counfcls and Example to en- deavour to reclaim them : And yet notwithftand- ing of all this the Men of Sodom, *tis faid, were wicked and Sinners before the Lord exceedingly.
So alfo the Inhabitants of the Land of Canaan : Though they had all the earthly Advantages and Bleflings that Heaven or Earth coujd beftow upon a Per pie, they dwelt in a Land that flowed with Milk and Honey ; and befides had many other Ad- vantages : Yet this their full Cup of Mercies ferv- ed only to the filling up the Cup of their Iniqui- ty, for which God at laft poured out the full Cup of his Wrath upon them.
Yea the Children of Ifrael themfelves, both whilft in the Wildernefs and when afterwards poffefl of the Land of Canaan, arc Inftances of this, that Mercies conferred upon Men wickedly difpofed, do not reclaim them, but are by them abufed to the emboldning of themfelves in Sin. As to their A- bufs of Mercies whilft in the Wildernefs, we have a remarkable PafTage touching it in that Song of Mofes, Bent-, xxxii. from Vefre 10. to ip. And as to their Behaviour whilft in the Land of Canaan, from their firft Settlement dawn to the Captivity,
thcic
47(5 SERMON XIX.
their whole Hiftory (hews how much and how often they abufed the Mercies of God into an Encourage- ment to fin againft him : Whenever they were in a profperousState,and had Peace and Rcfpite from their Enemies, they revolted from God and fell a v. ay into the Worfhip of falfe gods ; whence are all thefc Complaints of the Prophets concerning their un- worthy and bafe Behaviour of this kind, particu- larly Jer. ii. from 5 to 8 and $r. And Hojea ii. 8. For [he did not know that I gave her Com and Wine and Oil, and multiplied her Silver and Gold which they prepared for Baal. And thus they abufed the Mercies of Gcd, notwithstanding all the other Advantages with which they were turnifhed to make them a& a better Part, notwithftanding the Law and Statutes of the Lord which they had in their Hands, notwithftanding the folemn Rites of the Divine Vv\ rihip which were performed among them ; notwithftanding the (landing Miniftry of the Priefts and Levites, and the extraordinary Function and Meflages of the Prophets, and all their Sermons and Difcourfes to them ; notwith- ftanding of their being in Covenant with God, and their lying under many peculiar Obligations to him, and their having the Counfels and Examples of fuch as were truly good to admoniih them of their Er- ror, and to teach them to do otherwife. So that well was the Text verified in them, I mean in the Generality of them, Though Favtur be jloewed to the [licked, yet will he not learn Kighteoufnefty in the Land of Upright ne ft will he deal unjufilyy and will not behold the Majefty of the Lord.
I might add a great many more Inftances to the fame Purpofe, both of Men or Nations in general,
and
on Ifaiah xxvi; io. 477
and of particular Perfons, but thefc I think may fa- tisfy. I proceed thereiore in the
II. Place, To account for this Matter, or to fhow how it comes to be fo, that the Mercies and Fa- vours of God ate thus mifimproved by wicked Men. And
1. It proceeds from the Corruption of Mens. Natures in general, and their Want of Ingenui- ty and the Principle of Gratitude in particu- lar. Man's Nature is wofully corrupted, but in no Inftance, perhaps, has the Depravation gone deeper than in this, the Lofs or Want of an inge- nuous and grateful Senfe of the Mercies and Fa- vours of God. This may be accounted not only a Part, but, as it were, the very Source and Inlet of the Depravation of human Nature, yea and of all Sin : For if it had not been for Want or Lofs of this Principle in the firft Place, neither Man who was in fo happy a State as that which he enjoyed iq Paradife, furrounded with all the Bleffings and Favours of his Maker, nor the Angels that fell, who were in a far more glorious and excellent State in Heaven, could ever have apoftatifed from God, nor rebelled againft him. But aflbon as this Principle of Gratitude funk in their Minds, then they funk into all Manner of Sin and Wickednefs: It was this that firft fprung the Lake, and then a Flood of Corruption and Wickednefs broke iaj upon their Natures. And this leading Part o? human Corruption (till prevails with Men, anc makes them fhamcfully infenfibte of, and unthank- ful for the Mercies and Favours of God beftow/d upon them : Yea by Means of this, they are made to abufe his Mercies and Favours into Encourfje- ments to Sin againft him ; Let Favour be /haued
/ **
ft% SERMON XIX.
to tbe Wicked, yet wiU be not learn Rigbteoufnefs, in the Land of Uprigbtnefs be will deal unjuftly, and wiU not heboid the Majefty of tbe Lord. An infcnfible, thoughtlcfs Forgetfulnefs of the Mercies and Favours of God, ft ill, I fay, prevails in the Minds of Men, and is the Caufe of their having no Effed upon them to reclaim them from their Sins, and to make them obedient and dutiful to God : Whence it is, that the Prophet at once re- folves the Wickednefs of Men into this as the Caufe of it, and appeals to Heaven and Earth to witncfs againft the monftrous Ingratitude and Tur- pitude of fuch a Behaviour, as being worfe than what even the Brutes exprefs ; If a. i. 2, 3. Hear, O Heavens, and give Ear, O Earth, for tbe Lord lath fpoken ; Ibave nourifhed and brougbt up Chil- dren, and tbey have rebelled againft me; tbe Ox knoweth bis Owner, and tbe Afs bis Mafter's Crib, tut Ifrael dotb not know, my People doth not con- sider : They do not confidcr who is their Benefactor, and what Effe&s my Benefits and Favours fliould have upon them. In like Manner, the Apoftlc Paul imputes the Wickednefs of Mens Lives to their Infenfiblenefs of the Mercies and Favours of God to them, Rom. it 4. Or defpifeft tbou tbe Ricbes of bis Goodnefs, and Forbearance, and Long- fuffering ; not knowing that tbe Goodnefs of God teadetb tbee to Repentance ? But after tby Hard- iefs and impenitent Heart, treafureft up to tby felf Wrath againft tbe Day of Wrath, and Revelation qtbe righteous Judgment of God. So that I fay Ingratitude is one great Caufe of this raonftruous Abufe or the Divine Goodnefs by wicked Men.
i That the Mercies and Favours of God to Sintrrs, inftead o{ reclaiming them from their Sins,
do
on Ifaiah xxvi. 10. 6ft$
do rather encourage and embolden them in them, proceeds from this, that the Mercies and Favour* of Providence, it there be not Grace in the Heart to make a right and fan&ified Ufe of them, do naturally minifter to Mens Lufts, and contribute to their being every Way more licentious and ex- travagant in Sin. When Men have an ungoverned Inclination to Sin, the Benefits and Favours or Pro- vidence furnifh them out for it ; they arc as Fewci to the Fire, fomenting their vitious Inclinations as well as affording them Matter to work upon : Not that they are fo of Ncceffity, or from the Dc- fign of God in giving them, but this is the Abufc that wicked Men make of them. If the Inhabi- tants of Sodom had not lived in fo fertile a Coun- try, and enjoyed fo many of the Favours of Pro- vidence, they had not perhaps been fo wicked as they were : For it is moft certain, that Plenty and Abundance, of all external Bleflings, minifter to Mens Pride, Luxury and Idienefs, and Riot, which were the Sins of Sodom. And even of good Men it is to be obferved, that it is far more difficult for them to behave well in Profperity than in Adver- (ity : And whence does this proceed, but from this, that Mercies and Favours minifter to Mens Lufts, and add Fewel to their fintul Defires, of which there are but too many even in the beft of Men ?
3. Mercies and Favours, efpecially when enjoyed in any long and great Abundance, effeminate Mens Minds, and make them unapt for forming any manly or virtuous Refolutions, or undertaking any noble *nd worthy Enterprifes : This is obferved us a common Effect of Plenty, and of that Peace and Eafc, and Luxury that attend it ; Hannibal teft his victorious Army by Carrying it unto Capua9
and
480 SERMON XIX.
and allowing his Soldiers, before enured to Hard- jhips, to indulge themfelves in the effeminating Pleafures of the Place; the Roman Valour, as well as Virtue, daily decay 'd, after they became ac- quainted with the Wealth and Luxury of the Countries they conquered. And even fo too is it as to religious Refolutions and Enterprifes ; when Mens Minds have been effeminated with the Eafe and Luxury that is the common Attendant of Plenty, or an Abundance of the Mercies and Fa- vours of Providence, they are rendered incapable of refolving or entcrprifing any Thing in a religious Way, for the Glory of God or the Good of their own Souls : The long Enjoyment of Mercies en- ervates their Minds, enfeebles their Spirits, and wraps them up in a fupine Sloth, which is a Kind of Fetters by which they are rendered incapable of doing any Thing for God or their own Souls. Hence it is obferved, as I hinted before, that Re- ligion profpers bed in Adverfity, and C h rift ian fry is calculated for a fuffering State ; becaufe this roufes and awakens Mens Spirits, as Profperity and Eafe diffolvcs and finks them.
4. Mercies and Favours encrcafe the Security and Prefumption of wicked Men ; and for that Reafon, are fo far from reclaiming them, that they embolden them in their Sins. When they find many Favours attending them in their finful Ways, they are either made to have no Thoughts at all of what may follow, or elfe to think that there fhall be no Change of their State, but that Things fhall go on in the fame pleafant Tenor as they now find them doing: Either they are made altogether thought- lefs about Confequences, or do flatter themfelves with a fond Conceit that it (hall never be other- wife
on Ifaiah xxvi; 10. 481,
Wife with them, which greatly encreafes their Se- curity and Prefumption, whilit they thus put the evil Day far away from them, and cry Peace, Peace, to themfelves, tbo' they walk after the Imaginations of their own Hearts. Gr elfe, which equally en- creafes their Security and emboldens them in Sin, whilft they find many Mercies attending them in their finful Courfes, they are made to entertain very vile and unworthy Thoughts of God, as if he did not fo much hate Sin, as is commonly faid, nor would be difpleafed at them tor it, feeing by his Providence he has conferred his Favours fo bounti- fully upon them whilft they continue in the Practice of it. And this is the true Language of many Mens Hearts* whilft they are allowed to profper in a (inful . Way, according to that Reprehenfion he gives to Sinners upon this Account, in the 1. Pfalm, <ver. 21. Thefe things thou haft done, and I kept fileuce, thou haft done thefe Things, viXi all the abominable Practices mentioned in the foregoing Verfes ; And I kept Silence, thou thougbteft that 1 was altogether fuch a me as thy felf. So that, I fay, Mercies and Favours- encreafe Mens Security and Ptefumption, and that emboldens them in Sin^ and makes them go on more refolutely in evil Ways. When Men have long enjoyed Mercies, they are very apt to think there fhall not be any Change of their State, even thoJ God does exprefly threaten it, or tell them of it : An Inftance of this we have in the Inhabitants of Sodom and Gomorrah, befide many others of which you may, have Occafion to hear : Lot warned his Sons in Law of the impend- ing Ruin of the Place, and advifed them to flee for their Life, but be feemed to them as one thai Vot. II. H h mocked :
#i
SERMON XIX.
luoched: And in the 23d Verfc of that xix. Chapter of (?*»*/&, which gives an Account of the dirc'ul Overthrow of that wicked Place, 'tis faid the Sun was rifen upon the Earth when Lot, being thruft out of Sodom by the Angels, entred into Zoar ; the Sun was rifen upon the Faee of the Earth ; why, no doubt Lot's Sons in Law, and the reft of the In- habitants in Sodom were expe&ing as fair a Day to ihine upon Sodom as any before ; fuch was their Se- curity, when behold, as it follows in the 24th Verfc, *£he Lord rained upon Sodom and Gomorrah Brim- ftone and Fire from the Lord out of Heaven. They had been accuftomed to Mercies^ and wont to en- joy good Days, and they would not exped any other. So that, I fay, Mercies beftowed upon the Wicked increafe their Security, and fo embolden them in their Sins.
5. Mercies and Favours facilitate and forward die Practice of Sin, unlefs Grace reftrains and make the Ways of Sin more fmooth and flippcry. When Men meet with Good in the Way of doing Evil, this encourages them to do more and more Evil ; and the Mercies that are caft in their Way, are fo many Baits and Temptations to make them run on more violently in their finful Courfes. To which may be added in the
6. And laft Place, That Satan the Enemy of Mens Souls co-operates and joins the Force of his Temptations, to make the Mercies and Favours of God ineffectual to reclaim them from their Sins, but rather to encourage and embolden them in their evil Courfes. He will not be wanting to fuggeft to Men, that the Advantages they enjoy are annexed to their finrul Ways, that they are not fo readily to be got by any other Means : That thefe who go
4 over
on Ifaiah xxvi. 10. 483
otcr from him to the other Side, and make Reli- gion their Choice, have but few of the Bleffings of Providence attending them ,• that they are not the Men who profper in the World, that the Ways of Sin are iweet and pleafant Ways ; and that he who would have much good Luck to follow him, muft not be one of an over-nice and fcrupulous Con- fcience. This, I fay, Satan is ready to fuggeft to Mens corrupt and deceitful Hearts, which arc ready enough to entertain fuch Suggeftions, in or- der to their not being wrought upon by the Mer- cies and Favours of God to repent of their Sins, but rather to be emboldened by them, and to be daily more and more hardened in their wicked Courfes ; Let Favour bejhewed to the Wicked, yet will be not learn Right eoufnefs ; in the Land of Uprigbtnejs will be deal unjuftly, and will not heboid the Majefty of the Lord.
