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CHRIST,
THE
King and Witness
o F
T R U T^H,
AND
The Nature, Excellency,
and Extent of His Kingdom, as
founded in TRUTH, and only
promoted by it.
In feveral Discours e s
ON
Chrift's Anfwer to Pilate. Joh. 1 8. ^ -
-r
By Solomon /V^iiliams^ A.M,'
Paflor of the firft Church in Lebanon.
■ . — '•*
Joh. vii. 3. And this is Life eternal^ that they might kno'Sb' '
Thee, the only true GOD, and Jesus Christ whom Thou '
haft fent.
Magna eft Veritas, & Praevalebit.
\ BOSTON, Printed by Rogers and Fowle, for
^'- . D. HENCHMAN in Cornhill 1744,
\ K
/
CONTENTS.
SERMON I.
CHRIST borntobe a King. Pag. i
SERMON II, III.
CHRISTs Witnefs to the Truth, 20
SERMON IV.
CUR IST's Kingdom is in the Souls
and Confciences of Men. 62
SERMON V.
The Way to promote the Kingdom of
C H RiS T^ is by the Evidence of
Truth to the Minds of Men. %6
SERMON VI, VII.
All regenerate and renewed Souls are
the Subjeas of CHRIST, in
p;^ By Reafon of the Author'sDiftance from
thePrefs thtkE?^rors have efcap'd^which
: the Reader is defir'd to corred.
page 9. Tine 7. for 4 read 3d. P. 14. 1. 21. nay r. they. P. 24.'
1. 7. from the Bottom, for /////^ r. tittle, P. 26. 1. 11. forfa-
^edr. loved. P. 44, 1. 25. forLightr. Life: P. 4^. 1- S. for a^
g^eed r., argued. P. 60. 1. 12. from the Bottom, r. it is not, P,
75. 1. 4. r. Coram nonjudice, P. '94. 1. 15. from the Bottom, r.
Volunteers, P. 98. 1. 7. from Bottom, r. Polytheifm. P. 118.
1. II. from Bottom dele xhtkcond^now, P. 122. 1. 3. r. appear
1. 19. r. Prevention. P. 124. 1. 3. from the Bottom, for ^^j r.
fees.
Christ born to be a King*
%
^VTHS(5L0GlCiLJf
JOHN XVIII. 37.
-"^ESUS anfuDcredy Thou fay' ft that I am a King. To this
End 'was I born, and for this Caife came 1 into the JVorldy
that I [hoiild bear JVitnefs unte the Truth. Every oiietffat is
of the Truth heareth my Voice,
|T is obferved by feme, that this Evangelifl St.
Pi8^ John has recorded little of the Hillory of our
1 18^ blelTed Saviour, only fo far as was requifite to
' "' " ' introduce his Difcoiu'fes. But now the Time
il^HSSI ^^'^^^ "^^^' -^-^^ Jesus mufl die, he is very par-
tidular in relating the Gircumftances of hisSuf-
ferings, and fome of thofe Gircumftances which the other
Evangehfls had omitted; efpecially his Sayings, the precious
Words which dropped from his Mouth. This Ghapter re-
lates how Christ wasarreded in the Garden, and furrendred
himfelf a Prifoner, though he let them fee by fmiting them.
to the Ground, how eafily he could have llruck them dead
by his Word, or have had more than twelve Legion of. An-
gels from Heaven to defend him. Here we are told how
he was abufed in the High Priefl's Court, and how Peter in
the mean Time denied him, to the 27th Verfe ,• and then
how he was pfofeeuted before Pilate^ examined by him and
B put
2 CHRIST horn ta he a Ki};g. Serm. L
piit in Eledion with the famous Robber ij^r^Z'Z'^j-, for the Fa-
vour of the People, and loft it. The 28th.Verfe begins the
Account of his Arraignment before Pilate the Roman Go-
vernour, in the Frctioriitm.
I pafs over the Policy, Induflry, Superftition and vile
llypocrify, obfervable in the Profecution of him by the
chief Priefts and Elders. In the Profecution Pilate demands
the Accufation, or Inditement ; and the chief Priefls in a
proud, uncivil, fpiteful and malicious Manner, demand Judg-
ment againll him without an Accufation, as if their deliver-
ing a Perfon up under the odious Name, and general Cha-
racter, of a Malefa6tor, were Sufficient for the civil Magiftrate
to ground a judicial Se'htence upon. Pilate remanded hini
to. their own Court to be tried and fentenced there ; and this
Banter fomewhat tamed their Pride, and they are forced to
own they had no A.uchority to judge him. Whereupon we
have Pilatis Conference with him. He is fet to the Bar
and examined, and has a Quefhion put to him with aDefign
to enfnare him. Jrt thou the King of the Je-ws ? That King
who has been fo much talked of, ind fo long expected :
The MefTiah. Chrift anfwers this QLieltion with another,
not for Evafion, (fays Mr. Henry) but as an Intimation toPf-
Iciteio confiderwhat //^ did, and upon what Ground he went,
Ver. 34. Pilate refents this Anfwer, and takes it very hei-
nouily, as we fee Ver. 35. And put another Qiieftion to
him more general- ; JVhat hajt thou done ? that thine own
Nation, and particularly the Priefts are fo violent againft
thee. Chrift in his ncxp Reply gives a more full and dire6t
'AnCwev to Pilate's former Qiieftion, explaining in whatSenfe
he was a King,- notfuch aKmg as was any Ways dangerous
to the Roman Government. Not a fecular King ; for his
Kingdom was not fupported by fecular A6ts and Powers,
which he gives as an Evidence of the fpiritual Nature of his
Kingdom, \^er. 3(5. Hereupon Pilate does in the Beginning
of the Verfe wherein is my Text, further and more plainly
put the Queftion to him ; Jrt thou a King then ? Thou
fpeakeft of a Kingdom, art thou in any Senfea King ? And
what Colour haft thou for any fuch Claim? In my Text,
the Words which follow Pilate\ Qiieftion, and are Chrift's
Anfwer
Serm. I. CHRIST born to he a Kii^G, 3
AnAver to it, we have that good Confefilon which the
Apoiile, I Tim. 6. 3. fays, Our Lord J ejus Chri ft mtnejjed be-
fore Pontius Pilate, Thou fciyjt that I am : a King, 1. e. It
is as tliuLi fay'il; I am a Kmg. The Words are an Ile-
braifm, implying a Grant, or ConcelTion of the Qaeftion.
Thou fay '11 that which is true, for 1 am a King. 1 he hke
we have Matth. 26. 64. compared with Mark 14. 62. It
is as thou fpeakeft, or I am what thou haft named, AKing.--
The Meifiah was expe6led under the Chara6ler of a King.
Meffiah the Prince. And our Saviour having own'd to Caia-
phas that he was the Chrift, would not difuwn to Pilate
that he was a King. He would not fcem to be inconfiftent
with himfelf---But he explains himfelf and iliews how he is
a King. As he came to bear Witnefs to the Truth. He
rules in the Minds of Men by the Power of Truth. The
Foundation, and Power, the Spirit, and Genius of the King-
dom of Chrift is Truth. ' He conquers by the convincing
'^ Evidence of Truth, he rules by the commanding Power
' of Truth ; and the Subje6ls of his Kingdom are thofe that
' are of the Truth. All that are in Love vvadi Truth 'will
* hear the Voice of Chrift, and own him as their King.''
As God fliall enable me 1 Ihall difcourfe on the Words under
the following Obfervations.
1. Jefus Chriflwas born, and came into the WorldtoheaKing^
2. This King came to bear Witnefs to the Truth.
3. ChrifPs Kingdom among Men is in their Souls, and Confci-
enceSy and has nothing to do ivitb their Bodies but by them.
4. The Kingdom of Chrift can be promoted no other Way, but
by the Evidence of Truth to the Confciences of Men.
5. Eve^-y one 'xho is of the Truth, or every renewed :^/i en-
lightned Soul, is a Subjed; of Chrift and mil hear his Poke,
I . Jsfus Chrift ij^as horn and came into the World to be q l^tfig^,
1 wo Propofttions are included in this Obfervation Vfeich
may be diftin6lly confidered, viz. *"*'"
1. !fefus Chrift is a King.
2. To this End nxias he horny and came into the pp^orhl
I . Jefus Chrift is a King
B % Before
4 CHRIST horn to he a King. Serm. L
Before I fpeak of the Kingdom ofChrid here intended, it
inufl be premifed. That Chrill is by Nature a King, as he is
by Nature God. Eflential and Eternal God, the Creator of
all Things in Heaven and Earth, as is alTerted, John 1.3.
AIl^ Things were made by hiniy and ^ivithout him was not any
Thing made that was inade. And Col. i. 10. For by him were
all Things created that are in Heavsn, and that are in Earthy vi-
fible and^ inviftble^ whether they are Thrones^ or Dominions^ or
Principalities, or Powers : All ^Things were created by himy and
for him. And fo he has a natural fupreme Dominion over all
Creatures in Heaven and Earth, an abfolute Propriety in
them, and Right to govern and difpofe of them as he will ;
and ihall reign forever and ever. His Kingdom is an ever-
rafting Kingdom, and his Throne is forever and ever. But
this is not that Kingly Authority which is fpoken of here;
For he was not born to be fuch a King as this, nor did he
come into the World for this End. But this Kingdom he
had by the unalienable Right of his Godhead, and the Right
of Creation : All Creatures being derived from him and de-
pending on his abfolute Will, his Right to govern them,
and Dominign over them is underived. But that Kingly
Power to which he was born, and for which he came into
this World was,
I. To be the MeJJtah, the King of the Jews.
This was the Qtieftion which Pilate asked our Lord. Art
thou the King of the Jews ? Ho BazileiiSy that King of the
Jews, fo much talked of and fo long expefted ? Meffiah
the Prince ? Art thou he ? Now to this Queftion Chrift
anfwers that he was the very Perfon, he was that King, To
ibis End was he born, &c. That King who has been the De-
fire of Abraham and all his pious Pofterity, and was the ge-
neral Expectation of the Jews ; he was now born King of
the Tews. He was their King in a peculiar Manner, as his
own People,which God had taken for himfelf, and formed in-
to a civil and religious Corporation and Society, incorporated
them by Laws and a Plan of Government of his own imme-
diate Appointment- . He had long governed them by aThe-
ocratical Kind of Government. And now Jefus Chrifl was
born their King 5 the Eternal Son of God, became Man, one
of
S£RM. L CHRIST horn to he ^ King. 5
of their own Nation a Defcendant from the Royal Family
of David, liis Son, Heir, who had a Righc to govern and
rule this People, to take the Government of them upon
himfelf, to adminider Law and Judgment to them in the
Name and by the Authority of God cheir fuprenie and nlv
folute King. In this Chara<5ler he was foretold and prophe-
fied of from the Beginning of that Nation, Gen. 49. 10.
Numb. 24. 17. There (hall come a Star out of Jacoh^ and a
Scepter fljall rife out of Ifrael^ ^c. Of Him, and no otlier
Man, the Prophet fpeaks, Ezek. 34. 23, 24.- Aid I imll fit
tip one Shepherd over them, and he jhall feed them, even my Ser-
xaht David : He fiall feed them, and he /JmH be their Shepherd,
And I the Lord will he their Cod, and my Servant David, a
Frince among them. And Micah 5. 2. ' yind thou Bethkbeuiy
Epbratah—out of thee floallHe come forth unto me, that is to be
Ruler in' Ifrael. Zech. 9. 9. — Behold thy King comet h untQ
thee : he is juft and having Salvation &c. Now the Gofpel af-
fures us, that all thefe Prophefies were fulfilled in JeUis Chrid,
and he was the very Perfon intended in them. Luke i. 31,
3^5 33- — ^^d P^^^^ bring forth a Son, and foalt call his Name
Jefus, He floall be great, and JloaU be called the Son of the
Higheft ; and the Lord God JImII give unto him the Throne cf his
Father David, and he floall reign over the Houfe of Jacob forever,
and of his Kingdom there /ball be no End. So he had Right to
give Laws to the Jews, and the Vengeance which came on
them after their *Reje6lion of him, was fent by him for
Ti'eafon and Rebellion againft him as their King, and refu-
fing to receive and own andfubmit to him as their King the'
Meiliah. As himfelf foretold them in that Parable Luk. 19.
14. 27. But his Citizens hated him and fent a Meffage after him ^
faying. We "Oiill not have this Alan ta reign over us.-— But thoje
mine Enemies i:ohich 'voould not that I fjould reign over them, bring
hither and flay them before me.
2. He is King of the Church of God dijperfed in all Jges,and
Places in the World.
The Prophecies of him as King of Ifraely and of the Jews,
or King in Zian, did not fo much re[j:)e6l the Nation of the
Jews as the fpiritual Ifrael and People of God, the Children
of Abraham by Faith, or his fpirituiil Soed j of whom many
great
6 CHRIST horn to be aKi^^c. Serm. L
great and glorious Things arefpoken by the Prophets which
never had their i^ccomplifliment in the Jewifli Nation, but
in the Gofpel Church, which is brought into the like Cove-
nant-Relation to God as the People of Ifrael once were :
i. e. They are become the peculiar People of theLord^and
his own Inheritance. As the Jews were once the Church
of God, and his only peculiar People in the World, fo the
Gofpel or Chriflian Church which are the People and Inhe-
ritance of God, are now taken into the like Relation, and
in the Language of Scripture called by the fame Names, cf
Jfrael^ Z'lon, and the Mountain of the Lord's Houfe, and
Jerufakm^ and fuch like Names of the Jewifli Church. So
Chrillis the King o^ Ifrael, King of Zion, and King on God's
holy Hill, as he is the King of the Church. As fuch a King
he is foretold, Ifa. 6. 6, 7. For unto us a Child is born, unto
us a Son is given, and the Government JJmII he upon his Shoulder^
i^c'. — Upon the Throne of Davidy and upon his Kingdom^ to or-
der it and to eftahlifh it with Judgment, and with Jnflice^ f om
henceforth even forever. —And Jer. 23. 5. 6. Behold the Days
come, faith the Lord, that I will raife unto David, a righteous
Branch, and a King floall reign, and profper, and fjall execute
Judgment, and Jujlice in the Earth. In his Days Judah foall
be favedy and Ifrael floall dzvell fafely : And this is his Name
whereby he floall be called. The Lord our Righteousness.
Ze,ch. 6. 12. 13. Behold the Man whofe Name is the Branchy
he floall grow up out of his Place, and he flail build the Ternple
of the Lord ; even he fl:all build the Temple of the Lcrdy and he
floall bear the Glory, and flail Jit and rule upon his Throne, and he
poall be a Priefl upon his Throne. — Of the Church of God,
Chrifl is the fupreme King' and Lord. He was indeed fo in
all Ages before his coming in the Flefli : And he is fo now
of all the People of God in all Places, in all Countries and
all Ages in the World. He only has Right to give Laws
to them all. Jam. 4. 12. There is one Law-giver who is able
to fave and to deflroy. There is no other King, Law-giver,
or fupreme Ruler in the Church but Chrift alone. There-
fore he has forbid us to call any Man Mafter, but him, Mat.
23. 8,9. There is but one Chrift, Shepherd and Prince in
the Church. Ezck. 34. 23, 24. And I will ft up one Shepherd
over
Serm. L CHRIST horn to he aKii^G, 7
over theniy and he [hall feed them, even fny Servant David ; he
poall feed them, and he floall be their Shepherd, and I the Lord
will be their God, and fny Servant David a Prince among them^
The Church are all profefledly governed by his Laws, and
united in their Obedience to him, and the Acknowledge-
ment of him as their only fupreme Lord and Head ; and
as they are by their folemn Profeffion and Engagement fub-
je6l to his Laws and Government as their Lord and King ;
they are united under him, by the fame Bands and Rules,
and knit together, under that one Shepherd and King; The
Church is his own Peculiar, and there can be no King in ic
but Chrid. So that the Chriftian vifible Church are all that
profefs an entire Subje6lion to the Laws and Government
of Chrift. And the invifible Church are all that really and
truly are fubjed to him, according to that Profeffion: Who
have no other Lord, who will own no other but Chrift, and
are his Subje6ls, heartily and lincerely obedient to him. So
that Chrift is King in all Places and Ages of the World where-
ever there are any vifible or real Chriftians ; and wherever
there are any godly, and holy Men.
3. Chriji is King and reigns over all Nations, and all Creatures
for his Church.'— Chri^ is King of the Univerfe, not only as
God, but as Mediator too. He has the Offices of Prophet^
Priefl and King, and is inveited with and appointed to all
thefe Offices by God. Though 'tis with fpecial Refpect to
his Church that he is King in this Latitude, and Extent of
Authority. It is for the Sake of his Church that he has Au-
thority and Power over all Creatures in Heaven and Earth.
God defigns he fhall be a compleat Saviour, and be able to
execute the whole Defign of Man's Redemption, and bring
all his Redeemed to eternal GJory ; for he muft reign 'till he
hath put all his Enemies under his Feet, i Cor. 15.25. Now to the
Accomplifhment of this it is necefTary that he fhould have
Power to govern and difpofe all the Creation ; to make all
Creatures fubfervient to the Purpofes of his Grace, and Re-
demption. To prevent the Mifchiefs of the Devil, and the
Enemies of the Church, and to overrule all their Malice to
the promoting his great Defign,- and tomakeUfe of all Crea-
tures as he fees fit to ferve it andadvanc^^^Mk^kknalKing-
PRIITC^TOjr
HECJUN 1681
XOLOGICi:
)
g CHRIST born to he alLi^a. Serm. I.
dom in the Souls of Men, to make them Inflruments of his
Glory in the World in accomplifliing the Defign of his Un-
dertaking. Therefore is he King over all Things, Life and
Death, Principalities, and Poivers, Things prefent, and Things to
come. Thefe are fo at his Difpofe as to be given by him to Be
lievers^ and are found in the Inventory of the Saints, i Cor.
3. 22,23. Chrifh is exalted above all, and made Head over all
vvith this exprefs View andDefign,£p/7.i.2o. to the End. -^«^
ga\;e him to be Head over all Things to the Church r'AIl Hell j and
Earth are in Siibjedlion to him, and all the Angels of Hea-
ven. I Pet. 3. 22. — ylngels, Authorities and Fozvers behig
v.iade fuhject unto him. Hence the Apoftle fays, God hath made
this fame jefns both Lord and Chrifi, A6ls 2. 36. So it was
propiiecied of liim, Pfal. no. begin. The Lord f aid unto fny
Lordy fit thou at niy Right Hand until I make thine Enemies
thy footfiGol. The Lord fliall fend the Rod of thy Strength out
of ZIon : Rule thou in the Midfi of thine Enemies, He is faid
to have Power to deflroy him that had the Poiver of Death :
i. e^ the DeviJ, Heb. 2. 10, 14, 15. Jll that make War with
him he fJxili -overcome, Rev. 17. 14.
2d. Particular. To this End Chrifi ivas born and came into the
PVorld, that he might he a King. That he might be fuch a
King. Our Lord's Anfwer to Pilate is. Thou fay fi that which
I am, a- King. To this End was I born afidfor this Caufe came
I into the PForld.—Some disjoin the Words in the Text and
make them refer to the firfh and lall Claufes, after this Man-
ner. I am a King. For this Caufe was f born, and for this
Caufe came I into the World to bear Wicnefs to the Truth.
?)Ut they are the fame Thing. Chrift's being born and com-
ing into the World mean the fame Thing. And his bearing
Witnefs to the Truth is only a Defcription of the Way
■vhcreby headminiflers his Kingdom, gets Subje6lsand rules
rhem,
. 1 am now to confider what is intended by Chrifl's being"
born, and coming into the World for this End. Now this
intends,
I. That by Birth he was the Heir of David's Hoife, and of
Right the King of the Jews. — It was poliible and in it felf
c-'LViHy fo that the Son of God might have taken the
humane
Sery. L CHRIST horn to be aKi^c. 9
humane Nature from fome other Family of Adams Race,
or of Jbraham's, than that of David ; but it was the Will
of God he Ihould not, but defcend from Abraham, and Da- *
'Old ; to them the Promifes were made. Accordingly, by
his reputed Father, and real Mother (the Virgin Mary) he
was of the Houfe and Lineage of David, as the Evangeliffc
Matthezv in the ifl Chapter, of Luke at the 4th has given a
particular Account, and traced his Genealogy. Now you fee
Daifid was by the exprefs Appointment of God himfelf, the
King of the Jews ; and God promifed that he ihould. never
ivant a Son to fa upon his Throne ; and that there jhould never
fail him a Man to reign after him. Accordingly, 'tis taken
Notice of, -that God gave him the Kingdom by a Covenant of
Salt, to him and his Sons forever. 2 Chron. 13. 5. That is,
a perpetual unchanging Covenant. Now there was noPer-
fon known in the World, who, as to his humane Defcenc,
had fo clear and plain a Challenge and Title to the Thronje
of David as Jefus Chrift had. God, who was the King of
all Nations, and in a peculiar Manner the King of the Jews,
had a Right to entail the Crown, and he had done it on
David's Race. And Chrift was the only Heir apparent when
he came into the World : And fo he was born to be a
King, as he was born Heir to the Crown and Throne of
DaviiL And, in the Prophecies of him, he is caUed the Son
of David, by Way of Emphafis, and often CdllQa David hlui-
felf, with Reference to the Promife made to /)^i;/V/; or rather
all the Promifes of David's Pveign and Government had
Refpe6t to this Son of his, as Ifai. 9. 7. J^er, 23. 5, 6,
Jer. 33., I?-
2. This ivas the Defign of God in his being born and comivo-
into the fVorld.
As he was God he had a natural underlved Right to go-
vern all Creatures inTieavenand Earth; (as was lliid before)
for he had infinite Perfedion, and all the Right of Domi-
nion that could be founded in infinite Fitnefs for that Work;
and then he was the Creator of all, and fo had an unlimited
Property in them ; and thev mufl abfolutely and entirely
depend on his Will. Since then God defigned from all E- .
ternity that his Son fliould be Mediator between himfelf,
C and
2 0 ' CHRIST horn to he a King. Serm. I.
iind finfiil fallen Man, and therefore that he ihoiild be a
King to rule them, to give them Laws, and bring thofe whom,
he redeemed to eternal Glory ; in Order to his Oiiahficatioh
to tliis Work and Office, he defigned him to be born, or to
become Man. He deiigned his Incarnation, that he might
rule and govern Men, and ha\^ a fupreme mediatorial Au-
thority over them. For this End he fent him to be born, or
become Incarnate. Ifai. SS- 4- Behold, I have given him
for a JVitnefs to the People^ a Leader and Commander to the
People,
3. It "u^as necejjary that he fjoiild he born, and come into the
World, that he might he a King,
You know there was no Neceility of this in Order to his
having the fupreme Dominion he had as God, over all the
Creation ; but in Order to his being a King as he fpeaks
himfelf to be, and having fuch 51 Kingdom as he has a.s
Mediator.
This NecefTity is of two Sorts,
I. Jt "Vjos necejjary to the Salvation of Man,
There was indeed no fimple ablblute Neceflity that
fallen Man lliould have been faved at all : God was not
bound to f^^e him : But having in his own good Pleafure
refblved to do it, it was neceifary that Man Ihould have a
Saviour, that the Law might be fulfilled, and Man might be
fubdued to his Maker, governed and kept in Obedience to
him ,• and that the Enemies of his Salvation might be fub-
dued, and not able to hinder it. Therefore as there was a
NecefTity of a Mediator between God and Man, and no o-
ther Per'fon but Jefus Chrifb was capable of it, it wa^s necef-
fary- tliac he ihould be born ; for if he had not been Man
as well as God, he could not have been si fuitable Mediator;
he could not have laid his Hand upon us boPh. And all the
Ofnces of Ciirifl: were ncceflary for Performance of the
Vv'^ork God defig-ned him for and which he had undertaken.
It was not enough fur him to be aPriefi: and a Prophet. We
needed indeed Satisfliction to be made for Sin, and perfect
Obedience to be paid r.o the Law ; we needed alfo to be taught
the Will of God, and rene'.T^ed to the right Knov/ledge of
him : Buc moreover, we needed to be bowed and fubdued
to
Serm. I. CHRIST bom to he a King. n
to the Will of God, to be protedled and defended from our
fpiritual and mighty Enemies^and brought finally to Heaven.
And this we could not be by Chrift if he had' not been a
King ; fuch a King as he was born to be : fo that it was
neceflary that he fliould be born, become Incarnate, orcom.c
into the World, that he might be a King, i. e. Tljat he
might be qualified for that Oliice, and capable to adminiRcr
it, which was necefHiry for us, if we were redeemed. He
could not have been a Mediator if he had not been born,
and therefore not a King in his mediatorial Office. "lis
true, he adminillred this Office before he did come into the
World ; but it was upon the Credit, the ];)cngn, and Pro-
mife of his Coming ; and God who ^tQs Things which are
not as tho' they were, faw him born and become Man in his
own Will and Decree.
2. It ivas ?icc(ffa}'y, as there i:oas a Meetnefs, Fitnefs or Con-
gruity in his being a King, and his being born, that he might
be fo.
There was a Meetnefs that the Son of God iliould be
like himfelf, and that the Nature he aluimed into aperfonal
Relation to the divine Nature, fnoiild be as highly exalted
as it was capable of, and bear as near a Refemblance to his
other Nature as a created Being could have. So it was
meet that he who was to be the King of the Church, iliould
be born, that he might take the fame Nature with his Sub-
jecls, that he fliould be of the fame Stock, and derived from
the common Root, tliat he might be a gracious and faithful
King, as well as a merciful, and faithful High Prieft. Jc
was meet that in our Nature he flioiild be exalted above all
created Power ,• that he might be able to recover and raifc
that Nature to the Image of God, and in it fubdue all the
Enemies of our Happinefs : This is agreeable to the /:po-
flle's Reafoning, Heb. 2. 14, &c. Forafmuch then as the
Children are Partakers of Flefh and Blood, he nfo himfcf like^ife
took Part of the fame^ &c.
on
Use I. This Do&rine takes of the Scand/il of the Humiliati
and Meannefs of Chrift's Jppearance in the H^orld.
C 2 One
12 CHRIST horn to he a Kins. Serm, I.
One Reafon cf the Jews Hatred and Reje6lion of Chrrfl:
was the -Meannefs of his Appearance in the World,- they
look'd for a Meffiah who would appear in this World as a
niighty Prince, in the Pomp^and Glories of this World, and
reicLie them from the Siibjeftion they were under to the
Roman Government, and put them into a State of great
temporal and outward Profperity. But Chrifl gave no Pro-
fpe£i:, or Promifes of any luch Thing. lie was born of a
poor Family (though of the royal Stock of David) brought
up in a m.ean City, lived to Appearance a low Life, and his
followers were of the meaner Sort of People. The Jews
would not have him to reign over them. He 'uoas defpifcd
a?id rejected of Men^ as Jfaiah foretold Ch. 53. 2, 3. He was
Toolilhnefs to the Gentiles, who laughed at the Chriftian's
Saviour, and derided a crucified God. But his Difciples who
knew better always gloried in the Meannefs of his Appear-
ance in the World, never defired to hide it, but took all Oc-
caiions to fpeak of it, and were exa6l in the Mention of all
the Circumftances of it as this Evangelift is in this Chapter.
They knew how the Scandal of his Crofs was taken off, and
were not afliamed of it. And this Confideration among o-
thers,' takes away the Scandal of it ; that he was born
to be a King, and fo glorious in the Honours of his Office,
and able to perform all his Undertaking. Let Jews and
Gentiles, Deifts and Infidels, derid^e and mock our Bleffed^
our incarnate Lord and Saviour. He was indeed born, and
•born in the Form of a Servant, rejefted, fcorned and tried
at the Bar of a Roman Governour, and crucified ; yet he
was born to be a King, and the mofl glorious King that e-
ver was born ; he was born to reign on the Throne of Da-
vid for ever, to eflabliih and order his Kingdom. In the
meanefi: of his Appearance on Earth, he was the true Heir
of a long Race of the beil Kings that ever were in the
World, an lloufe of God's fpecial immediate Appointment
and Building, and he himfelf was the Perfon of #hom they
were the Types and Shadows. He was moreover, the eter-
nal Son of God, myfterioufly and wonderfully united to the
Nature of JMan in the Son of David. He is the only Me-
diator between God and Man. In his lowefl Humiliation he
was
Serm. I. CHRIST born to be a King. 13
was invefted with all his Cfliees, and then a King, wlio
could command all the i^.ngels of Heaven, the Powers of
Earth, and the Deeps of Hell ; he then reigned in the
Hearts of all good Men in the World. Yea he was then
conquering the Powers of Hell, and preparing to lead them
in Chains through the Air in his AiTent to Heaven, which
was fhortly after. Let Chrifhians glory in this King and Sti-
viour, and hwjo ajjuredly that God hath r.iade this fdine Jcjlis
both Lord and ChrijL
2. This gives us a wonderful and admirable Fie-w of the Hu-
miliation of Chrift.
For a mean Perfon to be treated in a fcandalous and abn-
five Manner, is very affe61:ing to human Nature, and eafily
excites the PafTions of Pity, Compaffion, and Indignation.
But when we fee a King, a Perfon of the mod exaliedCha-
rader, abafed and abufed, treated with Contempt and Scorn,
infulted, trampled on, and fet at Nought, it is much more
apt to affe(5l our Minds. But we can never view fuch an-
other Inftance as that of our Lord Jefus Chrift, v/ho was
born in a Stable, laid in a Manger, becaufe a bluRering and
huffmg Rabble had filfd the Inn, and there was no Pvoom
there for the King of I leaven andEarth. To view him early
expofed to the jealous Rage of Herod, and carried in tlie
Arms of his Parents into Egypt, to efcape his Fury 5 and
when he came back, labouring in the Trade of a Carpenter
to get a Livelihood : when grown up, not to have an Houfe
to lay his Head in ; reje6ted by his own Nation, and the
chief Priefts, the Scribes and topping Men of liis own Na-
tion, treated as the worft of MalefaSors, brought before a
Roman Governour, and there Judgment of Death deman-
ded againfl him, and a noted Robber, Rioter and Mur-
derer preferred before him ,* and yet this very Perfon was
born Heir of the Crown of David, was the rightful Ruler
of Ifrael, and was King of Pleaven ; by him the Worlds
were made, and upheld, and governed at his Pleafure ;-W^hat
a Sight was this .?— To fee the Creator of all Worlds, the-
Lord of infinite Glory infulted, fpit on, fmitten on the Head
by an infamous and rafcally Rabble ; abufed by a Parcel of
Priefts, who pretended to be his Father's Miniflers ; to
fee-
14 CHRIST horn to he a King. Serm. L
fee the Lord of Angels and Men, brought to the Bar of a
haughty Roman Governour, and there infuked by him, Ch.
19. Ver. 10. Speakeft thou not to me, &c. Such a Man as
I am ; boafting of his mighty Power, as if it was nothing
inferior to Nebuchadnezzar s of whom 'tis faid, that v:hom he
would he JleWy and whom he "would he kept alive : He rerlecb
on him as if he were undutiful and difi'efpedlful, ungrate-
ful, and unwife for himfelf ; while the Son of God with
amazing Humility, and Meeknefs, lets him know that all his
Power againft him was given him from above, and he had
no more for all his big Looks, than the determinate Counfel
of God gave him.— Oh ! with what afFe6lion ate and allon-
ifliing Wonder fliould we look on / And in this Chapter^
^' 35' Pilate refents the Anfwer of Chriil, and takes it
very heinoully. Chrifl had asked him, whether he fpeaks
of himfelf ? '^ What fays Pilate^ Am I a Je'vo ? 1 incerell
^^ not myfelf in the Difpute about the Mefliah ; who is oi;
^' who is not 'tis all alike to me." Chrift had asked him^
Whether others had told him ? ^' Yes, fays he, thine own
^^ Nation and the Prieils whofe Word (m Ferhum Sacerdotis)
^^ ought to be regarded are thine Accufers ; nay, have de-
" livered thee unto me : What had thou done ?"
And yet this very Perfon as God. and as Mediator was
King and Lord of this Pilate^ this People, and thefe Priefls,
and had Power in a Moment to have fent them to IlelL
*He couki with a Nod have called down all the Angels of
Heaven to refcue him, or to have executed his W^ill : But be-
hold, fuch a King as never ^was on Earth before, fuch an one
as all Creatures in Heaven adore, in this State of Lifult and
Abufe : Behold, and wonder at, admire and adore aCondefcen-
fion which never can be matched by Earth or Heaven ! —
3. This affords abundant Encouragement and Support to true
Clmjlians.
God has provided in Chrift a Fulnefs of all Wifdom,
Strength, Riches, Power and Comfort, to be beftowed on
them, according to all their feveral Exigencies and Wnncs
at all Times : Your Condition can never be fuch but that
Chrift has Riches and Grace treafured up in him to be anf^
wcrable for it. In him d'uccllcth qU the Fulnefs of the Godhead
bodily,.
Serm. I. CHRIST horn to be a King. i^
bodily. All the Stores of the infinite Riches and Power of
God are depofited with him, for the Good of his People and
fupply of their Wants, as there is OccafiOn. And in the
kingly Office of Chrift there is abundant Encouragement and
Support for his true Difciples.
I . Under the Burdens and Complaints of their oijon Sinfulnefs^
Stiibbornncfs and Hardnefs of Heart.
Thefe are Complaints which pious Souls will often make,
and they have great Reafon to make them. There is Abun-
dance of remaining Perverfenefs in theMinds of godly People,
a Body of Sin remaining, and a corrupt Principle in them
warring againft the Will of God and Law of Chrift. Some-
times they find the fearful Workings of Pride, and Self-fuf«
ficiency ; fometimes they are groaning under Impatience,
UnfubmifTivenefs to the divine Will, and an unfubdued
Heart; fometimes are amazed at their own Stupidity, Unaf-
fe6lednefs with the Wonders of infinite Grace and Love
and Pity, and Infenfibility of the Rebukes and Judgments
of God's Providence, and cry out, as the great Apoftle ; 0 /
"ivretched Man that I am : Rom. 7. 24. As Perfons deeply
fenfible of their own Perverfenefs and the Warring of their
Corruptions againft the Spirit and Law of Chrift.
They are ready to be difcouraged under the Burdens of
an evil, hard, proud, unbelieving Pleart. Now here is Sup-
port and Encouragement for you, O burdened and weary
Soul, labouring under this heavy Load, and ftruggling with
this tirefome Warfare. Jefus Chrift was born and came in-
to the World to be a King. And he is King of his Church,
and over all Things for his Church. He is able to fubdue
your Hearts, to overcome your Lufts, to beat down your
Pride, to conquer all the Oppofuion of your Souls to"^ the
Will of God, to bring you all into Obedience to his Will,
and to keep you through Faith unto Salvation. He is King
of Souls, he is the Lord of Hearts ; there he lives and
reigns and fets up his Throne : Look to him as your Lord
and your King, truft in his Power, and Wifdpm, and
Faithfulnefs, to fubdue and bow your Hearts to his Will, to
conquer and overcome all your Rebellion, and triumph over
vour Unbelief, and the Wickednefs and Corruption oi' Yoiir
Nature?. The Sinfulncfs and Perveril-ners the Pride 'and
CorniptioH
lO cHJilST bom to be a King. ■ Serm. L
Corruption of your Hearts flioulcl make you mourn ; but you
need not be difcouraged, for Chrift reigns, and lives for e-
ver, 10 conquer Sin, to fubdue Souls, to gain and preferve
iuibjccb, to make and keep them obedient to his Will. Do
hur look and reft by Faith upon the Strength and Power
aid Wifdoin of th.at glorious King, the Lord Jeftis Chrifl :
'There devolve your Burdens, and you may cry out with the
Apoftle, Rom. 7. ult. I thank God thro'' J ejus Chr'ifl our Lord ^
2. Under the Burdens and Dangers of your Enemies.
■ The People of God will have a great many Enemies as
long as they live. Their Mafter had ,* and they mud follow
him. 'T'ls enough for the Difcipk that he he as his Mafier,
Chrift told his Difciples, they muft meet with Tribulation
in this World ; and they find it fo. They have many out-
ward Enemies ; the World often laughs at them, defpifes and
abufes them, as it did their Mafter. They, are oftentimes
hard befet with the Frowns of that, to get along. They
are befet by Satan, the Enemy of Souls, who goes about like
a roaring Lion, feeking "ujhoni he may devour. They are befet
by many Temptations and Dangers, and their corrupt Plearts
g'ive great Advantage to them : LFithout are Fightings^ and
v:ithin are Fears. You are ready to fay as David, I Jhall one
Day pcrifi by the Hand of Saul. And almoftas the Spies who
were fent to view the Land of Canaan, Numb. 13. 33. Jnd
there we faw the Giants, the Sons of Anak, which came of the
Giants., and we were in our own Sight as Graflooppers, and Jo we
were in their Sight. Mowever, be not difcouraged, neither
be faint, or weary, only believe, on the Lordjefus ; remem-
ber he is a glorious King. lie came into the World for this
End that he might be a King, and he reigns forever,- Angels
Authoiities, and ^Powers., are made fubject to him ; all the Pow-
ers of Earth and Hell are under his Command, and he will
rei^n'till he has fubdued ail \\is'Lx\Qm\Qs, and henceforth expects
'tin it. be done.Ueh. 10. 12, 13. He that is with you isftron-
ger than all that be againft you. Jf you truft to ymu'felves
you will be eafily overcome,* but if you look to your Lord
and Kirvg, and fight under his Banner, you have no Reafon
to be at dl difcouraged ; the Lamb will overcome all that make
War with him.
4. Use,
Serm. I. CHRIST horn to he a Ki^^G. 27
4. Use. This Do6lrine adminijlers Terror to the Enemies of
Chrtjl, Not only Herod, the Priells,the Jews, ^nd Pontius Pi-
late mufl tremble when they lliall fee the Son of Man coining
m the Clouds of Heaven, arrayed in the Royal Robes of his
celeibial Glory ; but all his other Enemies muft tremble too.
If Chrift is a King, his Enemies will not triumph for ever.
The Time is coming when he will give that Order,
Luke 19. 27. But thofe mine Enemies, ^uohich zvould not
that I flrndd reign over them, hring hither^ and flay them hefore
mi. Oh! that they might tremble now, and kifs the Son left
he he angry, and they peripj from the Way.
1. Such as mlfully oppoje the Government of Chrifi. Such as
are all Atheifis, Deifts, BJafphemers of Chrill. and of his
Oorpel,* all open Contemners of Religion and the Laws and
Authority of the Son of God ; all fuch as inwardly, andfe-
cretly hate the Laws of Chrift and his Government, and the
Profperity of his Kingdom, tho' they may be retrained from
outward and open Blafphemies by Fears of humane Punifli-
ments, or for Shame, or by any other outward Reflraints ;
yet all fuch are wilful Oppofers of the Kingly Office and
Authority of Chrifi in their own Hearts, and in the Hearts
of others. Now if Chrift was born to be a King, and is,
and will be fuch, then Wo, Wo, Wo, will be unto all fuch
his Enemies ! He patiently endures the Enemies of his Name
and Glory now ; but the Time is coming when he will vin-
dicate his Honour and manifeft the Truth of his being a
King, and that God hath fet him upon his holy Hill of Ziofi^
and anointed him to reign for ever. He will fubdue his
Enemies either under the Sceptre of his Grace, or by a Rod
of Iron.
2. Such as carekfy difregard his Truth and Glory now, and
praBically refufe Obedience to him. Thefe are the more com-
mon Enemies of Chrifi: While they don't think themfelves
ib, they live in Rebellion againfl him, and Oppofition to his
Laws and Will.-— Chrifi calls you by his Word, and by his
Spirit ; by his Providence, and all the vifible Works of the
Adminiftration of his Kingdom; and ye will not obey; but
live in a carelefs Negledl of your Duty to him, though he
is a King who has jufl and fovereign Right to demand abfo-
lute and unreferved Obedience. You are regardlefs of his
D Authority,
J 8 CHRIST horn to he a King. Serm. L
Authority, and pradlically refufe to have him to reign over
you. He calls you to Faith and Repentance, and an imme-
diate entire SubmilTion to his Terms of your Salvation ;
and you live in a pra6lical Contempt of his Commands, un-
concern'd about the miferable Condition you are in, the En-
mity of your Hearts againft him, the Corruption and woful
Depravity of a State of unrenewed Nature. Muldtudes there
are who hold themfelves very good Friends of the Lord'
Jefus Chrifl becaufe they don't clamour againft him as the
Jews and chief Priefts did, nor treat him as 'B'llate and the
Soldiers did. But you mufl know, that there is no Man,,
who is not either atrueSubjedl of Chrifl or his Enemy. That:
Man who don't fubmit to Chrifl as his King and Lord by
bearing true Faith and Allegiance to him, is the Enemy of
Chrifl and his Kingdom. Such are all who will not depend on
him, believe in him, give up themfelves & all to him ; all un-
beheving, impenitent^ carelefs Sinners ; to them may be faid
what Chrifl faid to his Difciples concerning them, Mat. 24.
^q.'-'Tben jhall all the Tribes of the Earth mourn y and they floall
fee the Son of Man coming in the Clouds of Heaven^ with Fovoer^
and great Glory.
