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/M\ 


tibxwy  of  Che  <tHeolo#iccd  Seminary 

PRINCETON  •  NEW  JERSEY 


.(Jia^l- 


RAR 

BoaKS 


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GLASGOW,  May  tfis  1779; 

PROPOSALS 

For-  PRINTING  by   SUBSCRIPTION, 
In  One  Large   OCTAVO  VOLUME, 

[Price  Two  Shillings  and  Sixpence,  neatly  bound. J 
FAITHFUL  CONTENDING  S  DISPLATED  ; 

Being  an  Hiftorical  Account  of  the  State  and  Actings  of 
the  Suffering  Remnant  of  the  Church  of  Scotland  5 
who  fubfifted  in  feleft  Societies,  and  were  united  in 
General  Correfpondencies  during  the  hotteft  Time  of 
the  late  Perfecution,  viz,  from  the  year  1681   toitoi. 

Together  with  an  Account  of  the  State  of  the  landj^ft- 
neral,  and  of  the  fociety  people  in  particular^!  *e 
interval,  betwixt  each  of  their  General  Meetings.  As 
alfo,  Pious  and  fuitaifte  Remarks  upon  the  feveral  Hif- 
torical Occurrences  with  many  Letters  to  and  from  the 
General  Correfpondent  Meetings,  <bc. 

Carefully  Collected  and  kej>tin  Record  by 
Mr.    MICHAEL    SHIELDS,    who  was  Clerk 
to  thefe  General  Meetings,  and  an  Eye-witnefs  of  the 
Tranfa&ions  related  by  him. 

To  which  will  be  added, 

A  COLLECTION  of  Valuable  LECTURES  and 
SERMONS,  preached  on  .feveral  Subjeds,  moft- 
\y  in  the  Time  of  the  late  Perfecution. 

By  thefe  Faithful  Servants  of  Jesus  Christ, 
Meffrs.    JOHN  KID,    JOHN    WELCH,   JOHN 
.  BLACKADDER,  JOHN  DICKSON,  GABRI- 
EL SEMPLE,  and  others  ;    carefully  colleded 
and  transcribed  by  J.  H.  of  Lochgoin. 

• 

Towi'.'ch  will  alfo  be  added,  Ten  Considerations  by  Mr 
J  jVt'ES  GUTHRIE,  on  the  great  Danger  of  Apoftafy  from  Co- 
venanted Principles. 

Suhfcriptlons  are   taken  in  by  John  Bryce,   the  PubH- 
fher  j  and  by  all  Others  entrusted  with.  Propofals. 


COLLECTION 

O  F 

LECTURES  and  SERMONS, 

Preached  upon  Several  SUBJECTS,  moftly  in  the 
Time  of  the  Late  Persecution. 


Wherein  a  Faithful  Doctrinal Testimony  is  tranfmitted 
to  Pofterity  for  the  Doctrine,  Worship,  Disci- 
pline and  Government  of  the  Church  of  Scot- 
land againft  Popery,  Prelacy,  Eraftianiim,  &c. 

By^ffcfe  Fatthful  and  Eminent  Servants  of 
JESUS  CH$.ST;  MefTrs.  ^Villiam  Guthrie, 
Michael  Bruce,  John  Welwood,  Richard 
Cameron,  Donald  Cargill,  Alexander. 
Peden  and  Alexander  Shields. 

To  which  are  added,  fome  Sacramental  Difcourfes 
by  Mr  John  Livingston  and  Mr  John  Welch, 
and  a  SERMON  on  the  Breach  of  .Covenant* 
by  Mr  John  Guthrie. 


Carefully  collected  and  Tranfcnbed  from  feveral  Manu- 
scripts by  J.  H.  •,  and  now  Publifbed  at  the  defire 
of  the  Owners  of  that  Cause,  which  fome  of  the 
"Worthy  Authors  Sealed  with  their  Blood. 


Isaiah  Hi.  1*  Hotv  beautiful  upon  the  mountains  are  the  feet  of 
him  that  bringetn  good  tidings ,  thatfuhlifliethfalvation- 


GLASGOW: 

PRINTED   AND  SOLD   BX  J.   BRTCS. 
M,DCC,LXXIX 


I 


r  is  ] 


THE 


PREFACE,, 


TO    THE    READER, 


FROM  Scripture  and  Hiftory  thou  wilt  find,  .that  the 
Lord,  in  all  ages  of  the  world,  has  had  a  church 
more  or  lefs  vifible  ;  and  that  it  has  been  the  ineftimable 
privilege  of  that  community  to  have  an  objeclive  revela- 
tion of  himfelf,  aiid  the  way  of  Taxation    infallibly  made 

known  unto  them. But,  it  has  been  the    peculiar  blef- 

fmg  of  the  New-Teftament  Church  only,  to  have  a  more 
glorious  and  refulgent  difp'ay  of  'him  ft  If,  and  the  me- 
thod of  man's  redemption  promulgated,  and  fet  forth  in 
the  evei  Lifting  gofpel  by  the  manifeftation  and  miniftra- 
tion  of  his  own  Son  :  God,  who  at  fundry  times  and  in 
divers  places )  in  times  pa/i  /pake  to  the  fathers  by  the  Pro* 
phetSy  hath  in  ihefe  la/i  daysfpoken  to  us  by  his  own  Son,— 
Heb.  i.  i. 

But  then,  at  the  fame  time,  it  is  as  evident  that  the 
Church  of  Chriii  has  undergone  a  variety  of  changes  from 
..fir  ft:  to  laft  i  for  which  in  (cripture  ihe  is  frequently  com- 
pared to  the  mcon.  And  although  fhe  be  moflly  repre- 
sented there  as  in  fuffering  and  wildernefs  condition,  yet 
(not  to  mention  her  patriarchal  ceremonial,  and  Chriftian 
reras,)  fhe,  in  general,  as  a  collective  fociety  or  body  of 
men,  fimi'ar  to  the  cafe  of  individuals  therein,  has  pafTed 
through  different  viciiiltuJes  of  prosperity  and  adverfity. 
For  fometimts,  we  find  her  looking  forth,  as  the  blufhes 
cf  the  morning  ;  Fair  as  the  Alton,  clear  as  the  Sun,  and 
terrible  as  an  army  with  banners.  And  then  file  is  all  joy 
Hinging  this  long,  My  Beloved  hzih   a  vineyard  in   a  very 

fruitful  bill sing  ye  ants  her,  a  vineyard  of  red  wine. — ■ 

Arife  andjhine  ;  for  thv  light  is  come  >•  for  the  glory  of  the 
L:rd  katharifen  upon  thee,  I  fa.  v.  i.  xxvii.  2.  lx.  i.  Such 
iccms  to  have  been  her  cafe  in  the  firft,  fourth   and  fix* 

a  teenth 


C   f»    1 

teenth  Centuries,  and  never  more  remarkably  than  in  otir 
%wn  Chnrch  in  this  land  in  the  laft  Century,  when  (he 
might  have  been  called  Hephzibath,  i.  e  the  Lord  dc- 
ligbteth  in  her,  and  Beulaii,  a  hind  married  unto  the 
Lord. 

-Again,  we  find  her  on  a  fuddcn  all  ecVipfed  and  re- 
duced to  the  moil  mournful  circumftances,  fitting  fclita- 
vj  upon  the  ground,  exprtiTing  herfelf  in  the  words  of  the 
lamenting  Prophet  in  her  name,  It  is  nothing  unto  you, 
all  ye  that  pafs  by  :  behold,  and  fee,  if  there  be  any  forrovj, 
like  unto  my  for  row.  Zion  fpreadeth  forth  her  hands,  and 
there  is  none  to  comfort  her,  Lam.  i  12,  17.  And  this 
feems  to  have  been  her  fituation,  not  only  under  Rome- 
Pagan  and  Rome-Popifh  ;  but  alfo  more  than  once  in  our 
own  land  under  R.omeprelatic.  But  whether  this  awU:l 
gloom,  and  thefe  perturbations  are  occasioned  by  the  wild 
Boar  of  Perfecution  from  the  Forefr,  who  drives  the  wo- 
man to  the  wildernefs,  and  there  devours  her  at  his  p!^a- 
ftire,  or  from  apoftacy,  corruption,  and  thefe  little  foxes 
of  errors  that  fpoil  the  vine,  or  from  a  complication  of 
all  thefe  together,  like  a  violent  torrent  or  calcade,  bear- 
ing all  down  before  it  with  great  velocity,  (as  \v:s  the 
cafe  when  the  following  difcourfes  were  delivered)  at  fucri 
a  time,  her  faithful  watchmen,  in  obedience  Co  the  coir.- 
mand  of  the  Church's  Head,  are  obliged  to  lift  a  ftari- 
third,  not  only  perfonally  and  judicially  ;  but  even  Joe- 
trinally  in  the  gofpei  for  the  word  of  Chrlft's  patience, 
and  againlt  all  the  fins  and  prevailing  evils  of  the  times: 
An    example  of  which    thou  half,  here  in  the  following 

ihects,  pre  fen  ted  unto   thy  view. /  hive  jet  xvatctinien 

upon  thywalis,  0  Zion,  who  jh  all  never  ho'dtheit  peact  day 
nor  night.  Te  that  make  mention  of  the  name  oj  the  Lord, 
keep  not  Jilence. 

I  suppose  it  would  be  quite  fnperrTuous  to  detain 
thee  Reader  now,  with  any  hiftorical  account  of  the  lives 
of  the  Authors  of  thefe  difcourfes,  as  having  lb  lately 
given  a  fhort  narrative  of  the  mo  ft  part  of  their  lives  ellef- 
where  already.*  Neither  would  it  be  altogether  expedient  at 
prefent,  to  fay  much  in  commendation  of  thefe  difcour- 
ies  themfelves,  or  the  remarkable  providences  by  which 
they  have  hitherto  been  preierved. it  may  therefore  be 

*  Scots  Biography,  or  the  Lives  of  the  Scots  Wortbie?)  to 
which  I  now  rder  the  Reader. 

as 


?.g  necefTary,  in  the  firft  place,  to  notice,  in  a  few  parti- 
culars, fome  of  the  principal  or  cardinal  truths  contained 
in  thefe  DifcouiTes  themfelves  in  the  way  of  contrail  with 
fome  of  thefe  doctrines  now  taught  and  maintained  ; — « 
And  Secondly,  To  obferve  a  few  things  concerning  the 
way  and  manner  wherein  they  are  now  publiihed  ;  and 
thefe  things  of  courfe,  may  probably  not  only  evidence 
their  utility,  but  perhaps  may  be  the  beft  apology  that  can 
be  offered  lor  their  publication  at  prefent.     And 

First,  Thefe  Prefaces,  Lectures  and  Sermons,  in  ge- 
neral, are  in  their  fcope  plain  and  eafy  to  be  underftood  : 
They  are  not  properly  the  productions  of  a  large  and  well 
furniihed  Library.  But  they  are  deduced  from  the  fcrip- 
tures  of  truth  as  the  Spirit  of  God  gave  them  utterance  ; 
and  notwithOanding  their  being  moftly  delivered  to  a  peo- 
ple labouring  under  the  crofs,  and  in  the  furnace  of  perfe- 
ction and  affliction,  (the  church  being  in  diftrefs  ;)  yet 
they  quadrate  fo  with  our  prefent  fltuation,  that  one  would 
think  that,  in  many  places,  they  had  been  rather  calcu- 
lated for  the  meridian  of  our  prefent  circumftance:*,  than 
for  thofe  times  wherein  they  were  delivered,  as  may  be 
more  obviouily  demonifrated  from  thefe  few  particulars 
following. 

i.  In  thefe  difcourfes,  a  Trinity  and  Unity  of  perfons 
in  the  Godhead- j  the  divinity,  and  two  diitinct  natures 
of  Chrift  in  one  perfon  j  the  fpecial  or  particular  extent 
of  his  purchafe  ;  the  infinite  virtue  of  his  merit,  death 
and  fufferings  are  held  forth  and  exhibited. — But  alas! 
how  many  Arian  and  Socifiian  preachers  are  now  to  be 
found  among  ft  us  ! — But,  perhaps,  they  will  deny  this 
charge  ;  becaufe  they  have  not  the  confidence  with  Alius, 
Scrveius,  Lxiius,  or  Fauftus  Socinus,  to  affert  Chrift  to 
be  a  meer  man  only.  And  yet  the  fum  or  fubftance  of 
their  doctrine  upon  this  head,  turns  upon  this  hinge,  that 
Chriit  died  only  to  confirm  his  doctrine,  ratify  his  mira- 
cles, and  leave  us  a  pattern  of  heroic  virtue,  patience  and 
magnauimiry  in  fullering  affliction.  Nay,  iome  of  thefe 
pedantic  preachers  *,  when  dilpenflng  the  moft  folemn 
ordinances,  have  got  it  by  rot  ;  *'  Remember  that  glo- 
11  rious  Perfon,  who,  by   his  death,  confirmed  his  doc- 

*  I  am  not  in  this  and  what  follows  to  be  underftood  as  if  I 
merit  i"i  indiferiminiitfcly  ;  for  doubtlefs,  there  is  a  numb^* 
Wfco  yztteacn  orthoJ^x  doctrine,  and  w.lh  well  to  religion  in  the 
Church  o.S:oiiand. 

a  i  .       £<  trine, 


C     vi     ] 

u  trine,  &c"  It  is  true  he  did  all  this  ;  but  if  he  did  no 
more,  as  they  feem  to  put  an  iffability  to  it,  (whet,  they 
fay,  if  he  died  for  our  tranfgreffions,  and  if  he  was  bruil- 
cd  for  our  iniquities,)  tben  every  martyr,  or  ring  leader 
of  a  feet  is  not  only  put  on  an  equal  level  with  our  Lord 
and  Saviour  Jefus  Chrift,  (as  in  this  fenfe  they  confirm 
their  doctrine,  and  leave  their  followers  an  example  of 
courage  and  conft;ancy  in  fuffering  :  But  even  Chrift  is 
fiript  of  his  Godhetd,  degraded  from  his  offices,  and 
deprived  of  the  true  merit  and  end  of  his  fufferings.  Con- 
fequently,  he  can  be  nothing  more  tban  a  fort  of  a  very 
good  man  now  glorified. —  Thus  the  Chriftian  Religion 
becomes  a  mere  farce,  or  chimerical  notion,  while  its 
great  Head  and  Author  appears  in  the  character  of  God, 
whilehe  really  is  not ;  and  that  is  aicribed  unto  him  which 
he  actually  did  not.  But  let  us  hear,  and  believe  his  own 
teftimony  :  /  and  my  Father  are  one.  And  1  lay  down  my 
fife  for  tkejl>eept  John  x.  30. 

Again,  there  are  others  rum  ig  into  very  ftrange  and 
unprecedented  notions  cone  ninghis  incarnation  tjffscl- 
ing  to  be  -wife  above  what  is  written.  Some  averting, — 
*'  That  his  body  was  not  made  of  the   fubftance   of   the 

*'  Virgin,  but  created  in  her  by   the   Holy  Ghoft  ;" 

Others  will  have  the  perfon  of  Chrift  to  be  only  the  word 
of  God,  or  Logos  (as  he  iscallei  in  the  Greek,)  become 
the  Son  of  God  by  a  concurrence  of  the  tirft  perfon  of  the 
Trinity  with  the  Virgin  Mary,  as  two  diftmet  parents, 
uniting  the  perfonal  word  unto  human  nature.  A  third 
fort  feem  to  exchange  what  all  orthodox  divines  call  the 
eternal  generation  of  Chrift  for  a  feeming  temporal  one, 
in  what  they  call  the  pre  exiftent  human  foul  of  Chrift, 
or  fuper- angelic  fpirit,  "  which,  (fay  they,)  exifted  or  fub- 
u  fifted,  diitinct  from  the  divine  nature,  before  his  incar- 
■*  nation."  By  the  i'irft  of  thefe,  he  cannot  be  real  nan  ; 
by  the  fecond,  it  behoves  him  to  be  neither  true  God  nor 
man,  but  a  kind  of  compofition  of  both  j  and  according 
to  the  laft,  he  would  have  three  natures,  [if  he  have  any,) 
viz.  one  divine,  another  fuper  angelic,  and  a  third  hu- 
man, as  we  cannot  otherways  pofiibly  conceive,  how  he 
could  be  pofTeired  of  human  nature  before  his  incarnation. 
Which  hypothefes  accumulated  together,  a^  they  feem  to 
be  fabricated  by  whimfical  brains,  iriveftigated  by  corrupt 
inventions^and  partly  founded  upon  the  theory  of  animal- 
cular  generation  ;  fo  they  ieem  all  very  much  to  diminifh 
the  glory  of  him  who  is  the  exprefs  image  of  his  Father's 

per- 


C    vii    j 

perfon  +,  and  who  thought  it  no  robbery  to  be  equal  with 

QQI\t And  God  fent  forth  his  Son  made  of  a  woman,  Phil. 

ii.  6.  Gal.  iv.4. 

Now,  all  thefe  fome  way  or  other,  feem  to  confpire  to 
make  Chrift  lefs  than  what  he  really  is.  But  Io  !  another 
fcene  opens  here  by  fome  of  the  fame  actors,  wherein  more 
is  afcribed  to  hjm  to  him  than  what  he  really  did.  For 
univerfal  redemption  comes  on  the  ftage  under  the  mafk 
of  univerfal  fadsfaclion  or  atonement,  and  an  univerfal  re- 
ftoration  or  redemption  of  all  things  by  Chrift  feems  to 
peep  out,  and  take  air  from  behind  the  curtain  ;  a  time, 
when  there  fhall  be  neither  fin,  devils  or  damned  fpirits. 
Nay,  hell  itfelf,  (according  to  them,  after  an  unknown 
age  or  long  time,  when  fin  hath  worn  out  itfelf,)  muft  be 
for  ever  banifhed  without  the  limits  of  God?s  empire,  be- 
yond the  verge  of  creation. 

2.  We  have,  in  thefe  Sermons,  the  depravity  of  man's 
nature  by  his  original  apoftacy  from  God.  His  utter  ina- 
bility now,  of  himfelf,  to  do  that  which  is  fpiritually 
good,  the  neceffity  of  the  Spirit,  and  the  way  of  falva- 
tion  in  and  through  the  death  and  righteoufnefs  of  Chrift, 
fet  forth  and  illuftrated.  But  is  it  not  awfully  certain, 
that  in  many  places  in  Scotland,  one  may  attend  many 
Sermons,  (ii  they  may  be  properly  fo  called,)  and  yet  lc 
at  a  lofs  to  know  by  them,  whether  man  be  a  fallen  crea- 
ture yet  or  not  ;  while  little  elfe  flows  from  the  puipit 
than  fome  iniipid   fcraps   of  morality  ;    a  few    difiocated 

fragments  of  divine  truth,  or   fomething  worfe. Did  I 

fay  worfe  ?  Yes,  for  thefe  fomeway  or  other  have  their 
authority  from  fcripture  ;  but  many  of  thefe  Catholican 
difcourles,  now  taught,  feem  rather  to  be  extracted  from 
fome  Heathen  ©economy  than  divine  revelation ;  when 
almoft  every  fentence  muft  either  be  deduced  from,  or 
confirmed  by  fome  antientor  modern  Poet,  naturalift,  or 
moral  Philofopher  %.  The  import  of  which,  (if  it  has 
any,)  muft  be,  that  man  is  now  made  in  an  imperfect 
ftate,  that  he  may  thereby  be  in  a  iituation  or  capacity  of 
attaining  perfection  by  his  own  induftry  in  moral  virtues, 

f  Who  this  is  we  muft  learn,  for  man  he  feems  ; 
flu  ail  the  linements  of  his  face 

Thegiimpfes  cf  his  Father's  glory  mine.         Par,  R.f.o. 
1    Such  as  Plato,    Epictetus,    Socrates,   Seneca,  Bolingbroke, 
'Sruftfbury,  Pope,  Shakefpsar,  Hume  and  Voiuite,  Willi  &  large 
circle  more  of  the  fame  kidney. 


I  viii  ] 
or  acquired  abilities,  or  elfe  at  befi:  there  mutt  be.a  com- 
pofition  of  thefe  made  with  Chrift's  righteoufnefs,  in  or- 
der to  obtain  falvation  ;  by  which  means,  freewill,  and 
the  merit  of  the  creature  claim  the  afcendant,  whiie  the 
doctrine  of  original  fin  is  either  reprobated,  and  treated 
as  a  figment,  or  imprifoned  in  the  jiil  of  iilence,  until 
in  proeefs  of  time  it  is  got  urned  in  the  land  of  oblivion  *. 
3.  In  thefe  difcourles,  thou  wilt  find  man's  corrupt 
nature  delineated,  the  plagues  of  the  heart  ranfacked,  prac- 
tical religjdn  pointed  out,  and  every  vice  and  immorality 
detected,  with  an  eternity  of  well  or  woe  unto  all  who  o« 

*  Although  I  neither  have  room  nor  abilities  here  to  enter  upon 
aay  difpute,  anent  thefe  points  of  free-wiiland  original  Sin  ;  yet 
I  cannot  help  thinking  as  to  the  firft  of  thefe,  That  if  man  had  it 
in  his  own  natural  power  to  do  that  which  is  fp-ritualiy  good, 
then  he  might  at  hVftband,  curb  every  vice  in  its  very  fir  ft  motion* 
it  the  bud.  So'that  there  needed  be  no  act?,  fo  no  habits,  and 
ioai  uently  no  fin  at  all,  Nay  more,  it  is  agreeable  unto  the  hu* 
$*an  .iiind,  'hat  whatever  men's  iives  have  been,  to  defire  to  be 
happy  at  iaft  ;  and  if  man  by  his  own  free-w-li  could  convert  him- 
ielf,  though  even  in  his  latfc  moments,  then  thc»c  needed  none 
be  damned  at  all  :Jfor  it  were  abi'urdity  upon  the  head  ofabfurdity, 
to  fuppoie  one  to  go  into  a  Hate  of  eternal  mifery  and  woe,  when 
he  had  it  in  his  own  power  to  be  for  ever  happy.  Indeed  Taylor, 
Niifon,  and  their  diiciples  would  have  us  believe  that  Adam  was 
in  fuch  a  (late,  and  yet  fell  ;  but  the 'cafe  is  qate  diiT^rent  ;  For 
Adam's  offence  proceeded  from  a  property  in  his  nature  to  him* 
lelf ;  for  without  this  he  could  nor  have  done  it ;  and  yet  there 
was  no  propenfity  in  his  nature  to  fm  ;  J3jt  hear  the  cafe  wnh  u  =  < 
- — Can  the  Ethiopian  change  his  /kin,  or  the  Leopard  his  fp&it.  P 
Then  may  ye  alfo  do  good  that  are  accujlomed  to  do  evil.  And  lays 
Cbrtil  himlelr, — /Without  me  ye  can  do  nothing, 

And  as  for  original  Sin,  I  mult  think  thefe  Pelagian  and  Soci- 
nian  gentlemen,  in  this,  to  be  moft  sneoniiiieot  with  their  own 
Tcheme,  even  Reafonitfelf.  For,  \  fuppofe  it  will  he  granted  by 
all,  that  reiterated  acts  of  (in  become  habits  ;  and  habits  ot  -fin  be- 
come incorporated  with  the  natu.-j  of  the  fi.in.-r  ,  clii  how  could 
they  be  imputed  acl3  of  Sin  to  the  whole  man  ?  —  And  according 
to  phiiofophical  reafoning,  in  the  very  nature  of  thing?,  every 
thing,  whether  vegetable,  lnlecSr.or  anim<d,  ipeciiically  brings  rortli 
things  in  their  own  kind  and  fpecies.  i  fhould  think  it  as  nrpof- 
(ible  lor  one  thus  contaminated  with  the  pollution  of"  fin,  to  pro- 
pagate, or  bring  forth  one  that  is  pure  from  it,  as  for  one  ol  fieie 
to  bring  forth  one  of  another  fpecies  ;  or  to  cliicit  pjre  water 
from  a  defiled  fountain.  Job  feems  to  put  an  impoilnihty  tj  k, 
when  he  fays,  IVho  can  brin*  a  clean  thing  out  of  an  unclean  ? 
j\oy  not  one,     Which  the  PoaUluUrates  thus, 

What  mortd  power  from  things  unclean 

Can  pure  productions  briny  r* 
W.io  cm  command  a  vital  Itieam 

Fro;a  an  infected  faring  ?  Wait. 

bey 


C   k    3 

bey  or  obey  not  the  gofpel  of  Ohrift.  But  Ah  1  here  #• 
gain  is  ground  of  fad  complaint,  that  notivithftanding  all 
the  light  we  now  enjoy  by  preaching,  teaching  and  other 
means  of  inftrucYipn,  there  is  but  iiule  experience  in  reli- 
gion, or  true  practical  knowledge  amongft  us.  There  arc 
many  who  can  talk  well  of  the  fecul at  affairs  of  life  ;  fucli 
as  farming,  mercantile  affair?,  agriculture,  and  other  things 
of  the  world,  or  even  of  the  public  News  in  ChUrch  and 
State  ;  nay,  there  are  many  who  can  fpeak  well  upon 
many  controverted  points  in  Religion  ;  yea,  upon  the 
mo(t  part  of  the  Doctrines  of  Chriftianity  :  but  afk  them 
anent  the  plagues  of  the  wicked  heart,  the  various  ups 
and  downs  of  an  exercifed  Chriftian,  of  the  pangs  of  the 
new  birth,  Caving  faith,  true  and  evangelical  repentance  j 

how    thefe  work    and    operate  upon     the    foul  ; 

then  they  are  over;  all  terminates  in  profound  filence  ; 
thefe  to  them  are  trite  old-fafhioned  and  ungenteel  fub- 
jccls  ;  and  as  for  aim  oft  everykind  of  vice  and  immorality, 
were  they  ever  more  rampant  imd  triumphant  amongft  the 
human  f  pedes  than  now,  as  being  not  only  encouraged 
and  perpetuated  in  their  very  feminaries,  by  thofe  fhields 
that  ihoulc!  defend  the  earth,  and  that  with  impunity,  but 
alfo  palliated,  connived  and  winked  at  by  thefe  Patrons, 
creatures  who  muft  needs  occupy  the  place  of  teachers, 
efpecially  in  refpecl  of  the  vices  of  men  of  opulent  cir- 
cumftances  in  the  world,  unto  whom  a  pecuniaryfine,  (if 

any  thing  is   required,)  will   ferve  a  turn  : And   thus 

Church  cenfure  can  be  bought  and  fold,  in  imitation  of 
the  Pope's  abfolutions  and  indulgences,  for  a  piece  of  mo- 
ney, more  or  lefs,  according  to  the  ctrcumftances  of  the 
delinquent.  O  wretched  deceit  I  Proh  nefas  !  A  ftriking 
picture  of  felfifh,  partial  and  difingenuous  fpirits.  No. 
wonder,  fince  fome  of  thefe  mercenary  cre.vure's  and  their 
underlings  are  culpable  themfelves  ;  and  how  can  they 
either  fhow  a  good  example  or  inflict  cenfure  upon  others. 
Whereby  theie  words  or  divine  infpiration  are  verified, 
rut  me  into  the  priejl's  tffice  that  I  may  eat  a  piece  of  bread. 

1  hey  have  put  no  difference  between    the   holy  and  the 

profane. For  theprvjis  teach  for  hire,  and  the  prophets 

divine  for  money ,    &c.  - 

Hence  it  is  that  men,  beholding  this   with  the  chicane 

and  divisions    amongft  the   profeiTors    of    religion, 

one  hefitates  whether  to  follow  God  or  Baal ;  anotherturns 
fceptick  ;  a  third  becomes  Nulliiidian,  and  doubts  of  al- 
moft  every  thing  •,  while  a  fourth   turns   Deift  and  denies 

revealed 


C  *   3 

revealed  religion  altogether.  Nay  fome  of  this  Deiftical 
or  rather  Atheiftical  tribe,  are  arrived  at  fuch  a  pitch  of 
audacity,  that  the  reality  of  fpirits  good  or  bad,  exifting  in 

a  future  ftate,  is  with  them  become  a  matter  doubtful. 

Yea,  that  there  is  fuch  a  place  as  Hell  to  punifli  wicked 
men,  is  by  them  in  a  wanton  and  fportive  way  debated,  at 
a  thing  that  has  no  other  exiftence  than  in  the  brains  of 
men  of  a  morofe  temper,  of  a  low  aqd  illiberal  turn  of  mind 
and  ungenerous  fentiments.  In  oppofition  to  thefe  per- 
nicious notions,  it  were  too  great  a  compliment  to  produce 
fcripture  unto  men  who  will  believe  nothing  contrary  un- 
to their  own  corrupt  inventions ;  Wandringftars  to  whom 
is  referved  the  blacknefs  of darknefs  for  ever ;  men  funk  be- 
low  the  level  of  Heathenifm.  The  very  Heathens  had  a 
true,  though  faint  idea  of  this  ;  let  them  then  hear  what 
an  antient  Heathen  Poet  fays : 

This  way  unto  Elyfium  leads,  where  fuch  do  dwell 
As  have  liv'd  virtuoufly.     The  other  leads  to  Hell  : 
— Eafy  is  the  way  that  leads  to  Hell  f* 

4.  In  thefe  Difcourfes  are  contained  a  doctrinal  teftimo- 
ny  for  the  Royal  Prerogatives  of  Jefus  Chrift  as  King  and 
Head  of  his  own  Church,  with  the  moral  and  perpetual 
obligation  of  our  folemn  Covenants,  national  and  folemn 
League.  But  how  many  places  of  public  wodhip  will  ye 
go  to,  and  how  long  muft  you  attend  there,  ere  you  hear 
one  of  thefe  two  prime  gems  in  Chrift's  crown,  fo  much 
as  mentioned,  unlefs  to  be  expofed  ?  For  although  thefe 
truths  have  now  of  a  long  time  been  buried  under  the  a- 
ihes  of  the  Revolution  Settlement  and  the  incorporating 
Union  ;  yet  thefe  facred  mounds  of  our  former  laudable 
national  attainment,  were  never  more  awfully  attacked 
and  impugned  from  the  pulpit,  than  of  late,  and  that  by 
men  of  no  fmall  repute  in  the  Church  of  Scotland  ;  fome 
declaring  openly  that  they  will  both  pray  and  preach  a- 
gainft  them  *,  others  affirming  that  they  have  bad  influen- 
ce upon  men's  morals,  and  that  they  are  the  badges  of 
pride,  fiery  zeal  and  bigotry  5  a  third  finds  it  a  matter  of 
thankfgiving  to  heaven,  (as  they  exprefs  it,)  that  thefe 
Covenants  fo  much  boafted  of,  by  fome  are  not  binding  u- 
pon  us  in  this  generation.     O   what   fallies  of  blind  zeal 

\  Hac  iter  Elyfium  nobis  :  at  laeva  malorum 
Exercet  pcenas,  &  ad  impia  Tartara  mittit. 

Facilis  defcenfus  Averni.  Virg.  JEa,  lib.  IV. 

hers  \ 


here  !  But  let  them  remember,  that  thefe  were  tows  to 
the  Moft  High,  and  that  breach  of  covenant  is  not  only 
a  brand  upon  the  Heathen,  "  Covenant  breakers,  Sec." 
but  even  punifhable  in  others,  when  made  to  Heathen 
men  — Shall  he  break  the  Covenant,  and  be  delivered.  In- 
deed it  has  been  the  canting  objeclion  of  moft  of  our  mo- 
dern Anti  covenanters,  That  we  have  no  warrant  for  na- 
tional or  public  Covenanting  under  the  New  Teftament  *. 
But  it  would  be  yet  more  ftrange,  fhould  profefled  friends 
unto  thele  covenants,  take  the  fame  rout  upon  a  fuppoft- 
tion,  that  neither  Chri(t  nor  his  apoftles  entered  into  pub- 
lic covenanting.    It  is  man's  greatefl  glory  to  be  to  cove- 

b  Dane 

*  As  it  cannot  rationally  be  thought,  that  the  limits  of  a  Pre- 
face, much  leis  a  marginal  part  therein  can  contain  any  copious 
vindication  of  cur  Covenants.  I  (hall  therefore  only  notice  an  ob- 
jection or  two  made  very  lately  againft  this  duty  by  a  minuter  of 
no  fm-.il!  figure  in  the  Church  of  Scotland. 

Object,  i.  Under  the  New  Teftament,  we  have  no  warrant 
for  national  Covenanting.  That  under  the  old  was  purely  ceremo- 
nial and  abrogated  Heb.  viii.  13.     On  which  I  obferve, 

1.  That  the  jewifn  and  Chriftian  Church  is  only  one  and  the 
fame  crfurch  under  different  adminiftrations  :  fo  that  which  is  mo- 
rally binding  under  the  old,  can  never  be  abrogated  or  antiquat- 
ed under  the  New  Teftament  difpenfation. 

2.  Ic  the  moral  Law  it  is  required,  That  nve  avouch  the  Lord  to 
be  our  Cod,  ivatk  in  his  ways,  keep  hisjiatutes  and  his  command* 
merit's.  Now,  this  was  the  ium  or  fuhftance  of  National  Cove- 
nanting under  the  Old  Teftament,  and  the  covenant-engagements 
we  came  under  in  thefe  lands,  are  fubftantiaily  the  fame  ;  only 
with  this  alteration  of  circumftances  ;  under  the  Old  Teftament 
they  were  bound  to  the  whole  body  of  laws,  moral,  judaical  and 
ceremonial  as  then  failed  unto  the  Jewifh  Pedagogue  :  Under  the 
New  Teftament  we  are  bound  to  the  fame  moral  law  which  never 
can  be  abolifhed  by  the  circumftance  of  time,  and  to  thefe  institu- 
tions fublliiuted  in  place  or  the  former  Judaical  and  typical  cere- 
monies, .as  calculated  unto  the  meridian  ofgofpel  light  and  purity. 
To  fay  that  the  ens  fuperfedes  or  makes  void  the  other,  is  to  make 
the  great  Author  of  the  Chriftian  religion  a  liar,  who  fays,  J  cams 
not  to  deftroy>  but  to  ftctfil  the  /a<w. 

And  as  for  that  text,  Heb.  viii.  13.  brought  in  here  to  prove 
the  abcliticn  of  public  covenanting  under  the  New  Teftament,  it 
is  no  ways  pat  or  contiguous  to  the  prefent  purpofe ;  for  both  from 
the  text  and  context,  and  the  expofition  of  all  found  divines  upon 
it,  it  is  evident,  that  the  two  covenants  there,  are  the  dffferent 
diipcnfations  of  the  covenant  of  grace  under  the  Old  and  New 
Teftament  ;  that  covenant  under  the  Mofaical  adminiftration  be- 
ing full  of  ceremonies,  types  and  (hadows,  waxed  old  and  was 
ready  tovanifh  away,  when  fuperseded  by  a  more  glorious  difplay 
of  the  difpenfation  of  the  Chriftian  ceconomy.  Had  this  objector 
not  pofniyely  declared,  that  he  would  fuftain  no  authority  divine 
or  human  without  the  bounds  of  the  New  Teftament,  I  coild  have 

adduced 


C    *B    ] 

fiant  with  God  ;  and  it  was  the  diftinguifliing  character 
of  his  Ifrael  of  old,  that  they  were  a  people  m  covenant 
with  him  ;  and  it  was  their  peculiar  privilege  and  bleffing, 
that  they  were  nationally  fo.     Cut  here  the  New  Tefta- 

nient 

adduced  many  teftimonies  of  thefe  kinds  pointing  out  this  duty  un- 
der the  New  Teftament.  I  mall  therefore  juit  notice  one  of  un- 
queftionable  authority,  i  Cor.  viii.  5.  where  it  is  fa;d  of  the  church 
of  Macedonia,  Whofirft  gave  themfelves  to  the  Lord,  and  to  tis? 
that  is,  according  to  a  found  Annotator,  *'  They  m?d^. an  entire 
"  and  frefh  furrender  of  themfelves  unto  God,  folemniy  binding 
••  themfelves  to  cleave  unto  his  truths,  ordinances  and  command- 
"  ments."  ©therwife.  what  had  been  more  noticeable  unto  the 
apoftle  about  them  than  other  churches  ?  Nor  can  thefe  words 
properly  fignify  collections  as  this  objector  would  fuppofe  ;  for, 
in  that  cafe,  other  churches  collected  alfo.  But  the  mafter  ob- 
jection yet  follows. 

Object.  2.  That  fince  the  covenant  of  works,  the  Lord  never 
made  a  covenant  with  man  ;  and  itwereabiurd  to  fay,  that  man 
as  a  party  can  ever  enter  into  covenant  with  him.     I  cbferve, 

1.  I  was  juft  going  before  to  fay,  that  he  would  never  deny  pri- 
vate or  perional  covenanting,  and  from  the  teller  I  would  have 
argued  to  the  greater  in  number.  Bat  here  pei&naJ  covenanting 
is  cut  down  alio  ;  adaty  which  no  found  divine  ever  yet  denied, 
but  inculcated,  nay,  David  avouches  his  practice  in  this,  i  have 
/worn,  and  infill  perform  it y  that  1  n»i£l  keep  thy  righte&tu  judg- 
ments. 

a.  If  he  mearit  by  covenanting  the  covenant  of  grace  properly,  I 
<hall  not  difputethe  point.  Rut  I  find  that  the  Lord  made  a  co- 
venant of  fafety  with  Noah  and  his  family,  Gen.  ix«  A  covenant 
of  property  with  Abraham,  chap.  xv.  A  covenant  of  royalty 
with  David,  2  Sam.  vi.  Pfal.  Jxxxix.  A  covenant  of  priefthood 
with  Phineas,  Numb.  xxv.  And  hefides  the  publication  of  the 
covenant  of  works,  and  the  covenant  of  grace  at  Sinai,  he  made  a 
national  covenant  with  Ifrael,  chap.  xix.  to  xxiv.  0?  wUtcb  cove- 
nant it  is  above  twenty  times  afterward  faid,.  that  the  Lord  made 
acovenant  with  them,  or  they  with  him  reciprocally.  And  yer, 
I  fuppofe,  none  who  ever  really  knew,  what  this  duty  was,  ever 
prelumed  either  to  enter  into  or  perform  the  duties  prom-fed  or 
engaged  to,  in  their  owoftrength,  but  only  in  and  "through  the 
ihength  of  Chrift.  V/hoflrengthencth  us  unto  ail  things.  Hilt 
men  may  put  what  glols  on  fcripture  they  pleafe. 

3.  Our  worthy  Reformers  and  late  iulTerers  made  no  fcruple  to 
call  them  covenants :  Nay,  our  Engliih  tranilation  of  the  Bible  a- 
bove  thirty  times. calls  it  fo.  But  if  it  will  pleafe  him  better,  we 
may  as  properly  calithem  national  vow?  or  promilTory  oaths ;  and 
then  the  gordian  knot  is  loofed;  and  this  great  Achillean  objection 
comes  down  topfy  turvy  to  the  ground.  Upon  the  whole,  I  would 
obfervc, 

(1.)  That  covenanting  is  neither  in  form  nor  matter  properly 
either  the  covenant  of  works  or  the  covenant  of  grace  ;  but  an  en- 
gagement to  the  duties  we  owe  to  God  and  one  another.  And 
made  a  cave?: ant  before  the  Lortf,  to  walk  after  the  Lor d,  and 
keep  his  commandment  and  teStimony*    But  more  particularly, 

N  j.  That 


L~    xiii    ] 

ment  church  mufl  be  excluded  from  this  privilege  ;    nay 
freed   from  a  moral  duty,  a  divine  ordinance,  and  a  par^ 
of  religious  worfliip,  having  the  {tamp  of  divine   authori 
ty  upon    it.     Thou  Jhalt  fear  the  Lord,  and  [wear  by  hi 

i.  That  thefe  covenants  are  in  their  nature  morally  binding  ; 
although  there  never  had  been  the  formality  of  a  covenant.  Thou 
haft  avouched  the  Lord  this  day  to  be  thy  Gvd>  and  to  walk  in  his. 
ivays . 

i.  They  are  facred  national  vows.  Fonv  to  the  Lord  thy  Cod, 
and  pay. 

I.  They  are  a  folemn  dedication  of  ourfclves  and  all  that  we 
have  to  the  Lord.  One  /ball Jay,  lam  the  Lords,  and  another  Jhalt 
Juhfcribe  with  its  hand.  \  . 

4.  They  are  confonant  to  the  law  of  nature,  which  fays,  that  if 
a  man  fwear,  it  mult  be  by  the  name  of  his  God ;  For  men  always 
/wear  by  the  greater. 

5.  They  are  a  part  of  religious  woriliip.  Thou  Jhalt  fear  the 
v   ~'>rd,  and Jwear  by  his  name. 

6.  Their  ends  are  perpetually  good,  viz.  The  propagation  and 
deience  of  the  true  reformed  religion. 

7.  They  are  of  an  hereditary  nature,  containing  claufes  expref- 
ling  their  binding  obligation,  '*  That  the  prefent  and  fucceeding 
*'  generations,-- -We  and  our  pofterity,  <bc.yy 

S.  They  are  partly  political,  and  twifted  with  our  former  natio- 
nal coulhtution,  the  line  qua  non  of  government,  as  founded  upon 
i'everai  laudable  afts  of  parliament,  Act  V.  Pari.  1640.  Aft  V. 
1644.  ?-nd  Aft  XV.  1649. 

9.  They  are  in  their  form,  Formalis  Ratio,  formal  and  right 
reaion,  Thou  Jhalt  Ja^ar  in  truth  and  in  judgment.     And 

10.  They  are  folemn  oaths  upon  both  iides,  and  if  we  mall 
grant  a  breach  of  thefe,  then  there  could  be  nofecurityof  any  thing 
11  ider  the  fun,  whereupon  God's  name  is  interponed.  So  that  no 
mortal  power  can  difpenle  with  thefe  under  the  penally  of  running 
the  dreadful  rifque  of  breach  of  Covenant.  All  which  I  could 
prove  more  largely  from  thefe  our  covenants  themfeives,  would 
time  and  place  Here  permit. 

(a.)  Public  as  well  as  private  covenanting  has  both  besn  praftif- 
fed,  and  approved  of  by  the  Lord  in  all  ages  of  the  Church  ander 
the  old  Tdbment.  Witnefs  that  under  Mofes,  Jofhua,  Afa, 
Joa/h,  Htzekiah,  Jofiah,  Ezra  and  Nehemiah  ;  and  under  the  new, 
in  the  churches  of  Macedonia,  France,  Germany,  and  in  none 
more  remarkably  than  in  our  own  land.  Both  in  our  reformation 
from  Papery  and  Prelacy,  thefe  covenants  were  the  means  where- 
by they  were  excluded.  And  mould  you  only  acknowledge  them 
as  mi  occafional  duty,  fure  there  was  never  more  occalion  for  their 
revival,  than  when  both  thefe  now  appear  upon  the  carpet.  Scot- 
land's covenanting  times  were  her  beft  times..  She  was  remarka- 
bly bleft  with  Heaven's  countenance  in  this  by  a  further  accom- 
plifhment  of  thefe  promifcs,  Pfal.  ex.  3.  Ifa.  xl,  1,  5,  6.     And    • 

Finally,  They  were  vindicated  by,  witnefTed  to,  contended  for, 
and  idled  by  the  blood  of  our  late  fufferers,  (whole  authority  this 
Anti  covenanter  has  rejected,)  and  the  Lord  will  yet  vindicate 
them  in  his  own  due  time,  when  perhaps  neither  lienor  any  of  his 
fraternity  are  above  ground  to  oppofe  them. 

b  x  namet 


J 


nsmSf  at  the  wanton  and  lavifti  expence  of  throwing  away 
both  precept,  example,  prophefy  and  promife  ♦,  becaufe 
contained  in  the  Old  Teftament  :  But  we  cannot  take  their 
word,  or  ipfe  dixit  on  this,  while  their  teftimony  is  (line 
tefte,  fine  judice)  without  witnefs  and  without  judge  : 
We  muft  rather  believe  an  infpired  Apoftle.  when  he  lays, 
Jill fcripture  is  given  by  infpirationt  and  is  profitable  for 
dotlrines  for  reproofs  for  cor  reft ion ,  for  injlraftion  in  righ- 
teonjnefs. 