I come now to the tfhird Thing propofed, which is to reprefent the Sin and Danger of fuch a Practice, or of making fuch an Abufe of the Mercies and Favours of God, as not to be reclaimed by them, but rather encouraged and emboldened in Sin. And this will appear if we confider fome or the Aggra- vations that cloth it. As,
1. That it is a Contradiction and an Affront to the Goodnefs of God, the bleffed Source of all thefe Mercies and Favours that are beftowed upon Men for reclaiming them from their Sins, and making them become religious and obedient to the Will of God. God is goody and does good. His Goodneis is the faireft Perfection of his Nature, his chief Ex- cellency ,* and therefore when Mofes defired a Sight of his Glory, he anfwered that he would make all bis Gwdnejs fafs before bint, intimating that his H h a Goo4-
484 SERMON XIX.
Goodnefs is his greateft Glory. Now God expe&$ that his Goodnefs ftiould be eiteemed and honoured by Men ; and forthat End he exercifes it towards them, requiring them to anfwer the proper Ends and Demands of it, one of the chief of which is, that they Jhould thereby be led to Repentance : But when, infeead of doing fo, they quite renverfe the Ends of his Goodnefs ; when, inftead of being led to Repentance, they are rather led from it, and abufe his Goodnefs and Patience into an Encourage- ment to continue in Sin ; O how ftrongly do they contradict and affront his Goodnefs by fuch an un- reafonable Procedure, and turning of Things upfide down ? Do we thus requite the Lord ? 'Tis the Goodnefs of God that loads Men daily with its Benefits, and* in Gonjundion with thefe, ufes all Sorts of obliging Methods and Arts to reclaim Men from their Sins. Whence he is reprefented in Scripture as addreiling Men in the moft paflionatc Manner, and vehemently urging to Repentance and Amendment, Deut. v. 2$>. O that there were fucb an Heart in them, that they would fear me and keep all my Commandments always, that it might he well with them and with their Children for ever : And Deut. xxxil 2p. O that they were wife, that they tmderfiood this, that they would confider their latter End! And Ezek. xxxiii. 11. As I live, faith the Lord, I have no Pleafure in the Death of the Wicked, but that the Wicked turn from his tVay and live : He is reprefented as inviting and expoftulat- ing with Sinners in the moft prefling and importu- nate Manner for that End, xum ye, turn ye from your evil Ways ; for why will ye die, O Hou/e of Jfraell All thefe are the Methods of the Divine Goodnefs, in Conjun&ion with the many Mercies 4 and
on I/aiah xxvi. 10. 485?
and Favours of his Providence, which he u(ls to reclaim them from their Sins, and to lead them to Repentance ; bellowing his Word, his Miniftry and his Ordinances upon them for the fame End ,• and mercifully (paring them, and waiting upon them till they come to a better. Mind • And oh ! what obftinatc Contradi&ion to the Divine Goodnefs is it, when all thefc Methods and Means fail of their Effcd, and there is ftill Reafon for faying of Men, as in the Text, Let Favour bejhewed to the Wicked, yet will he not learn Righteoufnefs 5 in the Land of Cfpnghtnefs will he deal tmjufily, and will not behold the Majefly of the Lord. The Apoftle, Heb. x. 29. fpcaks of the Sin of thefe who do Defpite to the Spi- rit of Grace, as very great : Surely for Men to do Defpite to his Goodnefs, to abufe the Mercies of God's Providence, and the Motions of his Spiric and Grace, muft needs be very criminal.
2. To abufe the Mercies and Favours of God, to embolden our felves in Sin, is the Height of mod horrible Ingratitude to the Goodnefs of God, which defer ves the bcil Returns at our Hands.
3. To abufe the Mercies and Favours of God, for encouraging our felves in Sin, muft be very cri- minal, in as much as it breaks down one of the ftrongeft Hedges and Fences of the Divine Pro- vidence to keep us from running on in the Way to Deftruction, and to keep us from evcrlafting Mi- fcry and Ruin. What more proper to reftrain a rational Creature from running into an outragious Rebellion againft God, and hurrying himfelf for- ward into cverlafting and intolerable Mifery, than the Goodnefs and Mercy of God courting him at once into Obedience and Happinefs ? How criminal then and mad a Thing muft it be to abufe this
rill 3 falutary
48<5 SERMON XIX.
{alutary Medicine, fo as to turn it into Poifon, and to break through fo ftrong a Fence fet up on Pur- fofe to prcferve us from Ruin ?
4, To abufe the Mercies and Favours of God mufl be very criminal, becaufe it makes the Providence of God minifter to the Sins of Men. God cannot but hate Sin, as being a Contrariety to his PerT feftions and Laws : But when Men take Encourage-: ment from his Mercies and Favours to fin againfl him, they make his own Mercies militate againfl him, and make his Goodnefs fubfervient to their Wickednefs ; and make that which he defigns for making them better, contribute to a quite contrary Efleft, the making them worfe ; they make even the Divine Goodnefs fubfervient to their Wicked-: nefs, a moil horrible and impious Abufe of it furely.
j. To abuie the Mercies and Favours of God. to encourage our felves in Sin, is a Pra&ice which, if continued in, makes the Guilt of Men more at- trocious and criminal, in one Refped:, than that of the Devils can be. They indeed were fhamc- fully ingrateful to their Creator, who placed them in (o glorious and happy a State, when they firft entertained a Thought of rebelling againfl him : But after their firft Revolt, they were no more capable of finning againfl the Goodnefs of God, becaufe it was no more exprefled to them ; they be- came immediately the Objeds of the Divine Ven- geance, and are referved in everlafting Chains un- der Darknefs, to the judgment of the great Day% without any Hopes of Relief for ever, But we, after we firft trefpaffed againfl the Goodnefs of God, have it ftill continued towards us, are pur- fued daily with the kind Expreflions and Effedts of it, inviting and courting us to return to our Duty,
on Ifaiah xxvi. 10- 487
that fo this Goodnefs of God may make us com- pleatly and eternally happy : And therefore, it wc are not win and gain'd by it, but rather take Encou- ragement from it to go on in Sin, we render our Guilt, in that RefpeS, more criminal and attroci- ous than that of the apoftate Angels can be.
So that now from all this it is plain, that it is a very finful Pra&ice for Men to make fuch an Abufe of the Mercies and Favours of God, as not to be reclaimed by them, but rather encouraged and em- boldened in Sin. Let Favour be Jbewed to the Wicked, yet will be not learn Rigbteoufnefs ; in tbe Land of Uprigbtnefs will be deal unjuftly, and will not heboid tbe Majefty of tbe Lord.
I now come in the Fourtb Place to make Appli- cation in fome Inferences. And,
1. If it be fo, that the Mercies and Favours of God, which, through his Goodnefs and Forbear- ance, he bellows upon wicked Men, arc commonly fo far from reclaiming them, that they embolden them in Sin, and make them go on more daringly and refolucely in their evil Courfes; then hence wc may fee the ftrange Perverfcnefs of the Tempers of Men, and the deep Corruption of their Natures, which can turn the greateft Goodnefs to the Difho- nour of the Author of it; and pervert the mod pre- cious Means of Repentance and Reformation, into the Inftruments of obftinate Difobedience and Re- bellion againft their rightful and moll gracious So- vereign. Let Favour bejhewed to tbe Wicked, jit will be not learn Rigbteoufnefs, in tbe Land of Up- rigbtnefs will be deal unjutlly, and will not heboid the Majefty of tbe Lord. O ! how much are Men loft to all Senfe of Ingenuity and Gratitude, that can refill the Force of all the Mercies and Favours of
IJ h 4 God,
•48S SER-MO N XIX
God, and not be fwayed and influenced by them to the Love of that God who is fo kind and graci- ous to them ? Even Saul, for as little Honour and Gratitude as he had, could relent, when he heard the Voice of David, and was fenfibk how he had fpared his Life when he'had a fair Opportunity of taking it away, He lift aphis Voice and wept, 1 Sam. xxiv. 16. Yet our hard Hearts ftand it out, and' won't relent, nor entertain any Thoughts of making better Returns to our merciful and gracious God*
2. Hence we may fee the Danger of a profperous State to Men, if it be not fan&ified : The more they have of Mercies,' the more are they in hazard of being carried off from God and their Duty to him. Men are apt to envy the Profperity of the Wicked, even good Men will find thcmfelves under a Temptation of this Kind ; holy* Afaph fays of hira- felf, Pfal lxxiii. 2. But as for me' my Feet were dlmoft gone, my Steps bad well nigh fl'tpt ; for 1 was envious at the Foolijb,- when I Jaw the Profperity of the Wicked. But ' truly profperous Wickednefs, or a wicked Profperity is not to be -envied : For all that it ferves for is, to put Men forward iti the Way to -further Heights flf Sin, and in the End to in- volve them in the greater Depths of Mifery. Pro- fperity without Grace is furely a dangerous State ; yea, I may fay, it is dangerous with it, but furely cttrfed without it: The Mercies and Favours of Providence,' if a Man has not Grace to make a righ: Ufe of them, will be as Coals of Fke heaped cpon his Head in the End, they are Incentives to Men's Sin here, and will be as Firebrands to fcorch their guilty Soul's hereafter.
3. If it be fo, that the Mercies and Favours of God, which, through his Goodnefs and Forbear- ance,
on Ifaiah xxvi. *o. 489
ancc, he bellows upon wicked Men, are commonly To far from reclaiming them that they embolden them in Sin, and make them go on more daringly and rcfolutely in their evil Courfcs; hence we may infer the Neceffity of Judgments, when God has a Mind that the Wicked mould be reclaimed, or the'World reformed i Becaufe Mercies cannot pro- duce the Effect, 'tis neceflary that God apply bis Judgments for doing it; as I was faying laft Lord's Day, in this Cafe, God is obliged to deal with Sig- ners as Abfahm did with Joah.
4. Let us confider how far we have been guilty of this Practice of abnfing the Mercies and Favours of God, or not being win by them to our Duty. Alas ! we may all of us fay, That we have not ren- dered to the Lord according to bis Goodnefs, that his Mercies and Favours have been loft and caft away upon us, that we have turned bis Grace into Wan- tonnefs ; that his Goodnefs, inftead of hading us to Repentance, has rather led us from it, and har- dened us in our Sins ; that we have all of us prefum- cd upon the Patience and Forbearance of God, as an Encouragement to fin againft him. I appeal to your Confciences, and let them fpeak, if wnder all the Goodnefs of God with which you have been favoured, you have been led to Repentance by it, and have not in many Inftances turned the Grace qf God into Lafovioufnefs ; and fecretly thought that you might go on in your Sins, becaufe you found no Judgments infli&ed upon you for them ? I am afraid few of you can purge yourfelves from it. This then, I fay, has been too much the Language of our corrupt Hearts, and we have all of us been too.- ready to follow fuch Dictates ; and to abufe tKcMcrcies-and Favours^ the Patience and Good-
ftet,*
^SERMON XIX, tfV.
fs of Gjd, into ail Encouragement to Sin agar nft
m.
But O ! let us do fo no more : For it is a Criminal Prafiicc, as you heard, cloath'd wkji many Aggravations. And it is dangerous : Foe hereby we may provoke God to bring heavy Judg- ments and temporal Strokes upon us ; God will not fuffcr his Goodnefs to be always abufed by us ; but if we trample his Mercies under Foot he will repay us, and make his Judgments trample u- pon us and tread us as the Mire of the Streets. We yjrill provoke him to fend heavy temporal Strokes upon us, or, which is infinitely worfe, he may be provoked to make his fearful and eterlalting Ven- geance fpeedily overtake us. There want no Means with God to avenge himfelf of his Advcr- faries. O ! therefore fludy to prevent fuch a dread- ful Fate, as falling into t&t \ Hands of the living God. And pray much to him for the Grace of his Holy Spirit, to guard you againft the Snares of Profpe- rity, and to make the Goodaefs of Gbd cffe&ually lead you to Ke^atancc.
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SERMON XXi
i Cor. i. 24,
2?«J ««^o them which are called, botti Jews and Greeks, Chrift the Power qf Gody and the Wtfdom of God.
HE Apoftie Paul, the Author of this Epiftle, from the 18. Verfe of this Chapter, gives a fummary AccounC of the Prejudices which both Jews and Gentiles entertain'd againft the Do&rine of a crucified Saviour: And at the fame Time tells, what a quite different Opinion all true Believers have thereof. For the peaching of the Crofs, that is, the Doctrine of a crucified Saviour, is to them that peri/h Foolifhuefs ; they look upon it as an abfurd and foolifh Story, and treat it with Scorn and Ridicule : But unto us which are favei it is the Power of God a Doctrine in which the Almighty Power ot God is notably manifefted.
Verfe 19. For it is written* J will doftroy the Wtfdom of the Wife% and wu. bring to nothing the
Under-
491 SERMON XX.
f/nderjlanding of the Prudent; that is, and thu ^nothing to be wondered at, feeing it is but the * mplifhment of the Divine Predictions, with Reference to the prefent State of Things, particularly hat we have recorded, Ifaiah xxix. 14. which the pottle tranflates, with a very little Variation, tfhe Vtfdomof their wife Men Jhall per ijb, and the Un- ding of their prudent Men Jhall be bid ; that ky fhall be made to difappear or evanifh. To which he.Iub joins in the 20. Verfe, partly by way of Quo- tation, and partly by way of Allufjon, to what the feme Prophet Ifaiah fays, Chap, xxxiii. 18. Where is the Wife ? Where is the Scribe ? Where is the Difputer of this World} Hath not God made fooltjb tfae things' of this World > Where is the Wife ? Inhere is the Scribe ? The Anfwer to fuch Interro- gations is by a rhetorical Figure underftood, as li he had faid, they are no-where to be found, they have difappeared, they are evanifhed; they and all their Wifdom and Knowledge and learned Difputatrons, as 'they thought them, are, as it were, annihilated before God ; and when compared wirh the infinite Wifdom of God in the Gofpel O Economy of Man's Redemption by a crucified Saviour, they are, as ic were, nothing, mere Ignorance and Folly, accord- ing to the Expreffion in the foregoing Verfe, / wil( hring to nothing the Underftanding of the Prudent or knowing; agreeable to what the Apoftle fays in the laft Claufe of this Verfe, Hath not God made foolifh the Wifdom of this World ? He hath baffled the Wifdom both of the Jewijh Dodors and Hea- then Philofophers, expreffed by the Names of w/ife Men, Scribes and Difputer s of this World: He hath baffled their Wifdom and Knowledge ; how much foever they valued it, agd boafted of i^, he hath - baffled
on i Cor. i* ,24.2 49^
baffled it, by contriving arid publifhing a Way of Salvation for Men quite contrary to their Senti- ments and Dictates : He hath baffled their Wifc dom, and in Effect made it foolifh, by introducing and eftablifhing fuch a furprifing Method of Salva-* tion, as contradi&s the Maxims, and (lands Proof againfl: all the Objections of their vain Philofo^ phy.
Vef fe 2 1. For after that, in the Wifdom of God> that is, the holy, wife, over-ruling Conduct of God with Reference to Mankind ; 'The World by IVif- dom, that is, vain and falfe Wifdom or Philofophy, knew not God, that is, loft the Knowledge of thfc true God, and the right Way of worfhipping him, and arriving at true Happinefs, which conlifts in the Enjoyment of him ,• It f leafed God, out of his rich Mercy and Grace, hy the Foolifhnefs of Preaching* that is what thefe wife and learned Men, both among the Jews and Gentiles, account Foolifh- nefs ,* It f leafed God by the Foolifhnefs of preachings J reaching a crucified Jefus, to fave them that be- ieve.
Verfe 22. For the Jews require a Sign, and tfc Greeks feek after Wifdom. &he Jews require a Sign, fuch Signs and Wonders as affed the vi- able Frame of Nature, like thefe which Mofis wrought to convince their Forefathers of his Divine Million, not adverting that the Miracles of Chrift were as real Miracles, though not fo glaring and aftonifhing to the Senfcs, but much mor« agreeable to the Difpenfation of Grace of which he was the Author. And the Greeks feek after Wifdom ; they value nothing fo much as philofophicai Enquiries, and will admit of no Scheme of Religion but what
$94 s E %'M ° N xx-
is agreeable to the Principles and Dictates thereof, however felfe and precarious they are.