5 Use of Examination, WJjether ym are the SuhjeEts of ChriJL
There are great Numbers of Men who pafs for Chriflians^
and true Subje6ls of Chrifl, who are his Enemies. Many
have a Form of Chriflianity, the Name, and vifible Profef-
fion of Chriflians ,* who are vifible Subje6ls of Chrifl, but
fecret Enemies and Tray tors to their Lord. Content not
yourfelves with fuch a feigned and hypocritical Subje6lion
to him, but fee to it that you are true, and hearty Subje6ls,
to this only Saviour and King whom God has appointed to
rule his Church, and the World for their Sakes.
For your Trial under this Head enquire,- —
I. Whether you take Chrifl as your only Lawgiver and Lerd of
y&iir Confciences. — There is one Law- giver who is able to fav&
and deflroyy Jam. 4. 12. Now you mufl fee to it that you
have no other but he. That all your Religion, your Worfliip
and the Service you offer to God, is done according to the
Will of Chrifl : In this you may call no Man Mafler, for
one its your Mafler, even ChrifU You mult have no Laws of
your
Serm. I. CHRIST born to be a Km g, i^
yoLir Religion but thofe which Chrift gives you : If you have,
therein Men, or your Lufts^are your King, and not Chrift.
To whomfoeve)' ye yield your/elves to obcy^ his Servants ye are^
Rom. 6. 1 6. Jail fo far as your Religion or Devotion is
paid from any other Confideration than the Will andPleafure
of God and of Chrift, and out of Love to him and his Laws,
juft fo far are you from being a real Subje6l of Chrift.
2. Do you depend on Chrift only to fave you^ to fecurc and pro-
ted; you ? It may be you think you depend on no other Sa-
viour^ and that contents you ; tho' you can't depend ou
Chrift neither, and fo have nothing to truft to. You muft
depend all on Chrift for your Salvation, and truft to him a-
lone to be your Reftorer from Sin, aswelUs Deliverer from
Hell ; you^ muft not have any Dependance on your own
Power, Wifdom, Strength, no nor to your Grace to help you ;
fo far you would be Kings and Saviours to yourfelves : And
Chrift will not ihare the Honours of your Redemption with
you. He is too great a King to be made a Partner with you
in the Work and Glory of your Salvation. Again,* Do you
depend on him to prote6]: you from all your fpiritual Enemies^
to reftore you to Holinefs, to fubdue all your Hearts to the
Will of God, and make you Partakers of his Image, and
^noral Perfe6lions, and in that to preferve and lead you to
yoi^ true Perfe6lion and eternal liappinefs ? If you do, you
are the Subjects of Chrift : But if you are feeking to, or
trufting in your own Duties or Virtues to bring you to ic,
you are the Subje6ls of your own Pride, and of S'atan ; you
are not in the Road to Heaven, but in the Way to Hell.
3. Do you 7nake it your Biifinefs, and account it your great efi
Tleafure to honour and oheyCImJt '? If Chrift be your King you
love him, and you love his Laws, and his Will, and count it'
not only your Duty, but your Plappinefs to pleafe him. Do
you count that you have no other Bufinefs to do buttodotho
Will of Chrift and to pleafe him ; that this is the beft Service
you can be employed in, the greateft Glory, and Happinefs of
your Life ? Do you defire and aim at this as your chief Jov
to be conformed to his Image and Will, to "ferve him, and
honour him ? Bo you pay your Worlhip and Service to him
from Love to him, his Kingdom and his Laws ? If fo, then
D Z you
ao CHRISTs mtnefs to the Truth. Serm. IL
you are his Subje6i:s : 'Tis faidjthat his People fhall be wilHngj
or Volunteers, in the Day of his Poiver, t^fa. iig. 3. If Chrill
has thus made you his Subjects, then his kingly Power has
fubdaed you.
4. Does Cbrift rule in y our He art and Actions y and inthe feveral
Relations of your Lives ? Chrift, as a King, has a Right to com-
mand you in all. Now perhaps you think yuu find aWillingnefs
to fubmitto Chrift in fome Things, in fomeReladonsof your
Lives : but are you willing in all the feveral Relations you are
in, as a Father, a Child, an Husband, a Wife, a Mafter, a
Servant, a Friend, a Ruler, a Subjedl '^ Chrift muft reign in all
Relations; in one as well as another: Youmuft fee if in each
Relation you do the Duties of thofe Relations as unto Chrift ;
i. e. If Chrift be there, and you do them out of Obedience and
Love to Chrift as your King ; then you are his Subjects and
belong to his Kingdom : Butif you do them not at all; or do
them not out of Confcience of the Will of Chrift, and Love
snd Obedience to him, he is not your King.
SERMON IL
Christ's Witnefs to the Truth,
DOCTRINE II.
CHRIST came into the World to hear Witnefs to the Truth.
^i^f.: UR Lord having alTerted, that he was a King, that
li?o|ii he was born for that End, and came into theW^orld
^^m.m or became incarnate for this Purpofe, goes on in
^,6^.6*>i6 ^^.^ ^j^r^v^j. to Pilate to explain himfelf, and ftiow,
how he is a King. This King came into the World to bear
Witnefs to the Truth.
He
CHRISTs Witnefs to the Tkvtb, 21
He did noc come to conquer Kings, and difpofrefs them of
their Thrones ; to impofe '1 axes, raife Armies, levy Con-
iributiuns, and fighc with Men. No ! he came to be a
Wirnefs for the Truth; a Witnefs for the God that made the
World ; and by this, as you may afterwards hear, he fets
lip and maintains his Kmgdom : Ic was forecoid that he
fliould be a PVhnefs to the People, and as fiich, a Leader and
Commander to them, Ifa. SS- 4-— --^n difcouning ofi this Doc-
trine 1 fnall coniider,
1. What is that Truth, or 'Uihat are thofe Truths, -johich Chrijl
came to bear WtDiefs to.
2. How his Coming hears JVltnefs to them.
I. What is that Truth, orivhat are thofe Truths, which Chrifi
came to bear Witnefs to,
^ Now Chrift came to bear Witnefs in fome Way to all
divine^ Truths; to all the Truths of natural and revealed
Religion; to all the Truths of Religion which God has made
known to Men. But what is needful to be faid/may be
comprehended under the following Heads, viz.
I . He came to bear Witnefs, that Sin was infinitely hateful to ■
Cod, and had ruined the World.
Chrifl's Coming was the cleareft Teflimony againft Sin
that ever was given. The eternal Son of God would never
have become Incarnate, and came into the World to deli-
ver Men from Sin in the Way he did, if Sin had not been
infinitely hateful to GOD. If GOD could have connived
at it, or lightly pafs'd it by, Chriil had not fo come into the
World. Sure it was no fmall Matter that could move the
eternal Son of GOD to become Incarnate, to appear in, the
Form of Man, to become obedient to Death, to undergo all
the Shame and Ignominy, the Suffering and Reproach whick
he did endure ; the Shame of an infamous Trial before
Men, the Malice of the Enemies of GOD, the Mifery,
and Scandal of the Crofs. For the iPiofl High GOD to have
fuitered his own Son to be treated in f.icli^a Manner for a
Trifle, or on the Account of a Thing below infinite Mo-
ment and Importance^ would have been utterly unbecoming
the
^2 . CHRlSTs Witnefs to the Truth. Ssrm. IL
the Holinefs and Wifdom of that divine and glorious Being.
Chriil came, as the Scripture abundantly declares, to redeem
us from Sin ; to fatisfy the Anger of God for it ; and to
bear the Curfe, or Punifliment which Sin had brought upon
Man. Now this all witneffes in the cleared Manner that
Sin had brought utter Ruin on the World ; that by Sin
Man had utterly deftroy'd himfelf, and mull have been eter-
nally undone if the Son'of God had not undertaken the Work
of Redemption. It is the mod powerful Evidence that ever
was given that Sin was infinitely hateful to God. For it
was an evidence that God would not forgive Sin, nor fave
any of the Sons of Adam without a Satisfa6lion for it ^
which Satisfa6lion muft be infinite in the Excellency and
Value and Vercue of it. Tho' the Heart of God was fet
upon the Recovery of this ruined World, and he was Re-
folved to fave and recover many of the loft Race of Adam^
yet fuch an Evil flood in the way, as made it unfit for him
to doit without fiich a Satisfa6lion as the Son of God muft
make, in bearing the Shame and Pains due for Sin, and
undergoing the Curfe and Wrath of God for it. That a
God of infinite Wifdom and Mercy fliould thus exadl a
Satisfadtion from his own dear, eternal Son, in order to the
Remiflion of Sin, and the Salvation of the Sinner, was fuch
an Evidence of the Malignity, and curled Nature of Sin,
and of God's infinite inexorable liatred of it, as never was
given or could be given any other Way. The Sufi'erings
of all Sinners to all Eternity would not have been fo flrong
an Evidence of God's infinite Hatred of Sin, and the deadly
Nature of it.— Now this is an everlaftingTruth, that Sin is in-
finitely haceful toGod, it is contrary to his Nature and Will;
it is a Denial of the infinite unchangeable Purity, Truth,
Wifdom, Power, Juftice and Goodnefs of God ; a Reje6lion
of his Authority, a defpifmg and trampling on his Laws.
And as God muffc infinitely love himfeif, he mud infinitely
aixl unchangeably hate Sin. And as Man's Plappinefs can
only lie in his Likenefs to God, in Union to, and Commu-
nion with him. Sin had broke off that Union, and fo eter-
nally undone and ruined Man. At the fame Time Man
knew not his Wretchedncfs ; and while the World lay in
Ruins
%
Serm. II. CHRISTs Witnefs to the Truth. 23
Ruins it knew not its Mifery, but was content with, and
in that dreadful Separation from God. And Chrift gave
the cleareft I'eftimony to this IVuth.
2. Chriji came to bear Witnefs to the Holinefs of the Law^
and the Covenant of Works mads with Man,
God gave Man a Law at firll, a natural Law imprefs'd
on his Heart and Confcience, refulting from the Nature of
God, and Man's Relation to him; and this Law was given
him in the Form of a Covenant of Life : The Trial of his
Obedience, his Confirmation and Happinefs, was, His not
eating of the Tree of Knowledge of Good and Evil. Now
Man broke this Covenant j finn'd againfc the Law : this was
an infinite Reproach caft upon the Law, and the Covenant
which God had given Man ; a taxing of the Law of God
with Unholinefs, a reproaching him as though he had been
unjuil and unkind in the Reilraints he had laid upon Man,
and not good enough to him in the Covenant he made with
him. — Now Chrifl's coming into the World for the End
he did, and hi*^ Works, Obedience and Suffering, were the
cleared; Witnefles to the Holinefs of that Law and Cove-
nant, and of God's inflexible Adherence to his own Confti-
tution : For the Obedience which Chrift paid to the Law
was an Obedience of the Son of God. in our Nature, and
fo it put the higheft Honour upon the Law that could be
put upon it. It was fuch a Fulfilment of the Covenant of
Works as paid a greater Honour to it than /Idanis Obedi-
ence to ii would have done. The Sufferings of Chrift were
the Sufferings of the Son of God in our Nature, and were
a Satisfa6tion for the Sin of Man, and for theTranfgreffion
of the Covenant of Works. This was fuch a Satisfa6lion
as all Creatures in the World could not have made ; the
Suffering of all Sinners in Hell are not of equal Value.-—
In the Obedience of Chrifl the Law was perfe6lly obeyed;
in his Sufferings, the Penalty for Man's Sins, and the Breach
of the firft Covenant, perfectly and compleatly fuffered ;
which never could have been by Man, for he muft have
fufFered eternally. Therein God has magnified the Lavv^,
and made it honourable. He has fliewn his inviolable Ad-
herence to the Lav/ and Covenant he gave Men at firft;
and
24 CHRISTs Witnefs to the Truth. Sebm. IL
; and that in Man's Recovery and Salvation he lofes nothing
of his Authority, nor abates the Obligation of his Law and
Covenantjbut this is inviolably obferved, andGod's a6ls exact-
ly agreeable to it, though he faves the Breakers of it.
I'o this the Coming of Chrifl, and his Obedience and Suf-
ferings give the cleareft Witnefs.
3. Chriji came to bear J^Vitnefs to the infinite Perfections of
GOD.
Thefe are the original, uncreated, eternal Truths,on which
all other Truths are founded, and from whence they fpring.
The eternal Power and God-head, the neceflary Exigence
andPerfe61ions of God are, as the Apoflle tells iis^Manifef-
ted from the Things which are feen, Rom. i. 20. However,
Chrid gave the cleareft Evidence, or Atteflation, to thofe
original, neceflary, eternal and unchangeable Truths, that
was ever manifefted to tlie World ; that God made the
World ,* that he governs it ; and that he is infinite in all
'Perfe61ion, that is poilible for him to poflfefs. But there
are fome Particulars wherein a more illuftrious Manner this
Witnefs is given by Chrift.
I . Chrifi hears Wiinefs to the Truth and Fait hfulnefs of GOD.
What greater Evidence could be given of this than the
-Life, and Death, and Sufferings of Chrift ? Herein it ap-
pears that God is unvariably true and conftant to the Thi'eat-
ning of his Law ; he would never change, or vary from
what had gone out of his Mouth. He had faid, that
Death fliould be the Confequence of Adanis Sin. And
Chrifi: lliow'd that nothing fhould ever alter him or make
him vary from the Threatning of the Lavv^ : That he would
be true to himfelf, to his own Honour, and Faithfulnefs,
and cannot deny hiwfef, as 2 Urn. 2. 13. ■ Jie would abide
Taithful to his W^ord, though it rnufc coft Jip Sufferings and
Death of his own Son. Pie would not recede a little from
his Wo:rd, nor abate any I'hing of the Rigour and Plolinefa
of his Law, though it came to the gr^fefl Expence he
could be at to have it fulfilled, andimuil; require the
Death and Blood of his Son, as Man's Sfrrety, and in his
Stead. Chrift gave from his Mouili the cleareft Teftimony
to this, and the plaineft Declaration, that God was T'rurh
itfelf.
Serm. II. CHRISTs Witnefs to the Truth. 25
itfelf, that his Nature and Being was Truth ; that his Ef-
fence "uoas Light ; that it is eafier for Heaven and Earth to pafs
away, than for God to vary a Tittle from his fFord.M^t.s- 18.
By the Coming of Chrifl it appeared that God's Promifes
were unchangeably firm and fhable; that it wasimpoffiblefor
God to lie ; that all which Ileaven and Earth could do
iliould be done rather than any Appearance of Deceit,
Falfliood or Unfaithfulnefs fhould be found in God.
2. Chrijl bore Ff^itnefs to the inexorable Juflice and Right e-
oufnefs of God,
Man had flnn'd; he had fallen from God & his own Hap-
pinefs. He needed Mercy from God. He mufl: perilh
forever, and the World fink in Ruins, if God did not fliew
him Mercy ; But though God is infinite in Mercy, his
Mercy is natural to him, and infinitely free, and difpofed
to fl.iew Mercy to miferable Creatures, yet he would not do
it 'till his Jufi:ice was perfe6lly fatisfied, and he could do it
with Righteoufnefs and Equity, and without any Stain or
Blemifli to his Juftice. He would abate nothing that
llri6l, impartial, and infinite Juftice required. Now herein
Chrifl came to bear Witnefs to the Reality of immutable
Juftice and Righteoufnefs in God. For he is an Evidence
that nothing could change, or alter thefe Attributes of the
divine Nature, that God is unchangeable Righteoufiiefs and
Juftice. Chrift has given the cleareft Atteftation^ that can
be given, to the inflexible Nature of divine Juftice. When
God faid, Jwake, 0 Sword, againjl the Man that is my Fellow:
When the Son of God was made a Viftim of divine Juf^
tice, it appeared that nothing could ever move God to be
unjuft, or pervert Judgment. He could do more than make
all Worlds a Sacrifice to the Rights and Claims of Juftice,
rather than fuffer them to be violated or fet afide. He
lliow'd, that Z?<? is a God of Truth, and mthout Iniquity, that juJS
and right is he, Deut. 32. 4.
3. Chriji came to bear Witnefs to the infinite Love and Mercy
of God.
God is infinite (in Mercy, and his Goodnefs and Love ar«
boundlefs as his EflTence. He is glorious in Mercy as well as
Holinefs. All the Angels and happy Creatures above are
E innumerable
26 CHRlSTs Witnefs to the Tritth. Serm. II.
innumerable and nnceafing WitneiTes of his Love ; all Sin-
ners that are renewed and faved are the Monuments of his
Mercy. He has Millions, and numberlefs Millions of Evi-
dences of his vaft and boundlefs Benignity in the World.
But of all the Evidences of it there are none like Chrift :
There can be no fuch Witnefs of the divine Love, as the
Philanthropy^ or Love of God to Man made manifeft in
Chrifl. This witnefles the Eternity, the Unlimitednefs,
and EndlelTnefs of that Love. Chrifl had never come
into the World, if God had not been v/illing to fave Sin-
Bers ; if he had not from all Eternity faved them, and re-
folved to ihew his Love, and manifeU: the Riches of his
Mercy to them. God had fuch a Love of Pity, and Com-
paflion to them, as to overcome all the Difficulties that
were in the Way of their Salvation, and to give the great-
eft Gift in Heaven or Earth, the greatefl Argument of hi5
Love that could ever be ihown. We find that when Sin-
ners come to have fome jufl Apprehenfions of the deadly
Malignity of Sin, and its curfed Oppofition to the Nature
and Image of God, its horrid Perverfenefs in defying the
Authority, Power, Holinefs and Juflice of God ; when they
come to fee what Creatures they are, how unlike to God,
how utterly unfit for Communion with him, and how infi-
nitely they have fwerved from his Will, and Law, what an
impure Nature, perverfe Temper and Difpofition they have,
it is exceeding hard to perfwade them that a righteous, juft,
pure and holy God can ever find in his Heart to love fuch
Creatures. They can't think it poffible that fuch a Being,
could ever defign Mercy for fuch as them ; fuch Monflers
of Sin, Ingratitude, Rebellion, and all that can be unholy
and pervdrfe. But Chrifl has boi'n uncontrolable Witnefs to
this Truth' : For if God could not have pitied them, and
had Mercy on them, he never could have confented that
his Son fhould die for them: If he had not loved them,,
he never would have fent his only Son into the World to
have taken the human Nature, and to fufFer, inflead of cur-
fed and lofl Creaturesj the feverefl Punifhment that Juflice
required. If God had not had as much Mercy as all the
Sinners in the World ^needed^ he would not have given his
only
&RM. II. CHRISTs Witnels to the Truth, 27
only and eternal Son as a Ranfom. This was a Gifc greater
than all Worlds. If he had given all the Angels in Hea-
ven, and all the Creatures that he had made, ic would not
have given fuch irrefragable Teftimony of his infinite Love
and Mercy, as the Gift of his only and eternal Son, to fave
fuch a World. Hence when our Saviour fpeaks of ic, he does
it with fuch an Emphails as is above and beyond Compa-
rifon, Joh. 3. 16. God fo loved the Worldy &c. He fo loved
it as is beyond all Parallel; fo that he exprefs'd the greatefl
Love he could exprefs towards it. For be gave his only be-
gotten Son : He had nothing greater to give ; nothing
lie could fo much exprefs his Love by. He could
have made numberlefs Worlds, and have given them ; but
all that he could have made could not be fo great and good
and dear to him as his only Son. Since God could give him
for the Salvation of Sinners, it proves his Mercy to be in-
finite, and boundlefs. No Manfeflation of Love or Mercy
can go beyond or be a Match for this. So the Apoftle ar-
gues, Rom, 8. 32. He that /pared not his own Son^ but deli-
vered hi7n up for us all, how fhall he not with him alfo freely givt^
us all Things ?
4. Chriji came to bear Wi tnefs to the Wifdom. and Povsef
of God. ^
Thefe divine Attributes do mofl glorioufly fhine forth by
Chrift's coming into the World, and our Redemption by him.
The Contrivance of this wonderful Scheme is beyond the
Wifdom of all Creatures. The eternal Son of God becomes
incarnate ; the fecond Adam^ and Man's Surety, fulfils the
Covenant of Works, which the firft Adam broke ; anfwer'd
the Penalty of the Law, and fatisfied for our Sin ; bore the
Curfe which we had deferved ; anfwered all the Demands
of Juflice and the Law for Sin ; fulfilled all the Righteouf-
nefs of the Law, and gave infinite Honour to it ; put an
Honour upon it above what the perfonal Obedience of Adam
would have done, or which would have been given by ^i^w's
Fulfilment of the Covenant of Works ; by him compleat
Salvation is purchafed, and provided for Sinners ; this was
a Myflery above all the Comprehenfion of Angels or Men,
In this appears to be an unfathomable Reach pf divine Wif-
E 2 dom.
28 CHRlSTs Witnefs to the Truth. Serm. IL
dom, in finding out a Way that feem'd to look fo contrary
to all the Probabilities of human Reafon. The Son of God
was made Man, in the Form of a Servant: Infinite Strength
appeared in the Weaknefs of Flefii and Blood : The Crea-
tor, and Lord, and Judge of the World, flood at the Bar of
Pontius Pilate, was fentenced to Death, fcourged, reviled,
fpit on, crucified as a Malefa6lor. This Scheme that was
befide all the Imagination and Thoughts ofMen,andfeem.ed
mofl oppofite to the Glory of God, and contrary to theDe-
fign of it, either in God's Honour, or Man's Salvation ; was
the Wifdom of God, and the Power of God. When An-
gels were non-plufs'd. Devils triumph'd, and Men laughed
at a crucified God, the Power and Wifdom of God appeared
infinite; and he fiio wed that it was infinitely eafy for him to
out-reach all thePower,Malice&Craft of Hell&Earth,when he
could accomplifii the vafteft Defigns ofhis eternal Counfels by
ways that looked to the World as if they were contrary to them,
God hath abounded towards us in all Wifdom and Prudence,
both in the Way of our Redemption and all the Parts of its
Applicatipn. i Cor. 1.23,24. But we preach Chrift crucified^
unto the^ Jews a Stumbling Block, and unto the Greeks Foolijh-
nefs ; but unto them which are called^ Chrifi the Power of God,
and the Wifdom of God.
5. Chrijt came to hear Witnefs to the Harmony and Agreement
of the divine Attributes, or the Si7nplicity%f the divine Nature,.
In Chrifi they are all united in the mofl glorious Manner ;
as the Pfalmifl fpeaks, Pfal. 85- 10, &c. Mercy and Truth
are ?net together, Right eoufnefs and Peace havekijfed each other.
'■ ^% Chrifi, a God of infinite, inflexible Juflice, gf fpotlefs,
and abfolute Purity and Plolinefs, fiiews infinite Mercy to
poor, lofi:, curfed Sinners. When Mercy fliines and tri-
umphs in infinite Grace and Glory ,• when Love (loops down
even to the Deeps of Hell to fetch Rebels to Heaven ;
fevere and awful Juflice and abfolute Holinefs fit on the
Throne of Glory, and triumph in infinite Ilonour ; Power,
and Sovereignty keep their Place and Rank, and appear in
all the Glor'y that becomes the tranfcendant Majefly of'
God : \YhQi\ Holinefs Juflice and Righteoufucfs^ are dif-
played
S£RM. II. CHRlSTs Witnefs to the Truth. 29
played in the greateft Glory, eventhen God appears to be
infiniteLove & Pity. The greateft Tendernefs, Compaffion
andMercy,reign eternally : Mercy takes its full Scope, & in-
finitely rejoices in its moil full and conipleat Exercife, in.
making the mod wretched felf-ruined and miferable Crea-
tures, the Favourites and Darlings of Heaven, the Obje6l:s
of the Complacency and tenderefh Love of the mod glori-
ous God, r.gaind .whom they had rebelled. And in all, the
divine Wifdom appears in the mofhCiiLin^^ Light, in fo con*
triving this aflonithing Work, as to difplay all the divine
Attributes in their brightefl Glory. Jullice and Hoiinefs
never appeared fo bright and clear as when Mercy was moil
fully ana boundleOy exercifed. Chrilt is the Witnefs, that
the divine Attributes never clalh, the Honour of one never
fufFersby the Glory of another; but all are harmonious : For
God is one ; there is a perfeft Simplicity in his Nature.
This greateft Work that ever was done, is the llrongeft
Proof that all his Works are fo done as to be honourable
to all his Perfe6lions, that he can never contradict or difiio-
nour any one of them. Every one of them is God, and
they all are God. God is Wifdom, God is Love, God is
Mercy, Juftice, &c ; and thefe Perfeftions are infinite and
abfolute in God, and they are God. He is one; and all the
Perfe6lions ofhis Nature are fo perfeclly united, that in the
A6Hng or Exercife of Juflice, 'tis a merciful God ; and in the
Exercife of Mercy 'tis a juft, and holy, and fovereign God
who a6ls. Thefe are fome of thofe Ways wherein Chrift
came to bear Witnefs to the infinite Perfections of God. ^
I pafs now to the next general Head.
4. Chri/l came to bear WHnefs to the Providence of God
The God who made the World never leftit without Wit-
nefs, that he governed it ; no, not v/ithout num.berlefs Wit-
neifes in all Ages, Times, and Places ; wherefore faith the
Apoftle, He left not hlmfef -Mhout Witnefs, Afts 14. 17.
But the cleareft Witnefs of this v/as given by Jefus Chrift.
His coming into the World was (as you may hear after-
w^ards) to fulfil all the Prophefies that had been given forth,,
and all the Promifes that had l>ecn made to Mankind,
and to all the Rules and Laws vvhich Gcd had given them.
in.
30 CHRIST s Witnefs to the Truth. Serm. II.
in all Times after the Fall And fo it was Witnefs of the
conftant Care he had all along taken of Mankind, and his
Government of them : That he did not at any Time leave
off his Care to over-rule all Events, to accomplifh the greac
Thing he had upon his Heart for Men, before the Founda-
tion of the World, and thas all his Works were fore-known
to him, A6ls 15. 18. As this was a Confirmation of the
Religion of Nature, and all that had ever been reveard,foic
■proved, that God had ever had his Eye on Man ; that Man-
kind had always been theSubje6ls of his Care. And as this
was with a View to theRecovery of Man from Sin to Holinefs,
and bringing him to Heaven, and eternal Salvation, it was
a Proof that his Care had been for this in all the Events that
had brought it on, and prepared Thing€ for this Manifefta-
tion of his Grace. And the Coming of Chrifh was fo ta-
ken Care of, that it might be known according to all the
Prediftions of him from the Beginning ; that he was the
the Seed of the Woman promifed to Jda?n ; the Shiloh fpo-
ken of by ^acob, the Prophet whom Mofes foretold ,* and
the great Meffiah who was foretold by all the Prophets:
So in preferving the Line of his Succeffion, in taking Care
that his Genealogy fliould be found ; in the Circumftances
of his Birth, over-ruling the Taxation orEnroiiment of the
Roman Empire, that Chrifl might be born at Bethlehein and
enrolled there. And in all the various Circumftances of his
Life and Death, and their exa6l Correfpondence to the Pro-
inife and Defignof God, Chrifl gave Witnefs that the Pro-
vidence of God conflantly governed all Things that feem'd
to have the mofl cafual Event ; that God brought about
his own Purpofe in Spite of all Endeavours of the World,
or Hell againft them : So all the Circumftances of our Saviour's
Trials, and relating to his Death, appear to have been un-
der a very particular and fpecial Diredlion and Govern-
ment of a wonderful, and myflerious Providence, which
over-rul'd all the Defigns of Men and Devils, againfl their
own Intentions and Purpofes, and made them exaftly an-
fwer the Scheme of Divine Wifdom, & accomplifli the Coun-
fels and Decrees of God ; and bring about what he hadre-
folved fhould be done. Wherefore our Lord tells P/7^f^ when
he
Serm. 11. CHRIST'S Witnefs to the Trutit. 31
he boafled of his Power againft him, Thou couldd have m
'Folder at ally except it were given thee from above ^ J oh. 19. 11.
As this great Event was the grand Obje6l that the Ciiurch
ahvays had its Eye upon, and would ahvays chiefly obferve
in all fucceedingTimesof the World, Chrirt: gave the ckarefl
Witnefs of the Providence of God,
5. Chrijl came to hear Witnefs to the DoBrine of the Trinity.
The Unity of the Godhead is difcovered by natural Light.
The invifible Things of hi?nfrom the Creation of the World are
clearly feen, being underftood by the Things that were niade^ even
his eter?ial Pozver^andGod-head^Rom. I. 20. But nothing of the
Trinity of Perfons in the Unity of the God-head is known
from thence : and the Intimations of it in the Old-Tefla-
ment are but dark and obfcure^ in Comparifon of zhefc Dif-
coveries which are made of it by Chriil. By his coming into
the World this glorious Doftrine, one of the great Fun^-
damentals of Chriftianity, is brought to open Light, and mofh
clearly manifefl:ed. Chrift, the eternal Son of God^ came into
the World from the eternal Father ; fent by him, yet he
came of his own Will : He received Comniand?nent of the Fa-
ther to by down his Life, and yet he had Power to lay it down,
and to take it again. He offered himfelf, and was raifed froJii
the Dead through the eternal Spirit ; by hiniGodf7iade the World;
yet all Things were made by him, and for him. And he thought
it no Robbery to be equal with God. He tell us. The Father^
the Word, and the Spirit are God, and yet thefe three are one. Job.
I. 1,2,3. Chrifl bears witnefs to this great Do6lrine in his
Word and Works. He wrought all his Works in the Name
of God, and by Commiffion from his Father, who therein
bare TeCtimony to him in all that he pretended to be, and
fet the great Seal of Heaven to the Truth of all he faid ; yet
he wrought them by himxfelf; his own Povv^er, and the God-
head which dwelt in him bodily. The Holy Spirit is
fent from the Father, and fent by Chrifl to renew and fan6tify
theEle6l, and yetitis faid Jam. i. 1'^. Of his own Will begat
he lis. The fame Works, the fame Knowledge,, the fame
Word is by Chrift attributed to all the Perfons of the Tri-
nity, and the fame Honour required for them all. And
Chriil ih^v^^ us, that in the Work of our Redemption they'
32 CHRISTs Witnefs to the Truth. Serm. IL
all co-operate, according to the Order of their Siibfiflence,
and an agreed OEconomy or Rule in their Operations ;
and yet thefe three are one, and the fame God. This is
abundantly witneffed in all the Operations of our Redemp-
tion ; in tlie Deckirations of Chritl himfelf and of the Holy
Spirit" in the Apoilles. In the Work of Redemption by
Chrift is the mod glorious Difplay of this Dodlrine. The
clearefl Revelation of the Truth and Reality of this incom-
prehenfible Myftery was made manifefl by Chrifl ; fo that
it has been the Opinion of fome great Men^ that the grand
Defign of God's making this World, and permitting the
Fall of Man, was to make fuch a glorious Difcovery of the
great Do6lrine of the Trinity, and the eternal Truth and
Reality of the Subllftence of the three divine Perfons in
the Unity of the Godhead.
6. Chriji came to bear Witnefs to the Truth of ancient FrO'^
phefy, and of bis being the King of the JeiJis.
There had been a great many Propi;ieries given out from
Time to Time in the feveral Ages of the Church concern-
ing him. It was foretold to Adam^ That the Seed of the
JVoman fhould briiife the Serpent's Head, Gen. 3, 15. And to
Abraham, That in bis Seed all the Nations of the Earth flmild
he blejfed, Gen. 22. 18. This Promife was confirmed to 7-
faac, and to Jacob. Mofes declared, that a Prophet pjould
the Lord God raife up to Ifrael like unto him ; to whom they
fhould hearken in all Things, Deut. 18. 15. It was promifed
to David that Meffiah fliould come from him, and that ac-
cording to the Flefh, God would raife up of his Seed, a
Prince, and a Saviour to Ifrael And the Prophet IfaiahdQ-
fcribes his Perfon, his Birth, the Circumflanccs of it, and
his Life and Death in very particular Manner, and with a
furprifmg Exa6lnefs. All the Prophets fpoke of him ; and
indeed the great Scope, End, and Defign of the Prophef les,
were to defcribe the Perfon, Offices, and Redemption of
Chrifl: ; and to direft the Faith, and Plope of God's People
in all Ages to him : To explain the Meaning of the Types
and Sacrifices under the Law, which were dark Shadows,
and Defcriptions of him. There are great Numbers of
fuch PalTages in the Old Teftament, which need not be
innumerated
Serm. ir. CHRIST'S Witnefs to the Truth. 33
inniimerated here. Now if Chrifl had not come, the Pro-
miles which God had made unto his People would have been
broken, the divine Truth and Veracity would have been in-
finitely difnonoured, and God would have made his People
hope in a Lie. But Chrifl: came to bearV/itnefs to the Truth
of them. He fliew'd himfelf the very Perfon they all fpake
of, and was himfelf the Performance and Accomplhhmenc
of them. His Coming gave full Proof of the Truth of all
thofe ancient Prophecies and Promifes, being the very Per-
fon they all defcribed. His Birth;, his Defcent, his Life, his
Death, his fpiritual Kingdom was fuch as they had all fore-
told, and God had promifed by them. This was a full Con-
firmation of their Truth, for it was the Fulfilment of the
Promife of God made unto the Fathers^ A6ls 13. 32, 33. And
when our bleiled Saviour convinces his Difciples of their
Mifliake concerning the MefTiah which they expefted, he
takes Occafion to fliewhow he had fulfilled all the Scriptures
which had fpoken concerning the MeJJtah, Luke 24. 25, 26. So
in the feveral Paflages of his Life, and Circumftances of his
Death, Notice is taken by the Evangelifl: of the Neceffity
of them in Order to the Fulfilling of the Scripture. In all this
he gave demonftrative Evidence, that he was the Perfon al-
ways fpoken of, and promifed under the Chara61:er of the
Mefliah, and the King of the Jews. So he did by all his
Miracles, and the wonderful Works v/hich he wrought,
witnefhng that good Confeffion he made before Pontius Pi-
late^ in my Text and Context.
7. He came to bear Witnefs to the Truth of divine Revelation,
By proving the Truth of all the ancient Prophecies, and
Predictions concerning the MeiTiah, Ciirifl proved that all
thofe Revelations were given by God ; and this alfo proved
that the Men who di6i:ated and wrote them, Vv^ere fent, and
appointed of God to make thofe Revelations to the World.
And this was a flrong Evidence, that what they fpake more
than this in the Name of God, was done by his Authority
and Direction ; for it is highly improbable (to fay the leafl
of it) that God fliould ever employ Men to make known
his Will to the World, who (hould be very pun6lual, and
exa6l in declaring it in fome Things, and in others when
F . they
34 CHRIST s Witnefs to the Truth. Serm, IL
they pretend to come in the fame Name, and by the fame
Authority, to vent Lies, Deceits, and Impoflures, and aim
to cheat and deceive Mankind : And that God fliould own,
and give undeniable Evidence to the Truth of what they
delivered in fome Things, and leave a Parcel of Fall-
hoods and Lies told by the fimeMen,under Pretence of the
fame Authority, fliil to pafs under the Name of divine
Truths uncapable of being difcovered, or dete6led. But
moreover, Chriil: own'd the Men as the Servants of the
MoH High God, and as fent and directed by his Spirit; Mo-
fes^ the Prophets, and the Pfalms are exprelly named by him,
andijallowed to be written by divine Dire6lion, and the
Things in them fpoken concerning him ; and he tells us,
thefe are the Writings of God, or Writings diftated and
infpired by the Holy Ghoft. He often appeals to his own
A<ftions and Chara61eras neceilary to the Fulfilment of thefe
Writings of the tloly Men of God, and this hecaufe the Scrip-
ture cannot be broken.
There are very many Paflages of them cited by Chrift
and his i^.poflles in the New-Teilament, as the Word of
God.— -Befides, in the New-Teftament, Chrift has made
known all the Mind and Will of God concerning Man ;
and declared that he came from God to give Light unto
the World ; and is the true Light that lliineth, and
came forth from God, to manifeft his Will to Mankind.
As he fulfilled all the ceremonial Law of the Jews
which then fell and ceafed of it felf, fo he has adopted
all the moral and fpiritual Part of their Religion, and of
natural Religion into his own Inilitution, and confirm'd it
by the Authority of God, and the Law-giver, and Saviour
of Men. His coming into the World was an inconteilible
Proof that the Revelation God had made to the ancient
Patriarchs, and to the Jews, was of God ,* and that their
Religion cam.e from Heaven. Fie fpakeof it always as fuch,
and ipake of thofe Perfons, whofe Piety and Intcreftin the
Favour of God the Scripture wicnelfe?, as eminent and holy
Men, and gone to FLeaven; and faid thatthofe who exped:
to go there, mufi: be Followers of them, who walked by
I'aiin, and pleafed God. He fnewed that his Religion, and
the
Serm. IL CHRISTs Witnefs to the Truth. 35
tlie ChrifHan Inflitution,was from God, by fuch AVorks, Mi-
racles, and Fullilmcnt of Prophecies, as gave ancontrolable
Witnefs to the Truth of all he faid and did. By his Life, his
Miracles, his Refurre6lion, he proved that he came from
God, and that all he taught and did and fuffered was by the
y\ppointmxnt and Will of God,- and therefore that his Gof-
pel as itfelf declares, is to be the flanding Rule of Man's
Faith and Obedience in all future Times to the End of the
World : That no Man Ihall add to it or take from it, without
being ciirfsd of God, and ha^'ing his Name blotted out of the
Book of Life, Rev. 22. 18^ 19. Herein he bear Witnefs to
alljthe Truths of re\^ealed Religion, all the revealed, and
poficive Inflitutions of God's Will, that were ever made to
the World.
8. He came to bear JVitnefs to the Truth of the Promife,
and Covenant of Grace which God made with Man.
When the fird Covenant was broke by the Falf and Sin
of Jdam, and Man could have no juft Hope of living by
that, and had nothing to expe6l from it but Death, and the
Curfe, it pleafed God of his infinite and meer Mercy to en-
ter into a Covenant of Grace with Man : Wherein Man is
to live not by his own Works, but by the Obedience and
Sufferings of Chrifl, i. e. By the Righteoufnefs of Chrifl,
by the mere Grace of God given and bellowed through him.
On this all the holy Men that had Hved from the Vail of
Jdam 'till the Coming of Chrifl, had depended ; They had
hoped in the Promifes God had given of a Saviour to come,- in
the Faith of thefe they had Hved and died : Now Chrifl's com-
ing into the World gave abundant Atteflation to the Truth
of the Covenant of Grace, and the Promifes of it. This
Covenant was made with Chrifl for his People : He is the
Head of it ; its Surety, and Undertaker for the Fulfilment
of it on the Part of Man ,- the flrongefl Security alfo for the
Fulfilment on the-Part of God. Jll the Promifes of God are
in him Tea, and in him Amen, 2 Cor. 1.2. Chrifl's cominginto
the World, his Death and Sufferings, were in Purfuance of
that Covenant, and the Performance of the Promifes of it.
Thefe were made in Chrifl, and are to be performed to him,
on the Account of his abfolute, and perfe6l Obedience, and
F 2 Satisfaction,
36 CHRIST s Witnefs to the Truth. Serm. II.
Satisfaclion and Righteoufnefs. By Chrift they are purcha-
fed^ paid for, and fecured to all that believe in him ; fo that
the Faichfulnefs of God iliands bound to perform them : As
God was true and faithful to his Promife to Man, to give
him a Saviour, and fend his Son into the World to redeem
him ; fo he v/ill aff.iredly be true to his own Son, in giving him
all he died for, and fatisfying his Soul with his Seed for his
Travail and Death. God the Father having given a Seed
to his Son in the Covenant of Redemption, and promifed
him on Condition of his making his Soul an Offering for Sin^
he Pooidd fee his Seed, and the Travail of his Soul, and be fatis-
fed, Ifa. 5. 3. 'Tis impoffible he fliould fail of performing
the Promifes of the Covenant of Grace to thofe for whom
Chrift died : For thefe are made to Chrift for them, and put
into his Hands to be fulfilled, and performed for, in, and by
them, i. e. by them, and in them, fo far as thofe Promifes
fecure the Graces of the Spirit of God and the fan6tifving
Influences and Work of it. Having made the Promifes of
the Covenant to Chrift the Head for all his fpiritual StQdy
God is become bound to him for the Performance, and his
Covenant never can be difanul'd, nor any Promife of it
fail. The Apoftle argues from hence the unfailing Certainty
of every Article of this Covenant, Gal. 3. 15, 16. — Tho^
it he a Man's Covenant, yet if it be confirmed, no Man difanul-
leth or -addeth thereto, Ncjo to Abraham and his Seed were the
Frornijes made. He faith not, and to Seeds, as of many, hut as
of one, and to thy Seedy which is Chrifl. The Word Seed is
in the fmgular Number, and points at a lingle Perfon, viz.
Chrift. T!:e Covenant is firm for ever, the Promifes being
made to Chrift, and in him to his fpiritual Seed.