5.  In  the  following  difcourfe,  a  doctrinal  banner  is  lif- 
ted up  for  the  divine  right  of  prefbytery,  that  is,  the  doc- 
trine, worfhip,  difcipline,  and  government  of  the  refor- 
med church  of  Scotland,  as  contained  in  her  excellent 
ftandards,  Coufefiion  of  Faith,  Catechihns,  <bc.     But  how 
itands  the  cafe  in  this  with  us  at  prefent  ?  For  not  to  men- 
tion thele  Machiavilians,  court  Parafites,  Platonick  Saints, 
or  baptized  Heathens,  whofe  wit  is  either  fome  laicivious 
hint,  or  fome  broken  jell  upon  fcripture,  and   who  can 
profefs  one  religion  to-day,  and  another  to-morrow,  or 
turn  every  way,  wherever  the   miniiferial   m  ignet   leads 
them. — Or  thefe  gentlemen  of  the  Beau-monde,  who  oft- 
times  diftinguifti  themfelves  by  the  name  of  free  thinkers  ; 
under  which  may  be  comprehended  all  Atheifts, — all  De- 
ifts^-Unitarians, — Pelagians, — Socinians,  Arminians,  isc. 
*■—  How  many  different  feels  are   there  amongft  us  whofe 
principles,  (if  they  have  any),  fay  that  the  government 
and  difcipline  of  the  church  of  Chrift  is  a  thing  purely 
ambulatory,  that  may  be  moulded  or  metamorphofed  into 
any  form  or  fafhion,  that  belt  fuits  their  local  circumftan- 
ces,  and  the  political  conltitution  of  the  kingdoms   of 
this  world  will  admit  of.     For  not  to  mention  Epifcopsili- 
ans,  Independents,  Anabaptifts,  Glaiiites,  Btreans,  Metho- 
difts  and  Moravians.     Such  a  loofe  and  vague  fcheme   of 
fentiment  now  obtains  amonglt  many  of  the  Prdbyterian 
perfuafion,  that,  under  the  notion  of  whai  they  call  cha- 
rity, moderation  and  liberty  of  conference,  they  can  ad- 
mit of  almoft  all  the  forementioned  Sectarian  tribes  unto 
their  communion  ;  upon  a  bare  fuppofition  of  their  vilible 
faintfhip,  or  what  they  term  fincerity  in  the   m  j>in,  with- 
out any  other  teil  of  orthodoxy  than  what  they  define  the 
fundamentals  of  Chriftianity.     £?ery  other  cre.d,  confef- 
fion,  or  article   of  faith,  (if  compiled   by  men,  though 
founded  upon,   and  agreeable  to   fcripture),  muft  be  re- 
probated and  difcarded  ;  and  all  formal  teftimony  bearers 
are  accounted  by  them,  preciiians,  bigots,  men  of  narrow 

contract- 


contracted  judgments,  and  illiberal  fentiments,  The  word 
of  God  (lay  they)  is  our  teflimony.  But  what  is  all  this  ? 
Almoft  every  Heretick,  that  appears  in  the  church  will 
tell  us  the  fame.— Indeed  a  better  teftimony  than  this,  can- 
not be.  But  then  the  word  of  God  properly  can  be  no 
man's  teftimony  :  it  is  God's  own  teftimony.  It  is  above 
eighteen  times,  in  one  portion  of  fcripture  called  fo, 
Plal.  cxix.  We  declare  unto  you  the  teftimony  of  Cod,  fays  the 
apoftle,  i  Cor,  ii.  i.  it  is  alfo  called  the  teftimony  ot  Je- 
fus.  The  teftimony  of  Jefus  is  the  fpirit  of  prophefy,  Rev. 
xix.  10.  And  unto  every  truth,  particularly  that  called 
the  prefent  truth,  every  one  of  his  profeffing  people  is  to 
give  an  explicite  adherence  ;  and  this  is  called  their  tefti- 
mony. And  when  they  fhall  have  finifhed  their  teftimony* 
and  they  overcame  by  the  word  of  their  teflimony.  Rev.  xi.  7. 
xii.  11.  But  to  tantalize,  or  footh  up  the  minds  of  the 
credulous,  they  muft  needs  own  the  thirty  three  chapters 
of  the  Confeflion  too.  And  who  thanks  them  to  own 
that  which, their  own  hand  writing  binds  them  unto.  But 
as  this  (eems  now  a  point  of  meer  form,  it  will  likely  in  a 
little  go  out  of  fafhion  ;  for,  while  fome  are  ufing  means 
to  be  diiintangled  from  that  obligation,  others  fubfcribe 
with  a  mental  refervation  (like  Arius's  paper),  in  their 
bofomt  A  third,  to  anticipate  all  this,  muft  needs  en- 
gage with  his  own  explanation  upon  it.  But  here  the  di- 
vine mandate, -Son  of  man,  fiew  them  the  houfe,  and  all 

the  forms,  and  alt  the  ordinances  thereof.  Hold  f aft  the  form 
of  jound  words,  Ezek.  xii.  2.  2  Tim.  iii.  13. 

6.  In  the  following  fheets,  a  doctrinal  Teftimony  isdif- 
played  againft  Popery,  Prelacy,  <&c.  (whether  by  efta- 
blilhment,  or  toleration),  and  all  ihat  is  contrary  to  found 

doclrine  and  the  power  of  true  godlinefs. But,  oh !  a 

different  principle  feems  to  be  the  diftinguifhing  charac- 
teriftic  of  this  age  ;  for  Prelacy,  the  mother,  is  become  fa 
fafhionable  and  neceiTary  that  its  ritual  forms  have  of  a 
long  time,  been  mac^e  the  teft,  or  cflential  qualification 
of  memberfhip  in  the  higheft  courts  of  Britain*  And 
for  Popery  the, daughter,  the  moft  nefandous  of  all  fac- 
tious, it  is  not  only  palliated  and  connived  at,  but  even 
tolerated  now&fjjfethefe  in  fupreme  authority.  Did  I  fay  to- 
lerated ?  Mig^fT  not  have  faid  eftabliihcd  by  law  in  fome 

•  This  is  called  the  teft  a&,  *  which  requires  all  officers  civil  and 
military  to  receive  the  facrament  according  to  the  church  of  Eng- 
land,' and  received  the  roval  aflent,  March  39th  1673,  v*dc  Sal* 
mon's  Revol. — and  memorable  events  of  England. 

parts 


C    xvi     ] 

parts  in  thefe  dominions? — —And  this  is  more  than  what 
the  great  grand  father,  the  father,  or  his  ions  the  two 
tyrants,  could  ever  get  effectuated  ;  for  they  never  got 
Popery  eitabliihed  in  any  part  of  their  dominions  ;  how- 
ever deep  their  projects  were  laid  for  that  purpoie  ;  nay, 
the  laftof  whom,  in  attempting  this,  loft  both  crown  and 
regal  dignity. 

But  now  the  penal  ftatutes,  thefe  only  barriers,  (ex- 
cepting our  covenants),  againft  an  inundation  of  Popery 
mnft  be  repealed,  and  without  one  diiTenring  voice  noc- 
withftanding  i'o  much  altercation  about  things  of  a  petty 
nature.  No  faithful  Murray,  no  honed  Argyle,  no  cou- 
rageous Lowdon,  or  long  iighted  Balhaven,  here  to  inter 
pole  in  behalf  of  liberty  and  religion.  No,  the  infamous 
25 — v. — le  approaches  the  walls  with  this  Trojan  horfe  ; 
and  there  is  not  fo  much  as  a  plain  free  fpoken  Chattam 
to  oppofe  him.  The  necks  of  the  civil  and  religious  li- 
berties of  thefe  nations  mull  be  cut  off  at  one  blow,  and 
the  very  (pint,  principles  and  religion  (might  I  call  it  a 
religion)  of  Antichrift  that  man  of  fin  and  Jon  of  perdition 
mutt  be  brought  under  the  pnrpnage  and  legal  (ecurity  of 
thefe  nations  again  ;  and  ail  to  fcrve  a  political  turn  in 
views  of  worldly  gain  or  fecuiar  advantage  upon  a  fuppo- 
fition  of  its  profefTbrs  taking  the  political  teft  in  form  to 
the  prefent  government.  Strange  !  to  require  oaths  from 
men  the  very  foul  of  whole  principle  is  to  keep  no  faith 
with  proteftants.  The  Pope  may  as  foon  ce.iie  to  be 
Chrift's  infallible  Vicar,  as  Papifts  can  be  bound  by  any 
obligation  facred  or  human.  O  the  infatuation.  Muffc'thefe 
lands  beco%me  the  afylum  of  that  curfed  brood  of  bloody 
Jefuits,  trafficking  Prielts,  Monks,  and  Mafs-mongers  a- 
gain.  And  all,  after  that  deadly  wound  was  given  unto 
the  bead  by  the  infrrumentallity  of  our  reformers  and 

renowned   Anceflors. And  1  faw  one  of  his  beaasy  as 

it  were,  wounded  unto  deatby  and  bis  deadly  wound  was  heaU 
ed.  We  mult  be  cemented  unto  that  Scarlet  Whore  my- 
stery babylon,  the  mother  of  harlots  and  the  abommati- 
ens  of  the  earth  again  ;  for  it  feems  thefe  nations  mull  go  to 
Rome,  before  the  church  be  delivered.  They  have  ?n  i.ie 
void  thy  law. — But  Jball  the  throne  of  iniquity  have/eibwjb  p, 
with  thee,  which  frameth  mi/chief  by  a  law. 

And  for  almolt  all  other  errors  and  herefies,  they  now 
magnify,  multiply  and  increafe,  The  red  dragon  of  per- 
secution, who  killed  his  thoufandsin  the  lad  century,  now 
kills  his  thoulands  by  that  deluge  of  error  out  of  the 

mouth 


mouth  of  the  beaft*  The  poet,  when  defcribing  the  ruiite 
of  ancient  Troy,  could  fay,  (nunc  feges  eft,  Troja  futi) 
now  corn  grows  where  Troy  {rood.  But  to  our  fad  experi- 
ence, we  may  fay  that  where  the  corn  of  tiurh  and  pure 
gofpel  ordinances  once  grew,  or  was  produced,  little  more 

grows  now  than  the  noxious  weeds  of  error, Nugatory 

fables,  demented  divilions  and ;■  delufions,  whereby  mens 
minds  are  become  ftagnant,  either  with  empty  volumes  of 
mere  fpeculative  amufements,  or  the  doctrine  of  fome  oM 
condemned  herefy  newly  varnifhed  over.  And  how  caa 
it  be  otberways,  when  almoft  every  herefy  or  erroneous 
fyftem  of  religion  is  tolerated  by  law,  and  hatched  under 
the  warm  wings  of  that  government,  upon  whofe  itreara- 
crs  flying  appears  this  glaring  motto,  ALL  religions 
are  alike  :  Nay,  a  doctrinal  teftimony  is  now  lifted  up 
for  the  toleration  of  all  religions  under  the  funf,  maxims 

not 

t  To  fee  that  this  is  no  wanton  charge  given  withoet  book, 
hear  an  excerpt  of  this  doctrine  itfelf.  "  That  though  every  re- 
**  ligion  were  enumerated  that  now  cxifts  from  the  rificg  to  the 
*f  fetting  fun,  the  Chriftian  religion  will  tolerate  them  all,  provid- 
••  ing  they  teach  no  opinion9  that  are  deftructive  to  the  ftate,  or 
■*  dangerous  to  the  particular  members  of  it  Every  man  hath  a. 
*•  right  to  judge  for  himfelf  in  matters  of  religion.  He  received 
,c  this  privJedge  from  God.  It  is  confirmed  to  him  by  the  religi- 
•'  on  of  Jefus."  J  Doctrine  ftrange  enough  indeed,  wherein  allegi- 
ance or  loyality  to  the  ftate  or  every  nation  is  made  the  eiientiai 
qualification  of  religion;  a  doctrine,  (i)  Exprefly  contrary  to  the 
divine  law,  Deut.  xiii.  Ez.xliii.  8.  Rev.  ii.  a.  where  all  idolaters, 
and  fetters  up,  or  enticers  to  a  falfe  religion  are  to  be  put  to  death 
and  thruft  out  of  the  church.  But  here  Judaifm,  Mahometifm, 
Popery,  nay  Paganifm  itfelf  muft  be  tolerated,  and  patronized  by 
the  Head   and  great  Author  of  the  Chriilian  religion. 

(z  )  It  is  meft  incenhftent  with  a  Chriftian  conftttution  ;  for  e- 
very  Chriftian  magillrate  ought  not  only  to  profefs  the  true  refor- 
med religion,  but  alfo  to  exert  all  his  power  in  defence  of  it  in  a 
lubferviency  to  the  advancement  of  that  kingdom  of  GhriH.  But 
by  this  principle,  the  church  muft  only  be  an  appendage  to  the 
ftate,  and  no  limits  fet  unto  it.  Be  good  loyal  fubjecls,  and  pro- 
fefs what  principle  you  will,  here  is  the  primum  mobile  of  religi- 
on, and  unto  the  fecular  nadir  the  facred  needle  muft  be  always 
pointed. 

(3.)  It  not  only  inverts  the  very  order  of  religion,  but  fn  fome 
fenic  makes  God  the  author  of  evil.  For  we  are  fure  his  word 
ought  to  be  the  alone  Tule  for  all  Chriftians  in  principles,  practi- 
ces, faith  or  manoers  ;  but  here  confeience  is  not  only  exalted  a- 
bo'ie  God's  word  :  but  God  himfelf  is  faid  to  give  men  liberty  to 
walk,  directly  contrary  to  his  own  law.  But  if  they /peak  not  ac- 
cording to  this  nvcrdy  it  is  hscaufe  there  is  w  light  in  them. 

(4)  It  is  repugnant  unto  our  covenants,  wherein  we  are  bound 
to  extirpate  Popery,  Prelacy,  Superftition.  Herefy,  Schifm,  P«-o- 

faneocls. 
t  Dvdricie  of  Tolerjuio^  page  i%r 


C   xviii   3 

not  only  contrary  to  the  divine  law,  inconfiftent  with  and 
unbecoming  a  Chriftian  conftitution,  and  inimical  to  a 
proteftant  or  prefbyterian  profeffion  ;  but  even  below  the 
fentiments  of  a  heathen  monarch,  who  after  he  had  com- 
manded the  Jews  to  fet  up  the  true  worfhip  of  God  at  Je« 

rufalem 

fanenefs,  isc.  and  whatever  fhall  be  found  contrary  to  found  doc- 
trine, <bc,  (  But  this  can  be  of  no  weight  with  the  abettors  of  to- 
leration -principles. 

(5.)  It  is  of  bad  confequence ;  for  (hew  me  one  church  or  nation 
in  the  world,  where  toleration  in  its  full  extent  took  place,  that 
ever  profpered  in  either  religion  or  morality.  Nay,  the  quite  re- 
verfe  of  this  immediately  enfues,  and  the  Lord  evidences  his  di- 
vine disapprobation  of  it.  Witnefs  our  own  land,  wherein  as  long 
as  thefe  covenants,  the  palladium  of  our  Prefbyterian  conftitution, 
were  made  the  teft  ot  admhTion  in  both  church  and  ftate,  the 
church  had  both  purity  in  doctrine,  and  unity  amongft  her  mem- 
bers, and  the  Lord's  remarkable  prefence  attended  her  ordinances  ; 
but  as  foon  as  Gromwel's  toleration  commenced,  (which  was  none 
of  the  worft),  then  the  Lard's  prefence,  comparatively  as  with  a 
blufh,  withdrew,  and,  both  peace  and  unity  amcngft  her  members, 
bade  her  a  final  adieu.  _  And 

Laftly,  It  not  only  binds  men  down  from  ufing  all  lawful  means 
for  propagating  the  true  religion,  unlefs  directed  by  the  ftate,  but 
alfo  in  fome  cafes  cuts  down  all  defending  our  religious  liberties 
by  arms  :  and  however  much  defenfive  arms  be  now  condemned  by 
the  generality  ;  yet  it  is  a  truth  confirmed  in  fcripture,  founded  in 
nature,  confonant  to  the  law  of  nations,  fworn  to  in  our  cove- 
nants, and  conformed  to  all  the  practices  of  all  reformed  churches,; 
And 

1.  It  is  confirmed  by  multifarious  texts  of  fcripture,  fuch  as 
Jude  v.  16.  Prov.  xxiv.  11,  ia.  Neh.  iv.  14.  Luke  xxii.  36.  Says 
the  Lord  exprefly  by  the  Prophet,  Zech.  ii.  7.  Deliver  thy/elf, 
O  Zion,  that  dnuelleft  with  the  daughter  of  Babylon. 

a.  It  is  founded  in  nature.  It  is  congenial  with,  and  eradicat- 
ed in  man  as  a  creature,  to  repel  force  by  force  ;  and  to  deny  that 
power  and  priviledge  to  man,  which  the  brutifh  creation  do  enjoy, 
were  irrational,  neither  can  religion  or  policy  Eradicate  finlefs  ea- 
ture  ;  nay,  they  are  rather  cumulative  to  it . 

3.  It  is  founded  on  and  conformed  unto  the  laws  of  nations. 
What  kingdom  or  commonwealth  but  their  laws  allow  them  to 
defend  their  rights  and  liberties  ?  jind  what  privilege  more  mo- 
mentous than  religion  :  the  Poet  ta  profpeel  of  this  could  fay, 

Armaque  In  armatotfumerejurafinunt 

To  meet  armed  men  with  arms,  all  laws  allow.— Ovid. 

4.  It  is  engaged  to  in  our  covenants,  "  To  aflift  and  defend  all 
*•  who  enter  into  the  fame  bond  in  maintaining  thereof."    And 

Finally,  We  find  it  practifed  by  all  the  Lord's  people,  wherever 
religion  was  embraced  in  an  embodied  corporation  under  the  Old 
Teftament.     Witnefs  Ifrael  in  the  time  of  the  Judges  ;  the  Jews 
in  the  time  of  Ezra  and  Nehemiah,  and  after  the  taraous  Macca- 
bees 


[    xix    3 

under  penalty  of  being  hanged  and  having  their  houfes 
made  a  dung  hill,  Taid,  And  the  God,  that  hath  can  fed  his 
name  to  dwell  there,  deftroy  all  kings  and  people,  that /hall 
put  to  their  hinds  to  alter  t  or  deftroy  this  houfe  of  Cod,  that  is 
at  Jerujalern.  I  Darius  have  made  a  decree :  let  it  be  done 
c  with 

bees  and  ethers.  Under  the  New  Teftament  witnefs  the  Walden- 
fes  about  1194  ;  the  Bohemians  under  the  brave  Zizica,  about  the 
year  1420  ;  the  Germ-ins  under  the  D.  S.  and  Landgrave  of  HefTe 
1^46  ;  the  French  proteftants  1557  ;  that  little  handful  in  Pied- 
mem  1560;  the  churches  of  the  Netherlands  1570,  with  many 
others,  yea,  and  our  own  land,  both  in  the  firtt  and  fecond  refer* 
mation,  (not  to  mention  the  perfecuting  period),  wherein  it  is 
more  than  probable,  that  if  religion  had  not  been  defended  by  arms 
we  had  not  had  the  face  of  a  church  this  day.  Nay,  fuch  is  the 
malice  olf  Satan  and  Antichrift  againfttbe  true  religion,  that  there 
is  fcarceiy  a  kingdom  or  commonwealth  in  Europe  where  the  re- 
formed religion  is  profefled,  but  it  had  to  be  defended  by  arms 
before  it  was  edablifhed.  It  is  true,  that  (preces  et  lachriinn: 
funt  arma  ecclejiae  J  prayers  and  tears  are  the  arms  of  the  church. 
And  the  belt  arms  of  a  church  as  a  church,  too  ;  for  without  thefe 
all  others  will  prove  ineffectual.  But  then  church-members  are 
men,  and  as  fuch  they  may  ufe  the  fame  weapons  that  others  do. 
If  prayer  rsfillance  be  lawful,  why  not  forcible  refiftance  againft 
unjuil  violence  alfo  ?  Defenlive  arms  are  not  only  vindicated  in 
fonie  of  the  following  difecurfes,  but  even  one  of  thefe  authors 
d\zd  in  the  practice  01  it,  for  which  he  received  this  teftimony  from 
his  enemies,  "  That  he  lived  prayirig  and  preaching,  and  died 
' '  praying  and  fighting."  So  we  muft  both  pray,  praife,  and  fight, 
if  need  require.  Let  the  high  praife  of  the  Lord  be  in  their  mouth , 
and  a  Jharp  ituo  edged  fnvord  in  their  right  handy  &c.  For  de- 
fenlive arms,  fee  the  authors  of  the  De  jure  Regni,  lex  rex,  Prin's 
Appendix,  Jus  Populi,  Hind  let  Loole,  Apol.  Rel.  &c.  But  after 
ail  I  hear  a  general  cry,  '*  Liberty  of  confeience  ;  let  no  man  be 
"  troubled  Tor  religion ;  but  give  no  liberty  to  Papiffa.  "Let  not 
"  the  Penal  Statures  be  repealed."  Sentiments  I  mould  think  as 
oppoSre  to,  and  remote  from  one  another,  as  the  A  reticle  and  An- 
tarctick  Poles  ;  for  if  all  religions  may  be  tolerated,  why  not  Po- 
pery amongff  o'hers  ?  and  if  Papifts  muft  have  no  benefit  of  to- 
leration, why  may  they  not  be  profecuted  ?  "  No,  Popery  isinimi* 
'*  cal  to  the  Protefhnt  Intereft,  fubverfive  of  the  claim  of  right; 
•*  and  happy  Revelation,  and  contrary  to  the  Union  ;  and  Papifts 
M  are  men  of  bloody  principles,  and  dangerous  to  civil  fociety." 
^Vide  fteps  indeed.  All  this  is  true,  and  it  is  good  to  fee  any  op- 
pofntoo  made  unto  Popery  and  Papifis.  But  what  is  become  of 
the  word  of  God,  our  church  ftandards,  Confeflion  of  Faith,  <&c. 
Our  covenants,  Chrift's  headfmp,  and  the  manv  laudable  acts  in 
church  and  (late  aiferting'the  divine  right  of  Prefbytery  and  Pref- 
bytcrian  Church  Government  ?  Are  thefe  become  ftale,  or  is  Po- 
pery a  friend  unto  any  of  thefe  ?  No,  thefe  would  affect  Prelacy 
alfo  :  we  cannot  look  without  miniiferial  optics  :  we  muft  not  twit 
the  Supremacy,  and  Englifh  constitution.  The  fource  of  all 
thefe  tvjh,  but  if  Popery  becomes  fafhionable  in  England,  it  will 

foea 


nulthfpee'd.    which  muft  include  different  ways  of  worfhip* 

as  well  as  the  worfliip  itfclf. But  here  every  man  may 

jive  as  he  lifls,  fimilar  to  the  caie  of  lfrael  in  the  time  of 
the  Judges,  when  it  is  faid,  Every  man  did  that  which  was- 
right  in  his  own  eyes, 

j.  Unto  thefe  I  might  add,  that  there  is  a  vein  or  tinc- 
ture of  true  zeal  and  faithfulnefs,  (equally  applied  unro 
,the  fins  of  both  church  and  (rate),  running  through  the 
whole  of  thefe  difeourfes;  and  this  is  not  only  what  the 
Lord.oftimes  bleffes  with  fuceefs  *,  (witne&both  reforming 
and  fufFering  periods),  but  what  he  alfo  commands,  ac^ 
knowledges,  and  hath  a  particular  infpection  of.  Lift  up- 
thy  voice  like  a  trumpet,  and  Jhew  my  people  their  tran/gref- 

Jlons,  and  the  houfe  of  lfrael  their  fins Ye  are  my  tvitnejfes% 

faith  the  Lord :  and  mine  eye  fljali  be  upon  the  faithful  of  the 

land,  fays  the  Spirit  of  God  by  the  Pfalmift And  what 

can  be  the  proper  caufe  why  the  gof'pel  has  fo  little  fuc- 
cefs  in  thefe  dregs  of  time  wherein  we  live  ?  You  may  (ay,, 
the  Lord  witholds  the  divine  influence  of  his  Spirit  :  true  ; 
but  what  can  be  the  reafonof  this  I  is  it  not  our  misbelief,. 
Neutrality,  carnality,  indifferency,  worldly  minded nefs, 
barrenness,  and  fupine  fecurity  ?  Bur  from  whence  Sows* 
all  this  ?  is  it  net  from  our  apoftacy  from  God,  breach  o£ 
covenant,  want  of  true  zeal  and  faith  hi  bete  in  the  mat- 
ters of  the  Lord,  and  the  concerns  of  hij  glory,  novelty 
frriking  the  fancy  more  then  truth  in  this  Athenian  age  T 
It  is  true,  let  men  or  niinifters  tell  the  truth,  it  will  be 
accounted  nothing  elfe  then  raillery.  And  yet,  (although* 
we  are  to  have  no  mans  perfon  as  the  objecl  of  our  ani- 
-mofity),  we  muft  not  facrifice  or  make  a  compliment  of 
truth  to  gain  applaufe  or  gratify  the  ambitiora<of  any.  In- 
deed, it  is  a  long  time  fince  peace,  peace,  has  been  the 
war  word  of  this  generation  ;  and  yet  they  have  but  badly 
Succeeded  therein  :  for  never  was  a  time  of  more  divifion 
tfhen  now.  But  if  truth  and  faithfulnefs  had  been  as  much 
io  mens  mouths  as  peace  and  unity,  (however  commenda- 

tn  become  more  general  in  Scotland,  when  time  and  cool  per- 
fion  has  removed  all  prejudice  as  Papiits  call  it. 
It  is  true,  to  footh  up  men's  minds  and  mend  the  matter  a  little 
in  this  alarming  crifis,  a  motion  is  made  now  in  pari,  to  give  more 
freedom- to  Enghfh  Proteftant  Diflen'ers  ;  and  here  the  awful  ca- 
taftrophe  mutt  terminate  :  bring  diffenters  on  an  equal  level  with 
3?apifts;  and  rhen  Papifts,  Prelates,  and  profeficd  Prclbyterians 
muft  be  all  good  friends  together.  A  (Inking  evidence,  indeed  of 
the  fafcinating  influence  of  felf-intereft,  while  Gods  glory,  Chrill's 
©aufe,  and  the  good  of  im  atrial  fouls  are  overlooked. 

fete 


fcle  thefe  are),  perhaps  things  might  have  been  otberways 
than  what  they  now  are.  For  although  every  gift  and 
grace  has  its  own  proper  reward  ;  yet  this  of  faithfulness 
has  the  crown  appended  unto  it,  Be  1  hou  faithful  unto  the 
death,  and  J  will  give  thee  a  crown  of  life.  \ 

There  is  yet  one  thing  more  which  perhaps  may  crave 
the  Reader's  attention  a  little  ;  and  that  is,  thefe  prophe- 
tical expicilions  that  are  interfperfed  through  the  follows- 
iug  diicourles,  concerning  the  awful  flrokes  and  judg- 
ments that  are  to  be  poured  fbrth  upon  thefe  lands  for 
their  dreadful  apoftafy  from  God,  breach  of  covenant, 
contempt  of  the  gofpel,  and  {bedding  of  the  blood  of  his 
fervants  :  Which  expreflions  are  not  only  treated  with 
icorii  and  bufFoonry  by  the  profane  now  ;  but  even  many 
profeffors  tell  us*  '*  That  it  is  long  now  fince  the  fpirit  of 
"  propheiy  ceafed  :  We  fhall  never  fee  French  nor  Spani- 
"  ards  here  with  our  eyes."  It  it  true,  that  with  regard  to 
the  coming  of  the  Meilhh,  tke  end  of  all  prophefy  is  ful- 
filled ;  but  wkh  refpe&  to  threatned  judgments  and  pro- 
milcd  mercies,  they  tnuft  be  always  the  lame  in  all  ages  of 
periods  of  time  :  Aud  whether  thefe  expreflions  may  be 
defined  prophefy  or  not,  it  is  not  my  province  at  prefen* 
to  determine,  but  i  dare  fay,  they  had  the  mind  of  the 
Lord  :  And  we  are  affured  from  his  word,  *fhat  the  fe-> 
crets  of  the  Lord  are  with  them  that  fear  lum.  And  as  ma- 
ny of  thefe  mens  words  are  already  come  to  pafs,  there 
is  but  little  ground  to  doubt  but  the  reft  (hall  yet  be  ac- 
compliihcd.  Thefe  lands  had  a  reforming  time;  and  the 
people  cr  God  therein  had  a  fu  fife  ring  time  ;  and  we  have 
i;ow  had  a  long  hnning    time  \     and    ipiritual  judgment*, 

f  It  t3  obr<sr*/al|le  that  many  times  miaifters  of  the  greateft  ta» 
len-i  aie  rat  the  molt  faithful.  For  infUnce,  the  indulged,  were 
«s  great  gp'fpel  preachers,  (if  not  greater)  than  ufually  the 
mot?  falthiul  wire.  And  yet  ii  is  evident  from  the  following  dtf- 
courfes,  that  they  h«id  no  luch  fuccefs  upon  the  hearts  of  the  hear- 
eis.  What  could  be  afcribed  as  the  reafon  of  this,  but  the  want 
o! ■' fjiitiifulflcfs.  Furexamp'tf,  none,  were  more  faithful  than  the 
two  MeflYs  Guthrie'*,  MefTts  CargiJJ,  Cameron  and  Renwick  ; 
rone  in  that  time  were  more  remarkably  bled  in  their  labours  than 
ttity,  Yea,  they  all  iinilhed  their  minilrerial  labonrs  upon  a  pub- 
lic theme.  Witnefs  all  their  laft  Sermons  now  in  print. — And  e- 
ven  lint  Revolution  church  had  fome  fuccels,  while  fhe  retained 
what  faith fulne Is  (lie  had.  But  Hi II  as  lhe  refiled  or  departed 
from  this,  the  Lord  withdrew  the  tokens  of  his  comfortable  pre- 
face ;  and  it  were  to  b~  wifbed,  that  the  fame  were  not  applica- 
ble to  the  different  denominations  of  dhlcnters,  who  bare  appeared 
twee  that  time 

c  Z  (ths 


iil 


C     xxii     ] 

(the  word  of  judgments)  are  begun  ;  and  why  may  we  not 
look  for  temporal  ftrokes  and  calamities  alfo  ?  And  if  we 
fhall  compare  times  and  events  of  the  Lord's  procedure 
with  other  finning  lands,  churches  or  people  ;  then  we 
may  conclude,  That  the  Judge  ftandeth  at  the  door.  For 
if  apoftafy  from  God,  breach  of  vows,  contempt  of,  his 
word,  unfruitfulnefs  under  the  gofpe!,  fcoffing  at  religion, 
atheifm  and  ignorance  of  the  true  God,  idolatry  and  ido- 
latrous worfhip,  unnecerTary  oaths  and  profane  bearing, 
profanatiou  of  the  holy  Sabbath,  difobedience  to  parents, 
even  to  the  more  exalted  acts  of  revenue,  innocent  blood 
unpurged,  unnecefTary  wars,  homicide  and  fuicide  of  all 
kinds,;  notorious  thefts  and  robberies,  open  and  avowed 
uncleannefs,  perfidious  perjury,  covetoufnefs  and  opprcf* 
lion,  wherein  extortion  goes  under  the  notion  of  improve- 
ment, and  the  rooft  fraudulent  practices  under  the  pre- 
tence of  good  management,  refute  to  retire.  Add  to  all 
thefe,  infenfibility  and  incorrigiblenefs  under  the  moft 
compulfive  allurements  to  amendment  of  life ;  if  thefe,  I 
fay,  be  either  God-provoking  or  heaven-daring  fins,  or 
fatal  fymptoms  of  approaching  ruin  ;  then  we  have  the 
word  of  God  and  all  the  reafon  in  the  world,  to  make  us 
believe  that  thefe  judgments  now  impending  over  onr 
heads,  will  not  be  long  delayed.  Indeed  things  have  al- 
ready a  very  gloomy  afpecl: ;  our  horizon  darkens  apace  j 
and  there  is  a  found  of  abundance  dfrain  f . 

And  what  mean  all  thefe  combuftive  commotions  both 
in  church  and  ftate,  divifion  and  fubdiviilon,  fome  run- 
ning upon  one  extreme,  fome  upon  another,  but  niofh'y 
pointing  at  the  trinity  of  the  age,  fecular  advantage,  in- 
creafe  of  profelytes,  or  popular  applaufe.  While  the 
meafures  of  the  leading  men  appear  more  like  the  actions 
of  men  under  an  infatuation,  or  delirium,  than  of  thofe 
endued  with  rational  fagacity.  Is  it  not,  becaufe  we  have 
forfaken  the  Lord,  and  he  hath  given  us  erring  leaders  : 
The  leaders  of  this  people  caufsthem  to  err  ;  who  have  brought 
us  into  the  utmoft  imminent  danger,  out  of  which 
there  is  little  probability  at  prefent  of  extricating  our- 
felves  ?  Similar  to  the  cafe  of  Tyrus  of  old,  Thy  rulers  have 
brought  thee  into  great  waters.  And  yet  who  knows  but 
thefe  reeling  confufions,  armaments,  wars   and  rumours 

f  Then  iflues  forth  the  ftorm  with  fudden  burft, 
j&nd  hurls  the  whole  precipitate  air 
Down  in  a  torresfo^-^Thonifon  s  Scafons,  Winter, 

of 


£    xxiii     3 

of  wars,  both  on  the  liles  and  Continent,  may  bring  about 
both  good  to  the  church  of  Chrift,  and  deftrucYiofl  to  her 
enemies,  by  a  further  accomplishment  of  that  antient 
prophefy,  For  my  determination  is,  to  gather  the  nations^ 
that  I  may  ajfemble  the  kingdoms  to  pour  upon  them  mine  in' 
tUgnaticn,  even  my  fierce  anger.  But  what  follows,  when 
the  blaft  is  gone  over  ?  %  For  then  will  1  turn  unto  the  peeple 
a  pure  language,  that  they  may  call  on  the  name  of  the  Lord 
-with  one  confent%  Zcph.  iii.  8,  o. 

Now,  from  thefe  few  ftrictures,  the  more  intelligent 
reader  may  have  a  fhort  but  juit  view  of  thefe  two  parti- 
culars : 

\ft,  That  there  is  almoft  no  principle,  truth,  or  point 
of  doctrine  handled  in  the  following  meets,  but  what  is 
more  or  lefs  controverted  in  this  deluded  time,  whereby 
they  again  become  the  prefent  truth,  or  word  of  CbriJTs 
patience,  and  therefore  merit  the  doffed  attention. 

idly.  It  is  demonstratively  evident,  that  thefe  ides  of  the, 
fea,  Britain  and  Ireland,  once  famous  for  reformation, 
have  now  of  a  long  time,  not  only  been  making  unto  them- 
felves  captains  to  return  back  to  their  Egyptian  bondage 
of  Antichriilian  delufion  •,  but  alfo  by  a  rapid  movement 
are  taking  a  flraight  courfe  with  crowded  fails  back  unto 
the  gloomy  (hades  of  Heathen  darknefs,  from  both  of 
which  we  were  once  by  the  good  hand  of  our  God,  hap- 
pily delivered,  It  might  once  have  been  faid  unto  us,  as 
to  Ifrael  of  old,  0  Ifrael,  O  Britain,  who  is  like  unto  thee  I 
a  people  faved  by  the  Lord.  Our  Shittim  was  then  well  war 
tered  ;  our  defart  blofjorrsd  like  the  rofe  ;  Our  beauty  was 
like  the  olive  tree,  and  our  fme  11  as  Lebanon.  Here  was  a 
river  that  made  glad  the  city  of  our  God;  even  the  pure 
preached  gofpel    which   replenifhed  the   hungry,  and  re« 

frefhed  the    fouls  of   many. Our  renowned  Anceftor3 

braved  all  hazards,  in  handing  down  a  fyftem  cf  pure  gof- 
pel truths  unto  us.  They  feparated  and  let  apart  them- 
felves  to  the  Lord.  They  fet  the  crown  upon  the  head 
of  Immanuel.  Our  Jerufalem  was  like  a  city%  and  carved 
like  a  palace.  And  who  then  could  behold  Scotland  and 
not  cry  out,  How  goodly  are  thy  tents,  0  Jacob  ?  and  thy 
curtains,  0  Ifrael  ? 

But,  (4h,  quanto  mutati  fumus  ah  Wis. 'J    Alas,  hew 

far  are  we  degenerated  from  them  !  How  is  that  gloripus 

1 

J  But  now  the  clouds  in  airy  tumult  fly, 
The  fun  emerging  opes  the  azure  (Ky>  ■"  ■■■•'  rainell's  Hermit 


[     tfxiv     ] 

Work  *  f  Reformation  tarnt&ed,  which  in  its  very  firft 
<Jawn  t  played  more  than  a  meridian  brightnefs  !  Has  any 
nation  i  tthe  world  (o  far  changed  their  glory  for  that 
which  is  their  fhame  as  we  have  done  ?  We  have  well  nigh 
now  quitted  mount  Zion,  and  fhifted  ground  towards  the 
valley  of  Hinoam.  Nay,  fuch  it  our  temerity  that  it  will 
not  fufficeus  to  defert  the  walls,  unlefa  we  alfo  ftonn  the 
citadel,  by  a  ftated  emulation,  who  can  go  fartheft  and  run 
faileft  from  that  depofhum  of  truths  left  us -by  our  fore- 
fathers.  Chrift  is  exauttorated  from  his  Singly  office,  and 
bis  crown  and  dignity  complimented  to  another.  The 
Lord  has  not  been  afhamed  to  avow  his  covenant  relation 
to  us;  but  we  have  not  only  been  afhamed  10  own,  but 
have  even  denied  our  covenant  relation  to  him.  The  fear 
of  the  Lord  is  taught  by  the  precepts  of  men.— The  wicked  walk 
en  every  fide,  -when  the  vile  ft  of  men  are  exalted.'  Ah  I  de- 
generate Britain:  Ah!  ungrateful  Ireland:  Do  ye  thus 
requite  the  Lord \  0  foolifh  people?-™- Ibis  is  a  fomentation, 
tndjbail  he  for  a  lamentation* 

Secondly,  As  to  this  publication  itfelf,  lam  now  to 
acquaint  the  reader,  that  thefe  difcourfes,  (excepting  a 
few  formerly  in  print/)  were  collected  from  ten  or  twelve 
volumes  moilly  in  an  old  fmall  cramp  hand.  Some  of  them 
I  fuppofe,  were  wrote  by  famous  Sir  Robert  Hamilton,  2nd 
worthy  Mr  Robert  Smith  f .  For  the  r  order,  I  have  ar- 
ranged 

f  If  any  perfon  want  to  know  what  thefe  men  were,  for  the  firft 
of  thefe  fee  bis  life,  Biography,  page  595  And  »or  Mr.  i>m\t\) 
take  the  following  hint;  lie  was  born  in  the  Parilh  6*  Ciofrburn, 
in  Nithi'dale,  about  1666  ;  was  brought  up  tri  the  Episcopal  per- 
twafion.  Near  the  end  or  the  Perfccunoo-,  he  went  to  the  Univetrf 
fity  of  Giaf'gow,  wnere  falling  acquaint  with  a  Highland  itudent, 
from  whom  in  the  night  he  got  information  of  fame;  things  concern- 
ing the  teftimony  or  our  Sufferers,  and  the  loan  of  fonie  of  Mr. 
Cargill's  fermons,  and  fome  Martyrs  testimonies  ;  which  throu|jri 
a  divine  bieihng,  proved  a  mean  to  convince  him,  and  confirm  hirft 
in  the  truth.  Afterwards,  he  went  to  hear  Mr  flenwick  upan  Heb. 
juii.  I j.  Which  proved  farther  means  of  his  cjonveilion^  After 
which  he  joynsd  the  United  Societies,  and  was  very  ulefu!  and 
belpful  to  them,  both  beiorearK':  after  the  Revolution,  When  he 
Was  initrumentai  in  gathering  the  fca'tered  remnant  igaio,  after 
they  had  been  carried  away  by  crafty  compilers.  After  the  year 
$692,  he  was  by  them  fent  to  Holland  to  the  Univerfity  there,  in 
order  for  the  mini&typ  but  his  ordination  bein^  frustrated  by 
means  of  Mr  Liiimngs,  he  returned,  and  1  ad  out  himielf  to  propa- 
gate true  practical  religion  and  ftedfalintfs,  in  which  he  continued 
uoder  msny  difiicoiiies,  until  he  died  with  much  jay  and  afTurance 

1a 


£    xxv    1 

ranged  each  Author^  fermons  according  to  the  differenC 
periods  of  time  in  which  they  were  delivered.  And  as 
thefe  maruilcripts  came  moftly  from  different  hands  and 
diftant  Quarters,  where  there  were  more  Copies  than  one 
Sermon,  which  was  often  the  cafe,  I  judged  it  beft  in  tran- 
fcribing,  to  compare  them,  and  take  that  which  was  moft 
proper  for  the  purpofe.  But  as  many  of  them  had  no  cer- 
tain date  of  the  time  and.  place  when  and  where  they  were 
delivered,  (which  might  proceed  either  from  the  inadver- 
tency of  the  writer,  or  designedly  for  fear  of  thefe  places 
being  put  to  further  trouble,  had  they  fallen  into  the  hands 
of- the  enemy,)  I  thought  it  molt  proper  to  put  thefe  which, 
had  any  in  a  foot  note  ;  and  for  the  other ootes  I  have  ad- 
ded, tbey  are  intended  either  for  explanation  or  illuftra- 
*ion  of  the  fubject  4.  As  for  the  difcourfes  tbemfelves, 
J  am  not  nnaprifed  that  as  to  the  fulnefs  of  the  matter, 
their  method,  and  fiiie  of  language  wherein  they  are  deli- 
vered, every  one's  expectation  may  not  be  fully  anfwered. 
But  this  may  be  fomehow  accounted  for,  under  a  few 
confederations.     And 

1/?,  With  refpe5*  unto  the  fulnefs  of  the  matter,  it 
will  be  eaiily  granted,  that  in  feveral  places  they  were 
neither  Co  full  nor  fo  correct  as  could  have  been  wifhed  j 
but  this  need  be  no  wonder,  if  we  confider, 

1.  The  circumstances  of  the  preachers.  They  were  de- 
prived of  all  external  conveniences  and  worldly  enjoy- 
ments They  laboured  arnongft  a  poor  defpi fed  remnant, 
who  for  their  fathful  adherence  to  the  caufe  and  intereft 
of  Chrift,  were  perfecuted,  robbed,  and  fpoiled  of  all  that 
was  near  and  dear  unto  them  :  So  that  there  could  be  no 
pleadng  views  of  lucrative  gain  ;  no  cringing  before  a 
lordly  patron-  in  profpecl  of  a  large  ftipend,  fertile  gtebe» 
and  (lately  manfe  ;  no  attendance  at  the  levees  of  gentle* 

fn  bc<lievir;£,  December  13th,  1724-  He  was  a  man  of  a  tender 
difpofition  and  acquainted  with  grief ;  and  yet  when  in  company 
often- mod  facetious  and  chearfui.  What  his  principles  were,  is 
to  bt  {e-^n  in  his  own  dying  tefumony  in  M.  S.  Unto  which  for 
brevity's  fake,  I  muit  now  refer  the  reader. 

t  There  is  one  Note,  page  iSr,  concerning  church  deliver" 
ances,  where  the  Princes  of  Orange  and  Hanover  are  mentioi  -d  - 
which  perhaps  loia^  may  fcruple  at,  Rnt  by  the  firft  could  o:  If 
b~  mesnt  a  deliverance  from  Popery,  Ha very  and  arbitrary  power.; 
and  by  the  hit,  a  delivery  from  Popery,  (as  thefe  nations  wa$ther» 
threatened  with  the  acceflion  to  the  throns  of  a  Popifli  Pretender  ;) 
ojherways,  the  qhurch  of  Chrift  in  thefe  lands,  have  met  with  no 
real  deliverance  either  at  or  hnce  the  Revolution.  Nay/  eachreiga 
has  gjven  us  feCcm  *ad  rejpcatei  in^^Dc^j  tothecoanary. 

mea 


IT    xxvi     ] 

men  in  hopes  of  a  fumptuous  dinner  ;  no  well  furnifhed 
room,  and  large  atfbrtments  of  Authors  here  :  No,  they 
were  perfecuted  and  hurried  from  place  to  place,  hunted 
like  partridges  upon  the  mountains  :  They  were  in  con- 
tinual fear  of  their  life  :  They  had  little  time  to  ftudy  any 
thing,  and  oft-times  lefs  to  deliver  what  they  had  preme- 
ditated or  prepared  for  that  purpofe,  being  many  times 
alarmed  by  the  approach  of  a  fierce,  cruel  and  bloody  e- 
nemy. 