Verfc 23. But we, never thelefs according to the Commiffion given us, preach Chrift crucified, tho Dodrine of Salvation by a crucified Saviour; which is to the Jews a (tumbling Block, or Scandal, becaufe fuch a Dodrine is incompatible with their Notions and Expectations of the Mejffias; and to the Greeks Foolijhnefs. Our Dodrine of a cruci- fied Saviour is ridicul'd by them as abfurd and foolifh, as being repugnant to the Dictates of their (hallow Reafon and vain Philofophy.
Verfe 24. But unto them which are called, both yews and Greeks, Chrift the Power of God and $he Wifdom of God. Unto them which are cal- led, effedually called and converted by the Power of Divine Grace, and have their Minds enlightned to conceive aright the Myfteries of God: This Dodrine of Salvation by a crucified Saviour, is both the Power of God, and the Wifdom of God ; they fee, not only the infinite Mercy and Grace of God, but alfo his infinite Power and IVifdom no- tably difplayed, in the OEconomy of Man's Re- demption by a crucified Saviour, according to the Dodrine which we preach. We preach Chrift cru- €tfied, unto them which are called, both Jews and Greeks, Cbtift the Power of God and the IVifdom of God.
In difcourfing on this great and excellent Subjed with all poflible Brevity, I ftall I. Shew in fomc Inftances how the Power of God is manifefted and difplayed in the Way and Method of our Redemp- tion by a crucified Saviour. II. I (hall fhow how the Wifdom of God is alfo therein difplayed. And III. I fliall make Application in fome Inferences.
LI
en i Cor. i. l$; 495
I. I lhail (hew in fomc Inftances how the Powet of God is manifelted and difplayed in the Method of our Redemption by a crucified Saviour. Power is manifefted in producing great and mighty E£. feds, and removing great Difficulties that ftand id the Way thereof: And who can recount the great and mighty ErTe&s that were produced by the Powct of God, for bringing about our Salvation by the Lord Jefus Chrift ?
i/?,Was it not a great Effefi: of the Divine Power to manage and govern the World and all the Affairs of it, from the Beginning of Time down to the Period which the Scripture calls the Fulnefs of 4imey fo as the Manifeftation and Appearance o£ the Son of God (hould come to pafs juft at the Time, and exa&ly aftrr the Manner that God had decreed it, and by many plain Predi&ions foretold it ? In order to this, what mighty Works were accomplilhed by the divine Providence in all Ages? And, to go no further back, what mighty Care wa£ taken of the Patriarchs Abraham, Jfaac and Jacob? What mighty Wonders were wrought for the De- liverance of their Pofterity out of Egypt ; fo that all the mighty Power of God that was manifefted by Mofes, may be faid to appear in Chrift our Sa- viour, fince it was m order to his Manifeftation ? After the Children of Ifrael were pofleffed of the Land of Canaan, what mighty Things did God fat them ? How mightily were they punifhed many a^ Time for their Sins ? And what mighty Deliveran- ** ces did God Work for them when they came t6 a better Mind ? What mighty Changes and Re- volutions happened among them, and even- in other Nations and Kingdoms they had to do with, and ail tb prepare the Way for the coming of the M*f-
s
496 SERMON XXt
fias exa&Iy at the * Time, and after the Manner that God had propofed and foretold ? According to what the Lord fays in the Prophet Ezek. xxu 27. / will overturn, overturn, overturn it, and it Jhall be no more, until be come wbofe Right it is^ and twill give it him. And what was all this but the EfFed of the Almighty Power, as well as Wif- dom of God; or rather an infinite Number and "Variety of fuch EfFe&s ?
idly, The Almighty Power of God was difplayed in the actual Appearance and Manifeflation of the Son of God. And that
1. In his Incarnation and miraculous Concepti- on in the Womb of a Virgin. O what a mighty Work of Divine Power as well as Grace was it, for the Word to. he made Flejh, the Son of God to become Man ? To unite Things fo diftant, was yet more furprifing and ftupenduous than .to create the World out of nothing : Here were infinite Dif- ficulties to be temoved ; and, if there be any Thing next to an Impoflibility for God to dp, furely this was it, to unite his own infinite Majefty ana Greatncfs with the Meannefs of the humane Na- ture in one Ferfon. And was not alfo our Savi- our's Conception a Work of Almighty Power ? A$ fuch it is defcribed by the Angel Gabriel, when he brings the Tydings of it to the bleffed Virgin, and tells her in Anfwer to the Objedion fhe had mov- ed, tfbe Holy Ghoft (ball come upon thee, and the Power of the Higheft Jhall overfoaddow thee, there* fore alfo that holy'^thing that (ball be born of thee ; (ball be called the Son of God, Luke i. 35.
2. The Almighty Power of God was manifeft- cd in the Miracles which our blefled Saviour wrought. This Nicodemus acknowledged in that
on I Cor. i. 24: 497
fiift Addrefc of his to our bleffcd Saviour John s
iii. 1. Rabbi, we know that thou art a teacher come
from God, for no Man can do thefe Miracles that
tbou doeft except God be with him. Though there
may be lying Wonders, and.it may be difficult
enough fomctimes to diftinguifh between them and
real Miracles: Yet all own that to work a real
Miracle requires a fupernatural and Divine Power ;
that God who holds the Reins of theUniverfc in his
own Hands, who does what pleafes him in Heaven
and in Earth and in all deep Places, and is a
God of Truth as well as of Power, will not lend his
Omnipotence to atteft a Falfhood. But now how
many real and moil evident Miracles were wrought
by our bleflcd Saviour, after he entred upon his
publick Miniftry ? There are but a few of them
recorded in the Gofpels ; for the Evangelift John
tells us in the laft Words of his Gofpel, that there
are alfo many other Things which Jefus did, the
which if they Jhould h written every one, I [up-
fofe that even the World itfelf could not contain the
Books that Jhould be written. As the milky Way
in the Heavens is ftudded with Stars, fo, may one
fay, was the Life ot the bleffcd Jefus filled up with a
Throng of mining Miracles of equal Power and
Grace.
3. The Divine Power was admirably manifefted in the Sufferings of our Saviour, and his bearing them with an invincible Fortitude of Mind, till they were all over, and he himfelf was crowned with a glorious Victory and Succefs. The Sufferings o£ our blcfled Saviour from the Hands of Men and Devils were very great, fuch as hardly any Power but a Divine Power could have been able to fullain, efpecially with fuch a perfect Patience and Meeknefs
Vol, II, I i as
SERMON XX.
as appeared in our Saviour : But his Sufferings from the Hand of God, when he made his Soul an Offering for Sin ; when be trode the Wine-prefs of his Father's Wrath alone, and none of the Peo- ple were with him; when he expiated the Guilt of Men, and made Satisfaction to the Juftice of God. Thefe his Sufferings were fo infinitely heavy and oppieflive, as nothing but a Divine and Almigh- ty Power could fupport him under them : And therefore, with Reference to thefe his Sufferings, he is rcprefented by the Prophet as coming to favc us, travelling in the Greatnefs of his Strength, and fpeaking of himfelf as one mighty to fave, Ifa. lxiii. i. The Divine Power appeared in the Fortitude with which our bleffed Saviour bore his Sufferings, but ffill more notably in the glorious IfTue and Suc- cefs thereof, he cried out on the Crofs with the Voice of a Victor, It is finiftoed : The Work of Man's Redemption is finifhed, and all the Ob- ftacles that flood in the Way of it arc removed ; offended Juftice is fatisfied, the Honour of God's Law is vindicated, Sin is expiated, Satan is con- quered, and all the Enemies of God's EJe& fub- dued, a new Right to eternal Life is purchased to them, and a new Way to the Poffeflion of it open* ed up. O what Divine Power (nines forth in the glorious Succcfs of our Redeemer's Sufferings ! With w4iat Victories and Triumphs were they crowned ? By his Death he made an univerfal Conqueft ; m Confequence of it, as he tells his Difciples after his Refurrection, Matth. xxviii. 18. All Power was gi- ven unto him in Heaven and in Earth: Yea and in Hell too, he died to rife again Lord of all ; By Death, as the Apoftle to the Hebrews fays, be dt? ftroyed him that bad the Power of Dtatb} tbat is 4 the
on i Cor. i. 14. 499
the Devil. He took the Keys of Hell and Death
out of the Hands of: this Ufurper, and holds them ever fince in his own Hands. Rev. i. 18. I am be that liveth and was dead, and behold I am alive for ever more Amen ; and have the Keys of Hell and of Death. On his Crofs, as the A pottle Paul fays Col. ii. 15. he fpoiled Principalities and Powers, and made a Shew of them openly, ' triumphing over them in it. But of this more hereafter, and there- fore I now pafs it.
4. The Divine Power was illuflrionfly difplayed in our Saviour's Refurre&ion. Kence lays the A- poftle Rom. i. 4. He was declared to be the Son of God with Power, according to the Spirit of Holme fs^ or according to his Divine Nature, by the Re fur- recJion from the dead. He was the Son of God from all Eternity by an ineffable Generation ; he became fo likewife as God-man, upon Account of his miraculous Conception in the Womb of the Vir- gin Mary by the Power of the Holy Ghofl : But now he is publickly declared to be the Son of God by his Refurretlion from the dead. He owned himfelf to be the Son of God in his Life, the Miracles he wrought confirmed what he faid ; but all thefe Te- ftimonies were in Appearance overthrown and con- futed by his Death ; when he was laid in the Grave, all the Evidences of his being the Son of God, teemed to be buried with him : But when he arofe again from the dead, according to what he had foretold, all former Teftimonies and Evidences of this great Truth revived with him, and fhone forth with a new and brighter Luftre, and were migh- tily enforced by this new and wonderful Work of Divine Power, his Refurreciion from the dead. This was the crowning Evidence of his being the Son of
T i ^ God,
500 SERMON XX.
God, iii which the Divide Power ihonc forth with its mod notable Splendor : And therefore fays the Apoftlc Rom. vi. 4. He was ratfedup from the dead by the Glory of the Father ± that is by the. glo- rious Power of the Father ; what but Omnipotence can loofc the Bands of Death, and re- kindle the Lamp of Life after it is extinguifhed ? None furely can do it but he who calletb the things that be not as if they were, who called the World at firft out of nothing, and ftiil can produce the like amaz- ing Effe&s by the Virtue of his Almighty Power.
j. The Divine Power was manifefted in our Sa- viour's Afcenfion into Heaven, his Exaltation there; and, as the Fruit and Confequence of it, the Miffi- on of the Holy Spirit, with all thefe mighty and Divine Powers and Gifts that were conferred on the Apoftles and firft Chriftians. The Afcenfion of Chrift is defcribed by the Pfalmift as a Triumph of great Power and Glory, Pfal. lxviii. 18, £?f. tfbou baft afcended on high, thou haft led Captivity captive, thou baft received Gifts for Men, yea for the Rebellious alfo that the Lord God fnigbt dwell anion** them: Verfe 20. He that is our God is the God of Salvation, and unto God the Lord belong the Iffues from Deatb. And his Exaltation is by. the Apoftle Peter, Ads ii. 33. cxprcfly afcribed to the Almighty Power of God. ^therefore being by the right Hand of God exalted,that is by his Almighty Power : And Afts v. 3 1. fays the fame ApoR\c,Him bath God exalted with his right Hand to be a Prince ar*d a Saviour, to give Repentance to Ifrael and Rf- rr>:/Jion of Sms. And Ol what a blclfcd Change of Circumftances was this to our bleffcd Saviour, , in which the Almighty Power of God was illuftrioufly . difplavcd ? Him whom thejews exalted on aCrofs, 4 and
on I Cor. i. 24. 501
tnd hanged on acurfed Tree, even him did the Fa~ ther exalt to a Throne of Glory at his own right Hand. How illuftrioufly did this fhew forth the • Glory of God's Power as well as his Veracity, ia pcrfprming to his Son what was promifed as his Reward, for undertaking and accomplishing the Work of Man's Redemption ?*
And then as to the Million of the Holy Spirit, and the Erfufion of his Gifts and Graces, was not the Divine Power alfo notably difplaycd in this ? Our Saviour tells his Difciples, juft when he was going to be parted from them and to afcend into Heaven, Afts i. 8. that they (hould receive Power dfter that the Holy Ghofi was come upon them. And, indeed, it was a mighty Power they then received, by which they were enabled to work fo many far- priiing Miracles ; to endure fo many fevere Trials and cruef Sufferings, and in fpite thereof to preach the Gofpel with fuch wonderful Succcfs : Efpecially
. confidering who they were themfelves, a Company of poor illiterate Men ; and with whom they had to do, not only the Rulers and People of thzjews, but the Kings, Priefts and Philofophers of the Gen- tiles, as well as other Perfons of other Ranks; who were all of them mightily prejudiced againft the Chriftian Religion, reckoned them execrable who profefled it, fcorned and derided its Myfterics j and had a Heart-hatred at ic upon Account of the Sanc- tity and Purity of its Precepts, To oppofite to the vicious and impious Lives they led ; in which they were confirmed by long Cultom and Habit, the Example of their Forefathers, and even of their Heroes and Gods. Yet notwithstanding or all this,
• the Apoftles and firft Chriitians fo preached the Gofpel, the Doctrine of a crucified Saviour, as in a
I i I fturt
501 SERMON XX.
ftiorc Time to convert a great Part of the World to the Faith and Obedience of the Gofpd : And to what was this owing, but to the Divine Almigh- ty Power that accompanied their Preaching, and fupportcd them under all the Sufferings, Pains and Tortures of the mod cruel Kinds of Death, to which they were expofed for the Sake of the Gofpel ? And indeed in this, I mean the Succtfs of the GofpcJ in converting the World to the Chriftian Faith, the Pivine Power was marvelloufly difplayed. In all the Adminiftrations of Providenee, from the Begin- ning of Time, never was there fo great a Work of Pivine Almighty Power as this \ yea, in a Scnfc, the Creation of the World may be reckoned inferi- or to it : There was nothing there to make Refi- nance, but here was all the Gppofnion that could be made by Men and Devils; and, which was har- der to be overcome than all the external Oppositi- on thefe could make, there was the prodigious De- pravity and Corruption ot the human Nature that flood in the Way of it. So that well might the Apoftle fay in the Text and Context, that Chrtft, or the Doctrine of a crucified Saviour is the Power of God; agreeable to what he further fays <ver. 27, 28. But God hath cbofen the fooli/Jj Things of the World to confound the Wife \ and God hath cbofen the weak Things of the World to confound the Things which are mighty : And hafe Things of the World, and Things which are defpifed, hath God chofen% yea, and Things which are not, to bring to nought Things that are.