God can ne^^er be unfaithful to his own Son. 'Tis im-
poil'ible he could ever have been induced to perfwade liim
to undertake or confent to his Undertaking to come into
the World, and fuffer and die on the Errand of Man's Re-
demption, with the Promife of the Covenant of Redemption,
with'all the Prornifes of the Covenant of Grace ma^^- over to
him,ard put into his Hands for all his fpiritual Seed, and then
deceive him. This vvTjuld be no better than to do all this to
deceive, and decoy him on Purpoie to make him a publick
Spc6lacle
Serm. II. CHRlSTs Witnefs to the Truth. 37
Spe6lacle of Infamy, Shame and Saifering, for the Pleafure
of fuch an Impofidon and Deceit. The very Suppofition
therefore of this is fuch an infinite Reproach to God, and
fo infinitely contrary to his Nature, as that it plainly appears
to be a Thing infinitely impoffible. None but a Devil could
be:guilty of it. Chrifh has a Right to claim the P'ulfilmenc
of all thePromifes of the nev/ Covenant for his People, both
from the Word and Oath of God, in both which it is iin-
poilible for him to Ucy Heb. 5. 18. To this the Heirs of
Promife flee as their fhrong Confolation. If God would ac-
cording to his Covenant and free Promife, give his Son to
die ; will he not with him alfo freely give us all the Reft
contained in the Covenant ? Since he perform'd the grea-
ter, he will certainly perform the Ms, Since he would ful-
fil his Promife made from no Confideration but his own free
and fovereign Grace, and meer Good-will, he can* t fail of
performing the Promifes which his Sow has purchafed, and
paid for, with his own Blood, and wliich are made to him
for that valuable Confideration. The Covenant is fealed,
and all its Promifes confirm'd ivith the Blood of the Son of
God ; and the Church, i. e. all true Believers, are purchafed
imth the Blood cf God,, Ad:s 20. 28. It is the moft impolli-
ble for God to lie or be unfaithful in this of any Thing, for
here all his glorious Attributes are bound in the ftrongefl:
Manner they can ,* By Covenant, by Oath^ by Purchafe,
by Promife, and Security in his own Name, and by his own
eternal Son, who has feal'd the Truth of all with his own
Blood. Chrifi: fiiew.s us that God mufl ceafe to have any
Truth, Holinefs or Honour, or any one Perfe6lion, be"^-
fore the Covenant of Grace, or the Promifes of it can fail
9. Chrifi came to hear Witncfs to the Terms of Salvation
offered in the Gofpel, and of the Sincerity of God in thefc'
Offh's, " ^
The Covenant of Grace was made in, with, and throuiih
Chrifi for the Ele6l. All the Ilappinefs of Man is come
through ^his Hands. Now he had an abfolute Right in the
new Covenant to impofe his own Laws,.and the Terms of
that Life he would give ? Pie has accordingly appointed^
and propounded the Termor Condition of Faith in ius Blood
" '-anU
38 CHRISTs Witnefs to the Truth. Serm. IL
and Merit, RighteoLifnefs and Obedience, Mark i6. i(5. Jnd
this Faith vjorketh by Lo%:e, produceth a gracious Sorro'xfor Sin,
pirifieth the Heart, and engages the Believer to live and walk
as ieeing him who is inviiible, in all holy and fmcere Obe-
dience to him. Chi'ifl has abundantly proved,, that God is
fmcere in the Offer of Life and Salvation to Men upon the
Terms of the Gofpel. If he had not, he would not have
given his own Son to have purchafed this Life for Men, and
lent him to propound thefe Terms of Salvation to lofh Sin-
ner?. If God had not been in great EarneR; he had never
been at fuch infinite Expence^ and done all the great Things
he has done by Chrift to prepare the Way for thefe Over-
tures of Salvation to Sinners, He has fhewn them, that
there ftands no Difficulty in the Way, on his Part ; that all
Things are ready, and nothing can be wanting, but their
i\cceptance of the Terms on v/hich God offers by his Son
to be reconciled to them. If the great God could be fo
much in Earnefh as to fee his Son made a Sacrifice to his
Juftice, to purchafe Salvation for Sinners, and to give him
for that End ; to fend him from Heaven on the Embaffage
of Peace and Reconciliation, on the Terms he has propound-
ed in the Gofpel, he can't but be fmcere in the Offers of Life
and Mercy to them..-
lo. Chrifl came to bear JVitnefs of the Excellency of Ho-
linefs, and the Necejfftty of it, in Order to the Happinefs of
Man.
All he faid and did in the World was of a Piece ; there
was nothing but Holinefs ,* the moll fervent Love of God,
and of his Will and Law, that appeared in, and governed
his Life. In all his AiSlions and Sufferings he had the fame
"*reat Defign,-'and it was bis Meat, and Drink to do his Fa-
ther's fVill, and to finifJj his Work, John 4. 34. He always
poflefs'd his Soul with ffich a divine Calmnefs, as no Paffion
could difturb, no worldly Joy, or Sorrow could interrupt.
He lived in an entire and perfe6l Submiffion to God, and
Satisfaftion in his Will. His Obedience fliewed the l>^e.cQ^-
fity and Fitnefs of our Obedience both as a Debt and as the
Means of our Happinefs. And he came to redeem us from
Hell, only by redeeming us from Sin, and refforing us to
the
Serm. II. CHRISTs Witnefs to the Truth. 39
the Image of God ; and making us according to our Mea-
fure and Capacity, wife, holy, true, good, juft, and merciful
as God is. And thefe divine Vertues being wrought in us
through a Faith and Love which alTimilates us to God, are
the Way in which we are to be made happy ; and without
which we never can be happy. If we be unholy we have
Hell within us, and no outward Benefit can make us happy ;
therefore 'tis faid, Chrijl came to fave his People from their
Sins ; and had his Name Jefus from the Nature and DeGgn
of his Work. Matth. i. 21. So the Apoflle Paul Eph.
5. 25, 26. Chrijl aJfo loved the Church and gave hi mf elf for ity
■that he might fandtify and cleanfe it. Now this appears a
conftant and eternal Truth, If we be not delivered from
Sin, 'tis impoffible we (liould be happy : If this Heaven of
Holinefs be not in us, no Heaven without us can make us
bleiT.d.
1 1 . Chrijl came to bear JFitnefs of the Worth of Souls, and
the JVorthleJJiiefs of all Things in this World.
He that was the King of Heaven and Earth, the Lord of
Angels, the Creator and Governour of the L^niverfe ; who
while he was here in the Flefh, had good Right to command
all Creatures in Heaven and Earth, and to ufe them all as he
pleafed ; yet while he dwelt here in Flefli, wasfj regardlefs
of all the Conveniences, Honours, Riches, and Pleafures of
this World, that he had no Place today his Head. He cared
nothing for all the Pomp and Eafe and Pleafures of this Life ;
yer he knew how to efhimate all Things better than any
Perfon that ever dwelt in this World. He has taught us to
fet fuch an Eflimate on them as he did. But then he cam^e
to fave immortal Souls ; for this he lived, he taught,, he la-
boured without ceafmg, he fpent his Life in unwearied and
indefatigable Diligence. For this he endured all the Shame,
the Scorn, the Reproaches of this World, and for this he
bled and died. He knew that Souls were to live forever,,
and to enjoy the Image and Love of God eternajjy, or elfe
to die a living and immortal Death, under his everlafling
and infupportableCurfe and Wrath. Aud he has taught us
to make fuch an^ Eftimate of them. Mark 8. 36, 37. Rr
ivhat/Jjall it profit a Man if he f.:-all gain the ^:kokWui-ld and
40 CHRISTs Witnefs to the Truth. Serm. IT,
lofe his oiDJi Soiil, or ivhat floall a Man give w Exchange for
his Soul ? Since the Son of God thought Souls worth his
Pains, his Labours, Reproaches, Sufferings, Death, and Blood,
'tis certainly a llifficient Witnefs they are of ineflimable
Worth; and that all Things in this World are nothing, of no
Value' or Account in Comparifon of a Soul : While thefe
Things duglit to be treated as in themfelves nothing, of no
confiderable Confequence or Concern ; the Concerns of the
Soul are to be regarded as Matters of infinite and eternal
Importance.
12. laflly. Chnft came to hear JVitnefs of the Reality, and
GreatJiefs of the Rewards of the other PForld^ and of the Refitr-
retUon thereunto.
His coming fnews us that the Punifhment of Sin, and the
Pains of divine Wrath for it, were certain necellary Fruits
of Sin. Sin muft needs make the Sinner miferable. It na-
turally and n'ecefTarily deftroy'd the Soul, fmce itmufh be re-
covered from Sin, & reftored to Holinefs by the Son of God
in Order to its Happinefs. Again, God had certainly deter-
mined on the Punilliment of Sin, and to exa6l the full De-
mands of the Law, feeing he would not fave one of the
fallen Race o^ Adam without the Satisfaction of his Son, and
the Sacrifice of his Body and Blood to anfwer the Challen-
ges of Juftice, and the Law: fo that all thofe who are, not
juflified by his Righteoufnefs, and fanilified by his Spirit
mufi: periih eternally and without Remedy. If God would
not hear the Cries of his own Son, that the bitter Cup might
pafs from him if poffible, it will certainly be impoflible for
any one of Adams Race to efcape it, unlefs by the Satisfac-
tion and Righteoufnefs of Jefus Chrift. If the obtaining this
Deliverance" had not been a great and mighty Thing, the
Son of God w6\ild not have come into the World, and un-
dergone the amazing Sufferings and Wrath which he bore
for this End. This alfo witneffeth that the Joys of Heaven
are inconceivably great, beyond all that hath entred into
the Heart of Man to conceive. Chrift need not have done
fo much to purchafe them, to prepare his People for them,
and bring them to them, if they had not been beyond all
that was ever known by Men inconceivable, and eternal.
But
Serm. IL CHRISTs Witnefs to the Truth. 41
But when the Son of God, who came from Heaven, and knew
the Glories and Felicities of that blefTed State, thought it
worth his while to fufFer and die to raife up poor finful loft
Souls from Hell, and bring them to Heaven, he gave the
clearell Witnefs of the Certainty, and Greatnefs of thefe
future Recompences. And the fame he has abundantly de-
clared in his Word.
As he was himfelf the firft Fruits of the Refurre6lion of
the Body, and rofe as the Head of all his Redeemed, he
gave undoubted Witnefs of the Certainty of that Doctrine,
and was the Example of the Almighty Power of God, and
Ihew'd us that his Members muft all rife after him, no more
to fee Corruption. John 11. 25, 2(5. ^efus /aid unto heVy I
am the Refurre6tion and the Life : Be that believeth in me,
though he were dead, yet fhall he live ; and whofoever livetk
and believeth in me, fiall never die. Hence the Apoftle fays^
Phih 3. 20, 21. ^e look for the Saviour, the Lord JefusChrifiz
Who fhall change our vile Body, that it may be fafhioned lik^
unto his glorious Body. Col. 3. 4. PThen Chrift, who is out
Life, fhall appear, then fhall ye alfo appear with him in Glory.
In I Cor. 15. the Apoftle Ihews us largely, how Chrift'sRe-
furre6lion is a Proof and Security of the Refurre6lion of the
Saints. But now is Chrift rifen from the Dead, and become ths
firft Fruits of them that ftept.— By this Man came the Refur-
region of the Dead.'-Chrift the firft; Fruits^ afterwards tbey
that arc Chrift' s at his Coming*
G SERMON
42. CHRISTs Witnefs to the Truth. Serm. III.
\iiff' V543 "^^C^ \5<!? *k34^ 'VC^ S^^'V 5«C^ \r-^ V^ VMD 5S^
SERMON III.
^g^^N difcourfing on the fecond Doctrine, viz. Clmfi
^ I ?^ c<2/;2^ into the World to bear IVhnefs to the Truthy I
7W^^^ propofed to confider, i. What are thofe Truths
■ *^^ i^hich he came to hear Witnefs to. And 2. To con-
jQder, How he bears Witnefs to them.
I have briefly gone through the firfl of thefe, and pointed
out fome of the great Truths which Chriil came to bear
"Witnefs to.
I proceed now in' the fecond Place, to fliew, Hoii^ Chrifi
lore Witnefs to thefe Truths.
In confidering what Truths Chrift came to bear Witnefs
to, 1 have in great Meafure prevented myfelf on this fecond
Head. For it was not eafy to fliew that Chrifl: did bear
Witnefs ta. thefe' Truths, without faying how he did this*
But that you may have a more diflindb View of it, it may
notwithftanding be needful to mention the Ways, in which
Chrifl has born, and does bear Witnefs to the Truth. And
there are three Ways wherein ChrifL does this.
I. By exemplifying the Truth,
'Chrifl fays of himfelf, / am the Truths John 14* 5.
He is infinite eternal Truth, as he is God. He is the fecond
Perfon in the holy Trinity, was true and real God, and pro-
deeded and came forth from God, and went to him. The
Spirit refted upon him, is fent by him, and fent from God.
So he fhewed forth the eternal Truth of the Subfiflence of
the Trinity of Perfons in the Unity of God.— He is Truth,;
as he is the very Subf!:ance of all the Shadows and Types
of the Old Teflament, jindall the ancient Difcoveries v/hich
God
Serm. III. CHRISTs Witnefs to the Truth. 43
God made to the World. He is the Truth, as he is the
Ferfon fpoken of, defcribed and aimed at, in all theProphe-
cies of the Meiliah in the Old Teilamenr. All the Types,
Sacrifices and Ceremonies of the Law were Shadows of him,
for they were ail delign'd to prefigure, hold forth, and de-
fcribe him in his Peribn, OiBceS;, Life, Death, and the Glo-
ries of his Redemption. Chrill came to fulfil all thefe
Types, and to accompliili all that was ligm-ed, by the Sha-
•dows and ileprefentations made of him, and fo he is the
Body, as the Apodle calls him. Col. 2. 17. He. is the Body
■of all thefe Things, i. e. The Subftance, the Truth, and
Reality of them, in whom they all centred, and at whom
they pointed.— He may be faid to have exemplified the
•Truth of the firfi: Covenant, by fulfilling of it, and yielding
perfe6l Obedience to it ,• and of the l^hreatning, by bear-
• ing of it, and of the Curfe of the Law, by midergoing that
Curfe himfelf. He has proved the Truth of God's infinite
Hatred of Sin, and his inflexible Wrath againft it, of the
fevere and inviolable Rights of Juftice, by bearing the in-
finite Wrath of God, fufFering to the full Satisfadlion of di-
vine Juftice, and anfwering the Claims of the holy Law^ of
God.— So he manifefled the Providence of God by being
himfelf, in his Perfon, and in Refpe61: to what he did for
Man, the greateft Inflance of divine Care that ever was iii
the World, and that Subjeft in whom the Reft of the Acls
of divine Providence towards the Church centered and ter-
minated.—He exemplified the Law of God, and the Holi-
nefs of it in his Life, which was all holy, juft, and good, a
perfe6l Pattern and Example of that Truth, and of living
•to God wherein our Duty, and our Happinefs lie. He was
a perfe6l Pattern, and Exam.pie of all Virtue, in doing and
fuffering the Will of God. And he was himfelf the Expi-
ation of our Sins, and the Satisfa6lion which was given to
the Juftice and Law of God. So he was the Truth, and
bear Witnefs to the Truth. He was himfelf the Fulfilment
of the Promifes and Prophecies of the Old Tcflament, re-
fpefting the Meffiah. His Coming, Perfon, and Sufferings,
and what he did thereby, were the a6lual Performance of
them. He was a perfedl Example of Self-Denial, Mortifi-
G z cation
44 CHRISTs Witnefs to the Truth. Serm. IIL
cation to the World, and of an heavenly Life ; and as he
rofe from the Dead, and went to Heaven, he was an Exam-
ple, an Inflance, and the firft Fruits of the Refurre6]:ion, and
Evidence of the ImmortaUty and Bleflednefs of all his, that
follow him.
2, Chrift bears Witnefs to the Truths by revealing it.
Not to fpeak here of the ancient Revelations made by
the Spirit fent from him (who really was the Author of alt
divine Revelation in all Ages, as the Apoflle fliews, iPet.i.
lo, II.) Not to mention his Appearances to the ancient
Patriarchs and good Men in the Times of the Old Tefta-
ment, or before : He has in the Gofpel revealed all the
Truth and Will of God for our Salvation. He has revealed
the Delign of his coming into the World, to die for Sin :
and that he is the Saviour, the great Prophet, Prieft, and
King, who was expedled under the Name of the Meffiah ;
That he was the Son of God, and the Son of Man. That by one
offering of hiinfelf he hath perfeBedfor ever them that are fane-
tified. He has made the Terms of Salvation to be Faith in
himfelf , Repentance and Holinefs flowing therefrom. He
has given Laws to his Church, all the Rules of holy Living
necefTary for them. He has revealed all that of the Na-
ture and Perfe6lion of God, which is necefTary to be known
by them in Order to their Happinefs. He has revealed the
Do6lrine of a future State, and brought Light and Immor-
tality to Light in the Gofpel; he has plainly declared, that
he who believeth on the Son of God, /hall have eternal Life, and
he that believeth not fhall be damnedy and the Wrath of God a-
hideth on him. That there will be a Refurre6tion of the
Jufl, and of the Unjufl, the one to eternal Life, and the
other to eternal Damnation. He has adopted all the Rules
and Duties of natural Rehgion into the Syflrem of the Chri-
ilian Inftitution, and made them Parts, and Branches of the
imiverfal Righteoufnefs which the Gofpel requires : Lie has
adopted all the moral Law, and its Appendages, fo far as
they are of a moral Nature, which were given to the Jews
and declared them to be of God, and obligatory on all
Chriflians. He has therefore reveal'd all Truth to the World,
and manifefled the Mind of God, his Nature andPerfeQions,
iu
Serm. II. CHRISTs Witnefs to the Truth. 45
in all Things wherein they are neceflary to be known by
Men, to make them holy, and eternally happy.
3. Chnjl bears Witnefs to the Truth by confirming it.
A Witnefs is to confirm the Truth, or clear and confirm
that which is otherwife doubtful, and uncertain to Men.
Truth is the fame Thing eternally and unchangeably, whe-
ther Men fee the Evidence of it^ and believe it to be
Truth or no. Oftentimes Men don't yield to the Truth,
they don't fee the Evidence of it, and fo fufpend their Be-
lief, or rejeft it. Now Chrifl came to bear Witnefs to the
Truth, by confirming and proving it to cheUnderflandings
and Confciences of Men, and fetting fuch Evidences, of it
before them,that they might not be able to gainfay or refift
it. This he did, and does two Ways, viz. by Miracles, and
by his Spirit.
I. By Miracles,
By his Miracles he bore Witnefs to the Truth of Reli-
gion, the Truth of the divine Revelation which he made,
the Truth of God's Perfe6lions and Providence, and the
Truth of his Promife and Covenant : That all Men through
him might believe. A Miracle is fuch a Work of God as is
evidently the EfFe6l of divine Power, and either fuperfedes,
and outdoes all the known Laws of Nature, goes be-
yond them, or fets them afide, and a61s contrary to them :
whereby it is evident that the Author of Nature does the
Work which is done, none elfe being able to acl beyond
the Powers of Nature, or to controul and fet them afide.
Now Chrifl wrought many great and mighty Works, which
are plainly beyond all the known Powers of Nature ; and
were often contrary to the known Laws of it. As the
feeding four or five Thoufand People with a few Barley -
Loaves and a Couple of little Fillies, Mat. 14. 15, 16, 25.
Another Time with feven Loaves, and a ^o^w little Fiilies^
Matth. 15. 22, 30, &c. The Healing all Sorts of Difeafes^
by the Touch of his Hand, or the fpeaking a Word. Pie
gave Sight to the Blind, yea to them that had been born
blind, which they own'd v/as a Thing that had not htcn
done from the Foundation of the World, John 9. 32. £? 10.
21. Andthishis moll incurable Enemies could no Ways gpt
over
4.6 CHRISTs Witnefs to the Truth. Seuk. III.
over, but by refolving not to believe it, inSpite of the beffc
Evidence, or by a6ling againil their Confciences. He raif-
ed the Dead, which was Hill a greater Thing than this, and
evidently outdid all the Powers of Nature : and he feal'd all
at lad by his own Refurredlion from the Dead through the
eternal Spirit, by* which he offered himielf unto God. By
all thefe he bore" uncontrolable Witnefs that God was with
him, as the poor Man agreed, ^ohn 9. 33. Thefe Proofs
that God Vv'as with him, were a fetting to the Seal of Omni-
potence, that God approved of him in the Charafter, which
he alHimed, of being the Meffiah, the King of the Jews, the
Saviour of Men ; and that he came to give his Life a Ran-
fom for Sinners; and that all the Do6lrine which the Gof-
pel reveals concerning him, is true, and came from God. --
Tor if his MilTion, and Claim to his Authority was not from
God, then by his Miracles God himfelf had put Men under a
moral NeceiTity of believing a Lie, and to put infiniteDiflion-
our upon himfelf: which, 'tis eafyto feeis im.pofTibleforhim
to do.^ By Chrifl's Miracles he inconteflably proved, that he
was the MelTiah, and this confirm'd the Truth of all the
ancient Prophecies concerning the MeiTiah, and of all the
Pvevelation which God had made before : And it alfo con-
firm'd the Doftrine which he taught concerning his Suffer-
ings and Death, and the End of his Satisfa6lion and Obedi-
ence, and therefore confirmed the Truth of all his Revela-
tion concerning the Terms of our Salvation, and the great
Doclrine'on which it all depends. This confirms the Ne-
cefiity of our Submiifion to the Authority of Chrifl and his
Laws in theGofpel, in Order to our Salvation; for they have
the cleared Sandlions of the divine Authority upon them,
and as great Evidence as can outwardly be given to us. So
all the revealed Doftrines peculiar to the New Teftament,
are confirm'd and eflablifli'd to be the Revelation and Will
of God- As the ApoHle obferves, the Refurreclion, and
the laft Judgment are proved by the Refurreftion of Chrifl,
J^s 17. 31. This confirm'd his Power to give his Apof-
tles their Commiffion, and the divine Authority of all they
did and taught in Purfuance of it ; as alfo the Miracles
which they wro'tiu theName of Chrifl:, and asthey^declared
by
Serm. III. " CHRISTs Witnefs to the Truth. 47
by his Authority proved and confirmed the fame Thing.
Thefe are Confirmations and Atteftations by the Seal of
Heaven, to the Truth, and Reality of the great Office, and
Power of Chrifl the only Mediator and Almighty Saviour,
and of all the Revelations and Doctrine he has made known
in his Word ; the Seal of Omnipotence put to the Cove-
nant of Grace in Chrifl;, that Men might believe on his
Name, and put their Trufl in him. John 5. 36, 37. But
I have greater PVitnefs than that of John : For the Works
ivhich the Father hath given me to finijh^ the fame Works that I
do, bear Witnefs of me, that the Father hath fent me. And
Chapt. 10. 25. The Works that I do in my Father's NarnCy
they bear (^-^itnefs of me. Chapt. 15. 24. If I had not done
among them the Works vihich none other Man did, they had not
had Sin.
2. Chrifl confirms the Truth by his Spirit.
In all God has been doing towards the World byChrifl, he
has been dealing with guilty, flnful, lofl, felf-ruined Crea-
tures, bhnded, and deceived by Sin; thence filled with Pre-
judices againft, and JealouHes concerning God, having their
Underftanding darkned, and blinded, and therefore alienated fro?n
the Life of God. To recover and fave fuch Creatures, 'tis
after all neceifary, that the Ploly Spirit fliould be fent from
God to bear "Witnefs in the Name of Chrifl, to the Truth
of the Gofpel, and make Application of the great Do6lrines
in it to the Underfbanding and Confcience of fmful, blinded
Men. For this End, before Chrifl: went to Heaven, hepro-
mifed to fend the Spirit from the Father, and tells his Dif-
ciples, that it was expedient that he fliould go to the Fa-
ther, that the Spirit might come not only to reveal further
Difcoveries of his Will to his Apoftles, and by them to the
World, but to be a Witnefs in the Hearts and Confciences
xDf Men, of the divine Truth of thofe which are revealed
in the Word of the Gofpel. For tho* the Word of Chrift,
and the great Truths of Religion have been fufficiently at-
tefted by Miracles, and Proofs of an outward Nature ; yet
fuch is the natural Bhndnefs of Men's Minds, and the Op-
pofition of their Hearts to the Truths of the Gofpel, their
Enmity and Prejudices againft God, and their guilty Fears,
and
48 CHRISTs Witnefs to the Truth. Serm. IIL
and Dread of him, that they are afraid to receive the Evi-
dence, and unwilling to yield to the Truth of the Gofpel,
until there is an inward Witnefs given to the Confcience,
overpowering the inward Fears and Scruples of their Hearts,
and their natural Prejudices, and Unwillingnefs to fubmit to
them. Wherefore Chrifh promifed his Spirit to be fent by
him from the Father to bring all Truth to Remembrance^ and
to tejlify of him, John 14. 26. The Office and Work of the
Spirit is to give Witnefs for Chrift, to ihew the Reality and
Certainty of divine Truths, and the Excellency and Glory
of Chrift, and the Things of Chrift ; according to that Pro-
mife of our Saviour, John 16. 14, 15, He fJjall glorify me:
for he fiall receive of mine, and floall [hew it unto you. All
Things that the Father hath, are mine : Therefore faid I, that he
fhall take of mine, and fhall fJoew it unto you. This Witnefs
of the Spirit is not of any Thing new, which Chrift hath
not reveal'd : but is a Teftimony given to the Soul, of the
Truth and Excellency of thofe Things which Chrift has re-
veal'd in his Word. Wherefore, the Spirit is to convince
the World of Sin, of Right eoufnefs, and of Judgment y John
16. 8. This is by the Inftrumentality and Truth of the
Word. The Things which the Spirit teacheth,are all Things
which Chrift has reveal'd. And this Teaching is the anoin-
ting, which the Apoftle fpeaks of, ijohn 2. 27. This Work
and Office of the Spirit is therefore faid to be a bearing
Witnefs to the Truth, 1 John 5. 6. The Truth of Chrift is
confirmed to the Soul by the Witnefs of the Spirit, as a Tef-
timony given to Men's Hearts and Confciences, which they
cannot withftand; irrefragably witnefling in their Minds the
divine Truth and Excellency of the Gofpel, fo as to over-
power and bear down their Prejudices, overcome their Fears
and break through the thick Darknefs which blinds the na-
tural Mind. So Chrift bears Witnefs to the Truth, by con-
firming that Truth which is in him, and w^hich he has re-
vealed, by the Teftimony of his Spirit making the Soul dif-
cern the Evidence and Certainty of the Revelation of his
Word, and the divine Excellencies in it ; fo as to overcome
their Fears and Scruples, to conquer their Prejudices, and
make them willing, upon the Warrant of Chrift and a divine
Security,
SER^r.in. CHRISTs JVitnefs to r/;^ Truth. 49
Security, to venture their All upon it for Eternity ; feeing
its undoubted Certainty and divine Authority. They yield
the free Confent of their Hearts to its Obedience.
Use I. From this Doctrine we learn much of the Glory of thff
fFork of Chrift, and that Errand on which he came into this World.
He came to bear Witnefs to the Truth. And this was
the mofh glorious Bufinefs and Errand ; an EmbalTage and
Employment worthy of the Son of God ! Worthy of that
God who is infinite, uncreated, unchangeable, eternal Truth!
It was worthy^ of Chrifh to teftify the necelTary, abfolute,
efTential Perfections of God5the Origin, and uncreated Sourfe
of all Truth. The Glory of this Bafinefs, and Errand of
' Chrift will be illufLrated if we confider two Things.
I. The excellent Nature of thofe Truths which Chrifi came
efpecially to reveaL
Thefe were, as you have heard, the glorious Attributes
and Perfeftions of 'God ; the Trinity of Perfons in his
Subfiflence ; the Pvevelation of his Nature and V/ill to the
World ; all his Prophecies and Prediftions ; and his eter-
nal Counfel and Purpofe about the Recovery and Salvation
of Man :_ The ftricl inexorable Juflice of God ; the Na-
ture of Sin ,• his Refolution to puniili Sin according to its
juft Defert : A future State of eternal Rewards and Pun-
iiliments ; the Refurreftion of the Body, the infinite Great-
nefs of eternal Things, and the Worth cf the Souls of Men.
Now thefe are Truths of infinite, endleis, and everlafling
Concern. The great Things of God. The hi.fjheft, the moS
important Thmgs that the ever-blefTed and' glorious God
can ever be concerned in, or teflify to. Some of thefe are
the Truths which all Angels, and the moll glorious Crea-
tures in Pleaven are infinitely concerned in, and which de-
ferve the Attention cf all Heaven and Earth. And they
are all of them Truths which all Men are unfiDeakably con-
cerned in. Truth is the mofl excellent ObjedKand deferves
the clofcfl Attention of all reafonable Bein^^s. 'Tis the
Objea of the eternal Complacency and SatisfIi(?cion of God
himfelf. Therefore the Son of Godcould not come on a grea-
ter and better Bufinefs than this glorious Errand. Moreover,
from thefeTniths wliichChrill: came efpecially to bear Witne s
H ^ to.
50 " CHRISTs Witnefs to f/;^ Truth. Serm. III.
to, fpring all other Truth, and all depend on, and ire foun*
ded in them. All that is true in Nature and Providence, all
the Relations of Things in the Univerfe one to another,
and all the eternal Habitudes and Pvelations of Things,
are from the Nature, Perfe6lions, and Will of God, who
is eflential and infinite Truih. So that really Chrifl came
to bear Witnefs to all Truth, as all flows from God, and
depends on him.
2. Cofifidering the glorious Ends of Chrljl's coming into the
World to bear J^Fitnefs to the Truth.
Chrift came to bear Witnefs to the Truth when he came
to fave Sinners. Yea and his bearing Witnefs to it was,
that he might fave Sinners from Hell and Wrath : That he
might recover Man to his primitive Perfe6lion, and that
Glory of Truth which he had loft : That he might reco-
ver him to a Likenefs to God, and Participation of the Di-
vine Nature : That God might be manifefted in the World,
and that Glory of his which was obfcured and loft out of
this World, might be recovered ; and all the Attributes and
Law of God honoured and exalted in the moft glorious Dif-
play of the inviolable Truth and Purity of them : That
the ftrongeft Teftimony might be given to the Holinefs of
God's Law, and his inviolable Adherance to it ,* and the
highefti lonoiir done it that could be put upon it : That there
might appear the moft perfe6l Harmony in all the divine
Attributes and Operations ; and an Harmony recovered be-
tween God, and his fallen Creatures : That God might be
eternally glorified in the Salvation of fome of the moftmi-
ferable Part of the Creation, in their being made like him in
the Pofi^effion of Truth, the proper Goodnefs and Perfec-
tion of their Nature, and Participation of the Nature of
God. This WVk, and this Salvation was a Work greater
than all the Creation could have accomplillied. So glo-
rious that it had been infinitely worthy of the Labours and
Employment of all the holy and blefled Angels, and of all
the Creation : But an Honour that was due only to the
Son of God, and which no other could ever have accom-
plillied. Let the Heavens wonder, and the Earth be a-
ftoniilied, at the myfterious Wifdom, and boundlefs Grace
of
Serm. III. CHRIST s Witiiefs to the Truth. 51
of an holy God, a God of infinite Truth : And ac the
glorious Honour, Power, and Wifdom ; the Grace and Love
of the eternal Son of God and Saviour of Sinners ! We
might well conclude that when the Son of God came down
from Heaven, he would come upon a Bufmefs worthy of
himfelf, and fuch truly was this glorious Errand on which
he did come, that he might bear Witnefs to the Truth.
Use 2. Learn hence what 'wonderful Satisfaction it mil give
to Angels and Saints, that Mens Salvation was not only confif-
tent with, but made Way for the moji glorious Manifeftation of
the Truth that was ever made.
When Man had fmn'd againfl his Maker, broke his Law,
and tranfgrefs'd the Covenant of Works, it feem'd hardeft
to conceive how a righteous, and holy God, who was infi-
nitely jealous for the Honour of his Truth and Holinefs,
(hould find out a Way to fave him. There feem'd not that
Difficulty to conceive that Mercy, infinite, boundlefs Mercy,
would be inclined to exercife itfelf towards fuch a miferable
Obje6l ,* but how Truth and Holinefs fliould be honoured,
or even fecured and preferved from Infult and Abufe, from
Contempts and Reproach in this Salvation, was a Myflery
too deep for Angels to fathom. For the Word had palled
the Mouth of the glorious God, In the Day that thou eatefi
thereof thou [halt furely die. And, Ciirfed is every one that
contintieth not in all Things that are written in the Book of the
Law to do them.
Now ; how couldGod let the Sinner efcape, and yet be true
to his Law and Covevant, true to his Juflice and Holinefs ?
But behold in Jefus Chrift, thefe glorious Attributes not
only preferved without Stain or Blemifii, but infinitely
honoured and glorified ! The Redeemer of Man, the eter-
nal Son of God, came into the World that he might bear
Witnefs to the Truth ,* that he might vindicate the Honour
of the Covenant of Works, by a perfect Obedience to the
Law of it, and by giving full and perfe6l Satisfaction for
the TranfgrefiTion of it by Jdam; that God might not only
lofe nothing of his Glory, but receive greater Honour to
his Law than if Jd/i?n had kept it ; greater Honour to his
Juflice, than if the Sinner had been eternally loft, and fuf-
H 2 fered
52 CHRlSTs Witnefs to the Truth. Serm. III.
fered the Fains of Hell ; that the perfedi: Harmony of all.
the divine Attributes might appear, and the Simplicity of
the d.vine Nature Ihine more bright and glorious by and
through the Salvation of Man, who had done what he could
to reproach and abufe them all/ From the Sin and Fall of
Man, God was pleafed to take Occafion for the more glori-
ous Difcovery of himfelf, of his Will, of his Subfiflence in
the wonderful Myflery of the three Ferfons in the Godhead:
To take Occafion for the mod glorious Difcovery of him-
felf in Prophefies and Predi6lions, and the Truth of them;
of the Greatnefs and Glory of eternal Things, of the
Worth of Souls, of a future State, and the Rewards of ano-
ther World, than ever had been m.ade, not only to Adam^
but to all Mankind before the Coming of Chriil : And ail
the great Things, the infinite Truths of God, fnined more
in Chriil, and received greater Luftre and Glory by the
Witnefs which he gave to them, than by ail the preceeding
Revelations of them. So that the Truth of God is not
not only faved from Difhonour, and has its Share in the
1 riumphs of his other Attributes, but ihines forever exalted
and glorified with fingular and fpecial Advantage in this
great Work of Man's Salvation ; the eternal Tritmiph of
Angels, and Matter for the everlafi:ing Praife and Admira-
tion of all the precious Souls redeemed, and brought to Glory
by Chrift.
3. Let lis hence learn our infinite Obligations to Chrift on this.
Account of his bearing ^Vitnefs to the Truth,
Truth is a Thing wherein the Happinefs of Man lies.
'Tis that which is the Food and Nourifliment, the Pleafure
and Delight of Souls, fweeter to the Soul than Honey to
the Tafie. Men mufi: be under infinite and eternal Obli-
gations to Chriil, that he who is the King of Trnth came
into the World to bear Witnefs to it, to make it manifeil,
and give the moil powerful and convincing Teitimony to it
that was ever given in this World. Thefe Obligations will
be illuftrated if we confider,
I. The Nature of Man's Mifery,
This lay in the Biindnefs and Ignorance of his Mind :
In his Separation from Truth ; and thereby in his Separation
from
Serm. III. CHRISl's Witnefs to the Truth. 53
from God, the infinite and eternal Source and Fountain and
/\uthor of it : And in the Poilefiion of Falfnood inilcad of
Truth; in the J3eceits of liis own Hearty and the Delufions
of the Devil, the Father of Lies. For Sin is one infinite
and eternal Falfhood ; a Denial of God's Goodnefs^ Autho-
rity, Power, Wifdoin, Molinef-, Juflice and IVuth j 'tis a
Contradiclion of the Reality and Excellency of the divine
Nature, and of the true and proper Flappinefs of Man. E-
very Sin is a Lie-: It. contains a Denial and Contradi6lion of
the eternal Truth and Goodnefs of thofe Things which are
infinitely and eternally true and good, and wherein only
Man's Happinefs lies. Man's Mifery therefore lay in being
difunited and broken off fi^om God and Truth by Sin, and
in Ignorance of the Nature of Truth refpe61:ing God and
himfelf ; from hence all Delufions, Deceits, and falfe Con-
ceptions of Mappinefs fpring. From hence Man thought
he was happy in his own Mifery, and that he was purfuing
his Happinefs when he was hugging and embracing Falfe-
hood, Deceit and Lies. For the ApofLle teflifies, Eph. 4.
18. Having the Underjlanding darkned, being alienated from the
life of God through the Ignorance that is in them, bscaife of the
BUndnefs of their Hearts. Now to have the Truth teilined
and made known to the Mind, manifefted and witneffed in
the Heart of Man, to fee and feel the Power of it, and be put
into the Pofleffion of it ; this fets the poor Soul free from
the Mifery of its Delufions, clears the Mind, baniihes Dark-
nefs Clouds and Errors from it. Thij clears up his Profpe6ls,
makes hinifeel liis Happinefs, and puts him into the PoiTefiioii
of it. This makes him love and embrace Truth, and imitc
to the propel Good of his Soul, and feel a Pleaftire and Hap-
pinefs that is fuited to an intelligent immortal Spirit. Hence
all true Chriflians muft fee their infinite Obligations to
Jefiis Chrifi:, who came to raife them up out of their Biindnels
and their Ignorance of God, his infinite and eternal Truth
which Sin had darkned, broke them ciF from, and put them
out of the PolTeiTion of --
2. Confidering the dreadfid increafe of this Mifery by Sin,—
Man by his Sin and Fall from God, at iirft, lofl the Know-
ledge and the Love of God, brought Darknefs and Biindnefs
into
54 CHRISTs Witnefs to the Truth. Serm. III.
into his Mind, knew not thenceforth wherein his Happi-
nefs lay; and, like what his Poflerity has been doing ever
iince, he went to fowing Fig-leaves together to hide his
Nakednefs ; while he groped atter Happinefs he plunged
himielf deeper into Mifery. Mankind have been adlually
going further and further from God. Notwithflanding
the Notice that was given them of the Ruin of Man,
of the Origin and Root of his Mifery, and of thofe
Truths which were necefTary for his Recovery ; yet the
World lay in Wickednefs, and Mankind were continually
increaling in their Ignorance and the Corruption of their
Way upon the Earth, as the Pfalmift takes Notice in the
14th Pfal. begin. They are corrupt^ they have done abominable
JVorks^ there is none that doth Good. The Lord looked dozvn
from Heaven upon the Children of Men, to fee if there were any
that did imderfcandy and feek God. They are all gone afide, they
are all together become filthy; there is none that doeth Good, no
not one. AiKJ the Apoflle afterwards confirms it, Rom. i.
22. Fr of effing themf elves to be iJoife, they became Fools ^ &c. Man-
kind in their Searches after Iruth, fell in with falfe Noti-
ons of God. When they fometimes lit on fome Scraps of
Truth, they took Care to corrupt them, and mix them
with innumerable Errors and Fooleries : For they endea-
voured to find fuch a God as thro' Sin and Luft they in-
clin'd to have ; hence they fell into all Idolatry and Su-
perftition, and multiplied their Gods according -to their
Lufhs and Fancies ; and fo they had a Worfiiip and Religion
fuited to the Nature of the Gods they made, i. e. agreeable to
their Lufts and Fancies. TheGlim.merings of Truth in their
Religion they raked up in Falfhood and Error ; and as the
Aportle fays, held the Truth in Unrighteoufnefs. Rom. i. 18.
And when in infinite Mercy God had called the Jews out of
the refh of theWorld, taken them into Covenant with himfelf,
and made known his Will and Truth to them ; they did gene-
rally corrupt their Ways, and this they did more and more
in one Age after another, 'till at Length they became ge-
nerally worfe than the Heathen World,and while they own'd
the true God, turn'd all Religion into Superflition, and they
thought to pleafe God by fome outward Rights, and bodily
Exercifes
Serm. III. CHRISTs Witnefs to the Truth. ss
Exercifes of his Worfliip, in the Negle6l of the Love of
God, and that Wifdom and HolincTs which is the Image of
God, and the Copy of his eternal Truth.— And fo it is with
all Men in a natural State, they are running further and fur-
ther from God, embracing Falilioods and Deceits, aud invol-
ving themfelves in greater Darknefs to their own everlafi:-
ing Ruin. I'herefore Chnf}:'s bearing Witnefs to the Truth
was, and is the only Way of recovering Men from that
woful Ignorance and Blmdnefs which is the Caufe of their
Ruin and Deltrudlion, which is itfelf their Mifery, and in-
volves them more and more in it.
Use 4. Leain hence that Faljbood is infinitely hateful to God
and Chrifi,
The Father of Lights, the Author and Fountain of Truth,
cannot but hate that which is infinitely contrary to himfelf;
to the Glory of his Natiu'e, his Image, Simplicity, and Per-
fe6lion ; to his Will, and to his Son. Chrifi bears Witnefs to
the Truth that Men might fee it, love it, embrace, pofTefs,
and pra6life it, and be for ever happy in it. All Falfiiood
is infinitely hateful to God. But we may for your Convic-
tion and Awakening mention fome particular Initances of it
which are fo.
I. All Falfljood in TVord,
How fad is it that there are many in the World who are
fo ignorant of the Nature of God, and the Excellency and
Glory of Truth, as to live in and allow of Fallliood and
Deceit in their Words and Converfation, in lying, and Con-
tradiftion to the Truth, either through meer Sport, or for
trifling Confiderations, or out of Malice and Envy towards
Men ,• or with the Hope of obtaining fome worldly good ;
or through Fear of fome worldly Evil will venture to fay,
and tell Things which are either not known by them to be
true, or even thofe which they know to be falfe ? How in-
finitely contrary to the Nature of God, and to his infinite
Truth, are all fuch Men ? They pofiTefs not the Nature, or
Image of God, but of the Devil. Our Saviour has told us
that whoever fpeaketh a Lie is of the Devil^ for he is a Um\
and the Father of it, John 8. 44. And to fhew us the infi-
nite Contrariety of it to the Nature of God, the Apofi:Ie
fays.