2.  If  we  confider,  that  as  is  both  ufual  and  reafonable, 
when  Authors  have  the  opportunity  of  publilhing  their 
own  Sermons,  they  are  rather  enlarged  than  impaired  or 
curtailed.  But  it  is  not  fo  here  ;  thefe  difcourfes  being 
moftly  taken  from  their  mouths  in  fhort  hand  by  the  com- 
mon auditory,  and  moftly  by  men  of  a  rural  education. 
So  that  they  behoved  rather  to  Jofe,  both  at  firft  and  at 
fecond  hand  in  tranfcribing,  than  to  gain  :  Hence,  they 
may  be  more  properly  called  notes  than  Sermons  ;  for  if 
we  may  credit  one  who  heard  feveral  of  them  preached, 
they  are  far  inferior  (particularly  Mr  Cargili's)  unto  what 
they  were  when  delivered  §. 

idlyy  For  the  method,  it  maybe  eafily  accounted  for. 
Every  age  of  the  church  has  its  own  method.  Nay,  I  had 
almoft  faid,  that  every  man  has  a  method,  or  way  of  de- 
livery peculiar  to  himfelf  :  Some  in  the  haranguing  way, 
fome  by  doctrinal  propofitions  and  general  heads,  and 
fome  by  general  heads  and  particulars  only.  Some  may 
think  thefe  difcourfes  fomewhat  fcrimp  in  the  application ; 
but,  upon  mature  deliberation,  they  will  find  little  necef- 
fity  for  a  long  application,  where  the  doctrinal  part  is 
wholly  practical  and  applicable.  However  far  a  good 
method  in  preaching  may  be  for  the  advantage  of  the  weak 
and  unlearned  hearer,  yet  I  apprehend,  the  effence  or 
marrow  of  a  true  gofpel  Sermon,  does  not  confift  either 
in  the  length  of  matter  or  method  of   delivery,  provided 

it   be  otherwife  in  the     matter,    found, folid    and  a- 

greeable  to  the  text,  and  to  parailell  texts  of  fcripturfc,  and 
faithfully  applied  unto  the  fins  and  duties  of  the  time,  and 
particular  cafes  of  the  auditory  unto  whom  it  is  deliver- 
ed. 

idfy,  As  to  the  (Vile  of  language,  any  perfon  who  knows 
any  thing  of  the  literature  of  thefe  t?mes,  may  eafily 
conclude,  that  they  were  never  defigned  for  the  reflecti- 
ons of  critics,  nor  calculated'to  pleafe  thetafte  of  thefe  who 
affect  nothing  more  than   a  bombaft  ftile  of  fentiment, 

§  VIZ.  Patrick  Walker  inhisishtion  of  Mr  Cargill. 

embel-. 


£    xxvii    2 
eoibelliftied  with  fcholaftic  phrafes  and  grammatical  orato~ 
ry,   with  flights  of  fancy  and   terms  of  art,  pronounced  in 
a  fou tli  Bi -iu(h  accent.     No,  they  were  delivered  in  fueh  a 
fen>e  and  dialect,  as  was  bc\\  underftood  among  common 
hearers,  even  thofe   amongft  whom  they   were   moft  con- 
verfant      It  is  true,  that  things  would    have  pafled  then, 
which  cannot  well  pafs  now  •   when  a  plain  and  handfome 
fliie  of  Eriglifh    language   feems   more  necefijry,  as  being 
now  what  is  uniyerfally  taught  in  this   ifland.     For  which 
caufe  any  little   freedom  I   have  taken    in  tranferibing  of 
thefe    DHcourfes   by   deleting   tautological    redundancies, 
fupplying    words    or    parts  of  fentences  deficient,  adding 
elyrtical  bars,  and  placing  or  replacing  figurative  diftin&i- 
ons  in  their  proper  pniition,  comparing  the  fcripture  texts 
and  putting  them    in  their  ow:j   pirper   words,  and  tran- 
flating   fome  of  thefe  old  fafhioned  words  or  expreflions, 
(fome  of  which  are  yet  nfed  in  our  common  country  dia- 
lect,) into  more    proper  Englifh,  will  be  the  more  eafily 
pardoned  by  the  more  intelligent  Reader,  as  they  are  no* 
wav  intended  to  detract  from  the  fpirit,  fenfe  or  meaning 
of  the  worthy   Aurhors.     As  to  what  efcapes   and  typo- 
graphic t!  miltakes   may  have  crept  in    at   the  prefs,  lean- 
not,  (from  the  dtf&nce  of  the  place,)  be  otherwife  anfwer- 
abie. 

Theps  is,  indeed,  one  formidable  cbje&ion  that  fome 
of  thefe  Sermons,,  viz.  Mr  Guthries  have  to  encounter, 
which  ariles  from  the  memoirs  of  his  life  prefixed  to  his 
treatife,  (now  called  his  works,)  where  it  is  faid,  There 
were  indeed  after  the  Restoration,  fome  Sermons  of  Mr 
Guthrie  upon  Hof.  xiii.  9  and  a  few  other  texts  publifli- 
ed  from  very  im perfect  notes,  taken  by  a  hearer,  by  fome 
obfeure  person.  Hut  as  theie  in  no  jult  fenfe  could' be  ac- 
conned  Mr  Gurhries,  beiog  corrupted  and  defective,  they 
were  injurious  to  his  memory,  Mrs  Guthrie,  his  wife, 
ptiblr§&d  an  advertisement,  and  f pre  ad  it  as  far  as  fhe 
could,  to  prevent  the  public  from  being  impofed  on  by 
thefe  fpurious  -ermons.  To  obviate  any  fcruples  arifing 
from  thefe,  i  would  obferve. 

1.  la  the  negative,  this  militates  nothing  againft  the  au- 
thenticity of  thefe  Sermons  now  pubiifhed  -t  for  it  does 
not  /ay,  that  there  were  no  more  genuine  Sermons  of  his 
in  manufcr-pt  i  neither  doth  it  fay, that  thefe  published 
were  not  his.  (nay  it  calls  them  hs,)  bm  that  they  were 
corrupt  and  deficient ;  as  containing  fome  coarfe  and  un- 
guarded exprciiionf,  winch  were  made  a  handle  of  by 
d  Freta- 


[    xxviii    3 

,Prelatic  writer*  againft  the  Prefbyterian  intereft  :  I  (hall 
rot  fay  but  Mr  Guthrie's  memoirs,  and  iermons  both, 
might  be  injured  by  thofe  incendiaries.  But  Mr  Guthrie 
was  a  very  free  and  faithful  man,  and  had  done  much  for 
the  covenanted  interelt  :  And  when  he  beheld  that  glo- 
rious work  of  reformation  wholly  effaced  and  overturned 
after  the  Reftoration,  and  Prelacy  lubftituted  in  its  place, 
no  wonder  that  his  zeal  began  to  warm,  and  that  he  let 
fall  fome  harm  expreffions,  efpecialiy  when  he  law  all  his 
faithful  brethren  thruft  out,  and  poor  people  perfecuted, 
teafed  and  toiled  for  adhering  unto  that  noble  caufe  he  lb 
much  loved.  And  this  he  had  no  incitement  to,  neither 
from  the  time  nor  fubject,  when  his  ueatiie  was  publifh- 
ed.     But 

2.  And  more  pofitively,  I  could  produce  feveral  inftances 
to  prove  that  he  bad  Sermons  circulating  amongft  the  hands 
of  our  fufFerers.  But  I  (hall  fatisfy  myfelf  with  one,  be- 
caufejuftat  hand  iQ  the  following  collection,  preached  by 
Mr  Richard  Cameron,  and  publiOned  fome  time  ago,  under 
the  title  of  "  Good  News   to  Scotland;"    of  which  I  have 

three  manufcript  copies  before  me,)  in  which    he  fays, 

•'  Now  I  would  advife  you  to  look  much  ovei  the  propheti- 
*l  cal  Sermons  of  Mr  William  Guthrie  ;  for  he  (peaks  dear- 
•*  ly  of  what  is  now  our  lot ;  and  many  things  he  pointed 
"  out  a?  marks  of  the  Lord's  return."  Now,  if  there  had 
been  no  Sermons  of  Mr  Guthrie,  or  if  thefe  bearing  his  nrme 
were  not  genuine,  what  reafon  in  the  world  could  have  mov- 
ed him  to  recommend  that  which  had  no  exigence,  or  at  beil 
was  altogether  fpurious. 

As  for  that  canting  objection  to  publications  of  this  na- 
ture, viz.  i(  We  have  more  books  than  we  make  good  ufe 
•'  of,  and  greater  gofpel  Sermons  than  what  you  can  pre- 
"  tend  thefe  to  be."  I  (hall  make  no  other  reply  thao  this  : 
That 'it  is  granted,  we  have  more  books  than  we  rightly  im- 
prove :  But  here  the  fault  is  our  own,  and  not  in  the  multi- 
plicity of  them  more  than  in  any  other  mean  of  induction 
and  edification.  And  why  mould  we  deny  thefe  a  place  a- 
mongft  others  ?  And  there  is  no  qneflion  Lut  there  are  ma- 
ny Sermons  more  full  and  elegant  daily  delivered  from  both 
prefs  and  pulpit  :  And  although  what  is  jolt  and  neceflary 
needs  no  commendation,  or  apology,  yet  unto  what  I  have 
laid  I  may  further  add* 

r.  That  in  them  the  merit  of  the  creature  is  difclaimed  ; 
free  grace  exalted,  through  the-merit,  death  and  righteous 
nefs  of  Chiilt  j    cafes  of  coafcieace  rerolved  ;   the  marks  of 

the 


C     xxix     ] 

the  true  believer  given  ;  contrary  objections  anfwered,  andt 
the  fins  and  duties  of  the  time  faithfully  pointed  outunto 
us  ;  which  falutary  truths  maybe  recommendation  of  them- 

felves  fufficient  to  enhance  their  publication  at  prefent,- 

But, 

2.  I  may  add,  that  if  we  credit  the  laft  fpeeches  of  our 
late  Martyrs  who  heard  many  of  them  delivered,  we  muft 
believe  that  they  were  in  general  as  remarkably  blefTed  with 
the  powerful  energy  and  down-pouring  of  the  fpirit  from 
on  high,  upon  the  hearts  of  the  hearers,  as  in  any  age 
fince  the  Reformation  commenced  in  Scotland  j  I  had  al- 
moft  faid,  fince  the  primitive  times.  And  moreover, 
there  is  no  pofitive  truth  handled  in  thefe  Sermons,  but 
what  is  contended  for,  and  fealed  by  the  blood  of  thefe 
Martyrs  f,  nay  fome  of  the  worthy  Authors  fealed  them 
with  their  own  blood.  And  it  is  a  queftion,  if  thefe  mi- 
ni iters  and  profefTors  in  this  generation,  who  have  either 
tacitly  (mothered,  or  practically,  doctrinally,  or  judicial- 
ly denyed,  or  impugned  thefe  truths  which  they  taught 
and  differed  for,  have  not  their  blood  yet  to  account  for  ; 
feeing  by  this  Italian  flab  {,  they  have  ierved  themfelves 
heirs    unto   them   that    killed  them.     Malusjilius,  ma/us 

f  Th?t  this  is  no  empty  compliment,  hear  a  few  of  their  own 
words.    Says   Jo' n  Mdcolm,  (who  fuffered,  Aug.  13th.  1680,) 
«'  1  am  fure  the  goipel    preached  by   Mr   Richard  Cameron  efpe- 
'*  cialiy,  was  backed  with  the  power  and  prefence  of  Chrift.     As 
"  much  of  Chrift  and  heaven  was  found  as  finite  creatures  en  earth. 
"  wt  re  able  to  he  1  J;  yea  and  more  than  they  couldhoid  The  It  reams 
11  of  living  water  ran  down  amongft  his  people  at  tlufe  meetings, 
♦Mike  a  flood,  upon  the  fouls  of  many,  who  can  witnefs,  if  they 
«<  were  called  to  it,  that  they  would  not  have  bpen  afraid  of  ten 
"'thoufftad  ;'     To  the  lame  purport,  are  the  words  of  John  Pot- 
ter, (who  filtered,  Dec-  lit,  fame  year,)     "  And  now,  when  I 
«*  am  ftepping  cur  of  time  into  etetnity,  I  declare  that  I  adhere 
«'  to  a^l  the  doclr  nes   that  ever  I  heard  Mr  Richard  Cameron,  or 
«  Mi  Donald  CafgiH  preach.     And  my  .foul  bleiTes  God    that  ever 
«<  I  heard  any  of  (hem-,    for  my  foul  has  been   refrdhedto  hear 
«'  the  voice,  and  ihcutings  of  a  king  in  thefe  iit  Id  meetings,  where- 
••  in  the  fountains  of  livng  water  have  been  made  to  run  down  a- 
"  mongft  the  people  of  God  in    fuch  a  manner  that  armies  could 
<£  not  have  terrified  us»"     I  could  produce  a  number  of  the  like  m- 
ftaices;  but  1    <hall  or.lynotce  a  few  of  the  words  of  our  own 
countrvman  James   Nilbct,  who    when  (peaking  of  faithful  mini- 
iters,  fays,  ••  Only :  thefe 'two,  viz.  Mr  Donald  Cargill  and  Rich- 
"  ard  Cameron  which  I  defire  to  fet  to  my  ka!  to  the  faith  fulntfs 
«•  of- theft  two   men's  doclrine;  for  my  <oui  has  been  refrefhed  by 
"  them  ;  and  I  fet  to  my  feal    to  ail  tnc-rproceedings  and  ac~t:nr.s 
Min    he  work  they  were  called  to  ;    and  my  foul  biefTes  the  Lo- 
*•  that  ".verl  heard  them  preach." 

f  An  Italian  flab,  Uitoiiab  one  after  he  is  killed. 

d  2  paters; 


fater.     Wherefore  ye  be  witnefs   unto  yourfehet,  that  ye 
are  the  children  of  them  that  kilted  the  prophets. 

But  after  all,  I  might  tell  thee,  Reader,  that,  had 
the fe  Prefaces,  Lectures  and  Sermons  been  tranferibed  by 
a  more  dextrous  hand,  or  able  pen,  they  had,  beyond  all 
doubt,  appeared  unto  the  world  with  more  iymmetry  in 
parts  and  accuracy  of  Rile,  than  rationally  can  be  expect- 
ed. But  it  fomecimes  falls  out,  that  thefe  who  are  heft 
furnifhed  for  a  work  of  this  kind,  oft-times  cannot  (ind 
Vifnre  for  fuch  employment.  However,  I  have  aimed 
ior  the  belr,  and  fo  far  as  I  have  failed  therein,  I  have 
fallen  (hurt  of  my  intention.  But  1  mind  what  the  Apo- 
{lie  fays  in  another  cafe  :  (if  any  thing  applicable  to  this,) 
For  if there  be  Jirji  a  willing  mind,  it  is  accepted  according 
to  that  a  man  hathf    and  not  according  to  that  he  hath  not 

Before   I  conclude,  I    cannot  but. acknowledge  myielf 
and  the  public  indebted  unto  the  encouragers   of  this  un- 
dertaking, and  thefe  worthy  perfons  from  whom  i  receiv- 
ed the  manufcripts,  (from    which    they   are    tranferibed,) 
who,  I  Hatter  myielf,  wifh  well  to  the  character  and  works 
of  thefe  Worthies.     At   the  fame  time,   I  might  fignify  to 
the  Reader,  that  although  I  had  the  pleafure  to  foe  a  pretty 
large  quarto  volume  of  Mr  Guthrie's  Sermons,  or  notes  of 
Sermons,  (laid  to  be  wrote  with  his  own  ha:id,)  yet,  at  the 
fame  time,  I  had   the  mortification    to  find,  that  1  coujd 
not  obtain  it  from  the  Worthy  and   Reverend  I'erfon,   (in 
whofe  cuftody  it  was,)  for  my  intended  purpofe.     I  need* 
cd  not  have  mentioned  tli*s,  had  it  not  been  (urmifed  that 
I  had  received   the  faid  manufcript.     And  as  i  have  laid 
nothing  hitherto  out  of  prejudice,  or    at    random,  hut  u- 
pon  relevant    grounds,  and    with  regret  jr.     I   would   not 
wifh  to  be  too  cenforicus  in  this.   Yet  I  cannot  helpthh-k- 
ing,  that  th's  and  like  inOances  are  too  glaring  an  evidence 
that  (whatever  be    the  pretence,)  little    eiKSdUpagement'is 
to  be  expected,  to  the  publication  of  the  labours  and  con- 

f  No  qnem'on  but  Tome  will  condemn  what  T  have  here  faid  ; 
and  others  will  think  many  tilings  here  una-eccflary  fpr  a  Wri^ce. 
I  grant  that  large  prefatory  difcourfes  are  ro:  always  expedient  ; 
but  thefe  are  truths,  and  tonover>ed  truths  It  »s  true,  there 
are  fome  of  them  l«rg*ly  hi>ndftd  in  fevera!  detached  pieces  al- 
ready pnblifhed  ;  whereas  thry  are  huh  more  flan  runud  here, 
and  pafTed.  But  truth  can  never  be  <he  v.orfe  :oi  b-:ir.g  twite 
:c  Id  over  We  c  m.monly  fay,  abundance  of  Iu«jj  breaks  not 
lanx).  And  what  influerced  me  the  more,  is,  that  it  h  more  than 
probable,  that  this   publication  wil  ame  ir'.o  the  handi.  cf  m*i»y 

ho  will  not   allow  then  fdves  either  to  purch;:jjc:  or  perui'e  what 
f,iey  call  the  controverted  parnphiecs  of  tbeiime, 

tendings 


C    *****    1 

tendings  of  thefe  Worthy  Authors,  from  many  of  their 
fucceflbrs,  whether  in  place  or  office.  Nay,  it  would  ap- 
pear rather  a  burden  and  grief  unto  them.  It  grieved 
them  exceedingly ,  that   there  was  come   a  man  U  Jeek  the 

iv e if  ire  of  the  children  of  IfraeL 

bv  r  let  me  conclude  with  this  :  May  the  Sun  of  righ- 
teoulncfi  who  walks  in  the  m'rdji  of the  /even  golden  candle- 
flicks,  and  holds  the  f even  ftars  in  his  right  hand;  whofe 
voue  is  as  the  voice  of  many  waters ,  and  his  countenance  ai 
the  fun  fbimng  in  hi.'  Jhength,  arife,  and  icatter  his  enemies  / 
and  Amichriftian  foes,  and  diffufe  the  radiant,  pacific, 
and  fanative  beams  in  the  glorious  orb  of  the  gofpel,  not 
only  into  the  hearts  of  the  people  of  thefe  backlliden  lands, 
hut  even  unto  the  diitant  parts  of  the  earth,  whofe  habita- 
t. it  ions  are  yet  full  of  horrid  cruelty.  And  while  he  (hakes 
terribly  the  earth,  ma.y  he  fhake  thefe  kingdoms  out  of 
their  apoftafy  and  detection  from  him;  that  the  iy  may 
not  only  he  heaid  amor^ft  the  nations,  that  Babylon  the 
great  is  fallen,  but  alfo,  The  great  Euphrates  is  dried,  that 
the  way  of  the  lings  of  the  Ea/i  may  be  prepared  ;  with  the 
more  refulgent  increafe  of  the  Gentile  church,  that  her 
converts  may  be  like  the  pure  and  numerous  dew  from  the 
womb  of  the  morning  ;  that  it  may  be  laid  with  the  fpouie, 
For  to  I  The  iu inter  is  paft,  the  rain  is  over  and  gone ;  the 
fUxvers  appear  on  the  earth  ;  the  time  of  the  finging  of  birds 
is  come,  and  the  voice  of  the  turtle  is  heard  in  our  land.  And 
winle  Sharon's  rofe,  who  is  white  and  ruddy,  is  in  the 
fo-irtli  ft  ill  voice  of  the  gofpel,  faying,  Arife,  my  fair  one, 
and  come  away,  let'us  obtemperate  the  divine  call  with  this 
reply,  Behold,  we  come  nnto  thee,  for  (hop  art  the  Lord  our 
Cod. 

And  if  the  following  Difcourfes  fhall,  through  a  divine 
bl  effing,  prove  uiefu!  to  any  foul  for  information,  inftruc- 
tion,  direction,  conviilion  and  converfion,  and  in  fine  to 
their  edification,  ipiritual  comfort,  growth  in  grace,  and 
the  laving  knowledge  of  our  Lord  and  Saviour  Jefu$ 
Chrift  ;  -  then  1  (hall  account  all  my  pains,  (which  have 
been  fomewhat  conliderable,)  more  than  fully  compeufat- 
ed.  For  that  the  earth  may  be  flicd  -with  the  knowledge  of 
the  glory  oft'^  Lord,  as  the  waters  cover  tbe  fea%  is  and 
ought  to  be  the  prayer  and  earneft  deiire  of  oae,  judicious. 
Header,  who  remains  thy  foul's  Ever-  Well- Wilder, 


L 

M 


O  C  H  G  O  I  N,    1 
Larch  or6,  1779.      5 

JOHN   HOWIE, 


xxxn     J 

THE     CONTENTS. 


Mr,   GUTHRIE's    SERMONS. 

SER.  I.  Pfalm  lxxiii.  28.  Page  1 
— —  IT.  Matthew  xvi.  26.  12 
III.             Ifaiah  xliv.  3.  19 

IV.             Ifaiah  i.  18.  28 

V.               Itaiah  lxiii.  17.  40 

IV..              Mark  xi.  24.  49 

VII.           Upon  the  fame  Text,  61 

VUI.          Ifaiah  xxvi.  18,   19.  76 

IX.  Pfalm  Ixix.  6V  91 

X.  Ifaiah  lv.  1,  2.  98 

-. XI.  Upon  the  fame  Text.  uo 

Xif.  Galatians  ii.  20.  121 

XliL  John  vi.  36,  37.  14a 

.. XIV.  Matthew  xv.  27.  1 54 

.,..         XV.  Upon  the  fame  Text.  166 

XVI.  Matthew  xv.  28,  179 

-  XVII.  Ifaiah  viii.  17,   18.  201 

Mr.    B  R  U  C  E*s    SERMONS. 

SER.  XV11I.  Genefisxlii.  25.  Page  213 
XIX.       Pfalm  cxix.  133.  257 

XX.        Mark  ix.  43.  275. 

Mk.    W  EL  WOOD'S    SERMONS. 

SER.  XXI.       Amos  iii.  2.  292 

XXII.     Song  v.  8.  302 

. XXIII.     2  Corinthians  xiii.  5.  307 

— - —  XXIV.     1  Peter  iv.  18.  312 

Mr.  Cameron's  LECTURES  and  SERMONS. 

Lect.  I.          Matthew  xvhi.  i, 17.  330 

SER.  XXV,     Song  iii.  3.  341 

Preface.   '  356 

SER.  XXVI. 


SER.  XXVI. 

Preface. 
LfcCT.    II. 

SER.  XXVII. 

.  XXVIII. 

Preface. 

XXIX. 

XXX. 


[     xxxiii     ] 
Hofea  xiii.  9,   10. 

Pfalm  xcii. 

John  v.  40. 

Upon  the  fame  Text 

Ifaiah  xl.ix.  24. 
Pfalm  xlvi.  10. 


35% 
37* 

373 

380 

339 
397 
400 
41a 


Mr.  Cargjll's  LECTURES  and  SERMONS. 

Lect.  III.  1  Corinthians  v.  4, —  n,  Pag.  327 

SER.  XXXI.        John  viii.  34,  35.  432 

XXXII.       John  viii.  36.  440 

Torwood   Excommunication. 
Lect.  IV.  Ezekiel  xxi.  25, 27. 


Difcourfes  preceding  the  Action. 

The  Aclion  Itfelf. 

SER.  XXXIII.      Lamentations  iii.  31,  32. 

Jeremiah  xiii.  12, — 17. 

Hebrews  xiii.  4. 

Revelation  xx.  11,  12. 

Jeremiah  i.   i, — 10.  * 

Ifaiah  xxvi.  20,  21. 

Hofea  ii.  6. 


Lkct.  V. 
SER.  XXXIV 
XXXV. 


Lect.  VL 
SER.  XXXVI. 
XXXVII. 

Some  remarkable  Paflagesof  his  Life. 

Mr.    PEDEN's    SERMONS. 

SER.  XXXVIII.    Matthew  xxi.  38. 
XXXIX.       Luke  xxiv.  21. 


449 
457 
458 

AH 
470 

4/3 
485 

491 
499 
507 

5*7 
529 


Mr.  Shield's  LECTURE  and  SERMONS. 

SER.  XL.  2  Corinthians  v.  11.  542 

Preface.  $5$ 

LiCT.  VII.  Revelation  ii.  12,  13.  561 

SER.  XLl.  John  tit.  3.  575 


Mr  Livingfton's  Sacramental  Difcourfes, 

Preface. 

Exhortations  at  the  Tables. 

An  evening  Sermon  on  Lukexvii.  32. 


59o 

597 
Mr. 


£     xxxiii     3 

Mr.  Welch's   Sacramental  Difcourfes. 

preface.  603 
The  Preparation- Sermon  from  John  xi.  56.  604 
Table  V.  611 
Table  VI.  615 
Mr.  John  Guthrie's  Sermon  on  breach  of  Co- 
venant, Ezek.  xvii.   19.  big 


ERRATA. 

Pag0  215.  Line  4.  for  two  read  four.  p.  263.  I.  12.  for  feckhr 
r.  *  -kiefs,  d.  274.  J.  4.  for  buflle  r.  beauty,  p  275.  foo:  note,  it  7. 
for  afternoon  r.  forenoon,  p  276.  I.  36.  for  thzyj.  thou.  p.  292. 
footnote,  for  March  18,  16^8,  r.  March  16.  1676.  p.  312.  !oot 
note,  for  Weftmoreland  1.  Weflrnonklar.d.  p.  346.  i.  8.  for  -,;-iy  lov- 
etb  r.  wy  foul  love th.  p.  355  !•  2$.  for  2  »'.  1.  p.  357  foot  rsote, 
for  May  20,  r.  Mtf?  29M.  p.  358.  foot  note,  for  May  20,  r.  _/l-/*j 
28/y^.  p.  361.  L27.  for  (2)  r.  (1)  p.  5 7 r •  foot  no'e,  for  4u^>  iu/tfr* 
r.  *u>(6<9  took  /«/p.  380.  1.  4  irom  the  toot,  ?or  Finally  r.  Second- 
ly, p.  417.  J.  24.  tor  ??iake  r.  /;W<?.  p.  4:2.  !,  10.  for  let  trace  it 
Us^t.  let  us  trace  it.  p  443*  1-  33*  -or  tf?ree  xr.fiv*'  P-  4J7.J-  4» 
for  Ly<?7i/  r.  Milan,  p.  477.  for  drunkennefs  r.  darhnefs.  p.  482, 
for  t/£  ///.  r.  #a*J  //.  p.  4?4.  1.  1*.  for  //•;//  r.>f.  p-  503.  K 
36.  for  ate  v.  are.  p.  506.  I.  6.  for  -/«/■/  r.fnre.  p.  51*.  J.  37.  for 
aufaisdnv  r.  walls  and.  p.  517.  lot  for  tified  v.fcrttleft.  p.  547.  I. 
25.  for  //&r  r;/A*.  p-ija.  J.  3$  lot  four  t.five.  p.  557.  1.  »4.  af- 
ter 0  Sirs  add  where,  p.  555-  « 18.  for  «tt^<?r<?  r.  when,  p.  577-  U 
16.  for  forceth  r.  forgeth.  p.  591.  t.  12-  for  wculd'do  t.  •would not 
de.  andl.  24.  for  board  x.  boat.  p.  603.  for  manner  K  memory  p.. 
6ti.  1.  1.  toriu^pcsr  r.  <uj*  are  poor,  and  I.  3i.  tor  o^c-  /#/;</,  r. 
England,  p.  491.  1.  3.  lor  communion  r.    eorninnn. 

There  are  perhaps  a  few  others,  which  tiiejudtctauj  Reader 
may  notice,  and  excufe,  only  the  Reader  may  obfeive,  that  the 
following  foot  note  in  page  555V  has  been  prrmted,  "This  pre- 
41  face  and  the  folowing  liettufe  and  Sermon  were  delivered  at 
"  the  Lothers  in  Crawford  moor,  Mych  n,  1 628,  and  printed 
w  fome  time  ago,  but  very  incofrccuy." 


A 

COLLECTION 

O  F 

sermons; 

<><xx><><xx>;x><xxxxxm><>xxx><x><xxxx>oo<*<x> 
Mr.  WILLIAM  GUTHRIE's  SERMONS, 

SERMON      I. 

Psalm  lxxiii.  18. 
But  it  is  good  for  me  to  draw  near  to  God* 

THESE  words  arc  a  part  of  the  refult  of  a  very 
ftrange  excrcife,  which  a  godly  man  had,  being 
much  itumbled,  and  troubled  in  heart  at  the  prof- 
perity  of  the  wicked;    becaufe  they  got  fb  much  of  their 

will   in   the  world. But  now  having   furmounted   the: 

temptation,  and  got  a  fecond  view  of  all  things,  relating 
both  to  the  profperity  of  the  wicked,  and  to  the  auTicled 
condition  of  the  godly,  in  contemplation  of  which  he  re- 
folves  to  draw  near  to  God,  It  is  good,  fays  he,  to  draw 
near  to  God.  As  if  he  had  faro,  I  trow  I  am  neither  wife, 
nor  happy  to  intermeddle  fo  much  with  thefe  things  ;  and 
I  wot  well  it  is  my  beft  to  draw  near  to  God.  It  is  good 
for  me  to  ilee  in  unto  him,  and,  as  it  were,  to  lock  out 
at  my  windows,  until  1  fee  how  all  things  here  will  roll. 
Now  there  is  no  great  difficulty  here,  in  the  words  now 
read,  but  what  we  may  reach  in  the  doctrine.  We  may 
confider  them,  either, 

i/?,  Simply,  or  abfolutely ;   cr, 

idly%  As  they  have  a  reference  unto  what  goes  befor* 
in  the  fame  place,  or  portion  of  fcripture.     And, 

Firfti  Confider  thefe  words  fimply  or  abfolutely,  from 
whence  for  doctrine  we  obferve. 

A  Doer. 


5  Mr.  W.  Guthrie's  Sermons.  Ser.  I. 

DoCT*  That  IT  IS  GOOD  TO  DRAW  NEAR  TO  G(?D  ; 
or  good  by  way  of  eminency  ;  it  is  truly  and  really  good* 
It  is  an  advantageous  good.  And  it  is  enough  for  con~ 
jirmation  of  the  doctrine*  that  it  is  not  only  pcfitively 
ajferted  here  in  the  text,  but  it  is  alfo  commanded  as 
mr  duty  by  the  apojfle  James.  Draw  nigh  unto 
God,  and  he  will  draw  nigh  unto  you, 
Jam.  iv.  8. 

Now  in  fpeaking  to  this,  we  flial!, 

I.  Shew  you  what  it  is  to  draw  near  unto  God. 

II.  Shew  you  what  are  the  advantages  of  drawing  near 
to  God,  or  how  it  is  good  to  do  fo. 

1.  To  fhew  you  what  it  is  to  draw  near  un?o  God. 
And, 

i.  A  man  fhouM  make  his  peace  with  God,  in„  and 
through  the  Mediator  Jefus  Chrift  ;  for  until  once  that 
be  done,  a  man  may  be  faid  to  be  far  from  God  ;  and 
there  is  a  partition-wall  ftanding  betwixt  God  and  him. — - 
It  is  the  fame  with  that  advice  given  by  Eliphaz  to  Job  : 
Acquaint  now  thyfelf  -with  Cod \  and  be  at  peace  with  hkrr\ 
and  fo  good  fball  come  unto  thee,  Job  xxii.  21  •  Be  friends 
with  God,  and  all  fball  be  well  with  you.  Ye  muft  come 
Up  unto  fome  meafure  of  conformity  to  the  bleiled  will 
©f  God,  and  quit  that  life  of  eftrangement  from  him,  as 
is  evident  from  that  forecited  text,  Draw  nigh  unto  God, 
and  he/hall  draw  nigh  unto  you.  And  this  is  explained  in 
the  words  following.  Cleanfs your  hands,  ye  [inner s ;  and 
purify  your  hearts,  ye  double-minded:  that  is,  Quit  that 
filthy  life  of  eftrangement  from  God,  in  being  more  con- 
formed unto  him,  and*  his  will,  as  he  hath  revealed  unto 
you  in  his  word. 

2.  It  is  to  feek  more  after  communion,  and  fellowfhip 
with  God  ;  and  to  purine  after  intimacy  and  familiarity 
with  him  ;  and  to  have  more  of  his  blefied  company  with 
us  in  our  ordinary  walk  and  conversation  ;  according  to 
that  word,  Bleffed  are  the  people ,  that  know  the  joyful  found : 
they  fball  walk,  0  Lord,  in  the  light  of  thy  countenance,  Pial. 
Ixxxix.  15.  This  is  to  walk  through  the  day,  having  a 
good  underftanding  between  God  and  us;  and  fo  to  be- 
always  near  unto  him  in  keeping  ftill  up  communication 
with  him.      And, 

3-  As  it  ftands  here  in  the  text,  it  is  the  expreflion  of 
or-*  **ho  Laih  made  up  his  peace  already  ,  and  is  on  good 

terms 


Ser.  I.  Upon  Psalm  lxxiii.  28.  3 

terms  with  God  ;  and  doth  differ  a  little  from  what  the 
words  absolutely  imply ;   and  fo  we  may  take  it  thus, 

(1.)  It  implies  the  confirming,  or  making  fureour  in- 
terell  in  God,  and  fo  it  fuppofeth  the  man's  peace  to  he 
made  with  God  ;  for  whoever  be  the  Author  of  this 
Pfalm,  it  fuppofeth  he  had  made  his  peace  ;  and  there- 
fore in  the  following  words,  it  isfubjoined,  /  have  put  my 
truft  in  the  Lord,  &c.  that  is,  I  have  trufted  my  foul  un- 
to God,  and  made  my  peace  with  him  through  a  Medi- 
ator. It  is  good  whatever  comes,  it  is  always  good  to  be 
near  unto  God  that  way,  and  to  be  made  fure  in  him. 

(2.)  It  implies  to  be  more  and  more  conformed  unto 
the  image  of  God,  and  therefore  this  nearnefs  to  him  is 
oppofed  to  that  of  being  far  from  God.  It  is  good,  fays 
he,  to  draw  near  to  God  in  my  duty;  when  fo  many  are 
far  from  him. 

(3.)  It  implies  that  which  I  was  hinting  at  before,  to 
lay  by  all  things  in  the  world  ;  and  to  feek  fellowfhip  and 
communion  with  God  ;  and  to  be  more  fet  apart  for  his 
bleffed  company;  and  to  walk  with  him  in  a  dependence 
upon  him,  as  the  great  Burden-bearer;  as  him  who  is 
to  be  all  in  all  unto  us.  In  a  word,  to  draw  near  unto 
God,  is  to  make  our  peace  with  him  ;  and  to  fecure,  and 
confirm  that  peace  with  him  ;  and  to  ftudy  a  conformity 
unto  him  ;  and  to  be  near  unto  him  in  our  walk  and  con- 
verfation  ;  in  our  fellowfhip,  and  whole  carriage,  and  de- 
portment to  be  always  near  untp  him. 

II.  We  come  to  the  advantages,  or  how  it  is  faid,  that 
it  is  good, and  advantageous  to  draw  near  to  God.  We  fay, 
it  is  faid  to  be  good  to  draw  near  unto  God.  It  is  good 
to  take  good  in  that  way.  It  is  good  in  its  felf ;  and  it  is 
good  in  refpeft  of  the  happy  conferences  that  foilow 
upon  it. 

1.  It  is  a  p^eafant  good.  Wifdorn's  ways  are  plea/ant- 
fiefs ;  and  all  her  paths  are  peace,  Prov.  iii.  17.  And 
although  many  of  you  think  that  the  people  of  God  have 
a  forrowful,  and  fad  life  of  it ;  yet  this  flows  not  from 
their  nearnefs  unto  God  ;  but  it  is,  becaufe  they  depart 
out  of  his  way,  or  ftep  aiide  from  following  him. 

2.  As  it  is  good  in  itielf,  and  a  pleafant  good;  fo  it 
is  a  creditable  and  honourable  good.  Is  it  not  good  to  be 
at  peace,  and  in  good  terms  with  God  ;  to  be  conformed 
unto  his  will,  which  is  the  fupreme  rule  of  all  righteouf- 
nefs  ;  and  to  have  intimate  fellowfhip  with  him  ?  Wj 
Would  think  it  a  very  honourable  thing,  to  be  in  favour, 

A  2  and 


%  Mr.  W.  Guthrie's  Sermons."  Ser.H 

and  on  good  terms  with  a  man  that  ruleth  over  all  nati- 
ons ;  fuppofing  him  to  be  a  good  man,  and  that  our  in- 
timacy with  him  were  not  fcandalous,  and  offenfive.  But 
it  is  quite  another  thing  to  be  in  favour,  and  on  good 
terms  with  him  who  ruleth  over  all  laws  and  all  men  as 
fo  many  infers  ;  under  whom  the  inhabitants  of  the  earth 
appear  as  fo  many  graihoppers  in  his  fight. 

O  but  it  is  good  in  refpect  of  the  circumftances  and 
confequences  of  it,  and  To  it  is  alfo  a  profitable  good. — 
Yea,  it  fecures  a  man's  foul,  and  eternal  well-being  It 
keeps  him  in  perfect  peace.  It  has  many  teftificates  and 
outlettings  of  God's  countenance,  which  is  better  unto 
him  than  barns  full  of  corn,  or  cellers  full  of  wine  and 
oil.  Yea  he  is  all  good,  Pfalm  Ixxxiv.  u.  7he  Lord  will 
give  grace  and  glory,  and  will  witk-hold  no  go:d  thing  from 
them  that  walk  uprightly.  And  who  are  thefe  ?  Even 
fuch  as  are  near  unto  God.  So  that  it  is  a  good  thing  to 
draw  near  uoto  him. 

Ufe.  Would  you  be  for  ever  happy  in  the  enjoying  of 
that  which  is  fupremely  good  ?  Well  then,  draw  near 
unto  God.  Every  one  readily  follows  after  fome  thiog 
that  he  thinks  to  be  good,  Pfalm  iv.  6.  There  are  many 
that  fay,  Who  will  {hew  us  any  good.  The  moft  part 
would  be  at  fome  vifible,  or  feeming  good.  Yes,  but 
this  is  a  more  fure  and  permanent  good,  that  will  fill  your 
hand.  Then  go,  and  acquaint  yourfelves.  Seek  to  have 
communion  with  him,  and  to  be  confirmed  and  confor- 
med unto  him.  In  profecuting  of  this  ufe,  we  fhall  fpeak 
a  word  unto  thefe  two  forts  of  people. 

I.  To  fome  who  are  wholly  eftranged  from  God,  (al- 
though I  know  there  are  many  of  you  that  will  not  take 
with  this  charge  )  Go  and  acquaint  yourfelves  with  him, 
if  you  would  be  for  ever  happy.  And  what  is  this  but  to 
know  him,  and  make  an  offer  of  yourfelves  unto  him  ? 
How  is  it  that  ye  make  your  acquaintance  with  one  come 
from  France,  or  fo,  having  fome  knowledge  of  him,  and 
expecting  great  favour  at  his  hand  ?  You  offer  your  fer* 
vice  unto  him,  if  it  fhould  be  unto  the  tenth  generation. 
But  have  you  done  fo  unto  the  God  of  heaven  ?  You 
will  make  your  court  to  man  in  fuch  a  manner,  and  will 
you  not  draw  near  to  God  ?  You  will  do  it  the  better, 
when  ye  know  how  far  heaven  and  you  are  from  one  ano- 
ther: For  your  better  underftandtng  of  this,  I  will  give 
you  a  few  marks  of  thofe  who  are  far  from  him. 

(i.)  Have 


Ser.  I.  Upon  Psalm  hxiii.  28.  5: 

(1.)  Have  you  known  anything  of  his  voice.  Ye  will 
fay,  If  I  were  near  fuch  a  one,  I  would  know  his  voice. 
If  you  do  not,  you  are  yet  far  from  him,  My /beep  hear 
my  voice,  and  J  know  them%  and  they  follow  me.  What  God 
fpcaks  in  this  gofpel  is  foolifhnefs  unto  many;  but  thofe 
who  are  his  fheepknow  his  voice,  and  unto  them  this  gof- 
pel is  the  wifdom  and  the  power  of  God.  Could  ye  ne- 
ver lay  claim  unto  that  word,  Cant.  v.  2.  It  is  the  voice  of 
my  beloved  that  knocketh.  Sec.  1  know  whole  voice  it  \sr 
Were  ye  never  perfuaded  that  this  gofpel  was  the  moil 
wife  of  all  devices  that  ever  was  contrived,  or  thought  u* 
pon  to  fave  flnners?  This  is  to  know  his  voice.  You 
that  count  the  preaching  of  the  gofpel  but  babbling,  ye 
are  far  from  God  in  hearing  of  his  voire,  and  cannot 
but  expect  to  Humble  upon  what  ye  hear  concerning 
him, 

(2.)  Know  ye  his  face  ?  Who  is  he  that  fay?,  Stay  ti  i 
I  be  near  unto  him,  and  then  perhaps  I  fhall  know  him  ? 
But  if  ye  do  not  know  his  face,  ye  are  far  from  him.-— 
And  yet  I  am  perfuaded  that  there  are  many  hearing  me, 
that  know  not  what  I  mean.  Bin  pofe  yourfelves.  Know 
ye  any  thing  of  the  difference  betwixt  the  f  miles  and  frowns 
of  God  ?  Or  what  it  is  to  have  your  hearts  and  fouls  war- 
med with  the  beat  and  light  of  his  r^  ;(tenance?  Hath 
ever  your  foul  been  made  to  weep  within  you  with  his 
love  ?  If  not,  it  is  a  bad  token  ;  for  the  people  of  Go  i 
know  his  face  ;  and  whenever  they  hear  him  named,  their 
affections  go  out  after  him 

(3  )  What  dealings  have  ye  in  your  ordinary  way  and 
walk  with  God  ?  Do  ye  acknowledge  him  in  all  your 
ways  ?  He  knows  the  wicked  afar  off,  and  hath  no  deal- 
ings with  them.  Do  ye  venture  upon  nothing  without 
God's  counfel  ?  Do  you  keep  your  eye  upon  him  in  your 
ordinary  bufinefs  ?  And  do  ye  give  an  account  thereof 
unto  him  ?  If  it  is  fo,  it  is  well.  But  if  ye  have  no  mind 
of  God;  only  when  ye  put  on  your  cloathes,  and  waft* 
your  hands,  it  may  be  ye  retire  a  little  in  fecret  ;  and  th^n 
lofe  any  thought  you  have  had  of  him  a!!  the  chy  long  c 
that  is  a  bad  token  that  ye  are  yet  far  From  Cod  :  and  i£ 
death  (hall  meet  with  you  in  this  fituation,  your  heai',3 
ill  all  be  roughly  handled  by  it. 

2.  The  fecond  fort  that  I  would  fpeak  unto  are,  thofa 
who  are  truly  godly.  Would  you  be  happy  and  good 
in  the  land  of  the  living  ;  then  draw  near  to  God  in  all 
thefe  refpecls  formerly  noticed.  And  that  ye  may  do  it, 
it  were  good  for  vou,  that, 

(>.)  Ye 


4?  Mr.  W.  Guthrie's  Sermons;    •        Ser.  I. 

(i.)  Ye  were  convinced  of  your  being  in  a  great  mea- 
fure  far  from  God  ;  and  in  that  refpecl:  unlike  what  I 
formerly  fpoke  of.  I  trow  there  be  many  of  you  that  are 
not  well  feen  yet  in  your  intereft  in  God.  Then  if  you 
would  be  clear  in  this,  draw  near  unto  God,  and  refolve 
©a  what  will  be  well  pleafing  to  him.  And  what  is  that  ? 
It  is  even  to  remove  whatever  ftands  betwixt  him  and  you. 
When  ye  go  unto  prayer,  or  when  you  would  lay  claim 
unto  any  promife ;  then  do  not  regard  fin  in  your  heart. 
Put  away  all  idols  of  j'ealoufy.  Let  none  of  them  come 
in  with  you  before  the  Lord  ;  for  if  ye  do,  he  will  never 
regard  your  defires  in  prayer  :  and  this  is  a  time  wherein 
there  are  many  loofe  hands  in  this  refpecl.  Therefore  it 
were  good  for  you  to  ftep  home,  and  be  fure  where  ye  arc 
to  fake  up  your  lodging  at  night. 