6. The Divine Power will be glorioufly manifeft- ed in Ch rift's fecond Coming, and the mighty Ef- fects and Events that fhall attend it. He fays him- fcif of this his fecond Coming, Mattb. xxiv. 30.
The,
on i Cor. i. 24. 505
ihey fhall fee the Son of Man coming in the Clouds of Heaven with Power and great Glory. And O how will the Divine Power be then difplayed m the Refurrectioh of the dead, and the Change of chc living; especially the Change that fhall be made on the Bodies of Believers, according to what the Apoftle fays Philip, iii.. i'u Who fhall change out vile Body that it may be fafoioned like, unto his glorious Body, according to the working, of his migh- \y Power, whereby' he is able even to fab due all ^things uiiif himfelf What a Work of glorious Power and Majefty will the Judgment of the laft Day be ? With what irrefiftiblc Power and Effica- cy will the Sentence he paffes, both on the righte- ous and wicked, be executed ? tfhofc, <viZ. the W irked, [Jo ail go away into everlafting Puwfhment, find the Righteous into Life eternal: The Wicked, as the Apoftle fays 2 tfhef i. 9. fhall he pumfyed with ever laft ing Deflruflion coming forth from fhe Pre fence of the Lord, and the Glory of hts Powers and the Righteous, by the Almighty Powcrgf ,Qpdy fhall be carried up into Heaven, where they fha&M ever ivitb the Lord.
Thefe, my Brethren, are fome Inftances wherein the Divine Power is manirefted, with Reference to our Redemption by the Lord Jefus Chrift, and on Account or which it may be faid, that Chrift cru- cified is the Power of God: But I mud beg your Patience a little whilft I fet before you a few more, that may further help to enlighten the Subject. In the
ifty Place then, Chrift crucified is the Power of God, or the Divine Power is manifefted in the Method ofc our Salvation by a crucified Saviour, by removing the Guilt oi Sin in order to our Sal-
I i 4 vation,
504. SERMON XX.
vation. O what a difficult Work was this ! It had been eafier for our Saviour to remove Moun- tains, to unhinge the Frame of Nature, yea to an- nihilate the World, than to remove the Guilt ot Mens Sins. He fpake the World into Being, and he could have fpoke it again into nothing with the fame Eafc : But before Sin could be expiated by him, he mud take the human Nature into an Union with the Divine, and fuffcr, and fwcat, and bleed, and die onaCrofs; now the more difficult any Work iSy the more Power is required to accomplim and effect it. How illuftrioufly then was the Divine Power manifefted in our bleflcd Saviour's accom- plishing that moft difficult Work, the expiating our Sine in order to our Juftification before God ; efpe- cially when he has done it fo perfectly, not leav- ing one Item of the Guilt of a whole eled World uncancelled or undifcharged : According to what the Apoftle to the Hebrews fays.Heb. x. 14. By one Offering be batb for ever perfected tbem tbat art fantJtfied? To fatisfy the Jufticc of God, and remove the Curfe of God which lay upon Men for their Sins, was indeed a Work of Almighty Pow- er, which none but the Son of God was able for: Had any Angel or Archangel attempted he would have been broken and ruined in the Attempt, and would have needed a Redeemer himfelf.
2. The Divine Power was manifefted in our Sa- viour's Conqueft of Sat an > and all the other fpi- ritual Enemies of his People. Satan is called tbc God of tb is Worldy the Prince of tbe Power of the Air, tbe Spirit tbat now worketb in tbe Cbtldren of Difobedtence : Men are by Nature in a State of wretched Bondage to him; and it is a cruel Part he intends to a& upon their mifcrable Souls,
when
on I Cor. i. 24- 50$
when he gets full PoflTeffion of them in another World, their Deftru&ion will be His Spoil, and no Initance of Mifery and Torment fliall be with-hcld that he can load them with. But now, Chrift has conquered Satan and all his infernal Hofts, and refcued his People out of the Hands of this great Deftroyer : And is not this a notable Inftance of l)ivine and Almighty Power ? The Overthrow of Pbaraob and his Egyptians, the Ruin that came upon 'them by fo many fucceflive Plagues, and their final Overthrow in the Waters of the Red-fea, was but a. faint Type and Emblem of the Re- decrfter's Vi&oVy over Satan, and of the Divine Almighty Power by which it was effe&ed. Did wc know how many of thefe infernal Spirits there are, how great their Power and Might is : how malici- ous, cunning and bufy they a're to accomplifh the Ruin of Men : How would we' admire that Divine Power that was exerted for the Conqueft and Over- throw of them ; and with bended Kijees daily thank God for our Deliverance from their Domi- nion and Tyranny ?
3. The Divine Power in the Method of our Sal- vation by Chrift, i$ notably difplayed in the Reno- vation ot our Natures by the powerful Operation of God's Grace. This is in Scripture reprefented as a Work of almighty Power, fuch a Power as that by which the World was made, whence Men when they arc converted arc faid to be made new Creatures ; fuch a Power as that by which Chrift himfelf was raifed from the Dead, Epb. i. 1 8. where the Apoftlc prays for them, that t be Eyes oftbeir Underfianding being enligbtned, tbey migbt know wbat is tbe Hope of bis Calling, and wbat tbe Ricbes of tbe Glory of bis Inberitance in tbe Saints, and wbat is tbe exceeds?
Creatnefs
506 SERiMON XX.
Greatnefs of bis Power to us -ward who believe, according to tbe working of bis migbty Power , wbicb be wrought m Cbrift,wben be raifedbimfrom tbe Dead, and fet btm at bis own Rigbt Hand in the heavenly Places, And indeed to renew a corrupt carnal Heart, muft be the Work of nothing lefs than a Divine Power: Tis what the Scripture reprefents as next to an Im- pcffibility ; Can tbe Ethiopian change bis Skip, or tbe Leopard bis Spots .? 'Then may he who is accufi ow- ed to do evil, leam to do well. No Power, 1 lay, but a Divine Power can produce this Effect : Who can bring a clean Thing out of an unclean ? Who can change the Nature of Things, turn Men from Xtarknejs to Light, from tbe Power of Satan unto Cod ? None but God himfelf, and the Power of his Grace. Men are faid to be by Nature dead in Ur'efpaffes and Sins, and what can quicken them into. JStewnefs of Life, but the great Principle of Divine Life, the Grace of God ? Nothing elfe can do it, and that can do it effectually : As you have it elegantly reprefented in a parabolical Way, by the Refurrec"tion and new Life of the dry Bents, Ezek. xxxvii. from the Beginning. O what an almighty Power was it that could conquer the Hearts of Men, fubdue their Wills, captivate their Affections, make them renounce their Lufls and fecular Intereiis ; give up with the World and ail its Riches, Honour* and Pleafures ; and take on the ProfcfTion of a Religion that was attended with Scorn and Contempt, and expofed them to the crueleft Perfecutions and Sufferings in the World, that the Wit and Malice of their Enemies could invent ? 4. The Divine Power, with Reference to the Method of our Salvation by the Lord Jefus Chrift is raanifelled and difplaycdj as in the firft Reno- vation
on i Cor. i. 24. 507
vation of the Hearts of Believers, fo in their Prefer- vation in a State of Grace, and their Progrefs in Holinefs towards Perfection. Tis the fame Divine Power that firft brings Men into a State of Grace, and afterwards preferves them in it : Hence that of the Apoftle Peter, i Epift. i. 5. where fpeaking of the Believer, he fays, they are kept by the Power of God through Faith unto Salvation. How foon would Believers tall away, if it were not for the fupporting Power of Divine Grace ? A Stone may as well hang in the Air, or a Spark of Fire burn in the midft of the Ocean, as they could perfevere in a State of Grace, without the conftant renewed Influences of the Divine Spirit.
5. The Divine Power is Tnanifefted in the Sup- port that is given to Believers to enable them to rclift and overcome Temptations. Hence that Ex- hortation of the Apoftle to the Epheftans, Epb. vi. 10. Finally, my Brethren, be ftrong tn the Lord, and in the Power of his Might. If it were not for the Power of Grace, how could Believers ftand again!! fuch ftrong and potent Enemies as he has to buckle with ? As the Apoftle defcribes them, Epb. vi. 12. Wewreftle not againft Flefb and Blood, but againft Principalities, againft Powers, againft the Rulers of the Darknefs of this World, againft fpi- ritual IVtckecinefs in high Places ; wherefore take unto you the whole Armour of God, that ye may be able to withftand.
6. The Divine Power is manifefted in the Aflift- ancc that is given to Believers to bear their Trials, and to perform their Duties : According to what the Apoftle Paul fays, Phil iv. 13. / can do all things thro' Chrift ftrengtbning me ; and what the Pfalmilt fays, Pfal. lxxl 16. I will go in the
Strength
■
5o8 SERMONXX, &c.
Strength of the Lord God ; I will make mention of thy Ktgbteoufne/Sy even of thine only. And,
7. Lafily, The Divine Power (hall be glorioufly difplayed in the Believer's compleat Salvation, when after he has been enabled to triumph over Death the laft Enemy, in the Apoftlc's Words, O Death -where is thy Sting? 0 Grave where is thy VtcJory ? ^thanks be to Gody who has given us the Vtftory thro9 enrLordJefusChrift. When he is brought home to Heaven, and is there pofleft of eternal Glory and Happincfs, how will he admire the Power or Di- vine Grace ; and blefs God for the eftc&ual Work- ing of it, by which he is brought there ? W7hat ravifhing Thoughts will he then have of the Method of Salvation by a crucified Redeemer ? And how dearly will he then fee into the Truth of what the Apoftle tells us in the Text, that Chrift crucified is to them that are elected and called the Power of God, and the Wifdom of Gody for their Salva- tion.
I fliould next have fliown you alfo, in fome In- ftances, how the Wifdom of God is manifefted and difplayed in the Work of Man's Redemption and Salvation by a crucified Saviour : But your Time being gone, I fhall leave this till the next Oc* cafion.
May the God of all Grace give to us all a juft Scnfe of the Wifdom and Power of God, min- ing in this wonderful Contrivance of Salvation by a crucified Saviour, and make him to be indeed to us the Wifdom and Power of God,
SER-
509
SERMON XXI.
i C o R. i. 24.
But unto them which are called, both Jews and Greeks^ Chrift the Power of Gody and the Wifdom of God.
kjOK&Sm
Was, my Brethren, on the laft Oc- cafion difcourfing to you of Chrift's being ^the Power of God, or flaw- ing you, in forac Inftances, how the Divine Power is manifefted in the Way and Method of our Redemp- tion by the Lord Jefus Chrift : I now proceed Co the other great Purpofe in the Text, and (hall en- deavour, thro' the Divine Afliftance, to flicw you how the Wifdom of God is alfo therein illuftrioufly manifefted and difplayed.
True Wifdom confifts in the propofing great and worthy Ends, and the making Choice of proper and effeftual Means for promoting or compafling thefc Ends. The two great Ends that an infinitely
good
p
510 SERMON XXI.
good and wife God had before him in the Work of our Redemption, are his own Glory and the Sal- vation and Happincfs of Men : The one greateft and nobleft with Reference to himfelf, and the other the belt and worthieft with Reference to us. And the Means he has made Choice of, and applied for comparing thefe Ends, are the fitteft, the moft proper and effectual for comparing thefe Ends that can be, as will appear in the Inftances I am to fet before you ; previoufly to which I (hall obferve,
r. That the Divine Wifdom is notably mani- fcfted in taking Occafion, from, the Fall and Apo- ftacy of Man, to bring about fuch a glorious Work as that of our Redemption by the Lord Jefus Chrift. €) what matchlefs Wifdom was ir, that could pro- duce fo much Good out of io much Evil! If Man had continued in a State of Innocency, God had been glorified in him and by kirn, and he himfelf had been happy for ever : But the Perfections of God are more glorified, and Man is made more happy by she Redemption of' Man in confequencc of the Fall. Here fhinc forth fome new Perfections of God that never had appeared before ; particu- larly his darling Attribute of Mercy, in all the lively Forms of it ; as it is exercifed in Acts of Pity, Long-furYering, Patience and Forgivenefs : And all his other Perfections, that were manifefted before in the Creation of the World, and particu- larly of Man, receive a new additional Luftrc and Glory ; his Goodnefs, his Power, his Juftice, Ho- Imefs and Veracity, and in an eminent Manner his Wifdom, as you will more fully hear, receive a new additional Luftre by Man's Redemption in confe- quencc of the Fall.
And
on I Cor- i. 24- 511
And as God, for the Manifcftation of his Per- fections, is more glorified in Confcquence of the Fall, fo Man is made mere happy than he had been if he had not finned. The humane Nature is more dignified rhan ever it could otherwife have been, by Reafon of God's afluming it into an Union with his own divine Nature : And the Heaven that Chriit has purchafed with the Price of his own Blood, a Price of infinite Value, we may well believe, is a better and more glorious Heaven than Man would have obtained, as the Reward of his own Innocence and Obedience. And, whatever other Advantages the Heaven of Believers may have above, what would have been the Heaven of innocent Man, this fure is a very great and diftinguifhing one, that there' they fhall for ever dwell with Chrift their dear and glorious Redeemer. It was upon Account of all this that one was made to cry out, 0 felix lapfus, Ofauftum peccatum, O happy Fall, ' O lucky Sim Not that Sin had any Caufality in itfelf for produ- cing fuch Effects, nay the natural Tendency of ic- lay the quite contrary Way: But God, the infi- nitely wite and good God/or the Manifeftation of hisJ Wifdom and Grace, took Occafion to bring about fo . much Glory , to himfclf and Good to Man, fronr the Fall and Apoftacy of Man,which in itfelf was the moft unlikely Thing in the World to afford fuch an. Occafion. 0 the Depth of the Riches both of the Wif- dom and Knowledge of God ! How unfearchable arc Ms Judgments, and his Ways paft finding out !
2. The Wifdom of God is notably manifefted, in finding out a Way for our Redemption fo much above the Conception of all created Beings. When Man finned, no doubt, all the intelligent Creation Chat knew of it, look'd upon him as loft and undone
to
511 SERMON XXL
to all Intents andTurpofes : The good Angels would regret his State as wholly defperatc; and Satan, and his evil Angels, would triumph in the Succefs of his wicked and malicious Attempt upon Man, and reckon that he had now made his Damnation as fure as his own. And if we mould fuppofe the wifeft Angels in Heaven to have met to confult about the Recovery of fallen Man, whatever Schemes they mould have propofed, we may be fure, they could never have had a Thought of its being done by the Means, and after the Way and Manner that the divine Wifdom itfclf contrived ; their exalted Thoughts of the divine Majefty would have for ever forbid it. O ! with what Surprize and Wonder, may we then believe, they heard the firft Intimations of it from the infinitely wife God himfelf? How amazing mud it have been to the good, and how confounding to the evil Angels, to hear that God was to redeem fallen Man, by his own ever blefled Son becoming a Man, and doing fuch wonderful Things as they could never have had a Thought of ! This is the Wifdom of God in a Myftery, even the bidden Wifdom which God or- dain d before the World unto our Glory, in a1 Subor- dination to his own, as you have the Apoftle /peak- ing, i Cor. ii. 7.