56 CHRISTs Wicnefs to the Truth. Serm. III.
fays that it cannot be of God, or of tliat Truth which is
of God. I John 2. 21, And fuch Perfons ere marked as ne-
cellanly and eternally excluded from Heaven^ andbanifned
to Hell, with the Inventer and Father of Lies. Rev. 21.
27. And there /Jjall in tw wife enter into it any Thing that de-
fJethy neither whatfoever worketh Abomination, or maketh a Lie :
And 22. 15. For without are Dogs, &c. And whofoever loveth,
and maketh a Lie.
2. Fa {[hood in Practice,
Men are not only guilty of Falfnood and Lying in their
Words, but in their A6Lion3 too. As Chriil did not only
bear Witnefs to the Truth by his Words, but in his Perfon,
by his A6lions, and all his Sufferings, and whatfoever he
did in the World: So on the contrary, when Men live
contrary to the Troth, when they a6l fo as to contradict
the Perfe6lions of God : When they practically deny his
Power and Godhead, his Plolinefs, his" Wifdom, Authority
and Goodnefs, or any of his Perfections ; they then live a
Lie, and declare that is Truth which is Falfnood ; they
aCl as if God had not fent his Son to redeem Sinners. When
■they live as if this World was all they had to mind, and
their chief Good ; when they negleft the Concerns of their
Souls, and getting an Intereil in ChrilG; ; when they indulge
iheir Lulls, and corrupt Fafilnns and Aite6lions,* when they
a6t as if the \¥orld, its Pleafures and Profits, were better
for the prefent than the Knowledge, Worfliip, and Love of
God, Obedience to him, and Communion v.dth him;^; thea
their Life is a Lie, and pra6iical Declaration againft the
great eternal Truths which Chrift came into the Vv^orld to
bear Witnefs to : So all fuch Perfons, as they, are Sinners,
and Liars, are infinitely hateful to God, and Chrilb ; and as
the Apoille fpeaks of the gentile World, change the Truth
of God into a Lie,^ Pvom. i. 25.
3. Fai/Jjood in judging about our State , and Relation to God,
as if it was what it is not.^ '
When I\Ien judge themfelves to be at good Terms with
God, and that they are at Peace with him, while they are
Enemies to him, and liaters of him ; when their Hearts
are at Enmity with him, and diftant from him, i. e. they
live
Serm. III. CHRISTs Witnefs to the Truth. 57
live in Hypocrify, and make a deceitful vShow of fomething
that is not in them, and which they are not^tliey live a Lie,
and their Judgment is a FalHiood : When they profefs to
know God, and deny him in Works, and make a falfejudg-
ment about the Terms of God's Acceptance of them, as
Hypocrites do, at lead fome of them who deceive ihem-
felves, they give God the Lie, and are hateful and abomi-
nable in his Sight, for all Hypocrites are fo ; and when he
fpeaks of thofe who will be the Objefts of his mod terrible
Wrath, he ranks them am^ong Hypocrites, thofe Liars and
Self-Deceivers, Matth. 24. 51. Elibii fays the Hypocrites in
Mean heap up PFrath. Job 36. 13. Chrifl often pronounced
the mofl terrible Woes againft Hypocrites. This is fuch a
Falfhoold and Lie in Life, as is infinitely hateful to the
God of Truth. And two Confiderations will farther evi-
dence that all Falfliood is and mud be fo.
1. It is always directly contrary to the eternal Nature of Truth.
Truth and FaKhood are the Denial, and Contradi6tion
of one another, and infinitely different. The Apofdc fays^
no Lie is of the Truth, nor can it ever be. Now God b in^-
finite, effential and eternal Truth ; and confequently tinift
infinitely hate all Falfliood, and lying. Men oftentimes
love to deceive others, and love to be deceived themfclves,
and to be perfwaded that Falfliood is Truth : They many
Times hate to know what is Truth, and don't chcofe to
come to the Light, left their Deeds fjjould be reproved. This is
the State of the World, i.e. The 'lemper of the natural un-
renewed World; as Chrifl witnelTeth, joh.'^. 19, 20. But
God has an infinite Deteflation of this : It is a Denial of
the God that is above, of his effential Truth, and the Sim-
plicity and Holinefs of his Nature, and of all that is good,
and right, and fit in Man, and happy for him.
2. It is contrary to the great Errand and Bufinefs of Chrift
into the JVorld.
Chrifl came to bear Witnefs to the Truth to free Pvlen
from the Deceits which ruined them, to convince them of
the infinite Worth and Importance of Truth ; to make them
love it, and long for it, as their lupreme Perfe6lion, and de-
fire to be formed by it, and wrought into it. Now,Falf-
I hood
5S CHRISTs Witnefs to the Truth. Serm. III.
hood is a Contrariety to this great Defign of Chriil's coming
into the World, and therefore miifl: be infinitely hateful to
him, and to God. Can you think when Chrift came down
from Heaven in that Chara6ler he afllimed here, and did
and fufFered what he did, and underwent here to bear Wit-
nefs to the Truth, that after all he can be pleafed with you
if you have not the Truth in your Hearts, if you love Falf-
hood, are pleafed with Lies, Self-Flatteries, Ignorance of
God, Hypocrify, deceiving and being deceived? Can Chrift
be pleafed with you if you are not wrought into the Image
of God, are not made Partakers of his Nature, and confor-
med to the Laws of unchangeable Truth, if you depend not
on him for all Light, Wifdom, and Grace, to be formed af-
ter the Image of God, and made like to him ? No 'tis im-
poffible ! 'tis impoffiblc the Son of God fhould come here
to bear Witnefs to the Truth, that Men might be re-
-covered from Sin, from Unholinefs, and reftored to the
Image of God, and yet love, and be pleafed with thofe
who remain in their natural Darknefs, and Ignorance of the
infinite Truth of God, and his divine Nature and Perfe6li-
ons ? Can God love you when you have the Image of the
Devil on you, are not renewed by the Spirit of Truth, and
filled with the Knowledge and Love of it 1 Is there any
Ficnefs in you to enjoy the God of Truth, and to find
Happinefs in him? No ! All this is an irreconcileable
Con tradition. Sore Eyes will be as much comforted and
refrefiied by looking on the Sun, as you in this State can
be with the Hopes and Views of enjoying God, the Fa- .
ther and Fountain of Truth. If God takes Pleafure in
fuch as you are, he muft deny himfelf ; and Chrift came
into the World in vain. Yea, his Witnefs to the Truth
would be only fo much greater Reproach to God, and
Denial of his Nature.
Use 5. Hence learn one Way to judge of your Friendflvp t9
Chrift^ and Interejl in him.
'Tis a Matter of infinite Concern to every one of you,
to be interefted in Chrift, for there is no other Saviour,
there is no Way of Salvation, but by and thro' Chrift.
No Sinner can ever be united to God, reftored to -his
Favour,
Serm. IIL CHRIST s Witnefs to the Truth. s9
Favour, Image and Love, but in and by him. ^ow^
Chrifl: is the King of Truth, he came to bear Witnefs to
the Truth ; and from this View of him, you have one Way
to difcover whether you are interefhed in him. A few
Confiderations drawn from this Topick, may be of fome
Ufe to help youin your Enquiries about this great Concern.
1. Search and cxanme thoroughly ^ whether your are Enemies
to Truth.
If you hate the Truth, 'tis a certain Evidence you don'c
belong to Chrifc. If you n:iake no Confcience of the Truth,
if you can eafily tell or pra6life Lies, if you can willingly a6i:
againft the Intereds of Truth ; if you are ready to betray,
and give up Truth, for any other Advantage, you have no-
thing to do with Chrifl; as your Friend and Saviour. Chrift
came to redeem the Slaves of Ignorance, Error and Blind-
nefs, from the Darknefs of Sin, from the Power, and Love
of Fallhood and Deceit to the Love of the Truth as it is
in Jefus. He that eafily, and willingly parts with Truth for
jthe Sake of any worldly Honour, or Pleafure, or Intereft,
can part with Chrifl, and has no faving Interefl in him, H&
that doth Truth is of God, And he that is of the Truth hear-
eth the Voice of Chrifl, But he that doth Falflaood is of his
Father the Devil. Confider
2 . Tou may have a Sort of Love to many Truths^ and yet be no
Friends to Chrift,
Some Men love to fee the Truths of Nature, and Philofo-
phy or thofe which are called phyfical Truths, and fpend
mofl of their Days in the Study of them. Some would
have other People fpeak Truth, they love Truth in People's
Bargaining, and deahng with them, yea they hate Lies and
FalSiood in fuch Matters, andfcornto tell Lies themfelves ;
they may hate Hypocrify in other Men, or in Speculation,
and love moral Sincerity in themfelves, and be much pleaf-
ed with their Love to the Truth. Yea, many Men have a
Sort of natural Love to many Truths of Religion; they love
Temperance, Chaflity, Juflice, and Honelly, and fome Parts
of Worfhip and Service, which are vifibly paid to God ; for
thefe Things ferve the Welfare of human Society, and tQnd
to promote Men's outward Comfort^ and Happinefs ^ and
I z for
6o CHRISTs Witnefs to the Truth. Serm. III.
for many other natural, and moral Caufes. Yea, Men may
have a fort of natural Love to the Do6lrine of Salvation in
feveral Parts of it ; and may have their Affections greatly
carried out towards Chrift, to think of his Love in dying
for them, and that he will bring them to Heaven, or make
them happy for ever ; and yet have no real Love to the
Truth, fehii had as much ; And the Stony-Ground Hear-
ers had Rich a Kind of Love to the Truth of the Word, and
^et were no Friends of Chrift, but Haters of the Truth,
and Enemies of the great End of Chrift's coming into the
World.
3. Enquire if you hatSy or oj'e difpleafed <j)ith thofe Truths
that convince you of Sin, and of the Neceffity of Holinefs.
If when the Word of Chrifl: comes clofe to your Con-
fciences, andfhews you your loll and ruined ftate, your Sin-
fulnefs, your Enmity to God and the utter Unlikenefs of your
Souls to him,and fliews you your Need of Chi iil: for your whole
Salvation, or convinces you of your particular Sins, of your
Hypocrify, of the Falfenefs of your Hopes, of the Vanity,
and Infufficiency of all your Endeavours to reftore yourfelves
to the Favour, or Image of God ; when it lays open your
Vilenefs, and the abfolute Need of infinite and fovereign
Mercy to fave you ; When the Truth crofles your beloved
Lufts, if then you feel and indulge a fecret Indignation a-
gainilit, if you are difpleafed, and offended with it, or of-
fended with Men for telling you the Truth of God, and in-
dulge your felves in Endeavours to hinder your Sight of it,
in perfwading yourfelves it is the Truth, this is a fad Evi-
dence you are the Enemies of Chrifl. The Jews were well
enough pleafed to hear Chrifl tell them of Mofeis Authori-
ty, of the Holinefs of their Law, and the Goodnefs of its
Inflitutions ; and fo were even the Scribes and Pharifees :
Eut when he feflified againfl their Hypocrify, againft their
Corruption of the Law, and Departure from the Simplicity
and Purity, and holy Defign of its Inflitutions, and of their
Rebellion againfl the Light, and Hatred of the Truth, and
of their Pride, Self-Righteoufnefs, and their unrenewed, un-
happy State, then they gnaflied their Teeth, and were
filled with Indignation, and fought to kill Jefus.
4. Enquire
Serm. III. CHRISTs Wicnefs to the Truth. 6i
4. Enquire if you love Chrijl becaiife he came to hear JVhnefi
to the Truth of Gody 'uohich exalts him above all, and fljo^ws you
your own true State.
When Men love Chrift, as bearing Witnefs to the TriitlL
which exalts God as a Sovereign on his Throne, exacting
the jufl: Penalty of the Law, and fulfilling his Threatning
for Sin, as a God of infinite Purity, Truth and Holinefs ;
and fliowing the horrid Evil of Sin, their own Blindnefs,
Nothingnefs and Ignorance, their intire Dependance on fo-
vereign,abrolute and infinite Mercy; undone in themfelves^
but depending all on God in Chrift, then they love to fee
God as he is, and themfelves as they are. They love Truth
without Difguife, and Self-Flattery : They love God as he
is, and love his Honour fincerely : This is therefore fome
Evidence that you are the Friends of Chrifl, and Lovers of
the great Errand on which he came into the World.
5. Enquire if^ you love Truth in Chrift as the Image of God,
and your Perfehion.
I enquire whether you love it for it felf^ and as that which
in its own Nature is infinitely amiable, flowing from the
Nature and Attributes of God, the Origin of it, the Father
of Lights, efTential and eternal Truth ? As that which ex-
alts your Souls unto the Image of God,, and makes you like
him ? The Union to and PofTeirion of which is the Glory
and Perfection of Man? Do you love it all as it fliines forth
in Chriil, and is manifefled by him ? Is the Truth com-
mended to you as it is in Jefus, and afUmilates you to God,
and makes you Partakers of his Nature ? Does it attra6l
your Love, and command your Souls with the greater Pow-
er and Sweetnefs, as it appears glorious in the Witnefs of
Chrifl, uniting you to him, and exalting you to the proper
Perfection, fpiritual Freedom and A6livity of your Natures.
If you love it thus without Partiality to fecular, worldly and
carnal Interefls, then you are Lovers of the Witnefs of
Chrift.
SERMON
6i CHRIST'S Kingdom is in the Serm. IV.
t^sn f^.^i f^^TS^ f^'^i f^,i?s^ f^^ f^P^ f37r?rrjf f^«,«
uy yi^«i4<^ ii^i^ %s^^^ i^^^i ipj^^ i.^»«^ c^'«^ isp.^'^
SERMON IV.
CHRIST'S Kingdom is in tlie Souls and
Confcicnces of Men.
DOCTRINE III.
€*^€*# URISTs Kingdom among Men is in their Souls, ami
^ C % ConfcienceSy and has nothing to do with their Bodies but
%^^^^ ^y ^^^"^' ^^' Chrifi's Kingdom among Men is in
"^ their Souls ^ and Confciences, and not over their Bodies,
and outward State.
Chrifl had told Pikte before, v. 36. That his Kingdom was
not of this World. He is a King, and has a glorious King^
dom, but it is not of this World : It does not arife out of
the Earth, or Sea, as the Kingdoms of this World do, Dan.
7. 3. Rev. 13. 12. But the holy City comes down from God
eut of Heaven. Rev. 21. 2. That Chrifl is a King is alfo
plain from his Anfwer to Filate. Again when he fays, wy
Kingdo?n is not of this World : He implicitly affirms himfelf
to be a King, though his Kingdom is not of this World.
The Nature of his Kingdom is further explained by fhewing
here, that he is the King of Truth. In fetting up, maintain-
ing and keepingPofleflion of his Kingdom, he bears Witnefs
to the Truth. Now as this can only be manifefled in the
Minds, and to the Confciences of Men, it is certain that his
Kingdom fubfifls there.
But it will be needful to premife a few Things concern-
ing the Nature of that Kingdom which is here ipoken of ;
and then I fhall confider the two Propoftions which lieplain^
Jy in this Obfervation, viz.
I. That Chrifi's Kingdom ammg Mm is in thsir Souls and
Confciences. And
^0 That
Serm. IV. Souls and Confctences of Mm. (J^
2, That tt has nothing to do with their Bodies but by them.
I fliall firfh premife fome Things concerning the Nature
of that Kingdom of Chrifl:, which is here fpoken of. And
I. This is not that Dominion which as God he exercifeth over
all Creatures.
Chrifh is as was before noted, properly, and truly God,
eflentially, and eternally God. He is the Creator, and Pof-
fefTor of all Things, he mull therefore have a fovereign,
abfolute and arbitrary Property in* them, and Domini-
on over them, and fo all Angels, Men and Devils are
under his Command ; They are governed by a myilerious^
and uncontrolable Providence. He difpofes of the Lives,
Wealth, and all the Comforts of Men as he will. None
can ffcay his Hand nor fay unto him, what doell: thou ? He
fets up Kings, and puts them down ; he plants, and efta-
bhdieth Nations j again, he diminifhes them, brings them
low, and dallieth them one againfl another, i Chron, 29.
II, 12. Dan. 4. 3, 17, 25, 32, &c. Our Lord bids his
Difciples fear him who is able to dejiroy both Soul and Body in
Hell Chrift as he is God governs all Events in the World,
and difpofeth of all the Circumllances relating to theLives^
Eftates, Happinefs, and Mifery of Men. In kirn we live,
move, and have our Being, and from him we receive all
our Comfort, and can have none without him. Therefore
it is not in this Refpe6l that I now fpeak of the Kingdom
of Chrift among Men. Nor
2. Is it that Dominion which as Mediator he hath over all
Creatures for the Good of the Church.
It was obferved before, that the Lord Jefus Chrifl is not
only asGodpoflefled of a fovereign, and fupream Dominion
over all Creatures in Heaven, and Earth, but as Mediator, he
has alfo received Power, and Authority from God over all
Things in Pleaven, and Earth. This Dominion he hath,
and exercifeth for the Sake of his Church, that he might
be thoroughly furniflied with all Power in his kingly Office
to carry on the Defign of his undertaking for the^Redemp-
tion and Salvation of Men, to finifh, and compleat that De-
fign ; to bring all his Redeemed to eternal Glory and put
them m Polleffion of the everlafting Happinefs of Heaven :
d^4 CHRISTs Kingdom is in the Serm. IV.
Of this it is the Apoflle fpeaks, Epb. i. 20, 21, 22. And
I Pet. 3. 22. In this Office as King of the Church, and as
Mediator, all Powers in Heaven, and Earth are made fub-
jecl to him. And he mufl: reign 'till he has put all his Ene-
mies under his Feet : and hath brought all that God hath
given him to the Glory which he hath purchafed for them.
But this is not properly that Kingdom which he hath among
Men^ and in his Church, of which I am now fpeaking.
But this is
3. His mediatorial Kingdom, and Government over the real
true and proper Subje^s of that Kingdom.
This is included indeed in the laft Head mentioned, (His
mediatorial Kingdom, ) but not coextenfive with it. All
Creatures are fubje6l to him for the Good of his Church,
i. e. of his Redeemed, but they are not all redeemed by
him. Thofe are and thofe only are the proper Subjects of
this Kingdom of Chrift who are brought to true, fmcere,
voluntary Subjeflion and Obedience to him; who of Choice
fubmit to his Laws, and are governed by them. This
Kingdom of Chrifl is that which he has over thofe who
are redeemed, and v/iU be eternally faved by him. Others
are his Subje6ls by Force, but not govern'd by his Laws,
nor own his Authority, nor fubmit to him as their Lord.
They are made Inflruments to ferve the Defigns of his
gracious Government by an over-ruling, all powerful Pro-
vidence of his, and their Adlions, State andCondition with-
out their Knowledge, Delign, or Confent, and even againll
it, are made to ferve the Dellgns of his fpiritual Kingdom.
But thefe fubmit to him as their Lord, and Lawgiver, they
take his Laws as the Rule of their Living, and yield free,
and fmcere, and willing Obedience to his Terms of Life
and Happinefs, he is their only Lawgiver, and they know
him to be that one Lawgiver who is able to fave, and to
deftroy, Jam. 4. 12. This is that Kingdom which he came
into this World to fet up, and with fpecial Defign to ad-
minifler ; of which many PaiTages of Scripture fpeak, as
that Ezek. 34. 23, 24. Jnd I will fet up one Shepherd over
them, and he Poall feed them, even my Servant David ; he (hall
feed them, and he fmll be their Shepherd. And I the Lord zvill
be
Serm. IV. Souls and Confciences of Men, 6$
he their God, and 7ny Servant David a Prince among theiUy I
the Lord have fpoken it,
Thefe Things being premifed, I now proceed to the
two Propofitions contained in the Do6lrine, viz.
I. Prop. This Kingdom of Chrifl is in the Souls y and Con*
fciences of Men,
The Kingdom of Chrifl has not Refpedl to the outward
State and Condition of Men here, but to their eternal State
and Condition hereafter in another World. To (hew the
Truth of the Proportion we may confider thefe Things.
I . The Nature of this Kingdom is fpiritualy and not worldly.
The Laws of Chrifl's Kingdom are of a fpiritual Nature
fo as no human Laws can be. They refpe6l the inward
Frame of Men's Minds, their mofl fecret Thoughts, and
A6lions ; and dire6l, and govern them. They require
Faith in Chrifl:, and an entire Dependance on him as the
only Saviour, and univerfal abfolute Submiflion to him as
the fupream, fovereign, almighty Lord, and Ruler. They
require fupream Love to God, and Jefus Chrifl, Repentance
for Sin, Patience, Humility, and fuch proper A6i:ings of the
Mind, as are quite out of the Reach of all human Laws,
and out of the Knowledge and Obfervation of Men. The
Laws of earthly Kingdoms refpe6l the Eflates and Proper-
ties of Men, their Lives and Limbs ; and require an out-
ward, and vifible Service to the Sovereign, and the State;
and fuch outward A6lions as have an outward Tendency to
ferve and promote a temporal, and worldly Intereft, an
outward Peace, and Profperity ; and this is their All ; they
can reach no further, for Men can fee no further ; but the
Laws of Chrifl reach all the inward Motions, and A6tings
of the Heart : the Ends, Motives, and mofl fecret Springs
of Men's A6lions, thofe which are mofl deeply hidden from
Men, and farthefl from all human Obfervation. They for-
bid the firffc Motions of Concupifcence or Lufl in the Heart,
they forbid an evil Eye, or every inordinate, and irregular
Inclination of the Mind and Reach of Paflion, and Affedi-
on ; and require the regular, and fpiritual Exercife of all
the Powers, and Faculties of the Soul. It is therefore as
Ch rift fays, Lz/i^^ 1.7. 41. A Kingdom within Men, It does
K not
66 CHRISTs Kingdom is in the Serm. IV.
not condd in Meat and Drink, but in Righteoujnefs and Peace
and Joy in the Holy Ghojlj Rom. 14. 17.
'The Riches of this Kingdom are not of this World, they
don't lie in Money, Lands, or Extent of Earth, in Cloath-
ing, or Armour, in Fortification, Ships, or naval Strength, or
Power, but they are all of a fpiritual Nature ,* they lie in
Faith and the Love of God, in Holinefs, Purity, and Sanc-
tity of Heart and Manners ; and in the inward Joys of the
Holy Ghoft, the rich, enlivening Hopes, and Profpefts of
a fpiritual State, of an heavenh% and eternal World. Thofe
are the richeft Subje6ls in this Kingdom, who have m.ofl
Faith, and Love of God, mofl Humility, Patience, Self-De-
nial, and the greateft Weanednefs from all Things in this
World, and fo are declared Heirs of a Kingdom. Jam, 2.
5. Chrift himfelf became Poor that through his Poverty he
might make them richy 2 Cor. 8. 9. Thefe Riches lie alfo in
diflributing the Goods of this World ,* in pious, and chari-
table Ufes, and in doing Good with them : Not in amaffing
and hoarding them up^L Tim. 6. 18. That they do Good,
that they be rich in god/KkkSy ready to dijlribute, ijoilling tn
communicate, Thefe w^roa were the Riches of the Church
of Smyrna, Rev. 2. 9. I know (fays Chrift) thy JVorks, and
Tribulation, and Poverty ^ but thou art rich. The Riches of
the Subjedls of this Kingdom lie in the Proverty of their
Spirits, in the Graces of their Souls, and in Heaven; not in
this World. The Miniflers of State in Chrifh's Kingdom,
have not the State, and Power, and Spirit of this World,
I Cor. 2. 12. IsJow we have received not the Spirit of the
World, but the Spirit which is of God ; that we might know the
Things that are freely given to us of God. The Weapons of
our Warfare are not carnal, 2 Cor. 10. 4. They have no
Powers, but thofe of Teaching, exhorting, admonifhing,
admitting to, and feparating from Chriflian Communion.
Thefe are the Keys of the Kingdom of Heaven. There
are no Swords, or Axes, no Rods, no Prifons, no Fines, but
fpiritual Ones. No Dominion, or Lordfliip fuch as the
Princes of the Nations affume over their Subjedls, or their
great Men exercife upon them. Matth. 20. 25, 26. But
Jefus called them unto him md f aid, ye know that the Princes of
the
Serm. IV. Souls and Confciences of Men. 67
the GetUiles e xer elf e Dominion over them, and they that are great
exercife Authority upon them ; but it floall not be fo among you.
But he adds, that the Way to be great there, fj to be the Mi-
nijler to the Service, and Faith of others ,• and whofoever
will be chief among you kt him be your Servant. Ver. 27. and
Matth. 23. 9, 10, II. And call no Man your Father upon the
Earth : For one is your Father which is in Heaven: Neither be
ye called Maflers, for one is your Mafier even Chrijl, but he that
is great eft among you fhall be your Servant,— The Pomp, and
Grandure of this Kingdom is not in Arms, and Robes, and
gorgeous Array, not in Gold, and Pearls, and fine Linnen ;
not in Troops, and Guards and numerous .Attendants ,* in
coflilyEquipage, in glorious and lliining Trappings, and Furni-
ture/ But 'tis all inward. TheKing^s Daughter ue. the Church,
is aU glorious within. Her cloathing of wrought Gold)?i'.4.s -13,14-
But it is the Cloathing of her Soul with that heavenly Gold
the inwrought Graces of the Holy Spirit. The Glory of
the King is in rhe Grace, the divine Beauty, and Holinefs
of his Perfon and Offices, and his Subjefts anfwer that Glo-
ry in the Holinefs, and Purity of theu: Hearts, in the Riches
of their Meeknefs, Humility, Pa^koce, forgiving Injuries,
defpifmgof this World. IntheirFaith,Love, Joys and Hopes
. of a better Life. So that it entirely differs from all worldly
Kingdoms, and mufl be a Kingdom in the Souls, and Con-
fciences of Men, not in their Bodies, and outward State.
2. All the Guards, and Supports of this Kingdom are fpiritual.
The Weapons of Warfare in this Kingdom are not carnal
hut fpiritual Chrift never direfted any fecular Force to be
ufed cither to maintain, or advance it. He fays if his King-
dom was of this World then his Servants would fight. Joh. 18.
36. But they had no Orders from him to do fo becaufehis
Kingdom was not from hence. No Armies are raifed to
conquer for him or to defend his Kingdom. No other
Walls to fortify its Cities but his holy Laws to govern the
Hearts, and Lives of his Subje6ls. No Weapons ufed to
conqueir. Nations but the Gofpel of Jeius Chrill, His Sub-
jects have no Guards, and Supports but Faith in JefusChrifl:,
and through him the mofl humble and entire Confidence,
and Repofe in God : Abftinence, Mortification, Patience
K 2 in
(58 CHRISTs Kingdom is in the Serm. IV.
in Suffering, Self-Denial, taking up every Crofs that lies
in the Way, and following their Mailer. The prime Mi-
nifters in this Kingdom were the twelve Apoflles, who were
poor Fifhermen fent out to conquer Provinces, and fubdue
Nations, and Kingdoms to the Obedience of their Mafler ;
they had no Weapons but preaching the Gofpel of a cru-
cified Saviour, and the Examples of an holy, mortified, felf-
denying Life. No Powers but what were derived from
the divine Spirit operating, in and by them. Nor are there
any other Supports of it. Men are no more to be kept in
Obedience than brought to it, by Soldiers, Arm.s, and Swords,
but only by the Laws of the Gofpel, the Promiies, and
Threatnings, the Fears and Ilopes of eternal Things, which
are all future and out of Sight of this World. IVe walk by
Faith, and not by Sight. So all the Motives to Obedience are
fetched from an unfeen, and eternal World. 'Tis true, as
the Apoflle fays, Godlinefs hath the Fromije of the Life that
now isy and of that which is to come, i Tim. 4. 8. But
that Promife is not of great Things, 'tis not of Happinefs,
or Pleafures here, but only of Grace to bea*r, and to enjoy
the World as it comes with Contentment, and Thankful-,
nefs ; and to leave all to the Wifdom and Grace of Chrifl:
to order jufl as he pleafes. He plainly toM his Difciples,
that in the JVorld they fhould have Tribulation, John 16. 33.
And all that will live godly in Chrifl Jefus, niuft fiiffer Perfe-
cution, 2 Tim. 3. 12. The Promifes Chrifl made of good
Things in this World, was with Perfecutions, Mark 10. 30.
He that don't take up Chriftianity with this View, and Ex-
pe6lation, is none of Chrifl's Difciple. Mat. 10. 37, 38.
and Luke 12. 26, 27. If any Man come to fne, and hate not
his Father., and Mother, and Wife, and Children, and Brethren
and Sifters, yea, and his own Lifealfo, he cannot be 7ny Difciple.
And whofoever doth not bear his Crofs, and come after me, can-
not be my Difciple. The Motives of Chriflianity are fetch 'd
from Heaven. The Promifes of it are of invifible Things,
unfeen Comforts ,• heavenly and eternal Things after this
World is over, of Grace and Glory, and great Things to
come, which Eye hath not feen, nor Ear heard, nor hath it en-
tred into the Heart of Man to conceive^ 1 Cor. 2. 9. But no
^reat
Serm. IV. ' Souls and Confdences of Men, 69
great Things are to be expe6led here, no outward Glories
or fenfual Pleaflires, but all Manner of Difcouragementsand
Difficulties, not only fuch as are common to other Men,
but many that are peculiar to Chriitians, on Account of"
their Religion ; which will arife from the Evil of their
own Hearts, the Malice of the' Devil, and the World :
I'heir Mafter promifes them no Exemption, but plainly bids
t'lem expe6l thefe Things, and look for their Reward in
Heaven. So alfo the Terror of Difobedience are not from
t lis World. There's no Difadvantage by leLifrng Subjecli-
on to Chrifb, or Rebellion againft Him, but the Anger of
the great God ,* being fliut out, and banillied from his
Love, and Favour, and Mercy. There are no Halters,
Fines, Imprifonments, Whips or Tortures but thofe of Hell,
and the eternal Torments of damned Sinners. Thefe are
t'le Life and Death, the Blelling and Curfe which the Gof-
pei fets befor(j' Men ; if thefe don't prevail there are no
other to be ufed. Mark 16. 15, 16. And he faid unto them.
Go ye into all the JVorld and preach the Go/pel to every Creature,
He that believeth and is baptized /hall be Javed ; but hethat.be-
Jievetb not, [hall be damned.
3. The Tendency and Defign of this Kingdom is all of a
fpiritiial Nature,
Chrifb himfelf never aim'd at any Thing in this World.
He never fought the Pomp and Power of the great Men
of the Earth, nor aim'd to fet up a fecular Dominion. The
carnal Jews did expe6l that the Mefliah when he came,
would free them from the Roman Yoke, and fet up a tem-
poral Kingdom, that would triumph over all the Kingdoms
of the Earth, and in this low and carnal Senfe they un-
derllood the Prophefies of the glorious fpiritual Reign and
Dominion of Chrifb. A Number of them offered to pro-
claim Him King, and ijiould by Force have taken and made
him a King, but he departed and hid Jmnfelf from them, Joh.
6. 15. He was fo far from any fuch Defign, that He who
. was Lord of all Worlds, had not a Place on the Earth to
lay his Head in. He had no Fields, Vineyards, Gardens,
Palaces, and Revenues, nor a Cottage in the World. He
fought not the Honours of Men, but the Honour which
Cometh
70 CHRIST s Kingdom is in the Serm. IV.
Cometh fi^om God only. He was to conquer Sin and Hell,
to fpoil Principalities and Powers, to triumph over Devils,
and all the Enemies of God. But this he did by Suffering
and Dying, not by Fighting. And he has accordingly
forbid his Difciples feeking any Thing in this World".
They are to look for no great Things here. Their Bufi-
iiefs is not to hunt for Riches, and Honours, and Pleafures
in this World, but to defpife them, and deny themfelves,
and be ready to part with even all the lawful Pleafures and
Comforts of the World at any Time. They are indeed
to fight, and run, and wreftle, and watch, and labour Day
and Night, but 'tis with the Devil, the Flefli, and the
World. Thefe are all the Enemies they have to fight
with. The Struggle they muft maintain, is not for the
World, but againll it : Not that they might be rich, and
eafy, and live joyfully here, but that the;j^ might not at
any Time be enfnared and captivated by L^e Riches, and
Pleafiires, and Honours of the World : That their Plearts
might not at any Time be over-charged with Surfeiting^ and
Driinkennefs y and the Cares of this pre fent Life: Luke 2f. 34.
Inftead of indulging the Flefli, and worldly Defires, and
the Gratification of fenfual Appetites., their Work is to
mortify and crucify them all, to fubdue them, to keep under
their Bodies, and bring them into Subje6lion. Their Ene-
mies are fpiritual Enemies, they have no other to ftrive
with. Eph. 6. 12. For zve wreftle not againfl Fleflo and Blood,
hut agalnjl Principalities^ and Po-ivers, againft the Rulers of the
Darknefs'of this lVorld\ againft fpiritual IVickednefs in high
Places. And the "Weapons of their Warfare are fpirituaL
too,* fee Ver. 11. 12. Put on the whole Armour of God, that
ye may be able to fland againfl the Wiles of the Devil '^ which
fee to the i8th Ver. And 2 Cor. 10. 3, 4. For though we
walk in the FlefJj, yet we do not war after the Fleflo, for
the Weapons of our Warfare are not carnal, &c. The King-
dom they are to fight for is the Grace and Glory of Hea-
ven ; not the Glory of this World. And all the Tenden-
cy of the Pvule, and Government of Chrid, is to overcome
Men's Unbelief, and Rlindncfs, io m.ortify their Lolls, and
bring under their worldly Appetites and Defires ; to deliver
theni
^ERM. IV. Souls and Confcknces of Men^ 71
them from this prefenc evil World, to make them live a-
bove it, and look beyond it, as having nothing here^ No
continuing Cityy nor abiding Place, but feeking one that is to
come. They are to live not after the f afnion of the World,
but after an heavenly Manner, as Citizens of Heaven ;
whofe Hopes, and Treafures are all tranfmitted there.
Now all this Dcfign muff be managed in the Soul and
Mind of Man. The Views of unfeen Things can be ap-
prehended only by the Mind, 'tis this that looks to them,
and not the Body ; the Hopes of them are only in the
Mind ; The Soul is the only Seat of Faith, and Hope, and
Love,- and Joy and Defire, and all Purity mufh fpring from
Principles in that. The Soul and Confcience is the Seat of
Wifdom, Knowledge, Humility, Charity, Patience, and all
fuch Views and Profpe6ls as the Kingdom of Chrift pro-
pounds and fets before Men.
4. The SubjeSls of this Kingdom are thofe which are born from
another World, and bound for it.
The Subjefts of Chrifl are not like thofe of other Princes,
natural born, or Subjeds becaufe born within his Dominions
or Territories ; they are not of this or that Nation, or
Country, but only fuch as are new-born, regenerated, and
made heavenly by the renewing of the Holy Ghoft. No-
thing elfe brings any Man into the invifible, and real King-
dom of Chrift. They who are of this Kingdom are dif-
perfed up and down upon the Earth in diverfe Places,
Kingdoms, and Countries in the World ; but they are not
of the World : They are not the Darlings ofLit, nor
>3taught, carefs'd, pamper'd, and indulged by it ; mit cho-
fen out of the World, ^ohn 15. 19. They are not go-
verned by the Wifdom of the World ; they are not under
the Influence of its Policies and Maxims ; but being taughc
from above, they adl in a different Way. They learn all
the Wifdom and Knowledge they have as Chriflians, from
Chrift alone ; from his Word, and Spirit, through the Re-
generation, Light and Influence of the Holy Ghoft. John
3- 3^ 7''-''J^fii^ anfwered and f aid unto him , verily y verily, I
fay unto. thee y. except a Man be born again he cannot fee the
Kingdom of God. That 'which is born of the FleJJj is Fle/b,
mid
72 CHRISTs Kingdom is in the Serm. IV.
aJid that 'uoh'ich is horn of the Spirit is Spirit, All they learn
from this World as fuch, rerpe6ling their Living, their En-
jo^'inents, their Hopes or Condii6l is foreign to the King-
dom of Chrifl: ; but whatever they have as Chriftians, they
receive from above ; they are call'd out from the Cuftoms,
Fafliions, and Life of the World to live unto God ; the
Objeft of their Faith, and Hope is from Heaven, and in
Heaven. They are not Chriil's becaufe they are great, or
rich, or learned, or any Thing of that Kind, but becaufe
they believe in Chrifl: the Lord from Heaven, a crucified
Saviour, and trufl: God in him for all their Happinefs, which
is all in an invifible God and invifible Glory. As they are
born from Heaven, fo they are bound for Heaven ,* thither
they look, there they lay up their Treafures, and declare
that they feek a Country, Heb. ii. 14. Chrifl:'s Subjefts here
are far from their Home, their own Country, and the Place
of their Refl:, to which all their Aftions as Chrifl:ians tend.
They are labouring to be ready for Heaven, to grow in
Faith, in Love to God and Chrifl:, to enjoy fome Tafl:es,
and Glimpfes of the heavenly World ; and to have fome
Sight by Faith of the Felicities of that. Their Obedience
is with a View with MofeSy to the Recompence of Re-
ward. They deny the World, the Lufl:s, and the Pleafures
of the Flefli, and the Joys of Life, they fuffer the Pains,
the Sorrows and Burdens of the World, in the Views and
Profpe6ts of a better, expe6ling through Grace the Reward
of all their Toils, and Labours, not here, but in Heaven.
Thereflft*e it is that none of thefe Things move theniy neither
do they count their Lives dear to theniy A6ts 20. 24. And
while they fee Things ^working towards Heaven they faint
not nor are difcouraged, 2 Cor. 4. 16, 17, 18. For ^ivhich
Caufe ixse faint not, j^ut though our outward Man peri/Jj, yet the
inivard Man is reneixied Day by Day. For our light Afflid;ion
''johich is but for a Moment, worketh for us afar more exceeding
and eternal height of Glory : IVhile "we look not at the Things
"which are feen, but at the Things "which are not feen : For the
Things "which are feen are temporal, but the Things "which are
not feen are eternal. It mufl be confefs'd that thofe who
are the true Subje6ls of Chrifl do too often find Difcou-
ragemenc
Serm. IV. Souls and Confciences of Men. 73
ragement from the World ; I mean give Way to what they
meet with from it and are ready to fmk under it ; and
take Encouragement to many Actions of their vifibie Reli-
gion from it. But then it muft be remembred that this is
their Infirmity, and fo far as they do fo they are not Sub-
je6ls of Chriit but of the World, which has too great a
Mixture with their Religion. But as Chrillians, and fo far
as they are fuch, they are not of this World, but born from
Heaven, and bound thither, Religion is their Bufmcfs, and
God, and Chrifl:, and Holinefs, and Heaven their Happi- .
nefs. So that all tiie Kingdom of Chrifl, as fuch, and what
he came into the World to fet up, is Religion, and the Seat
of this is no where but in the Souls, and Mind of Men.
Chrift's Empire is therefore over Souls, and Confciences,
Faith, Hope, and Love are abiding Principles in the Soul^,
as the Apoflle fpeaks, i Cor, 13. lafl. And thefe govern
the refl of Chriflians A6lions. Thefe are exercifed on
Things not feen, as the Anchor which entreth into that
which is in the Vail.
2. Prop. The Kingdom of Chrift is not a Kingdom over Me^'s
Bodies and outward State; Or, it has nothing to do with Mens
Bodies and outward State, but by their Souls and Confciences.
This is a wide Difference between the Kingdom of
Chrift and the Kingdoms of this World. They have no-
thing to do but with Men's Bodies, and outward and world-
ly Efbate. Whereas Chrifl's Kingdom has nothing to do
with them but by their Souls and Confciences^ It is ma-
rifeft that the Laws of Chrift refpe6l Men's outward Ani-
ons, as well as inward. The A6i:s of Juftice, Righteouf-
nefs and Charity are the A6ls of the whole Man, and have
refpe6l to the outward State and Condition of other Men.
The Virtues of Chadity, Sobriety, Temperance, Mode-
ration, and fuch like, are outward as well as inward. So
the A6ls of Worfliip, as Prayer, Reading, Hearing, cele-
brating Sacraments, and fom.e other A61s of Worihip, are
A6i:s of the whole Man,* in which the Body as well as the
Soul is concerned. The whole Man is redeemed by Chrift,
and is all to be devoted to him. i Cor. 6. 20. For ye are
L bought
74 CHRISTs Kingdom is in the Serm. IV.
bought with a Price : therefore glorify God in your Body, and in
your Spirit, which are God^s. Rom. "^12. i. Ibefeech you there-
fore Brethren^ by the Mercies of God, that ye prefent your Bo-
dies a Froing SacrificCy holy^ acceptable unto God, which is your
reafonabk Service. Chrift's vifible Church are fuch as vi-
fibiy and outwardly profefs to be his Subje6i:s, and a6l out-
wardly as if they believed on him, hoped in him, and per-
formed other fpiritual A6ls of Obedience to Him. But
thefe outward Acts in themfelves are not that Religion,
, and Obedience which Chrift requires. Nay of themfelves
they have no Religion in them. And therefore Chrift has
nothing to do with them but as they are the Fruits, and
Exprellions of the Heart, as they are the Language, and
Index of the Mind and Confcience ; and outward Decla-
rations of the inward Frame, Temper, and A6tings of the
Soul. If they are not fo they are fo far from having any
Religion in them, or the Nature of the Obedience which
Chrift requires, that they are hateful to him, being only the
vilible Refemblance, the Pretence, and feigning of Religi-
on, i. e. They are Mockery, and Hypocrify, Falfliood,
and Lies, and belong not to the Kingdom of Chrift, but of
the Devil.