(a.)  Study  to  be  convinced,  that  ye  are  by  nature  far 
from  God,  and  in  your  walk  and  converfation,  from  that 
communion   with  him   that  ye  might  attain  unto,  even 

while  here. Ad  if  once  ye  were   at  that,    ye  would 

think  h  your  unquestionable  duty  to  draw  near  unU  God, 
in  all  thefe  refpe&s  before  mentioned.  But  where  is  that 
labour  of  love,  that  unweariednefs  in  duty,  and  that  dif- 
jpofition  to  fuffer  every  thing  for  Chrift  ?  Are  not  all 
thefe,  in  a  great  meaftire,  gone  ?  What  fainting,  failing 
aod  fcarring  at  thecrofs  ?  So  that  but  fcratch  the  clothes 
of  many  Chriftians,  and  they  will  be  like  to  go  befides 
themfelvcs.  Where  is  that  appetite  and  defire  after  Chrift, 
aod  his  rig hteou fuel s,  which  folk  fometimes  fo  vigoroufly 
purfocd  ?  Where  is  that  eftimation  of,  and  enquiry  after 
marks  of  grace  in  the  foul,  that  hath  fometimes  been  ? 
Haw  perilous  hath  a  mark  of  grace  fometimas  been,  and 
fcow  did  it  alarm  you  when  it  was  obferved  ?  And  where 
is  that  fympathy,  and  longing  for  the  difcovery  of  duty, 
fobmifSon  unto  reproof,  that  were  wont  to  be  amongft 
you  I  Are  ye  not  rather  afraid  to  hear  your  duty  laid 
out  before  you  ?  And  where  is  that  fimplicity  of  the  gof- 
pe!>  or  that  happinefs  people  had  in  hearing  the  gofpel, 
when  they  had  not  fuch  fkill  to  fhift,  or  evade  the  word, 
and  to  put  all  by,  except  thole  fentences  that  pleated  their 
own  fancy  ?  and  when  they  durft  not  entertain  a  chal- 
lenge of  conference  all  night  but  it  behoved  them  to  mourn 
for  it  before  the  Lord,  until  it  was  removed.  Hath  not 
i»any  of  you  got  the  devil's  wifdom  to  lodge  a  challenge 
all  night,  and  not  be  troubled  with  it?  And  where  is 
that  tendernefs  of  confeience,  that  would  have  made  peo- 
ple ab&ain  from  every  appearance  of  evil,  and  would  have 

mads 


Ser.I.  Upon  Psalm  ixxiii.  a£.  f 

made  them  walk  circumfpeclly  in  regard  of  offences,  acd 
mourn  for  them  before  God  ?  And  where  is  that  tnae 
zeal  for  the  intereft  of  Chrift  that  was  once  in  our  corpo- 
rations in  thefe  dominions  ?  Is  not  that  gone,  and  is  there 
any  rightly  exercifed,  when  they  fee  the  matters  of  God 
going  wrong  ?  — Now  ye  mould  draw  near  unto  God  m 
all  thefe  things.     Now, 

(3.)  Is  there  any  purfuing  after  this  neamefs  unto  God 
that  was  wont  fometimes  to  have  been  a  cafe  of  consci- 
ence ?  But  now  to  mend  our  evil  faults,  of  all  cafes  this  is 
the  mod  remote  from  us.  I  fay,  fo  to  fpeak,  it  is  far  to 
the  fheaf  here.  The  time  hath  been  when  ye  would  not 
have  been  fatisfied,  if  God  had  not  been  drawing  out  yowr 
hearts  after  him,  or  lying,  as  it  were,  all  night,  as  a  bun- 
dle of  myrrh,  between  your  breafis.  But,  oh  I  is  not  this 
almoft  gone?  O  therefore  draw  near  to  him.  Again,  it 
is  good,  as  we  commonly  fay,  to  come  to  old  ufe  and  woct 
again,  if  ye  come  no  farther.     But. 

Secondly,  I  come  to  fpeak  of  the  words  as  they  have  a 
reference  unto  what  goes  before  the  text.     And, 

ifi,  They  turn  upon  this, — He  had  feen  the  wicked 
proljper  and  get  much  of  their  will  in  the  world.  Wheo. 
he  beheld  this,  he  was  made  to  Mumble  at  it ;  but  after 
recollccling,  and  coniideruig  it  a  little,  he  recovers  him* 
felf,  and  begins  to  fpeak  of  what  he  had  formerly  laid 
concerning  it.  And  here,  fays  he,  It  is  good  for  ms  t9 
draw  near  unto  Cod.     Whence  I  obfeyve, 

1 .  That  a  godly  man's  heart  mould  fatisfy  itfelf,  over 
all  the  profperity  the  wicked  hath,  or  can  have  in  the 
world  ;  and  therefore  the  word  in  the  original  imports  a 
gaining  of  Cod  unto  we.  It  is  good  for  me  ;  it  is  an  only 
good  for  me,  to  draw  near  to  God,  and  that  is  enough 
to  fatisfy  me,  over  all,  and  beyond  all  ths  profperity  of 
the  wicked  in  the  world.  And  fo  much  is  iniinuated, 
Pfalm  xxxvii.  of  the  wicked  that  profper  in  his  way.  What 
mould  we  then  do  ?  Why,  trull  in  God.  Be  fatisfied  m 
him,  as  your  biciTed  choice  and  portion.  And  the  grounds 
on  which  a  godly  man's  heart  ihould  fatisfy  itfelr  over  all 
that  he  fees  in  the  lot  of  the  wicked,  are  thefe, 

(r.)  The  fountain  itfelf  is  better  than  any  drops  that 
come  to  the  wicked.  God  himietf  is  better  than  the  crea- 
ture. He  is  better  than  ten  ions,  yea  he  is  better  far  than 
any  good  thing  that  proceeds  from  him.  Therefore,  he 
fays,  in  the  words  preceding  the  text,  Whom  have  Jin  the 
heavens  but  ihecy  and  there  is  none  on  the  earth  that  I  dejtrj 

bejidts 


:g  Mr.  W.  Guthrie's  Sermons.  SerT, 

hefides  thee,.     When  he  has  counted  all,  this  is  the  fum 
or'  the  whole  reckoning. 

(2.)  He  gees  further  en  the  fame  ground.  As  if  he 
would  fay,  I  fee  that  all  thir  folk,  viz.  the  wicked  ftand 
onjlipbery  places.  I  would  not  be  in  their  place  for  all 
that  they  enjoy,  and  as  much  to  it.  But  as  for  me,  Thou 
'•wilt  guide  me  with  thy  counfelt  and  after-wards  receive  me 
unto  glory.  No  other  good  thing,  is  fo  good  as  God. 
Gcd  is  good  in  himlelf;  and  he  commands  all  that  is 
really  good  unto  that  man  that  draws  near  unto  him,  e- 
ven  from  his  fhoe  latchet  unto  the  falvation  of  his  foul; 
and  mikes  every  thing  turn  to  him,  as  it  were,  in  the 
hollow  of  his  hand.  Pfalm  xxxiv.  1  1.  The  Lord -will give 
grace}  and  glory,  no*  good  thing  -will  he  -wit k-hold  f rent 
them  that  -walk  uprightly.  And  may  not  that  fatisfy  us 
fully  r 

For  life  1.  This  reproves  the  godly,  who  grudge  and 
fret  at  the  profperity  of  the  wicked.  P/arl.  xxxvii.  1.  Fret 
not  thy/elf  becaufe  cf  evildoers  :  Simple  poor  folk,  iimple 
fools,  would  he  fay,  they  will  have  little  enough  yet  to 
jeave. — -Hut  the  believer's  portion  is  far  preferable  unto 
theirs.  It  is  an  only  good.  It  is  better  than  many  por- 
tions. O  learn  to  compare  your  iot  with  the  lot  of  the 
men  of  this  world.  Count,  and  ecu  [it  on,  and  fee  whole 
number  exceeds.  Tell,  and  tell  over,  and  fee  who  tells 
longer! ;  for  there  is  much  counting  in  your  lor,  compar- 
ed to  what  is  in  theirs.  That  is  a  orange  word,  Malachi 
u  2,  3.  Was  not  Efau  Jacob's  brother ;  faith  the  Lord :  Yet 
/  loved  Jacib,  and  hated  Efau,  and  hid  his  mountain  and 
heritage  ivcfie.  Efau  had  the  dominion  for  a  time,  yet  the 
beaduY'p  or  fuperiority  belonged  unto  Jacob  And  that 
might  iaiisfy  him,  though  he  had  not  fo  much  worldly 
fubitance  as  Efau.  Believers  may  ling  that  long  with  Da* 
vid,  when  near  his  end,  2  Samuel  xxiii.  5  Although  my 
hovfe  be  not  fo  ordered  with  God,  yet  he  hath  made  with  me 
*n  everlafiing  covenant,  ordered  in  all  things  andfure,  &c. 
Ufe  2.  Although  there  be  a  party  of  wicked  men,  men 
of  Belial,  that  we  have  to  do  with  in  the  world  i  a  party 
that  are"  like  briers  and  thorns  •,  fo  that  the  people  of  God 
had  need  of  gauntlet  gloves,  when  dealing  with  them  ; 
yet  the  covenant  is  enough  for  that  alfo  :  for  this  is  all 
myfalvatUn,  and  all  my  defire,  although  he  make  it  not 
to  grow. 

2.  Obferve,  That  the  more  the  wicked  get  their  will, 
the  people  of  God  Should  ftill  draw  the  more  near  unto 
Cod.     And  this  is  imported  in  Pialm  xxxvii.  3.  Trvft  in 

the 


SfiR.T.  Upon  Psalm  hcxlll  2$.  9 

/£<?  Lor  J,  £rti  fifo  good j— delight  thyfcff  alfo  in  the  Lord. 
This  is  oppofed  unto  fretting  at  the  profperity  of  the  wic- 
ked. This  is  the  duty  of  all  the  godly,  when  the  wicked 
get  raoft  of  their  defires  in  the  world  \  and  that  for  thefc 
reafons. 

(i .)  Becaufe  they  may  be  fatisfied  in  (b  doing.  Do  the 
wicked  get  much  of  their  mind  in  their  lot  and  portion  ? 
Well,  the  people  of  God'  ftiould  iill  themfelves  full  of 
their  portion  :  for  there  is  a  reality  in  it  j  but  there  is 
none  in  the  portion  of  the  wicked.  What  are  houfes, 
lands,  goldr  filver,  or  eafe  to  eternal  life  ?  O  take  a 
good  draught  thereof,  by  drawing  near  unto  God. 
And, 

(2.)  Becaufe  your  trials  and  temptations  are  coming. 
And  if  the  wicked  get  up  and  have  the  dominion,  as  it  is 
likely  they  may  ;  then  the  godly  may  make  for  their  iheec 
and  their  (hoes,  if  they  can  come  at  them. 

(3.)  Becaufe  this  is  the  way  to  preferve  you,  and  to 
guard  your  hearts  from  miftakes,  when  you  meet  with 
the  temptation  this  man  met  with.  A  fad  temptation  \ 
when  godly  folk  get  not  their  will  in  what  they  would  be 
at,  for  God  and  his  intereft  :  and  godiefs  folk  get  their 
wiil  and  deiign.  Then  they  are  ready  to  mifreprefent* 
and  miftake  the  voice  of  providence.  You  fee  this  god* 
ly  man  accounted  himfelf  as  a  beaft  under  this.  But  a 
drawing  near  unto  God  will  prevent  every  miftake  in  this 
cafe.— — And, 

(4.)  Becaufe  whenever  the  wicked  get  moft  of  their 
will,  that  prognofticates  fome  great  revolution  in  the  land. 
But  at  the  fame  time  it  is  alfo  true,  that  it  is,  that  they 
may  be  cut  tff,  and  deflroyed  fcr  ever.  Then  may  the  Lord 
fave  the  innocent*  for  there  will  be  ftirs.  Therefore  flee 
into  your  windows.     Draw  near  unto  God. 

Ufe  1.  Ye  hear  what  is  your  duty,  when  wicked  folk 
get  moft  of  their  defigns  and  commands  over  all.  Here 
it  is;  draw  near  unto  God;  and  thus  hold  you  out  of  harms 
way  in  an  evil  time. 

Ufe  2.  See  how  ye  may  be  put  into  a  capacity  for  a  day 
of  trial,  and  be  creditably  carried  thro'.  And  if  ye  would 
he  even  with  wicked  men,  aid  guard  againft  miftakes, 
and  be  enabled  to  be  faithful,  and  forth-coming  for,  oc 
to  Goda  then  draw  near  unto  him  in  all  he  has  command- 
ed you. 

Ufe  3.  This  reproves  thofe  who  are  rcfolvlng  to  take 
another  way ;  and  caft  about  to  the  leeward,  and  row  to 
the  ftiore,  to  fee  what  friends  they  may  have,  at  court ; 

B1  to 


lo  MR.  W.  Guthrie's  Sermons.  Ser.  I. 

to  curry  the  favour  of  great  men  ;  to  get  their  own  bufi- 
ncfs  well  managed  ;  and  to  tell  ill  tales  of  the  godly.  Be 
fure  ye  fhall  meet  with  a  mifchief.     It  is  good  at  all  times, 

but  efpecialiy  at  fuch  a  time,  to  draw  near  unto  God. 

And  if  ye  do  not  this,  ye  (hall  never  have  fafety  in  any 
other  way.     But, 

2clly9  Take  the  words  as  they  are  an  inference  from 
thefe  words  before  the  text,  in  the  25th  verfe  ;  Whom  have 
J  in  heaven,  but  thee  ;  and  there  is  none  upon  earth  that 
J  defire  befides  thee  :  my  heurt  and  my  flejh  faileth  me,  &c. 
Here  we  lee  the  Pfalmift  very  near  unto  God  ;  and  yet  in 
the  text,  he  fays,  It  is  good  for  me  to  draw  near  unto  God. 
Whence 

I  obferve,  Let  a  man  be  as  near  unto  God  as  he  can 
imagine,  yet  it  is  good  to  draw  near  unto  him,  and  to 
feek  to  have  nearer  fellowship  and  more  intimate  acquaint- 
ance with  him.  This  man  was  near,  yet  he  feeks  to  be 
nearer  unto  him  ;  even  to  have  his  arms  full  of  God  (fo 
to  fpeak)  *,    and  the  rcafon  is, 

1 .  Becaufe  the  life  of  true  religion  in  the  world,  is  but 

a  ftrong  appetite,  and  a  heart  hungering  after  God. 

And  therefore  folk  fhould  ftill  be  hungering,  and  feeking 
after  more  from  him.     And, 

2.  Becaufe  even  that  which  ye  have  got,  ye  cannot 
keep,  unlefs  you  be  ftill  in  the  purfuit  of  more.  You 
lofe  what  ye  have  got,  and  fcatter  as  faft  as  ye  have  ga- 
thered ;  if  ye  be  not  ftill  making  progrefs  and  increafe. 
Therefore,  Pfalm  xvii  5.  Held  up  my  going  in  thy  patht 
that  my  footfteps  flip  not.  That  is,  hold  a  grip  of  me,  o- 
therwife  I  will  fuddenly  go  wrong.  Ye  will  come  unto 
a  fmall  reckoning,  if  ye  draw  not  near,  and  more  near 
unto  God. 

Ufe  1.  This  ferves  for  trial  of  your  reception  of  God. 
Try  if  ye  be  ftill  purfuing  after  more.  Ye  that  think  ye 
have  got  fomething  from  God,  and  are  fitting  down  upon 
that,  I  am  in  doubt  whether  that  reception  of  God  be  at 
all  real.  For  where  it  is  real,  it  ftill  puts  the  foul  upon 
longing  forinore  If  your  reception  of  God  put  you  not 
upon  working  for  more,  it  is  a  bad  token,  and  fays  that 
either  ye  are  not  fure  ;  or  elfe  there  is  fome  dead  fiie  in 
the  pot  of  ointment. 

Ufe  2.  And  ye  that  have  really  got  any  thing  of  God  ; 
work  faft  for  more  :  ftudy  to  go  forward  •,  otherwife  I 
defy  you  to  keep  what  ye  have  already  gotten.  The  devil 
will  get  his  hand  upon  it  i  and  then  ye  will  be  in  hazard 
of  lofing  what  ye  have  once  gotten. 

Ufe 


Ser.  h  Upon  Psalm  ixxiii.  2§;  ii 

l//*  3.  Open  your  mouths  wide,  and  the  Lord  will fill  them 
abundantly.  There  are  treafures  of  good  things  with  him, 
that  ye  never  yet  beheld,  or  lighted  upon  ;  fweet  fills  of 
love,  peace,  joy ;  perfect  victory  over  fin ;  felf-denial,  and 
dying  to  the  world,  being  alive  to  nothing  but  Chrift,  be- 
ing filled  with  all  the  fulnefs  of  God.  All  thefe,  and  much 
more  are  to  be  had  for  the  feeking  after. 

3<//y,  Confider  the  words,  as  they  are  connected  with 
thefe  immediately  preceding  the  text.  Thou  haft  dejlroyed 
all  that  go  a-whoring  from  thee.     Hence  obfei  ve, 

That  it  is  good  to  draw  near  unto  God  ;  the  only  way 
in  all  the  worjd,  to  fecure  a  man  from  the  dreadful  judg- 
ments that  are  coming  upon  wicked  men,  is  to  draw  near 
to  God.  This  is  the  only  way :  this  is  to  forefee  the  evil, 
and  run,  and  hide  yourfelves.  Pfalm  xci.  1.  Flee  under 
thejhadow  of  the  Almighty.  This  is  the  only  place  for 
flielter  againft  the  judgments  of  God  that  have  been  long 
impending  over  us,  are  now  dropping,  and  will  at  laft  be 
rained  upon  us.     Then  let  us  draw  near  unto  God. 

Ufe  1  It  were  good  that  folk  coxifidered,  and  were  of* 
tener  thinking  upon  thofe  judgments  that  are  to  be  pour- 
ed out  upon  wicked  men.  There  was  a  generation  of  un- 
godly men  in  Scotland  that  were  enemies  to  the  people»of" 
God  ;  and  many  of  them  are  yet  alive.  God  has  dropped 
dreadful  judgments  on  fome  of  them,  and  yet  continues 
to  drop  them  upon  the  reft  ;  and  it  is  likely  the  dregs 
of  the  cup  will  be  the  bittereft.— — -Ye  may  believe  itv 
you  that  are  the  people  of  God  have  no  other  way  to  ef- 
cape  the  judgments  of  God,  but  by  drawing  near  unto  him. 

Fancy  not  an  immunity  from  judgment  another  way. ► 

There  is  a  fword  of  the  Lord  that  will  cut  off  the  wicked  ; 
and  the  righteous  have  no  way  of  efcape,  but  by  drawiog 
near  unto  God.  And  if  ye  would  fe;  yourfelves  ferioufly 
to  it,  God  would  meet  you  mid-way,  and  more  ;  as  it  is 
evident  from  the  forecitad  text,  James  iv.  8. 

Ufe  2  It  were  good  for  all  God's  people  in  times  r.f 
temptation  and  trials,  to  follow  this  godly  man's  example 
here.  He  hath  been  in  a  temptation,  and  he  wreftles  with 
it  and  carries  off  the  fpoil  of  the  temptation,  as  it  were, 
upon  the  edge  of  his  hat,  and  comes  off  the  field  honour- 
ably.  Finally,  Study  to  carry  in  this  way  whenever 

a  temptation  comes  upon  yon,  and  ye  are  engaged  in  it. 
Thus  bring  fome  of  the  honourable  fpoil  of  the  tempta- 
tion with  ycu.  It  is  good  for  meto  draw  near  unto  Gou, 

B  %  SERMON 


12 


SERMON     II. 


Matthew  xvi.  26, 

For  what  is  a  man  profited \  if  he  Jhould  gain  the 
whole  world y  and  lofe  his  own  foul  f  or9  what  fbatt 
a  man  give  in  exchange  for  his  foul  f 


CHRIST  had  been  preflxng  the  company  that  were 
hearing  him,  and  his  own  difciples  alfo,  to  lay  out 
themfelves  for  the  truth,  at  all  hazards.  In  tbefe  words 
that  I  have  read  in  your  hearing,  he  ufes  a  double  argu- 
ment. The  one  is,  What  is  a  man  profited,  if  he  fhould 
gain  the  whole  world,  and  lofe  his  own  foul  for  that 
worldjy  gain.  The  truth  is,  he  is  a  perfect,  and  an  abfo- 
lute  lofer.  It  cannot  be  told  what  lofs  he  hath,  and 
how  bad  a  bargain  he  hath  made.  The  other  is,  If  a 
inan  lay  his  foul  as  a  pawn,  or  pledge  for  this,  he  will  not 
fct  it  free  again  at  ]iis  own  pleafure.  The  text  fays,  Of 
•what  Jhall  a  man  give  in  exchange  for  his  foul  P 

Now,  from  thefe  words,  I  fhall  hold  out  to  you  the 
following  doctrines.  ' 

Doct.  I.  The  fouls  of  men  are  highly  valued,  andefteem- 
ed  by  Jefus  Chrift. 

Chrift  Jefus  hath  valued  the  fouls  of  men  at  a  very  high 
rate  ;  for  he  hath  fo  computed  that  he  fets  the  whole 
world  at  nought  in  comparifon  of  one  foul.  He  fays, 
Though  a  man  fhould  gain  the  whole  world,  and  lofe  his 
own  foul,  he  is  a  perfect,  and  an  abfolute  lofer  :  Thou 
fool,  this  night  Jhall  thy  foul  he  required  of  the*.  Chrift  faid 
this  to  the  man  that  had  enlarged  his  barns,  and  had  pro-* 

vided  nothing  for  his  foul,-* Chrift  values  the  fouls  o£ 

men  very  much.     And, 

Here  I  offer  you  the  following  evidences  of  the  doc* 
irine,  Chrift  highly  values  and  efteenjs  the  fouls  of  men, 
And, 

j.  Thai 


Ser.  II.        Mr.  "W.  Guthrie's  Sermons.  ij 

1.  That  glorious  contrivance  of  the  gofpel  fpeaks  forth- 
what  a  high  efteem  God  puts  upon  the  fouls  of  men. — ** 
Great  has  been  the  work  and  bufinefs  of  its  contrivance ; 
in  order  that  his  will  may  be  revealed  and  made  known 
to  men  :  all  is-  done  with  a  defign  to  fave  the  foul.  And 
if  there  were  no  more  to  fpeak  of  him,  than  that  Bible, 
it  fufficiently  fhcws  how  he  values  and  cfteems  the  fouls 
of  men. — He  can  make  thoufands  of  worlds  at  one  word; 
and  yet  he  has  taken  much  pains  in  contriving  a  wayhovr 
to  deal  with  mens  fouls,  and  about  that  great  and  glori* 
ous  bufinefs  of  man's  redemption. 

2.  This  alfo  fays  that  Chrifx  values  the  foul  much,  that 
he  took  on  him  our  nature,  and  fu  ejected  him'elf  very 
low,  for  luch  unworthy  worms  of  the  earth.  None  know 
how  to  value  the  foul  except  Chrift.  He  knows  what  it- 
coft  him.  In  all  the  great  revolutions  of  the  world,  he 
has  a  principal  regard  to  the  foul.  There  is  not  an  up  or 
down  %  a  dethroning  of  kings,  or  protectors  f,  or  prin- 
ces, but  it  is  done  with  an  eye  to  the  good  of  the  foul. — * 
He  carrieth  on  fome  things  in  order  to  the  good  of  the* 
fouls  of  men.  If  there  were  no  more  but  the  keeping  up*' 
a  ftanding  miniftry,  and  the  vindication  of  that  ordinance 
which  he  keeps  up  at  a  great  expence,  it  {hews  that  he 
values  the  fouls  of  men  at  a  very  high  rate, 

3.  Let  us  come,  and  take  notice  of  another  evidence 
juft  at  hand.  Confider  the  particular  care  that  he  takes 
of  particular  perfons  ;  even  a  poor  boy  or  girl.  He  will 
be  fpeaking  unto  them,  rebuking,  exhorting,  comfort- 
ing, inftrucYmg  them  particularly,  and  Angularly;'  wait- 
ing upon  their  ups  and  downs  ;  to  ratify  the  thought?  of 
their  hearts,  as  if  he  had  no  other  thing  to  do  ;  though 
he  has  great  kingdoms,  and  fcepters  befides  to  rule.  All 
this  (hews  how  highly  he  values  the  fouls  of  men. 

Now  what  are  the  reafons  of  this  doctrine  ?  ft  is  not 
becaufe  of  any  good  works  we  can  do  unto  him.     But, 

ijl,  It  is,  Becaufe  he  values  the  fouls  of  men,  at  I'eaflJ 
comparatively  with  other  things,  as  more  glorious  pieces 
of  his  handy  work  than  any  other  thing  in  this  \qv0v 
world.  Thefe  glorious  luminaries,  the  fun,  moon,  er. 
are  nothing  to  the  foul.  All  the  pleafant  things  that  you 
ever  faw,  even  heaps  of  £old,  and  filver,  and  itreets  gar- 
nished with  pearls  or  precious  (tones,  are  nothing  in  com-- 
parifon  to  a  rational  foul.  There  was  never  any  thing  made" 
upon  earth  that  bore  the  image  of  God  fo  eminently  and 

f  This  Srrrron  feems  to  have  been  preached  about  the  time  of 
Olivet  GrornwelJ, 

fin  su^ 


*4  ni*.  W.  Guthrie's  Sermons.         See.  II. 

Angularly,  as  the  foul.  And  this  is  one  reafon,  why 
the  Lord  values  the  foul  fo  much  :  becaufe  it  doth  repre- 
fent  himfelf  more  than  any  other  creature  upon  earth. 

idly,  The  Lord  values  the  foul  of  man  very  much,  be- 
caufe he  carrieth  on  his  work  by  the  foul  more  than  by 
any  other  thing.  He  gives  the  moft  glorious  difplays  of 
his  power  and  mercy,  by  the  fouls  of  men.  He  proves 
himfelf  Lord  over  heaven,  earth,  and  hell,  by  the  fouls 
of  men.     And, 

yjy,  I  may  fay,  the  Lord  values  the  foul  much,  be- 
caufe it  is  of  the  higheft  concernment.  And  this  is  one 
of  the  reafons  God  lays  fo  much  weight  upon  it ;  for  the 
redemption  of  the  foul  is  precious ,  and  it  ceafethfor  evert 
Pfalm  xlix.  8. 

What  ufe  then  can  we  make  of  this  doctrine  ?  God 
loves  the  foul  fo  much,  and  we  value  it  fo  little.  It  holds 
forth  this  unto  us  : 

That  we  differ  exceedingly  in  our  thoughts  from  the 
Lord.  He  hath  put  an  high  efteem  on  the  foul,  and  we 
do  not  efteem  it  much.  And  therefore  it  holds  out  our 
dilconformity  unto  him  j  fince  he  values  the  foul  fo  much, 
and  v,-e  value  it  fo  little.  But  you  will  fay,  I  value  the 
foul  very  much,  and  will  do  any  thing  for  it*  Weil,  if 
ye  will  put  a  high  price  upon  your  fouls,  it  will  appear. 
And, 

i/?,  Try  whether  ye  have  any  ferions  thought  concern- 
ing your  fouls.  Do  ye  value  your  fouls  much,  who  have 
never  a  thought  of  them  to  fee  in  what  cafe  and  condi* 
tion  they  are,  and  what  will  become  of  them  in  the  end  ? 
Dare  ye  fay,  in  the  fight  of  an  all-feeing  God,  that  ye 
had  ferious  thoughts  of  your  foul,  and  what  would  be- 
come of  it  in  the  end  ?  If  ye  dare  not  fay  that,  your  va- 
lue for  the  foul  is  a  fancy  indeed.  And  I  pofe  you  all, 
this  day,  that  hear  me,  if  ever  you  had  deep  thoughts 
concerning  your  fouls  cafe  atod  condition  ?  Anfwer  me  to 
that.  You  that  cannot  aufwer  in  the  affirmative,  ye  are 
not  far  from  the  wrath  and  vengeance  of  God.  Ye  that 
caft  your  fouls  at  your  heels,  and  undervalue  them,  and 
fpend  more  time  and  pains  on  the  poor  perifhing  things 
of  the  world  ;  would  ye  be  called  Christians?  Nay,  ra- 
ther limbs  of  the  devil,  worldly  vorms,  and  moles  of  the 
earth. 

idlyy  Do  ye  value  your  fouls  much,  who  make  no  en- 
deavours for  your  fouls.  Ye  can  tell  every  year  how  far 
your  labour  is  advanced  at  fuch  a  time  $  that  you  have 
now  got  your   cat-feed,  or   your   barley-feed  into   the 

ground. 


\ 

Ser.  II.  Uj»on  Matthew  xvL  16.  i$ 

ground.  But  what  have  ye  done  for  your  foul  ?  Surely 
every  one  muft  give  an  account  unto  the  God  of  heaveri 
for  their  fouls.  I  dare  boldly  fay,  that  feme  of  you  by- 
more  weight  on  fix  or  feven  fteps  of  a  rig's  end  to  fow  a 
little  flax  feed  on,  than  ever  you  did  upon  your  precious 
and  immortal  fouls. 

idly,  Do  ye  value  your  fouls  much,  when  for  a  thing 
of  nought,  for  a  very  little,  or  frivolous  thing,  ye  wilt 
venture  upon  the  wrath  of  God  ;  when  ye  will  fwear  and 
profane  the  name  of  the  Lord  for  a  thing  of  nought  $ 
when  ye  will  lay  down  your  foul  againft  two  pence  :  as  if 
I  were  to  throw  down  my  gold  ring,  and  play  it  againft 
a  few  pennies  Scots.  And  fo  you  venture  upon  the  wrath 
of  the  almighty  for  a  trifle. 

4thlyt  Another  evidence  of  it  is  given,  when  other 
things  come  in  competition  with  the  foul.  Here  is  fomc 
thing  that  concerns  the  foul ;  there  is  fomething  that  con- 
cerns the  world :  I  will  refer  it  to  your  own  confeience 
which  gets  the  firft  place.  Here  is  a  thing  that  concerns 
the  foul :  but  ye  are  called  to  yoke  the  plough.  Now  lay 
your  hand  to  your  heart,  and  judge  ye  whether  ye  value 
your  foul,  or  the  world  moil,  and  look  which  of  thefc 
gets  the  priority. 

St/j/yi  Do  ye  value  your  fouls  much  ?  Ye  can  hear 
threatening!  concerning  the  deftrucYion  and  ruin  of  your 
fouls,  and  yet  never  be  affrighted,  or  alarmed.  There  i$ 
no  need  of  greater  evidence  that  thou  valued  not  thy  foul, 
when  thou  fayeft,  Let  threatenings  go  their  way  as  they 
came,  when  thou  art  never  alarmed,  nor  affrighted,  and 
when  thou  canll  hear  thy  fouls  ruin  threatened  a  thoufand 
times  in  one  day,  and  never  be  moved  more  than  the  tim- 
ber, or  ftones  of  thefe  walls. Thou  that  doft  fo,  haft 

no  reafon  to  think  that  thou  valued  thy  foul  much,  and 
thou  haft  need  to  be  laying  thy  foul's  cafe  and  condition 
to  heart. 

Doct.  II.  Though  the  foul  of  man  be  a  precious  thing B 
and  much  valued  by  the  Lord  ;  yet  he  hath  committed  it 
unto  man's  keeping  for  a  certain  time ;  and  it  is  the  bit* 
fmefs  God  has  put  you  upon,  to  look  to  your  jluls. 

But  ye  will  fay,  We  have  no  leifure  for  this.  But  tell 
tne,  when  get  you  time  to  go  about  any  other  buMnefs  I 
What  is  your  work  ?  Is  it  about  your  foul  I  or  is  it  about 
other  things?  When  got  ye  leifure  to  eat,  drink,  and 
ileep,  and  to  go  about  your  other  worldly  affairs  ?    Rt- 

BKEsbcrr 


1&  Mr.  W.  Guthrie's  Sermons.        'Ser.1I. 

member  that  the  Lord  hath  committed  the  foul  to  your 
keeping,  as  your  principal  work  and  bufinefs-     And, 

i.  In  forne  refpects,  God  hath  allowed  you  more  time 
to  go  about  your  other  bufinefs.     Yet  in  other  refpe&s, 
God  has  .ill  owed  you  to  take  more  time  about  your  foul's 
.cafe ;   much  more,  at  leaft,  than  probably  you  do. 

2.  Know,  there  are  few  in  all  the  world,  that  can  give 
a  faithful  difcharge  of  their  fouls  as  well  kept.  Look,  if 
ye  be  of  the  number  of  thofe  few.  But  if  ye  can  find  no 
good  reafons  that  ye  are  of  thefe  few,  there  is  little  hope 
: of  you.  Are  yr  not  afraid  of  thefe  words,  Many  are  cat- 
led,  but  few  are  chpjen  P  There  are  but  few  that  enter 
in  at  that  ftrait  gate,  and  walk  in   that   narrow  way  that 

leads  unto  life There  are  but  few  to  whom   God 

.difcovers  the  worth  and  precioufnefs  of  their  fouls.  Ye 
would  do  well  to  remember,  that  a  very  little  thing  will 
wrong,  or  imjure  the  foul.  We  commonly  fay,  and  I 
wiih  it  were  more  noticed  by  us,  That  a  little  thing  will 

harm  the  eye. But  a  far  le's  thing  will  harm  the  fouh 

A  thought  will  put  the  foul  out  of  cafe  for  many  days. 
And  a  wrong  word  fpoken  will  put  the  foul  out  of  order, 
fo  that  perhaps  it  may  never  afterwards  get  the  comfort 
,of  its  peace  with  God  in  this  life. 

life.  Now,  ye  mould  be  making  your  peace  with  God  5 

for  ye  know  u.u, if  ever  ye  Hi  all  get  another  day  after  this. 

Yea,  there  is  a  day  appointed,  when  the  Lord  will  take 

back  again  the  fouls  of  men  ;    O  foot,  this  night  Jh all  thy 

foul  be  required  of  thee,     There  fhall  be  no  delay.     It  (hall 

be  taken  from  thee  this  fame  night.     As  thou  doeft,  fo 

fhalt  thou  receive  according  to  thy  works.     If  thou  haft 

dealt  well  with  thy  foul,  the  Lord  (hall  deal  well  with  it  al fo. 

/And  if  thou  flight  eft  it,  he  will  flight  it  alfo.     And  do  not 

think,  that  becaufe  the  foul  is  a  precious  thing,  and  the 

^Lord  values  it  much,  that  he  will  not  ailign  fuch  a  preci* 

.  ous  thing  unto  eternal  torment.     No,  he  mail  not  regard 

•that  much.     He  has  thruft  many  a  foul  as  precious  as  it, 

into  hell  already,     Therefore,  think  not  fo -O  then, 

will  ye  bethink  yourfclves.  What  reckoning  can  I  make 
with  God  for  my  foul  ?  I  afk  in  reality,  what  account  can 
ye  give  to  God,  if  he  fhould  require  an  account  of  you 
before  ye  ileep  this  night  ?  Can  ye  not  anfwer  ?  Are  ye 
fpeechlefs  ?  And  how  much  more  lhall  ye  be  fpeechlefs, 
when  God  fhall  put  that  queftion  unto  you,  and  fhall 
command  you  to  be  taken  and  bound  band  and  foot,  and 
caft  into  hell-fire,  inhere  the  worm  dielh  not)  and  the  fire 
is  not  quenched,  Hark  i&  46. 

Doer, 


Seh.  a        u? on  MATTHEflMftr  mSh-        ^ 

Doct.  Ill    Tfo  larJ  cares  little  for  the  world. 

He  values  the  fouls  of  men  much  ;  and  we  value  then* 
little.  He  values  the  world  little  ;  and  we  value  it  much  : 
although  a  man  fhould  gain  the  whole  world,  and  lofe 
his  own  foul,  he  is  but  a  fool,  and  he  hath  made  a  very 
bad  bargain.  Chrift  values  the  world  very  little,  I  offer 
you  thefe  evidences  of  the  truth  of  this  doctrine. 

\ft,  When  Chrift  was  in  the  world,  he  made  a  very 
mean  purchafe  of  it  for  himfelf.  He  had  not  where  to 
lay  his  head  ;  and  fometimes  he  could  not  command  a 
drink  of  water  therein.  He  made  a  very  poor  purchale 
of  it  to  himfelf.  The  f exes  have  boles ,  and  the  birds  of  the 
air  have  nvfts,  but  the  fan  of  man  hath  no  t where  to  lay  his 
beadt  Luke  ix.  58. 

idly,  He  ufually  gives  lead  of  it  to  his  dear  friends, 
and  followers.  I  do  not  fay,  but  fome  who  have  much 
of  the  world  may  be  gracious  folk ;  but  ordinarily  God- 
gives  leaft  of  the  world  to  his  own  people.  "Where  ye 
will  get  one  rich  man  that  is  godly,  ye  will  get  ten  that  are 
atheifts.  He  hath  not  ckofen  many  mighty  men  of  the  world, 
— net  many  wife  men,  after  the  fiefb%  not  many  mighty,  not 
many  noble,  are  called,  1  Cor.  i.  26. 

2,dly,  The  Lord  has  given  a  considerable  portion  of  the 
world  unto  his  avowed  enemies,  who  fight  againft  him, 
and  improve  it  againft  him.  He  gives  much  of  the  earth 
to  profane  atheifts,  profane  beafts,  and  runnogates,  who 
are  his  avowed  enemies  j  for  the  edrth  is  given  unto  th& 
wicfod* 

4thlyt  And  ere  long  he  will  fet  it  ali  ;n  a  flame.  He 
will  burn  it  up  with  fire.  The  earth,  is,  as  it  were,  wi- 
thered already,  and  ready  for  burning. — And  what  makes 
the  Lord  care  Jo  little  for  the  world  t  The  earth  alfo  and 
licrks  thereof  J 'ha U  be  burnt  up. 

But  what  are  the  reafons  for  this  doc~lrine  ? 

It  is  becaufe  by  man's  tranfgreillons  it  is  made  fubjecfc 
tinto  vanity  :  For  the  creature  was  made  fabjeSt  to  vanity, 
not  willingly,  but  by  reafon  of  him  who  hath  jubjeBed  the  fame 
in  hope,  Rom.  viii.  20.    All  things  are  properly  diverfions 

from  Gcd,  from  the  living  God. And  there  is  not  a 

dumb  beaft,  but  it  is  for  man's  fake  plagued  of  him,  and 
fo  made  fubjecl  unto  vanity. 

For  ufe  of  this  doctrine,  as  I  faid  formerly,  It  points 
ov  1  ^conformity  betwixt  God  and  113.  And  we  dijier 
v  fyom  him  in  regard  that  he  values    V  ronl  fo 

-:;"le.     Her 


X*  Mtl  WrGSTHftife's  Sermons.         S£r.  % 

but  little,  and  wc  efteem  it  very  much,  and  care  for  pe- 
rilling things,  even  trifles  of  the  world.  But  ye  will  per- 
haps fay,  that  ye  do  not  value  it  much.  But  this  will  ap- 
pear in  thefe  few  things  following. 

1.  A  man •  values  that  much  or*  which  he  fpends^  his 
ftrength  voluntarily,  and  with  complacency  and  delight. 
Ye  fay  the  world  pulls  the  life  out  of  you.  But  yet  ye 
fuffer  it  ta  do  fo  willingly,  and  with  delight. 

2.  A  man  does  that  moft  willingly,  on  which  the  affec- 
tion of  his  heart  is  moft  bene.  And  do  not  your  hearts 
run  out  moft  after  the  things  of  a  pre  fen  t  world  ?  Hence 
your  fear,  love,  hope,  and  delight  run  out  after  a  pre- 
fent world.  What  makes  you  glad  and  chearful,  but 
fomething  in  the  world  that  profpers*  and  is  going  well 
with  you  ?  and  what  makes  you  afraid,  or  forry  ?  Is  it 
not  becaufe  the  world  feems  to  frown  upon  you  r 

3»  This  proves  that  ye  value  the  world  much,  that  ye 
will  not  take  a  rebuke,  but  will  eagerly  follow  on  in  the 
purfuit  of  it,  although  it  has  failed  you  often,  and  given 
you  many  a  difappointment  •,    and   although  the  Lord' 
has  blafted  that  which  ye  havfr  been  following  after. 

4.  A  fourth  evidence  is,  That  ye  will  venture  to  lofe 
the  friendfhip  of  God  for  a  very  frivolous  thing.  Ye  will 
venture  to  wrong  the  God  of  heaven  for  a  little  worldly 
enjoyment.  But  I  go  no  further  at  prefent,  only  I  mail 
notice  thefe  two  things  following. 

(1.)  Although  the  foul  be  very  precious,  yet  we  value 
or  efteem  it  very  little  :-  and  although  the  world  be  a  poor 
ambulatory  thing,  we  put  a  very  high  price  or  efteem  u- 
pon  it.     And, 

(2.)  Although  your  fouls  be  threatened  with  utter  ruin 
on  that  account,  yet  ye  are  not  afraid.  Which  (hews 
that  ye  care  not  much  for  them.  You  cannot  be  put  off 
the  cutting  and  carking  cares  of  this  world,  even  though 
God  has  corrected  you,  and  given  you,  as  it  were,  over 
the  finger  ends  for  them.  And  yet  do  your  beft,  ye  can- 
not take  delight  in  ferving   God  half  an   hour. Look 

then  to  your  fouls  in  time,  and  flight  them  not 'T  other- 
wife  God  will  flight  them,  if  you  mind  them  not  in  time. 
For  what  is  a  man  profited^  if  he  Jbould  gain  the  'whole  world, 
and  lofe  his  own  foul  ?  or}  what /ball  a  man  give  in  exchange 
far  his  foul? 


SERMON 


t    19    1 


SERMON    IIP. 


Isaiah  xliv.  3* 

for  7  will  pour  water  upon  him  that  is  thirjly^  and 
floods  upon  the  dry  ground :  I  will  pour  my  Spirit 
upon  thy  feed)  and  my  blejfing  upon  thine  offspring. 


WiE  have  heard  of  the  two  commands  thai  makes 
way  for  the  promife ;  and  ye  have  heard  of  the 
grounds  on  which  they  are  prciTed  :  when  his  profeffing 
people  hear  of  their  danger,  and  try  not  to  feek  after  a 
remedy,  but  turn  their  back  upon  Gc  !,  he  cries,  as  it 
were,  after  them,  and  fays,  hear  another  word,  and  take 
not  away  an  ill  report  of  God,  and  his  ways.  But  may 
we  fay,  "What  is  that  word  ?  Why,  it  is  juft  to  hold  by 
the  covenant.  The  covenant  is  given,  not  only  to  fatisfy 
all  your  defires,  but  even  to  hold  by,  until  ye  hear  a  bet- 
ter word  come  forth  from  the  Lord. 

But  fay  ye,  If  ye  knew  my  condition,  ye  could  not  bid 
me  but  fear.  It  is  true,  I  know  not  your  condition  :  but 
he  that  formed  you  from  the  womb,  fays,  Fear  not,  0  Ja* 
pob%  my  fervant,  and  Jejburun  ivhom  1  have  chofen.  Our 
iniquities  are  like  to  take  hold  upon  us,  fay  ye  ;  but  (ink 
them  into  the  covenant,  fays  he.  Lean  down  your  bur- 
dens there,  fays  he.  And  fpeak  a  word  to  me,  and  if  I 
anfwer  not  your  condition,  then  take  it  up  again,  if  ye 
be  able,  and  go  your  way.  Well,  fay  ye,  we  are  content 
to  lean  down  our  burden  upon  the  covenant.  Now  what 
haft  thou  to  fay  unto  us,  Lord  ?  Then,  fays  he,  I  know 
ye  want  much,  and  I  know  the  chief  of  all  your  want9. 
I  know  ye  want  my  blefliog.  Then  ftay  and  take  it,  and 
ye  (hall  profper  the  better.  I  know  that  you  would  have 
drink,  although  ye  will  not  grant  ye  are  thirfty,  Can  ye 
not  fay  dry  ground  ?  Then  come  and  (et  to  your  mouths 
ijere,  and  1  will  let  out  waters  unto  you.    But  know  ye 

J  An  afternoon's  Senjion* 

C  2  what 


86  Mr.  W.  Guthrie's  Sermons.        Ser.III. 

what  I  fay,  fays  he.  Not  very  well,  fay  ye.  Then  fays 
he,  I  will  tell  you  in  plain  terms.  1  will  pour  out  my  Spi- 
rit upon  you  :  for  1  will  pour  water  upon  him  that  is  thirfty, 
and  floods  upon  the  dry  ground.     But  there  are  many,  ye 

may  fay,  that  get  that  who  do  not  bear  much  fruit. 

But,  fays  he,  I  will  blefs  it,  and  make  it  grow  ;  and  ye 
ihall  avow  your  profefiion  before  the  world ;  you  {hall 
not  hang  down  your  heads,  when  ye  meet  with  a  profef- 
for,  but  ye  ihall  avouch  your  intereft  in  God,  while  he 
allows  his  Spirit,  and  good  will,  to  do  you  good. 

I.  The  firft  point  of  doctrine.  The  Lord  allows  the 
pouring  out  of  his  Spirit,  to  anfwer  and  fatisfy  the  foul 
that  is  almoft  made  deaf  with 'the  challenges  of  confci- 
ence,  and  the  threatenings  of  a  broken  law  ,  and  he  will 
have  his  people  to  fatisfy  themfelves  with  it  as  their  por- 
tion. 