3. The Wifdom of God, as I hinted before, in the Method of our Redemption by the Lord Jefus Chrift, is manifefted in his finding out a Way fo proper and cfle&ual for compafllng the End. Whether God could have faved Man any other Way, is a vain and fruitlcfs Enquiry j but this we may beaflured of, that the Way he has taken is the beft, the moft proper and effe&ual that could be taken, elfc Infinite Wif- dom would not have fixed upon it ; And, by the
By,
on I Cor. i. 24." 513*
By, fince infinite Wrfdom has fixed upon ir, ic bccbmes the only Way and Method of Salvation ; I fay, that the Way that God has taken to favo Men, is the beft ; the mod proper and effectual that could be taken, arid consequently the Refulc Of matchlefs Wifdom.
The Method that God has taken to fave Men, Is, as I fuppofe you all know, in the Sum of it, by the Incarnation, Death and Sufferings of his own Son, and his doing whatever elfe was necef- fary for accompl idling this great and bleflid Work. Now in thefirft Place, with Reference to the In- carnation of the Son of God, I fhall fliew you how the Wifdom of God is therein notably difplayed, in order to the effectual Acconaplifhment of our Re- demption". And this will appear in the following Particulars.
1. Mankind being to be faved in a Way of Me- diation, or by making up the Peace betwixt God and Man ; the Wifdom of God appears in thfc Incarnation of His own Son for this End, in as much as he becomes the fitteft Perfon that can be imagined for undertaking and accoiripliming this Work. By his being God and Man in one Perfon, he has a Communion of Natures with both Parties^ and consequently is the fitteft to reconcile them, ot make up the Peace betwixt them ; As by this Means he has the moft intimate- Knowledge of both, lo he muft be fuppofed to have the tendereft Concern for the Intereft of both. An indifferent Perfon could not have had either of thefe Advantages, at lead, to that Degree as he had them ; and one Who had only the Nature of one of the Parties, might have been fufpe&ed to lean tob much to that Side to which he himfelf belonged: But God-Man could you. It K k be
514 SERMON XXL
be liable to no Sufpicion, nor deftitute of any of thefe Qualities which were neceffary to make him a fit Mediator betwixt God and Man; he could not but be zealous for the Honour of Gcd, and full of the greateft Sympathy with his poor ioft Brejthren of the Race or Mankind; he could not but be both able and willing to make full Satis- faction to the one, and to procure and confer com- "pleat Redemption on the other.
2. Mankind being to be faved in a Way of Re- paration and Satisfaction to the Juftice of God, the divine Wifdom is admirably difplayed in the Incar- nation of the Son of God, in as much as he becomes thereby a, Perfon fit and capable to make this Re- paration- As it was neceffary the Redeemer of Mankind mould be fnch a divine Perfon, as might be able to fuffer to fuch a Degree, as with the Dig- nity of his Perfon, might render his Sufferings of diffident Value to fatisfy the Juftice of, God, and repair 'the Dilhonour due to him by the Sons of Men : So it was neceffary that this divine Perfon, being really and truly God, ihould affume fome o- ther inferior Nature to render him capable to fuffer. And if he was to affume an inferior Nature, furely none was fo fit to be ailum-d as that Nature whidi had finned, that fo Satisfaction might be made to Juftice, tho' not by the fame Perfons who had of- fended, yet by one cloathed with their Nature, and Jike unto them in all Things, perfonal Sin only ex- cepted: And fuch art one was the Son of. God in our Nature.
3. Mankind being to be fayed in a Way, that fliould mew how vaft and amazing the Condefcenfi- on of divine Grace is, the Wifdom of God is not- ably manifefted in the . Incarnation of tie Son of
4 God,
on i Cor. j. 24: 513?
God, ip as" much as this End h thereby reached alfo. Some have argued agairift the Incarnation and compleat Satisfaction of our Redeemer, becaufe if he made compleat Satisfaction to Juftice, and was incarnated tor that End,- there would have been no Mercy in the Work of q.ir Redemption, fince upon this Supposition our Cautioner has done and fuffcr'd all required of us, and fo in "ftrift Juftice we have a Title to be acquitted and -rewarded. But the di- rect contrary 'is evidently true: For was it not Mercy in G-d to think of our Redemption ? Was it nor. Metcy to: accept of a 'vicarious* Satisfo&ion? Was it 'hot Mercy to find one the blefled Surety who was to make Satis: aft'f on, and' to fend him in .our Nature for that End ; and then, in Confequence of all this, to impute unto us the Merits of his .Life and Deith for our Abfolntion and compleat Redemption?' Surely all tmis was the greateft Mer- cy, and it may be juftly iaicf, that in this glorious Tranfa&ion, Mercy and Truth have met together, Kighteoufnefs and Peace have kiffed each other. Pfal. lxxxr. 10.
4. Mankind being to be fayed in a Way that . fhould exprefs the greateft Compaflion and Tender- " nefs to us, the Wifdom as weif as the Grace of God is nocably manifefted, not only in laying the Dc- lign of our Redemption after this Manner, but alfo in the Incarnation of the Son of God in order .' thereunto! For by this Means he not only becomes qualified to expiate our Guilt, and fatisfy the Ju- ftice of God in our Stead, but alfo a merciful and companionate Higb-Prieftto make JnterceJJJon for usl Man in Confequence of the Fall was fubje&ed to manifold Infirmities, Weakneffes and Preflures, which even the Eieft are not faved from, no more f k 2 than
$i6 SERMON XXI,
than they arc from the Remains of their Sins in this Life: It was therefore an Inftance of the great .Wifdom as well as Grace of God, for our Support and Comfort, to put our Redeemer in fuch a State, as fhould give him a more tender Senfe and Feeling of our Infirmities, Maladies and Sufferings ; and this was done by his becoming Man, according to what the Apoftlc fays, Heb. ii. 1 7. Wherefore in all ^things it behoved him to be made like unto his Brethren, that he might be a merciful and faithful Higb-Prieft in ^things pertaining to God, to make Reconciliation for the Sins of the People. And chap. iv. 15, 16. For we have not an Higb-Priefl which cannot be touched with the Feeling of our In- firmities; but was in all tfbings tempted like as we are, yet without Sin : Let us therefore come bold- ly unto the fbrone of Grace, that we may obtain Mercy, and find Grace to help in ttime of Need.
5. God out of his great Wifdom, intending to lave Mankind in a Way that fhould notably foil the Cunning and Malice of Satan ; he alfo out of his infinite Wifdom, contrived and ordered that his Son fhould become a Man. The Devil, as we hinted before, no Doubt boafted that he had fupplanted Man, and made him as miferable as himfelf: But when the Word was made Fle/b, and the Son of God became Map; then Satan might fee that his Craft and Malice had been in vain, that Mankind was to be refcued'out of his Hands ; and that that Nature which he had infult- cd, was honoured to be aflum'd into a pcrfonal Union with the Son of God, and infinitely pre- icrr'd to his own, in the Defigns of the divine Love; and fo all his Cunning and Malice were defeated in the Incarnation of Chrift.
6. Man-
on I Cor. i. 24; 517
6. Mankind having been all ruined in Adam% the Wifdom of God fignally appeared in fending a fecond Adam, by whom they might be faved, that as in the firft Adam all died, fo in Cbrift the fecond Adam all might he made alive.
7. The Son of God became Man in order to our Redemption, for this excellent Reafon,that he might give the World a bright Example of the moft per- fect Obedience to the Law of CJod in the Nature of Man. It was no lefs neceflary to fave Man from the Dominion and Practice, than from the Guilt of Sin : And as we are more readily wrought upon by Example than by Precepr, the Wifdom, as well as the Goodncfs of God, brightly ftiin'd forth in making his Son Man, that the Rays of the Divine Glory, being refracted and foftned by the Vail of the humane Nature, we might have a (hining Ex- ample of perfect Obedience made in fome Sore level to our Imitation.
There are fome of the Inftances wherein the divine Wifdom is manifefted in the Incarnation of the Son of God in order to our Redemption, fome of which may afterwards be mentioned in another View : But I have in a curfory Way brought them in here^ for enlightning this great Point, the Wifdom of God as it is manifefted in the Incarnation of his own Son, for accomplifliing the Work of our Re- demption ; becaufe, indeed, next to the bleffed Tri- nity of Perfons in the Godhead, this is the great and fundamental Myftery of our holy Religion, accordiug to what the Apoftle fays, i Tim. iii. 16. And without Controverfyy great is the Myftery of <2odlinefsy God manifefted in the Flejh ; a Myftery that lies very crofs to the Conception of weak and corrupt Reafon, but, with Reference to which, K k 3 nc-
5i8 SERMON XXL
neverthelefs all that believe will fay, rhat it is the Power of God and the Wifdom of God to their Sal- vation. But then
idly.- The Wifdom of God As notably difplayed tnd manifeited in theDcath and Sufferings of his own bleffed Son, for bringing about our Redemption. In Confequence of his Incarnation, which had a View to the fame End, this was the moft proper tttd effectual Means for producing this great Eftcd. For the clearing, of this, I fhall lay down the follow- ing Propositions in a Few Words.
1. God prefcribed. his Law to Man after he had made him, and commanded him to ob^y it on the Fain of Death, that is, eternal Death and Damna- tion.
2. Man foolifhly and wickedly broke fhe Com- mandment of his God and Creator, and thereby in- Curr'd the threatened Penalty.
3. The Juftice and Veracity of God, two effen- tial Perfections of his Nature, plead that the Threading may be executed, and Man punilhed according to the Demerit, of his Crime.
4. In the mean tirae'tlie Bowels of the Divine Compaflion earn towards the Offender ; and Mercy, that never yet had been difplayed, pleads that for her Honour and Glory the Offender may be fpared and made happy,- fo that
5. Here was, as it were, a Struggle betwixt two glorious and effential Perfections of God, his Juftice and Veracity on the one Side, and his no lefs glo- rious and effential Attribute of Mercy on the other. And how fhall the Matter, be accommodated, fo as bath of them may obtain their Demands, and be equally honoured and glorified ? Why, the- Wif- dom'of God finds out the wonderful Expedient,
and
^X
on i Cor. i. 24. 519
and that is that ' the Son of God fhould take the humane Nature upon him, and by his Death and Sufferings make full Satisfaction to the Juftice of God For the Sins of Men; fo as Mercy aKb may be gratified, and her Glory manifeftcd in the Par* don and Salvation of the Sinner, when at the fame Time Juftice is honoured in the Punifhment of his Sin. This is that wonderful Contrivance of Divine Wiiciom, that will excite the eternal Admiration and Praifes of Angels and Men, and make the^m .fay with the Apoftle, I mean to the lame Purpolc with the Apoftle, i tfim. i. 17. Now unto the King eternal, immortal, invisible, to the only wife God, be Honour and Glory for e*ver and ever, Ameii. This wonderful Expedient of Divine Wifdom for bringing about our Salvatfon, feems to be pointed out or defcribed in thefe Words of the Pfalmift be- fore cited, Pjal. ixxxv. 10. Mercy and truth are nut together, Kighteoufnefs and Peace have < faffed each other. It was not convenient that Mercy -(build pardon to the Difhonour of Juftice, nor can one of God's Perfections rcb another of its Glory: And therefore this was the mod proper and only effectual Means ror bringing about our Redemption, by re- moving the great Bar that flood in the Way or it, namely ; the Guilt of our Sins. It was not pofiible for the Blood of Bulls or of Goats to take away Sin : ButChrijl,2LSXhe Apoftle to the Hebrews fayc, Chap, ix. 11, 12. being come an High Prteft of good things to come, by a greater and mere perfect taber- nacle than that of Mofes, neither by the Blood of Goats or Calves, but by his own Blood he entered in once into the holy Place, having obtained eternal Re- demption for us. Not only the Gentile but eten the Jewijh Sacrifices, with all their coftly Pomp and K k 4 Parade,
Jio SERMON XXI.
Parade, fell ever fhort of this End. But Chrift, as the fame Apoftlc fays, Heb. x. 14. by one offering, viz. of himfelf, bath for ever prfeBed them that are fan&ifiefl. And herein the Divine Wifdom fliines illuftrioufly forth, in providing fuch a Sacri- fice, as the Wifdom of Men and Angels could never have thought of ; and mod perfectly available for its Eric}, the expiating of Man's Guilt, and attoning the Divine Juftice. For the Sacrifice of Chrift's Death, the Sacrifice he made of himfelf, was of in- finite Value : The Degree of his Sufferings, and the Dignity of his Perfop, as being God as well as Man, made it fo ; and Divine Juftice might well accept of it as complcat Satisfa&ion, and did accept of k, as appear'd by our Saviour's own Teftimony on the Crols, ltisfinifhed; the Work of Man's Redemp- tion is finifhed, every Item of his Debt is paid ; and was further confirmed by his Rcfurrection from the Oead, which was, as ic were, his folemn Acquittal from the Hands of Divine Juftice, as the Surety of Mankind ; and was befides attefted by the nume- rous Pardons and Remiflions that after this were granted to Men upon their believing in his Name, pf which more hereafter under another Head.
But now as the Divine Wifdom was manifefted in the Death and Sufferings of our bleffed Saviour, for making Atonement for the Sins of Men, which was indeed the great Point to be compaffed in the Work of our Redemption, on which all the other Points of it do depend, and from which they all derive their Virtue and Efficacy ; and have a Re- ference to it, either 3s antecedent to, or confequent upon it : So the Divine Wifdom was manifefted in the Death and Sufferings of our bleffed Saviour, in feveral other ^.efp^fts. As,
1. Hereby
on l Cor, i. 24. $Xi
j. Hereby a wife God thought fit to obviate what might be objected by Satan, and the apoftate Spi- rits that joined in Rebellion with him againft God, as if he were partial in his Conduct, and did not deal with equal Severity towards fallen Men as towards them : But by this Method of faving Men by the Death and Sufferings of his own Son, be fliews that whoever of them arc faved, are faved without Imputation on his Juftice, which has ob- tained full Satisfaction for all their Sins. God has indeed made Choice of fallen Men, and not of fallen Angels, for the Objects of his Mercy : And tho* he might have done this out of his mere good Pleafure, being no more bound to regard the one than the other, yet there are fome evident Reafons that might incline the Divine CompafSons to pafe by the fallen Angels, and to take Pity upon fallen Man- The Angels were firft in the Tran%refl5on, they were the Authors of Man's Apoftacy ; theic fuperior Nature and State, and all the happy Ad- vantages thereof, made their Apoftacy and Re- bellion fo much the more attrocious : And God forefaw that it would' more illuftratc and magnify his Condefcenfion and Grace to fave Men than to favc Angels, by how much the one Rank of Beings was inferior to the other. But thep, when he has faved Men in fuch a Way by the Death and Suf- ferings of his own Son, he has flopped the Mouth of Devils, fo as they cannot object that he has faved Men wi:h any Violation of the Rules of that Juftice that is (o feverely executed upon them.