But to fhew the Truth of the Propofition I fliall propofe
a few Things to be confidered.
I. Chrift utterly dif claimed all temporal Dominion over
Men,
When our Lord was in the World He never afTumed
any Authority about the worldly Concerns, Eftates and Ho-
nours of Men. He did not claim any Thing to himfelf
that was of a temporary Nature, but renounced, and dif-
claim'd it. Accordingly, when one came to Him to divide
the Eftate between him, and his Brother, He utterly re-
fufed to have any Thing to do with it, Luke 12. 13, 14.
reje6ls the Propofal with, Man who made me a Judge^ or a
Divider over you ? Though he immediately improves the
Motion to a fpiritual Purpofe, and takes hold of it as an
Occafion to warn all againft Covetoufnefs. " :f In Matters
+ ff^nry in Joe,
^« of
Serm. IV. Souls and Confciences of Men, 75
*' of a worldly Nature Chrifl: would neither afTurne a Le-
^^ giflative Power and alter the fettled Rules of Inheritance,
*^ or a judicial Power to determine Controverfies concern-
^' ing them. This Cafe was now Corning noijudicey and fo
*' Chrift difmilFes his Bill. If the Man had come to Chrifl
^' to defire his Alliftance in his Purfuit of the heavenly In-
'^ heritance, he would have given him his bell Help ; buE
*^ as to this Matter he will have nothing to do with it.
" The Conllitution of his Kingdom is altogether of a fpi-
^' ritual Nature. Chriflianity leaves the Matter as it found
" it as to civil Power. It obliges all to do juflly according
'^ to the fettled Rules of Equity ; but Dominion is not
*^ founded in Grace. It does not encourage our Ex-
" pedlation of worldly Advantage by Religion. If a "Man
'^ expetls that in Confideration of his being Chrifl's Difci-
" pie, he fliould give him his Brother's Eilate, he is milta-
" ken : The Rewards of Chrift's Difciples are of another
" Nature." He has alfo renounced all fecular Pomp, Ho-
nour and Dominion for his Difciples as well as himfelf.
Matth. 20. 25, 28. And this from his own Example :
Even as the Son of Man come not to be minlftred unto, but to
mimfier, and to give bis Life a Ranfom for many. His Laws
require Men to be ftridlly, and univerfally jufl, righteous,
honefb, and faithful, in the feveral States that divine Pro-
vidence fets them in. But he has fettled no Rules for par-
ticular Cafes about thefe ; they are as the Laws of human
States, and Governments have determined them, founded on
the Law of Nature, and the general Rules of the Word
of God : The Conflitutions of civil Government being en-
tirely of a different Nature and Defign, than the Conflitu-
tion of the Kingdom of Jefus Chriil. The Laws of Chrift
refpe6l Pleaven, and the Plolinefs, and Happinefs of that ;
but he has utterly renounced all temporary Dominion and
Greatnefs both for himfelf and his Difciples ; therefore
his Dominion is not over the Bodies, and outward Con-
dition of Men, but their Souls and Confciences, of
which he is the only fupreme and abfolute Lord.
2. All the vifible and out-ward Obedience which Chrifl ro-
quires^ is no ether than the natural and neceffary Expref
L 2 Jion
76^ CHRISTs Kingdom is in the
fion of the inward SubiniJJion, and Obedience of the
Heart,
There are a great many Laws of Chrifl which require a
vifible, outvt^ard Worfhip of God ; Ordinances infhitated
by him both for fecret, focial, and publick Worihip ; As
Prayer, Reading, Preaching, Hearing the Word, Admini-
ftrations of Sacraments. So there are Laws requiring Adis
of vifible Obedience, or ftriftly enjoining the Practife of
all moral and Chriflian Vertues. But all thefe as they are
outward Ads of Worfliip, or Obedience, are to be nothing
di^Q but the vifible Expreilions and Declarations of the
I'rame, the Temper, and Difpofition of the Soul. For In-
flance, when we pray to God in focial Prayer, we are on-
ly to utter, and exprefs the Defires, Refolutions, Thoughts,
and Motions of our Hearts in a Way agreeable to the re-
vealed Will of Chrift. When we attend Sacraments, we
are therein viiibly to profefs our receiving Chrill, and the
Graces of his Spirit and the Benefits of his Redemption on
his own Terms, and Offer ; and giving up the All of our
Souls to him on his Call, Covenant, and Encouragement.
60 when we do a vifible Act of Charity, 'tis an outward
Profeffion, and to be a Fruit of our Love to our Neighbour
for the Sake of God and Chrift, and a Defire to honour
Chrift and imitate him in doing Good, and to relieve, and
help his Members, or thofe he has bid us love, and care
for, for his Sake. In all Acts of Worlliip, and Obedience,
our Bodies are no other than the Inftruments, and Organs
of our Souls, and to be ufed by them to declare the real
A(5lings of our Hearts ; As our Words are to be the In-
dex or Manifeftation of our Minds, and nothing dfe but
vifible and audible Thoughts ,* Therefore we find God,
and our Saviour do ever in the firft Place require and de-
mand our Hearts, Pro v. 23. 26. My Son^ give me thy Heart,
Our vifible Devotion is to be the outward Declaration of
the Faith, Hope, Love, Joy, Delight, and Defire of our
Soul. Oui outward A6ls of Obedience in all moral, and
Chriftian Vertue is to be the genuine Effe6l of a real De-
fire to pleafe, and honour God, and to exprefs the inward
Complacency of our Minds in his Will, and Defire of entire
Conformity
Serm/^IV. Souls and Confciences of Men. 77
Conformity unto it. The Obedience therefore which God
declares himfelf pJeafed with is, then, when it is perforin-
ed with all the Heart, i Sam. 12. 20, 24. Tet turn not
afide from folloimng the Lord, kit ferve the Lord with all
your Heart. Only fear the Lord and ferve him in Truth with
all your Heart, i Kings 8. 23, 48. Lord God of Ifiael,
there is no God like thee, &c. Who keepeft Covenant^ and
Mercy with thy Servants that walk before thee with all their
Heart. And fo return unto thee with all their Heart, and with
all their Soul. So Praifing and Prayer is to be Vv'ich all the
Heart. Pfal. 86. 12. / will praife thee O Lord my God with
all my Heart. Jer. 29. 13. Jnd ye floall feck me, and find
me when ye ffjall fearch for me with all your Heart. Hence
we have luch innumerable Dire61ions and Encouragements
to Sincerity of Heart, and Declarations that that Obedience
which liows from fuch an Heart and Spirit is only ac-
ceptable to God, Prov. 15. 8. The Sacrifice of ths Wicked
is an Abomination to the Lord : But the Prayer of the Up-
right is his Delight. Chap. 16. 2. All the Ways of a Man
are clean in his own Eyes, but the Lord weigheth the Spirits.
The Obedience of Chriflians is called a fpeaking the Truth
in Love, Eph. 4. 15. And the Service we do in the mean-
eft Condition is to be in Singlenefs of Heart as unto Qhrifi.
And therefore all the outward Honour and Obedience which
Chrill requires of his Subje6ls, is no other than fuch as the
Confcience guided by his Word makes neceflary, or is the
proper and natural Language and vifible ExprelTion of the
Meaning and Intention of the Mind ,• The Declaration of
that Faith, Love, Reverence, Defire, and DeJight in God,
which can be feated only in the Soul.
3. All outward and vifible Obedience which does not flom) from
the Hearty or is not the true and proper Language of it, Chriji
accounts Mockery, and Hypocrify.
If a Man could perform all the outward A6ls of Worfhip
and Obedience which the Bible requires from the Beginning*
to the End of it, and not do them from Faith in Chrifl, and
Love to God, and not exprefs by them the Thoughts, De-
fires and Aftings of his Soul, they would be fo farYrom be-
ing thac Obedience which Chrifl requires, that they would
be
78 CHRISTs Kingdom is m the Serm. IV
be a mocking of God, and hateful to him. Thefe out-
ward A6ls ought to be no other, and in Religion are defign'd
to ftand for nothing elfe, but to be Reprefentations of a
Man's Soul, and the Acls of that. And when they are net
fo, they are in their own Nature, a Lie, and falfe Pretence
of fomething within, which is not there ,* therefore the
Lord abhors them, and reckons thofe falfe Pretences the
vileft Wickednefs : See this Interpretation of it, Pfalni
78. 34 — 37. They returned and enquired early after God. Jnd
they remembred that God i^as their Rock, and the high God
their Redeemer, neverthekfs they did flatter him zvith their Moutb,
and they lied unto him with their Tongues, for their Heart was
not right with him, neither were they ftedfaft in his Covenant,
And the fame Expofition our blefTed Saviour gives of ir,
Luke 16. 15. Te are they which juftify yourfelves before Men ;
hut God knoweth your Hearts : For that which is highly efteem-
ed amongfl Men is Abomination in the Sight of God. And the
fame the Apofhie gives. Gal. 6. 3. If a Man thinketh him-
felf to be fohiething when he is nothing, he deceiveth himfelf
Chrifh requires the Pleart, the Soul, the Will, AfTeftioiis,
and Defires. He is Lord of the Confcience, and fees all
the Receffes of the Fleart. Now when a Man performs all
outward Obedience and Worfliip, but it does not come from
his Heart, he pra6licaliy denies the Omnifcience of Chrifb,
while he puts before him a Shew and Pretence of fome-
thing for the Reality ; and fo he belies his own ProfelTion :
And all this, be it more, or lefs, whatever it pretends to
be of Religion, inflead of being that which Chrill requires,
is entirely different from it, yea infinitely contrary to it.
And thofe fame Actions which when they are the Language
of the Heart, and iiow from it, are pleafmg and acceptable
to God and Jefus Chrifl, and a true Obedience to him ;
when they do not, are reckoned the mofi: flagrant and abo-
minable Impiety, ai:id threatned v»dth the feverefL Damnati-
on of Plell.
4. All that vifible Worp/ip and Obedience to Chrifl which
-proceeds, or flows from any world'y Motives, is no Religion,
but Hypocrifv.
All
Serm. IV. Souls and Confcknces of Men. 79
All the Motives of Religion which Chrift has propound-
ed, are taken from the other World, and not from this.
He never encouraged Men to the Obedience of the Gof-
pel wich the Hopes of being rich, or great, or being eafy,
and profperous here. No ! He told them all that no fnch
Thing was to be expe61:ed by his Difciples. He warned
them not to be difcouraged by all the Evils of the World,
the Terrors of this Life, or the Fears of Death. Neither
the Goods nor Evils of the World were to be the Motives
of their Obedience, but the Views of the divine Perfe6li-
ons, and the Hopes and Fears of Futurity. Now if Men
believe in Chrift, and a6l under the Influence of Faith in
him for the Fulfilment of his Promifes, and executing his
ThreatningSjthey a6l from the Motives he bids them; But
if they do the fame outward Alliens from any worldly Mo-
tives, that's no Obedience to Chrifl: at all ; " nay 'tis Difo-
bedience, 'tis Rebellion, and Hypocrify. Chrifl has bid
Men pray to him, and to the Father through him. Here-
quires their Attendance on his publick Worfliip and Or-
dinances : Now if they do this becaufe Chrifl commands
them, becaufe they believe in him, and know his Autho-
rity, and eye the unfeen and eternal Things he has fet be-
fore them, to engage them to thefe Duties, they are his
good Subje6ls. But fuppofe you fliould do thefe fame out-
ward A6lions with the fame Striclnefs, the fame vifible De-
votion, and as conflantly, and altogether as well to fee to,
becaufe if you did not, the Magifb*ate would punifli you,
imprifon, fine or whip you, or put you to Death; or be-
caufe if you do them, you fliall receive fome temporal Re-
ward, get a Stim of Money, a good Place, or be well fpo-
ken of, and commended, you are in all this a Mocker of
God, and a Hypocrite. The fame outward A6lions done
from the Motives which Chrift fets before you are religious,
holy, and good A6lions, but done, and performed from the
Motives of this World are carnal, felfiih and hypocritical
Mockeries of God and Jefus Chrifl. Therefore 'tis certain
Chriil never propofed his Kingdom fhould be over the Bo-
dies and outward State of Men, in any other Way than
through and by their Confciences, and their Hearts.
Men's
t6 CHRISTs Kingdom is in the Serm. IV.
Men's Souls mud be his, and all the reft muft be go-
verned by thofe divine Principles which governed them.
Use I. Hence learn that the Kingdom of Chrifi is no -d)ays
dangerous to the Kingdoms of this JVorld, nor hurtful to the
temporal Interefts of Men,
The Clamour which the Jewifli Priefts and Rulers made
againft Chrift to prejudice Pilate, and prevail with him to
put him to Death was, That his Pretences to a Kingdom
were dangerous to Ccefar's Empire. For he that made him-
felf a King fpake againft Ccefar, and therefore if Pilate did
not put Chrill to Death he 'was no Friend to Ccefar. And the
like Clamour has many a Prieft and Ruler fmce that Time
made againft Chrift and his Followers, if not with as much
Hvpocrify, yet with as little Truth and Senfe. For Chrift's
Kingdom is quite of another Nature from the Kingdoms of
this World. 'Tis no ways dangerous to the Rights of
Kins;s and Princes, it leaves them as it finds them in the
Polleffion of their Earthly Thrones, and Crowns, and Ho-
nours ,• and all Mankind in the full Enjoyment of all their
natural Rights, and all the good Things Avhich by the Laws
of Nature they may claim. It leaves Nations and People
to enter into fuch Compacts and Combinations about their
civil Properties and Priviledges as they pleafe, confiftently
v/ith' the Laws of Nature and the general Welfare of Men,
and the true Peace and Comfort and Liberty of Mankind :
Yea it helps them to a better Enjoyment of thefe good
Things. The Lav/s of Chrift's Kingdom require Men to
be fubje6l to them whom God has fet over them, and to
render to all their Dues : Tribute to -jjhom Tribute is due.
Honour to ivhom Honour, Fear to whom Fear, to owe^ no Man
any Thing, but to love one another, Rom. 13.758. Tobe juft
and righteous v/ithout Referve, and to be good and ^kind
to all ; and in all Things. Chrift indeed m.akes no great
Promifes of Goods in this World, and foretells his Difci-
nles, they will meet with many Evils, and be hated of all
&Ien for his Sake : But then he deprives No-body of what
God by the Laws of Nature, or his Providence gives them:
And he teaches his ownDifciples to bear all that comes vnth
Patience
Serm. IV. Souls and Confciences of Metu 8i
Patience and Humility, and to fee that none render Evil for
E'-oil unto any Mmiy but ever follow that which is Good both
among themf elves and to all Meji, i ThefT. 5. 15. The fame
Lellbn Chrifl himfelf mod llrongly enjoins upon them, Mat.
5. 39. 44. But I fay unto you^ That ye refift not Evil : But
whofoever will fmite thee on thy right Cheeky turn to him
the other alfo : and if any Man will fie thee at the Law, and
take away thy Coaty let him have thy Cloak alfo ; and who-
fuever [hall compel thee, &c Love your Enemies^ hlefs them
that cuvfe you, do good to them that hate you, and pray for
them which defpitefully ufe you and perfecute you. In Ihort,
\:he Kingdom of Chrifl has nothing to do with this World
as fuch ; nor with the Bodies and Eflates of Men, but by
their Souls and Confciences, obliging them in all Times,
Places^ and Conditions to a6l as reafonable and religious Be-
ings. And if this interferes with any Man's Rights, then
Man's Nature contradi61s itfelf, and the God, and Author of
Nature.
Use II. All the outimrd Obedience Men can pay to Chrijl, is
not enough to make them true Subjects of his Kingdom^ or t$
prove them fo.
Its poffible Men may pay all the outward Worfliip, and
vifible Obedience which the Gofpel requires, from outward
Caufes, aiid worldly Motives and Confiderations, their Souls
may be herein influenced by their Bodies, and their Senfes:
Their outward Condition, and worldly Relations may per-
fwade and prevail with them to do all this. And when
they have done, it is all nothing akin to the Subjection which
Chrifl requires of them. He reigns in the Hearts and Con-
fciences of his Subje6ls, and rules their Bodies only by rul-
ing in their Souls ; when thefe are fubdued to Chrifl they
will always govern the Body, and outward State, and devote
and confecrate all to Chrifl. But when the Body, and the
World rules the Soul, this is the Kingdom of this Vv^orld,
and not the Kingdom of Chrifl. When Men are iirclined
from the Fears, or Plopes of this World, to worfhip God,
to pray to him, to own Chrifl, or to attend on his Ordinan-
ces ; or to do juflly, to live foberly, temperately, and the
M Hke,
82 CHRISTs Kingdom is in the Serm. IV.
like, they may be good Politicians and a6l cunningly, but
they are no Chriflians.--- And fmce Men may do all the
outward Duties, and outwardly praftife all the Virtues of
^^hriffianity, from bodjly and worldly Motives, and Views,
or from meer outwardly moral Caufes, therefore all fuch
Religion will not make any Man a true Subje6t of Chriil,
nor prove any Man in the World to be Co. He may nor-
withdanding all that, be a rotten Hypocrite, and a Subject
of the Devil, a Servant of his Belly, and his Lufts. His
Body, and his worldly State mufl be governed by his Con-
fcience, and his Soul, and thefe governed by Chrift, or
elfe he belongs not to the Kingdom of ChriA.
Use III, Hence we learn that no P^rfoncan he a Subjed; of
Chrift who is not freely fo.
Jefus Chrifl: is the King of the Confcience and Souls of
Men, and thefe can't be forced, or compelled. Herein the
Kingdom of Chrift differs from all the Kingdoms of the
World. Men are Subjeds of earthly Kings becaufe they
are born in their Country, and can't help it ; and they
are forced to yield their Bodies, and Eftates to their Go-
vernment, and when they outwardly yield Obedience to
their Laws, they are good Subjects in a civil Senfe, and an-
Iwer the Defign of the Laws, for they can reach no fur-
ther. But they can*t be true Subje6ls of Chrift without
their Confciences fubmit to him, for he is Lord of them,
and his Laws reach all the Thoughts and Litents of their
Hearts as much as their Bodies and outward A6lions. And
thefe are never fubje6l to him unlefs from the Dictates, and
Dire6tions of their Minds, thofe muft be free, and of Choice.
They are willing Subjefts or none. Chrift' s People are a
willing People^ or ^Fohintaries, as the Hebrew is, Pfa. no. 3.
They have freely of Choice and with an hearty Confent gi-
ven all their Souls and Confciences, and therefore their All
to be guided, governed and directed by Chrift. Herein is
the Glory of Ch rift's Kingdom that he is King of Hearts,
He reigns in the Heart, he fubdues his Subjefts by capti-
Vc\tin,g their Souls to himfelf.
Use IV.
Serm. IV. Souh and Confciences of Men, 83
Use IV. Hence ws have Reafon to fear that Multitudes ^ho
fancy they are good Chriftians, and are thought fo by other Men ^
are no real ChrljUans at all.
Since the Kingdom of Chrid is within Men in their
Souls, and Confciences, therefore they are no true Chri-
ilians, who are only outwardly Chriflians : Now what
MultitLides are there of whom there is Reafon to fear
that they have no other Religion but what is outward
and bodily. They do a great deal of fuch Service for
Chrift: : They eat and drink in his Prefence ; they hear
him teach in their Streets ; they attend his Worfliip ; they
pray, and ring,and talk much; they profefs to own him as
their Lord, and to own no other but him ; they give
much of their Mates to fupport his Worfliip, and the Ho-
nour of his Kingdom ; they Jive foberly, temperately,
chafuly, yea they are juft, true and honed in all their Deal-
ings ; they walk regularly, and a6l over all the Outfideof
.Religion as fairly to fee to as the befh ,• they feem to give
Chrift all but v/hat they fliould give him, and that is their
Hearts, They think themfelves very good Chriftians, and
others think well of them too ; But Chrift don't live and
reign in their Souls. The Principles, and Springs of their
Religion are not Faith in Chrid, and Love to God. Their
Sauls don't lead and guide their Bodies, and outward A6li-
ons into the Service of Chrid ; but fome temporal Refpe6l
to worldly Good and Advantage ; fome bodily and out-
ward Frofpefts guide their Souls and hale them along in the
Exercifes of Religion. Men's Bodies and outward Intereds
are capable to govern and influence their Minds in Religi-
on, as well as in other Things : And when it is fo, all
Men's Religion is vain, 'tis not the Religion of Jefus
Chrid ; his Kingdom is not in them : For he has no
gracious Dominion over Men if it be not in their Souls,
Such Men may drive a good Trade for the World
and their Luds by their Religion, but they have no-
thing more than good Policy, and worldly, or carnal
W^ifdom in all they do ; and their Reward is all in Hand,
that find no Profit in their Religion but what they have at
M 2 prefent :'
§4 CHRISTs Kingdom is in the Serm. IV.
prefent : They are not dealing for Heaven, but for this
World. The Scribes and Pharifees did fo, and they had
their Reward, Mattb, 6. begin. What Pity is it that JMeii
take fo much Pains to deceive themfelves ; when they do
all the Outfide of Religion with as much Diligence, La-
bour, and Conftancy as if their Hearts were in them, wiien
their Hearts are quite out of the Cafe, and they a6l from
worldly and temporary Confiderations, or meerly from ani-
mal and felfifli Defigns ; and fo the fame outward A6ti-
ons which if they had been 'done from the Heart, and a
purified Confcience would have been good and holy Ac-
tions, prove nothing but carnal Wifdom, and meer Hy-
pccrify.
Use V. Of Examination. Whether you are the true Sub-
jeas of Chrijl ?
He has a great many vifible and profeffed Subjects, where
he has but few true and good ones. It greatly concerns
you ali to be fatislied in this. 'Tis of infinite Importance
that you be really what you pretend to be ; for notwith-
llanding the vifible Likenefs of nominal and real Chrifli-
ans, there is as wide a Difference as there is between the
Siibjecls of Chrifl, and the Slaves of the Devil.
Let mc mention two or three Things to help you in your^
Examination.
I. Hcrce you freely, and underftandingly cbofin Chriji for
■\;our King and his Obedience for your Service ?
Since Chrid reigns in the Soul and Confcience, you
may be fure the Religion which he requires is not a blind
Obedience, 'tis the mofl free and chofen Ading ,♦ the
mofb reafonable Service of the Mind. Have you chofen
Chrift, and underflandingly made your Choice, and known
what Sort of Service and Obedience he requires ? Have
you chofen that holy and divine Service which the Gofpel
requires ? Do you efteem his Precepts concerning all Things
to be right y and therefore hate every falfe Way? Or would you
be glad it might be otherwife, and that your Bodies, and
fenfual Appetites and worldly In terefts might have been fer-
^cd vvirhouc; but fince they can't, all Things confider'd, you
will
Serm. IV. Souls and Confciences of Men. 85
will rather yield than not have fuch and fuch worldly Ends
anfwer'd, or an Happinefs feparate from God fecur^d ?
2. Having known what Sort of Subjection Chrifi requires^ have
you iinrefervedly given up your Souls and Bodies to him ?
Luke 14. 26. If any Man come to mcy and hate not his
Father^ and Mother^ and JVife^ and Chiidrefi, and Brethren and
Sifters, yea and his own Life alfo, he cannot he my Difciple.
You may for fome Confiderations give up all your Eltates,
and worldly Interefts, yea and your Bodies to be burned,
but if the Fire of Love be wanting, and all this is not con-
fecrated to Chrifh out of Choice, and from a Principle of
Love to him, and his Will, if your Souls are left behind af-
ter all you are none of Chrift's, i Cor, 13. 3. You mufl be
all Chrift's, and have no other Mafler, you mud be given
to him without Referve, both in Body and Spirit, which are
his.
3. /x all the Trade you drive in Religion for Holinefs and for
Heaven ?
If you aim at the Honours of this World, the Efteem of
Men, at Riches and worldly Comforts and Advantages, this
dead Fly fpoils all the Ointment. If you feck any Happi-
nefs of your own but what lies in the Honour of God by
Chrift, in the Purity of your Souls, and their Conformity to
the Image of God, you are in all your Religion dealing for
Self and the World. The End of all your Religion mufl
be the Glory of God and the Redeemer in the Perfe6lion
of your own Souls, in their greateft Purity and nearefl: Like-
nefs to the moral Attributes of God and the divine and holy
Joys of an heavenly World.
*****%****»******-^-^^*^-:»*^^^^^-*i)»*#t*^^^^^^i)»*i*^^^**-^******
SERMOxN-
S6 I'he Way to -promote the Kingdom of Christ Serm. V.
SERMON V.
The Way to promote the Kingdom of ChriR
is by the Evidence of Truth to the Minds
of Men.
IV. O B S E R V A T I O ?v.
?11?I?^^-^ K^ngdmi of Chrifl can be promote:! no other JVay
/il'^^ll ^^'^ h '^^^^ Evidence of Truth to the Confclences of
I clefire it may again be remembred of what Kingdom
I am now fpeaking, which I have before told you, is not
rh^ Kingdom of Chrift, as he is God, nor that Kingdom
wliich as Mediator he has over all Creatm*es in Heaven and
Earth, for theSake of the Church,* but it is the Kingdom he
exercifeth in, as well as over the Church, and for it, over
thofe which are the real and gracious Subjefts of his me-
diatorial Kingdom ; over godly and holy Perfons; that
Kingdom he came to purchafe and fet up in the World;
which are not of the World, but taken out of the World,
which are fo to be led, and guided and govern'd, as to be
made Heirs of Glory, and at length, brought to the Pof-
felTion of the Kingdom of Heaven.
I . / fhall In the firfl Place explain what is meant by promot-
ing the Kingdom of Chrifl.
To this let it be anfwered in a Word : All that which
tends to bring Men to Faith in Jefus Chrifl, to make Men
truly
Slkm/ ^^ h' the Evidence of Truth to the Minds of Men. 87
fj.^jy(odly and religious, or increife them in Holinefs, and
[j-^v/Obedience.
/o promote the Kingdom of Chrift is not to do that
y/ich may prevail with Men to make Pretences that they
/e Chriftians, or that they own Jefus Chrifh as their Sa-
viour, and to call him Lord, Lord, when really he is not
^0, Men fo perAvadcd, may not only be under the abfo-
lute Government and Dominion of Chrifl: as they were be-
fore, and will be whechcr they will or no, but they may
belong to his vifiblc Kingdom alio. And there are many
lliings befides I'rath, or the Evidence of Truth which
may promote this. Temporal Rev/ards or Punifhments
may do this, without ^ny Knowledge or Appreheniion of
Truth in thofe who fo profefs, or pretend to be the Sub-
jecls of Chrift ; and fo the Kingdom of Chriil as 'tis vi'fi-
ble in the World, may be promoted by fuch Means as are
oppofite to the true and real Kingdom of Chrifl. The
Halters, Whips, Racks and Fines, and other 1 ortures of
the Romifli Inquifition, may greatly tend to make Men pro-
fefs Chriilianity in any Form, and pretend to be wJiat they
are not, the true Subjefts of Chrifl:,* but this don't at all
promote the real Kingdom of Chrifb, bccaufe it only makes
Men Hypocrites, and Liats, which is entirely contrary . to
the Nature, and Deiign of Chriil's real Kingdom among
Men.- — There may be alfo fome Sort of promoting diis.
Kingdom of Chrill by Men's being brought into the Way
of Receiving the Evidence of Truth, when the I'hing it-
fet/ which brings them there, does not ^\vt any Evidence
oPit ; as when by the Providence of God a Man breaks
afione, or is taken Tick, he may by Means "of. that, be put
i/to, or confin'd in a Place where he may receive that
/ight and Evidence. And fo many Acls of Providence
v-hich Men call Cafualties, may be Means of promoting, the
^<;ingdom of Chrift. So a Man's being cafually in aTlace
/where he hears fome Paffage of the Bible, or fome other
[good Book, or hearing fome Word, or. Difcourfe, may be
the Occafion of his coming to the Knowledge of the Truth
and brought to Faith in Chrift ; yea his being forcibly con-
fb'ain'dto be in a Place may be an Occafion of opening
Convicliou
$S The IVay to promote the Kingdom of Christ ^^ ^J
Convi6lion to his Confcience, and fo bean accidental :^^^-^s^
or Caufa fine qua noiij of his being made a Subje6l of-gf^g
Chrid; but it is only the Light and Evidence of l^j-^
that is the proper Means of overcoming him to bec^^
a Subje6l of Chrift : The other has no natural Tende.,
cy to promote this: The other is only an Occafion, and a.
to us an Accident, overruled by theProvidence of God,beride.
the Nature oftheThing,tobe a Means of his Converfion. But
that which only brings a Man to be aChriftian, oratrueSub-
jeft of Chrift, Ts the Manifeflation of the Truth to his Con-
fcience. And by his Converfion the Kingdom of Chrifl is
enlarged, a new Subject is added to it, and fo it is promo-
ted. And by his Increafe in Grace and Holinefs, a Subje6l
of Chrifl becomes ftrengthned, enriched, and made a bet-
ter Subject than he was. So that gracious and proper
Kingdom which the Redeemer came to purchafe and fet
up in the World is promoted; and in this Senfe I am
now only fpeaking of its Promotion or Advancement,
which can be no other Way but by the Increafe of his
Subjedls, or their Strength and Riches ; i. e, their Grace
and Holinefs.
2. / (loall now in the next Place^ endeavour to floew the
Truth of the Obfervation^ and this J fimll do under three Heads.
1. Becaufe the Kingdom of Chrift is ijoithin Men^ or in their
Hearts and Confciences,
2. Becaufe it is a Belief of, and Obedience to that Tuth,
which Chrifi came to hear Wltnefs to,
3. Becaife the Term, and Life, and true Nature ofthatObdi-
ence which Chrifi requires, is that it be a chofen and willing Si!;,
jediion to blnu
I. Becaufe the Kingdom of Chrift is within Men, or in the:
Hearts and Confciences,
Our Saviour himfelf fays this, Luke i7.''2i. The King
dom of God is within you ; not among you, as fome render
it; but in your Hearts and Confciences ; which has been
Ihewn in the former Difcourfe. Now it muft follow from
hence, that it can be fee up no Way but by Light and
Truth
Sbrm. V. is by the Evidence of Truth to the Minds of Men, 89
Truth in the Confcience, and the Evidence of that. Indeed
Fallliood may govern the Minds of Men, and certainly it
often does. For the Kingdom of the Devil is propagated,
fupported, and maintain'd by it. And if the Kingdom of
Chrifl: was a Rule, and Government contrary to Truth,
its being in the Soul of Men would not prove that it mull
be the Evidence of Truth which promotes it, or makes
any Man a Subje6l of it: But this is out of the Quedion.
The Kingdom of Chrifl: is a Kingdom of Truth. His
Laws are Truth, the Obedience He requires is a Conformity
to Truth, and He came to bear Witnefs to the Truth.
And except Truth itfelf, there is nothing but the Appear-
ance, the Pretence, and fliadow of Truth which can ever
govern the Underftanding. Truth is the proper Objedl of
the Underflanding, and whenever it is governed by Fallliood
and Lies, it is thro' miftake, and ignorance, embracing,
that for Truth which is not fo, and taking Errors and
Fallliood for, and infl:ead of Truth. When the Devil de-
ceived our firfl: Parents, and brought them and their Pofl:e-
rity into his Kingdom, it was by deceiving them, and per-
fwading them that Falfliood was Truth, that Evil was
Good, that Darknefswas Light: So it is evident that when
Men live under the Government of Sin and Satan, when
they live in the Kingdom of Darknefs, it is becaufe they
are blinded, and miftake Error and Falfliood for Truth ; and
perfwade themfelves that they are governed by Truth,
and following Good, which in that Cafe is pretended to be
ofl*ered to the Underflanding inftead of Truth, the proper
Obje6l of it. Wherefore the Kingdom of Chrifl: in the
Souls and Confciences of Men, can never be fet up but by
the Truth, and the Evidence or Manifefl:ation of it to
them. The prad:ical Judgment, or Underfl:anding and
Confcience, is that Faculty by which Truth is perceived,
apprehended, and determined, and the Will follows that ;
fo that if Truth is not difcerned by the Mind, the Will ne-
ver can, nor will be bowed to Chrifl:, who is the King of
Truth, and whofe Government is in the Soul. TheSout
can never be made obedient to him but by the Sight or
Apprehenfion of Truth : Till it fees the Truth, it is de-
N ' ceived
90 The Way to promote the Kingdom of Christ, Serm. V.
ceived by Error, mifled by Falfliood, and that makes it a
Subje6l of the Devil, who is aLiar, and the Father of Lies.
But when the Mind difcerns Truth, it will prefent it to the
Will, as the proper Objeft of its Choice, Love and Pur fait ;
and when the Will embraces it, and the Afiedlions clofe
with it, then the Man is fubjeded to Chrift, and becomes
obedient to him ; gives up himfelf to him, to be guided,
led, and ruled by his Spirit and Truth, and made conforma^
ble to his Image and Will. The Body and the Senfes can
never difcern Truth : 'Tis the Mind which fees and judges
of that, and there the Kingdom of Chrift is where tlie Soul
is pofleiTed of that Truth which he witnelTes, and ruled by
it ; This is agreeable to that Account the Apoflle gives
us, 2 Cor. 3. 1 8. We all with open Face, beholding (}s In a
Glafsy the Glory of the Lordy are changed into the fame Image
from Glory to Glory y even as by the Spirit of the Lord.
2. Becaufe the Kingdom of Chrift^ or that Subje^ion which he
requires is, a Belief of, and Obedience to the Truth which he came
to bear JVitnefs to.
What that Truth is you have heard before. And no Man is
a Subje6]: of Chrift who is not obedient to that Truth which
he tefliiies and declares. This is the Scope of all the Gof-
pel and Law of Chrift, to bring Men to Faith in Chrift, and
a Dependance on him, as he is declared in the Gofpel, the
Son of God with Power ; the alone Saviour of the World,
the great Prophet, and Teacher of all divine Truth ; the
glorious King of it ; and the great High-Prieft of his Church,
and therefore to give Entertainment to all that Truth
which he has teftified, John i. 12. But as many as receiv-
ed him, to them gave he Power to become the Sons of God, even
to them that believe on his Name. And Chapter 3. 33. He
that hath received his Teftimony, hath fet to his Seal that God
is true. 1 John 5. 5, 9, 20. Who is he that overcometh the
World, but he that believeth that Jefus is the Son of God ? If
we receive the Witnefs of Men, the Witnefs of God is greater :
for this is the Witnefs of Gody which he hath teftified of his
Son. And we know that the Son of God is come, and hath gi-
ven us an Underjianding that we may know him that is true ;
and we are in him that is true, even in his Son Jefus Chrift :
This
Serm. V. is by the Evidence of Truth to the Minds of Men. pt
This is the true God, and eternal Life. So Obedience to the
Truth which Chrifl hath taught, is required of all Chrifti-
ans as the Obedience of the Gofpel, in this Light, as the
Truth of Chrift. Matth. 7. 21. 24. Helhall enter into Hea-
ven, and he only, Chriit fays,iy/;o doetb the Will of my Father
^johich is in Heaven, Therefore whofoever heareth thefe Sayings
cf mine^ and doth them, I will liken him unto a wife Man
which built his Houfe upon a Rock. And the contrary Simili-
tude and Reafon for it in the 26 Verfe. Heb. 5. 9. Jnd
being made perfecl he became the Author of eternal Salvation to
all them that obey him. Heb. 12. 25. See that ye refufe not
him that fpeaketh, &c. No Subje6lion but this is an Obe-
<3ience to Chrifl, nor is any Man a true Subjeft of Chrifl:
who does not believe in him and obey his Do6lrine, and his
Tefl:imony. Therefore his Kingdom can be promoted no
Way but by the Evidence of his Truth to the Confciences
of Men ; no Man will Qver become a true Subje6l of
Chrifl: or be kept fo by any other Means. Here we may
confider
I. It is ifnpojjtble any Man fhould believe in Chrifi who does
7iot fee the Evidence of that Truth which is the Obje^i of his
Faith.
P^aith in the ordinary and general Meaning of the Word,
is the Aflent of the Underfl:anding to a Thing as true : but
as it is a faving, or gracious A61, it includes alfo the Confenc
of the Will to the Goodnefs of that Obje6l, or divine Truth
to which the Mind aflents. The Underftanding can't be
brought to yield its Aflfent to any Truth, which it does not
fee to be Truth, or apprehend the Evidence of. Faith is
fuch an A61 of the Soul, as can never be forced upon a
Man by any Thing but the apprehended Credibility of the
Thing believed. All the Allurements and Rewards of the
World, Riches, Honours, Crowns and Kingdoms — nor all
the Terrors and Tortures of Earth can ever make any Man
believe a Propofition to be true, if his Mind don't appre-
hend the Foundation or Evidence of its Credibility ; nay
he will not be a Jot the more perfwaded of it for all the
exterior Force in the World, or all that the whole World
can poflibly do to him. If you fliould hire with Cart-loads,
N % or
92 The IVay to promote the Kingdom o/Ckkist, Serm. V,
or Ship-loads of Gold and Silver, iPyou fhoiild whip him^
imprifon him, or burn him, you can'c make him believe
a Thing to be true while he apprehends it to be incredible,,
or which he fees no fafticient Reafon to believe. All the
Pcrfwalions and Intreaties of the World can't alter the
AlTent of his Mind. When a Man don't fee the Evidence
thatChriil: is the Son of God or the Saviour of Sinners, or
that the Gofpel is the Word of God, or divinely true, you
can no more perfwade him to believe it, or to believe in
Chrifl:, than by Intreaties, or Blows, or Careffesyou can per-
fwade a Stone to walk, or a Tree to fly. Faith as an Alfent
of the Mind is yielded only to the P^vidence of Truth, and
it is never to be moved, or driven, or drawn by any Thing
qKq. Therefore when Chrift appears to a Man's Mind to
be what the Gofpel fays he is ; when the Word of God ap-
pears to be divinely true and certain, he can't help be-
lieving. He can no more withhold his Aflent when the
Truth appears, than he could yeild it before; only the Evi-
dence of Truth can gain his Belief, and when that appears^,
nothing can hinder it. Neither can the Confent of a Man's
Will be gained but when the Underflanding prefents Good
to it, either real or imaginary ; a Man can't chufe, and
love, and delight in any Thing that does not appear to
him to be Good ,* or which appears to be Evil ; but while
it appears Evil to him he will hate it, and have an Averfion
to it. But when he apprehends it to be good, he will no
longer be hindred from loving it, chuflng it, defiring,^ and
confenting to the Goodnefs of it. A Man will believe fo
long as he fees the Ground of Credibility, and fo firmly, and
no more. When a Man difcerns that Jefus Chrifl is that glori-
ous Perfon which the Word of God declares him to be, that
his Teflimony is divinely true, and the Gofpel-Way of Salva-
tion by him is divinely good and excellent, then he will be-
lieve j 'till then all the World can't make him believe ;
and when he fees that, all the World cannot hinder him
from believing. Accordingly the Pfalmifl fays, Pfal. 9..10.
They that know thy Name, will put their Trujl in thee. To that
Ignorance, and Want of the Knowledge of the Truth, or
the Want of difcerning the Evidence of it^ Chrift attributes
Serm. V. is by the Evidence of Truth to the Minds of Men. 93
the Unbelief of the Jews, when he quotes that terrible
PaiTage of //^;. Ch, 6. 9. Wherein he foretells their judi-
cial Bhndnefs, and applies it to them : Mattb. 13. 14, 15.
2. There can be no Obedience to the Truth of the GofpeC'with'
6iit knowing or believing it as the 7 ruth of ChriJL —
The very Form and Life, the Eflence and Soul of all
Gofpel Obedience, is Faith in Chrifl, and Love to him.
1 hefe muft be the Principles and Springs from whence it
all flows; therefore theApoflle h^js.Heb. 11. 6, Without Faith
it is impoffible to pleafe God. And we are aifured, it is fuch
a Faith as worketh by Love, no other Obedience will do.
Gal. 5. 5. So that all kind of Obedience ( if there could be
any that might be called fo ) which does not flow from a
Convi6lion that it is the Will of Chrill, and aDefire to
pleafe him, and Plonourhim in it, is no Obedience to Chrifl.