For  proof  of  this,  fee  Ifaiah  xli.  18.  1  will  open  rivers 
in  high  places,  and  fountains  in  the  midji  of  the  valleys  :  1 
vjill  make  the  wildernefs  a  pool  of 'watery  and  the  dry  land 
fpfings  of  water.  And  fo,  Joel  ii.  28.  when  he  has  for- 
bidden them  to  fear  ;  he  fays, — I  will  pour  out  my  Spirit 
upon  allflefh  ;  and  your  fons  and  your  daughters  fha  11  pro* 
phejyy  your  old  men  Jball  dream  dreams,  your  young  men 
Jballfee  vifions.  The  Lord  holds  out  the  covenant  to  a 
trembling  foul,  or  people.  And  he  fays,  Lean  down  your 
burden  there,  and  hear  what  I  have  to  fay  to  you.  The 
jman  is  content  to  (rand  and  hear;  but  is  not  content  to 
Jean  down  his  burden,  leaft  he  be  not  able  to  raife  or  lift 
at  up  again  j  till  once  he  hear  the  covenant  branched  out 
«o  him.  As  ifa.  xliii.  1. — Fear  not%  for  I  have  redeemed 
thee,  I  have  called  thee  by  thy  name,  and  thou  art  mine. 

Now,  the  reafons  why  the  Lord  allows  his  Spirit,  for 
the  fatisfying  of  his  people,  who  are  thus  afraid,  are 

I.  Becaufe  the  Spirit  can  anfwer  all  ye  can  object. — — 
There  is  nothing  ye  can  want,  but  his  Spirit  makes  way 
for  it,  and  follows  all  your  doubts  and  fears.     And, 

%  The  Spirit  differences  the  godly  from  the  wicked. 
For  there  are  many  who  would  rather  have  an  outward 
delivery,  than  a  delivery  for  their  foul.  And  therefore 
$he  Lord  takes  this  way,  to  fatisfy  his  own  people. 

Ufe.  Then,  try  what  ye  take  up  with,  when  ye  are  afraid 
and  in  trouble.  And  if  ye  be  fpjritual,  ye  will  defire  the 
Spirit ;  but  if  otherwife,  ye  will  defire  an  outward  deli- 
very.   I  fay,  take  hold  of  this ..promife  to  fatisfy  all  your 

doubts 


Ser.III.  Upon  Isaiah  xllv.  $1  ** 

doubts  and  fears.  But  ye  may  fay,  ye  know  not  what  ye 
want.v  Ye  mult  have  this  much,  and  that  much.  I  an- 
fwer, If  it  be  offered  unto  you  tp  fatisfy,  and  \folve  ail 
your  doubts  and  fears,  take,  not  another  way  of  it,  for 
God  will  not  be  mocked.  If  ye  wiil  take  it,  it  will  iatisly 
all  your  delires  ;  for  there  is  in  fcripture  to  fatisfy  then* 
all,  be  what  they  wiil.     But  ye  may  fay,  I  want  faith. 

Then  welcome,  fay  I.     He  is  the  Spirit  of  faith. But  I 

want  a  prornife:    well,  he  is  the  Spirit  of  proniife. 1 

want  holinefs  t   then  he  is  the  Spirit  of  hoiinefs, But 

I  trow,  I  want  all  grace  :  well  then,  ho  is  called  the  Spi- 
rit of  all  grace,  and  fupplication,  yea,  and  glory  too  r*~ 
But  I  have  an  ill-natured,  paiiionate  fpirit:  then,  he  is 
called  the  Spirit  of  meeknets. — —But  I  have  nounder- 
ftanding  ;  then  he  is  called  the  Spirit  of  underftanding 
that  fearches  all  things,  even  the  hidden  things  of  God.— 
lam  a  fool,  and  deftitute  ofcounfel;  and  I  know  not 
what  to  choofe  ;  he  is  the  Spirit  of  ccunfel,  and  direction. 

But  I  cannot  pray  :    then  he  is  the  Spirit  of  j^ayer 

and  fupplication. 1  cannot  love;    then  he  is  the  Spine 

of  love.  God  is  love. 1  am  dead  and  lifeJefs  in  all  per- 
formances :  then  he  is  the  Spirit  of  li f e . 1  cannot  ig- 
nite with  the  people  of  God  :   then  heard  ye  never  of  the 

Spirit  of  unity  in  the  bond  of  peace. 1  cannot  moura 

over  my  fins  and  wants  :  then  he  is  the  Spirit  that  makes 
one  mourn  as  for  an  only  fen,  or  fh  ft -horn. 

Then  what  do  ye  want  ?  He  is  the  Spirit  that  worketli 
all  things  in  all  cafes  in  ail  his  peop'e.  Therefore  has  he 
not  good  reafon  to  offer  his  Spirit  to  anfwer  ail  their 
doubts  and  fears  ?  It  is  like  Fortunatys's  purfe,  to  ufe 
the  iimilitude  -,  ye  iliall  always  find  fame  thing  in  it.  Sit 
down  then,  and  devife  wants,  and  he  has  fomething  to 
anfwer  them  ail  Therefore  ftek  the  Spirit  above  all 

things.  Thofe  who  eileem  not  the  Spirit  above  all  things, 
know  nothing  of  the  Spirit  of  G&d.  This  Spirit  teaches 
humility;  and  teaches  to  call  God  Father.  But  yc  may 
fay,  that  ye  find  it  is  elfe  where  faid,  Grieve  not  the  Spirit ;. 
and  that,  fay  ye,  we  do  continually.  Well,  to  fatisfy  you 
in  that,  he  not  only  promifes  his  Spirit ;  but  he  promifes 
his  bleiling  alfo  with  his  Spirit.  Pfaltn  iii  8.  Thy  bkjfing 
is  upon  thy  people.  So  John  vi.  when  he  bidlcd  the  iivs 
loaves  j  then  they  were  encugh  to  fatisfy  all  the  multi- 
tude. And  at  the  word,  Take  up  the  fragments,  who 
could  bear  that  which  was  bleft  ?  The  Spirit  and  the  blef* 
Ting  anfwer  all  doubts  and  fears. 

II.  The 


22  Mr*  W.  Guthrie's  Sermons."       Ser.  III. 

II.  The  Spirit  is  called  water Then  obferve  that 

God's  Spirit  is  compared  unto  water.  Now  would  ye 
know  the  reafons  why  God's  Spirit  is  called,  or  compar- 
ed unto  water.     They  are  thefc, 

i.  Becaufe  water  is  of  a  cleanfiug  nature.  It  cleanfeth  ; 
and  fo  doth  the  Spirit,  Ezek.  xvi.  9.  Then  wafhed  1  thee 
nvith  water  ,  yea,  1  thoroughly  wafhed  away  thy  blood  from 
thee.  He  makes  them  clean,  and  holy,  that  is,  by  the 
Spirit  of  truth. 

2.  The  fecond  reafon  wherefore  the  Spirit  is  compared 
unto  water,  is,  That  as  it  cleanfeth,  fo  it  cools.  It  is  of 
a  cooling  nature  :  and  fo  is  the  Spirit  of  God.  Know 
ye  what  it  is  to  be  icorched  with  a  fpark  of  hell,  fo  to 
fpeak,  and  to  have  the  hot  difpieafure  of  God  burning 
in  your  bofom.  Then  this  Spirit  cools  and  quenches  this. 
The  water  that  I  (ball  give  himtJball  be  in  him  a  well Spring- 
ing up  into  everlajling  life,  John  iv.  14.  It  quenches  ter- 
rible threatenings.  Then  whenever  ye  have  terrible  chal- 
lenges for  fin,  take  the  Spirit  and  quench  them. 

3.  The  third  reafon  wherefore  it  is  called  water,  is,  be- 
caufe as  it  cleanfeth  and  cooleth,  fo  it  alfo  makes  fruitful, 
as  water  makes  dry  barren  ground  fruitful.  So  where 
the  Spirit  comes,  and  the  bleffing  with  it,  then  the  foul 
grows  in  grace      Now  the  fruits  of  the  Spirit  are  peace, 

fove,  &c< And  if  ye  would  know  wherefore  he  fays, 

J  will  pour  floods  upon  the  dry  ground,  it  is  juit  becaufe 
God's  Spirit  is  all  in  all :  and  I  defy  you  to  ftep  this  or 
that  way,  if  ye  have  got  the  Spirit  and  the  blefling  with 
it,  but  it  will  frill  make  you  fruitful,  grow,  and  increafe, 

4.  A  fourth  reafon  why  the  Spirit  is  called  water,  or 
floods  on  the  dry  ground,  is,  becaufe  it  carries  down  all 
before  it,  and  carries  captivity  captive.  It  carries  all 
oppofition  in  the  way  down  like  a  flood.  He  comes  flip- 
ping like  a  roe,  or  a  young  hart,  upon  the  mountains  of  Be- 
rber. 

£//e.  Are  ye  unclean,  and  would  be  cleanfed  from  fin  ? 
or  would  ye  be  cooled  from  the  heat  of  God's  wrath  ? 
Are  ye  fruitlefs,  and  would  ye  grow  ?   Then  come,  and 

lay  hold  of  this  promife. 1  will  pour  my  Spirit  upon  thy 

thy  feed,  and  my  bleffing  upon  thine  offspring.  By  faith  we 
hear  that  word,  that  he  bids  ail  come  that  would  be  clean- 
fed.     But  to  whom  is  that  promife  made  ?    fay  you. 

Jnfw.  Even  unto  thofe  that  are  thirfty.  Then  that  cuts 
us  off  at  the  web's  end,  fay  ye  ;  but,  I  fay,  ye  fhall  be 
kait  or  cemented  to  again. 

III.  The 


S£r.  III.  Upon  Isaiah  xiiv.  j.  '44 

III.  The  next  point  of  the  doctrine  anfwers  your  ob- 
jection. The  Spirit  here  is  promifed  to  be  poured  forth, 
upon  the  thirfty,  and  on  the  dry  ground.  \i  will  pour 
water  upon  him  that  is  thirfty  y  and  floods  upon  thb  dry  ground* 
Then  we  fee  the  party  that  he  pours  cut  his  Spirit  upon. 
They  are  thofe  that  are  thirfty,  and  the  reafons  why  they 
are  called  thirfty,  are, 

I-  Becaufe  a  thirfty  man  is  pained;  he  is  pained  at 
the  heart  with  drought.  Say  ye,  that  cuts  me  clean  off. 
Now  this  is  the  pained  man,  that  is  pained  with  fear  of 
challenges,  and  the  threatening  of  God's  holy  law.  That 
is  not  me,  ye  may  fay.  Well  then ;  the  thing  that  one 
will  not,  another  will,  as  we  commonly  fay.  Some  will 
take  hold  of  this  word  of  promife,  becaufe  they  are  pain- 
ed at  the  heart4for  fin  indeed. 

2.  It  is  a  rsafon  wherefore  he  is  called  thirfty,  that  he 
rs  not  able  to  delay  drinking.  So  in  like  manner  ihofc 
who  are  pained  with  the  threatenings  and  challenges  of 
a  broken  law,  are  not  able  to  delay  the  taking  hold  of 
fome  promife  anfwerabie  to  their  condition.  But,  fay  ye,1 
that  belongs  not  to  me. 

3.  Bring  water  unto  a  thirfty  man,  and  yet  give  him 
none  of  it  to  drink,  and  he  is  juft  like  to  faint,  or  die 
away  for  thirft.  In  like  manner,  a  man  pained  at  the 
heart  with  challenges,  when  a  day  of  the  promifes  comes, 
and  he  gets  none  ready  to  anfwer  his  cafe,:  then  he  be» 
comes  almoft  faint. 

But  fome  of  you  may  fay,  that  Is  not  my  cafe;  for  I 
can  hear  all  that,  and  be  in  no  danger  or  fainting  at  all. 
But  here  we  (hall  defcend  a  little  lower  yet.     And, 

\ft,  A  thirfty  man  cannot  eat  his  meat  well.  Now  if 
ye  take  this  with  regard  to  your  natural  food,  ye  will 
think  it  as  hard  and  difficult  as  the  reft;  but  I  mean  fpi- 
ritually.  So  it  is  with  the  man,  that  is  pained  at  the  heart 
with  thirft  for  God.     He  cannot  eat  well ;    becaufe  he 

muft  have  a  drink  of  water. Now,  if  thou  be  one  of 

thefe,  what  ufe  makeft  thou  of  that  which  is  laid  to  thy 
hand  daily  ?  Art  thou  faying,  I  am  not  able  to  eat  it. 
I  mult  have  fomewhat  to  make  it  go  down. — Then,  here 
is  water  for  him  that  is  thirfty.  Seek  his  Spirit,  and  that 
will  put  it  down,  and  make  all  your  food  digeft  in  due 
fealon. 

2d(y,  A  thirfty  man  is  not  able  to  fpeak  well.  But  this 
is  not  applicable  to  me,  fays  fome  of  you.  For  I  can 
ipeak  enough  about  any  thing  in  the  world.    iSut,  ki  am 

aik 


24  Mr.  W.  Guthrie's  Sermons.        Ser,  III, 

aik  you,  "Were  ye  ever  in  fnch  a  cafe  that  ye*could  pray 
none  ?    then  be  what  thou  wilt,  thou  art  a  thirfty  man. 

yily,  A  thirily  man  is  notable  to  work  well;  but  hangs 
down  his  head  at  his  bufinefs.  Well,  art  thou  in  in  this 
cafe  that  thou  canft  go  about  no  duty,  but  thou  (till  think- 
eft  thou  wanted:  fomething.  That  is  the  man  that  the 
promifes-  of  the  water  of  his  Spirit  have  refpett  unto  ;  a 
man  that  is  notable  to  fpeak  well,  eat  well,  nor  work 
well.  But  after  al!,  ye  may  lay,  I  cannot  think  that  is  the 
man  he  offers  his  Spirit  unto.  But  when  the  people  of 
God  fee  a  promifs  that  requires  a  brave  qualification,  they 
think  that  none  ihouldtake  that,  but  thofe  "that  have  this 
qualification:  As  that  promife,  Come  unto  me  all  ye  that 
tcb'Air%  and  are  heavy  laden,  and  I  will  give  your  eft,  Matt, 
xi.  28.  And,  Hq,  every  one  that  thirftcihi  come  ye  to  the 
waters  ;  and  he  that  hath  no  money,  ccme  ye,  buy,  and  eat  ; 
yea%  come  buy  -wine  and  milk  without  money,  and  without 
price,  If 'a.  Iv.  1.  Ye  think  thefe  are  only  to  thofe  that 
are  prefled  down  with  the  fenfe  of  their,  fins,  and  thofe 
who  are  pained  witi  fuch  a  great  chiritv*  But  indeed  ye 
are  miftaken.  The  Lord  fpeaks  unto  them  only  \  and 
why  ?  Becaufe  it  is  only  thefe  who  ara  moft  ioath  to 
meddle  with  it.  He  gives  it  out  under  their  name,  but 
every  one  may  take  it  under  that  name,. 

But  ye  .will  fay,  That  is  a  llrange  declrine  that  ye 
preach,  for  who  may  lay  tlakiV,  or  take  the  promife,  but 

thofe  who  have  ihefe  qualifications  therein  required  ? 

But  will  ye  tell  me  in  a  word,  What  is  the  leaft  qualifica- 
tion that  ye  may  take  a  promife  upon  ?  Indeed  I  dare  not 
name  One,  that  we  may  take  a  promife  upon,  under  the 
pain  of  God's  difpleafure,  I  may  not  judge  upon  that ; 
for,  Cur  fed  is  he  that  addeih  any  thing  to  God's  word :  For 
he  will  feek  a  lefs  qualification  than  we  would  require. 
But  I  wiil  tell  you  fomewhat  of  it.  If  ye  have  apy  need 
of  a  promife,  that  is  a  qualification  good  enough.  For 
if  ye  fee  that  the  promife  can  do  you  any  good,  and  that 
ye  have  need  of  it,  thst  is  a  qualification  to  take  the  pro- 
mife. But  how  can  thefe  things  be?  ye  will  fay.  Ye 
would  think  it  ftrange  lor  me  to  prove  it  from  the  word 
thirfty  :  Yes,  for  the  Lord  neither  fays,  thofe  that  have 
a  great  thirft,  or  a  burning  tftirft  :  but  he  fets  it  down  fo 
univerially,  that  all  are  bound  or  commanded  that  are 
thirfty  under  heaven,  to  take  it;  becaufe  we  muft  not 
make  the  promife  more  narrow  than  he  hath  made  it, — 
Jnd  let  him  that  is  athirjl  come,  and  whojoever  will,  let  him 
come,  and  take  of  the  water  of  life  freely,  Revel,  xxii.  1 7. 

But 


Ssr.  Ill-  Upon  Isaiah  xliv.  f.  5j 

But  ye  will  then  fay,  this  is  fpoken  to  thofe  that  are  thirf- 
tibg  after  the  world  too.  I  allow  fo  it  is.  Ifaiah  Iv.  I. 
Come  ye  that  fp  end  your  money  for  that  which  is  not  bread, 
and  your  labour  for  that  which  Jatisfielh  not.  And  folk: 
that  are  thirfting  after  the  world,  are  commanded  to 
come,  and  he  will  pour  out  his  Spirit  upon  them 

But  what  fay  ye,  if  we  be  thirfting  for  nothing.  Then 
ye  are  a  piece  of  dry  ground  And  you  have  it  in  the. 
text  ;  I  will  pour  floods  upon  the  dry  ground.  That  is  what 
I  was  faying,  that  it  is  to  the  thirfty  that  could  not  eat, 
fpeak,  nor  work  well :'  But  if  they  will  not  be  fatisfied 
with  that  word,  1  will  pour  water  upon  him  that  is  thirfty  ; 
then  he  gives  you  another  word  to  fuit  your  condition  ; 
and  will  that  fatisfy  you?  1  will  pour  floods  on  the  dry 
ground.    Which  brings  me  unto 

IV.  A  fourth  point  of  do&rtne  is,  The  Lord  will  pour 
floods  upon  the  dry  ground,  Ifaiah  liv,  i.  Sing,  0  b$lr~ 

ren,  thou  that  didjl  not  bear  ;    break  forth  into  finging 

What  makes  him  fpeak  to  the  barren  and  dry  ground  ? 
It  is  becaufe  all  the  world  is  dry  ground  And  are  they 
not  as  dry  ground  that  bear  nothing  ?  Are  they  not  all 
dry,  withered,  and  dead  in  trefpaffes  and  fins  ?  And  the 
reafons,  are, 

i.  Becaufe  there  is  no  fuch  ground  in  the  world,  but 

it  is  dry  and  barren,  until   God  gives  it  fomething. 

What  is  any  in  the  world,  but  as  dry  barren  ground  ? 
And  therefore  the  wickedeft  in  the  world  may  come  and 
take  it  freely.  *  ' 

2.  The  fecond  reafon  wherefore  it  is  offered  unto  dry 
ground,  is,  becaufe  God  never  put  away  any  that  came 
Unto  him.  Him  that  comet h  unto  mc,  I  will  in  no  wife  caji 
oat,  John  vi.  37.  Wherever  he  comes  in  the  word  of  his 
gofpel,  he  excludes  none  but  thofe  who  exclude  them- 
felves.  And  fo  the  promifes  are  holden  out  unto  all,  Acts 
ii.  39.  For  the  promife  is  to  you,  and  to  your  children,  and 
to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God 

fhall  call.  That  is,  an  outward  calling  them  that  are  afar 
off.  God  offers  the  promifes  freely  to  all  that  will  take 
them.  IVhofoever  will,  let  him  come,  and  take  of  the  water 
rf  life  freely.  God  loves  freely,  and  he  does  not  regard 
whether  they  be  wicked,  or  not  wicked,  if  once  they  will 

come  unto  him.- Nothing  in  this  cafe  will  hinder  them 

from  receiving  the  promifes. 

3.  The  third  reafon  for  which  he  calls  it  dry  ground, 
is,  that  he  may  meet  with  the  cafes  that  his  (people  are 

D  moft 


26  Mr.  W.  GiTthrie's  Sermons.        Ser.  Iff, 

moll  often  in.  Therefore,  anyone  that  is  ufelefs,  fruitlefsy 
hopelefs,  and  heiptefs ;  come,  this  is  the  word  that  he 
has  bid  you  abide  by,  and  take  with  yon.  But  ye  will 
fay,  ye  are  very  barren.  So  is  the  world  until  God  cul- 
tivate it.  Ifa.  Iiv.  I .  Sing)  0  barren,  thou  that  di$l  net 
bear  ;  break  forth  into  Jinging,  and  cry  aloud,  thou  that  did 
not  travel  with  child  ;■  for  more  are  the  children  of  the  de/o* 
late,  than  the  children  of  the  married  wife,  faith  the  Jjjrd. 
But  fome  of  you  may  be  faying,  I  am  worfe  than  barren, 
for  I  bear  nothing  but  briers  and  thorns,  thirties,  and  £r>. 
And  the  fcripture  fays,  fueh  are  rejected,  and  nigh  unt* 
€l,rfing*  whefe  end  is  to  be  burned,  Heb.  vi.  8.  But  yet  let 
fuch  come  unto  him,  he  fhall  take  you  from  under  that 
curfe.  Zech.  xiii,  a.  I  will  cut  off  the  names  of  the  idols  out 
of  the  land,  and  they  Jhall  no  more  be  remembered.  So  Ifa. 
lv.  i  j.  hijlead  of  tlw  thorn /hall  come  up  the  fir-  tree  ;  and 
inftead  of  the  brier  Jhall  come  up  the  myrtle -tree  :  and  itfiall 
he  unto  the  Lerd  fsr  a  name,  for  an  cverlajting  fign  that 
Jhall  not  be  cut  off \.  And  whereas  ye  fay  ye  arc  ufelefs 
and  fruitlefs ;  you  fee  here  that  it  (hall  be  to  the  Lord, 
for  a  name,  and  for  an  everlajling  Jign  that  Jhall  not  be  cut 

#• 

ObjeFt.  i.  If  this:  be  the  cafe,  then  any  man  or  woman 
in  the  world  in  a  natural  fiate,  may  take  a  promife. 

Anfw*  And  what  dare  you  fay  to  the  contrary.  What 
were  any  that  ever  took  a  promife  but  run -a  ways  from 
God  ?  AW  that  are  fpending  their  money  for  that  which: 
is  vanity,  may  come  and  take  it,  if  they  will. 

ObjetJ.  2.  Bat  we  find  many  in  a  natural  fbte  taking, 
or  laying  claim  to  the  promises,  that  have  no  right  to 
them. 

Anfw.  I  am  very  fure  that  thefe  folk  take  none  ;    for, 

(i.)  No  perfon  takes  a  promife,  but  thofe  that  have  & 
right  to  it  f.  And  I  prove  it  by  this :  they  have  no  par- 
ticular needs  to  be  aniwercd  by  the  promife  ;  or  to  meet 
the  promife  with,  and  therefore  they  have  no  right  to  it. 

(z  )  They  were  never  caufed  to  take  it,  Remember  thy 
ivords  (fays  David,  Pfalm  cxix.  49  )  or.  which  thou  has 
caufed  me  to  hope.  They  were  never  carsfsd  to  take  a  pVo- 
rai/e,  and  therefore  they  never  took  one. 

j  By  right  here  mull  be  meant  an  actual  intereft  in  tl-c  pra- 
mife  by  faith  ;  for  with  refpect  to  a  tight  of  accef-,  all  gofpfct- 
he«rers  are  on  a  teve\,  that  is,  w  ey  are  equally  warraated  to  re- 
ceive and  apply  the  promife  to  themfeiveti ;  (ince  the  promiie  of 
the  kofptl  is  directed,  (as  it  is  (uiuble)  to  linners  of  mankind 
without  exception,  Acts  ii,  39.  &<©y.  vin.  4, 

(3)  Toll 


Se*„  TIL  UrON  Isaiah  xliv.  3}  27 

(3.)  Tell  me  when  thou  waft  ferved  heir  to  the  promife; 
for  one  muft  know  when  he  was  ferved  heir  to  the  pro- 
mife. And  that  the  natural  man  does  not :  but  the  child 
of  God  knows  when  and  where  this  took  place. 

(4.)  The  natural  man  never  took  it,  becaufe  it  was  ne- 
ver fealed  over  unto  him  as  to  thofe  which  believe.  Xph. 
i.  1  J. — In  whom  alfo  after  ye  believed^  ye  were  fealed  with 
the  Holy  Spirit  of  promife.  They  think  they  have  a  right 
to  it,  becaufe  they  can  fpeak  well  of  it,  or  about  it,  like 
a  beggar,  who  can  tell  over  the  feveral  parts  of  a  charter 
very  diftinc*lly,  but  yet  he  has  no  right  unto  any  article 
therein  at  all. 

(5.)  I  prove  that  thou  that  art  a  natural  man,  for  thou 
never  kneweft  the  different  parts  or  demenfions  of  the 
promife  ;  thou  never  dreweft  rent,  or  increafe  of  the  pro- 
mife. But  the  child  of  God  can  difcourfe  of  all  the  prin- 
cipal parts,  and  appendages  of  the  promifes ;  and  he  draws 
the  rent  of  the  promife,  when  once  he  hath  laid  hold  of 
it.     And, 

(6  )  I  prove  that  he  has  not  taken  hold  of  the  promife, 
becaufe  it  does  not  cleanfe  and  purify  him  from  the  filth 
.and  pollutions  of  the  fiefli  and  ipirit ;  which  it  does  in- 
deed unto  the  fpiritual  man.  Having  thefe promifes ,  deaf- 
ly beloved)  let  us  cleanfe  ourfelves  from  the  filUnnefs  of  the 
jlefot  and  of  the  fpirit.  It  makes  the  fpiritual  man  never 
reft  till  he  attain  unto  a  cleanfing  of  the  foul  in  fcjv.e  mea- 
fure. 

Now,  finally,  I  fay,  the  natural  man  har  net  Cidb 
things,  now  noticed;    and  therefore,  he  has   ncv..    .  _t 

taken  hold  of  the  promife. And  if  you   get  .It,  you 

(hall,  fooner  or  later,  know  when  and  where  you  got  it. 
For  I  will  pour  water  upon  him  that  is  tkirfly>  and  floods  u- 
pon  the  dry  ground :  I  will  pour  my  Spirit  on  thy  feed,  and 
my.  bleffmg  upon  thine  offspring. 


D  Z  SERMON 


SERMON  'IV*. 


Isaiah  i.  18, 

Come  now,  and  let  us  reafon  together,  faith  the  Lord  ; 
though  your  fins  be  as  fear  let,  they  jhall  be  white 
as  fnow  ;  though  they  be  red  as  crimfon,  they  /hall 
he  as  wool. 

THE  Lord  is  here  fpeaking  unto  a  ftubborn,  and 
^  rebellious  people,  who  thought  themfelves  far  on 
3n  religion,  becauie  of  external  thing?.  And  now  the 
Lord,  who  loves  the  welfare  of  his  people,  refolves,  ei- 
ther to  bring  them  home  unto  himfelf,  or  leave  them  in- 
excufable.  In  the  former  verfes,  the  Lord  finding  them 
to  have  matte  fome  kind  of  reformation  in  their  lives  by 
outward  ceremonies,  he  tells  them  it  was  nothing  but  lies; 
when  they  trufted  unto  their  outward  fervice,  it  could  not 
pafs  in  heaven,  becaufe  it  was  not  found  on  both  fides. 
~ — And  therefore  he  calls  both  their  practices,  and  their 

worfhip   a  lie.— Having  convinced  them  of  this,  he 

comes  now  lay  down  the  true  and  living  way,  that  if  they 
would  take  Chrift  for  their  Prophet,  Prieft,  and  King, 
and  his  righteoufnefs  and  holinefs,  then  although  he  and 
they  were  ftrangers  to  one  another  before,  now  he  would 
admit  them  into  near  fellowfhip  with  him.  Come  now, 
and  let  us  reafon  together ',  faith  the  Lord;  though  your  fins 
be  as  fear  let,  they  JId  all  he  white  as  fnow  ;  though  they  be 
red  as  crimfon,  they  Jhall  be  as  wool.  And  whatfoever  ye 
can  object  againft  your  well-being,  I  fhall  anfwer  it,  if 
once  ye  will  come,  and  make  ufe  of  the  fuit.  Come,  and 
I  will  take  away  your  fins ;  and  whereas  he  fays  in  the 
fixteenth  verfe,  Wafjye,  make  £&u  clean;  put  away  the 
evil  of  your  doings  from  before  mine  eyes,  teafe  to  do  evil* 
We  have  in  the  text  fo  many  reafons  to  prefs  the  point 
upon  them. 

t  It  is  fuppofed  that  this  Sermon  was  preached  at  Irvine,  on  a 

facraiEentaloccafioa. 

foafm 


5er.IV.       Mr.  W.  GaTijRiE's  Sermons.  29 

Reafon  1.  Come,  fays  he,  let  us  reafon  together.  And 
if  ye  will  do  fo,  I  will  admit  you  into  near  fellowship 
with  me. 

Reafon  2.  The  fecond  reafon  is,  If  ye  will  come  and 
make  ufe  of  the  fountain,  or  remedy,  that  I  have  laid 
out  unto  you,  then  come;  lam  content  to  debate,  or 
reafon  the  matter  with  you  in  a  gofpel  way. 

Reafon  3.  The  third  reafon  is,  If  ye  will  come  and 
make  ufe  of  the  fountain,  be  your  condition  what  itwiii, 
it  fhall  not  be  remembered  ;  "  if  your  fins  were  as  fear- 
"  let,  they  fhall  be  white  as  fnow  ;  tho'  they  be  like  crimr 
!'  fon,  they  fhall  J>e  as  wool." 

I   The  firfi  is,  the  word  "  Come." 

IL  The  fecond  \s3  "  Let  us  reafon  together." 

III.  The  third  is,  "  Though   your  fins  be  as  fcarlet, 

*'  they  lhall  be  as  fnow  •  though  they  be  as  critnfon, 

"  they  (hall  be  as  wool." 

And  there  is  the  authority  on  which  they  are  gives, 
viz.  5*  Thus  faith  the  Lord  ;"  and  the  laft  reafon  is  ex- 
preffed  twice  over,  to  beat  down  all  objections  what- 
ever. 

Now  we  come  to  the  explication  of  the  words.     And, 

1.  The  jirft  reafon,  as  we  have  faid,  is  "  Come"  And 
to  come  is  Several  ways  taken  in  fcripture.     An$, 

I.  To  come%  fometimes  fignifies  to  appear,  ?,$  II  \b, 
iii.  3.  God  came  from  Teman,  and  the  holy  One  from  mount 
Par  an.     There  coming  is  taken  for  appearing. 

2.  Sometimes  coming  is  taken  for  beiieving  ;  John  vi. 
35.  He  that  comethuntq  met  /hall never  hunger.  There  it 
is  meant  of  believing. 

3.  Sometimes,  in  fcripture,  it  is  taken  for  going  from 
one  place  to  another  ;  and  in  this  fenfe  it  means  a  pkee 
of  reformation  in  life  ;  and  fo  it  may  be  taken  in  ihzie 
words. 

4.  Coming  may  be  alfo  taken  for  a  heavenly  joining  Xq+ 
gether  :  as  Micah  iv.  2.  And  many  nations  f bait  come,  and 
fay,  Let  us  go  up  unto  the  mountain  of  the  Lord.  That  is, 
Come  let  us  johymrfelves  in  a,  heavenly  way  together,  in 
the  Lord's  fervicft 

Now,  we  fay,  all  thefe  fignifications  may  be  contained 
here,  in  the  word  Come.     Now, 

iji9  The  firft  fignification  was,  to  appear.  In  th<z  for- 
mer words  he  has  laid  out  a  fountain  unto  them,  and 

has 


jo  Mr.  W.  Guthrie's  Sermons.        Ser.  IV. 

has  bid  them,  Come,  and  make  life  of  it :  and  it  is  well. 
Come,  fays  he,  and  let  me  fee  thy  countenance  ;  let  me  bear 
thy  voice ,  for  fweet  is  thy  voice,  and  thy  countenance  is  com* 
fy,  Cant.  ii.  14. 

idly,  This  word  Come,  may  be  taken  for  believing. 
Ye  are  guilty  of  all  thefe  things,  fays  he.  Now  if  ye  will 
come  and  take  my  advice,  and  fubmit  unto  me ;  then  I 
allow  you  faith  to  believe  upon  my  Son,  %and  you  fliall 
have  life. 

^dly,  As  it  fignifiesto  come  from  one  place  to  another  : 
and  this  exprefTes  fome  piece  of  reformation,  as  I  faid  be- 
fore. Says  he,  If  ye  come,  and  make  application  to  this 
fountain,  then  I  will  command  holinefs  for  you.  As  John 
xv.  3.  Now  ye  are  cUan,  through  the  -word  that  I  have/po- 
ken  unto  you.     By  what  word  ?    Even,  by  that  word  that 

he  had  fpoken  unto  them,  and  that  they  had  believed. 

So  fays  he,  Come,  ye  fhall  be  cleanfed  ;  I  will  command 
holinefs  for  you.     But, 

qtbly,  The  word  here  is  principally  to  be  taken  for  a 
heavenly,  or  clofe  joining  together.  You  are  guilty,  fays 
he,  and  ye  cannot  be  cleanfed,  but  by  the  fountain ;  and 
if  ye  will  come,  whereas  ye  were  but  ftrangers  and  out- 
Jaws  before,  and  I  took  no  gracious  notice  of  you  ;  now 
I  will  admit  you  to  be  near  unto  me  ;   and  I  will  notice, 

and  look  into  your  cafe  and  condition. But  there  is  a 

coming  two  ways, 

1.  There  is  a  coming,  out  of  refpec"l  to  a  command, 
where  the  creature  dare  do  nothing,  but  even  becaufe 
there  is  a  command  for  it ;  and  then  a  necefiiry  preffing 
upon  the  back  of  it,  and  the  creature  mult  give  obedience. 
And  indeed  many  a  time  the  creature  thinks  the  command 
of  God  very  unreafonable,  as  in  this  inftance  that  the 
Jike  of  it  fhould  come,  and  believe  ;  and  yet  neceflhy, 
and  the  command  prefs  unto  it.     And, 

2.  There  is  another  fort  of  coming,  and  that  is  not  fo 
much  out  of  obedience  to  the  command,  and  of  neceflity, 
as  it  is  out  of  love  to  God.  This  kind  of  coming  is  ra- 
ther a  reward  for  the  creature,  than  a  duty;  for  it  may 
be,  the  creature  has  flayed  itfelf  upon  God  ;  and  yet 
comes  to  God  but  as  a  law-giver  •,  and  becaufe  of  the 
command,  it  goes  about  duty.  But  whgn  one  comes  out 
of  love  to  a  loving  invitation  5  then  itjpecomes  rather  a 
reward  than  a  duty. 

II.  I  come  now  to  the  feconi  reafon,  that  is  given  to 
prefs  this  point  on  thefe  pcop'e, f<  Let  us  reafon  together." 

Let 


$er.  IV.  Upon  Isaiah  i    iSf.  j* 

Let  us  humbly  and  mildly  debate  the  matter  as  to  what- 
ever concerns  your  well-being.  I  am  now  upon  fpeaking- 
terms  with  you,  which  I  was  not  before.     Now  there  are 

fundry  forts  of  reafoning  between  God  and  the  foul.- , 

And, 

i  There  is  a  law-reafoning  between  them.  Sometimes 
when  the  Lord  as  a  juft  and  holy  God  fets  all  the  finner's 
iniquities  before  him  ;  .and  then  he  appears  as  a  law- 
giver unto  him.  Now,  in  this  law-reafoning,  atl  the  a£ls 
of  parliament  are  from  the  covenant  of  works :  and  this  is 
one  act,  Curjed  is  every  one  that  confirmeth  not  all  the 
words  of this  law  io  (to  them,  I>cut.xxvii.  26.  And  when 
he  comes  to  this  creature,  this  claufe  is  in  its  bofom,  De- 
part f  torn  me,  ye  workers  of  iniquity,  Now  in  theie  ac~h 
there  is  nothing  given  unto  the  creatures  to  work  upoo> 
but  their  own  ftrength.  Neither  do  they  admit  of  re- 
pentance, but  perfons  are  curfed  for  the  lean  fin  as  tf 
breach  of  that  law. 

2.  A  fecond  kind  of  reafoning,  is  a  gofpel-reafoning^ 
The  form  of  it  is  this,— God  enters  into  debate  with  the 
creature,  only  for  the  removal  of  its  doubts.  And  he 
reafons  with  the  foul  only  according  to  the  acts,  or  terms 
of  the  new  covenant,  and  this  points  out  a  pkafant  way 
wherein  the  creature  may  be  fully  fatished. 

3.  There  is  a  reafoning  which,  in  fome  fenfr,  may  be 
called  a  la w-gofpel  reafoning  ;  beginning  in  the  fpirit  of 
bondage  and  fear  ;  but  terminating  in  the  gcfpel.  In  this, 
the  Lord  calls  a  rebel  to  an  account;  and  at  length  he 
finds  all  he  has  forfeited  ;  he  is  made  fenfible  that  there 
is  not  io  much  as  a  dim,  or  a  fpoon  that  he  porTcfles,  but 
he,  as  it  were,  neals  it  from  God,  ?,z  having  no  prope? 
right  in  law  to  it. — —Now,  after  all  this,  the  criminal 
hears  an  ancient  act,  which  was  made  in  the  reign  of  king 
Jcfus  ;  and  it  is  found  there,  that  if  any  man,  cither  by 
himfelf,  or  in  the  perfon  of  another,  can  fully  fatisfy,  he 
fj>aM  be  free.  Wherenpon  a  (ubmifiion  is  drawn  np^  and- 
the  criminal  fubmits  unto  it :  he  will  have  Chrift  to  come 
in,  and  bring  him  into  friendship  again  with  God.  Ou 
this  Chrift,  as  Mediator,  Heps  in,  and  takes  up  the  piea. 
He  convinces  the  creature,  and  fays,  You  have  wronged 
God  greatly  ;  hut  it  fiiall  be  done  away.  And  then  out 
of  God's  own  t^wfurc  he  takes  as  much  as  >.t:sfies  God: 
fully:  upon  which  this  promife  comes  onr^  M that  the 
Father  givf.th  m%  /hall  come  to  me ;  and  him  that  cometh 
t'o  me,  I  will  in  no  i*i/e  cuft  cut,  John  vi.  37.    ^Andlet  him 

that 


3&  Mr.  W.  Guthrie's  Sermons.        Sfr.  IV. 

that  is  athirfl  comet  and  whofoever  will,  let  him  take  of  the 
water  of  life  freely,  Rev.  xxii.  17.  Now  this  we  may  call 
a  law-gofpel  reafoning. 

4.  There  is  a  fourth  way  of  reafonihg,  wherein  the 
Lord  reafons,  or  pleads  with  his  people  by  ftrokes.  In 
this  kind  of  reafoning,  he  is  faid  to  contend,  as  ye  will 
find  it  frequently  exprefled  in  fcripture.  And  this  rea- 
foning has  its  rife  from  the  former.  This  arifes  from 
the  gofpel,  in  this  fenfe,  that  it  is  a  claufe  of  the  cove- 
nant to  correct  his  people:  as  Pfalm  lxxxix,  31,  32,  33. 
If  his  children  for  fake  my  law,  and  walk  not  in  my  judgments  i 
Then  will  I  v[fit  their  tranfgreffions  with  the  rod,  and  their 
iniquity  with  ftripes.  Neverthelefs,  my  loving  kindnefs  will 
}  not  utterly  take  from  him,  norfvffer  my  faithfulnefs  to  fail. 

It  they  ftand  in  need,  they  mult  not  want  ftrokes. 

This  is  a  claufe  of  the  new  covenant.  But  (hut  out  faith 
and  confutation  from  the  creature,  and  debate  only  for 

fin  in  the  creature,  then  it  becomes  a  law-reafoning. 

Therefore  he  has  faid,  If  he  fees  it  needful,  he  will  ftrike 
them.  But  judicially,  or  aiming  at  fatisfaction,  he  could 
debate  with  Chrift  only.  So  that  he  does  not  ftrike  his 
people  to  get  fatisfaction  from  them  ;  no,  but  for  their 
good  j  Rom.  viii.  iZ.—All  things  work  together  for  good, 
to  them  who  kve  Cod,  to  them  who  arc  the  called  according 
to  his  purpofe.  Though  it  may  not  feem  good  for  the  pre- 
Jent,  yet  it  (hall  be  for  their  good  at  the  long-rnn,  as  the 
fcripture  f*ys,  No  afflitlion  for  the  prefent  feemeth  joyous, 
but  grievous.  Befides,  the  apoille  fays,  that  he  afflitls  us% 
that  we  may  be  partakers  of  his  holinefs. 

Now,  there  are  alfo  other  forts  of  reafoning  between 
God  and  the  creature  :  as  when  the  creature  real'ons  from 
arguments  taken  from  the  Lord  himfelf,  fuch  as  Mofes, 
or  Jeremiah  ufed.  The  latter  fays,  IVhyfbouldJl  thou  be  as 
a  mighty  man,  who  cannot  five. 

Again,  fometimes  the  creature  reafons  from  his  own 
holinefs,  or  uprightnefs.  As  Pfalm  lxx>;vi.  2.  Preferve 
viy  foul i  for  1  am  holy  ;—[ave  thy  fervant  that  trufteth  in 
thee.  And  Job  xxiii  3,  4,  5.  0  that  J  knew  wh$re  I  might 
find  him  !  that  I  might  come  even  to  his  feat !  1  would  order 
niy  cnife  before  him  !  and  Jill  my  mouth  with  arguments,  .  / 
would  know  the  words  which  he  would  an  fiver  me ;  and  un- 
der ftand  what  he -would  fay  unto  me.  ThA  the  righteous 
iiimht  difpute'with  him,  So fhould  I  be  delivered  jor  ever' 
from  m)  judge.  Now  the  fervant  of  God  may  argue  from 
the  argument  take,n  from  what  they  have  already  got  from 
iiim.     But  my  reafoning  here  in  the  text  is  gofpel  reafon- 


.Sen.  IV.  ti*oN  Isauht  *.  if:  35 

lng.  Come,  fays  he,  and  I  will  debate  with  you  in  a  gof- 
pel  way  :  I  will  anfwer  all  your  doubts,  and  let  the  Me- 
diator be  Judge  of  alL 

HI.  The  third  thing  was,  "  Though  your  fins  be  as 
*•  fcarlet,  they  {hall  be  white  as  fnow  ;  though  they  be  as 
<l  crimfon,  they  fhaii  be  as  wool."  Their  objection  was, 
Why  mould  we  reafon  ;  we  cm  look  for  nothing  but 
e'eath.  No,  fays  he,  though  your  {ins  be  as  fcarlet;  tho3 
they  be  of  a  double  dye,  yet  they  mall  be  blotted  out. 
But  how  is  it  that  he  fays,  they  {hall  be  made  white? 
Why,  he  mafc^s  them  as  if  they  had  never  committed 
them.  For  if  once  ye  will  yield,  fays  he,  and  come  to 
the  fountain,  ye  {hall  be  freed  from  the  pollution  of  fin. 
Moreover,  if  ye  will  yield  to  Jefus  Chritt,  he  {hall  make 
yon  holy,  and  ye  ihali  be  reformed  more  and  more,  and 
made  thourcug'y  holy, 

And  the  authority  for  this  is,  ••  Thus  faith  the  Lord." 
Submit,  f.  will  reafon  calmly  with  you,  and  anfwer  all 
your  doubts.  And  for  your  warrant,  ye  fhall  have  the 
word  of*  Jehovah,  who  is  absolutely  in  and  of  himfelf  \ 
for  by  my.  name  Jehovah  flail  1  be  known.  Before',  he  was 
faying,  that  he  could  not  away  with  their  offerings;  an,! 
then  in  the  fixteenth  verfe  he  fays,  Wafhycu,  and  m (ike 
you  clean  :  but  here  he  gives  them  his  word,  and  his  own 
great  name,  as  the  fecurity  of  their  cleantlng. 