2. By the Death and Sufferings of his own Son for accomplilhing the Work of our Redemption, God has provided a flrong Fence and Security for the Obfervation of his own Laws by the Children
or"
$11 SERMON XXI.
of Men : Hereby God has plainly declared what an evil and dangerous *Thing Sin is, what tearful Pu- nifhment and Wrath it expofes Men to \ rhat Di- vine Juftice will have Satisfaction for the Offence and Dishonour done to it. If God /pared not his dm Son, when he charged himfelf with the Sins of an Ele# World ; how much more will he not fpare fueh Sinners as go on audacioufly violating his holy Laws and Commandments?
3. By the Humiliation, Death and Sufferings of his owti Son, God has wifely ordered that Chrift the fecond Adam, mould bo the Reverfe of the firft Adam,- who loft himfelf and his Pofterity by the firft 'Tr an fgreflion. The fir ft Adam ruin'd Man- kind by fetting up his own Will in Oppofition to the Will of God ; Chrift, the fecond Adam, faved them by furreridering himfelf wholly to it ; faying, when in the greateft Agony, Father, not as I will, hut as ihott wilt : The firft Adam fell by too great Love of the Pleafures of Senfe ; Chrift, the fecond Adam, became our Saviour by denying himfelf to all feriiitive Fleafnres, and bearing patiently all the Torments t)f a moil painful Death. And by being thus wifely made the Reverfe of the firft *1dam9 God the Father fhewed that he was as fit tp favc- as the frft -Adahr had been ro deftroy.
4. By the Humiliation, Death and Sufferings of his own Son, God has wifely and kindly provided for the Hope, Holinefs and Comfort of his People. The Death of Chrift rs the fure Foundation of the Believer's Hope of Heaven : For he died not only to expiate their Sins, and to deliver them from Hell and Wrath ; but alfo to purchafe to them a new Right and Title to Heaven and eternal Life; whence he is [tiled, 1 Tim. I 1. The Lord Jefus
Omjl
m I Cor. i. 14. fi$
Thrift our Hope i And Col. i. 27. he is faid to be Chrift In us the Hope of Glory. And O whac won- derful Wifdom as well as Goodnefs appears in this* in fettling our Hope of Heaven on (o fure a Founda- tion as this; djxcidly when the Merits of his Death have the additional Strength of his Refur- region. Exaltation and Interceflioa at the Father's Right Hand ? According to that of the Apoftle, ■Rom. viii. ver. 31. to the End, where> ravifhed with the Thoughts of God's wonderful Goodncfe towards his own Elect, he cries out with great Fer- vour of Spirit, -and the moft exalted Eloquence, What JhaU we fay then to thefe filings'} If God bt for us, who can be againfi us ? He that fpared not bis own Son, hut delivered him up for us aliy bow floall be not with him alfo freely give. us aU Things ? Who jhall lay any Thing to the~ Charge of Godys Eleti } It is God that juftifietb I Who is be that condemneth ? It is Chrift that died, yea rather, that is rtfen again, who is even at the Right Hand ef God, who alfo maketh Intercefflon for us : Who Jhall feparate us from the Love of Chrift > Shall Tribula- tion, or Dijlrefs, or Perfecutiony or Famine, or Nakednefs, or Peril, or Sword ? Neither Fear of Deatfr, nor Hope of Life, nor slngels of Satan, nor Princes, nor Potentates, nor things prefent, nor Things to come, nor Height of Profperity, nor Depth of Adverlity, nor any other Creature, Shall be able to Separate us from the Love of God which is in Cbriji Jefus our Lord.
And as God by the Death of his own Son has provided tor the Hope, fo alfo for the Holinefs of his People. The Death of Chrift is propofed to Be- lievers as the great Pattern a%id Example of Mor- tification and Self-denial ; and lays the ftrongdt
Obli-
524 SERMON XXI;
Obligations upon them to crucify the Flefh with the Affections and Lufts. By the Humiliation, Death arid Sufferings of his own Son, God hath wifely defign'd to teach his People a Contempt of this World, and to give them an Example of the greateft Mortification and Self-denial ; that fo their Souls* being delivered from the Burden of fenfual Defires and Propenfions, might be free to afpire after fpi- ritual and heavenly Bleflings, and to fquare their Converfation fo as to attain to the Enjoyment of them. Chrift by the Merits of his Death purchafed the Spirit of Holinefs to be conferred on Believers, as the great A uthor of their San&ification. Men ly dead in irefpaffes and Sinsy till the Holy Spirit quicken them into a new and Divine Life ; who alfo gradually carries on their San&ificatiou to Per- fection : We all with open Face, fays the Apoftlc, 2 Cor. in. 1 8. beholding as in a Qlafs the Glory of the Lord, are changed into the fame Image from tilery U Glory, even as by the Spirit of the Lord.
Laftfy on this Head, God by the Death and Suf- ferings of his owp Son, has provided wonderfully for the Comfort of his People: By procuring to them not only, as has been faid, the Pardon of Sin, and a joyful Hope of Heaven, and a blefled Immor- tality,- but alfo by opening up to them a new Way of Accefs to God, and of Acceptance, Com- munion and Fcllowfhip with him as their recon- ciled God and Father in Chrift : And alfo by the Gift of the Holy Spirit, who is the great Author of Divine Confolation and Joy in the Hearts of Be- lievers; and this Gift of the Spirit is the bleffed Fruit of the Redeemer's Purchafe. O who can tell the happy Fruits of this Purchafe ! <£he Crofs is new, indeed, the Sree of Life ; And from Mount
Cfth
on I Cor- i* 14. 515
Calvary, as of old from Eden, comes forth a Ri- Tcr, the River of the Water of Life, which may be (aid from thence to be parted into four Heads or Streams, to water all the Corners of the World. Such as are made Partakers of the Redemption purchafed by Chrift, will own that they can never fufficiently admire and praife God for the Wonders o£ Grace, Power and Wifdom that fliine forth in this Method of Salvation: And however Cbrift cru- cified may be to the Jews a Stumbltng-block, and to the Greeks Ftolifhnefs, yet they will have a quite contrary Opinion of the Matter, and readily aflent to the Truth of what the Apoftle fays in the Text and Context, that unto them that are called both Jews and Greeks, be is the Power of God and the Wifdom of God.
There are fome other Inftances with Reference to the Death and Sufferings of our bleffed Saviour, wherein the Wifdom of God is difplaycd and ma- nifefted for bringing about our Salvation by this wonderful Means, which I thought to have laid before you: But not having Time for it, I fhali now pafs them, and proceed to fome other gene- ral Inftances, wherein the Wifdom of God is ma- nifefted in the Way and Method of our Redemp- tion by the Lord Jefus Chrift. And in the
\fi. Place the Wifdom of God appears in out bleflcd Saviour's coming into the World at fuch a Timers in the holy Scriptures is called the Fulnefs of fime ; according to the Scheme that the Di- vine Wifdom appears to have laid down for the Government of the World. This will appear if we rened upon the Adminiftrations of Divine Provi- dence, and the Way and Method by which a wife
and
116 sermon xxi.
and holy God has thought fit to govern the World* I ihall obfcrve but a few Things very briefly.
i. After that God had deftroyed the old World by a Deluge of Waters for their Wickednefs, whish qow was come to the highefl Pitch, the next general Reformation he intended to make of the World ^as by a Metjiod of Grace. It was congruous therefore that the Difeafe of Mankind fhould again, be come to a d.efperatc Pafs.befare the heavenly Re- medy fhould be applied, that fo the excellent Vir- tue and Power of it might be the mors confpicuo . And all own that Wickednefs was never at a greater. Height, both among Jews and Gentiles, than at the Time when our bleiFed Saviour appeared as the great Phyfician and Reformer of the World.
2. God intending to ered to his own Son the Mejftas a Kingdom, that mould reverfe the Pomp ^nd Power and Splendor of all earthly Kingdoms ; and, in crier to this,, having permitted fome Em- pires to fwell tp a prodigious Extent, and Height or f*ower and Gteamefs, particularly the four Monar- chies as they are called ; it was congruous that our -fekfled Saviour fhould appear at the Time when 4he lad of them was at its greateft Height of Po^er •and. Glory, as the Roman Empire then was, and 'tis well known that from this Time it, began to &z- idine apace.
3. God forefeeing how Mankind would abujc their Reafon, and depart from the Knowledge at?d Worftip of him the only true God; and^ ha- ving forefeen that even the wifeft *f the Hea- then World would deviate from the Paths of true Wifdom, and yet what arrogant Conceits they would entertain of themfelves and their pretended /Wifdom: He' wifely chofe to fend our Saviour into
the
on
I Cor. i. 24. 527
the World "at a Time that was mofl proper to baifle this boafted Wjfdoraof the Gentile World ; and that was after it was call into all the various Shapes, and had received all the Improvements that the dif- ferent Sects and Schools of their Philofophers could give it: It is with Reference to this the Apoftlc fays in the Context <ver. io, 20, 21. J will deftroy the Wifiom of the Wife, and will bring to nought the Vnderjla'nding of the Prudent : Inhere is the Wife ? Where is the Settle ? Miere is the JDifputer of this Woridl Hath not God made foolijh- the. tyifdom of this World} For after that, in the IVifdom of Gody the World by Wifdom knew not Gody it pie a fed. God by the Foolifbnefs of Preaching to fave them that believe.
4.. With Reference particularly to the Jews, to whom God gave a peculiar Revelation of his Will, it was fit and congruous that our^bleffcd Saviour ihould come into the World juft at thq ^imc he did come ; for
1. After a long Trial? it appeared that the Mir faical OEconomy was not of fufficient 17id;u£ to make them truly religious, and obedient to the Will of God. This is reprefented Luke xx. p. in the Parable of the Lord of the Vineyard, and the Husbandmen to whom he Jet it out, but who woul4 render him no Fruit, and wounded and entreated fhamefully bis Servants whom he had feat Qfle after another' to them, till at lift the Lord of the Vine* yard fays ver 13. What fhall I do} IwillfeicL^ sttjf beloved Son, it may be they will reverence him whe% they fee him : Agreeable to what the Apoftle'fays lleb. i. 1. God who at fundry <fimes and in divers Manners, fpake unto the Fathers injime pafl bytbf Prophet* f hath in thefe'lafi Days fpoken unto us
by
£i8 SERMON XXI.
Try bis Son whom be bath anointed Heir of all Swings.
2. All the Predi&ions of the Centring of the Mef- fiasy all thefe, I mean, that were to be Marks and Signs of the Time of his coming, were now ac- complished ; and therefore it was not only congru- ous but neceffary, in regard of the Veracity as utrell as of the Wifdom or God, that he fhould now Come. It is with Reference to thefe Predictions and Fromifes of the coming of the Meffia$> that the Exprcffion I mentioned before, the Fulnefs of Time, is ufed in the holy Scriptures. It fecms plainly to be an Allufion to a Wortian's going with Child till the full and proper Time of her bringing forth is come: So after that the Promife, or the Intimation of the Meffiasy had gradually ripened from Time td Time, at laft the Fulnefs of Time comes, when the Promife, as it were, brings forth, and the Meffiat is born. But then again
IL As the Wifdom of God is manifested in our Saviour's coming into the World at fuch a Time, as in the Scripture is called the Fulnefs of Time, and that on the kind Errand of faving the World ; fo alfo is his Wifdom manifefted in the Evidences he has given of his coming for this End, and his hav- ing glorioufly accomplished it. Now thefe Eviden- ces were fome of them previous to his coming, fomc accompanied it, and fome followed after.
i. Some of them were previous to his coming, fuch were the many plain Predi&ons andPromifts of his coming i defcribing fo clearly, not only the Time of his Appearance, but the State and Circumftances in which he fhould appear, and the Work he was to do upon his Appearance : Such alfo were the Types and Figures of the Old Tcftament,thus fore-
(hewing
on i Cor. i. 24' 529
flic wing the coming of cur Saviour. I cannot now particularly confider them. Some of them indeed were more notably clear and pointed than others, fuch as, particularly, the Prediction of Jacob whilft a blefling his Sons, Gen. xlix. 10. ttbe Sceptre /ball not depart from Jadab, nor a Lawgiver from be* tvreen bis Feet until Shi lob come; and unto bimjball the gathering of the People be : And that of the liii. Chapter of lfatah, from Beginning to End, where the Sufferings of our Saviour are fo prophetically de- scribed, that the Words of the Prophet look rather like a Piece of Hiftory written at the Time of the Event, than a Prediction fomc hundred of Years be- fore the Time : Such alfo are Daniel's Weeks, Dan ix. 4. in which he determines fo minutely the Time o£ the Mejfias's coming, and defcribes fo excellent- ly the End of it, even to finijh tfranfgrejfion, to make an End of Sins, to make Reconciliation for Iniquity, and to bring in everlafting Right eoufnef$± And that Prophefy of Haggai ii. <5. S^bus faith the Lord of Hofts, Tet once it is a little while, and I willjhake the Heavens and the Earth, and the Sea and the dry Land, and J will fliake all Nations; and the Defire of all Nations fhall come. Which fugged s a
2. Evidence of our Sayiour's Appearance previous unto it, and that it is the general Expectation that was raifed in Mens Minds of his coming, before and about the Time of his coming. How big the Jews were with this Expectation is plain from the Goipels, and particularly from what we are there told of the Sanhedrim of the Jews fending Priefts and Levites, who were of the Sect oi the Pharifees, to ask of John the Baptift who be was > And trom the great Refort of People, firft to John and afterwards to Vol. II. L 1 one
5jO SERMON XXL
our Saviour, from this Motive chiefly, that they hoped he was the Meffias whom they expected at this Time. Which Perfuafion alfo wrought in the Breads of our Lord's Difciples, and concurred to make them fo ready to own him for the MeJ/las ; though it was attended with a great Miftake, com- mon to them and the reft of the Jews, that he was to be a great temporal Prince But this Ex- pedition of the coming of the MeJJias at this Time, was not confined to the Jews ; for as both ifacitus and Suetonius, two Roman Hiftorians, in- form us it was expe&ed through the whole Eaft, that about this Time a King was to arife out or Judea who mould rule over all the World.