A JMan may without Queftion do an A6lion which is out-
wardly and materially the fame with what the Gofpel re-
quires, and yet there will be no Religion in it. A Perfon
may attend on the Sacrament of the Lord's Supper, eat the
Bread, and drink the Wine initbecaufe other People do fo,
or becaufe he may get the Credit of being efleemed a Chri'
llian by that Means ; or for other Caufes, and yet this is
no Obedience to Chrifl. A Man may give a Crown to
feed a poor Man, becaufe he is his Neighbour, or a good
tempered Man, or becaufe he is in Diflrefs, and an Objea
of Compaflion, and yet have no Refped to Chrifl in it :
now though the outward A 61 is the fame as in a Chriflian
who fees the Truth, and the Will of Chrifl in it, and adts
from Faith in him, and a Defire to pleafe and honour him,
yet the firfl of thefe is no Obedience, and the lafl, is true,
fincere, and gracious Subjeftion to Chrifl. A Man may by
meer Accident (as to himfelf ) do the fame material A6li-
on,_ which a Chnftian does gracioufly, and yet in that Cafe
he is fo far from a6ling religioufly,. that he does not a6l hu-
manely, and reafonably. He is not a Caufe by Counfel. Tis
abfolutely impoflible there fhould be any true Obedience
without a Belief in Chrifl, as the Lord who requires that
Obedience, and a Love of him, and defire to pleafe him in
It. And CIS impofTible there fliould be either of thefe un-
lefs
94 T^^^^ ^^^y ^0 promote the Kingdom of Christ, Serm. V,
Jefs the Truth appears to the Confcience, and the Mind ap-
prehends his Authority, the ObHgation of the Law, as the
Law of Chrid, and the Goodnefs of the Obedience, as
pleafing and honourable to Chrift. The Truth which Chrifl
has tellified is the Matter, — and Chrift, as difcovered
in that Truth, the Obje6l, both of Faith and Obedience;
and unlefs the Underftanding fees the Evidence of that
Truth, it can't perform the Obedience, any more than it
can believe the Truth. If a Man fliould cafually ftumble
on the fame A6lions, or do them out of Love to Man, or
himfelf, or his Lufts, or in Compliance with the Liclination
of fome-body elfe, he is then a Subje6l of thatPerfon, or of
his Lufts, or of himfelf, but no Subje6l of Chrift : He yields
Obedience to other Men or to himfelf, but none to Chrift ;
and unlefs he fees the Evidence of the Truth of Chrift
which fways and influences his Mind and Confcience, 'tis
impoffible he fliould ; It cannot elfe be the Obedience of
his Heart and Confcience, and fo is no Obedience to Truth
or to Chrift.
3. Argument to prove the Obfervation is. That it zV
ejjential to the Subje^ion which Chrift requires^ that it be a mlU
ing and chofen Subjedion to the Truth as it is in Jefus,
Chrift will have no preft Men in his Kingdom, they fliall
: be all Voluntaries^ as it is Pfahn no. 3. It is utterly incon-
fiftent with the Nature of the Obedience of theGofpel that
it lliould be a forced Subje6lion. Men muft of Choice,
and with the free Confent of their Wills, give themfelves
up to Chrift. No Man can be a true Chriflian, who does
not with the free and full Confent of his Heart, take
Chrift for his King, and give up his whole Self to him to
be ruled by his Laws, as good, and fit, and beft. No Mn
is a Subje6l of Chrift who does not make the Laws and
Will of Chrift his Choice, and defire to be govern'd by
them, and to live in Subje6lion to the Will of Chrift, as
good, and fit, and beft to be the Pvule of his Living, and
the Way to his Happinefs. • A forced Obedience to Chrift,
is no Obedience ; 'cis in ^Terms a Contradiction. Chrift
draws Men with the Cords of Love, and the Bands of a Man,
Hofea
Ser m. V. is hy the Evidence of Truth to the Minds of Men. 95
Ilofea II. 4. Oar Lord has himfelf exprefly determined
this Point, John 14. 15, 21, 23, 24. Jf ye love me keep my
Commandments. He that hath my Commandments y and keepeth
thein, he it is that loveth me :-—If a Man loveih me, he mil
hep my fVords ; and my Father mil love him, and iJoe imll
come unto him, and?nake our Ahode with him. He that loveth me
net, keepeth not my Sayings. This is the Commendation the
/ipoflle gives the believing Romans, as the Proof and Evi-
dence of their being truly Chrift's Difciples, Rom. 6. 17.
Te have obeyed from the Heart that Form of Do^rine which was
delivered you. Or, as 'tis in the Greek, Whereto ye were de-
livered. There's no Coadlion, or Compulfion in the Obedi-
ence of a Chriflian, 'tis a chofen Obedience. And here lee
it be confidered
I. That all external Compulfion is utterly inconfifient with
Freedom of Choice.
Whatever a Man is perfwaded or prevailed on to do
by any outward Motives he does not chufe, but only
chufes thofe Things which are ufed to be the Motives
of his Perfwafion ; if a Man was hired by a Sum of Mo
ney, to inlift himfelf a Soldier under an Officer, he does not
therein chufe to be a Soldier, or chufe that Officer for
his Commander, but he chufes the Sum of Money which
hires him : If he was threatned with a Prifon or'^an Hal-
ter, if he did not own the Pretender to be King, and fliould
thereby be perfwaded to do fo, he would not therefore
chufe the Pretender as his King, but he chufes to efcape
the Prifon, or Death. So if a Man was threatned if he
did not obey Chrift, he fliould be fined or fet in the Stocks,
and therefore pretended to obey Chrifl:, this would be no
Choice of Chrift for his Lord, but a Choice not to fit in
the Stocks, or part with his Money. All external Force
whatever is inconfifient with the Freedom of a Man's
Mind ; fo far as it has any Influence upon him, it perverts
and biaffes his Mind from it, and bribes it from its proper
Freedom, and native Liberty of a6ling, and inflead of for-
warding his Chriflian Obedience, it hinders it, and turns him
afide from the View and Consideration of the proper Mo-
tives of his A6tions. To compel a Man to love, and chufe
an
96 TJje PTay to promots the Kingdom of Christ, Serm. V.
an Obje6l is a Contradi6lion in Nature. You may force a
Man to fay, or pretend he loves a Perfon, or an Obje6l,
but you cannot force him to do it. But fo far as you try,
you either prejudice him againft it, or biafs, and pervert his
Judgment, and prevent his feeing, or attending to that
which is amiable, and deferves his Love ; you blind his
Mind, and perfwade him he loves the Objeft, when he on-
ly loves fomething that you offer to move him to love it.
Now fince Chrift and his' Obedience are to be the Obje61s
of Love and Choice in every Subje6t of Chrifb or every
Chrifhian, hence all exterior Force and Compulfion there-
to, either by temporary Puniiliments, or Terrors, or world-
ly Rewards, is inconfiflent with, and contrary to the King-
dom of ChrifL
2. The Light and Evide?ice of the Truth and Goodnefs of
Chrift in its ozm Nature, draws the Soul to him, and makes it
iviliingly yield to him.
There is an irrefiftible Power and Force in Truth, and
good when it appears to the Mind ; there is in it a Pow-
er that cannot be withftood. When Truth is manifefled
to the Mind, the Underftanding can no more help yielding
to it, and giving its AfTent, than the open Eye can help
feeing Light when the Sun fliines. The Will cannot buc
chufe Good when it is prefented to it by the Underftand-
ing as good : This is its obje6live Happinefs, and it goes
after it as naturally and neceiTarily as Fire goes upward, or
Water goes downwards ; it muft do fo or elfe a Man
may formally and underilandingly will and chufe his own
Mifery,and yet notwithftanding herein theMan a6ls the moft
freely and fully, confents to and chufes Truth and Good in
Proportion to the Evidence and Certainty in his Mind, and
the Importance and Worth of them to his Happinefs.
Tliough it is natural and neceflary for the Mind to a6l thus,
and it mufl a6l in confidently with that Nature which the
Author of its Being gave it to refufe : And a Man a6ling
thus, it feems muS not only be a wicked Creature, buc
mull ceafe to be a Man. Hence when the Truth of Jefus
Chrifl, the Truth of the Gofpel, the Truth which Chrifl
came to bear Witnefs to^ fhines into the Mind, and the
Goodnefs
Serm. V. is hy the Evidence of Truth to the Minds of Men. 97
Goodnefs of Chrift and his Truth appears to ic, the Soul
will Jove him, embrace him and yield ail itfelf up to his O-
bedience^ and ic can't help a6ling with the greateft Free-
dom, and mofl: hearty Choice and Confent, when it does
thus. From all which it muft follow, that the Light and
Evidence of Truth on the Minds and Confciences of Men,
is the efFe6lual, and the only Way of promoting the King-
dom of Chrid, and fubduing the Hearts of Men to his
Obedience.
Use I. Hence we may learn ^ that Abundance of Men are
greatly niiftaken in their Endeavours to ferve the Kingdom of
Chrijl ; or their Pretences to ftich Endeavours.
If Chrifl's Kingdom among Men can be promoted no 0-
ther Way, but by the Evidence of the Truth to the Souls
and Confciences of Men, then all Men who take other
Ways to promote it, misjudge about it, and take wrong
Ways to advance it.
Particular i. All fuch as endeavour to conceal the Truth from
Men,
Thus the Papifls deal with Mankind, they will not let
them have the Bible, nor hear many Truths contained in it,
led, as they pretend, they ihould mifunderftand them, and
make an ill Ufe of them ; a6ling from a falfe and ridicu-
lous Maxim among them. That Ignorance is the Mother of
Devotion. And many of other Denominations of Chriftiani-
ty feem willing to hide fome Truths of Religion fi-om Men,
left their Minds fhould be prejudiced againft the reft for
the Sake of them which are moft difagreeable to their Luft
or carnal Reafon, and reckon they will be more likely to
become Chriftians if they don't underftand fome of the
Truths of Religion. Now this is quite contrary to the
Way which Chrift took to make Men Chriftians. He came
to bear Witnefs to the Truth, and to manifeft it to the
Confciences of Men. He thought the beft Way to fet up
his Kingdom, was plainly to make known, and" clearly to
to teftify all the Truths of the Gofpel. And if Chrift was
not miftaken, thofe Men moft certainly are, who take a
very different Method to advance his Kingdom from what
O our
98 The Way to promote the Kingdom of Christ Serm. V,
our Lord himfelf took, and came from Heaven for. The
Kingdom of Chrift is in the Souls and Confciences of Men,
in their Belief of^ and Obedience to the Truth as it is in
Jefus, in giving up all their Souls and Confciences, and
Lives to Chrifl, and the divine Truths which he teflifies :
And this they never will, never can do, if this Truth is
unknown to them, or not manifefled to their Confciences.
How prepofterous then and ridiculous is it to endeavour to
bring Men into this Obedience by hiding from them that
Truth which they are to obey, to make them love fome-
thing which they know nothing about, and to believe that
to be true and good which they can't believe at all, to o-
vercom.e their Prejudices, and conquer their Ignorance by
keeping them in Ignorance? This Way will ferve well e-
nough to make Men believe they are good Chriftians, when
they are Fools and Hypocrites, and know not what Chrifli-
anity is. But 'tis the Light of Truth that brings Men to
be the Difciples of Chrifl ; 'tis Ignorance that hinders
them from coming to him, and obeying him ; and makes
and keeps them the Subje61s of the Devil. Chrift con-
quers by Truth, and he rides profperoujly becaufe of the Truth,
Pfal. 45. 4.
2. Such as mingle the Truth with Error and Fal/Joood.
The Apoflle in the ifl of Romans 18. tells us of fome
who held the Truth in Unrighteoufnefs. They imprifoned or
fliut it up that it fhould not influence their Lives, or con-
quer their Lufls ,* and this they did by mixing it with Er-
rors and corrupt Fancies of their own. When Men endea-
vour to make Men Chriflians by teaching them fomeTruths^
and mingling fome Falflioods and Errors with them, they
make another Sort of Religion than Chrifl: has inflituted
and revealed, a Sort of mungrel Chrifliar^ity, a Religion like
that of the Heathen Pollitheifm and Idolatry, in which fome
Notices of the Being, and Perfe6lions of God were given>
but. divided from the Unity and Simplicity of his Nature.
As when Men teach, that our Salvation all comes by Chrifl
the -Son of God, and the only Saviour ; bpt that our
Faith and good Works are the meritorious Caufe of our
ofctaining Salvation by Chrifl^ and that our good Works
v) and
Serm. V. is by the Evidence of Truth to the Minds of Men, 99
and Obedience fliall be accepted inflead of the Fulfilment:
of the Law ; or that our moral Virtues and good Works
and final Perfeverance in them, are the Conditions or mate-
rial Caufe of our Juftification : Or when Men mix other
Errors with fome Truths of the Gofpel, they make a new
Religion ; it is not the Religion of Jefus Chrifl:, their Dif-
clples ought not to be caird Chriflians. In all Cafes where
f uch Errors corrupt the great efTential Do6lrines of the
Gofpel, the Followers of them want a new Name to be
coin'd for them ; Such as are endeavouring by fuch Ways
to promote Religion, are not advancing the Kingdom of
Chrift which is only promoted by the Evidence of the Truth
which he came into the World to bear Witnefs to, not by
the Corruption of them.
3. Such as life every Kind of Artifice to perfjjade Men to
Chrijtianity^ bejide the plain naked Truths of Jefus Chrift.
1 low ridiculous and aflonfliing is it for Men to endeavour
to perfwade others to be Chriflians by Flatteries and Allure-
lueiits of the World ? To tell them fine Stories what good
Things they will have here, or to encourage them with
Hopes that Religion will not very much crofs their worldly
Lufts and Defires, that it is no great lliing which is ex-
pefted from them, if they will live foberly and honeftly in
the World, ^and carry themfelves well ; there is no great
Need of being very much diflrefTed about Sin, or in any
great Pain and Anguifli of Confcience for their lofl undone
Eflate by Nature ; no great Need to be much troubled a-
bout the Unlikenefs of their Souls to God, and their utter
Unfitnefs for Communion with him; nor to fee and mourn
over the Enmity of their Hearts againfl him, and their Con-
trariety to the infinite Purity of the divine Nature, and to
labour, and watch, and pray Day and Night, to run and
wredle, to flrive and fight againfl Sin and the Lufls of the
World? Or that if they do but believe in Chrift they need
not be concerned about Holinefs and the flridl Conformity
of their Hearts to the Nature and Image of God, nor be
any farther troubled about their Sins. Or to tell them that
if they are perfwaded that the Gofpel is the Word of Chrifl,
and that Chrifl came to fave Sinners, they need not diflrefs
O 2 themfelves
iT^^:
ICO The JVay to promote the K'mgdom of Christ ^ S-erm.. V.
themfelves about getting any other Faith. For Men to
endeavour to JefTen the Stri6lners, Purity and UniverfaJity
of the Law of Chrift, or to colour over and fofcen the
Terrors of the Law denounced againftall Unbelivers^ and
impenitent Sinners; and to draw them to be Chriftians by
outward Kindnefs, and to reprefent Chrifl:ianity as little
more than meer good Nature ; when Men ufeYuch Kind
of Artifice to perfwade Men to be Chriflians, they quite
miftake the Mark* 'Tis the plain naked Truth told to
their Confciences that muft bow them to the Yoke of
Chrift, if ever they be bowed to it.
Truth appears mofl amiable in its own native Charms and
Force, undrefTed, and without Colour or Artifice. If the Force
of plain Truth will not fubdue Men to Chrift, nothing wilL
The other Way may make Men Hypocrites, but not Sub«
jecls of the Kingdom of ChrifL
Use ir. Hence 'xe karn that .many by their endeavours tO'
Jerve the Interejls of Chrift's Kingdom^ do greatly dijjh've it.—
Inftead of many Ways which might be taken Notice of,
whereby Men do fo, I ihall only mention three.
I. Such as uje external Motives to induce Men to be Chrif
tians."-
It has been the Art of Men of all falfe Religions in the
World to a6l in this manner ; and it is too "common a
Thing for thofe who go under the faireft Name, and beft
outward Denomination of Chriftians, to adl: after fuch a
Manner as People of falfe Religions think neceflary to pro-
mote their Religion. Befure Men are always eafy to be-
lieve that they think right themfelves— Every ^Fay of Man
is right in his own Eyes, Prov. 21. 2. And it muflbe as eafy for
them to believe that all who are not of their Mind, think
wrong, and ought to be of their Mind. And as Matters
of Religion are of the greateft Importance, they think there
is great Need to take Abundance of Pains to bring them to
be' of their Mind, which they believe is to think right :
And no Doubt many are from hence led to ufe outward
Motives to perfwade or oblige Men hereunto. Chrift tells
bis Difciples, that r/;^}' rto killed them -ucould think they did Goi
Serm. V. is by the Evidence of Truth to the Minds of Men, i o i
good Service. Joh. i6. 2. Men ofccn pciTwadc thcmfelves
ihcy are advancing the Kingdom of Chrifb, and bringing
much Honour to him when they are ufmg outward Mo-
tives, and worldly Perfwafions to make Men Chrifbians.
Hence it is that you {hall find them fometimes earneftly
perfwading others that if they became Chrillians, and yield
Obedience to Chrill, i. e. believe and acl as they think
is pleafmg to Chrifl, they vvqll have great Reputation, E-
fteem, and Honour among Men^ and be much in Favour
with great and v/ife Men, that they iliall have fuch and fucli
Places of Profit and Honour, and Advantages in the World ;
that they iliall have Protedlion and Security from their En-
emies. But on the other Hand, if they do not obey Chrill,
and fubmit to his Laws and Orders, i. e. if they do not
believe and praftife what they believe to be Chrillianity,
they will be left Vv^thout Proteclion and Defence ; they
will have no Favour from the Government under which
they live ; that they will have no Favour, and Edeem of
Men in Power and Authority, but will loofe their Reputa-
tion with fuch. Yea that they fliall be ptmiflied, fined,
imprifoned, whip'd ,* their Eftares confifcated ; their P'a-
milies brought to Beggary ; they fliall have no Employ-
ment in the State, nor Encouragement in Trade and Buii-
nefs, and the like. And Men think by thefe Methods they
are doing admiirable Service to Chrift and his Kingdom, but
Chriffc will never thank them for all fuch Service ; all
fuch Methods are directly againfl Chrift and the Intered of
his Kingdom, however fpecious they look, they can do
nothing to advance P.eligion, but are the moil likely Means
to advance the Kingdom of Satan : They tend to make
Men Flypocrites, to induce them to embrace what other
iMen call Chriftianity, and praftife v/hat others teach them
is Obedience to Chriil, againit their Confciences ; or, at
beil, without any Confcience, or knowing whether it be
right or wrong. Thefe Methods carry fufficient Convicti-
on, that iiich a Faith and Obedience will pleafe thofe who
ufe thefe Arts with them, but they give no Conviction that
it will pleafe Chrift : They never do, nor ncAX-r can give
anv Li^ht to the Underftanding, but rather prejudice the
Mind
102 The Way to promote the Kingdom 0/ Christ, Serm. V.
Mind againfl Truth, and receiving Light. And if the
Things be never fo right, which they are perfwaded to,
yet if they receive and pradife them from thefe Motive?,
they are jufl fo far Hypocrites, and the Subje6ls of their
Lufts and of the Devil, and not of Chrift who came to bear
Witnefs to the Truth, to conquer Men, and bear Rule in
them by the commanding Pov/er of the Truth. It*s not
only ridiculous, and nonfenfical to hire, and perfwade a
Man by outward Motives to love Chrift, and to fcare him
by worldly Terrors, to obey ChriH: ; but 'tis contrary to
the Nature of Chrift's Kingdom, for it tends to hinder a
Man from loving and obeying Chrift, and to perfwade him
that he does love and obey the Truth when he only ferves
his Belly and his Lulls ; It turns off a Man's Mind, and
Attention from the proper Objeds and Motives of Religi-
on, to the Objects and Confiderations of this World, which
are entirely foreign from it. You will eafily fee this if it
be brought to a particular Inflance. All Chridians own that
the Sacrament of the Lord's Supper is a pofitive Rice and
Jnflitution of Chriftianity, and ought to be attended, and
celebrated in Rem.embrance of the dying Love of the Re-
deemer, and that it might be a Seal of all our Chriflian En-
gagements to God, and Expe6lations from him by Chrifl ;
and of the myflical and fpiritual Benefits of the Death of
Chrift, and the Covenant of Grace. Now fuppofe a Per-
fon lliould be perfwaded that if he diligently attended this
holy Sacrament three, or ^\x Times in a Year, or in this or
that Place, he iliould be a Juftice of the Peace, and he
therefore does it with all the vifible Devotion in the World,
'tis eafy to fee that in all this he has done no Duty to God
nor ferved Chrifl, but hereby he has been purchafmg the
Office of a Juftice of the Peace. Again, it is a Duty both
of natural and inflituted Religion, that a Man fliould pray
in his Family. Now fuppofe you fliould be perfwaded that
if you did not twice a Day pray in your Family you
fhould pay a Fine of five Pounds at the Yeai-'s End, and
therefore you fliould pray twice every Day in your Family,
you have not been worfliipping God, and ferving Chriilin
it, but praying that you might fave five Pounds ; jufl
% • fo
Serm. V. is by the Evidence of Truth to the Minds of Men. 103
fo far as worldly Motives infiuence Men's Religion, juft
fo far they are Hypocrites, and have no Religion at al'.
2. Such as declare, and teach Uncertainties for the Truth rf
Chriji: ^
Chrill came to bear Witnefs to the Truth, and to make
it manifefl: to the Confciences of Men ; the great, eter-
nal Truths of God, his Nature, Being, Attributes, and Pro-
vidence, his Power and Grace, to ihow them the curfed
Nature and Mifery of Sin, to fliow them a Saviour, and
the Way of Salvation ; not to tell them doubtful Stories,
or feed them with Ambiguities and Uncertainties. And it
is the Manifeftation and Evidence of thefe great Truths to
their Minds that makes them Chriflians, and brings them
into Subje6lion to the Kingdom of Chrift. Now when
Men declare doubtful and uncertain Things as Matters of
Importance, or Truths of Chrift ; and inllead of the great
Things of Jefus, endeavour to perfwade Men that fuch
Things are neceflary to be known or believed, or done,
which can't be made evident to Men's Confciences out of
the Gofpel, and according to the ordinary Way of God's
inanifefting his Truth to his People by, and in his Word
they do no Ways ferve the Kingdom of Chrid, but hinder
it. This is the Way to take Men's Minds off from an
Attention to the Truths of the Gofpel, and the Evidence
of them, to Matters of doubtful Difputation, which the A-
poille warns againfl, Rom. 14. i and to fet them either
to contend with one another, or to perfwade them to be-
lieve Things to belong to the Truth of Chrift, which are
not evident to their Confciences, and fo can't govern their
Souls by the Authority of Chrift. Either of which leads
Men's Minds from Chrift, and an Obedience to, and Prac-
tice of his Will; to fet up Men for their Mafters. This is
contrary to the Faith of the Gofpel ; and as fuch Timo-
thy is warn'd againft it, i Tim. 1.4, 5. Neither give Heed
to Fables, and endlefs Genealogies ^ ^vhich minifter Quejliom
rather than, godly Edifying, ivhich is in Faith, AViv tht
^'ions
End of the Commandment is Charity y out of a pure Heart, an
of a good Confcicnccj and of Faith unfeigned.
2. Such
104 '^^^^ ^^y ^^ P'o^f^ote the Kingdom of Christ, Serm. V.
3. Such as tfiake a perfonal application of Truths to particu-
lar Perfons in a peremptory unconditional Manner,
I'he Trudis of Chrift are to be manifeiled to the Con-
fciences of Men, and fo they will overcome the Soul, and
bow it to the Obedience of the Gofpel. But the particu-
lar Application of thefe Truths is made by Chrift himfelf
through his Holy Spirit, giving Evidence of them to the
Confcience, and their particular Relation to this or that
Man. But v/hen Men pretend to make that, they do very
often greatly diflerve the Kingdom of Chrifi:, while perhaps
they think they are zealoufly ferving it. As for Inftance,
it is a plain and certain Truth that he that is impenitenc
and an Unbeliever ihall be damned. And without a Man
is regenerated, and born again he iliall not enter into the
Kingdom of God. Now for me to make a perfonal uncon-
ditional Application of this Truth, and to fay to this or
that Man, you are an unconverted, unregenerate Sinner,
and will be damned, has no Tendency to ferve the King- . •
dom of Chrift ; but greatly tends to difTerve it. For it
is in the Nature of the Thing impoflible that it iliould car-
ry Convi6lion along with it, and has an apparent Tenden-
cy to irritate, exafperate and prejudice Men, even if it be
materially true. For every Man of ordinary Capacity in
the World who has read the Gofpel, may certainly know-
that I have no other Way to know this concerning any-
particular Man, but by knowing the evident and certain
Marks of Impenitency and Unbelief in him. Now, tho'
I may certainly know from the Word of God what are ^^»
the Marks of Impenitency and Unbelief, yet 1 can only
probably know them in this or that particular Man ; and
therefore can only conditionally apply them to him, and
mufl leave it to God, and his own Confcience to determine
whether they belong to him, or not ; and this the Man
knows can as well be determined by declaring thofe Truths,
and the Marks of that State, as by any perfonal and per-
emptory Determination of mine concerning him ; and the
Application is properly and alone the Work of Confcience,
in the Hand of Chrift, and his Holy Spirit ; when there-
fore I do that, I do what I cannot evidence to any Man's
Confcience
Serm. V. is by the Evidence of Truth to the Minds of Men. 105
Confclence to be a Truth, or that I know it to be fo, and
therefore I not only prejudice his Mind againit me, but a-
c,ainft the Truth itfelf, i. e. againfl the Convi6lion of Truth,
thereby hindering his Converfion and Salvation, inftead of
promoting it : There is no Way that it tends to convince
him- that that is true which I fay,^ unlefs I can perfwade
him tliat I am immediately informed by the Spirit of God
that it is fo ; and this is to perfwade him to believe a Lie,
,and to draw away his Mind from the Authority of the
\Vord of Chrifl, to my fclf, and Chrifl's pretended Autho-
rjcy in me, which is not given me by Chrifl ; but to fay
the beft of it, ignorantly, boldly and infolently ufurped.
I'lit then if what I fay to the Man in this perfonal Appli-
cation be not fo much as materially true, as it is pofTible it
may not ; and for ought I can certainly know, the Man
may be regenerate, and born again ; then I am guilty of
uttering a Fallhood and a Lie in the Name of Chriil, as
well as of invading the Office of Chrifl, and of the Holy
Ghoffc, and of Confcience : And "we knovi that no Lie is of
ths Truth ^ I John 2. 21. Nor can the Glory of God, and
the Kingdom of Chrifl be ferved, but is difTerved by it, and
the Comfort and Ufefulnefs of his Servants hindred ; my
Fellow- Servant is beaten, and a Bar laid in the Way of
another's promoting the Kingdom of Chrifl. So when in
our perfonal Applications of Truth we a6l in a peremptory
unconditional Manner, we do no Ways advance the King-
dom of Chrifl, but hinder it, and take off Men from pla-
cing an entire Faith in Chriil, and yielding an unreferved
Obedience to him ; to a Faith in, and Obedience to us.
But the III. Use is to fliow us. That 'tis impojjible the
Souls and Confciences of Men fhould have any other rightful Lord
hut Chr'ifi.
The Kingdom of Chrifl is a Kingdom which God fent
Him into the World to fee up, and this is built on the Truth
which he came to bear Witnefs to, and is promoted only
by the Evidence of the Truth to the Confcience. Chrifl
is the King of Truth, and his Kingdom is a Kingdom of
Truth : Therefore Chrifl as King in his Kingdom, has the
P ' folc
10(5 The Way to promote the Kingdom of Christ, Se^.v.. V.
fole Right of giving Law to the Confciences of Men, the
fole Right of guiding, and direfting them. And Men's Con-
fciences may never be fubmitted to any other Lord. Mat.
23. 8,9, 10. Be ye not called Rabbi , for one is your Mafier^
even Chrift. And call no Man Father upon Earth, for one is
your Father which is in Hfaven. Neither be ye called Miifers,
for one is your Mafiery even Chrift. Whoever pretends to
iet up or acknowledge any other, fets up another King and
Lord of Truth ; makes another King in Chrift^s Kingdom ;
by all which he denies the great fundamental, unchange-
able Truth, that Chrill: is the King of Truth ; he denies
that Chrift came into the World tobearWitnefsto theTruth,
becaufe he denies the great Truth that he came to bearWit-
'r]Q^s to, upon which the Certainty and Evidence of all o-
ther Truths he came to bear Witnefs to, depend. If there
be any other Lord of Confcience but Chrid, then he is no
King ; he has no Kingdom among Men, he did not then
bear Witnefs to the Truth, but to a Falihood. And if it
were fo, the Evidence of Truth to the Confciences of
Men, would dethrone Chrifl, and fet up another King in
his Stead.
Use IV. Hence iL>e may infer ^ that after all the Fains and En-
dea'Dours of all the Men in the fForld, they can't poffibly make
any Man a \ true Chrijiian.
- 'No Man can be fo who is not made fo by the Evidence
and Light of divine Truth iliining in his Mind, convinc-
ing his Confcience, and bov^ang his Will freely, and hear-^
tily to embrace Chrift, and the Obedience of the GofpeL
And to effe6i: this is beyond the Power of Man. Man
may declare that Truth which Chrift came to bear Witnefs
to, but he can't make any other Man apprehend the di-
vine Excellency, and Certainty of that lYuth : This is
the alone Work of Chrifl, and the Holy Spirit. The Mind
^of Man is by Sin darkned and prejudiced againfl thofe
Truths of the Gofpel ; Man has wronged God and has a
Confcioufnefs that God is angry with him, and is able to
paniili him for it, and he is afraid he will, and therefore
he hates him. And befide, he has fince the Fall, a natural
L^nlikenefs
Serm. V. is by the Evidence of Truth to the Minds of Men. 107
Unlikcncfs to God, and hates the Holinefs and Purity of
the divine Nature, and that Purity which the Truth of
Chrifh requires ; and hence he will either lly from God, and
be prejudiced again ft the Offer of Reconcihation to him,
through Fears and Jealoufies of his Heart, that God is not
fincere and in carnetl, and that he will not be reconciled
to him on the Terms of the Gofpel ; or he will imagine
that if he grows better, and amends thofe Things for which
God is difpleafed, that he will therefore be the more in-
clined to pity and pardon him: Both which are contrary
to the Truth of the Gofpel : Or elfe the Man under the
ftupid Blindnefs and Infenfibility of his Heart, can't fee
any great Evil in Sin, and therefore not that Need of fuch
a Way of Reconciliation as the Gofpel provides, and fo
will not be afraid of the divine Anger and Puniiliment due
for Sin : He will not believe there is fuch an abfoiute
NeceiTity of Chrifl, 'and the Virtue of his Blood ; or
the NecefTity of a thorough Change of his Pleart and
Life. And it is not in the Power of Man to remove
the Blindnefs, the Prejudices, and Jealoufies of the
Minds of Men. Man can declare the Truth, but there is
a NeceiTity for the Spirit of God to open his Eyes, and
make him fee that it is the Truth, the Truth of God tefli-
fied by Chrifl ,* That thofe Things are real and certain
I'hings ; then he will b^ overcome, and bow'd to Chrifl,
he will be brought into Subje6lion to his Obedience. Men
can only minifterially promote the Kingdom of Chrift, and
propound Truth : But to enlighten the Mind, and flreng-
then and difpofe it to receive, and own the Truth ; to
remove the Prejudices, and Jealoufies of the Heart concer-
ning God, to make the Soul attend to the Truth, and the
Force, and Beauty and Power of it fliine into his Heart ;
and to make him feal the Influence of it on his Confcience^
this is the Work of the Spirit of God. The God of this
World blinds the Minds of Men, left the Light of the glori-
ous Gofpel of Chrift, who is the Image of God, fhould flnne in-
to thenu But it is the God and King of Truth who fhin-
eth into their Hearts, to free them from the blinding
Power of their Lulls, and Pride and Enmity, to give the
P % Light
io8 The JVay to promote the Kingdom of Christ, Serm. V.
Light of the Knowledge of the Truth unto them, i Cor.
4. 4^ 5-
Use V. This Do^rlne gives you a Rule by which tu judge-
of your Chrijiianity, or being the Members of thrift's Kingdom,
The Kingdom of Chrift is promoted by the IVutii, or
Men are brought into it by feeing the Force and Evidence
of the great divine Truths which the Gofpel reveals, or
Chrifl came to bear Witnefs to. Now hence you may learn
whether you are the Subjedls of Chrift or no. If you are
Chriftians becaufe it is the Cuflom of the Country to be fo,
or becaufe you have been induced to. your Profefiion by a-
ny worldly Motives or Perfwafions ; if you profefs Faith
in Chrifl, and Obedience to him, becaufe you are afraid of
doing otherwife ; becaufe you iliall loofe or mifs of fome
worldly Good and Advantage, or be in Danger of fome tem-
poral Evils or Difad vantage, if you did not fo ; yea if
you perfwade yourfelves you are Chriftians becaufe your
Imaginations have been greatly terrified with Fears of Hell,
and you were afraid you fliould go there if you be not ;
or only becaufe you hope by being Chriftians to efcape it ;
if thefe Things, or a muftaken Notion about Chrift, and
the Nature of the Gofpel Obedience, have perfwaded you
to become Chriftians ; or if when you gave up yourfelves
(as you fuppofed) to Chrift, you did not know what you
did, but a6ted in the Tumult of your Paffions, and from
the Heat of Imagination, you need not be at a Lofs about
your State, and if you fancy you are the Subjefts of Chrift
you are deceived ; you are the Children of Darknefs, and
not of Light ; you are ftill Subje6ls of the Devil, and not
of Chrift. But if the Force and Evidence of Truth, has
ftiined into your Minds ; if you have from the divine
Truth of what Chrift has teftified from God, feen the true
Nature, and real Hatefulnefs of Sin, feen your own Sinful-
nefs. Pollution, and hateful Unlilcenefs to God ,• if you
have had a feeling, real, and powerful Convi6lion of the
Truth of the divine Perfections, of the glorious Offices of
Chrift, and of his Power, and Willingnefs to fave you, and
of the Excellency of liolinefs ,• and have thereby been
made
Serm. V. is by the Evidence of Truth to the Minds of Men, 109
made willing to accept of Chrifl, and chofen him for your
Saviour, if you have chofen his Terms of Salvation, and
the Way of Holinefs, and love them for Chrifl's Sake, for
their own, for the Sake of the Truth, Fitnefs and Good-
nefs of them : if you chufe to pleafe and obey Chrifl: and
the Truth from the Knowledge and Love of it overpouring
your Hearts, then you belong to Chrift, you are his Sub-
je6ls, and have been tranflated out of the Kingdom of Dark-
nefs into the marvellous Light of Chrifl: and of Truth.
Use VL This Dodtrine may be improved to quicken and di-
rect OUT Endeavours to promote the Kingdom ofChriJl.—
We ought all to be concerned to do all that is poflTible
for us to promote this Kingdom and ferve the Interefls
of it. It is the mofl: jufl: and righteous, the greateffc, befl:,
and mofl; glorious Kingdom in the World; a Kingdom which
is above all Things in the World dearefl:to God. This has
coft the Son of God all the Sorrows and Sufferings of his
Life, his Blood, and Death. It is a Kingdom founded in
Truth, built up and effcabliflied by it : and which only re-
covers Men to Truth, to God and to themfelves. The
Nature of this Kingdom fliows us it is of infinite Impor-
tance to endeavour all we poflibly can to promote and
advance it. The Nature of it alfo fliows us how, and by
what Means we are to endeavour the Interefl:s of it in
every Condition of Life ; in whatever State we are in,
we are to a6l, and fpeak, and live the Truth as it is injefus;
whether Men will hear, or forbear, we are to bear Wit-
nefs to the Truth. The Apofl:le fays, 2 Cor. 13. 8. l^-^e
can do nothing againft the Truth y but for the Truth. If we
belong to Chrifb we can willingly do no other, and if we
would promote his Kingdom there is no other way. If we
declare, or if we live and pradlife Errors and Falfhoods, we
are promoting the Kingdom of the Devil which is founded
in Lies, and Darknefs, and fupported by the fame Means. U
we hide the Truth from Men, or endeavour to deceive them;
if we hinder them from feeing the Truth, or put and keep
them under Difadvantages to know it, jufl: fo far we are
ferving the Kingdom of Satan and oppofing the Kingdom
of
no TheWa'j to promote the Kingdom of CnvdST.^c, Serm. V.
|<>f Chriil:. The Miniflers of the Gofpel can no other Way
^_ Vance the Kingdom of Chrifl: than in living ^and preach-
ing Truth, fetting before- Men in the cleareft Manner
poifible the great I'ruths of Jefus Chrift. When they preach
Errors, when they preach Uncertainties, when they preach
themfelves, and their own Fancies, they are ferving the
Kingdom of Satan, and not of Chrift; and fo they are
when they take Men'sMinds off from the great, important,
neceffary, and eternal Truths of Rehgion, and inftead thereof
tell them that which Chrift in his Word has not told them,
when they take any Method but as far as poilible to have
the Truth manifefted to every Man's Confdcnce in the Sight
of God,'-.So Magiftrates, Rulers, and private Men in their
Places, are to live, and fpeak, and a6l the Truth, and to do
all they can that every^Man may enjoy with the entire
Freedom of his Mind andConfcience, the beft Advantages
he can have to know the Truths of Jefus Chrift, and be
under the moft happy Circumftances to judge of it without
prejudice or Partiality, and be overcome by the Force and
Evidence of Truth ,v nothing elfe can ever captivate him
to the Obedience of Chrift. The Kingdom of Chrift is found -
ed in Truth, 'tis upheld by it : and it is the Love, and
Pradlife of Truth which is the Life and Soul of it. That
Man who will not be conquered by the meer Force and Evi-
dence of divine Truth, will never be a Subje6l of Jefus Chrift,
he is^ in Darknefs, and notwithftanding every other Me-
thod, he will abide in Darknefs, and make his Bed in
eternal Darknefs.
SERMON
Se RM. VI. All regeiterate and renewed Souls ^ Sec. 1 1 1
SERMON VI.
All regenerate and renewed Souls are the
Subjeds of Chrift.
V. OBSERVATION.
^^ery One who is of the Truth, or every renev^ed
S^^'^^ ^"^^ c;2%/;f?2^(i Souly is a Siibjed; of Chrijt^ and "mil
SS ^ ^Z hear his Voice.
m
fr\
In difcourfing on this Obfervation, I fhallcoii-
fider
1. JVhat it is to be of the Truth.
2. Every Ofie who is fo, is renei^ed and enlightned.
3. He is a Subject of Chrift.
4. Every fuch Soul ivill hear the Voice of Chrift.
Confider i. TVhat it is to be of the Truth.
The Phrafe in general imports a Perfon's belonging to
the Truth, being derived from it, begotten, or born of
it ; as to be of fuch a Family is to be derived or defcend-
ed from it, or to belong to it; to be of a Country, or of
a Kingdom, is to belong to that Land ; to be one of that
Society or Corporation, to be of fuch a Church is to be-
long to it, or to be one of its Members; fo to be of the
Truth is to belong to that; to derive one's Charafler, and
Name from a Relation to ir. Now as the Truth Chrifl
fpeaks of, you have heard before, is the Truth of God ;
thofe divine eternal Truths concerning'^ the Being, Sub-
fiflence^ Perfeclions, and Will of God; hisGoverment and
Providence,
112 All regenerate and renewed Souls Serm. VI.
Providence, which Chrift came to reveal and teflify : and
the Scare of Man by Nature, his fallen, fmful lofl Conditi-
on ; and the glorious Way of Recovery to the Favour and
Love of God, and everlafting Communion with, and Blcfled-
nefs in him. To be of the Truth therefore, in the Senfe
of the Text, is to be really, and truly religious, or to have
a right and real Senfe of true Religion ; of its infinite
Worth and Excellency, a Pleafure and Satisfa<51ion in it,
and in feeling its divine Power and Influence in the Soul.
To be of the Truth, means therefore
I . To he an hearty and unfeigned Lo^oer of it.
A Man who loves Religion with all his Soul, delights in
the Knowledge that makes him wife, and holy, and good,
and like the bbje6l of all true Religion, i. e. the true God,
that Man is of the Truth.
God is the only Obje6l in whom all Religion terminates,
and centers. Hence all the Worfhip, and religious Service
(as it has been called) which has ever been paid, or per-
formed by Men, has been offered to fomething under the
Notion of God ; but as there is but one true God, fo
there can be but one true, and right Obje6l of all religious
Worfliip, about, or concerning whom, all true Religion is
converfant : And to love Religion or the Truth of that,
or Truth as it relates to it, is to love the Truth of God ;
this is to be fincerely and heartily difpofed to receive and
embrace all that Truth concerning him, or relating to his
Being, Perfe^ions, Providence, or Government ; the Way
of our Communion with him, and Happinefs in him, which
only makes us wife, and good, and truly happy. To be
of the Truth is heartily and unfeignedly to love thefe
Truths : There have been many Pretenders to the Love
of Truth, and Wifdom in the Heathen World ; who have
therefore given themfelves the Name of PhilofopherSy but
mofl of them have rather deferved the Name of Morofo-
phers, or Lovers of Folly ; for while they have pretended
to love Truth they have not been willing to receive the
Truth in the Love of it. They have made their own Un-
derftandings the Meafure and Standard of Truth, rather
ilian fubmitted their Underflandings to the Influence and
Force
Serm. VI. are the SubjcBs of CHRIST. 113
Porce of Truth : Their Pride and Lufls bhnded their
Minds. Hence is that Chara6ler the Apoftle gives of them
Rom. I. 18. fVho hold the Truth of God in Unrighteoufnef.
And V. 22. ProfeJJhig themfclves to be wife, they became Fools.
And V. 25. They changed the Truth of God into a Lie. Many
Men love fome Truths, as of natural Philofophy, and of
the Works of Nature, but while their Love of it is meerly
in the Things themfelves, and terminated on them, they
are not properly Lovers of Truth, for all Truth leads to
God, and terminates in him, as the Original and Fountain
of it. If Men fall fliort of that Fountain of Truth, they
are not impartial Lovers of it ; but rather Lovers of their own
Wit, and Wifdom, or indulgent of their natural Pride and
Self-Conceit. To be animpartial Lover of Truth is to be a
Lover of Religion, and of the true Perfe6lion and Hap-
pinefs of our own Natures, and of God the fupream Obje6b
of Good and Truth, in whom it all centers and terminates.