Now,  if  ye  look  on  the  command,  and  the  necefHty, 
you  will  fee  that  the  do&ri'nai  point  here  is, 

Doct.  I.  is  That  provided  any  abominable  finner  will 
**  fubmit  his  way,  and  himfelf  to  -God,  he  may  come 
"  bolJiy,  and  have  accefs.  unto  hirm''  Heb.  x  22.  Let 
%i:  draw  near  with  a  true  heart,  in  full  ajfurahce  of  faith % 
having  our  heart  fprinkled  from  an  evil  confcicncp^  and  our 
bodies  wafled  with  pure  water,  See  alfo,  Eph.  iii.  12.  In 
whom   we  have  bcidnefs  and  accefs   with  Confidence  by  the 

of  him.     And  chap  ii.  22.  In  whom  yon  are  ajfo  /. 
ed  together  for  a,x  habitation  of  Godt  th>  ougb  the  «SJ 

So  that  if  any  iinner,  though  ever  fo  great,  yield  once 
to  him,  he  may  gome  with  boldncfs  ap.d  have  accefs  un- 
to God.     And'  the 

Reafon  is,  If  once  the  foul  come  and  yield  itrclf  to 
God,  it  has  got  a  full  right  and  title  to  the  heavenly  in- 
heritance. Heb.  xii.  22,  23.  But  ye  are  come  to  mount  Sion, 
and  to  the  city  of  tie  living  Godt  the  heavenly   Jerufalem, 

E  and 


I 


t:$4  Mr.  1W.  Guthrie's  Sermons.        Ser.  IV; 

end  to  an  innumerable  company  of  angels,  to  the  general  af- 
fepibly,  and  church  ofthejirfl-born,  -which  are  written  in 
heaven,  and  to  God  the  Judge  of  all,  and  to  the  fpirits  ofjujt 
men  made  per/eel.     And  they  get  the  new  name,  and  white 

itone. Moreover,  the  partition-wall  that  was  betwixt 

God  and  them,  is  now  broken  down.  When  the  creature 
confefies  his  faults,  and  fubmits  unto  him,  then  he  may 
come  boldly,  i  John  i.  9.  If  we  confefs  our  fins,  he  is 
faithful  and  jafl  to  forgive  us  our  fins,  and  to  cleanfe  us  from 

all  unrighteoufnefs. Further,  the  foul  is  a  bride  for  the 

King's  Son,  and  therefore  is  it  not  becoming,  that  his 
daughter  in-law  fhouid  come  familiarly  unto  him  ?  The 
real  enjoyment  of  this  accefs  to  God  manifefts  itfelf  by 
gofpel-holinefs,  1  John  i.  6,  7.  If  we  fay  that  we  have  fel- 
lowship with  him,  and  walk  in  darknefs,  we  lie,  and  do  not 
the  truth :  but  if  we  walk  in  the  light,  as  he  is  in  the  light, 
we  havefellowjbip  one  with  another,  and  the  blood  of  Jefus 

Chrifl  his  Son  cleanfeth  us  from  all  fin. Again,  we  have 

accefs  unto  him,  becaufe  we  are  entered  by  the  door. 
John  x.  9.  I  am  the  door,  by  me  if  any  man  enter  in,  he 
Jhall  be  favtd,  and  fhal I  go  in  and  out,  and find  pa/lure. 

Ufe.  This  doctrine  is  of  ufe  to  comfort  all  thofe  that 
are  content  to  take  Chrift  as  their  Prophet,  Prieft,  and 
King  \  and  yet  dare  not  be  bold  with  him.  But  if  you 
be  content  to  fubmit  to  him,  ye  may  come  boldly  unto 
him.  But  whofoevcr  they  be,  that  will  not  yield  to  God, 
and  lay  down  their  arms  of  rebellion,  they  are  proud  re- 
bels, and  God  knoweth  the  proud  afar  off.  And  they 
get  all  that  God  gives  them,  as  one  would  call:  a  bone  un- 
to a  dog.  If  ye  aik  me,  what  points  of  familiarity  thole 
who  have  fubmitted  unto  Chrift  may  ufe  ? 

ifl,  You  may  go,  and  tell  God  what  is  wrong  with 
you,  either  with  refpect  to  fin,  or  judgment.  Ye  may 
come  and  tell  him  thegreateft  fin  that  ever  ye  committed. 
Think  it  before  him,  when  ye  dare  not  fpeak  it.  Many 
a  time  the  fin  is  fo  heinous  that  the  creature  dares  not 
fpeak  it.  And  yet  ye  may  tell  the  thing  to  him  that  ye 
dare  not  tell  to  a  living  creature  ;  for  he  is  the  beft  fecre- 
tary  that  ever  one  had. 

idly,  Whatever  you  have  need  of,  you  may  get,  and 
take,  in  and  through  Chrift ;  even  whatloever  can  do 
your  fouls  any  good. 

idly,  Ye  may  ufe  familiarity  with  God  to  know  his 
will,  or  purpofes,  in  fo  far  as  luch  knowledge  may  make 
you  forth-coming  to  his  praife.  You  may  fay,  Wilt  thou 
kt  me  know,  Lord,  what  thou  wouklft  have  me  to  do 

in 


5er.  IV.  Upon  Isaiah  i.  it.  2$ 

in  this  cafe,  and  what  is  thy  mind  in  it.  God  allows  you 
to  be  familiar  with  him,  fo  faT  as  it  may  make  you  forth* 
coming  in  your  duty  to  his  praife. 

"  Come  let  us  reafon  together."  Thus  .God  allows 
them  in  a  peaceable  way,  to  come  and  reafon  the  matter 
wiih  him ;  and,  fays  he,  You  fhall  be  fatisfied  concerning 
all  your  doubts.     The  doctrine  is, 

Doct.  II.  "  If  once  poor  finners  be  content  to  yield 
s<  to  Chrift,  then  he  is  willing  to  come  into  terms  of 
u  fpeaking  with  them  in  a  peaceable  way  5  as  ye  will  find 
<(  in  fundry  places  of  fcripture." 

Now,  for  the  reafons  of  this  point,  we  find  in  fcrip- 
ture,  that  the  Lord  ufe's  to  reafon  with  his  people. 

ijly  .We  find  the  Lord's  fervant  fometimes   reafoning 

with  him  about  the  matters  of  his  divine  procedure. 

And, 

2f//y;'We  find,  in  fcripture,  the  Lord  reafoning  with 
,  that  he  may  have  their  approbation  of  that  which 
he  is  doing      Now, 

1 .  For  ihtjirji  reafoning  about  the  Lord's  procedure, 
fee  Jer.  xii.  1.  Righteous  art  thou,  0  Lordy  when  1  plead 
north  thee  ;  yet  let  me  talk  with  thee  of  thy  judgment r. 
therefore  doth  the  way  of  the  wicked  pre/per  ?  wherefore 
are  they  all  happy  thai  deal  very  treacheroufly  ?  I  will  give 
thee  credit  before  I  begin,  that  thou  art  righteous,  iays 
he  ;  yet  there  is  fomewhat  in  my  heart  concerning  thy 
dealings,  and  I  would  be  glad  to  be  fatisfied  as  to  that: 
Wherefore  doth  the  way  of  the  wicked  profper  ?  Here 
the  fervant  of  the  Lord  reafon s  with  him  as  to  his  pro- 
ceedings ;  and  yet  at  the  fame  time  acknowledges  that  all 
he  did  was  righteous.  See  alfo,  Gen.  xviii.  23,  25.  when 
the  Lord  was  about  to  deftroy  Sodom,  he  tells  it  to  Abra- 
ham ;    who  had  forne  reluctance  in  his  heart ;    Wilt  thru 

alfo  deflroy  the  righteous  with  the  wicked  ? Shall  not  the 

Judge  of  the  earth  do  right  P  But,  fays  the  Lord,  /  will 
fatis/y  you  :  and  than  he  falls  a  reafoning  with  him  about 
his  way  of  proceeding  with  Sodom. 

Sometimes  they  reafon  about  the.  work  of  God  in  them- 

felves. Now,  the  creature's  mind  is  jopt  clear,  but  in 

doubts;  and  therefore  he  muft  reafon  thus, — Lord,  if  it 
be  not  fo,  that  I  have  the  work  ot  God  within  me,  whence 
is  all  this  (triving?  If  thou  hadft  defigned  to  have  kil- 
led me,  wouldlv  thou  have  taken  a  meat-offering  at  my 
hand* 

E  2  Again, 


> 


Mr.  ^.  Guthrie's  Sermons.        Ser*  IV. 


Again,  There  is  a  reafoning  concerning  the  creature's 
duty.  The  creature  is  at  a  ftand  in  duty,  and  cannot  go 
any  farther,  till  it  knows  the  Lord's  mind.  Lordj  let 
me  know  what  thou  would  ft  have  me  to  do  in  this,  and 
in  that  crofs,  that  is  fallen  in  my  way.  Somewhat  of  this 
is  exprefTed,  Ifa.  Jxiii.  17.  0  Lord,  why  haft  thou  made  tis 
to  err  from  thy  ways?  and  hardened  our  heart  from  thy 
fear  ?  Lord,  we  would  know  why  thou  haft  let  this  and 
that  come  upon  us.  But  the  natural  man  doth  not  fay 
Jo ',  for  it  were  biafphemy  for  him  to  fpeafc  to  God  after 
this  way  and  manner.     And,  4 

2.  We  Cay,  It  is  granted  to  the  creature  to  debate  with 
God  ;    and  why  ? 

(1.)  Becaufe  it  is  one  of  the  privileges  of  the  creature 
tc  be. of  one  mind  with  God;  for  God  will  feek  the  crea- 
ture's approbation  as  to  what  he  is  about  to  do.     And, 

(2.)  Becaufe  it  concerns  his  glory,  and  {heir  duty.  For 
where  they  know  not  his  mind,  it  is  lawful  for  them  to 
reafon  and  plead  with  him,  in  order  to  know  it,  that 
tluy  may  know  their  own  duty  concerning  fuch  and  fueh 
a  thing. 

life.  You  that  have  fled  to' Ch rift,  plead  for  fatisfac- 
ticn  in  any  thing  concerning  God's  glory,  and  your  own 
duty.  When  ye  are  likely  to  fuccumb,  and  fee  not  the 
Lord's  mind  in  any  thing,   ye  may  go  and  plead  for  the 

mani&ftation  of  it. But  ye  that  have  never  fled  unto 

Chrift,  ye  ihali  never  be  fatisfied  concerning  the  Lord's 
way.  It  is  well  known  that  the  natural  man  many  times 
is  ready  to  curfe  God  in  his  heart,  becaufe  he  cannot  be 
-  content  with  his  way.  Bur  iniquity  toll  ftop  the  mouth 
of  the  wicked.  But  unto  you  that  flee  to  that  fountain 
he  (hall  make  known  his  covenant  •,  that  is,  he  toll 
make  you  read  his  covenant  in  that  which  does  not  re-' 
iemble  it. 

The  next  thing  in  the  text,  is  the  juftiflcation  of  the  fin- 
ner,  by' taking  away  his  iniquity.  "  Though  your  fins 
**  be  as  fcarlet,  they  fhall  be  whux  as  fnow  ;  though  they 
<J  be  as  crimfon,  they  fhali  be  as  wool."     Hence, 

Doct.  III.  u  The  mod  vile  finner  that  ever  comes  to 
*'  Chrift,  is  welcome,  and  toll  be  let  free  from  the  dtbt 
"  of  fin."  Him  that  comet  b  unto  mef  lays  Chrift,  /  will  in} 
720  wife  caji  &ut. 

The  reafon  for  this  doctrine  is,  Becaufe  the  foul  hav- 
ing once  fully  yielded  ickif  tc  Ckrift,  owes  God  nothing, 

io 


SeR.  IV,  Upon  Isaiah  i.  iS.  37 

(b  to  fpeak  ;  it  is  not  a  debtor  any  more  j  it  is  complete-- 
•  ly  juftified  ;  God  has  nothing  to  fay  unto  it,  when  ones 
the  righteoufnefs  of  Chrift  is  imputed  to  it,  ^As  to  every 
one  who  favingly  knows  him,  he  is  fully  fa{kmtd/hroug$ 
bis  blaod,  which  clearfeth  from  all  Jin. 

Ufe.  This  reproves  all  thofe  who  have  God's  teflimony 
in  them,  that  they  are  content  to  fuhmit  unto  him,  and 
yet  they  have  thoughts  arifing  in  their  hearts  as  to  what 
fhall  become  of  them  for  fuch  and  fuch  fins  ;  for  the  text 
fay?*  Though  they  be  of  a  double  dye,  they  fhall  be  done 
away,  and  made  white  as  fnow.  Sins  that  are  done  ngninft 
light ;  fins  committed  againft  challenges  of  confeience,  are 

fins  of  a  double  dye,  and  yet  they  (hall  be  done  away. 

Sins  done  againft  love,  even  againft  much  of  the  good* 

will  of  God,  are  fins  of  a  fcarlet  dye. Sins  done  againft 

vows,  making  former  vows  lie  like  fo  many  broken  chains 

about  your  necks,  are  fins  of  a  fcarlet  colour. -Such. 

iins  committed  after  facramental  occafions  ;  fins -rclap- 
fed  into  after  you  have  been  oft-times  convinced  of  them; 
fins  after  fafting,  when  you  have  been  duly  warned,  by 
thofe  who  would  not  be  found  guilty  of  ycur  bleed  ;  fins 
againft  covenant-engagements ;  fins  againft  a  prdfcfilofc  ; 
all  thefe  are  fins  of  a  fcarlet  colour,  and  cVifefon  dye. — - 
But  I  fay,  fuppofe  your  fins  have  been  after  communions, 
— after  fafts, — after  fwearing,  or  covenanting, — if  once 
ye  (loop,  and  be  content  that  Chrift  reign  in  you,  the 
Lord  will  cieanfe  you,  and  make  you  white  as  fnow,  or 
as  wool. 

But  what  is  the  matter,  fay  ye,  although  I  be  clean  to* 
day,  I  fhall  be  as  unclean  to  morrow.  But  the  text  j^vs, 
that  be  will  put  holinefs  in  you.     Hence, 

Doct.  IV.  "  The  mod  unclean  (Inner  that  yields  to 
'*  Chrift,  and  comes  to  the  fountain  opened,  ihall  be 
«'  made  a  pure  faint"  1  Cor.  vi.  9.  Know  ye  not,  that 
the   unrighteous  fhall  not  inherit  the  kingdom  of  God ;  —  tup 

idolaters,  adulterers,  extortioners ,   drunkards  >• and  fuch 

•were  feme  of  you  ;  but  ye  are  wafied,  but  ye  ure  finatfied% 
but  ye  are  justified  in  the  name  of  the  Lord  Jefus,  and  by  the 
Spirit  of  our  Cod. 

Come,  then,  to  him,  and  he  will  fanctify  you,  and 
make  you  holy.     The  reafons  are, 

1.  If  you  yield  to  Chrift,  he  is  engnged  to  make  you 
koly  -,  1  TheiT.  v.  23,  24.  And  the  very  God  of  peace fancl'-jy 

yo:t 


33  Mr.  W.  Guthrie's  Sermons.       Ser.IV. 

you  wholly.**— -Faithful  is  he  that  calleth you,  who  alfo  will 
da  it. 

2.  The  foul  now  coming  home  unto  God  is  under  cor- 
rection for  mifbelieving  him  fo  long,  and  therefore  is  a- 
fraid  to  fall  into  fin  again,  and  provoke  God  to  be  again 
angry. 

3.  A  third  reafon  is,  That  he  has  been  far  from  God, 
snd  in  the  devil's  fervice.  He  knows  the  fubtle  devices 
of  that  enemy,  and  therefore  does  all  he  can  to  evite 
them.  But  we  do  not  wlih,  that  any  would  take  occafion 
from  this  to  go  far  from  God,  that  they  may  the  better 
know  tbe  fubtiie  wiles  of  the  devil —*~- And  therefore 
yield  ycurfelves  to  God,  and  ye  fhall  be  purified,  fancli- 
iied,  and  made  holy. 

Bat.,  O  fay  ye,  I  would  gladly  yield,  if  I  knew  my  war- 
rant, or  ground  whereupon  I  would  be  the  better. — - — 
I  fay,  there  is  a  command  ;  and  there  is  a  word  that  fays, 
This  is  the  command,  that  ye  heheve  on  the  name  aj  his  Son. 
Jefus  Chrifl,  whom  he  hathfent.  Here  is  a  command,  and 
ye  fhall  receive  damnation,  if  ye  obey  it  not ;  John  hi.  36. 
Be  thai  believeth  on  the  Son,  hath  everlqfling  lip.  ;  and  he 
that  believeth  not  the  Son,  fisall  not  fee  lija  ;  but  the  wrath  of 
God abideth  on  him.  There  is  nothing  within  you,  that 
fhould  be  allowed  to  juftle  out  a  commanded  duty.  But, 
fay  ye,  I  would  yield  unto  him,  if  1  knew  that  he  would 
but  accept  of  me,  or  tbe  like  of  me.  O  high  blafphemy  I 
to  fay  that  thou  wouldft,  he  would  not ;  to  fay  that  thy 
infignificant  love  would  go  beyond  his  infinite  love  ;  for 
he  chofe  us  before  we  chofe  him  ;  he  loved  us  before  we 

loved  him. His  love  has  helped  many,  and  drowned 

their  iniquity  j — many  who  were  loath  to  come  to  heaven. 
Hell,  devils,  and  men  have  tried  his  love,  but  they  have 
never  yet  found  a  crack  or  flaw  in  it. 

Now,  to  put  you  out  of  all  doubt,  he  doubles  the  ex- 
preflion,  verfe  20. — For  the  mouth  of  the  Lord  hath fpoken  it. 
To  fatisfy  them,  he  ufes  two  different  expreffions  of  one 
meaning  :  whereby  we  fee  that  the  Lord  is  pleafed  to  an- 
fwer  the  daughters  of  Zion  with  fundry  cxprciilons  for 
one  doubt.  And  he  does  fo  for  this  reaion,  That  the 
creature  is  fimple,  and  the  devii  is  fubtiie ;  the  devil  who 
takes  fo  many  different  methods  to  make  the  crer.rure  be- 
lieve that  thefe  are  new  doubts  again,  which  indeed  are 
nothing  but  the  fame.  He  will  fay,  How  prove  ye  that 
ye  are  within  the  new  covenant  ?  Becaufe,  fay  ye,  I  do 
not  hate,  inftruclion  j   Pfalni  I,  17.     But  1  love  it.  and 

them 


Ser.1V.  Upon  Isaiah  5.  18.  39 

them  that  give  it  to  me.  I  confent  not  to  finners,  when 
they  go  on  in  fin ;  and  therefore  I  am  within  the  cove- 
nant.  And  then  in  a  Utile,  he  will  come  back  again, 

and  fay,  How  know  ye  that  ye  are  called  ?  Becaufe,  fay 
ye,  I  have  go*  mine  ear  opened  to  hear  the  word,  and  I 
love  it  better  than  I  did  before,  and  it  does  me  more 

good  many  times. And  how  know  ye,  fays  he,  that 

God  is  your  Father?    Becaufe,  fay  ye,  I  get  my  meat, 

drink,  and  all  I  have  from  him. And  then  he  will  fay, 

How  know  ye  that  ye  have  true  grace  within  you  ?  and 
fo  on,  ftill  one  doubt  after  another,  as  long  as  he  can 
make  the  poor  creature  jealous  of  God ;  and  yet  all  th-efe 
doubts  are  one  and  the  fame  in  fubltance ;  and  therefore 
the  Lord  ufes  fundry  expreffions,  though  one  and  the 
fame  in  fubftance,  to  anfwer  all  his  people's  doubts  and 
fears. 

U/e  Think  much  on  the  devil's  fubtilty,  and  God's 
goodnefs  towards  you,  who  takes  fuch  pains  in  anfwer- 
ing  your  condition.  Ruminate  upon  your  own  folly.-— 
Though  God  has  forgiven  you  ;  never  forgive  yourfelves. 
And  for  your  fecurity  you  have,  Thus  faith  the  Lord;  the 
greateft  fecurity  Zion's  daughters  can  nave  in  the  world  ; 
and  the  only  fecurity  that  can  fatisfy  the  foul :  For  if  ye 
would  fpeak  never  fo  much  to  the  foul,  if  ye  do  not 
prove  it  by  Thus  saith  the  Lord,  the  foul  will  not 
believe  it.  And  moreover,  this  fecurity  ;  or  way  of  fe- 
curity, keeps  God  in  much  refpect  among  his  people  ; 
becaufe  all  their  falvation  and  the  grounds  of  it  depend 
cm  him  ;    and  it  makes  much  for  our  duty  atfo. 

Finally,  If  we  had  only  a  man's  word  for  our  fecurity 
in  any  matter,  would  we  not  be  more  loth  to  offend  that 
man  ?  How  much  more  careful  fhould  we  be  not  to  of- 
fend the  Lord,  whofe  word  we  have  for  our  fecurity  ? 
This  fecurity  makes  believers  continually  feek  CO  have 
God  honoured.  Come,  then,  faith  the  Lord,  and  let  u: 
reafon  together,  though  your  fins  be  as  fear  let,  they  Jhall  be 
as  -white  as  /now  ;  though  they  be  red  like  crimfon,  they  Jhall 
he  as  vjmL 


SERMO:: 


t  40  3 


SERMON    V. 

Isaiah  Ixiii.   1 7. 

O  Lord,  zvby  hajt  thou  mads  us  to  err  from  thy  ways? 
and  hardened  our  heart  from  thy  fear  f 


IT  is  likely,  if  we  all  knew  how  it  were  with  us,  and 
if  it  were  given  to  every  man  and  woman  in  this  af- 
fembly,  to  know  our  own  fores,  and  the  plagues  of  our 
wicked  hearts,  it  is,  I  fay,  more  than  probable,  that  there 
would  he  a  very  harmonious  joining  in  presenting  this 
unto  God,  as  the  matter  of  our  fad  complaint,  that  our 
hearts  are  hardened  from  his  fear,  Bm  it  may  be,  that 
it  is  with  the  rap  ft  pm  of  us,  as  it  was  with  thofe  that 
EH  Ira  fpeaks  of,  when  he  fays,  f. fa?  hypocrites  in  heart  heap 
up  wrath ;  they  cry  arf,  when  the  Lord  bindeth  them,  Job 
xxxv  1.  13.  Many  are  bound  with  the  bonds  of  a  very 
hard  and  obdurate  heart.  It  is  an  evidence  that  it  hath 
gone  a  great  length,  and  is  come  to  a  very  great  height 
with  us,  that  we  are  net  fcniible  of  our  bends,  and  are 
out  or  capacity  to  cry  unto  God,  becaufe  of  this  ftrong 
binding  wherewith  we  are  bound. 

Now,  thefe  words  are  very  fad  words  ^  the  very  men- 
tion of  them,  especially  when  they  are  fo  defcriptive  of 
our  own  condition,  might  make  our  hearts  to  tremble. 
It  is-one  of  the  heavier!:  and  fade  ft  troubles  from  the  hand 
of  God  upon  men  and  women,  to  have  their  hearts  har- 
dened from  his  fear.  And  yet  the  bufinefs  is  not  defpe- 
rate,  or  part  remedy,  fo  iong  as  there  is  fo  mucyi  foftnefs 
of  heart,  as  to  perceive  ;    or  take  up  the  hardnefs  of  our 

hearts,  and  to  be  capable  of  regreting  it  before  God. 

Hard  ibftnefs,  as  we  may  call  it,  is  not  the  word  kind  of 
hardnefs,  or  at  leait  it  is  not  the  greatefr  degree  of  it. 
But  alas  !  to  be  fo  hardened  that  all  fenfe  of  difcerning 
or  feeling©!  it,  is  worn  away,  is  very  fad.  Although  the 
people  who  fpoke  thefe  words,  were  very  far  under  this 
itroke  ;   yet  the  Lord  had  fo   graciously  let  bounds  unto. 


■  &Ek.  V.         Mr.  W.  G^th&i^s  Sermons;  ijf 

it,  that  it  had  not  gone  the  full  length  that  it  would  have 
done.  Hence  they  take  notice  of  it,  and  fay,  Why  haft 
thou  fuffcrcd  our  hearts  to  be  hardened  from  thy  fear ,  and 
to  brtfo  hard  that  we  fiiould  not  fear  thy  name  ? 

But  before  we  come  to  any  obfervarions  from  the 
words,  left  the  exprefiion  fhould  be  miftaken,  and  left 
any  of  our  apprehensions  fhould  be  intermingled  with 
wrong  thoughts  of  the  majefty  of  God,  ye  fhould  know 
and  conddcr, 

i.  That  whenever  it  is  faid,  that  the  Lord  hardens,  it 
is  not  meant  that  he  does  fo,  by  infuling  any  finful  qua- 
lilies  into  the  heart  of  man  :  as  it  is  exprefled  by  the  apo- 
jftie,  Let  no  jpan  fay  when  he  is  tempted,  1  am  tempted  of 
Cod ;  for  God  cannot  be  tempted  with  evil,  neither  temptetb 
be  any  man,  James  i.  13.  For  he  is  incomprehenfibly 
holy,  and  infinitely  removed  from  being  accelTary  to  any 
thing  that  is  finiul  in  the  creature.     But, 

2  It  is  laid  he  hardens,  when  he  not  only  permits  and 
leaves  the  man  to  the  hardnefs  of  his  own  heart,  Which 
is  natural  unco  the  fons  of  fallen  Adam  ;  but  alfo  whet* 
he  with-hoids,  or  withdraws  fomewhat  of  that  grace  gi- 
ven to  the  creature  :  on  which  hardnefs  of  heart  follows  ! 
and  the  majefty  of  God  being  under  no  obligation  to 
give  grace  unto  the  creature,  either  by  a  natural  necefiity 
of  bimfelf,  or  yet  by  merit  in  the  creature,  that  hardnefs 
of  heart  cannot  be  charged  upon  him  ;  nor  yet  can  he 
be  blamed  for  the  with-holding  of  abufed  grace  from 
them.  Beiides  this,  he  may  prefent  objects  occasionally, 
.which  may  be  good,  nay  are  good  in  themftlves,  and  yet 
by  the  perfon's  own  corruption  abufing  them,  thsy  may 
harden  the  heart.  For  inftance,  profefibrs  may  make  life 
of  the  ordinances  {of  Chilli,  and  their  own  gifts,  unto 
their  own  hardening.  Alfo,  he  may  give  up  a  perfon  to 
his  own  Iufts,  and  to  the  power,  or  hand  of  Satan,  to  be 
hardened,  as  a  punifhment  of  his  former  fins  and  inioui- 
ties.  As  the  Pfalmiit  fays,  My  people  would  not  hearken 
to  my  voice  ;  and  Ifrael  would  none  of  me.  So  J  gave  them 
up  unto  their  own  hearts  lujl  ,•  and  they  walked  in  their  own 
counfelsy  Pfal.  Ixxxi.  11,  12.  And  as  this  may  come 
to  a  great  height  in  the  cafe  of  natural  men,  even  fo  it 
may  be  in  fome  degrees  incident  unto  the  people  and  chil- 
dren of  God. 

Having  thus  premifed  thefe  few  things  for  guarding 
again/t  miftakes,  ye  rouft  look  upon  the  complaint  a?  not 
being  fpeken  in  a  way  of  proud,  or  ill-natured  expoltu- 
Jation  laying  all  the  blame  upon  God,  ana  evading,  or 

F  ihift- 


42  Mr.  W.  Guthrie's  Sermons.         Ser.  V. 

Ihifting  it  off  themfelves :  no,  the  words  intimate  the  Lord's 
carriage  towards  the  church-members  who  are  fpeaking 
here.  Nor  are  we  to  think  that  thefe  words  are  fpoken 
irreverently  in  the  way  of  complaining  of  God  ;  but  only 
in  the  way  of  expostulation  with  themfelves;  as  if  they 
had  faid,  "  Lord,  what  have  we  done,  that  hath  pro- 
"  voked  thee  to  deal  thus  and  thus  with  us  ?''  There  is 
an  insinuation  of  a  deSire  to  know  what  fin  in  them  it 
was,  that  had  brought  on  this  plague,  or  Stroke  of  hard- 
nefs  of  heart  ;  which  was  grievous  to  them  beyond  any 
thing  in  their  external  condition  and  captivity. 

Now  having  taken  the  words  in  this  Senfe,  we  come 
Shortly  to  draw  fome  doctrinal  obfervations  from  them. 
And,. 

L  In  general,  we  obferve,  That  a  child  of  God,  when 
in  his  own  proper  latitude,  will  be  very  diligent  in  taking 
notice  of  God's  difpenfations  about,  and  towards  his  own 
heart,  and  is  in  Tome  cafe  to  make  a  representation  to 
God,  how  it  is  with  his  foul.  O  how  fad  is  it  when  God 
is  dealing  with  our  hearts,  and  yet  we  are  not  fo  much  as 
taking  notice  what  either  God,  or  the  devil  is  doing  a- 
bout  them.  If  the  Lord  reach  not  the  carcafe  with  fome 
extraordinary  judgment,  heart-maladies  never  trouble 
many.  It  fecms  to  be  one  of  the  evils  of  the  time  where- 
in we  live,  that  many,  even  good  folk,  are  become  Stran- 
gers, in  a  great  meafure,  unto  their  own  heart's  cafe  and 
condition.  We  are  fo  feldom  in  our  approaches  to  God, 
in  any  cafe  to  make  a  Serious  reprefentation  of  the  pof- 
ture  of  our  Spiritual  affairs,  but  juft  as  if  we  were  in- one 
country,  and  our  hearts  in  another  :.  We  are  become  fo 
great  Strangers  unto  them.     But* 

II.  And  more  particularly,  I  obferve,  That  hard  nefs 
of  heart,  or  heart-hardening  is  an  evil  incident  even  un- 
to the  people  of  God.  It  is  by  Such  that  this  complaint 
is  made,  Why  haji  thou  made  us  to  err,  and  hardened  our 
heart  from  thy  jear  ?  We  think,  that  much  hardnefs  of 
hear',  or  blindnefs  of  mind,  could  not  have  feen  and  felt 
Such  a  weight  \  and  we  think  that  it  is  with  much  baflv. 
fulnefs  uttered  ;  being  fpoken  by  thofe  who  before  were 
aShimed,  that  they  could  not  plead  an  intereSt  in  God  as 
their  Father,  being  To  much  degenerated  from  their  an- 
cestors  Yet  they  are  neceiliiated  to  lay  claim  to  GotL 

They  are  Such  as  give  God  much  credit ;  as  if  the  look  of 
his  eye  could  redrefs  their  condition,  and  they  are  in  caie 

to* 


Ser.V.  Upon  Isaiae  Ixiti.  17.  4$ 

to  obferve  the  former  difpenfations  of  God,  and  to  com- 
pare them  with  their  prefent  cafe.  Theylikewife  take  tip 
a  great  alteration  of  his  kindnefs  towards  them.  The 
cafe  of  David  is  a  proof  of  this,  who  for  near  the  fpacc 

of  an  year,  was  bound  up  under  hardnefs  of  heart. 

Solomon  is  a  proof  of  this,  who  for  fome  time  was  in- 

dined  unto  idolatry. Afa  is  a  proof  of  this,  who  im* 

prifoned  the  prophet,  and  oppreffed  fome  of  the  people, 
and  under  his  difeafe  fought  unto  the  phyficians,  and  not 
unto  the  Lord.  It  is  probable,  the  time  wherein  we  live, 
affords  us  like  wife  manjj.  a  fad  proof  of  the  truth  of  it. 
Oh!  hardnefs  in  part,  and  in  many  degrees  is  incident 
even  unto  the  people  of  God.  But  that  ye  may  the  bet- 
ter underftand  this,  we  fhall  hint  at  a  few  fymptoms  and 
evidences  of  it.     And, 

1.  Take  this  for  one:  When  challenges  for  fin  do^ot 
eafily  make  imprefiion  upon  us ;  that  is,  when  we  are 
more  hard  to  be  wrought  upon  by  challenges  than  former- 
ly we  were  wont  to  be,  and  are  become  like  green  wood, 
that,  you  know,  is  long  a  kindling.  For  inftance,  when 
David  was  in  a  good  cafe,  and  his  heart  tender,  he  was 
inftantaneoufly  alarmed  with  any  evil,  fuch  as  the  cutting 
off  the  lap  of  Saul's  ikirt ;  but  when  he  was  under  hard  • 
nefs  of  heart,  there  was  much  ado  to  get  him  convinced 
in  general:  though  the  cafe  was  particularly  pointed  out 
in  the  parable  ufed  by  Nathan  ;  yet  that  would  not  do; 
he  takes  little  notice  of  it  in  the  way  of  applying  it  to 
himfelf,  until  the  prophet  faid,  Thou  art  the  man.  And 
is  it  not  the  cafe  of  not  a  few  that  a  challenge  doth  not 
not  fo  eafily  grip,  or  draw  blood  upon  them,  as  formerly 
it  ufed  to  do  ?     And, 

2.  When  challenges  are  taken  with,  and  fins  acknow- 
ledged, without  perions  being  fo  affecled  therewith,  as  to 
be  made  better  thereby.-: It  is  true,  there  may  be  a  con- 
viction, that  will  extort  a  confeffion  ;  but  in  this  cafe, 
tjie  eye  that  fees  the  iin,  doth  not  a£Fe&  the  heart. 

3.  Another  evidence  of   it  is,  When   a  challenge  is 
much  more  eafily  put  off,  than  fometimes  it  was  wont  to 

he. That  is,  when  the  imprefiion  of  a  fin,  or  challenge 

for  fin,  is  eafier  worn  off,  than  formerly  it  ufed  to  be. 
I  think  if  there  were  a  fpiritual  dexterity  learned,  of  fink- 
ing challenges  for  fin  in  the  blood  of  Chriit,  there  we.-? 
jio  great  fkaith.  But  when  the  challenge  is  thrown  oit 
through  deadnefs,  paius  away  we  know  not  how,  or  elfe 
is  forgot  before  any  fatisfying  views  of  pardon,  our  cn^c 
U  not  right.  It  is  likely  that  this  is  very  common.  We 
F  2  have 


34  Mr.  W.  Guthrie^s  Sermons;         Ser.  V. 

have  frequent  challenges,  that  things  are  not  right  with 
us ;  that  corruption  is  ftrong,  and  grace  is  under  a  de- 
cay; but  we  let  them  go.  Such  a  courfe  evidences  hard- 
nefs of  heart,  and  hath  a  great  influence  in  hardning  the 
heart  ftiU  more. 

4.  When  the  confeience  hath  loft  a  great  deal  of  the 
power  of  reflecting  upon  ourfelves,  or  our  cafe,  as  to 
what  is  fin,  or  duty,  this  is  another  fymptom  of  hard* 
nefs  of  heart      But, 

5.  There  is  another  great  fymptom  of  hardnefs  of 
heart,  and  that  is,  when  we  are  under  crofs  difpenfati- 
ons,  and  yet  prayer  is  reftrained  before  God.  This  the 
people  of  God,  or  the  prophet  in  their  name,  regret  ; 
There  is  none  that  calleth  upon  thy  name,  or  that ■Jiirretb. 
lip  himfelf  to  take  hold  of  thee,  Jfa.  lxiv.  7.  The  fame  is 
fignified  by  Daniel.  Says  he,— All  this  evil  is  come  upon 
vs :  yet  made  we  not  our  prayer  before  the  Lord  our  God± 
that  ive  might  turn  from  our  iniquities,  and  wider/land  thy 
truth,  Dan.  ix.  13.     And, 

6.  It  is  another  great  fymptom,  when  fear  is  in  a* great 
meafure,  caft  off ;  yea,  this  is  the  fir  ft  degree,  wherein, 
hardnefs  of  heart  doth  appear.  The  foul  can  fcarcely  be 
■under  any  degree  of  hardnefs  of  heart  ;  but  it  will  foon 
appear  in  the  want  or  decreafe  of  true  fear.  Say  they^ 
Why  haft  thou  hardened  our  heart  from  thy  fear  ? 

7.  A  feventh  evidence  of  hardnefs  of  heart  is,  wheA^- 
perfons  bceome  rafh,  heedlefs,  precipitate,  and  fearlefs  in 
tvorfhip,  and  in  walking,  rufhing  forward  without  ever 
confidering  their  own  condition,  without  fearing  left 
God's  name  be  taken  in  vain  by  them,  in  their  worfhip- 
ping  of  him  ;  or  at  lead  without  fearing  left  they  mould 
be  deferted  of  God  j  (lengthening  their  own  hands  in 
their  way,  as  if  there  were  no  hazard  in  peoples  walk 
and  converfation ;  taking  every  idle  difcourfe  or-*  com- 
mon tale  by  the  end,  without  fear  of  being  indifpofed 
for  worfhip,  or  any  kind  of  duty.  "When  folk  are  be- 
come thus  fearlefs,  it  is  a  great*  length  they  are  come  in 
hardnefs  of  heart.     And, 

8.  In  the  eight  place,  It  is  an  evidence  that  there  is 
much  hardnefs  of  heart  in  this  generation,  that  there  is 
much  fearlefsnefs  in  our  preaching,  and  that  we  have  in  a 
great  meafure,  caft  off  that  reverential  fear,  that  we  ought 
to  have.  We  are  grown  very  rafti  and  fool-hardy,  as 
we  ufe  to  fay ;  as  if  we  lived  not  in  the  mid  ft  of  fnares 
and  manifold  temptations  5  or  as  if  we  had  not  hearts  rea- 

dy 


Ser.  V.  UfON  Isaiah  lxiih  17.'  4^ 

dy  to  comply  with  every  fnare  and  temptation.  We  are 
not  afraid  of  catching  fkaith  by  our  excefs  of  mirth  and 
jollity.  So  that  walking  in  the  fear  of  the  Lord  all  the 
day  long,  is  become  a  rare  thing  among  Chriftians  now 
a-days.— Standing  in  awe  to  look  with  the  eye,-*--fpeak 
%ith  the  mouth, — and  to  do,  or  forbear  doing  any  thing 
thar  may  be  difpleaftng  to  a  holy  God,  without  leave 
afked  of  him  and  obtained.  There  is  little  fear  of  abuf- 
ing  God's  goodnefs,  which  fays  that  there  is  little  fulfil- 
ling of  that  promife, And  they  Jhall  fear  the  Lcr4>  and 

his  goodnefs  in  the  latter  days,  liciea  iii.  5. 

III.  The  third  obfervation  is,  That  felt  hardnefs  of" 
heart,  is,  io  the  account  of  God's  children,  one  of  the  hea- 
vier! and  greateft  of  ftrckes  that  come  upon  them  from  ' 
the  hand  of  God.  It  is  pitched  upon  here  as  the  worft 
of  judgments.  I  think  their  hearts  were  at  their  mouths, 
and  the  tear  in  their  eye?j  when  fpeaking  outthefe  words, 
Why  haft  thou  made  us  to  err  from  thy  ways  ?  and  birdeueil 
cur  heart  from  thy  fear  ?  Here  they  do  not  complain  to 
the  majefty  of  God  of  their  outward  calamity,  though  it 
was  more  than  ordinary;  but  this  was  the  ftroke  thar 
affected  them,  even  hardnefs  of  heart.  Ifa.  Ixiv.  7.  And 
there  is  none  that  calleth  ypon  thy  name,  that  ftlrreth  vp 
himfelf  to,  take  hold  of  thee  ;  for  thou  hafi  hid  thy  face  front 
us,  and  haft  confumed  us  becaufe  of  our  iniquities.  And 
Dan.  ix.  13.  AH  this  is  come  upon  us.  ;  yet  made  -we  not  our 
prayer  before  the  Lord  our  Cod,  that  vjc  might  turn  from 
cur  iniquities,  and  tmderfiand  thy  truth. 

Now,  the  reafons  why  the  people  of  God  look  upon 
this  as  a  fad  ftroke,  are  thefe. 

ifl,  The  ftrft  reafon  is,  Becaufe  h  is  a  fad  and.  angry 
like  flroke,  and  hath  fomewhat  judicial  in  it.  As  there 
is  difpleafure  or  anger  in  a  ftroke  ;  fo  it  is  fad  and  gne/«* 
ous  to  a  gracious  heart.  But  of  ail  ftrokes,  harduefs  of 
heart  hath  meft  of  God's  difpleafure  in  it. 

ldlyx  Becaufe  it  borders  very  near  upon  the  condition 
of  the  reprobate.  £  fay,  it  comes  near  to  that  which  is 
their  lot,  or  condition.  God  gives  up  his  children  unto 
fome  degree  of  a  reprobate  mind,-^as  he  delivers  them 
up  to  walk  in  the  iufts  and  counfels  ok  theft  own  heart. 
Hence  it  comes  to  pafs,  that  it  is  in  a  Angular  manner 
puzzling  in  that  cafe  for  a  child  of  Gcd  to  get  himfelf 
kept  from  concluding  'that  he  is  none  of  his,  and  he  is 
ready  to  fay,  My  fpot  or  provocation  is  not  like  the  fpdt 
of. his  children,  and  confecvuently  my  ftroke  is  not  like 

the 


46  Mr.  W.  Guthrie's  Sermons.         Ser.  V. 

the  ftroke  of  his  children,  but  only  like  that  of  reprobate 
or  wicked  men.     And, 

^dly,  Becaufe  this  keeps  back  from  a  kindly  refenting 
of  all  the  evils  done  by  them  that  are  labouring  under  it. 
Yet  tho'  they  fee,  and  know  that  they  are  in  the  wrong; 
vet  they  cannot  mourn  for  them  before  God.  They  fin* 
and  cannot  repent;  repentance  is,  as  it  were,  hid  frorn 
their  eyes.  So  that  if  a  child  of  God  be  any  time  in  his 
own  proper  altitude,  his  light  always  leads  him  tolook 
upon  that  as  a  mod  grievous  ftroke  unto  him. 

qthfy,  Becaufe,  while  under  this  ftroke  of  hardnefs  of 
heart,  there  is  no  profiting  under  any  of  God's  difpen- 
.  fations.  But  let  him  fmite  as  he  will,  their  hearts  grieve 
not.  So  that  they,  in  this  cafe,  may  fay,  That  all  this 
is  come  upon  us ;  yet  have  -we  not  made  cur  prayers  unto 
thee. 

Ufe.   For  ufe,  I  would  in  fhort  pofe  you,  and  defire 

you  to  put  it  unto  yourfelves. What  think  ye  of  fiich 

a  ftroke  as  this,  and  how  doth  it  affect  you  ?  Do  ye  feel 
it,  and  think  it  one  of  the  heavieft  and  fadeft  ftrokes  ? 
Do  you  ferioufly  think  that  if  it  were  meet  for  you  to  en- 
ter into  a  paclion  with  God,  ye  would  be  content  to  take 
any  other  ftroke  from  hie  hand,  upon  condition  that  this 
were  removed  ?  If  ye  were  kept  tender,  and  your  heart 
melting  before  the  Lord,  it  were  a  good  token.  Ye  will 
conceive  that  there  is  a  merciful  difference  to  be  difcovered 
fretwist  a  perfon  that  is  plagued  with  hardnefs  of  heart, 
gnd  one  who  is  fmirten  with  it  in  a  kind  of  fatherly  dif- 
pleafure  :  that  is,  there  is  in  the  one,  a  looking  upon  it 
as  a  grievous  ftroke  ;  whereas  in  the  other  there  is  not. — 
And  therefore,  I  would  fay  unto  you  that  are  under  thefe 
bonds,  and  yet  not  affecled  with  them,  wrefHe  with  him 
that  hath  the  keys  of  hell,  and  death  in  his  hand,  that  he 
would  Ioofe  your  bonds.  If  ye  be  grieving  for  it,  and  yet 
your  grieving  is  not  adequate,  or  according  to  your  ftrcke. 

Yet  if  it  be  looked  on  as  a  ftroke,  and  lamented  hy 

you  as  fuch,  fo  that  ye  are  fenfible  oi  it,  and  that  fenfe 
puts  you  upon  making  your  complaint  unto  God, — fuch, 
excrcife  fays,  that  there  is  fo  much  foftening  as  that  you 
have  the  knowledge  of  it.  A  quick  feeling  of  hardnefs 
fays  ye  are  not  given  up  altogether  of  the  Lord  ;  and 
that  there  is  yet  hope  in  Jfracl  concerning  this  thing ;  and 
ye  are  in  the  way  of  getting  your  captivity  turned  back, 
as  the  ftreams  in  the  fouth  ;  and  ye  fhould  not  look  upon 
your  cafe  as  defperate. 

IV.  The 


Ser.V.  Upon  Isaiah  Ixiii.  17.  47 

IV.  The  fourth  obfervation  is,  That  there  will  be  in  a 
child  of  God,  while  under  this  liroke  of  hardnefs  of 
heart,  fome  ferious^fearch,  or  enquiry  accomplilhed  con- 
cerning what  hath  been   the  procuring  caufes  of  it,  and 

what  hath  provoked  God  to  fmite  with  this  ftroke. 