3. A third Evidence of our Saviour's being the promifed Meffias, who came into the World on the kind Defign of faving Mankind, and which may be faid both to have gone before his Appearance, and to have attended it, was the Appearance and Te- ftimony or John the Baptift as his Forerunner. This was the more notable, that it was fo plainly fore- told by the laft of the Prophets of the Old Tefta- ment Difpenfation, and by his laft Words too, Mai. iv. 5 ,• and the Accomplimment of it is the firft Thing recorded, as it was indeed the firft Thing in the Order of Time, by the Evangelift Mark, as the Beginning of the Gofpel of Jefus Cbrift the Son of God : So that we have here both Teftaments con- nected with one Story, and as the Old Teftament ends with bearing Witnefs to Chrift, fo the New Teftament begins therewith.
4. Another Evidence of this great Truth was the Revival of the Spirit of Prophefy in John the Bap- tift, that had now eeafed for the Space of four hun- dred Years.
4 5. Ano-
on I Cor. i. Z4? 531
5. Another Evidence thereof were the concomi- tant Circumftances of our Saviour's Birth. Befidc his being born at Bethlehem according to a plaia and exprefs Prophefy thereof, and his being defcend- ed of the royal Line of David, as it was promifed that the Meffias fhould be the Son of David accord- ing to the Flejh : His coming was attended with ex- traordinary Phenomena or Appearances. A Star in the Eaft that made the wife Men come and inquire after him and worftiip him. An Angel of the Lord appeared to the Shepherds, and the Glory of the Lord (hone round about them : And the Angel faid unto them, Fear net, for behold I bring you good hidings of great Joy whtchfball be to all People, for unto you is bom this Day in the City ofDavidy a Saviour which is Chrifi the Lord. With the Angel joined a Multitude of the heavenly Hoft.praifingGod and fay- ing, Glory to God in theHigheft, and on Earth Peace Good-will towards Men.
6. God bore Teftimony to our Saviour's being the Son of God and the promiied MeJJias, by an audible Voice from Heaven, firft at his Baptifm and again at his Transfiguration, this is my beloved Son in whom lam well-pleafedy hear ye him. Which was alfo teftified by the vifible Defcent of the Holy Ghoft upon him like a Dove, fignifying that plenary Unction of the Holy Spirit he received, to qualify and fumifh him for all his mediatory Performances. In the
7. Place, The Divine and Heavenly Do&rine he taught was another Evidence or this Sort. For, as the Jewifb Officers acknowledged, never Man fpakt as be fpake. And in the
8. Placc,i The many uncontefted Miracles that he wrought in Confirmation of his Do&rine, plainly dc-
Ll 2 dared
fti SERMON XXI.
clared that he was the Son of God, and the Saviour of the World.
But befide thefe Evidences, going before or ac- companying our Saviour's Appearance, and by which the Divine Wifdom was maniiefted, in giving the World full Aflurance that he came into the World for accomplifhing the Redemption of Men ; befide thefe, I fay, there are fome other, and thefe no Kefs important and material, which followed his Ap- pearance. Such as his R,efurrec~tion from the dead, which, as I had Occafion formerly to obferve, was the dtcifive Evidence of this great Truth, that Chrifl is the Son of God, and Saviour of the World, and hath actually accomplifhed the Redemption o; M n- kind. Such alfo was the Miffion of the Holy Spi- rit in Confequencc of our Saviour's Refurrc&ion and Afcenfion, and all thefe Divine Gifts and Powers that were conferred on the Apoftlts and flrft Chriftiaps. And, in Confequencc of this again, fucb was the wonderful Succefs of the Gofpcl, in converting fo great a Part of the World to the Chri- ftian Faith in fo fhort a Time. On Account of all which well might the Apoftle fay as in i Tim. i, 15. This is a faithful Saying and worthy of all Acceptation, that Jejus Chrift came into the World to fave Sinners.
Thefe Things I have hinted at in a very curfory Way, not having Time now to infift on them at fuch Length as they well deferve, and alfo becaufe I had Occafion to take Notice of fome of them be- fore, when fpeaking of Chrift 's being the Power of God. But I proceed now to a
III, General Inftance wherein the Wifdom of God is manifefted with Reference to the Way and Method of our Salvation by the Lord Jefus thrift.
And
on I Cor, i; 24. 533
And that is the Condition or Terms of our Salva- tion, or the. Thing that God requires of us in or- der to our being faved by his Son, the Lord Jefus Chrift. Now I fuppole you all know that the great Condition of our Salvation is Faith, Faith in the Lord Jefus thrift, which is not only an aflenting to the Truth of the Promife of the Gofpel ; but a receiving and refting upon him alone for Salvation as he is offered to us in the Gofpel, for lVi[dom% Rtgbteoufnefs, Sanftification, and Redemption: A cordial Acceptance of him as our Prophet, Priefi and King, to do the whole Work of a Mediator or Redeemer for us. According to what is told us in many Places of Scripture, which becaufe I luppofe they are obvious to you, I fliall not now {land to mention or quote.
Now how much the Wifdom of God is mani- fefted in making Faich the great Condition of our Salvation, will appear in the following Particulars. 1. Tne infinitely wife God makes our Recovery reverfe our Apoflacy, to the Praifeand Glory of his own Wifdom and Grace, as well as to our great and everlalHng Advantage and Happinefs, by this Method or Conftitution : I fay by making our Sal- vation depend upon our Faith, he makes our Re- covery reverfe our Apoftacy. And that in thefe three lnftances.
1. Man finned, apoftatized from God, forfeited his Tide to Heaven and eternal Life through Un- belief; and he mud be faved by Faith. Man 4i(- believed the Word and Threatning of God, gave more Credit to the falfe Suggeftions of Satan, the old Serpent, than to the exprefs Declarations of God, his fovereign Lord and Creator; this was the Caufc of his Fall and Apoftacy : And in order to his Re-
L I 1 Covery,
5^4 SERMON XXI.
covery, it was reafonable in the Wifdom of God that this treafonable Unbelief (hould be reverfed by the fame new great Aft of Faith, that might raife him out of the Pit into which his former Unbelief had thrown him. This was proper and reafonable in the Wifdom of God, for the Honour of the Ve- racity and Truth of God, that Man had affronted, in his disbelieving it : For tho' the divine Veracity is fully vindicated, in the Accomplifhrnent of threat- tied Death and Mifery on them that believe not, iand tho* Chrift has given, and was only able to give by his Death and Sufferings, full Satisfaction to all the injured Perfections of God in Name of all them that believe in him ,• yet it was proper and reafon- able, that even Believers themfelves fhould, by the Homage of their Faith, make the bell: Reparation they could to the Truth or Faithfulnefs of God, and honour it anew by their Faith, as they had affronted it before by their Unbelief.
2. Man finned, and apoftatized from God through a vain Affectation of Knowledge, he afpired to be like God, knowing Good and Evil : And he muft be faved by Faith, which is a humbling proud Reafon, and denying rhe arrogant Pretentions of it. Man thought, by climbing the Tree of Know- ledge to mount up to Heaven ; but his Expectations mightily fail 'd him, he fell back, and muft ly, as it were, at the Root of the Tree bemoaning himfelf, and can only hope to get up again by Faith, which is a humbling of proud Reafon, a denying his own Under/landing, and a refigning himfelf unto the Conduct of God. Man thought to be hap- py in a Way of Knowledge, a forbidden Way, and having loft himfelf as foon as he entered on that Way, God will have hira to take a new Way in order
to
on i Cor. i. 24. 53$
to his arriving *t Happinefs. Man's Heart fwclled with Pride and Self-confidence, he would be his own Guide, and take his own Way to Heaven and Happinefs : But he foon went aftray, and God will have him know he can never come there, unlefs he refign himfelf to his Conduct and Guidance. And thus, as Man is humbled, the Pride ot his Underftanding brought down, and his lofty Imagi- nations levelled ; fo God is highly honoured and glorified, in as much as by this it appears, that the Council of the Lord ftandeth for ever, the ^thoughts ef his Heart to all Generations ; in vain is it for Man to ofter to thwart his Purpofes and Decrees, to think to be wifer than he, to think to be happy by any other Method, or any other Terms, than he has prefcribed.
3. Man would not go to Heaven when he might by his own Obedience and Righteouinefs, and now he might take up the Obedience and Righteouf- nefs of another, to bring him there. Man, atfirft, was well furniihed out by his Creator as an Adven- turer for Heaven and eternal Life, he had the Way of Life, the Way of Obedience, plainly pointed out to him ; and he was indued with all defirable Abilities to make hold out in that Way, till he fhouid arrive at the happy End of it, the Pofleflion of Glory, Honour and Immortality : But Man foon loft that Way, and betook himfelf to another, which proved Deftru&ion to him, the Way of Death and not the Way of Lite ; he was defpoilM of his Innocence and Righteoufnefs, and (o, inftead of reaching Hea- ven, became liable to Hell and all the everlafting Woes and Miferies of it ; This was the fad Miihap of our firft Parent by which they ruined themfelves and all their Polierity. And now, in order to our L I 4 rt~
#£
ar
536 S E R M O N XXI.
Recovery, God has wifely ordered that, for our Abufe of our own Righteoufnefs, we muft be be- holden to the Righteoufnefs of another, even of the Lprd Jefus Chrift, for our coming to Heaven. Tis true, there are other Reafons for our being faved by a borrowed Righteoufnefs, for we have none of our own ; after our firft Forfeiture and Lofs of it, it became impoifible for us to be faved but by a derived and borrowed Righteoufnefs • But this is one Reafon among others, for which a wife God has ordered it that we fhould be thus faved, that we might fee the Sin and Folly of our Apoftacy, be humbled for our Abufe of original Righteoufnefs be emptied of ourfelves, and all Conceit of our felves and of our own Righteoufnefs, and depend allanerly upon the Righteoufnefs or another, even the Lord Jefus Chrift, for Salvarion.
And thus, I fay, the Wifdom of God mines forth in this Conftitution, his making our Salvation depend on our Faith, in as much as thereby he makes our Recovery reverfc our Apoftacy, to his own Glory and Praife, and our lure and everlafting Good in the IlTue. Gcd luft the Glory of this firft Conftitution, I mean his creating Man an in- nocent and perfect Creature, and putting him in a Capacity of getting to Heaven by his own Righ- teoufnefs; God loft the Honour and Glory of his Conftitution by Man's Apoftacy : And therefore, when out of his infinite Companions, he thought Good to recover any of the loft Pofterity of Adam> was it not juft and reafonable he fhould do it in fuch a Way as was moft proper to retrive the Honour and Glory that Man had deprived him of, by his falling from his firft State, and his abufing the firft Conftitution of his God and Creator for making
him
on I Cor. i. 14. 537
him h*ppy ? Was it not rcafonable, that out of the Ruins of the firft Conftitution, he fhould raifc the Gloty or the new, to the Praifc of his own Wifdom and Grace and other Perlcdions, as well as our qreat Good in the Mac
2. The Wifdom of God in making our Salva- tion depend upon our Faith, or in making our Faith the great Means and Inftrument of our Salvation, may appear in this, that there is a peculiar Ap- titude in Faith for this End. Salvation is offered to us as a Gift, the great Gift of God, that Chrift the Son of God has purchafed for us : This Gift muft befome way or other transferred to us and made ours, or elfe what can we be benefited by it. Now in order to its being transferred to us two Things feemstobeneccflary, Fir (I, TheConfcnt of the Giver, Secondly, The Ccnfent of the Receiver. God the Donor confents to give us Salvation by Chrift, in the Offers and Promifes which he makes thereof in his Word ; and we confent to accept of, and re- ceive this Gift from his Hand by Faith : There muft be a mutual Confent, on God's Part to give, and on our Part to take Chrift and Salvati- on, to eftablifh our Right and Title to k. And in this the W'ifdom of God mines peculiarly forth, that he has cunneded our Salvation and Faith together, or made our Salvation to depend upon our Faith, which has a peculiar Aptitude in its Natnre to be the Means and Condition of our Salvation as importing the Confent of our Wills to accept of Chrift, and the Salvation he has purchafed for us, and fo transfer it to us, and make it become ours.
3. Faith is an Ad of the greateft Homage paid to God, and therefore fie above all to be made the
Con-
538 SERMON XXf.
Condition of our Salvation : This feems to be an Honour due to Faith, that as it excclls all oiher Graces in the Homage it pays God, fo it fhould have the Preference in the Method of our Salvation. Faith I fay is an Ad of the greateft Homage paid to God, none of the other Graces can match it in this Refpect. The other Graces have their Objects prefented to them, and they are drawn out into Exercife, are weak or ftrong according to the Power and Influence that their Objects have upon them. Knowledge, for Inftance^ contemplates God and his Perfections as they are difcovered in his Word and Works, and it can go no further than it fees : Love breathes after him or cleaves to him, accord- ing to the Senfe or Perfuafion it has of his Good- nefs and his other amiable Perfections, but it can go no further than it fc^s and feels: And Fear dreads him as it is moved by a Senfe or Apprehen- (ion of his terrible Majefty. Thus theie Graces are all limited in their Exercife, according to the Dif- covery they have of their Objects: But Faith is a Kind of unbounded Thing, it plunges as it were into the Ocean or Abyfs of divine Revelations and Myiteries ; and believes, without Meafure and Re- ferve; what Eye hath not feen, Ear heard, nor the Heart of Man been able to conceive, is readily em- braced by Faith ; it has a Kind of infinite Capa- city, by which it embraces all that God has re- vealed tho' it cannot comprehend tHem, and feeks for no other Reafon for it but that he has revealed them ; and as the Things that he has revealed are of infinite Extent, fo Faith gives an unlimited Af- fent to them. Faith is an Act of the greateft Re- fignation, and therefore an Ad of the greateft Ho- mage and Worlhip paid to God, and confequently
fie
on i Cor. i. 24. 539
fit to be made the prime Condition of our Salvati- on. There is nothing honours God fo much as Rcfignation and Truft, tor this implies a Belief of and a Regard to all the Perfections of God, efpeci- ally his Wi(dom, Power, Goodnefs and Truth. But now Faith is the moft noble Act of Refigna- tion, as a Rcfignation of the whole Soul, Under- ftanding, Will and Affections to God : So as a Man determines to believe all to be true that he fays, however incomprehenfible to his own Reafon and Underftanding ; to embrace ail as good that ha commands or enjoins, however contradictory to the Appetites and Defires of his own Nature; to love, rejoice, and fear, and grieve, according as he prefcribes and no otherwife, notwithstanding all the Appearance there may be of Reafon to the contra- ry. * Faith is an Act of Refignation for both Worlds, a Refignation of all a Man's deareft and greateft Interefts, thefe of his Soul both for Time and Eternity. A Creature is not capable to pay more Homage to God, more to honour and worfhip him, than by the Refignation of Faith ; by which he makes Acknowledgement of all his Perfections, and entrufts him with his Soul and all his ever- lafting Interefts and Concerns : And in confequence, engages the infinite Wifdom, and Power, and Goodnefs of God, to be furthcoming for him; and fo is the fureft and fafeft Way to Salvation. A generous Man will think himfelf obliged to pro- tect any that flies to him in Diftrefs for Shelter, and confides in him for Defence and Afliftance ? And to be fure, infinite Goodnefs will never fail the Soul, that by Refignation of Faith puts itfelf Wider the Shadow of his Wings j and therefore, I
fay,
n
540 SERMON XXI.
fay, Faith is fit to be made the Condition of our Salvation and to have the Honour of it.