2. To be of the Truth ^ is to be impartially addi6ted^ devoted
and given up to the Truth,
He that is of the Family of Truth, and belongs to it, is
one who is impartially and fmcerely devoted to it, to fearch
for it, to purfue after it, as his Treafure, his Good, his
Happinefs ; and counts the finding Truth is the finding
the greatelt Riches : not he that would fain have that to
be I ruth which may beft fuit his natural and corrupt De-
fires ; but he would have, and polTefs the Truth as his
chief Good, be it where it will, and howfoever it crofs his
own Inclinations and AfFe6lions, let it cofl what Pains or
Self-denial it will: He who gives up himfelf to the Truth,
and devotes his Soul to the Search, and obtaining of it,
and his Life to its Influence, Obedience, and Service, and
coimts that in poflefling it he pofiTeiTes all. According to
that Dire6lion of the wife Man, Prov. 23. 23. Buy the Truth
a7id fell it not, ^' We mufl be willing to part with any
*' Thing for it. He doth not fay at what Rate we muft
^' buy it, for we can't buy it too dear, but mufl have it at
" any Rate whatever. We mud fuffer any Lofs rather
^' than neglea it : 'Tis a Pearl of fuch Price, that we
^' muft be willing to part with all to purchafe it, make
(^ " Shipwreck
1 14 All regenerate and rene^med Soiih Serm. VJ.
^* Shipwreck of Eftate, Trade, Preferment, and any Thing
^' rather than this. And we nuift never fell it or pare with
'•' it for Pleafure^ Honours, or getting, or faving any fe-
*' cnlar Intereft whatfoever." Hence the Apoflle fays,
TVe cannot do any Thing againfi the Triitb^ hut for the Truth..
I'hey had no Power as Apoilles and Minifters of Chrift to
do any Thing againfi: the Truth, but all their Power and
Authority was for the Truth. Nor could they, as belong-
ing to the Truth, acl againft it, but were under an happy
Neceility to a6l for it, to purfue after, and live in it.
2. Every one ivho is of the Truth, is renewed, and enlight-
ned.
To be of the Truth, is to be taught of God, to be re-
newed in the Spirit of the Mind, and to be delivered from
the native Ignorance, and Blindnefs which is the Mifery
and Ruin of Man. To lliew thefe to be fynonimous, or
that every one who is of the Truth is a renewed, enlight-
ned Soul, and every renewed enlightned Soul is of the
Truth, we may coniider a few Things.
I . Man fince the Fall is naturally ignorant of divine Truth y
afid an Enemy to it.
In Man's original and innocent State his Eyes were open;
to fee the Truth, and it was the Obje6l of his Complace«-
Gy and Delight; he found Happinefs in the PofTeflion of
it, and Union to it. But when he let Sin into his Soul, the
Knowledge and Love of Truth went out : He became ig-
norant of God ; and his Mind was blinded. It is plain
that he had immediately falfe Conceptions of the Good-
nefs and Simplicity of the divine Nature, and wrong Tho'ts
of his own State, his Relation to God, his Dependance on
him^ and his Diflance from him. Inftead of the native
Simplicity of Truth which filFd his Soul before, a crafty-
Subtlety, and envious Pride, and Perverfenefs now pofleiT-
ed his Mind : All which is eafy to difcern by reading the
Account of his Temptation, his Fall, and what palTed be-
tween God and him immediately after it. And this is the
State of all his Poilerity fince :. They are born in his I-
mage, ignorant of divine Truth, and Haters of it. There
remains itill in Man a partial Love of Truths i. e. a Love
of
Serm. YI. are the Suhjeccs of CI^RIST. ^^
of fomething true, mix'd with a great Degree of Falfliood
and Error, which confounds the Truth, and perverts the
Mind from its real and genuine Inlkience ,• and this is
according to the Ignorance of the Mind concerning it, and
the Darknefs of the Underftanding under the Glimmerings
and Beams of Truth, which fometimes break a little thro'
the thick Clouds of his Ignorance and Prejudice, and flafli
upon his Mind. Hence the Apoflle attributes all the Wic-
kednefs, the monftrous Idolatry, Impurity, and Unriglite-
oufnefs of the Gentile World to this Caufe, their Ignorance
of the Truth : Eph. 4. i8. Having the Underftanding darken-
ed^ being alienated from the Life of God, through the Ignorance
■that is in them, becaufe of the Blindnefs of their Heart, And
even the Knowledge they had of God was a Sort of not
knowing him, though it left them inexcufable : Becaufe
they were not from thence excited to fearch after the
Knowledge of the Simplicity of his Nature and Perfections,
yet it was but fuch a Glimmering as to be overpowered by
the Darknefs of their Minds, Rom. i, 21. Becaufe when
they knew God, they glorified him not as God, neither were thank-
ful ; hut became mm in their Imaginations^ and their foolifh
Heart was darkned. Though this was increafed, and they
were at Length judicially given up by God through their
Negligence, and willing Perverfenefs : Yet this willing
Perverfenefs was the Fruit of their Ignorance, and for Wane
of the Light of Truth ftrongly fliining upon their Under-
ftanding. And therefore this is the Reprefentation of the
State of Mankind in a natural, fallen, corrupt Condition.
2. Men are naturally full of Prejudices againft the Truth.
That this is the common State of Man is abundantly evi-
dent, in that it is fo hard to root out Prejudices from the
Minds of all Men, and make them willing to fee and em-
brace the Truth, or impartially to confider and attend to
it. Thefe Prejudices arife partly from Men's Lufts ; partly
from their lervile Dread of God, and Fear of his Wrath ;
and from a vicious, irregular Self-love, and Pride.
I. From Mens Lufts.
Men's particular Lufts and corrupt Inclinations ftrongly
prejudice their Minds againft thofe Truths which crofs
Q 2 and
ii6 All regenerate and renewed Souls Serm. VI.
'6
and contradi6l them. Hence Men hate to fee that Truth,
which will oblige them to deny thofe Lulls, to endeavour to
mortify and fubdue them. They are more willing to fee
any Truth than that which is contrary to their prevaihng
Inclinations and Defires. We find it fo in all Men. The
covetous Man can't fee thofe Truths which oblige him
to be charitable, generous, and beneficent. The luxurious
Perfon can't fee the IVuths which offer to force upon him
Temperance, the Regulation and Goverment of all his Ap-
petites, and Defires, and a Life of Abfcinence, Sobriety
and Virtue. An ambitious Man can't fee the Truth whichi
thwarts his honorary Views and Defires of worldly Ap-
plaufe. Power and Efteem. You may try Men with fuch
Truths as crofs thefe Lufls and Defires, when they come
to be particularly applied to open, and convince of their
Cafe, and they can't fee them ; tho' they own the Prin-
ciples, and general Truths, yet as they relate to them,
and fo are particular Truths to their Cafe, they can't fee
them, and will find out an hundred Ways to Evidence that
thefe Things are not true. Whereas at the fame time
they will readily own fome other Truths of Nature and
Morality, yea, and great Truths of Religion which feem to
have no dire6l ungrateful Afpedl upon them ; they will
own that they appear evident and certain to them, becaufe
there is nothing in the Way to hinder them and prejudice
their Minds againfl them. Though the Truth of the Mat-
ter is, they feel the Force of Truth little more in thefe
Things than in the other, it no more captivates, and fub-
dues them than in thofe Things v/herein they will not
own the Truth. But in thefe there being no Ipecial In-
terefl in them againfl it, they don't care if it be true, for
they don't fee they are in Danger of loofing any Thing
by it; there is nothing very dear to them crofs'd or con-
tradifted; and perhaps, they hope it will be a Benefit to
them, but they gain no real Advantage by it, for they feel
no Sweetnefs and Excellency in it, nor are their Hearts
drawn to God and fwallowed up in him as the Original of
all Truth and Good, But in the other Cafe, they are
ftrongly prepofTefs'd and prejudiced, and fo they can't fee
the
#
Serm. VI. are the Subje&s of CHRIST, 117
the Truth, but hate it. This our Saviour plainly reprefents
as the State of the Jews in his Time. Nothing could make
them fee the divine Truth which he reveal'd, becaufe it con-
iradi6led their fettled Notions about the Mefiiah's King-
dom ; and the covetous, ambitious^ and worldly Views
they had, and would have forced them to deny and a6t
contrary to them. The fame he tells us in general Terms
is the Cafe of every natural Man, John 3.^19, 20 Jnd
thi.? is the Condemnation^ that Light is come into the PVorld, and
Men loved Darknefs rather than Light ^ becaufe their Deeds 'were
evil. For everj one that doth Evil, hateth the Light y neither
Cometh to the Lights left his Deeds Jlmdd be reproved,
2. Thefe Prejudices arife partlf from- Men s fervile Dread of
God,, a?id Fears of his IVrath,
Man is now becom.e a Sinner and anHeirofWrath^he has
a natural Confcioufnefs of his Guilt ; He feels and knows
he is not what he Ihould be ; and his Confcience tells
him he deferves the Wrath of God, and that God is able
to puniili him and make him miferable as he deferves.
Hence he is in Dread of God, and flies from Him; hedurft
not fee him, nor fee himfelf. Hence we find our firft Parents
contrived firft to hide themfelves from their own Sight, and
made themfelves Aprons of Fig-leaves, and then when that
would not do, they endeavour'd to hide themfelves from
God. They run away and hid themfelves among the Trees
of the Garden, Gen. 3. 7, 8. This is a true Emblem of the
State of theirPoflerity ever fince. Men have wronged and
injured God by Sin, and they have a Confcioulnefs that
he has Power to punifh them, therefore they dread him
and thence they hate him. They don't love to fee the'
Truth of his Juftice, his infinite Power, Wifdom and Ho-
linefs. They hate to fee themfelves to be what they re-
ally are, and to fee Sin as it is : but would difguife it with
falfe Colours, and throw ofiF the Blame of it upon others
yea, upon God himfelf; upon his Decrees, his Provi-
dence, and the Nature and Neceffity of that Condition he
made them m, as Jdam and Eve did. The Serpent beguiled
me, and I did eat. The Woman which thou gaveft to be mth
mey Jhe gave me of the Tree, and I did eat. Gen. 3. 12 13
Mtn
m
ii8 ^11 regenerate and renevoed Souls Serm. VL
Men hate to fee the Truth becaufe they look upon it
then- Enemy, and arm'd againil them. They hate God
iliould reign, and are unwilling to fee him to be what he
isj lead their Condition ihould appear too ugly, uneafy and
difagreeable to themfelves, and fo their Minds are filled
with Prejudices againfl it.
. 3. They arife from a vicious irregular Self-love ^ and Pride in
their Hearts,
God, the Author of our Nature, did at firfl implant in
the Heart ofj^an a Principle of Self-love which can never
be rooted out ; an infatiable and unquenchable Defire of
his own Happinefs. And this Principle in his original
State naturally led him to God as the fupream Object of
his Happinefs, and the infinite, eternal Source of all Good.
And while he faw God the Fountain of Truth and Good,
he mufi; needs feel his own Felicity in viewing his infinite
Perfe6lions, and in the Union of his Soul to him, and mufl
fupreamly love him, and that infinite and unchangeableTruth
which is efiential to him, and is God, and mud feel the mod
extatick Pleafure and Happinefs in that Love, and the Reft
and Complacency of his Soul in the delightful Obje6l of
it. But when he became a Rebel againfi: God he loft the
Love of God, and fet up himfelf in the Room of God ;
he loved himfelf more than God, and inilead of him. So
far as he fimply loves Happinefs, he a6ls according to the
Principle which God implanted in his Nature. Yet this
Principle now corrupted and depraved, does not as 'tis now
in him, lead him to God, but drive him away from him.
For now he does not fee that his Happinefs now hes in
the Vifion of God, in the full Conformity of himfelf to
the divine Image, and in his entire Refl: and Complacency
in God ; but thinks it to be in the Comformity of God
to his State, Temper and Inclinations. Inflead of bein^
made like God, he would have God made like him. He
would have fuch a God as will make him happy as he is.
Inftead of beholding and admiring the infinite Perfedlions
of God as they are in him, he meafures and judges of them
by his own fuppofed Excellencies, and thinks that would
be good in God which he takes to be good and defirable
in
Serm. VL are the Subje&s of CHRIST. it )
in himfelf ; fancies tliac God will be pleafed with what
he is pleafed with, and like him for what he likes himfelf.
-He can't be content that God flioiild be, or govern other-
wife than he would have him. To this the Impiety, Lufts
and fmful Courfes of wicked Men, and their Hopes of Im-
punity are afcribed, Pfal. 50. 21. Tboii thoughtejl I "voas alto-
gether fuch oji one as thyfeif, Man's fenfjal /\ppecites5 and
carnal Aife(!:]:ions have gain'd the Afcendant over his Mind,
and perverted his Will ; they blind his Mind, he mif-
judges of Happinefs, and yet is fond of his own Judgment:
from tlie falfe Eftimate he has of himfelf; he hates God
fhould be v/hat he himfelf is not, (except it be to be able
and willing to make him happy in his own Way, and not
in God's.) He hates to be controul'd, and in all Things
fubjefted to God, and have no Happinefs but in his Will ;
and find no Excellency, or Perfection but in him. Fain
Man would be ivife, though Man be born like the ivild Ajjes Colt^
Job II. 12. There is nothing ILke Pride to blind the Eyes-
of Man^ and hide Truth from him : Nothing that makes
it fo impoifible for him to fee the Truth. When a Man's
Eyes are full of himfelf, and dazzled with the falfe Flafhes
of his own Excellencies,, he can't fee the Truth of God,
he really owns no other God but himfelf. That is Truth
in his Eye which is meafured by his Standard, Pro v. i6". 2.
All the iVays of a Man are clean in hrs ozvn Eyes. When
Truth iliines, it dazzles him, and as it were puts out his
Eyes, becaufe it is not fuch as he thinks it fhould be.
Hence 'tis that a Blackmore fancies his God is of his own
Colour. Every natural Man thinks thofe are the belt Things
of God which he fuppofes mofl agreeable to his own Com-
plexion. Thefe are the principal Reafons or Caufes of
thofe Prejudices which are in the Minds of Men againfl
the Truth, which fhew us that Men are not naturally of
the Truth, but they mufl be renewed and enlightned to be
of it.
3. In the enlightning and renewing the Soul ^ the Spirit of God
teftifies to the Certainty of thofe Truths which Chrifi has revealed,.
The Work of ehlightning,renewing and regeneratingMen,
is in the hgly Scripture fully and plainly attributed to .the
Spirit
J 20 "W M regenerate and renewed Souls Serm. VI.
Spirit of God. And that Regeneration changes the Soul
from the Failiion of this World to the Image and Life of God
thro' the Knowledge of the Truth. Rom. 12. 2, the Apoflle
fays, PFe are fa-ced by the JVafhing of Regeneration, and re-
newing of the Holy Ghojl, And this Regeneration is by the
Knowledge of God and his Truth, which is given by the
Illumination of the Holy Ghofl, Col 3. 10. And have put on
the ne'iv Man, which is rene-wed inKnovjJedge after the Image
of him that created him. Now this Illumination is a teflify-
ing to the Soul, the Divinity and Certainty of the Truths
of the Gofpel which Chrifh has revealed, or that Knowledge
concerning God which is therein made known, which feems
defcribed, i ^oh. 2. 27. But the anointing which ye have re-
ceived of him, ahideth in you. And ye need not that any Man
teach you, but as the Jame anointing teacheth you of all Things,
and is Truth, and is no Lie : and even as it hath taught you, ye
/hall abide in him. The Nature of this Illumination, and that
Kind of it which renews and regenerates the Soul, is decy-
phered and afcribed to the Holy Ghofl, and His Witnefs
to the Truth, i. Job. 5. 6. It is the Spirit that beareth JVit-
nefs, becaufe the Spirit is Truth. He gives a fatisfying Con-
viclion and Teflimony to the Truth which Chnfl has re-
vealed; clears the Underftanding of its Darknefs and Blmd-
nefs about them. Both the Author and Inftrument of this
is declared, James i. 18. Of his oivn IVi II begat he us with
the Word of Truth. Now when this Truth appears to be
certain, and of God, the Soul receives it, and gives up it-
felf to its Light, and Power and Goodnefs.
4. The Spirit of God in enlightning and renewing the Soul,
-j^itneffes, or dif covers the Excellency and infinite Beauty and Good-
7iefs of thofe Truths. .
The Light which is given to the Mind m its Renova-
tion by theSpirit isnot only of the Certainty of thofe Things
which the Gofpel reveals, or a Teflimony that they are
really and certainly true, and of God, but alfo that they
aremoft excellent, beautiful, amiable, and worthy of all Ac-
ceptation : That what Chrift has reveal'd concerning God,
is the greateft, befl, and fweetefl Truth ; as there is no
Danger in relying upon it, fo there is nothing greater, bet-
ter.
Serm. VL are the Subjects of CHRIST. 121
ter, or more excellent to be known of God, or concerning
him : that as God is there reveal'd he is worthy to be
loved, trufted, and depended on forever. That he is an
Objetl infinitely amiable, and muftdeferve our fupreamLove,
Delight and Complacency. Thofe Revelations of the glori-
ous inconceivable Manner of the divine Subfiflence arefuch
as is worthy of God, and infinitely exalt him in^e Ad-
miration and Efleem of the Mind. The Difcoveries of his
Perfeftions, his Wifdom, Juflice, Holinefs, his unchangeable
Hatred of Sin and infinite Contrariety to it, are worthy of God,
and give a glorious P^oundation of an holy Soul's Compla-
cency and perfect Refl in him. The Knowledge of his
boundlefs Mercy, and Reconcilablenefs to Sinners, and the
Wonders of his Grace and Wifdom in the Way of Salva-
tion by his Son Jefus Chrifl:, is fuch a Way as is becoming
a God; perfe6lly honourable to his Juflice and his Law,
and perfectly fecures the Happinefs of every Soul who takes
God at his Word, and comes to Him on the Condition of
the GofpeL That the Purity, and Holinefs of the Soul,
and Reftoration to the Image of God by Chrifl, is not
only becoming God, but is the true and proper Way of
the Soul's Perfe6lion and Happinefs : and that its Union
to God, and Communion with him, is all the Reil and Joy
and Delight that it can ever properly have, and therefore
'tis nothing but the Compleatnefs of this that makes its Hea-
ven and BleiTednefs. When it is as far as it can be what
God is, and has as much of God in it felf as it can have,
it has all of Heaven, Happinefs and Perfe6tion which it
can have. Therefore when the Soul beholds as in a Glafs^
that is, by the Inftrumentality of the Gofpel, the Glory of
the Lord, 'Vis changed into the fame Image ^ and from Glory to
Glory, 2 Cor. 3. 15 ; from one Degree of glorious Grace
to another, or the Glory of God (is as it were ) transfer'd
into the Soul, and it iliines in a Likenefs to it, by a.Partlci-
pation of it, and finding it in it felf. Now when this Beau-
ty, and Excellency of^the Truth, as revealed by Chrift, -ap-
pears to the Mind, its Prejudices f^ee away and vanifli, and
the Soul (lands amazed at its own former Blindnefs and
Folly in thofe Prejudices againft the Truths and its own
^ Perfeffion ^
itis All r^gensrate and reitcwed Souls Serm. VJ.
Perfedion ,* it is fatisfied of the Excellencies of God, and
the Safety and Fitnefs of its refling on him, and Happinefs
of its Union to him. The Truths of God appears all ad-
mirable, harmonious, agreeable to fuch a divine Being, and
in ail Refpecls fuited to the Happinefs of Man, -^vhich is
delcribed by the Apoftle, i Cor. 2, 7, 8, 9, 10. But ws
/peak the fFifdom of God in a Myjhry, even the hidden Wif-
dvin is^bich God ordain d before the IVorld unto our Gloiy^ -ivhicb
none of the Primes of this IVcrhl knew ; for had they known
it J they 'uooidd not have crucified the Lord of Glory. But as it
is ixiritteny Eye hath not feeJi, nor Ear heard, neither ha've entred
into the Heart of Man^ the Things which God hath prepared
for them that love him. But God hath revealed them unto us
by his Spirit.
5, Hermpn the Soid receiveSy embraces^ and acts towards
this Tntth according to the Difcovery of it.
Whi^n Trutli Ihines into the Underftanding, tiiat Light
diipels the Ignorance it was under before, for this is the
Brh^ation of Ignorance^ as Light is of Darknefs. That
'3:fhich mak^s manifeji is Light yEi^S' ^3- This overpowers
and overcomes that Darknefs which kept out the Light o£
TTcn:h before ; fo the Underflanding and Jiadgment aSents
and giv^s np it feif itnto it, as Trudi, and yieids to the
Evidence, Force -and Simplicity of it. And when it appears
as Good, feautiful and Excellent, as wdi as certain, the
Will is bow'd, the Affections are .ovex:come, and drawn
to it, to embrace it with greateft .Sweeinefs and Satis-
£a6tion, to be united with it. Tiiis overconnies the Pre-
jiidices that arofe in the Mind from the Power of its Lu.fts,
amd its falfe Apprehenfions of Good and Happinefs ; & thofe
wtikrh arofe from its flaviili Dread of God, and Fears of his
Wfatlij.and the Peiniflainent.due for Sin, by difcovering th€
Safety :and Happinefs of coming to Goci^ and JieHinjg ^m
bis Graise and Promifes in Chrifl y and an infinite .Deli.re-
ablenefs in being made like God, and partaking of his Na-
ture- and Im^^e. The Soul is delivered from its own Pride
by feeing the " fuperlative Excellency of God and divine
Truth, it thence underflands its own Emptinefs a^d No-
tiirngnefs,.and U^nlikenefs .to infinite Beauty and (GopdoejO,
Serm. VL are the Suhjecy e/ CHRIST. 123
and at the fame Time underftands thc^t Gad the Fountairx
of Truth, the Origm of all Good, is the only proper Qb-
je6l of its Felicity, and chat by an Union to Him, it feels
iinfpeakable Delight and Satisfa(5lion 5 and this great
God is willing to communicate himfelf and all chis
Good unto it, whereon the Soul a61:s towards God in Faith^
Love, Repentance, and Suhjeetion of it felf tp him, in pro-
portion to the Views it has of the Certainty and JLxQel-
Jency of this Truth. It chufes all its Perfe6lion ^nd Hap-
pinefs in God and his Promife and Covenant in Chrift, and
is fatisfied well enough there. So it will fay as Z)^^jm' in Pro-
fpe6l of this Salvation, 2 Sam, 23. 5. Althdugh my Hoiife bs
not Jo "lolth with God ; yet bo hath made iioith vie an ^"oer-
lajling Covenant ordered in all Things and Jure : for this is
all my Sakationy and all my Dejire, although he make it not
to groiv,
3. Part. Every One "voho is of the Truths q? every renew-
ed and enlightned Soul, is a Subject of Chrift,
Our Lord tells Pikte he is a Kmg, he was born for
this End, and for this Caufe he came into the World, th^t
he might bear Witnefs to the Truth. He came to reveal
and bear Witnefs of the Truth, and nothing but the Truth
concerning God, Hlmfelf, and the Way in which Sinners
may be reftored tp his Favour, and made for ever li^ppy
through Him. And this is the Means and Inftrunienc of
all his Conqueft and Government. Every one who is ac-
quainted v^ath, and begotten by the Truth, becomes a wil-
ling and loyal Subjecl; of Chrifl ; while they who love
Falihood, rejedl him. Chrifl's Kingdom is not of this Worjd,
but his Subjech are ail fuch as are of the Truth.
Now this appears
I. Becaufe divine Truth is only revealed by, and through Chrijly
or in him.
Indeed the Being, and eternal Perfeclions of God are dif-
covered in his Works both of Creation and Providence,* that
which by natural Light may be known of God is manifell:°
ed in the Creatures, and thereby the invlfible Things of God)^
even bis eternal Power and Godhead are made kfzown^ Rom. 1/
20. But then chcfe reveal nothing eoneerning the State
%
/
124 ^^^ regenerate and renewed Souls Serm. VI.
of Sin andMifery which Man finds himfelf now in. There
is no Notice given how he came into it, or how he fhall
get out of it. But in the Revelation which God has given
by Chrid, we aire told of the Sin and Ruin of our firll Pa-
rents; of theiofl and undone State of Mankind. We have
clear Notices given us how fad, and deplorable is the Con-
dition of Man by Sin, and God's inexorable Hatred of it, and
alfo of his Reconcilablenefs to Sinners through the Satis-
faftion of his own Son Jefus Chrift ; and his perfe6l Suffici-
ency to reflore us to Holinefs, and the Image of God, and
make us everlaftingly happy in him. 'Tis by Chrifl: we.
learn the glorious Way of Salvation through the Covenant
of Grace ellabliihed in his Blood, and confirmed by it. Thro*
Chrift we learn the Excellency of Holinefs, and the Grace
and Wifdom of the Way which God has provided for our
Happinefs by the Renovation of our Souls, and the San6li-
fication of our Natures, and how our Happinefs lies in em-
bracing, loving, and being fubje6led to the Force and Power
of Truth. All therefore that are of the Truth, all that truly
love Religion, and] the Truth, are Chriflians, and own Chrift-
as their King and Lord; and 'the King of Truth. For
greater, better, furer, fweeter Truths can no where be found
than in Chrifl; nay, they can be found no where but in.
Chrift J by ivhom Grace and Truth camey Joh, i. 17. They
who are of the Truth can't but give up themfelves to Jefus-
Chrift, by whom, and in whom alone is the true Know»
ledge of God, and Men's Happinefs.
2. They d& truly believe on Jefus Chrifl.
Every one who is inlightned to fee the divine Certainty
and Excellency of Truth, mufl needs believe in Chrift by;
whom the Truth is manifefled and teftified : There is no.
fiich Soul who does not receive and embrace the Truth in
the Love and Power of it: It fees that Glory in the divine
Perfe6lions which frees it from its fervile Fears and Dread
of God, and emboldens it to go to him as the Fountain of
all Good. And no Man can come to the. Father but by
Chrifl, Joh. 24. 6. When the Soul has the Certainty of
the Truths of God which are reveal'd in the Gofpel f that
God is- reconcilable to Sinners by and thra' Chrifl, that
he.
d
Serm. VI. are the SubjeBs of CHRIST. 125
he has fatisfied divine Juflice for Sin, and purchafed the.
Favour of God, and Reconciliation to him, that the Pro-
mifes and Offers of God in the Gofpel are true and cer-
tain, it can't help trufling on Chrifl:, and venturing it felf
with him. When it fees the Terrors of Siii, the horrid,
hateful, and accurfed Nature of it, its own Unlikenefs to
God, its Impotency, Wretchednefs, and Mifery; at the-
fame Time it fees the Truth and Goodnefs of the Gofpel-
Revelation concerning Chrifl, it durft not but believe in
Chrifl, and look to him as the Way of its Accefs to God,
Union to, and Communion with him. John 6. 45. Every
Man that hath heard^ and learned of the Father^ cometh unto
me. He can't but believe Chrill: to be that which the
Gofpel teflifies of him, for that is the Teftimony of Chrifl
concerning himfelf, and 'tis in him that the Truth of God
is manifeiled, and difcovered to the Mind. Nothing in
the Way will hinder fuch a Soul from believing in Chrift :
His Pride finks, his Prejudices vaniili, his Fears are over-
come, and he fees the greateft Safety in trufting to him,
and the Way of Salvation by him, and can't but give Cre-
dit to his Teftimony concerning God, and himfelf.
3. This Faith in^ Chrijl, and Love of and Devotion to the
Truths is that Suhjedtion which Chrift requires.
The whole Scope and Defign of the Gofpel is to bring
Men to believe in Chrift, to depend all on his Satisfa6lion
and the Merit of his Obedience, and the Power of his In-
terceffion for Acceptance with God ; Deliverance from
the Guilt, and Power of Sin ; for Grace, Holinefs, and
Heaven. This was the great End of Chrifl's coming into
V the World, of his Death and Sufferings, of the Purchafe,
and Gift of his Holy Spirit, to enlighten the Minds of
Men ; and this is the great Condition of the Covenant
of Grace, that grand Charter of Pardon and Peace with
God. John i. 12. But to as many as received him, to them
gave he Po-uoer to become the Sons of God ; even to them that
believe on his Name. And Chap. 3. 15, 16, 18, 36. That
whofoever helieveth in him flmdd not peri]l\ but have everlaft-
ing Life. He that believeth on him is not condemned.
He that helieveth on the Son hath everlajling^ Life. And Ch.
5. 24, 38, 4^'
10,6 AU re goner Lite and renewed Souh Serm. VI.
5. 24, 38, 40. So he who through the Faith of Chrifl is
purified, or 1$ reftored to the Knowledge of the Truth,
and is a fmcere impartial Lover of it, is fo far reftored to
that primitive IloUnefs and Perfe6lion of his Nature which
he loll in Jdam, So far as he is a Lover of the Truth,
and addicted, dex^oted, and given up to that, fo far he is
united to God, and dwells with him, and in him, and par-
takes of his Nature ; and this is that Subjection which
Chrifl requires. He never defign'd to gain any other Sub-
jects in his Kingdom of Grace, but fuch as thefe ; and
to make Men fuch is the End of his Adminiflration and
•Government in that Kingdom. John 17. 19. And for
their Sakes I fan^ify my feify that they aJJo might be fancYijled
through the Truth. This is the Fruit of the Death of Chriil,
and the Sealing of his Spirit^ and Evidence of Adoption.
Gal 4, 6, This is that which Chrift prays his Father for
them, John 17. 17. And of this Subjeftion to Chrift, or
Freedom from Sin, and Liberty to HoliiaeJ&, is that fpo-
ken, John 8. 31, 32. If ys continue In my JVord^ then are
ye my Dlfclples indeed ; and ye floall kno-vo the Truths and the
Truth Jhall make you free. This Subjeelion to the Truth in
Chnil, or rather the Truth to which Chrifh's Difciples &re
fubje6t, is called the perfect Law of Liberty, Jam. J. 25.
Thefe are the Subjefts Chrift came to make, he neither
experts nor defires any but fuch as thefe.
4. Part, Every fuch Soul ivill hear the Voice of Chriji. ■
E'i:ery one that is of the Truth, heareth my Voice. All th.at
by the Grace pf God, are refcued from the Power of the
Father of Lies, and brought to receive and fubmit to the
Influence of Truth, will hear Chrifl's Voice. What this hear-
ing ChrifFs Voice is has been in Part explain 'd already, -viz.
They will become his Difciples, they will bear F^ith & true
Allegiance to him as their Lord. By the Power of Truth
he makes them willing, PfaL 1,10. 3. Under this^ Particular I
iliall only endeavour further to Explain, what is Ms hear-
ing Chrifl's Voicp. . Now Yis leafy to obferve in general,
that, according to what was before faid, to ,hegr, or to
hearken is very often in Scripture put for Obedience, or
fj^niSesthe ftme as to obey. , So wh^n Men are ikid to
refufe
Serm. VI. m the SuhjeBs of CHRIST. 127
refufe to hear, 'tis meant they will not be obedient, y^r.
II. 10. Chap. 13. 10. So Chap. %%. 11. and many othq?
Places. It is alfo often ufed to ^igm^'-j a diligent Notice
and Attention, a careful Regard of what is fpoken and
earned Attention to it. Prov. 8. ^y7*' Hear for I mil
fpeak of excellent Things, £fr. l/a. 2S» 23. Give ye Eqv^
and hear my Voice ; hearken and hoar my Speech. So 'tis of-
ten ufed to fjgnify God's hearing, i. e, granting the Pray^
ers of his People, Ffalm 10. 17. and 17. i. Agreeably to
thefe Ufages of the Word in Scnptiire, the Phrafe intends
ihcfe Things.
I. That they will diligently attend tOy Jludy and learn th^
Will of Chrijt in his Word,
Thuy will hear his Voice as thofe who are Jiflning to
know what he fays, and defire to be informed of his Will
and Way. Vv'e read, that when the People had conceived
a great Opinion of him^ they were very attentive to hear him.
Now they who are of the Truth,, whofe Minds are ei>^
hghtned and renewed to talle the Sweetnefs of divine
'irucli, will iiften to the Word of Chrift, they will ftudy
and fearcli it abundantly^ tliey will take gre^t Notice of it^
aad defire to be as much acquainted with it as they can^
and to nnderftand the true Meaning of it,, what is the
Will of Chrid made known and m^nifefted in it. You find
this given as the Character of godly People^ Lovers of the
Truth, and Eeligion, ajl over the Scriptures. Pfalm 119.
97? 98.5 99. O how love I thy Law, it is my Meditation all
the Digy.. Thou through thy Commandments hajl 7nade me wifer
than m.ne Ejiemies^ for they are ever wtk nie. I have more
Underftanding than all my Teachers, for thy Tefti?nonies are
my Meditation. And again, Ver. 103. How fwpet are thy
Words unto my Tafte, yea fweeter than Honey to my ]\douth.
And v.. III. Thy Teftimonies have I taken as an Heritage for
ezery for they are the Rejoicing of my Heart. And Ver. 131.
lopeyied my Mouth., and panted^ fori longed for thy Comviand-
vients. in like Manner other holy Men both in the Old
T'Cflament, and .the New. And how can it be otherwife?
How can a Man love the Truth of Chrifl in Chrifh^ be
dey^oted to it, gnd begottea by it,, ^d yet ooc delight to
h^ar
128 ^// regenerate and renewed Souls Serm. VL
'b
hear Chrift fpeak, not ftudy his Word, where that Truth
is revealed, and fet himfelf to fearch for it as for the
richeft Treafure below Heaven ; fitting down there as at
the Feet of Jefus Chrift, and looking into the Mirrour of
Truth ? How is it poffible for fuqh a Soul not to defire
to converfe with that divine Oracle, and hear Chrifl: in it
deliver the great, fweet, and divine Truths which have
overcome his Soul, captivated his Heart, and given him
the divineft Refrelliments and Confolations. The more
they can know of the Word of Chrift, the more of that
Truth they fee which is fweeter to them than Honey, or
the Honey-Comb ; the more they know of God, the
Fountain of all Truth, and of all that is wife, and good,
and happifying to their Souls.
2. Thus to hear Chrift' s Voice ^ is to be heartily obedient to his
Word.
It is in and thro' the Word they do hear Chrift's Voice,
and according to the Word, and never any otherwife.
There are the Truths which Chrift has manifefted and re-
vealed concerning God : There are the Terms of Life,
the Charter and Condition of their Pardon ,* there are all
the Promifes of Mercy and Salvation ; there are the
Laws of Grace, and Means of Holinefs, and Comfort.
Now they who are of the Truth, who are enlight-
ned and renewed, will fee the Excellency of the
Gofpel, the Fitnefs and Suitablenefs of it as a Law
of Grace and Rule of Life. 'Tis there they behold the
Glory of Chrift, and through that God hath fliined into
their Hearts, 2 Cor. 4. 6. For God ^vho conmianded the Light
to Pme oitt of Darbiffs, hath fhined in our Hearts, to give the
Light of the Kno'wiedge of the Glory of God, in the Face of
Jefus Chrift, And as this is that which through the Influ-
ence of the Spirit, workerh effedlually in them that believe,
they can't but receive it as the Word of God. iTheff.2, 13.
That- is, fincerely and unfeignedly yield Obedience to it ;
for this Vvord by which they are begotten to God, liveth
and abideth for ever, i Pet. i. 23-, 25. As this Word of
God is revealed by Chrift,' and htis his Authority upon it,
they who know ^he Truth as it is in Jefus, muft feel the
commanding
Serm. VI. are the Subjects of CHRIST. 129
commanding Power and Force of that Word, and take ie
as the Rule of their Behaviour, and the Man of their Coun-
fel How folemn is that Warning of the Apoftle, Heb.
12. 25. See that ye refiife not him that fpeaketh, &c. Our
Saviour once and again declares, that no Man loves him,
and therefore none is of the Truth, if he does not love his
Commandments^ and keep them.
3. To hear Chrifi's Voice, is to make his Word in the Gof-
pely the Rule and Meafure of all our Faith, and all our Ac-
tions,
^ Thofe that belong to the Truth will be difpofed in all
Things to be obedient to Chrifl ,• and 'tis in his Word
he fpeaks ; there he reveals all the Things of God which
he intends to make known to his Subje61s. Thefe Truths
are the Laws of his Kingdom, as well as the Weapons and
Arms he makes U^q of to gain Subjefts to his Government.
There he has told us all that of God which is to be known
in this World. There are the Terms of our Submilfion to
him, and the Grounds and Articles of our Faith ; and
whoever is of the Truth will make the Word of Chrifl:
the Law of all his Faith in God, and of all his Obedience
to jChrifl:, as well as fome of it. There's no coming to
<}od but by Clirifl:, and there is no coming by him in
any other Way than that which he has prefcribed, and
on the Terms which he has Hated and determined. He
that knows the Truth, and is born of God, can have
no Faith in God, but is founded on his own Promife, and
warranted and dire6led by his own Word. We can't be-
lieve in God, but by believing that Truth which Chrifl has
reveal'd of him, and that is to believe that he is what
Chrifl: has told us he is ; and to believe in his Grace and
Reconciliation only on the Terms which Chrifl: has provi-
ded and promifed, therefore our Faith is faid to be a fet-
tinfr^ to our Seal that God is true, and a receiving the Tejiimony
*ivhich he hath given us concerning his Son. John 3. 33. And
by Unbelief, we are faid to make God a Liar. Agreeably
hereto, the Gofpel is called, the Word of Faith, Rom. 10.
8. It is faid by the fame Apoflle to be the Povoer of God
unto Salvation to ^veiy one that believeth, becavfe therein is ths
S Righ^
130 JIl regenerate and renewed Souls Serm. VL
Rigbteoufnefs of God revealed from Faith to Faith. Rom. i.
1(5, 17. There is no Rule of Faith but the Gofpel ; no
Terms of our Acceptance with God but what are found
there ; and a renewed Soul never found, nor Defires to
find any other ; for the Promife of God, and his Truth and
Grace therein reveal'd, is Foundation enough for his be-
lieving. He ought not to believe lefs of God than Chrifl
has told him, nor may t he believe more, or otherwife ;
For none knovjs the Father but the Son, and nofie can kno'-jo him
but he to whom the Son reveals him, Matth. 7. 27. Neither
has he any other Bounds of his Obedience but the Word
of Chrift. God requires no other Obedience but that which
Chrift in his Name requires, nothing otherwife, nothing
more, nor nothing lefs. Therefore he that is of the Truth
makes the Gofpel the Rule of his Aftions, the univerfal,
and only Dire6tory of all his Faith and Obedience.
4. To hear Chrijt's Voice, is to jnake his Word the Meafurs
and Ground of all our Hope and Expe^ation from God.
He that is of the Truth can have no Hope of any Thing
from God but by Chrift. No Man can come to the Father^
but by him, John 14. 6. He can have no Communion with
God but by Chrift, no Good can come to him from God,
but through Chrift : He is the Medium of all gracious Com-
munication from God, and Communion with him. We
can have no juft Hope of knowing any Thing of God's
Will but what Chrift reveals, for in him is the Fulnefs of the
Godhead'^ and with him are ail the Treafures of Wifdom,
and Knowledge. And as none have a Right to give Men
any Hope of God from God but he, fo no Soul that knows
God and Chrift, will defire any other Ground of Hope
than what God has given by his Son, and what Chrift in
his Word makes known. He can't juftly expedl any Grace
from God, but what is according to his Word and Pro-
mife in Chrift. He can't expe6l any Reward from God
in Heaven, but what is promifed by Chrift. He can't ex-
pe6t any Knowledge of God, or concerning the Way of
his Grace and Favour, but what Chrift reveals, and which
is by, and through the Word, as the Medium of it. For
this he knows is the Truth of God and the fecure Foun-
dation
Serm. VI. are the Subje^s of CHRIST. 131
dation of his Hope, and Trufl, and this he knows is e-
nough to anfwer all the Purpofes which Chrifl: propounded
in it. He does not hope for any Thing different from
what Chrifl: has told him in his Word ; he defires no
more than what is there promifed, nor in a Way different
from that Promife. His Prayer is, Remember thy Word on
ivhich thou hafl caiifed me to hope^V^dXvcv 119.49. That's the
Ground on which he dare to hope ; he would have nothing
lefs,& he defires nothing more. He willexpe6lno other Dif-
covery of God, no Good from him but what Chrifl makes,
and can wifli for no other Way of Communion with him,
but through the Inflrumentality of that, and according to
itsTerms and Direftions; this is the Voice which Chrifl
has fpoken. And whoever he fpeaks by, be it by his
Minifters, or his Spirit, he will never fpeak differently
from it, or make known any Ground of Hope or Good
to be hoped from God, but what is in it.
*********^**t**))^**************^*******^l^*****:***j»^*********
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SERMON
132 All regenerate and reneioed Souls Ser-m. VII-
SERMON VII.
:\>i
COME now to the Use and Improvement we
are to make of this Subjeft handled in the
foregoing Difcourfe.