Therefore  they  fay,  here  in  the  text, — Why  haft  thou  har- 
dened our  heart  from  thy  fear  f  Now  there  will,  and 
ihould  be  fome  fearch  made  into  the  caufe,  where  there 
is  any  thing  of  God  ?  And  I  would  commend  this  unto 
you  that  have  hardnefs  of  heart  as  your  burden,  that  you 
would  take  it  as  a  favour  from  God,  that  it  was,  or  is 
your  burfien.  Perhaps,  that  it  is  fo  little  your  burden 
makes  you  quellion,.  if  there  be  any  thing  promifing-like 
in  your  cafe  and  erudition.  Search  then  into  the  caufes. 
And  for  your  help  in  this,  I  (hall  only  touch  at  a  few 
things,  which  I  conceive  have  much  influence  for  the 
moft  part  in  many  degrees  of  hardening  the  heart,  even 
in  the  cafe  or  the  godly,  and  which  may  ere  long  bring 
this  hardnefs  upon  thofe  who  are  yet  in  any  meafure  free 
of  it.     And, 

1.  Not  taking  notice  of  challenges  of  confeience  and 
convictions,  and  trying  to  quench  the  motions  of  the 
Spirit,  gradually  harden  the  heart,  and  provoke  God  to 
let  fuch  a  perfon  alone.     Smiting  of  this  kind  may  fome- 

times  befal  a  child  of  God. &ut  where  confeience  tables 

a  challenge,  O  then,  let  it  fpeak  out,  and  fmite  it  not  u- 
pon  the  mouth,  when  God  hath  given  his  deputy  in  the 
loul,  a  charge  to  arraign  ;  then,  it  well  becomes  you  to 
liften  to  what  it  hath  to  fay.  It  is  likely  that  David  had 
his  own  ftirrings  of  confeience  at  the  beginning  of  his 
fall  j  but  becaufe  he  liftened  not  unto  them,  he  is  fmit- 
ten  almoft  year  anii  day,  with  a  benumbed  and  filent 
conlcience. 

2.  Another  caufe  may  be  this,  When  the  Lord's  calls 
are  very  urgent  and  prciling  upon  us  to  enteitain  grace, 
communion  and  feiiowfhip  with  God,  when  tfeefe  are  borne 
in  upon  a  perfon  or  people,  and  the  foul  liltens  not,  but 
lets  them  pafs  by,  and  takes  no  notice  of  God  s  inrreaties 
at  all.  This  is  obferved  by  the  Pfalmift,  Open  thy  mouth 
wide,  and  I  will  fill  it, — There  is  the  offer  But  my  peo- 
ple •would  not  hearktn  to  my  voice  ;  and  If  a  el  won  Id  none  of 
me  :  So  I  gave  them  up  unto  their  own  hearts  lujs  ;  and 
they  walked  in  their  own  counfels.  Pfalm  Ixxxi.  iq,  ir,  12, 
There  is  nothing  hath  more  influence  in  hardening  than 
this.  Hence  people  that  live  under  an  intreating  gofpel, 
if  they  get  not  God's  grace,  or  if  they  ihift  the  offer  of  it, 


4$  Mfc.  W.  Guthrie's  Sermons.         Ss&.-tf, 

are  the  mofi:  hardened  of  all  people. And  when  this 

deadnefs  in  the  people  of  God  prevails,  and  they  are  gad- 
ding after  their  idols,  it  brings  oa  i#any  degrees  of  hard- 
fiefs  of  heart  upon  them. 

3.  A  third  caufe  is.  When  any  fin  that  we  know  to  be 
a  fin  is  not  ferioufly  oppofed  ;  but  gets  leave  to  fit  down 
vpon  the  confcience  unrepented  of.  As  every  act  of  fin 
ftrengthens  the  habit  of  fin,  and  difpofes  unto  mere  a£>s 
of  fin,  fo  it  hardens  exceedingly,  thrufts  out  from  God, 
and  keeps  the  foul  ftill  under  its  dominion.  And  there- 
fore, fays  the  apoftle  to  the  Hebrews, — But  exhort  one 
another  dally ,  left  any  of  you  be  hardened  through  the  de- 
ceit fulneft  of  fin. 

4.  A  fourth  caufe  is,  A  continual  cuftom  of  formal 
worfhipping  of  God,  either  in  public,  in  the  family,  or 
in  fecret ;  and  when  ye  ufe  no  ejaculations  in  the  time  of 
your  worfljip  »  and  when  ye  reflect  not  upon  it  when  it  is 
over.  Alas  !  we  aie  killed  in  thefe  days  with  much  for- 
mality. There  are  fymptoms  of  it  in  this  place,  in  regard 
that  there  is  fo  much  fieeping  even  among  good  folk.— — - 
There  is  much  of  it  even  where  that  evidence  is  wanting. 
And,  O  wh;u  lightnefs  is  in  the  duty  of  family  wor-» 
fhip,  even  to  fuch  a  degree,  that  ftrangers  may  obferve 
it.     And, 

5.  The  fifth  and  lift  caufe  we  fnall  at  p relent  obferve, 
is,  When  people  get  a  Way  of  expoilulaiing  with  them- 
felves in  the  duty  of  prayer ;  and  are  near  the  putting  of 
themfelves  unto  the  door,  making  the  grace  of  God  that 
is  in  them  debatable  ;  but  then  they  leave  it  fo,  and  im- 
mediately fall  a  talking,  or  laughing,  but  never  mind,  or 
afk  what  becomes  of  thefe  evils,  that  they  expostulated 
with  themfelves  for  :  and  fo  ly  down,  and,  as  it  were, 
Seave  the  d,oor  open  unto  wrath,  &c.  No  marvel  that 
many  a  night,  flood-gaus  fhoukl  break  in  upon  them  be* 
fore  the  morrow.  This  is  a  very  fubtile  caufe.  Many 
good  folk  have  a  cuftom  of  complaining  of  evils,  who 
wreflle  not  with  God.     For  their  pardon,  and  victory  o* 

ver  them  ;    and  hardnefs  of  heart  is  one  of  thefe  evils. 

It  is  true,  there  is  a  number  under  this  evil  that  never 
complain  of  it,  and  it  is  a  doleful  prelude  that  it  will  be 

their  death  at  laft. But  it  is  a  good  token,  and  fome 

ground  of  hope,  when  a  perfon  is  puzzled  about  it,  and 
burdened  with  it.  The  Lord  convince  us  more  tho- 
roughly of  it,  and  teache  us  to  make  ufe  of  the  right 
remedy,  through  Chrift  Jeius.     Amen. 

SERMON 


C    49    ] 


SERMON    VI. 


Mark  xi.  24. 

Therefore  I  fay  unto  you,  What  things  foever  ye  defire 
when  ye  pray,  believe  that  ye  receive  them,  and  ye 
/hall  have  them. 


HAVING  formerly  fpoken  unto  divers  things  upon 
this  fubjeft  of  prayer ;  both  as  to  its  kinds,  and 
nature,  and  to  the  perfons  for  whom  we  ought  to  make 
confeience  or  prayer  to  God,  and  likewife  the  perfons 
againft  whom  we  may  warrantably  pray  ;  I  come  in  the 
next  place,  to  fpeak  of  thofe  qualifications  requifite  in  ac-. 
ceptable  prayer-,  there  being  a  vaft  difference  between 
prayer,  and  acceptable  prayer  ; — between  our  uttering 
words  to  God,  and  praying  by  a  gift  ;  and  praying  by  the 
promifed  Spirit  of  grace  and  fupplication,  in  fuch  a  way 
and  manner  as  to  be  accepted  of  God  in  what  we  pray  for. 
This  is  the  thing  that  doth  fo  much  take  up  the  thoughts 
of  the  tender  and  ferious  Chriftian  :  Am  I  accepted  of 
God  in  what  I  do  ?  The  words  of  the  mouth  many  times 
run  this  way  ;  and  if  ye  heard  the  language  of  their  heait, 
ye  wpuld  hear  much  unto  this  purpofe. 

Now,  the  firft  requilite  qualification  of  acceptable  prayer 
to  God  is  true  and  laving  faith.  And  it  is  fo  requifite  in 
prayer,  that  no  man,  or  woman  can  put  up  a  fuitable  defire 

without  it. And  the  having  of  this  grace  makes  any 

thing  that  they  do  in  this  exercife  of  a  fweet  fmeiling  fa- 
vour unto  God.     Hence, 

I  (hall  oblerve,  That  in  order  to  acceptance  with  God 
in  all  our  ad.lrefies  unto  him  found,  faving,  and  juftify- 
ing  faith  is  very  requifite,  and  necefTary.  And  the  me- 
thod is  the  following. 

«  I.  I  fhall  fhew  you  from  fcriptUre,  that  this  is  the  thing 
that  God  requires  in  prayer,  to  make  it  acceptable. 
G  II.  Shew 


$o  Mr.  W.  Guthrie's  Sermons.        Ser.  VI. 

II.  Shew  you  what  it  is  to  pray  in  faith. 

III.  Shew  you  what  is  faith's  work  in  prayer. 

IV.  Shew  you  what  is  the  nature  and  properties  of  this 
grace,  which  is  fo  necefiary  in  prayer,  that  without 
it  God  will  not  accept  of  prayer. 

V.  Shew  you  how  it  is  that  this  faith,  which  I  fhali 
defcribe,  as  to  its  nature  and  properties,  is  fo  necef- 
fary  in  prayer. 

VI.  Shew  you  in  what  refpects  this  grace  is  requifite 
and  necelEiry  in  prayer. 

VII.  Shew  you  what  are  the  helps  to  attain  unto  this 
grace  of  faith. 

VIII.  Shew  you  fome  of  the  noble  effects  that  faith  in 
prayer  hath.     And, 

EX,  Laftly,  Make  fome  application  of  the  whole. 

I.  For  the firft  of  thefe,  The  fcripture  makes  this  very 
clear  and  plain,  in  the  words  of  the  text  •,  Whatjoever  ye 
dejire,  when  ye  pray,  believe  that  ye  receive  them,  and  ye 
Jhall  have  them.  As  ever  ye  would  be  accepted  of  God. 
believe,  and  fo  (Matth.  xxi.  22.)  Whatfoever  thing  ye  Jhall 
cjk  in  prayer  believing,  ye  Jhall  receive.  See  alfo,  1  Tim. 
11.  8.  /  will  therefore  that  men  pray  every  where,  lifting  up- 
holy  bands,- without  wrath  and  doubting.  That  is,  let  faith 
be  acted,  and  exercifed  in  our  prayers.  Let  us,  therefore, 
come  boldly  unto  the  throne  of  grace,  that  we  may  obtain  mer- 
cy, and  find  grace  to  help  in  time  of  need.  Let  us  draw 
near  with  a  true  heart  in  full  aflurance  of  faith,  having  our 
hearts  fprinkledfroni  an  evil  conJciencet  and  our  bodies  wjjb- 
ed  with  pure  water,  Heb.  iv.  16.  and  chap.  x.  22.  So 
that  the  way  to  draw  near  to  God  acceptably  is  by  faith. 
The  apoftle  James  allows  any  that  lack  wifdom,  to  afk  it 

by  faith  ;   If  any  of  you  lack  wifdom,  let  him  ajh  of  God. ■ 

But  let  him  ajk  in  faith,  nothing  wavering,  James  i-  5,  6. 
So  if  you  would  obtain  any  thing  from  me,  fays  God, 
feek  it  in  faith.  And  fays  the  fame  apoftle,  chap.  v.  1  c. 
And  the  prayer  of/aith/balljave  thejiik,  and  the  Lord  Jhall 
raife  him  up  ;  and  if  he  htth  committed  fins,  they  flaall  be 
forgiven  him.     Now  that  which  gives  being,  and  life  to 

prayer  is  faith.- Thus  for  the  firft  head,  thefe  fcrip- 

tures  hoid  out  that  in  acceptable  prayer,  faith  is  requifite^ 
and  altogether  necdTkryK 

II.  Tke 


Ser.  VI.  Upon  Mark  xj.  24.  51 

II.  The  fecond  thing  is,  To  fhew  what  it  is  to  pray  ia 
faith. 

I  fliall  take  it  up  in  thefe  five  or  fix  things,  which  ye 
may  endeavour  to  keep  in  remembrance.     And, 

1.  To  pray  in  faith,  is  to  be  endued  with  faving  grace 
from  the  Lord.  This  grace  of  faith  muft  be  infuied  into 
the  perfon  that  approaches  unto  God.  For  it  is  Impoflible 
that  the  perfon  tha,t  wants  faith  can  be  acceptable  to  God. 
I  mean  not  faith  of  miracles,  or  an  hiftorical  faith,  but 
true  and  juftifying  faith.  This  -(hews  that  all  that  are 
deftitute  of  this  grace,  are  in  a  bad  ca(e.     For  'without 

faith  it  is  impojjible  to  pleafe  God.  And  this  is  the  woful 
cafe  they  are  in  that  want  faith,  that  never  any  thing  they 
do,  is  acceptable  to  God  ;  and  this  again,  is  the  noble 
privilege  of  thofe  that  have  it,  that  all  they  do  in  duty  is 
accepted  of  him. 

2.  To  pray  in  faith,  is  not  only  to  have  this  grace  in- 
fuied into  you,  but  it  is  to  have  that  grace  in  exercife 
in,  and  about  the  particular  petition,  ye  would  put  up  to 
God.  Whatfoever  thing  ye  afk,  ye  mult  have  faith  ex- 
ercifed  about  that  particular,  whether  it  be  for  foul,  or 
foody  ;  for  yourfelf,  or  for  the  church  j  for  fpiritual,  or 
for  temporal  things. 

3.  To  pray  in  faith,  is  to  make  life  of  the  grounds  of 
faith  in  our  praying,  viz.  the  word  of  promife  ;  for  the 
promifes  are  the  ground  of  our  fuit.  So  that  in  accepta- 
ble prayer,  faith  makes  life  of  this  and  that  promife,  and 
turns  the  promife  into  a  petition.  This  is  faith's  work. 
It  is  neither  humility,  nor  felf-denial  that  can  do  this — - 
But  faith  takes  this  and  the  other  promife,  and  holds  it 
up  to  God,  that  he  may  make  it  out,  as  Pfalm  cxix.  49. 
Remember  the  word  unto  thy  fervanty  upon  -which  $hou  haft 
caufed  me  to  hope. 

4.  To  pray  in  faith,  is  to  make  ufe  of,  and  to  employ 
Chrift  the  Mediator.  So  that  the  foul  will  never  go  to 
God,  but  in  the  Mediator  *,  and  it  looks  for  a  return  to 
its  (uits,  or  petitions,  only  in  and  through  the  Mediator, 
Jefus  Chrift,  and  him  crucified.  Says  he  himfelf,  What- 
foever  yefball  nfi  in  my  name,  that  will  I  do,  John  xiv.  13. 
That  is,  expedt  accefs  to  the  Father  in  and  through  my 
name;  look  for  a  return  in  and  through  my  name.  We 
pray  in  faith,  when  in  all  our  addrefTes,  we  are  actually 
endeavouring  to  improve  the  merit  and  mediation  of  him, 
*7ho  is  at  the  right-hand  of  God  the  Father. 

5.  To  pray  in  faith,  is  to  pray  over  the  belly  of  all  cp- 
^otition.     When  in  human  appearance  there  is  nothin?, 

G  2  bttt 


52  Mr.  W.  Guthrie's  Sermons,        Ser.  VI. 

but  anger  and  wrath  from  God,  and  when  the  foul  is 
under  the  apprehenfions  of*  his  wrath,  yet  faith  will  come 

over  all  thefe  unto  God. When  he  is  inflicting  fome 

judgment  upon  the  perfon,  and  feems  to  be  angry  with 
the  perfon,  then  faith  goes  over  all,  and  prefTes  in  unto 
God,  that  is  to  pray  in  faith  ;  for  inftance,  Jonah,  chap, 
ii.  2,  4.  1  cried  by  reafon  of  my  nfflitlion  ;  If  aid,  I  am  cafl 
cut  of  thy  prefence.  Yet  what  does  faith  vyhen  in  fenfe  he 
is  caft  out  of  God's  prefence  ;  faith  puts  him  upon  fup- 
plicating  God  again.  Tet  -will  1  look  again  to  thy  holy  tem- 
ple, 

6.  To  pray  in  faith  is  this,  When  the  foul  promifes  to 
itfelf  on  the  ground  of  God's  word  an  anfwer  to  the  par- 
ticular petition  it  is  putting  up  to  God.  To  pray  in  faith 
3s  not  only  to  know  well,  that  the  thing  ye  are  feeking  is 
warrantable,  and  according  to  his  will,  but  in  fome  mea- 
sure to  have  aiTurance,  (or  endeavour  after  it)  of  an  an- 
fwer in  abfolute  thmgs;  that  is,  if  it  be  abfolutely  necef- 
fary,  they  believe  it  fhall  be  granted.  As  to  conditio- 
nal petitions,  they  believe  that  if  it  be  good  for  them, 
they  fhall  have  what  they  afk.  If  they  prefent  a  petition 
for  thofe  things  that  are  abfolutely  neceffary,  whether  in 
refpecl:  of  themfelves,  or  his  church,  it  fhall  be  fure  unto 
them  ;  and  if  their  petition  is  for  things  conditional,  ei- 
ther  to  themfelves,  or  the  church  ;  if  it  be  for  their  good, 
it  fhall  not  be  wanting.  Ye  fee  an  inftance  to  this  pur- 
pofe,  Mic.  vii.  7.  All  was  then  going  wrong,  yet,  fays 
he,  1 will  loak  unto  the  Lord;  I  w ill  wait  for  the  God  of 
my  falvation ;  my  God  will  bear  me  :  As  if  he  had  faid, 
What  then  ?  I  anfwer  myfelf,  that  God  will  hear  me. 
Remember  thefe  fix  things  which  fhew  what  it  is  to  pray 
in  faith. 

III.  The  third  thing  is,  What  is  faith's  work  in  prayer, 
or  what  is  the  work  of  this  grace  in  a  believer  in  his  luits 
and  fuppiitations. 

(1.)  It  inftrudtsthe  perfon  of  his  own  need  of  the  un- 
fearchabJe  riches  that  are  in  Chrift.  It  makes  him  cry 
out,  Ojinful  man  that  lam ;  I  have  deftroyed  and  undone 
myfelf.  And  on  the  other  hand,  it  informs  the  foul  of 
its  relief,  and  outgate,  from  that  mifery,  and  of  the  foul's 
portion  that  is  to  be  had  in  Chrift,  and  of  the  fulnefs 
thereof;  fo  that  there  is  not  the  leaft  want ;  but  there 
is  a  perfect  and  complete  fulnefs  in  Chrift,  as  ye  may  fee 
in  the  cafe  of  the  Publican,  Luke  xviii.  13.    What  was 

the 


Ser.  VI.  Upon  Mark  xi.  24;  55 

.  the  thing  he  prayed  for  ?  Says  he,  God  be  merciful  to  me 
a  [inner.  Faith  inftructs  him  as  to  his  fin,  and  then  as 
to  the  way  of  his  relief  and  help  from  fin,  viz.  in  Chrift  j 
fo  that  faith's  firft  work  in  prayer  is  to  inftrucr.  a  foul  of 

its  own  condition,  and  then  of  its  fupply,  and  help.- 

And  poor,  poor  are  they  that  want  this  grace  of  faith  j 
and  rich,  rich  are  they  that  have  it. 

(2.)  Faith's  work  in  prayer  is,  to  be  the  hand,  by  which 
the  foul  takes  hold  of  the  remedy,  and  relief  that  is  in 
Chrift,  and  offered  by  him  to  us  in  the  gofpel.  It  is  the 
foul's  hand  to  lay  holdffcf  Chrift,  and  his  fulnefs,  as  he 

is  offered  and  held  forth  to  us. As  a  poor  man  puts 

forth  his  hand  to  take  that  which  is  offered  unto  him  ;  fo 
it  is  with  faith  in  prayer.  It  is  called  a  receiving,  and  it 
is  the  very  hand  whereby  Chrift,  and  ail  that  is  to  be  had 
in  him,  is  to  be  received,  or  laid  hold  of.  This  is  an 
excellent  mark  in  prayer, 

(3.)  The  work  of  faith  in  prayer  is,  to  enable  the  foul 
to  wait  patiently  on  God,  for  a  return  of  the  petition  it 
hath  put  up.  Faith  fays,  ye  have  prayed,  and  that  is  your 
duty  ;  but  fee,  Sirs,  that  ye  ftay  frill  at  his  door  until  ye 
get  an  anfwer.  Be  not  like  thole  who  (hoot  blunt-fliot  ; 
and  never  look  where  it  goes.  Sse  Pfalm  Ixxxiv.  8  I  will 
hear  what  God  the  Lord  will  /peak.  And  Hab.  ii.  i.  /  will 
Jland  on  my  watch ,  andfet  me  en  the  tower  to  fee  what  he 

will  fay  unto  me,  lays  faith  to  the  foul  — This  is  a  good 

work  of  faith  in  prayer,  to  make  our  fouls  wait  patiently 
upon  him,  while  he  is  trying  them  with  delays.  It  is 
faith  that  puts  ftrength  into  our  fouls  to  make  them  pa- 
tiently wait  on,  till  God  fend  an  anfwer  umo  them. 

(4.)  It  is. true  faith's  work  in  prayer  to  make  them 
judge  arighjc  of  all  the  Lord's  difpeniacions  towards  thtm, 
especially  in,  or  about  the  exercife  of-  prayer,  Faith  fays£ 
Look  that  ye  conftrucl  aright  of  him,  and  entertain  not 
wrong  thoughts  of  him  :  although  he  give  you  not  his 
prefence  now,  yet  he  will  come.  He  that  will  come,  fh  ill 
come,  and Jhail TiOt  tarry:  If  he   give  you   not  in  that 

meafure  that  ye  propofe,  fee  that  ye  fret  not.  If  he  teem 
to  frown  upon,   you  are  then  to  abafe  yourfeives  as  mi* 

ferable  wretches. What  fays  David,  0  my  God,  I  cry, 

in  the  day  time,  and  thou  heardeft  nit  — But  thou  art  h>ly9 
0  thou  that  inhabitejl  the  praifes  of  Ifrael,  PI  aim  xxii  2,  3^ 
There  is  faith's  work,  he  cried  to  God,  and  is  not  heard  $ 
but  fays  he,  Thou  art  holy.  As  if  he  had  laid,  I  aver  that 
lie  is  holy,  if  he  fliouid  (hut  out  my  prayers,  as  it  were, 

with 


54  Mr.  W.  Guthrie's  Sermons.        Ser.  Vf. 

with  hewn  ftone,  and  refufe  to  anfwer  me  till  my  dy- 
ing day : yet  thou  art  holy.     That  is  faith's  work  in 

prayer. 

(5.)  Faith's  work  in  prayer  is,  to  take  hold  of  the  leaft 
meaning,  may-be,  or  intimation  from  the  Lord,  and  to 
Jay  hold  of  the  leaft  ground  of  hope  of  mercy  ;  as  a  poor 
man  takes  hold  of  the  leaft  meaning  of  mercy  from  man. 
It  was  the  exercife  of  the  woman  of  Canaan  in  her  prayer, 
Matt.  xv.  26,  6c. ;  when  he  upbraided  her,  faying,  What 
have  I  to  do  with  thee  ?  Should  I  give  the  childrens  bread 
to  dogs  ?  Truth,  Lord,  fays  fhe,  thou  haft  given  me  fome 
ground  to  expect  help  from  thee.  Truth.,  Lord,  I  ac- 
knowledge I  am  a  dog ;  but  it  is  as  true  that  dogs  eat  of 
the  crumbs  which  fall  from  their  mailer's  table.  Where- 
upon Chrift  lays  unto  her  ;  0  woman,  great  is  thy  faith. 
Thy  faith  hath  taken  hold  of  the  leaft  intimation,  or  may- 
be, as  a  ground  of  hope. — -Be  it  unto  thee  even  as  thou 
wilt.  And  this  reproves  thpfe  who  fret,  if  they  get  not 
what  difti  of  meat  they  pleafe  ;  or  if  it  pleafes  them  not, 
they  caft  it  from  them.  But  if  thou  kneweft  what  thou 
art,  and  how  little  thou  deferveft,  thou  wouldft  blefs  God, 
that  thou  art  not  in  hell,  already. 

(6  )  Faith's  work  in  prayer  is  to  enjoin  every  praying 
faculty,  or  all  that  is  within  the  foul,  before  God.  For 
faith  fets  its  defires  in  order.  Faith  makes  it  defire  nothing 
but  what  what  God  hath  allowed  in  his  word,  and  it  will 
be  nothing  fhort  of  this.  Again,  it  orders  our  zeal,  fo 
that  it  is  not  blind  and  prcpofterous  :  where  faith  rules 
it  orders  humility,  fo  that  the  foul  does  not  fay  in  a  fullen 
fit,  Lord,  depart  from  metfor  I  am  afinful  man.  It  orders 
forrow  for  fin  neither  to  be  too  little,  nor  too  great.  It 
is  faith's  work  to  make  the  foul  forrow  heartily  before 
God  :  on  the  other  hand,  it  makes  us  guard  againft  an- 
xious forrow.  Then  it  orders  hope  that  the  foul  may 
wait  patiently  for  the  anfwer  or  accomplifhment  of  pray- 
er. Thus  it  is  faith's  work  to  order  all  things  within  the 
foul,  and  put  all  things  in  a  compofed  temper.  So  com- 
manding is  the  grace  of  faith  in  a  foul  where  it  is,  that  it 
will  let  nothing  be  out  of  order. 

(7.)  Faith's  work  in  a  foul  in  prayer  is  to  make  it  im- 
portunate in  prefting  for  that  which  it  prays  for.  Having 
the  word  of  God  for  its  ground,  and  the  name  of  Cbriit 
for  its  encouragement,  it  importunately  prefTes  for.  the  thing 
defired,  and  when  he  Teems  to  fay,  Ye  fhall  not  have  it ; 
it  fays,  I  will  not  let  thee  go.  It  was  faith  that  made  Ja- 
cob  wreille  that  night  with  God  \  fays  the  angel,  Let  me 


SfiifcVT.  Upon  Mark  it.  24.  55 

go,  for  the  day  bredketh.  And  he  f aid,  I  will  not  let  thee 
go,  except  thou  Kefs  me,  Gen.  xxxii.  26.  And,  Mofes, 
fays  the  Lord,  will  ye  let  me  alone,  that  I  may  deftroy* 
this  people.  But  fays  Mofes, — If  thou  wilt  forgive  their 
fins  ;  and  if  not,  blot  me — out  of  thy  book,  which  thou  haft 
written,  Excd.  xxxii.  32.  And  the  woman  of  Samaria, 
fay  what  he  would,  harped  ftill  upon  this  firing,  Lord, 
have  mercy  upon  me. 

(8.)  Faith's  work  in  prayer  is  to  undertake  for  the  foul 
to  God,  and  for  God  to  the  foul.  This  is  the  very  ker- 
nel of  prayer.  Faith  fays  to  the  foul,  I  aflure  thee  that 
whatsoever  God  hath  promifed  in  his  word,  that  he  will 
give  and  perform.  Faith  fays  to  the  foul,  There  is  not 
a  promife  made  to  the  church,  but  it  fhall  be  accomplifh- 
ed  •,  nor  to  itfelf  in  particular,  but  it  (hall  be  performed. 
So  that  this  is  the  work  of  faith  in  prayer  to  engage  for 
the  Lord,  that  all  the  promifes  that  he  hath  given  fhali 

be  made  out,  and  fulfilled  unto  them. On  the  other 

hand,  Faith  engages  the  foul  to  wait  patiently  on  for  the 
accomplifhment  of  all  that  the  Lord  hath  promifed.  So 
that  this  is  one  of  the  myfteries  of  God  ;  and  it  is  la- 
mentable, that  fo  many  fouls  live  ftrangers  to  God, 
and  to  this  work  of  faith,  and  do  not  confider  the  worth 

and  excellency  of  this  grace  of  faith. 1  dare  fay,  that 

we  his  church,  and  people,  would  be  as  far  above  trouble 
this  day,  as  we  are  under  it,  if  we  had  faith,  and  the 
lively  exercife  thereof     Thofe  that  have  this,  are  of  all 

men  the  moft  happy. And  thofe  that  want  it,  are  of 

all  men  the  rnoft  miferable. 

(9.)  Faith's  work  is  to  make  the  foul  to  plead  with 
God  upon  fcripture  argument.  Faith  looks  to  what  God 
hath  promifed,  and  makes  ufe  of  all  thefe  promifes  in 
its  approaches  unto  God  in  prayer.  This  ye  may  fee  in 
Moles'  pleading  for  the  people.  He  pleads  upon  all  the 
promifes  the  Lord  had  made  unto  them,  when  they  had 
provoked  his  anger  to  burn  againft  them.  And  fo  Jere- 
miah pleads  upon  fcriptural  arguments,  not  for  himfelf 
only,  but  for  the  people  of  his  time,  that  the  Lord  would 

do  fome  great  thing  for  them. So  that  this  is  faith's 

work,  to  gather  all  the  arguments  contained  in  fcripture, 
and  to  pray  that  the  Lord  would  do  this  and  that  accord- 
ing to  his  promife. 

(fo.)  The  work  of  faith  in  prayer  is,  to  turn  over 
all  the  fuits  that  the  fupplicant  puts  up,  into  the  hand  of 
Chrift  the  Mediator,  that  for  his  fake,  interceffion,  and 
itiediadon  they  may  be  accepted  of  God,  and  anfwered 

in 


56  Mr.  W.  Guthrie's  Sermons.         Ser.  VI. 

jo  things  according  to  his  will.  Which  implies  a  difclaim- 
ing  of  any  works,  or  merit  in  the  perron's  felf,  that  is 
praying.  Says  Daniel, — Caufe  thy  face  to  Jhine  upon  thy 
fan&uCry  that  is  defolate,  for  the  Lord's  fake,  Dan  ix.  17, 
Not  for  my  fake,  nor  the  people's  fake,  nor  for  any  thing 
that  we  can  do,  but  for  the  Lord  Jefus  Chrift's  fake.  He 
puts  all  the  Aiits  upon  Chrift's  account,  that  in  his  name 
they  may  come  before  the  Father,  and  be  accepted. 

(11.)  This  is  faith's  wOrk  in  prayer  to  make  theperfon 
praying  keep  at  a  due  diftance  from  God.  Faith  makes 
the  perfon  keep  its  own  due  room  as  unworthy,  as  dufl: 
and  afhes.  It  teaches  perfons  to  give  God  his  due  room, 
as  he  is  the  high  and  lofty  one ;  to  have  low  thoughts  of 
themfelves,  and  high  thoughts  of  God.  Faith  fays  to  the 
foul,  Carry  in  fubordination  unto  God  ;  let  not  your 
words  be  rain,  nor  your  thoughts  and  conceptions  of  him 
unfuitable.  Faith  made  Abraham  cry,  J  have  taken  upon 
me  to  f peak  unto  the  Lord,  -which  am  but  'dufl  and  afbes,  Gen. 
Xviii.  27.  It  is  an  excellent  work  of  faith,  to  make  us 
to  afcribe  to  him  that  which  is  due  to  him,  glory,  ho- 
nour, and  dominion  for  ever  ;  and  to  take  fhame,  and 
confufion  of  face  unto  ourfelves. 

(12.)  Faith's  work  in  prayer,  is  to  furnifh  the  fuppli- 
cant  with  fubjecf.  matter  of  prayer,  viz.  to  gather  the 
promifes  that  are  here  and  there  in  the  Bible.  And  then 
it  not  only  furnifhes  matter,  but  it  furnifhes  a  mouth  to 
fpeak  unto  God      It  opens  the  mouth  to  fpeak  unto  God 

that  which  the  foul  hath  gathered Nay,  it  furnifhes 

feet  to  go  unto  God  with  the  matter  gathered.  Nor  does 
faith  only  furnifh  matter,  and  a  mouth  to  fpeak  it,  and 
feet  to  go  to  God  with  it  ;  but  it  is  as  wings  unto  the  foul 
whereby  it  flies,  as  it  were,  with  wings  unto  heaven  with 
the  petition,  that  it  hath  to  put  up  to  him  for  itfelf,  or 
for  his  work,  or  for  his  Zioii.  O  but  this  is  an  excellent 
work  of  faith  !  It  makes  them  that  wait  upon  the  Lord 
mount  up  as  on  eagles  wings  ;  and  ivalk,  and  not  be  weary  ; 
and  run,  and  not  be  faint. 

(13.)  It  is  faith's  work  in  prayer,  to  enable  the  foul  to 
wait  patiently,  till  God  give  an  anfwer  of  prayer.  Faith 
is  {till  petitioning  and  fupplicating  the  Lord  till  he  give  a 
gracious  return.  To  renew  the  felf-fame  thing  in  prayer 
again  and  again,  it  being  according  to  his  will,  and  war- 
ranted in  his  word,  in  the  exercife  of  the  felf-fame  faith, 
is  no  tautology,  though  it  were  a  hundred  times  to  have 
the  fc  If- fa  me  fuit.  It  was  the  way  of  the  woman  of  Ca- 
naan :    I  am  not  fent  to  thee,  fays  Chrift  j   yet  foe  pray* 

mil. 


Ser.  VI.  Upon  Mark  xi.  24.  57 

(till,  i/dv*  m<?rry  upon  me,  Lord.  And  it  made  Paul  re- 
turn his  fuit  again  and  again.  For  this  thing  I  be/ought  the 
Lord  thrice,  2  Cor.  x  12.  This  is  alfo  an  excellent  work 
of  faith.  Nay,  I  may  fay,  they  never  can  do  any  thing 
in  the  exercife  of  prayer,  that  want  this  grace.  Their 
prayers  have  no  bones,  ftrength,  nor  edge.'  They  will 
never  pierce  heaven. 

(14.)  Faith's  work  in  prayer  is,  to  m?  <  the  petitioner 
take  up  God  aright  as  the  object  of  p:  c:r  ad  Chrifl 
Jefus  as  the  only  Mediator,  and  take  up  th  w  own  con- 
dition aright,  that  they  may  apply  the  promifes  accord- 
ingly. For  faith's  work  is  ro  apprehend  aright  jur  Lord 
Jefus  Chrift  the  Angel  of  the  covenant,  and  to  apprehend 
our  own  foul's  cafe  and  condition  aright;  as  in  Ifa.  xli. 
it  is  called  a  looking  ;  as  it  makes  them  take  up  him  whom 
they  are  feeking,  and  themfelves  aright.  This  is  faith's 
work  in  prayer.     And, 

Lattly,  I  fhall  add  this.  It  Is  faith's  work  in  prayer  to 
enable  the  foul  to  prevail  over,  and,  as  it  were,  to  com- 
mand the  Lord.  The  prayer  of  faith  has  a  prevailing  and 
commanding  power  over  the  great  and  dreadful  Lord. 
Hence  it  is  (aid  by  James,  The  fervent  prayer  of  the  righ- 
teous availeth  much,  Jam.  iv.  10.  And  it  healeth  the  fiefc. 
It  is  faid  of  Jacob,  Hofea  xii.  4,  He  had  power  over  the 
angel,  and  prevailed.  Says  the  Lord,  Ifa.  xlv.  1 1 .  Con- 
cerning my  Jons  and  my  daughters,  command  ye  me.  Thus 
the  Almighty  maker  of  heaven  and  earth  is  content  to  be 
commanded  by  his  own  creatures  praying  in  faith',  and  in 
a  manner  prevailing  over  him.  This  is  only  prayer  ani- 
mated by  iaith.  Were  it  not  fo,  your  prayers  would  not 
go  above  the  crown  of  your  heads.— — It  was  faith,  that 
made  him  yield  to  the  woman  of  Canaan  \ — Be  it  unto 
thee,  even  as  thou  -wilt.  For  I  cannot  keep  it  from  thee. 
Thy  faith  hath  prevailed  over  me. 

Now  from  all  thefe,  ye  may  fee  the  woful  cafe  they  are 
in,  who  want  this  grace;  and  the  good  and  delirable  cale 
they  are  in,  whom  God  hath  endued  with  it. 

IV.  The  fourth  thing  is,  What  is  the  nature  of  th's 
faith,  which  is  a  necelTary  and  requifite  qualification  in 
prayer.  That  we  may  Qiew  you  the  worth  and  excellency 
of  this  grace,  and  the  need  folk  have  of  it,  I  mall  in  thefe 
particulars  hold  it  out,  that  ye  may  know  it,  and  how  to 
come  by  it.     And, 

1.  This  grace  of  faving  faith  is  cne  of  the  main/choice 
and  principal  graces  .peculiar  to  the  elect,  and  is  the  very 

H  root 


$.8  Mr.  W.  Guthrie's  Sermons.        Ser.  VI- 

root  of  all  other  graces.  It  is,  in  a  manner,  the  kernel 
and  life  of  all  the  reft,  it  being  the  only  grace  that  clof- 
eth  with  Chrift.  I  Cor.  xiii.  2.  2  Peter,  i  5.  Add  to  your 
faith,  virtue  ;  and  to  your  virtue,  knowledge.  It  is  the 
firft  ground  ftone,  and  then  add  to  it  all  the  reft.  All 
that  folk  go  about,  all  the  moral  duties  that  fome  pro- 
fcfTed  Chriftians  perform,  are  but  mere  fhadows  for  want 
of  this. 

2.  This  grace  is  one  in  all  the  elect,  but  not  in  a  like 
meafure  in  all.  It  is  the  felf-fame  grace  in  all  the  elect. 
But  you  will  fay,  How  is  that  I  for  then  one's  faith  would 
ferve  all.  No,  there  are  as  many  faiths,  as  particular  per- 
fons  of  the  elect  ;  for  it  is  not  one  in  the  elect,  as  to  the 
meafure  of  it ; — for  fome  may  have  a  lefs,  and  fome  a 
greater  degree  of  faith.  But  in  this  refpect,  it  is  one,  as 
to  its  doling  with  Chrift,  and  embracing  of  him  as  offered 
unto  them  iifthe  gofpel.  It  is  the  very  felf-fame  faith  in 
all  the  elect.  It  was  the  felf-fame  faith  that  was  in  Abra- 
ham, Ifaac,  and  Jacob,  that  is  in  all  the  believers  after 
them.  The  poorefi;  as  well  as  the  greateft  hath  the  felf- 
fame  faith  in  fubftance.  If  this  wereconiidered,  it  might 
be  comfortable  to  us.  You  will  fay,  the  apoftle  Paul, 
and  the  reft  of  thefe  worthy  men,  might  plead  confident- 
ly with  God  in  their  own  behalf,  and  in  the  behalf  of 
others.  But,  I  fay,  if  ye  have  fled  to  Chrift,  and  clofed 
with  him,  ye  may  with  confidence  draw  near  to  the  throne 
of  grace,  to  plead  with  God  on  your  own,  and  on  the 
behalf  of  others  alfo. 

3.  This  grace  of  faith  may,  yea  ought  to  increafe  in 
the  faints  of  God.  See  Mark  ix.  2.  2  Cor.  x.  1  5  where 
the  increafe  of  faith  is  mentioned.  And,  1  ThefT  i.  3. 
Remembering  without  ceajingr  your  work  of  faith,  and  la- 
bour of  love.  This  grace  is  faid  to  grow.  The  righteouf- 
nefs  of  Cod  revealed  in  the  gofpel  from  faith  tofdith.  It  is  a 
fin  and  a  fhame  for  Chriftians  to  be,  and  continue  at  the 
fame  degree  that  at  the  firft  they  were  at  .  Where  ir  is 
found,  and  real,  it  grows.  And  O  but  the  Lords  peo- 
ple fhould  endeavour  much  for  the  increafe  of  faith,  that 
they  be  not  as  children,  ever  doubting  and  ftaggering,  fo 
that  they  cannot  live  without  fenfible  manifellations  of 
God's  favourable  prefence  unto  them. 

4.  Ye  fhould  know  that  as  it  ought  to  grow,  fo  fome- 
tirr.es  it  may  corns  under  a  decay,  as  to  the  exercife  of  it  \ 
though  there  cannot  be  a. decay  of  it  as  to  its  foundation. 
But,  I  fay,  it  may  come  under  a  decay  as  to  its  exercile  ; 
which  proceeds  either  from  fecuruy,  or  from  Chriftians 

being 


Ser.VL  Upon  Mark  xi.  24.  59 

being  too  much  elated  in  duty.  When  thefe  give  a  ftrokc 
to  faith,  it  may  come  under  a  decay.  Cbriftians,  beware 
of  Security,  for  it  is  the  bane  of  faith.  Beware  of  up- 
lifting in  duties,,  for  it  likewife  is  the  bane  of  faith. • 

And  in  your  afflictions,  pray  to  God  for  the  increafe  of 

your  faith. For  trials  and  rods  of  afflictions,  are  for 

trials  to  faith  ;  therefore  ye  ought  to  pray  for  faith  that 
are  bearing  the  burden  in  the  heat  of  the  day. 

5.  This  grace  of  faith  is,  that  which  renders  all  that 
ye  do  acceptable  unto  God  :    For  "without  faith  it  is  impcf- 

fibie  to  pleafe  God,  Heb.  xi.  6. 

6.  This  grace  of  faith  hath  always  with  it  obedience* 
and  the  bringing  forth  of  good  fruit  to  the  glory  of  God, 
and  the  edification  of  others  ;  which  fruit  is  called  the 
obedience  of  faith,  Rom.  xvi.  19.  Wherever  it  is,  it  leads 
Hill  to  fincere  endeavours  to  keep  all  the  commandments 
of  God.  By  this,  folk  may  know,  whether  they  have 
this  grace,  or  not. 

7.  This  grace  of  faith  apprehends  things  altogether  be- 
yond the  reach  of  human  reafon,  and  brings  thefe  things 
home  unto  the  man's  own  bofom.  It  makes  things  that 
are  abfent,  as  if  they  were  prefent.  It  brings  that  into 
the  man's  heart  that  he  fhall  have  to  all  eternity  ;  it  brings 
Ln  God  to  the  man  ;  it  brings  in  Ghrift  to  his  bofom. — 
It  brings  in  the  joys  of  heaven  to  his  foul.  Hence  it  is 
laid  to  be  the  fubjiance  of  things  not  feen.  It  was  this  that 
made  Mofesy^  him  that  is  invifible,  and  the  eternal  glory 
and  happlnels  of  the  faints  in  heaven.  Whereupon  he 
refufed  to  be  prefered  in  Pharaoh's  court,  and  this  is  the 
nature  of  this  grace  which  is  fo  neceflary,.  and  requiiite 
a  qualification  in  the  duty  of  prayer.     And, 

8.  This  grace  of  faith  is  a  moft  fincere  cordial  grace. 
It  is  called  faith  unfeigned,  1  Tim.  i.  5.  It  knows  not 
what  it  is  to  have  the  winding  by-gates  that  carnal  1  eafon, 
and  hellifh  policy  find  cut.  This  grace  of  faith  is  down- 
right, and  without  guile. 

9.  The  nature  of  this  grace  is,  that  it  is  firm,  liable, 
and  ftedfaft,  and  renders  the  perfon  fredfaft  in  whom  it 
is.  Col.  ii.  7.  Rooted  and  built  up  in  him,  and  jlaklifhed  in. 
the  faith.  They  are  like  growing  trees,  that  cannot  be 
fhaken.  They  are  like  mount  Zion,  that  cannot  be  re* 
moved.  When  they  are  in  a  right  frame,  let  the  world 
turn  upfide  down,  they  will  not  be  afraid.  Bui  folk  <icf- 
titute  of  this  grace,  like  weather-cocks,  will  never  hold 
out  in  the  ftorm.  They  may  bear  it  a  little,  but  will  not 
endure  unto  the  end.     But  they  that  truft  in  the  Lord, 

H  2  <b«H 


Go  Mr.  W.  Guthrie's  Sermons.       Ser.  VI. 

fh  all  be  ft  able  as  mount  Zion  •,  rooted  and  built  up  in 
him,  they  can  never  be  removed. 

10.  This  grace  of  faith  is  altogether  fupernatural.  It 
is  wholly  of  God,  and  hath  nothing  of  our  own  power  in 
it.  Faith  is  not  of  ourf elves,  it  is  the  gift  of  God,  Eph.  ii.  8. 
It  defcends  from  the  Father  of  lights  ;  and  by  this  ye  may 
know  where  to  find  it*,  and  if  it  be  once  infufed  into  you, 
it  can  never  be  plucked  out  of  your  hearts  again.  They 
are  fools  that  think  to  believe,  without  knowing  God  the 
Author  of  faith. 

ii.  This  grace  hath  the  word  of  God  for  its  ground. 
It  is  not  this  or  that  minifter  faid  it ;  not  this  great  man, 
nor  that  great  man  that  faid  it;  no,  nothing  will  ferve 
the  believer,  until  he  gets  this,  Thus  faith  the  Lord. 

12.  This  grace  of  faith  is,  a  knowing  and  intelligent 
grace  ;  fo  that  they  in  whom  it  is,  know  fomewhat  of 
God,  and  of  Jefus  Chrift,  who  is  the  immediate  object  of 
faith,  and  of  the  promifes,  of  the  go/pel,  and  of  their 
own  cafe  and  condition.     Says  Chrift, And  have  known 

furely,  that  I  came  out  from  thee,  and  have  believed  that 
thou  didft  fend  met  John  xvii.  8.  Hence  iometimes  it  is 
called  knowledge. 