4. Faith is the Root and Source, the Soul and Life of all the other Graces, and therefore it was fit and congruous that our Salvation ihould be made chiefly to depend upon it. Wherever there is true Faith, there none of the other Graces can be want- ing : For they all flow trom it as naturally as Light and Heat do from the Sun. And where a Prin- ciple of Faith is wanting, there can be no other Grace, more than there can be Life in a Body that wants a Soul to animate it. For, indeed, as Faith is the Root and Source of all other Graces, fo it animates them all, for they live or dy, flouri/h or languifh, as they are actuated and nourilhed by Faith. On which Account it was fit and congru- ous, that our Faith ihould be made the great Con- dition of our Salvation, or that our Salvation mould be made to depend upon our Faith.
5. Jt was fit and proper for the Honour of our Redeemer, the Lord Jefus Chrift, that our Salva- tion ihould be annexed to our Faith in him, or made to depend upon it : It was a generous Un- dertaking, wonderfully generous Undertaking, in the Son of God to appear in our Nature, and to accomplifh the Work of our Redemption: This was what he in no Manner owed us, was in no Manner obliged to ; and only undertook it out of pure SubmiiTion to his Father's Will, and a gene- rous Compaflion to wretched Creatures. Now as {uch an unexampled Generofity as this deferves every the beft Return we can make to it ; fo it is fit and congruous that it be honoured with ourFaith, and that our Salvation be made to depend upon this Faith i or that God fhould not only require
us
on i Cor. i. 24* 541
us to believe in him, but make our Salvation depend upon our believing in him. For this, I fay, is an Ho- nour he has merited by his becoming a Redeemer to us, and doing all Things that were neceflary in order to our Redemption. To which Purpofe our Saviour himfelf fays, John v. 22, 23. ? be Father judgctb no Man, but batb committed all Judgment, or Go- vernment, to the Son, that all Men JJmild honour the Son even as they honour the Father; he that honour eth not the Son, honour eth not the Father that fent htm ; upon which he immediately adds, ver. 24. Verily, Verily I fay unto you, he that hear eth my Word, and befievetb on him that fent me, hath everlafiiug Life andftjall not come into Condemna- tion but is paffed from Death to Life; as if he had faid, This is the Honour that the Father will have done to me. that Men fhould believe in me, and have Life and Salvation by their (o doing ; agree- ably to which, he fays, chap. vi. 40. This is the IV ill of him that fent me, that every one that feetb the Son, and believeth on him, may have ever lofting Life, and Itzill raife him up at the la(l Day; he will, as the Apoflle fays, keep fuch a Soul by bis Power through Faith unto Salvation.
6. The Son of God coming into the World in fuch a State, and appearing in fuch disadvantage- ous Circomftances, as made it very difficult for Men to believe in him; confidering the Prejudices with which the Jews were pofleft againfi his Cha- racter, and the Objections which the carnal Reafon, both of the- Jezvs and Gentiles, was ready to raife againft the improbable Way he took of faving the World by his dying on a Crofs : This made it rea- fonable, for the encouraging Mens Faith in him, that fuch a mightv Reward as, that of everlafting
Life
$qi SERMON XXb
Life ftiould be annexed to their believing in him ; otherwife 'tis reafonablc to think, there would have been but few to believe in him, few to profefs Faich in him, efpecially when fuch a Profeffion expofed them to fo many Hardihips and Perfections in a prefent World.
7. It was proper and neceflary for humbling us, emptying us ofourfelves; making us go out of our felves, and depend on God for Salvation, and afcribe the Praife of it wholl^ to him ; that Faith fliould be made the great Condition of our Salvation, or that our Salvation fhould be made to depend upon our Faith in Chrift. Sett is the great Root of Bitternefs in us, the Idol of Jealoufy that has ufurped God's Room in our Hearts : All the Sins that a Man commits proceed from this cor- rupt Source ; all the Lulls and Vices that take place in his Soul, they are nothing but felf dreft up in various Shapes : Pride is nothing but Self-admi- ration ; Covetoufnefs, Voluptuoufnefs, Anger, and Revenge, are nothing but Self-love, in the different Ways that a Man take to pleafe and gratify Self. Self therefore was the greateft Obftacle in the Way of Man's Salvation : For removing of which, God has wifely ordered that we ftiould be faved by Faith, for Faith is a going out of our felves, an emptying of our felves ; a denying of Self in all the Parts of it, Self-wit, Self-will, Self-intereft, Self- love, profit in fo far as carnal and worldly, and Self-righieoufnefs : Faith, I fay, is a denying of all thefe, according to what our Saviour makes the Condition of our being his Difciples, Mattb. xvi. 24. If any Man will come after me, let bim deny bim- felf and take up bis Crofs and follow me ; let him deny himfelf in all the Confederations of Self, elfe
he
on i Cor. i. 24' 543
he cannot be a true Believer, or a true Chriftian. Faith, I fay, is a denying of Self, and, in a fpecial Manner, of Self-righteoufnefs ; and therefore very- fit to be made the Condition of our Salvation. Man has naturally a ftrong Inclination to build upon his own Self-righteoufnefs for Salvation, as the Apoftle obferves of the Jews, Rom. x. 3. tfbey being ignorant of God's Righteoufnefs, and going about to eftablijh their own Righteoufnefs, have not jubmitted them/elves unto the Righteoufnefs of God. But now, Man having no Righteoufnefs of his own, but what is filthy and defective as rotten Rags; and feeing it would be a fatal Miftake for Men to build their Hope of Salvation on fuch a Bottom, God has wifely as well as kindly, both for our Safety and for his own Honour and Glory, or- dered that we fhould be faved by Faith ; and to be taught to go quite off our own Bottom, which would fink under us when we truft to it ; and fo depend intirely on the all-fufficient Righteoufnefs of a Redeemer, that can never fail us if we arc not wanting to our felves : And fo, as we arc humbled and emptied of our felves, and all Boafting ex- cluded on our Part ; fo God receives the whole Glory of his own Work, I mean the Work of our Salvation as due is : For by Grace we are faved, through Faith, and that not of our /elves, it is the GiftofGody Eph. ii. 8. And as the fame Apoftle fays, Rom. iii. 27. Where is Boafting then ? It is excluded: By what Law? Of Works ? Nay; but by the Law of Faith,
8. There is nothing hard in this, I mean in our Salvation being made to depend upon our Faith, For, befide that Nature di&ates that God is to be trufted, and Faith is a reafonablc Homage due to
his
544 SERMON XXL
his Perfe&ions ; to ac~t by Truft, and to go upon a Principle of Faith, is a Thing that we are ac- cuftomed to and dally practtfe in other Matters, in fhort, almoft all the Affairs oi the World are tranfa&ed and managed by Faith and Truft. And when Men have fuch Faith and Truft to put in one another, jhould it be reckoned hard for us to be required to truft God, and believe in the Lord' Jefus Chrift for the Salvation cf our Souls ; cfpe- cially when we have fo many ftrong Grounds and Evidences to build our Faith upon ? So that there is nothing in this Method of Salvation, but what is infinitely wife and without Rigor ; yea, inftead of Hardfhip, the greateft Mercy and Grace as well as Wifdom are difplayed ; for hereby Provifion is made for the Comfort of fallen Man, now he is no longer under the heavy Yoke of the Law of Works, but under the light and eafy Yoke of the Law of Faith.
Thefe are fome of the excellent Reafons for which the Divine Wifdom hath annexed Salvation to our Faith, or believing in Chrift. But let us remem- ber, that tho' Faith be a Work, yet it doth not fave us as it is a Work, but as it is a happy In- ftrument, to the Exercife of which God has been gracioufly pleafed to annex the Promife of Life and Salvation ; and as it applies the Righteoufnefs of Chrift, which is the great and meritorious Caufe both of our Juftification and Salvation. Faith of itfelf is no more able to fave us than any other Grace, were it not for the gracious Appointment and Conftitution of God.
And then as the Wifdom of God is difplayed in making our Salvation depend upon our Faith, fo is it alfo in his requiring that this Faith fhould produce
Ho!i~
ori I Cor. i. 14; 54^
Molinef* and Obedience in the Hearts and Lives of Men. Let none therefore be fo foolifh as to infct from what hath been faid concerning the Con- nexion between Faith and Salvation, that a bare, naked, dead Faith is chough to fave them : No Faith is true faith, but what produceth good Works; and when the Scripture afcribcs Salvation to Faith, it always fuppofes that tf here there is Faith in the Heart there will be alfo holy Obedience in the Life. There are two Things neceffary for Mankind's at- taining to the Poffeflion of eteftial Life and Hap- pinefs, Firft, That they fhould have a Right and Title to it, and, Secondly, A fuitable Difpofitidh for it ; as their Faith in Chrift avails to the one, fo their Holineis poffefles them of the other, I mean it qualifies and difpofes theiri fot the Enjoyment of Heaven and eternal Lite. Befides, that God in- tending in the Work of our Redemption to re- cover the Service of his rational Cireatures, it was wifely ordered that theit Faith, wHich fhould entitle them to Salvation, fhould be a Faith producing Obedience, or, as the Apoftle fays, a Faith that worketb by tout.
I (hall only mention one general Inftarifce. hiore, wherein the Wifdom of God is manifefted in the Way and Method of our Salvation by the Lord Jefus Chrift, and that is, the Ordinances of th* Gofpel that he has appointed for promoting the Faith, Holinefs and Salvatioiti 6i Believers* I might (hew, if I had Time for it, how all the Or- dinances of the Gofpel arc the proper and efte&ual Means of Salvation, wherein the Power, Wifdom and Goodncfs of God fliiric forth with equal Luftre i But I {hall at this Time confine my felf to the Or- dinance of the Supper fo immediately before us, and Vol. It Mm only
54o SERMON XXI,
only give you a few Hints of the Wifdom as well as the Goodnefs of God therein manifefted And,
i. The Wifdom of God is manifefted in the In- ftitution of this Ordinance, in as mutii as thereby he has given the World one or the ft ongefi Evident ces that could be invented, of the Truth of oqi Sa- viour's Death and Sufferings ; on u hich, as the Whole of Chriftiani y, fo all our Hopes of eternal Salvation do depend.
This is an Evidence that baffles all »"he Wit and Malice of Infidelity, a Matter of Faft arretted by a folemn Memorial of it ; taking Date from the very Time of thcTranfc&ion, and continued aown vtrithv out Interruption thro' all fucce&dmg Ages : This is fuch a Piece of practical Hiftory as cannot be con? futed,
2. In this Ordinance, with Reference to Belie- vers, the Wifdom of God is notably manireftcd, in as much as thereby he has provided them with an excellent Means of preferving on their Minds a freft Senfc of what fo much concerns them to know and believe, and to keep it in Remembrance, even the Death and Sufferings of their bleffed Redeemer. No- thing could be more proper for this End than this (acred Memorial, (by which Chrift J ejus is evi- dently fet forth befere their Eyes, crucified among them ). efpecially when the Intention and Command of the Author of it is obeyed, in the frequent as well as devout Celebration thereof.
3. The Wifdom of God is manifefted in this Or- dinance, not only in furn idling Chriftians with a Memorial of the Death and Sufferings of their Lord; but alfo in putting in their Hands an excellent Means to help their Faith, in making Application
to
on I Cor. i, 24. 547
to themfelves of the Virtue and Merits of his Death and Sufferings. Here God wifely and kindly has appointed fenfible Things to be made ufe of, to mi- niiter to the Faith of his People : Here under the Symbols of Bread and Wine, they have Thrill him- felr, and all the Benefits 01 his Death and Purchafe put into their Hands ; to the Fnd they may be perfwaded, that as really as they eat and drink the one, they are by Faith made Partakers of the o- thcr.
4. In this Ordinance God has wifely provided for reviving the Love, and rekindling tne Devotion of his People from Time to Time ; which he well knew would need fuch a Help. And
Laftly, In this Ordinance God has alfo wonder- fully provided for the Comfort of his People. This Ordinance is the Communion, and therein Believers receive thele Communications of Grace, Strength and Comfort, that ferve to carry them thro* all the Stages of their Life and Pilgrimage in this World, till at laft they come home to Heaven, where they {ball be ever with the Lord-, and, with their eternal Praifes, celebrate thefe Wonders of Divine Wifdom, Love and Power, that fhine forth in the Work of their Redemption.
I fhould now come to the Application of what has been faid on this great Subjeft : But, not having Time for it now, I fhall conclude with two or three Words.
1. Is it fo that CM ft is the Power of God and the Wifdom of God, for the Salvation of them that be- lieve, * then let us this Day acknowledge it with the outmoft Sincerity and Thankfuinefs of our Hearts ? Let us join with the Apoftle in mat Doxology of Jiis, 1 £mu i. j 7. Now unto the King eternal, im- M m a mortal,
548 SERMON XXL &c.
mortal, invtfible, the only wife God, be Glory and Honour for ever and ever. Amen.
2. If Cbrift be the Powtr of God and the IVtfdom of God for Salvation* let us this Day embrace him as ftich, let us embrace him as fuch when he is offered to us in the Gofpcl, let us embrace him as fuch When he is offered to us in the Sacrament. Let us with all our Hearts approve or, and fall in with this blcffed Method of Salvation, in which fo much of the Power and Wifdom> as well as of the Gnce of God is manitefted. And
$. Let us this Day rcfign ourfelves to this blefled and all fufficient Saviour, to be favedby him in thii adorable Way ot Divine Contrivance -f that fo we may be added to the happy Number of thpfe, whofe Salvation (hall be an eternal and glorious E- vidence of the Truth of what the Apoftlc here in the Text fays, That to them that art called, Cbrift is the Power of God and the Wifdom of God.
Now to this only wife God, and our Saviour, be Glory and Majefty, Dominion and Power, both now and ever. Amen.
FINIS.
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