««jf<H^ M Use I. We learn hence ^ That though Chrijl'^
Subjects are only i^iUing SuhjeBs^ yet they are under the mofi
powerful Confiraints of any hi the W^orld,
It feems a Paradox, that Men ihould be intirely free and
yet conllrained. Many Men have conceived great Diffi-
culties and Prejudices about, and againfl the invincible O-
perations of divine Grace, and the Freedom of Man's Will,
and feem not to allow of any other kind of Freedom in
Man than his having a Power, either to love God, or hate
him ; to iin or not fm : But it will be found a mofl certain
Truth, that though the Subjects of Chrift are only fuch as
are free in their Aftions, their Obedience and Subje6lion ;
and of moft hearty and unfeigned Choice devoted to Chrift;
yet there are no Subje6ts in the World under fuch Con-
ilraints to their Obedience as they be. All the penal
Laws of Princes, all the Fines and Prifons, Axes and Hal-
tars in the World, don't fo oblige their Subjects to Obe-
dience to the Rulers of the World, as the meer Force and
Power of Truth, does compel the Subje6ls of Chrift to his
Obedience. A Man whofe Eyes are open in the Sun-lhine
fees Light, but then he can't help it at the fame Time :
He is conllrained to fee it,* the Rays of Light will enter in-
to his Eyes and reach the inward Senfory ; neither can a
Man help feeing I'rutb^ when Chrift by his Spirit renews
his
Serm. VIT. are the Siihjccls of CHRIST. 153
his Underflanding, removes the Difordcrs of ir, and lees
in the Light of Truth upon his Mind ; and wlien the Un-
derflanding fees the Evidence of the divine Tnuh of the
Gofpel, it cannot be at Liberty to withhold its AHcnt to
that Truth any longer. Whatever Propofition a Man fees
to be true, he can't disbelieve, he has not Power to do fo^
the Evidence of Truth will force the Aflent of his Mind,
and make him yield to it ; for to disbelieve that which he
^tQs to be true, is at the fame Time to fee and not fee ;
and to have fuch a Power, is to have a Power to fee and
not fee at the fame Time ,• and what furt of Concradiclion
this is need not be fliid. When a Man is of the 'iVutli.wheii
his Mind is enlightened and renewed, he fees the Rcalicv,
Goodnefs and Excellency there is in the divine Truth
which Chrift has made known. Now v/hat he knows and
fees to be good and fit for him^ indeed he chufes, and
willingly follows, and defires to be united to ; but at the
fame Time he can't but chufe it, he would deny his own
Nature, and crofs the firfl: Principles of Humanity not to
do it. When a Man has upon iiis Mind a ftrong and pow-
erful Apprehenfion and Perfwafion of the glonous Excel-
lency, the infinite Beauty and Perfeclion of' God, he vrilf
love Him; all the Force in the World will not hinder him, lie
can't help it. So when he fees the Excellency of the Truth,
which Chrift has revealed concerning God, the Fitnefs of
depending on Chrift; his Sutablenefs and Sufficiency to be
the Redeemer and Saviour of the Soul, lie \y\\\ depend
on him, he can't but truft him. When he ices the Ami-
ablenefs of that Virtue, Devotion 'and Piety to C;od, that
Righteoufnefs and Plolinefs which the Gofpel reouires, he
can't refufe it, for he can't but love it, and feef his own
Perfeftion and Plappinefs advanced by it : And juft \^o
clearly as he beholds that Truth, Goodnefs and Excel-
lency, fo ftrong will be the Current of his Mind and Ac-
tions towards it. Indeed thefe are the Objefts of his
free Choice, but at the fame Time he can't but chufe
them, unlefs he can chufe to ftQ\ miferable and v/retchcd
rather than to feel happy and blefled. And if a Man has
a Power to do fo^ then" he can a6l moft reafonably and
moll:
134 ^'^ regener.ite and rene-vjed Souls Serm. VII.
moil unreafonably at the fame Time. He can a6l like a
mod wife and prudent Man, and yet like the greatefl:
Fool, yea, worfe than a Devil in the fame Time. The
holy Angelb- do moil: fincerely chufe to a61 holily, and to
love God, and yet at the ilnne Time they can't chufe to
do or acl ocher\Vife. God himfelf the mofl free Agent
chufes to love himfelf, and to glorify himfelf ; and yet
no Man can believe that he can chufe to do otherwife.
Use II. Hence karny that thofc only are truly religious^ voho
are true Cbrijliam.
There are m.any ^qEIs and Denominations of Men, who
in their different Charafters, and feveral Denominations
feem to be exceeding devout and religious ; not only Fer-
fons who worihip falfe Gods, and live in corporal Idolatry,
but Multitudes who fuperflitioufly worfhip the true God,
and in that Way are much taken up in fuch Rites, and
Modes as they call Worfliip and Religion: and 'tis com-
monly faid of them, that they are very devout, or very re-
ligious. And fome are fo vain, and fuch Strangers to the
Truth, as to think that being fmcere and zealous in their
Way is very fafe, and that all Religions, as they are called,
if Perfons be fmcere, will end in the fame Thing and fe-
cure Men's Happinefs ; which is the fame in Effe6l as
to fay. if a Man be a devout and fmcere Lover of Lies,
and Faliliood, it is as well as if he be a fmcere Lover of
Truth ,• but Chrifl has let us know there can be no true
Religion but his. Every one who is of the Truth, be-
longs to his Family, and will be one of his Subje6ts, and
hear his Voice. The true God, the great Jehovah, is the
only, true and right Objecl of all religious Worfliip and O-
bedience ; and thofe Truths which flov/ from his Nature
and Will, and Relations to Man, are the only Truths of
Religion. Every other Obje6l of Worfliip is a falfe God;
and every Thing refpefting his Nature, or Will, every
Notion, or Apprehenfion concerning him, his Nature, and
Perfeftions, Will, and Obedience which is not right, and
agreeable to its Principle and Archetype in the divine Na-
ture, and Will, is a Falfliood, and will remain eternally a
Falfhood.
Serm. VIL are the Subje^s of CHRIST. 135
Falfliood. Men's thinking a Thing to be true, or falfe,
makes it neither the one nor the other, it makes no Al-
teration in Truth, for the Nature of that is unchangeable:
So that no Man is or can be a truly religious Man who is
not a true Chriftian. Such a Manifeftation of the divine
Nature, Perfeftions, Will, and Truth is made by, and ia
Chrill, as exhibits that of God which is the real, and eter-
nal Truth of God ,• and there is always a Conformity,
and Harmony of Truth with it felf. No Man can have
the Truth in liis Heart, and be renewed and enlightned to
difcern it, but that he will fee that Truth in Chrifl, and
feel his Soul fweetly confenting to it, and united with it.
'Tis eafy to fee this if you run over the feveral great, fun-
damental, and neceifary Truths of Religion. There can
be no true Religion but where there is a Senfe, or Know-
ledge, and Belief of the one true God, of the abfokite Sim-
plicity, and infinite Perfe61:ion of the di\^ine Nature, of
the Sinfulnefs and infinite Evil of Sin, of the Mifery of
Man by Sin, and his Fall from God ; of his loll:, undone
State by Reafon of Sin, of the Neceffity of his Recovery
from his ruinous, deplorable Condition, and his Reftoration
to Holinefs and the Image and Lit'e of God, by the migh-
ty Power and infinite Grace of God ; and that this mu(\:
be done in a Way honourable to the divine Perfe6lions or
not at all. That Man's Happinefs lies in hi^ Refloratioii
to the primitive Beatitude and Holinefs of his Nature, and
the Agreeablenefs of his Faculties, A6lings and Defires to
the Nature and Will of God, in finding God in his Soul,
and himfelf united to him by Love and Likenefs. Now
all this appears no where fo as in ChrilT, nor no where
but in him, and there it is all exhibited and difcovered:
Therefore the Soul which has a true Senfe of Religion,
finds fuch a Manifefhation of the Truth in Chrill as is
fatisfadlory, anfwers its Defires, and opens the Obje6l and
Nature of Happinefs, and it can't but clofe w^th it, and
finds in all Refpe6ts that that is true which the Apofi:!e
witneffeth, A6ls 4. 12. Neither is there Salvation in any
other, for there is none other Name given under Heaven amo?ig
Men^ ijohereby v:e miiji be Javed,
Use
136 All regenerate and renewed Souls Serm. VIL
Use in. This Subject may dived; us into an Underftandhig of
the true Nature of Religion.
Religion is a Thing of the greatefl Importance in the
World ; no Man can ever be holy or happy without it ;
and ev^ery Man would fain have fo much of it as to do his
Turn for Happinefs, though few underftand what it is.
There are many Controverfies and Difputes in the World
-about it, many fierce Debates and Contentions which arife
from Men's Pride and Lulls, and not from Religion. Moft
Men find it eafier to difpute about Religion than to prac-
tife it : But here our Lord lets us know that to be of the
I'ruch is to have the right Knowledge and Principles of
Religion in us ; and all fuch as thefe will hear his Voice.
7'here is a Conformity of the Head to the Heart, a Con-
fent between them ; between the Truth without, and
within the Soul ; all is derived from God by Chrifl, united
to him, and terminated in him. Here are three Things
contained, which may ilkiftrate this.
I . It conjifts in a right Under/landing, or receiving the Truth
in Chrijt, or as it is re'-ccaled by CbriJL
There muft be a right Difpofition to receive the Truth,
and a real actual Receiving it. ■ The Eye muft not only
be fit to receive the Rays of Light, but the Light mufl
lliine into it : I'he Soul muft be renewed, its Prejudices
removed, its Power to apprehend divine Truths reftored
by the Working of the Holy Spirit on it, and that Truth
which Chrift has revealed in the Gofpel rightly apprehen-
ded. A Man's thinking he fees the Truth of Chrift don't prove
him to be a Chriftian. The ftrongeft Perfwafion, the
greateft Confidence that a Man ^cesy and underftands the
Truth don't make it certain that what he fees is the Truth.
For the Nature of Truth being unchangeable, it can never
be altered by a Man's Perfwafion that he f^QS, or does not
fee it. As lYuth is the fame whether a Man fees it or
nor, fo it is the fame whether a Man has fuch a
Perfwafion or no. The Truths which Chrift has revealed
in the Gofpel are at all Times the fame, and it is not our
thinking that we receive or underftand them, that deno-
minates us to be of the Truth ; but the right Under-
fbinding^
Serm. VII. are the SuhjeSts of C HR IS T. '''- 1 57
{landing, and real Receiving of them. If we receive fome-
thing which Chrifl has nc«t revealed, inllead of that which
he has, we are not of the Truth, but of Error, fo far
we belong not to the Family of Truth, but of Miflake,
Deceit and Faliliood. It is that very Truth, that very
Thing which Chrifl has reveal'd in the Gofpel which is to
be rightly apprehended by the Mind, thofe very Ideas to be
excited there which he intended (hould be excited by the
Word, or elfe we are not enlightned by the Spirit.
And the inward Perception of Truth, or Manifef-
ration of it to our Minds mufl agree with that Reve-
lation of Truth which the Gofpel makes, and exadlly anf-
wer to it, or elfe our Minds are a falfe Glafs, and not
rightly difpofed to receive the Light of Truth : And they
receive Error and falfe Images inflead of Truth. Joh. 4.
12. I am the Light of the World : He that followeth me,
foall not walk in Darknefs, but /Jjall have the Light of Life,
And Chap. 12. 44, 45, 4.6, and 48 compared. The fpiri-
tual, gracious Illumination of the Mind never conveys any
Knowledge of any Truth different from, or not contained
in the outward Revelation, but helps the Mind to difceni;
the true Meaning of that Word. If any Thing elfe. is ap-
prehended inflead of that, or the Meaning of that is mif-
apprehended, there is fo far no true Light or Knowledge^
of Truth in the Mind. And fo far as a Man is renewed,
or is of the Truth, it is impofTible there fhould be a Difa-
greement between the Truth in his Mind, and the Truth
in the Word.
2. It confifts in a real Conformity of the Soul to the
Truths or a Confent and Jgreement of the Powers and Adt-
ings of the Mind to the Truth of the Gofpel manifejied to
it.
All the Knowledge in the World, all the Light that cam
fhine into the Heart, if it fhould refl idly there, makes no
Man the better Man, or Chriflian. Prov. 19. 2. Jlfoy
that the Soul be without Knowledge it is not good. Without
Knowledge it can*t be good. Nor will meer Knowledge
if the Heart remains unchanged, be any Thing but bare
Speculation ; an ufelefs, and unprofitable Thing. But
T whenever
ISS- -^/^ regeneme and reneuoed Souls S^rm. VII.
whenever the Mind is enlightned, and renewed, as it Vill
rightly apprehend the Truth of Chrifl, fo it will approve,
love, and embrace it, and there will be a Conformity to
it; there can be no Religion without, and this is true
Keligion. He that is of the Truth heareth Chrifl's Voice,
and -is a SuBjeft of Chrifl: ; there is a Conformity of his
Soul to the Truth of Chrifl: which appears there ; his
Heart is knit and united to it ; the Powers of his Mind
are conformed to that Truth, and a6l congruoufly to it;
fo that the Truth it felf is afted and lived by the Man.
When the Mind fees the Truth or Reality of the glorious
Simplicity, Power, Wifdom, Holinefs of God, and his tran-
fcendant and infinite Goodnefs, his Love, and Grace in
his Son Jefus Chrifl, it feels an inconceivable Delight and
Satisfaction in that boundlefs Ocean of Good, and Perfec-
tion, .and does as it were open and fl:retch it felf to graip
as much of it as it can take in. When it fees the inflexi-
ble Juftice of God, it trembles before that bright and pure
Flame, and feels a Sort of infinite Abafemcnt in its own
infinite Unhkenefs to that fpotlefs Re6litude and Perfedli-
qn. When it views the boundlefs Goodnefs of God it is-
filled with an overflowing Admiration and Amazement at
the inexhaufl:ible Stores and Treafures of the Riches of
that Goodnefs, and the. Height, and Length, and Depth,
and Breadth of Grace and Love which paffeth Knowledge.
It fl:ands dumb, and fpeechlefs and as it were dead at the
Sight of its own curfed Ingratitude, and bafe Returns to
him, is fiird with Indignation at itfelf, and a Self-loathing
for its rifing up againfl:, and overlooking fuch infinite Stoops
and Reaches of boundlefs Love and Mercy. When the
Soul has realizing Views of the Immenflty of God, his
Self- original, and eternal Excellence, his infinite Knowledge,
his Independency and Ubiquity, it finks into nothing, feels
^tfelf lefs than an Attom ; and its Wonder and Thankf-
giving rifes with Afl:onifliment at the tranfcendant Height
of infinite Glory, and the gracious Notice fuch a God takes
of fuch a Nothing. So when it fees the particular Truths
of the Gofpel in the Relations of God to Man, and of
himfelf t^ God, and other Men, there appears to be a
Sweetnefs
Serm. Vir. are the Suhje&s of CHRIST. 13^
Sweetnefs and Beauty in them exciting vehement Defires
in the Soul and longing Willies to be perfe6lly wrought
into them, to imitate God, and a(5l as much like him a^
poflible. The Truths which are the proper Obje6ls of the
SouFs a6ling upon, it confents to ; and there is a Corre-
fpondence between them, and its A6lions, and Defires. So
thofe which refpe6l the whole Man, Soul and Body, they
govern both, and draw the Man to a Conformity in his
A6lions to the Intention and Meaning of them. This is
the Meaning of that Text, John 8. 32. Jnd ye floall kno'vu
the Truthy and the Truth flo all make you free. So it is faid,
John 17. 17, 19. Sanctify them thro' thy Truth, thy JVord
is Truth. That they alfo might he fan^ified through the
Truth.
3. This Truth is hoth received, and lived hy^ or through
Chrift, :
It is the Truth of God, but it is difcovered in and by
Chriil, revealed in his Word, difcovered in his Life,
Death, Refurre6lion, Afceniion, Interceffion, and Glory ;
and communicated by the Enlightning of the Spirit. This
is what Chrifl fays, John 16, 13, 14. Howheity when He,
the Spirit of Truth, is come^ he mil guide you into all Truth :
For he fl:>all not fpeak of himfelfy hut whatfoever he /hall hear^
that fhall he /peak ; and he will fhew you Things to come.
He [hall glorify me, for he fhall receive of mine, and fhall fhcj)^
it unto you. The Truth is received from Chrifl as fent by
God to make it; known to us ,• by his Authority he de-
clares it,' and by his Spirit makes us fee the Reality and
Certainty of it as it is in him. The Soul receives the Truth
from Chrifl, and upon his Authority ; 'tis that which
gives it its peculiar Excellency and commanding Power ia
our State and Mifery : So that divine Life in the Soul is
alfo in, and by Chrifc, i. e. both by Power and Help from
him ; and for the Love the Soul has to him, and xh^.
Excellency of thofe Truths as they have Relation toChriflr*
And all that Life of Truth and Holinefs, is referred to
God, and a6led towards him with a Dependance on Chrifl
for the Acceptance of all. This is the Life and ,Soul of.
all true Religion ; If Chrifl be left gut, it is all nothing
T 2 but
|49 4^ regenemti and renemd Souls Serm. V1I»
but the poor proud Struggles and vain Efforts of corrupt
Man, of unregenerate Nature, to pacify the Anger of God
and merit his Favour.
Use IV. Hence kdrriy there can be nothing new in Re-
ligion^ unlefs God makes a new Re'Oelation of himfelf.
Falfe Religions vary without End, there is a Sort of in-
finite Diverfity in their Rices and Ceremonies ; in their
Worfhip and Superflitions, in their Fancies and Miflakes.
'Tis the Nature of Falihood to be various, inconftant and
uncertain ; but Truth is the fame, inflexible and unchange-
able. God can reveal more of himfelf than he has re-
veafd if he pleafes, and then more Truths may be known
than are known already. But he is the fame in himfelf
eternally, and the only Obje6l of all true religious Wor-
fhip, Faith and Obedience. And every one who is of the
Truth, or truly enlightned to know God and his Truth,
heareth the Voice of Chrift, in whom only all the Truth
of God is made known to fallen finful Man. There was
a Difference in fome Things in the Religion of Jdain after
the Fall, and the antideluvian Patriarchs ; and the Reli-
gion of ISloahy and his Poflerity : And between theirs,
and the Religion of the Jews, the Old Teftament Church ;
and between that, and Chrillianity. But this Difference
was only according to the different Degrees of Revelation
which God made of himfelf and his Will in Chrift, and
nothing can make any Difference but fuch a Revelation.
Nothing can be known of God but what he reveals of
himfelf : And he reveals nothing of himfelf td fallen
Man but by, and through Chrifl. And that Truth which
is to renew and fandify the Soul, now is the fame that ic
was ever fmce Chrill afcended, and finifhed the Canon of
the holy Scripture in the New Teflament. There is not
one Syllable more known of God;than is made known in
the Gofpel of his Son, nor one Truth more knowable; and
therefore there is not one Duty to be done but what in
like Circumftances was fo ever fince Chrift revealed God
in the Gofpel. There is no other Way of our Illumina-
tion, Renovation and Sanftification than there has been
ever
Serm. VII. nre the SuhjeSts of CHRIST, 141
ever fince Chriftianity was preached in the World. There
is not one Truth and Rule of Faith and Duty for one
Man, for one Country, and another -for another, but the
fame for all. Eph. 4. 4, 5, 6, There is one Body, and one
Spirit, even as ye are called in one Hope of your Calling ; one
Lord, one Faith, one Baptifm, one God, and Father of^all, -echo
is above all, and through all, and in you all. There is no
new Way to Heaven, no new Truths or Duties of Religion
nor never will, nor can be 'till God makes a new Re-
velation.
Two Particulars may more efpecially be confidered
here,
^ I. The renewing Influences of the Spirit create no ne-zo Facul-
ties in the Soul.
There are feveral Metaphors ufed in Scripture concern.
ing the Renovation, or Regeneration of the Soul which
feem to import a Creation. Grace is fometimes called a
new Creature. Gal 6, 15. A converted Man is called a
New Man ; and fuch are faid to be created anew in Chrifl
Jefus. Eph. 2. 10. Col. 3. 10. But from all fuch Ek-
preffions we are not to fuppofe there are any new Facul-
ties created, and inflifed which the Man had not. The
Underftanding is the fame, the Will is the flime, the Af-
fedlions are the fame, confidered as Powers or Faculties of
the humane Soul. The Senfes, and all the Inlets to the
Mind are the fame. The Soul has the fame Wavs of fee-
ing, hearing, learning, that it had before, and nothing new.
The Faculties which were difordered, are mended and
leaified : The Underftanding which was dark, is now
light ; the Will and Affedlions which were fet upon ir-
regular Objefts, are fet upon right ones, but they are in
themfelves the fame humane Powers and Faculties. A
Man that has a Film taken off from his Eye ^qqs Things
which he did not fee before, but he has not a new Eye.
So in fpiritual Things, the renewed Mind is the fame
Mind as to all that was effential to it as a reafonable hii--
mane Mind. The fame Underftanding that apprehended,
and judged of phyfical or moral Things, apprehends and
judges of divine and fpiritual 'Iliings. Tiie fame Will
which
142 All regenerate and renevied Souls Bmi. WL*
which chofe other Things, chufes God and Chrifl:, and the
Truth. The fame Affe61ions which before run out after
other Things, now follow Holinefs and Likenefs to God
as the Soul's Perfeftion and BleiTednefs. What the Saints
will have in Heaven we know not, when their Bodies will
he made as the Apoftle fays, Spiritual Bodies ; or how pure
unbodied Spirits perceive and a6l, we know not : How
the Saints will a6l, or what Powers they will have, when
in Heaven they receive dire6l Ideas of God, and divine
Things, we can't tell ; but here, where all their Know-
ledge is communicated by the Intervention of the Means
adapted to their prefent Condition, the mod holy Man in
the World has no other Faculties or Powers of Soul than
he had before.
2. 77?^ renewing Influences of the Holy Spirit y give the
Knotviedge of nothing new to the Soul ; /. e, of nothing but of
that Truth revealed by Chrift in the Word.
Every one that is of the Truth hears the Voice of Chrift;
that is, of that Teilimony which he has given concerning
God and Himfelf ; the State of Man, and the Way of his
Reconciliation to God, the Holinefs which the Gofpel re-
quires as the Means of his Perfection and Happinefs, It is
the Voice of Chrift in his Word, the Truth which Chrift
Himfelf and his Holy Spirit has revealed there ; The en-
lighting of the Spirit gives no Notice nor Intimation of any
Thing that is not there. Chrift did of old at fundry Times,
and in diverfe Manners, make known his Will to the Pen-
men of the Scripture, but that Illumination was not to re-
new, and fan6i:ify them, but to teach and inftrudl others:
But the Illumination of the Spirit which renews the Soul,
reveals nothing more, nor befide the Revelation of the
Gofpel. This is and ever will be the Inflrument of the-
Regeneration and Sanftification of Men, 7^o;/z. i. i(5. For it
is the Fewer of God unto Salvation to every one that believetb;
to the Jew firfty and alfo to the Greek. The Illumination of
the Holy Spirit clears the Man's Mind of the Darknefs which
covered it before, clears it of its Prejudices againfl the Truth,"
ftrengthens it, and holds its Attention to the Truth, and
enables it to fee the divine Certainty, and Goodnels of the
Things
Serm. yil ^, oi-e the Subjects of CHR IS T, 143
Things revealed ; makes it take notice of thofe great and
wonderful Things of God which are fpoken of in the
Word ; but it Ihews the Man nothing elfe but what s
contained and declared there. He that fancies he knows
more than the Word contains, or knows any Thin<r of
God and his Will befide, finks into Enthufiafm and St^er-
llition. In all that he fancies more than is in the Word
or befide what is in the Word, he has a God and a Chrifl
of his own making ; and a Religion which his Fancy and
Imagination have minted for him. If by Illumination and
Renovation of the Soul the Mind had any Knowlege of God
or Chriil but what is declared in the Gofpel or different
from that, then the Standard of every Man's Religion
muftbe the Impulfe of his own Mind, and not the Gofpei;
the Word of God mufl be judged by his particular Reve-
lation and Senfe of Things, and not his Senfe of Things
by the Word of God, and fo the Voice of Chriil in his
Word which has had the mofi; powerful, miraculous Ac-
reflations of Heaven to confirm it, will be of little or no
V^Q in Religion ; the Voice which Chrift's Difciples are to
hear is fi:ill to be fpoken in a new Revelation. But this is
not the Cafe, the Voice of Chrifl is that Revelation he has
made of God in the Gofpel, and the Dilcovery of Chrift
in his Offices, and his mediatorial Charader and Aclicns,
and his wonderful Perfon. And he who is of the Truth
hears that, he knows this is the Will of God, and Chrift's
Voice, and He will never have nor defire another. He
that hears, i. e. Obeys, and follows any other, either fecrec
Whifper or open Call, is none of Chritt's ,• he don'c l.elon'-
to the Truth, he is not of Chrin:'s Sheep, but a Goat tha^t
belongs to another Fold. They who are of the Triuh
neither know, nor defire to know any other Voice of the
Spirit, but the Voice of Chrifl: made" known to them, bv
and m his Word, through the Teaching of the Holy Spt
rit, who is fent to renew and fanftify them by the Word
of Truth. Wherefore Chrifl tells us, that his Sheep hww
hiniy and follow him, for they kno-jo his- Voice, hut a StranG;er
they mil not follow, for they know ?2ot the Voice of Stranfrcrs.
John 10. 3, 4, 5. So that there can be nothing new in
Religion,
144 ^^^ regenerate and renewed SouU Serm. VII,
Religion, in the Religion of Chrifl, as and fo far as fuch,
'till he makes a new Revelation of the Mind of God. And
yet notwith (landing this.
Use V. The renewing of the Holy Spirit tnakes an univer*
Jal Change of the Heart and Life.
In the Regeneration of the Soul the old Faculties are
not changed away for new ones, nor are any new ones
created and added to them ,* there are no Difcoyeries of
new Truths made to the Mind, and yet there is an uni-
verfal Change of the Man in his Heart and Life, 2 Cor,
5. 17. Therefore if any Man be in Chrijly he is a new Crea-
ture ; old Things are paft away^ behold all Things are he-
come ne'W. *"' Old Thoughts, old Principles, old Pradlices
'^ are paft away, and the renewed Man a6ls from new
" Principles, by new Rules, for new Ends, and in new
'^ Company." He knows no new Dodtrine which was
not all taught and contained in the Bible before; but he
knows it in a new Manner, e. g. it was before known to
him in the Letter, in a dull, carelefs Manner ; he had a
A^iew of the Truth as a doubtful uncertain Thing ; he
received it as a Thing which was probably true, and had
fuch humane Teflimonies and Arguments for it as he could
not difprove ; and fo he let it reft. He faw it as a pro-
bable Scheme, and perhaps for the moft Part it appeared
fomeching likely to anfwer the End propofed. He had
fome Efteem of the Advantages of Redemption, as he
could not but defire Happinefs : He wiflied to reap the
Advantages of Chrift's Undertaking, fo far as to be faved
from Hell, and be very happy in the next World : But
now the Gofpel appears to be divinely true, as real, and
certain to him as any Thing that can be known by the
Teflimony of his Senfes, he refts on the divine Te-
llimony, is fufficiently fatisiied from the Veracity and
Faithfulnefs of God, and refts on his Teftimony. i Cor.
2. 5. That your Faith floould not ft and in the IVifdom of Men,
hut in the Power of God. He now fees the greateft Beauty
and Excellency in thofe Truths of God which are mani-
fefted in Clirift. The Myftery of Redemption by Chrift
appears
S^RM. Vn. are the SuhjeSts of CHRIST. 145
appears not only certain to his Mind, but he ftes there is
the moft excellent Wifdom, Power, Love, and Grace in
that Way of Salvation. Chrifl appears to him the IVif-
dom of Gody and the Power of God, He fees the greateft
Safety in trufling to him and depending on the Promifes
of the Gofpel, as fecuring the Power and Faithfulnefs of
an infinite unchanging God for their Performance ; and
that there can be no Safety in trufling to any Thing elfe.
He now fees that HoHnefs is his Heaven and Perfection ;
he chufes to be as much like God as polTible, and to find
all the A6lings of his Soul, and of his whole Man in the
nearefl Conformity to all the Truths of the Gofpel. That
Obedience which was before his Task and Burden, he now
efteems his greatefl Privilege, Comfort and Happinefs.
Thofe Pleafures of Sin which he loved, he not only ab-
flains from, but hates, and counts them his Mifery, Weak-
nefs, and Imperfe6lion ,* his greatefl Plague, and his worfl
Enemies. That Religion and Holinefs which before he
defired to be excufed from as much as might be ; to have
as little of as was pofTible, and efcape Hell ; he now de-
fires to have as much of as poffible, and thinks he can
never have enough of it below Heaven. In fliort. Things
are quite turn'd about. ' God and Chrifl: is got inco
the Place the World had before. Holinefs is got into
the Place of Sin. That which pleafed him before, nov/
difpleafes him, and that which difpleafed him, is now his
greatefl Pleafure, and Delight: So old Things a^: jjqffed
a-wajy and all Things are become ne'w*
Before I conclude this I)ifcourfe, I mufl beg you my
Hearers to bring this Subje6l clofe to your own Confci- •
ences, and every one of you who pretend to be Chriftians,
faithfully enquire whether you are of the Truth, or are
truly enlightned and renewed ? Our Lord tells us that e-
very one who is fo, hears his Voice. The being a Subje6fc
of Chrid, and hearing his Voice, is a general Mark and
Chara6lenflick of a renewed So.il; but^hough it be ge-
neral yet it is infallible ,- as every Sign and Mark that
Chnfl gives is fo. The Danger of Miflake, 1/es not in the •
V ^ Generality
14^ All regenerate and, renewed Souls Serm. VII.
Generality of the Sign, but in the Treachery of the Heart.
The greater Latitude there is in any Sign and Mark, the
greater Room it muffc be confefs'd there is for Deceit and
Treachery in the Heart, in the Application of that Sign
to yourfelves. Therefore there is the greatefl: Need of a
clofe and mod particular AppUcation of this Sign to your-
felves, to difcern the State and Temper of your Minds by
it, that you may difcern whether you are refcued from the
Power of the Father of Lies, and brought to be of the
Truth, and belong to Chrifl, who is the Truth, and the
great Difcoverer of it. Enquire then
I. Whether you be univerfally Subje^s of Chrijl ?
He that is of the Truth hears Chrift's Voice in one Thing
as well as another. Truth is one, 'tis univerfally harmonious
and of a Piece with it felf: And if you are of the Truth, there
will be an univerfal Confent to, and Agreement with it.
Now you know that this is God's Commandment ^ that 'uoe believe
on the Name of his Son Jefus Chrijt, i Joh. 3. 23. And that he
is the only Saviour, that there is none other Name given under
Heaven among Men by which we miifi be faved. Perhaps you
think you fee this Truth, and feel the Power of it in
your Hearts, and find your Hearts anfwer by believing, and
truffing to that Truth. So it is true that God is the mofl
glorious and infinitely blefled Being, and deferves all our
Love, Trufl and Obedience, and you think you have a
convincing, powerful Tellimony of this in your Hearts
and Confciences. You wonder how any Body can help
loving that great and glorious God ; you are fure, you
fay, you fometimes feel the fi:rongefl: Emotions of your
Paffions and Afi^e6lions towards Him.
Confider here, that if you have a right Knowledge of
Chrifl, and truly believe in Him, it will certainly purify
your Hearts ; and that Holinefs does not lie in the Af-
fe6lions and Pafilons, or in the outward A6lions, but in
both ; and in a Conformity both of the Mind and Body,
and of both together, to the Image and Will of God.
Coniider alfo, that the Love of God is a Love of Him
as he has revealed himfelf by Chrifl in the Gofpel : There-
fore if you truly love God, you love him as fuch a Being
or
Serm. VII. are the Suhje^s of CHRIST, 147
or love him in that Reprefentation and Difcovery of him
by Chrift ; you love all Parts of that Image, or all of God;
and a6l under the Influence of that Love in a Likenefs
and Conformity to him. If you love Holinefs and Juflice
in God, you love it in all its Relations to Creatures, you
love the A6lings of it to every Creature as far as you can fol-
low it ; and defire it in Perfe6lion, and therein to imitate
God, and belike him. You love to he true, juft, righteous
in all the Aftings of it, in all the feveral Relations wherein
you Hand both to God and Man ; therein you fee and imi-
tate God, and find Pleafure and Satisfaction in your Souls.
Otherwife you only love the Speculation of thofe Attri-
butes in God, and their empty Names, or fome falfe Ideas
which you have fix'd to thofe Names ; but not the Things
them feives, and therefore not God. You mufl fee to it
that you love all that Truth ivherein Chriil difcovers God
and himfelf ,* all thofe various Truths, are feveral Branch-
es of the fame general Truth ; and all the A6lings to-,
wards it are but particular Emotions of that Principle of
the Love of Truth in the Soul. So if you trufl: in Chrifl
for Salvation, it mufl be for that Salvation which he of-
fers, and therefore for a Redemption from Sin, in all Kinds
and Forms, and for Refl:oration to Holinefs, not in Specu-
lation, but in a6ling all the Parts of it ,* otherwife you
trufl: Chrifl not for the Salvation he has purchafed,
and offers, but for a Salvation of your own devifing ; and
have coin'd a Saviour and an Happinefs in your own Brain,
which is not of God's appointing or offer. Bring Chrifl
therefore into all Offices, all Charadlers, all Relations of
your Lives, and fee if you hear him there, if you love
him, if you follow him there, and obey the Truth in all.
He mufl be all to you, and for you, not only for your
Juflification, but PFifdom, Sandtification and Rede^nption, Not
all inftead of thefe laft : But all thefe in you, and to you ;
as well as for you.
2. Are you humbly attentive to all the Ways wherein he
bids you wait to hear him, that you may learn and know his
Truth,
V 2 Pie
148 ^^^ regenerate and renewed Souls Serm. Vlf*
He that is of the Truth loves to know, and pofTefs as
inuch of it] as poffibly he can; he is grafping and panting
after it, as his Food, his Meat and Drink, his Nouriflimenr,
the Solace and Refrefhment of his Soul. There is an A-
greement between the Truth, and Reality of Religion in
the renewed Soul, and Chrifl the Author of Truth,
and the Mirrour in whom it is difcerned ; he will
therefore like Martha j fit at the Feet of Jefus, Luke 10.
39. When Pilate asked our Lord, PVhat is Truth ? If he
had belonged, to it, he would have llaid for an Anfwer,
and not gone'out before Chrifl: had informed him of that
•weighty and im.portant Qtiefliion. Thofe who are of the
Truth love the Ordinances of Chrifl:, and the Place where
he records his Name, and wait for the Bleiling of divine
Truth and Grace. Prov. 8. 34. Blejfed is the Man that
beareth me^ watching daily at my Gates y and waiting at the
Pojts of my Doors. Pfalm 84. begin. If you be favingly
enlightned and renewed, you know that Ordinances and
Inftitutions of Chrift are the fweetefl: Places, and the mofl:
profitable Exercifes ; there ye will wait at the Feet of
Jefus to be taught by his Spirit and his Word ,• there
Chrifl: fpeaks, there ^he makes known himfelf. Now if
you are got above Ordinances, you are got beyond Chrifl:.
If you fancy you hear Chrifl: more and better out of the
Way of his Ordinances than in them ; if you think
Chrifl: has not fo well calculated, and fitted his Ordinances
to give youInfl:ru6i:ion in his Will, and can negle6l them, and
find fome other Way in which you think you hear more
of him, and find him better, 'tis a Sign you are following
an Ignis FatimSy and not the Light of Truth. That Maa
who devifes a Way of his own Head or Heart, in which'
he thinks he hears more of Chrifl:, than in the Way which
Chrifl: himfelf has appointed, is doubtlefs far funk into En-
thuflafm and Superfl:ition, and following the Pride of his
own Imagination, and the Suggefl:ions of his Fancy inftead
of Chrifl: and the Truth. A godly Man purfues Truth at
the Feet of Jefus, and where Chrifl: bids him be, there
he will wait to learn ; there he will love to be, becaufe
Chrifl: is there ; There ftands the Authority of Chrifl:,
there's
-lid
Serm. VII. m theSuhjeSts of CHRIST. 149
there's the Promife of his Bleffing, and Grace, and the
Teaching of his Spirit. No Way can appear fo wife, fo
good, fo likely to hear the Voice of Chrifl, and learn of
him as that in which he has bid his People be in. A god-
ly Man when he {"ees the Truth, and is in the Exercife of
Grace, can entertain no Hefitation about it becaufe he is a
Subject of Chriil, and his Biifinefs is to learn of him, and
fit at his Feet. Chrifl is the great Difcoverer of Truth,
and thofe who are longing to know it, defire to be where
he bids them be to hear him. When Perfons know how
fweet it is to hear Chrifl, there they will be ; you can't
pluck them away. They know that all the endlefs Ima-
ginations of Men can't be fo like to convey divine Teach-
ing, and the Knowledge of the Truth to them as the Means
which Chrifl has appointed, and are under a Promife of his
BleiTmg.
3. Is that Voice of Chrifi iMch you think you hear in your
Souls y the fame which he fpeaks in his Word, and do you try, ani
prove it by that ?
When you think you feel the fweet Influences of Truth
in your Souls drawing out your Hearts to God and Chrift
in Faith, in Love, in Joy in him, you mufl fee to it
that this is the Truth of Chrifl in his Word and Promifes.
He will never fpeak otherwife than his Word. Fle will
not fpeak by the Light of his Spirit, any Thing but what
his Spirit has fpoken in his Word, as the only, entire, 11-
niverfal Rule of your Faith, Love, and Obedience. If you
feem to have the mofl fublime and exalted Notions of God
',*? and Chriil, as if you had fome diredt Ideas of the Deity ;
- if you have the mofl raifed Apprehenfions of Communion
with God ; if in any Thing they be more than the
Word declares, or different from that in its true Meaning
and Defign, they are too fublime to be fpiritual_, i. e. they
mufl all fink down into enthufiaflick Foolery, or Superfli-
tion. Again enquire whether you try the Light of Truth
within your Minds by the Light of Truth without you, in
the Word of ^ God : Do you bring the Manifeflation of
God and Chrifl which you fuppofe you iind in your own
Souls to theTeft of the Word? I don't mean whether
150 ~ M regenerate and renewed Siuls .Sbjim. VII.
you do it in the very Time of that Manifeftation for that
many Times a Chriftian can't do, nor needs he do ;- he
may know that he does fee, and believe the Truth in Je-
fus, and take Chrifl: at his own Offer, and during the Time
of his a6ling Faith, or Love, &c. for him to go about to
try it in fuch Cafes is to interrupt his Communion with
God, and break off the Soul from its proper A6lings upon
God, and Chrift, and the Truth, but afterwards as there
is need, in proper Time do you do fo ? Is this the Way
and Courfe you take to prove by the Word of Chrifl that
the Truth you think you fee, is the Truth, and that it is
Chrifl: who by his Spirit fpeaketh in you ? Or elfe is your
Way to bring the Word to the Trial by what you take
to be the Truth, and Light of the Spirit in your own
Minds, and interpret it by the Light that ihines there?
If you do the firfl:, and find the Truth in your Hearts, an-
fwering and correfponding to the Truth of the Word of
God, then you are the Followers of Chrifl: and hear his
Voice. If you do the lafl:, and prove the Truth of the
Word by the Truth you apprehend the Spirit fpeaks in
your Minds then you make Chrifl: follow you ; you have
then fet up a new Standard oft Revelation, and a new
Rule to try the Spirits by : This is not to try your Spi-
rits, and the Spirit fpeaking in you by the Spirit of Chrifl:,
but the Spirit of Chrifl: by your Spirit and the ImpreflTi-
ens on your Minds. If you determine Chrifl: fpefaks fo be-
caufe you underfl:and him fo, and not that you underfl:and
him becaufe he fpeaks fo ,* it feems you hear yourfelves,
and not Chrifl:, and are Followers of yourfelves, and not
of Chrifl:. e^.
4. Do you fee, and love Chrijl in the Truth 1
Truth is in itfelf the mofl: amiable Objeft, the Delight,
and Pleafure, the Food and Happinefs of the humane Un-
derfl:anding. But the Truths of God are in their own Na-
ture the mofl: excellent, and amiable of all. They are in
themfelves infinitely good and defirable : But they have
a peculiar Endearment to the Soul that is of the Truth, as
they are made known by Chrifl: to a fallen, and blind, and
fmful World. All that divine Truth about v/hich Rehgion
is
Sekm. VII. are the Subjects _of CHRIST. 151
is converfant, is brought to Light by Jefus Chrlft, and
(hines in and through Him, who is the Redeemer and
Saviour of Sinners. It is all brought from Goi to us by
and through Chrifl, and all our living and a6ling it, and
Conformity to it is terminated in God, the eternal Foun-
tain of it, through the fame Medium. Now, do you fee
and lovQ Chrifl in his glorious Charadler, The Light of the
World 1 Are you pleafed with that glorious Chara6ler,
and pleafed to follow Him as the Difcoverer of the true
Light of God, fhining in your Souls, and leading them
to their Perfeftion, and Bleifednefs in the PoifefTion and
Enjoyment of Truth in God? If you view and love
Chrifl as the only great Medium of ,^jl Communication of
Light and Truth from God to you, inl a6l all your Re-
ligion with a Reference of it to God only by Chrifl, you
are Followers of Him, and of the Truth: But if you are
pleafed with your felves in the Apprehenfion of your
PofTeffion of Iruth ; if you are elated with your own
Wifdom and Goodnefs in it ; if it helps you to fee your
own Excellency and Wifdom fuperiour to your Neigh-
bours, and boaft your felves in your Attainments, you then,
leave out Chrifl, and are paying Adoration to the Idol of
your dear Self, but are blind to the Truth as it is in Jefus :
Unto whom, the King of Truth, the Light of the World,
the Joy, and Hope, and Glory of every Chriftian ; be
eternal Praifes. AMEN.
FINIS.
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