13.  This  grace  is  a  lively,  operative,  and  working 
grace.  It  makes  the  foul  in  which  it  is,  lively,  diligent, 
and  active  in  working  the  work  of  God.  It  is  called  the 
work  of  faith,  1  Theft!  i.  3.  It  puts  folk  upon  working. 
Ye  fhall  never  fee  one  who  hath  true  faith,  though  he 
difcerns  it  not,  but  he  is  bufy  ;  even  though  believers  were 
*iot  bidden,  yea,  though  they  were  forbidden,  they  would 
read  the  fcripture,  pray  unto  God,  fpeak  and  confer  with 
the  Lord's  people,  when  under  trouble,  or  difquiet  of 
mind  ;  if  tbey  knew  them  to  be  fuch  as  they  might  fafely 
communicate  their  mind  unto. 

14.  This  grace  is  a  moft  precious  grace,  in  refpedt  of 
God  the  author  of  it ;  in  refpect  of  Chrift  the  object  of 
it  •,  and  in  refpect  of  the  gofpel  the  mean  of  attaining  to 
it;  and  in  reipect  of  falvation,  the  end  of  it.  O  but  it 
is  precious,  and  makes  thefe  that  have  it,  precious  unto 
God. 

15.  It  is  a  moft  conquering  and  overcoming  grace.  It 
eve r comet h  the  world,  and  the  devil,  John  v.  4.  It  is  the 
fhield  that  quenches  all  his  fiery  darts. 

16.  I  (hall  add,  That  it  is  a  purifying  and  cleanfing 
grace.  For  it  gives  the  perfon  no  reft  until  he  has  re- 
courfe  unto  the  fountain  of  his  blood.  Says  John,  He 
that  hath  this  hope  in  him,  purifieth  himfelf,  even  as  he  is 

pure, 


Ser.VIL  Upon  Mark  xi.  24.  61 

pure,  1  John  Hi.  3.  Not  only  to  be  reformed  outwardly, 
but  inwardly.  By  thefe  things  ye  may  fee  what  this  grace 
of  faith  is  ;  and  by  foine  of  them  ye  may  know  if  ye  have 
it,  and  how  and  when  ye  may  get  it.  Withal  ye  may  fee 
the  need  ye  have  of  it.  If  ye  would  go  to  God  accepta- 
bly,  if  ye  would  bear  a  ftorm,— if  ye  would  have  life, 

then  ftudy  faith.     Jf  yc  get  it  not,  yejha/l  never  fee  lif-e* 

And  nothing  that  ye  do,  fhall  be  acceptable  to  God, 

Remember  thefe  things,  lay  them  to  heart,  and  do  not 
think  that  it  will  be  enough  to  hear  them  ;  for  how  will 
ye  look  death  in  the  face,  who  never  fludied  this  grace  I 
How  will  ye  wade  the  foords  of  Jordan  to  eternity  ?  And 
how  fhall  ye  be  able  to  anfwer  God  in  the  great  day  of 
accounts  ?  If  ye  would  get  fafe  through  all  thefe,  labour 
to  obtain  this  grace  of  faith,— —The  Lord  help  you  fo 
'  to  do.  * 


SERMON    Vll 

Mark  xi.  24. 

Therefore  J  fay  unto  you,  What  things  foever  ye  de/tre* 
when  ye  pray,  believe  that  ye  receive  them,  and  ye 
Jliall  have  them* 

[The  fecond  Sermon  on  this  Text.] 

T  OBSERVED  the  Iaft  fabbath  from  this  verfe,  that 
A  found  juftifying  faith  is,  a  neceiTary  and  requifue 
qualification  of  acceptable  prayer  to  God.  In, prosecu- 
tion of  this  point,  I  went  through  thefe  things  in  your 
hearing. 

I.  I  proved  from  fcripture,  that  faith  is  a  neceiTary  and 
requifite  qualification  of  right  and  acceptable  prayer  uL 
to  God. 

II.  I  obferved,  in  feveral  particulars,  what  it  is  to  pray 
in  faith. 

III.  I 


6z  Mr.  W.  Guthrie's  Sermons.        Ser.  VII. 

HI.  I  fhewed  you  what  is  faith's  work  in  prayer. 

IV.  I  cleared  a  little  what  is  the  nature,  and  the  pro 
perties  of  this  grace  of  faith,  which  is  fo  necefTary  a  qua- 
lification in  acceptable  prayer.     Now,  I  come, 

V.  To  the  fifth  thing  in  the  method.  And  this  is  to 
Ihew  you  how  it  appears  that  the  grace  of  faith,  as  I  have 
defcribed  it  in  its  nature,  and  its  properties,  is  required 
jn  acceptable  prayer.  It  will  appear  that  found  and  fav- 
ing  faith  is  requifite  and  necefTary  in  prayer,  if  we  con- 
iider, 

(i.)  That  the  Lord  commands  abfolutely,  that  in  our 
prayers  to  him,  we  pray  in  faith.  He  enjoins  by  his  au- 
thority, that  every  petition  we  put  up  to  him,  be  put  up 
in  faith.  Let  him  that  prayeth,  pray  in  faith,  nothing  wa- 
vering. And  here  in  the  text  it  is  faid,  What  things  foever 
ye  defire,  when  ye  pray,  believe  that  ye  receive  them,  and 

ye  fhali  have  them. So  that  in  refpect  of  the  Lord's 

command,  it  is  highly  necefTary. 

(2.)  Confider  this,  That  there  is  no  prayer  acceptable 
to  God,  nor  well  pleafing.to  him,  without  faith.  No 
performance,  nor  duty  that  we  can  do,  or  go  about,  and 
confequently  no  prayer  is  acceptable  unto  God,  without 
this  grace.  But  without  faith  it  is  impoffibleHo  pleafe  God, 
Heb  xi   6. 

(3.)  Confider  that  it  is  by  the  grace  of  faith  that  the 
faints  repel  all  Satan's  temptations,  and  quench  his  fiery 
darts,  wherewith  they  are  afflicted,  efpeciaily  in  time  of 
prayer.  And  hence  it  appears,  that  faith  is  necefTary  in 
prayer.  Perfons  cannot  ftand  it  out  without  this  grace  ; 
they  cannot  endure  his  fiery  darts,  but  muft  be  burnt  up 
by  them.  Says  the  apoftle,  Above  all  things,  taking  the 
Jhietd  of  faith,  wherewith  yejhall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked,  Ephef  vi.  16.  This  is  the  grace 
that  refifts,  when  he  fets  upon  them  to  divert  them  in 
prayer. 

(4.)  Confider  that  it  is  faith  that  prepares,  fits,  and 
difpofes  the  Lord's  people  for  the  exercife  of  prayer.  It 
puts  and  keeps  them  in  a  praying  frame :  Faith  being  a 
grace  purifying  the  heart  and  life,  and  it  being  necefTary 
that  all  that  come  to  God  be  ftudious  of  holinefs ;  fays 
David,  J  will  wnjh  mine  bands  in  innocence  ,-v  fo  will  J  com- 
pnfs  thine  altar,  Pfalm  xxvi  6.  And  this  will  make  it 
appear  that  faith  is  necefTary  in  prayer,  if  ye  would  be 
kept  in  a  fit  difpofition  fpr  it,  at  all  times  and  feafons. 

(5  )  Con- 


Ser.  VII.  Upon  Mark  xi.  24.'  63 

(5.)  Confider  that  it  is  the  grace  of  faith  that  makes 
the  foul  continue  in  prayer,  till  it  obtains  its  anfwer  or 
requeft.  It  is  faith  that  is  the  flrength,  or  bone  of  the 
foul,  enabling  it  to  go  on  in  prayer,  and  not  to  take  a 
refufal   from  God,  till  it  obtains  an  anfwer,  as  appears 

in  the  woman  of  Canaan. It  was  her  faith  that  would 

not  take  a  refufal,  hut  fhe  continued  praying,  and  wref. 
tling  out  her  foul,  until  fhe  got  an  anfwer.  It  was  faith 
that  made  Jacob  refufe  to  let  the  angel  go,  until  he  blef- 
fed  him.  Thus  it  appears  to  be  requifite,  becaufe  it  makes 
the  people  of  God  continue  to  wreftle  with  God  in  prayer. 
Folk  that  only  pray  by  a  gift  will  foon  take  a  refufal  5 
but  it  is  not  fo  with  faith,  it  will  not  be  refuted. 

{6.)  Confider  that  it  is  this  grace  that  mainly  and  prin- 
cipally glorifies  God,  and  therefore  it  is  moft  requifite  in 
prayer,  in  aicribing  majefty,  power,  honour,  and  domi- 
nion unto  God And  muft  not  that  be  neceffary  in 

prayer  which'  glorifies,  magnifies,  and  honours  him  to 
whom  we  pray  ?     And, 

(7.)  Confider  that  the  grace  of  faith  is  the  mean  and 
way  to  fee,  behold,  inherit,  and  enjoy  the  glory  of  the 
Lord.  And  O  but  faith  is  neceffary  in  prayer,  as  ever 
ye  would  behold  his  glory  and  power  in  that  duty.  Said 
J  not  unto  thee,  that  if  thou  wouldji  believe,  thou  fhoaldft  fee 
the  glory  rf  God,  John  xi.  40.  And  is  it  not  then  very 
neceffary,  that  fouls  have  faith  ;  feeing  it  is  the  way  and 
mean  of  getting  a  view  of  his  glory  ?  From  all  thefe,  we 
may  fee  how  necefiary  faith  is  in  all  our  performances, 
and  efpecially  in  prayer. 

VI,  For  the  farther  profecution  of  this  fubjeel,  I  (hall 
{hew  you  in.  what  refpects  this  grace  of  taith  is  neceffary 
in  prayer  ;  and  in  clearing  of  this,  I  fhall  fum  it  up  in 
the  following  particulars.     And, 

i.  The  grace  of  faith  is  neceffary  in  refpect  of  God  the 
object  of  prayer,  as  of  every  other  act  of  worfhip. 

2.  It  is  neceffary  in  refpec't  of  Chrift  Jefus  the  Re- 
deemer. 

3.  It  is  neceffary  in  refpe&  of  the  promifes  of  God. 

4.  It  is -neceffary  in  refpec't  of  God's  providences. 

1//,  I  fay,  in  our  praying  to  God,  faith  is  neceffary  in 
refpec't  of  God  himfelf,  the  object  of  prayer.     For  iakk 

looks  unto  him. He  that  cometh  tc  God,  mujl  believe  that 

he  is,  and  that  he  is  the  rewarder  of  them  that  diligently  feek 
him,  Heb.  xi.  6.     And  particularly  I  obferve, 

(i.)  There 


<?4  Mr.  W.  Guthrie's  Sermons.        Ser.  VII. 

(i.)  There  muft  be  in  our  prayer  to  God,  faith  in  his 
©mniprefence,  as  one  that  is  in  a  manner  prefent  with  us, 
when  we  pray  !  Faith  looks  on  God  as  prefent  with  us. 
i  Kings  vtii  27.  But  will  Cod  indeed  dwell  on  earth?  Be- 
bold)  the  heavent  and  the  heaven  of  heavens  cannot  contain 
thee\  how  much  lefs  this  boufe  that  I  have  builded  ?  We 
fhould  take  heed  to  his  omniprefence  ;  that  is,  his  being  e- 
very  where  prefent. Thus  faith  takes  him  up  as  pre- 
sent with  the  perfon  wherever  he  prays. 

(2  )  In  our  prayers,  faith  is  neceffary  in  refpect  of  his 
omniicience,  by  which  he  is  intimately  acquainted  with 
our  cafe,  and  ways,  acquainted  with  the  fighs  and  groans 
of  the  foul.  Jeremiah  in  praying  to  God,  fays,  For  thine 
eyes  are  open  upon  all  the  ways  of  the  fons  of  men,  to  give 
every  one  according  to  his  ways%  and  according  to  the  fruits 
of  his  (hingSs  Jer  xxxii.  19.  Faith  looks  unto- him  as  one 
to  whole  eyes  all  things  are  naked  and  bare.  Chrift  fays, 
Pray  to  your  Father  infecret,  and  your  Father  who  feet h 
in  fecret,  Jball  reward  you  openly ,  Match  vi.  6.  So  that 
there  mui\  be  faith  in  his  omniicience  in  one  praying  to 
him  in  an  acceptable  way. 

(3.)  In  our  prayers,  faith  in  his  all-fufEciency  is  alfcv 

neceffary.      There  muft  be  faith  in   him,  as   one   who 

liath  to  fupply  our  needs  and  neceUities  to  the  utmoft. 

His  fupply  and  help  is  broader  than  all  our  wants. 

He   hath  a  fufficiency  to  help  our  need,  without  acy 

roean  or  inftvument. As  Pfalm  I.  9,  10.     There  he 

holds  out  his  alUfufficiency,  as  one  who  needs  neither 
bu!Iock  nor  goat.  For,  fays  he,  every  bsafi  of  the  forejl 
and  cattle  on  a  thoufand  hills  are  mine.     I   need  none  of 

thefe.     I  have  enough  for  thee ;    Only  call  thai  on  me 

But  look  by  faith  unto  my  al!-fufficiency.  So  that  there 
muft  be  faith  in  God's  ali-fuflicieiH;y  in  prayer.  Arid  O 
but  it  is  neceffary  to  take  him  up  in  prayer,  as  one  who 
hath  to  ferve  our  turn  •, — as  one  who  hath  mercy  to  par- 
don us  ; — life  10  thofe  that  are  dead  j — healing  to  thofe 

who  are  ikk  and  difeafed  ; righteoufnefs  unto  thofe 

whoje  righteoufnefs  is  asfitky  rags  ,• — peace  unto  them  that 
are  confuted  ; — light  to  them  who  are  in  darknefs  ; — and 
flrength  to  them-that  are  weak,  and  not  able  to  go  about 
duty. 

(4)  Faith,  while  we  pray,  muft  beexercifed  in  his  om- 
nipotence, and  aimigtuy  power,  in  refpect  of  which  there 
is  nothing  we  ftand  in  i;eed  of  but  he  is  of  power  to  give 
it,  and  able  to  perform  it  for  us.  He  can  do  it  without 
the  concurrence  offecond  taufes ;  nay,  his  power  can  do 

it 


Ser.  VII.  Upon  Mark  xj.  24.  £? 

it  above  natural  caufes;  as  Jer.  xxxii.  27.  Behold,  lam 
the  Lord,  the  God  of  allflefi ;  Is  there  any  thing  too  hard 
for  me  ?  What  is  it  he  cannot  do  ?  What  is  it  thou  ftand- 
eft  in  need  of  that  he  cannot  do  ?  What  evil  is  there  that 
a  foul  is  under,  that  he  cannot  take  away?  What  evil  is 
it  that  ye  are  troubled  with,  that  he  cannot  remove  by 
his  power  ? 

(5.)  It  is  alfo  neceflary,  and  requifite  in  our  prayers 
that  we  exercife  faith  in  his  gracious  nature,  as  one  that 
is  gracious,  and  merciful  to  pardon  poor  finners,  be  their 
guilt  what  it  will.     As  Pfal.  ciii.  3.  Who  forgiveth  all  thine 

iniquities,  and  who  healeth  all  thy  difeafes. Sinners,  ye 

fhould  look  unto  God  by  the  exercife  of  faith,  in  his  gra- 
cious nature,  as  one  ready  and  willing  to  forgive,  and  par* 
don  all  your  fins.     O  but  that  is  neceffary  in  prayer. 

(6  )  In  our  prayers,  faith  fhould  be  exerciied  in  God's 
Simplicity,  and  Spirituality,  as  he  is  a  Spirit  invifible,  and 
cannot  be  apprehended  by  our  outward  fenfes,  and  there- 
fore one  that  requires  to  be  worshipped  in  fpirit,  and  in 
truth.  Cod  is  a  Spirit ',  and  they  that  worjhip  him,  muft 
•worfhip  him  infpirit,  and  in 'truth ,  John  iv.  24.  Ye  rauft 
be  Spiritual  in  your  worfhip,  that  fo  ye  may  not  havs 
grofs  and  unsuitable  conceptions  of  the  Lord  whom  ye 
worfhip. 

(7.)  In  our  prayers,  faith  muft  be  exercifed  in  his  eter- 
nity, as  he  is  an  eternal,  and  everlafting  majefty,  with- 
out beginning,  or  end  ;  as  one  who  was  from  all  eter- 
nity, contriving  the  Salvation  of  finners  ;  as  one  who  had 
time  enough  to  do  good  to  his  creatures  ;  as  one  who  en- 
dures for  ever  to  be  their  happincfs.- Says  Habakkuk, 

Art  thou  not  from  everiafling,  0  Lord  my  God,  Hab.  i.  12, 
We  ar^  to  look  on  him,  as  one  with  whom  a  thoufand 
years  are  but  as  one  day.  The  faith  of  this  might  damp 
all  the  perplexed  thoughts  of  our  hearts,  as  if  he  were 
long  in  performing  his  promifes. 

(8.)  In  prayer,  we  muft  exercife  faith  in  his  unchange- 
ablenefs,  as  he  is  unchangeable  in  all  that  he  is  in  his  na- 
ture ;  in  hisgoodnefs:  He  is  the  fame  yejlerday,  and  to- 
dpy,  and  for  ever  ;  -without  variabknefs  or  fbadow  of  turn- 
ing. The  Pfalmift,  Pialm  cii.  26.  looked  upon  God  as 
one  who  changeth  not.  But  thou  art  the  fame,  and  thy 
years  (hall  have  no  end.  There  is  great  need  of  faith  in 
this  refpect,  that  the  foul  may  be  fixed  on  God,  as  one 
that  hath  done  fuch  things,  and  can  yet  do  fuck  things 
for  them. 

(9  )  Faith  fhould  be  exercifed  in  him,  in  prayer,  as  he 
I  is 


66  Mr.  W.  Guthrie's  Sermons.        Ser.VIL 

is  holy,,  and  of  purer  eyes  than  to  behold  iniquity  ;  that  with 

all  due  reverence,  the  foul  may  draw  near  unto  him. 

Thou  art  of  purer  eyes  than  to  behold  evil,  and  canji  not 
took  upon  iniquity  ;  therefore  lookeftthou  upon  them  that  deal 
treacheroujly,  and  holdeji  thy  tongue  when  the  wicked  devour- 
tth  the  man  that  is  more  righteous  than  he?  Hab  i.  ij. 
Think  ye,  that  men  and  women  durft  wallow  in  fin,  if 
they  exercifed  faith  in  God  as  a;  holy  one,  as  one  who 
cannot  look  upon  iniquity. 

(10.)  In  prayer  faith  mu ft  be  ^exercifed  in  his  juffice, 
as  he  is  a  juft  and  jealous  God,  and  will  by  no  means  ac- 
quit the  wicked  ;  that  the  fins  perfons  are  guilty  of,  may 
be  the  more  grievous  unto  them,  confidering  that  God 
will  not  let  them  go  unpunifhedr,  if  they  get  not  true  re- 
pentance. 

(i  i.)  Faith  in  prayer,  muft  be  exercifed  in  the  relative 
titles  that  God  hath  come  under,  unto  his  people,  as  that 
he  is  their  former  and  maker.  We  are  the  clay,  and  thou 
art  the  Potter,  Ifa.  hciv.  8.  As  if  he  had  faid,  Lord,  de- 
ftroy  us  not,  for  we  are  the  works  of  thy  hands.  Faith 
looks  to  him  as  a  Father,  as  in  chap.  Ixiii.  16. — Though 
Abraham  be  ignorant  of  us,  and  tfrael  acknowledge  us  net  ,• 
thou,  0  Lord,  art  our  Father  ~  And  they  fhould  look  on 
God  as  in  covenant  with  them.  2  Chron.  xx.  12.  0  cur 
Cod,  wilt  thou  not  judge  them  P  for  we  have  no  might  againjl 
this  great  company  that  comet h  againft  us  ;  neither  know 
we  what  to  do,  but  our  eyes  are  upon  thee.  How  fweet  the 
relation  faith  looks  to  in  prayer  \  They  fhould  look  to 
him  in  prayer  as  their  Hufband,  confidering  themfelves  as 
his  married  people,  called  by  his  name,   and  having  his 

name  put  upon  them 1  will  be  their  God,  and  they  Jla  11 

return  unto  me  with  their  whole  heart,  Jer.  xxiv  y.  This 
then  is  the  fir  ft  thing  in  regard  of  which,  faith  is  necei- 
fary* 

idly,  I  told  you,  faith  is  neceflary  in  refpecl:  of  Chrift 
the  Mediator;  for  in  going  to  God  in  prayer,  we  muft 
have  an  eye  to  the  Mediator :  For  his  fake,  not  for  our 
own  fake  looking  to  be  heard.  There  are  particularly 
thefe  things  in  Chrifr,  that  faith  looks  to  in  prayer. 

1.  It  looks  unto  him  as  one  in  and  by  whom  the  per- 
son praying,  gets  accefs  to  the  Father,     ft  is  in  and  thro* 

•    him  that  we  ever  had  nearnefs  to  God  ;  no  coming  unto 
this  holy  God,  but  in.  and  through  Chrift  the  Mediator. 

2.  It  looks  upon  him  as  one  in  and  by  whom  the  fup- 
plicant  finds  acceptance  ;  and  not  only  accefs.  One  may, 
in-fouie  cafes,  get  accefs-,  and  not  get  acceptation;   but 

(ays 


Ser.  VII.    .  Upon  Mark  xi.  24.  67 

fays  the  apoftle  ;  He  kith  made  us  accepted  in  the  beloved, 
Eph.  i.  6. 

3.  Faith  looks  upon  him  as  one  who  offereth  up  in- 
cenfe  with  the  perlbn's  prayers  ;  that  the  value  of  Chrift's 

fufferings  may  make  the  prayers  acceptable  to  God. ■ 

Faith  looks  much  unto  the  obedience  and  fufferings  of 
Chrift,  through  which  it  gets  acceptation  before  God, 
and  remiflion  of  fin. 

*4.  Faith  looks  on  him  as  one  who  intercedes  with  the 
Father.  The  praying  perfon  finds  there  is  this  and  that 
he  cannot  fay  to  God,  and  in  what  he  fays,  there  is  this 
and  that  wrong.  But,  fays  he,  I  have  ali  my  dependence 
on  Chrift's  interceffion  in  my  prayer;  therefore  do  1 
look  to  him  that  is  at  the  Father's  right-hand,  interceed- 
iDg  for  finners. 

5.  It  looks  to  him  as  one  who  is  the  agent,  or  advocate 
with  God  for  the  perfon  praying,  feeing  he  cannot  plead 

his  own  caufe  in  the  court  of  heaven. And  if  any  man 

fin%  ive  have  an  advocate  with  the  Father,  J  ejus  Chrtfl  the 
righteous,  1  John  ii.  1. 

6.  Faith  looks  upon  Chrift  as  one  appearing  before 
God  for  finners,  and  prefenting  the  perfon  unto  God,  as 
praying  like  the  high-prieft  who  had  the  twelve  tribes 
upon  his  bread,  when  he  went  in  unto  the  holy  of  holies) 
that  he  might  prefent  them  unto  God.  Such  is  this  per- 
lon's cafe,  and  fuch  is  that  perfon's  cafe,  fays  he  to  God  \Y 
For  Cbrifl  is  not  entred  into  the  holy  places  made  with  hands ; 
•which  are  the  figures  of  the  true;  but  into  heaven  itfelf,  to 
appear  in  the  prcfence  of  Cod  for  us,  Heb.  xi.  24. 

7.  Faith  in  prayer  looks  upon  him  as  a  cautioner,  fub* 
ftituted  for  finners  to  pay  their  debt,  and  to  anfwer  for 

them,  when  the  principal  debtor  hath  nothing  to  pay. 

By  fo  much  was  Jefus  made  the  Surety  of  a  better  lcjiamentt 
Heb.  vii.  22.  God  fubftitutedhim  as  their  Cautioner  and 
Surety.  What  they  could  not  do  for  themfelves,  he  did 
for  them.  Faith  looks  upon  him  as  fatisfying  juftice,  and 
refponfible  for  the  believer. 

8.  Faith  looks  on  him  as  companionate,  merciful,  and 
pitiful  to  poor  finners ;  he  having  our  nature,  and  fo  a 
iellow-feeling  with  us.  Hence  he  is  held  out,  and  typi- 
fied, Heb.  v.  2  by  the  High-prieft,  as  one  companionate 
on  the  ignorant,  and  thofe  who  are  out  cfthe  wdy.  Thus 
there  muft  be  a  myftery  of  the  exercife  of  faith  in  God, 
the  object  of  prayer,  and  in  Chrift  the  Mediator  and  Re- 
deemer, crherv.'iJe  ye  are  not  the  wetting  of  your  finger 
in  water  the  better  for  your  prayers.     They  will  never 

I  2  afcwi 


68  Mr.  W.  Guthrie's  Sermons.        Ser.  VIL 

afcend  above  your  heads. He  will  regard  them  no 

more  than  the  barking  of  dogs,  or  the  offering  of  Twine's 
Hefh,  or  the  cutting  off  a  dog's  neck.  The  Lord  rejects 
all  thefe,  and  fo  without  this  grace  of  faith,  folkfpend 
their  labour  for  that  which  profiteth  nott  and  their  money 
for  that  which  is  not  bread.  How  very  neceffary  is  it  to 
exercife  faith  in  Chrift  the  Redeemer  ;  and  O  if  many 
would  reflect,  bow  they  have  gone  about  this  duty,  they 
would  look  with  black  countenances,  and  they  may  fny, . 
That  in  effect  all  our  prayers  are  loft  5  we  have  not  taken 
the  right  way  in  it. 

3^/)',  I  told  you,  That  faith  was  neceifary  in  prayer, 
in  refpect  of  the  promifes  of  God.  As  we  have  examples 
of  the  exercife  of  it,  in  many  places  of  fcripture,  as  in 
2  Sam.  vii.  28.  David  makes  much  ufe  of  God's  promi- 
fes by  faith  in  his  prayer  to  God,  And  2  Chron.  xX.  7, 
Jehofhaphat  is  praying,  and  in  this  exercife  he  makes 
much  uie  of  the  promifes  by  faith.  Now  in  prayer  faith 
is  recmifue  in  refpeft  of  the  promifes. 

1.  Becaufe  faith  gathereth  the  promifes  that  are  inter- 
fperfed  here  and  there  in  the  revealed  will  of  Gcd,  as  a 
hungry  man  his  food,  or  a  thirfty  man  his  drink,  or  as 
a  naked  man  his  cloathing  to  keep  him  from  the  chilling 
cold. 

2.  Faith  not  only  gathers  God's  promifes,  but  it  makes 
application  of  them  to  the  heart  of  the  perfon  in  parti- 
cular ;  as  if  the  perfon  had  been  fet  down  particularly  by 
iiame  and  firname.  Faith  makes  the  promife  directed  tQ 
finners  in  general  one's  own  in  particular. 

3.  Faith  choofes  promifes  luitable  to  the  cafe  and  con- 
dition that  the  foul  is  in  ;  for  fuch  a  cafe,  fuch  a  pro- 
mife ;  and  for  another  cafe,  another  promife.  If  theToul 
be  dead,  it  looks  to  the  promife  God  hath  made  of  life. 
}f  it  be  under  the  fenfe  of  gui!t,  it  looks  to  the  promife 
God  hath  made  of  the  pardon  and  remiflion  of  fin.  If  it 
be  ignorant,  it  looks  to  the  promife  of  giving  light,  and 
knowledge.  If  it  finds  its  own  righteoufnels  as  filthy 
rags  ;  it  choofes  a  promife  holding  out  the  perfect  and 
complete  righteoufnefs  of  Chrift.  If  it  finds  its  heart 
hard,  it  choofes  a  promife  of  fofteningthe  heart,  and  giv- 
ing a  heart  of  flefh,  taking  away  the  ftony  heart.  Thus 
faith  choofes  fuitable  promifes  to  the  man's  cafe  and  con- 
dition, as  a  hungry  man  choofes  meat,  and  a  thirfty  man 
drink,  and  a  fick  man  phyfic,  &o 

4.  Faith  makes  perfons  urge  in  prayer  all  the  pronifes 
of  God,  that  fre  would  perform  and  accompjiih  them 

unto 


Ser.  VII.  Ufon  Mark  xl.  24.  fy 

unto  them.  It  looks  through  the  fcriptutes,  arid  cboofes 
fuch  and  fuch  promifes  ;  and  goes  to  God  with  them, 
and  begs  God  that  he  would  make  them  out  unto  thenu 
As  ye  may  fee,  2  Sam.  vii.  27.  For  then,  0  Lord  of  hojis9 
God  of  Jfraelj  haft  revealed  to  thy  fcrv ant,  faying,  I  ivtil 
build  thee  an  hovfe.  What  dees  David  with  the  promife  ? 
Why,  he  goes  unto  God  with  it.  Novo  therefore,  let  it 
■fleafe  thee  to  blefs  the  houfe  of  thy  fervant,  that  it  may  con- 
tinue before  thee  for  even  for  then,  0  Lord  God,  haft  fpo- 
ken  it,  Faith  having  found  out  the  promife,  goes  to  God 
with  it,  and  puts  him  to  it ;  turning  the  promifes  into  pe- 
titions to  God.*- — There  is  no  grace"  in  the  foul  befide^ 
faith,  that  can  put  it  upon  wreilling  and  pleading  earneft- 
iy  with  the  Lord,  that  he  would  make  out  his  own  word, 
even  his  gracious  word  of  promife. 

5.  Faith  having  gathered  the  promifes,  choofes  them, 
applies  them,  and  urges  them  ;  and  then  it  will  make  the 
foul  patiently  wait  on,  without  fretting,  or  wearying,  tilt 
God  make  out  his  promifes  to  it.  Thus  in  refpett  of  the 
promifes  of  the  gofpeJ,  O  but  faith  is  requiiite  in  prayer, 
if  ye  coniider  thefe  five  things  already  nct;ced 

$thly%  I  told  you  that  faith  is  requisite  in  prayer  in  re- 
fpeft  of  God?s  providences.— — This  ye  may  fee,  Ffaim 
xxii.  4.  ;  where  David  prays  earneftly,  and  his  faith  is 
exercifed  in  reference  to  the  difpenfations  of  providence. 
There  are  three  or  four  things  that  faith  doe;  under  pro- 
vidences.    And, 

1.  It  makes  the  perfon  wifely  obferye  every  paffage  of 
God's  providences  to  himfeif,  or  others.  Pfahn  cvn  43L 
Whofo  is  wife,  afii  will  obfervc  thofe  things ,  even  they  /bait 
tinderftand  the  loving  hndnefs  of  the  Lord.  And  IVlicah. 
yi.  9.  Hear  ye  the  rod,  and  who  hath  appointed  it.  Faitfc 
makes  a  perfon  careful  to  obferve  God's  providences;4 

2.  Not  only  doth  faith  make  them  carefully  oblervp 
God's  providences,  but  it  makes  them  have  errands  t<* 
God  as  to  all  the  occurrence?  of  providence.  It  it  were 
but  fomething  happening  one's  beaft,  or  one's  cl>ild,  nay 
if  it  were  but  a  fore  linger,  fore  head,  or  the  tojbth-ache* 
it  goes  to  God  with  every  fuch  paflage  of  hrpVldenctr, 
whether  it  be  of  mercy,  or  of  judgment;  nothing  elte 
than  faith  can,  or  will  do  this  elfcftuaily. 

3.  Not  only  doth  faith  ohferve,  and  make  errands  of 
pecurrences  of  providence  to  God,  but  it  aifo  purs  good 
conltrucYions  on  providences  though  they  (hou'd  feeiri  jq 

contradict  the  promifes. It  will  make   Abiahanh    fay, 

when  he  is  commanded  to  offer  up  his  (on  tfaac,  fieri  is 


79  Mr.  W.  Guthrie's  Sermons;       Ser.  VII, 

the  wood,  there  is  the  fire,  but  where  will  we  get  the  fa- 
crifice.  But  fays  he,  God  wilt  provide  him/el/ of  a  lamb  for 
a  burnt -offerings  Gen.  xx.  8. 

4.  It  makes  this  of  providence,  that  it  refufeth  to  make 
it  the  ground  of  the  perfon's  walk,  when  it  comes  to  con- 
tradict the  promifes.     For  the  Lord's  providences  are  not 

the  ground  of  our  walk. O  but  faith  is  necefTary  ia 

prayer.  Without  it,  folk  will  never  obferve  God's  pro- 
vidences, nor  make  errands  of  providences  ;  nor  fhall 
they  wifely  interpret  providences ;  nor  fhall  they  refufe 
providences  to  be  the  rule  of  their  walk.  But  thofe  that 
have  faith  and  look  to  the  object  of  prayer, — to  Chrift 
the  Mediator,— to  the  promifes, — to  the  occurrences  of 
providence;  know  certainly  that  this  grace  of  faith  is 
highly  necefTary  in  prayer  ;  even  fo  necefTary  that  perfons 
cannot  make  a  right  ufe  of  God, — of  "Chrift, — of  the  pro- 
mifes, ^-and  of  providences  without  it. 

VII.  But,  fay  ye,  What  fhall  they  do  that  have  not 
found  faving  faith,  it  being  fo  abfolutely  necefTary  that 
without  it  they  cannot  pray  one  word  acceptably  to  God, 
Now  what  fhall  we  do,  who  think  we  have  it  not  ?  Now, 
that  I  may  anfwer  this,  ye  muft  confider  that  thefe  who 
have  this  queftion,  fcruple,'or  doubt,  are, 

i/?,  Either  fuch  as  have  no  found  faving  faith  at  all  5 
or, 

2dly,  Such  as  have  it,  and  yet  cannot  difcern  it.    Or, 

yHyt  Such  as  do  but  make  a  question,  orfcruple  about 
it  in  words,  to  fill  the  field,  (as  we  fometimes  fay)  but 
ufe  not  the  right  means  to  get  it.     Or, 

4^/v,  Such  as  in  fincerity  are  making  the  doubt,  or 
fcruple,  whether  they  have  faith  or  not,  and  are  ufing 
the  means  for  it,  and  would  gladly  have  it. 

'Firft%  For  the  firft  of  thefe,  I  would  have  them  that 
have  no  faith,  confider  thefe  two  things;  i;  The  dan- 
ger of  fuch  a  cafe.  2.  Confider  that  they  are  yet  in  the 
place  of  hope,  and  therefore  ought  to  ufe  the  means  to 
attain  it.  I  fay,  thofe  who  have  not  true  faith,  as  there 
are  many  who  have  it  not,  fhould  confider  the  cafe  they 
are  in.     And  what  is  that  ? 

(r.)  They  are  a  prey  unto  the  devil,  to  do  with  them 

what  he  pleafes.     2  Tim.  ii.  26. Who  are  taken  captive 

by  bimat  his  will.  They  curie,  they  fwear,  they  debauch, 
they  profane  the  fabbath-day,  they  lie  and  deceive  ;  for 
ii  is  impofiibie  to  refift  the  devil,  that  is  gcing  about  as  a 


Ser.  VII.  Upon  Mark  xi.  24.  7* 

roaring  liony  feeking  whom  he  may  devour , without  this 

grace  of  faith. 

(2.)  And  not  only  are  they  a  prey  unto  the  devil,  but 
they  are  a  prey  to  their  own  hearts  lufts.  See  Pfal.  lxxxi. 
11,  12.  My  people  would  not  hearken  to  my  voice ;  and  If 
rael  would  have  none  of  me.  But  what  comes  of  it?  So  1 
gave  them  up  unto  their  own  hearts  luft ;  and  they  walked  in. 
their  own  counfets.     O  but  t)^g%  is  a  dreadful  thing,  for 

men  to  be  given  up  unto  the  lufts  of  their  own  hearts. 

Know  ye  not,  that  found  faith  is  evidently  a-wanting  in 
our  days,  when  almoft  all  ranks  of  men  are  given  up  td 
profanity  •,  to  their  own  hearts  lufts  ;  to  all  forts  of  wic- 
kednefs.  Scotland,  iince  any  can  remember,  was  never 
fo  full  of  abominations  as  it  is  at  this  day-     And, 

(3.)  It  deprives  them  of  fellowship  with  God,  and  with 
Jeius  Chrift.  They  that  have  no  faith,  can  have  no  com- 
munion with  God,  For  it  is  by  faith  that  Chrift  dwells 
in  us.  And  is  not  this  a  doleful  thing  to  be  without  God, 
and  without  Chrift  in  the  world  ?  One  is  without  God, 
while  he  lives  without  that  precious  grace. 

(4.)  The  want  of  this  grace  brings  on  more  obduracy, 
and  hardnefs  of  heart.  See  Mark  xvi.  14.  There  ye  will 
find  that  unbelief  and  hardnefs  of  heart  go  hand  and  hand 
together.  Is  it  not  a  fad  cafe,  to  be  bound  up  in  ftupi- 
dity  and  hardnefs  of  heart.  But  fo  is  it  with  thofe  who 
are  deftitute  of  faith. 

(5.)  They  not  only  cannot  pray  acceptably  ;  but  unbe- 
lief alfq  takes  away  the  gift  of  prayer,  and  the  mouth,  To  that 
they  cannot  fpeak  to  God.  Luke  i.  20.  Behold  thoufhals 
lie  dumb*  and  not  be  able  to  fpeak,  until  the  day  that  theft: 
things  Jhall  be  performed,  becaufethou  believeft  not  my  words9 
which  /hall  be  fulfilled  in  their  feafon.  It  makes  the  perfon 
a  flighter  of  prayer,  in  fecret ;  and  if  they  have  a  family, 
in  their  families  ;  fo  that  there  is  never  a  day  goes  over 
their  head  that  they  pray  a  word  unto  God.  ThoU  Jhalt 
be  dumb,  and  not  be  able  to  fpeak%  Sic. 

(6.)  They  that  want  faith  cannot  bring  forth  fruit  unto 
the  glory  of  God,  John  xv,  No  more  than  thefe  branches 
broken  down  can  bear  fruit,  no  more  can  a  man  without 
faith  bring  forth  good  fruit  unto  God.  What  is  that 
which  makes  folk  like  briers  and  thorns  ?  Whence  their 
profanity,  ungodlinefs,  and  throwing  out  oaths  for  eve- 
ry trifling  matter  ?  Is  it  not  owing  to  their  unbelief  ?— 
And, 

(7.)  This  is  the  wofulnefs  of  their  cafe  that  want  faith, 
that  whatfoever  they  do  is  fin.     So  Rom,  xiv,  23.  What- 

foever 


72  Mr.  W.  Guthrie's  Sermons.        Ser.  VII. 

foe  ver  is  not  of  faith,  is  fit.  Everything  that  people  do, 
is  (in,  if  they  believe  not.     The  very  work  and  labour 

they  are  about,  is  iln. Their  plowing,  their  eating, 

their  drinking,  their  walking,  their  lilting,  their  fleeping, 
and  all  that  they  do  is  fin.  Their  hearing,  their  reading, 
their  praying  is  fin.  And  is  not  that  a  deplorable  cafe, 
to  have  all  that  a  man  doth,  looked  upon  as  fin  ?  And 
fo  it  is  with  fuch  as  are  deiVitute  of  the  grace  of  faith 

(8,)  This  is  alfo  a  branch  of  the  wofulnefs  of  that  cafe, 
that  they  are  obnoxious,  and  liable  Unto  the  wrath  and 
curfe  of  God,  here  and  hereafter.  John  iii.  36.  He  that 
believeth  lv.t^fhall  not  fee  life  ;  but  ike  -wrath  of  Godabideth 
on  him.     God's  wrath  and  curfe  are  on  their  foul,  on  tbeir 


body,  on  their  means,  honour,  wealth,  poverty,  &c. 

O  but  this  is  a  dreadful  cafe  :    and  it  is  the  cafe  of  thefe 
that  want  faith.     And, 

(o.)  This  is  their  cafe  ;  they  (hall  irrecoverably  die, 
and  perifli  eternally,  that  do  not  believe.  John  viii.  24. 
- — -For  if  ye  believe  not  that  1  am  he,  ye  Jball  die  in  your 
fins. 

They  that  have  not  found  faith,  would  do  well  to  con- 
sider, that  they  are  yet  in  the  land  of  the  living.  Your 
cafe  however  deplorable  it  may  be,  is  more  hopeful  than 
that  of  thefe  who  are  already  in  hell.  The  means  arc 
therefore  to  be  gone  about,  fuch  as  reading,  hearing  ; 
und  be  bufy  in  prayer  to  God  for  it,  and  fay,  Lord,  in* 
creafe  our  faith.  Be  convinced  of  the  want  of  this  grace, 
and  of  the  evil  of  the  want  of  ir,  if  ever  ye  would  attain 
unto  it.  So  that  this  is  the  anfwer  unto  the  firft  fort, 
viz.  Thoie  who  have  not  found  faith,  (r.)  They  fhould 
fmcerely  confider  their  cafe  and  condition.  (2.)  They 
ihould  confider  with  themlelves,  "  I  am  yet  in  the  land 
of  the  living,  and  in  the  place  of  hope."  Thefe  who  find 
it  to  be  fo  with  there,  ihould  ferioufly  fay  unto  them- 
selves, "  I  will  fet  to  now,  as  if  I  had  but  one  night,  or 
one  day  to  live  in  the  world.  I  will  not  take  reft,  until, 
in  fome  meafure,  I  get  it  made  out  unto  me,  that  I  have 
faith. 

Secondly,  For  the  fecond  forr,  viz.  Thofe  who  have  it, 
and  yet  do  not  diicern  it.  To  fuch  Imay  fay  theiie  two 
things. 

I .  Confider  that  the  having  of  faith  is  fufliuent  fecurity 
for  folks  happinefs  and  well-being,  though  they  know  it 
not;  feeing  the  having  of  it  interefts  them  in  God  as  their 
own,-— in  heaven  as  their  own, — in  the  promises  as  their 
own, — and  in  the  rigiueoufneis  of  Chrift  as  their  own; 

in 


Ser.  VII.  Upon  Mark  xt.  24.  73 

in  juftiflcation,  adoption,  and  fancYification  as  their  own, 
I  fay,  the  having  of  faith  is  fufficient  to  fecure  falvation, 
though  ye  know  not,  that  ye  have  it.  Although  their 
not  having  the  knowledge  of  it  tends  much  to  the  forrow 
of  fuch,  yet  the  having  of  found  faving  faith  is  a  great 
matter  It  is  true,  they  have  moit  comfort  that  know 
that  they  do  believe,  and  can  fay,  J  know  in  whom  I  have 
believed. 

2.  Consider,  that  the  Lord  in  his  revealed  will,  hath 
laid  down  feveral  figns,  or  marks  of  true  faith  ;  and  there- 
fore the  Lord's  people  fhould  try,  and  examine  themfelves 
by  thofe  figns,  marks,  and  evidences  of  faith  fet  down 
in  fcripture,  whether  they  have  them,  or  not.  So  that  ye 
may  not  only  have  it,  but  know  that  ye  have  it,  and  take 
the  comfort  of  it.  There  are  thefe  marks  and  evidences 
of  found  faith  in  fcripture,  which  I  (hall  briefly  mentioa 
here.     And, 

(1.)  Thofe  excellent  graces,  gifts,  and  fruits  of  the 
Spirit  are  where  this  grace  of  faith  is.     See  Gal.  v.  22. 

(2  )  Where  thofe  Chriftian  virtues,  and  graces,  are 
linked  together  as  in  a  chain.— — Add  to  faith,  virtue;  and 
to  virtue ,  knowledge;  and  to  knowledge ;  temperance;  and 
tG  temperence,  patience  ;  and  to  patience,  godt'inefs,  2  Pet. 
i.  5,  6.  I  fay,  where  thofe  virtues  are  linked  thus  toge- 
ther, there  is  faith. 

(3.)  Wherever  there  is  true  faith,  there  is  love  to  the 
object  of  faith:  For  if  he  hath  begotten  any,  they  cannot 
but  love  him  that  begat.  Whom  having  not  feenx  ye  love  ; 
in  whom  though  now  ye  fee  him  not,  yet  Believing,  ye  rejoice 
with  joy  unfpeakable,  and  full  of  glory,   1  Pet.  i.  8. 

(4.)  Wherever  faith  is,  there  is  fincere  love  to  ail  the, 
faints  of  God  ;  Since  we  heard  of  your  faith  in  Chrift  je/us^ 
and  of  the  love  which  ye  have  to  all  the  faints,  Col.  i.  4.  So 
that  faith  and  love  go  hand  in  hand  together. 

(5.)  Wherever  faith  is,  there  is  a  parent  waiting  for 
the  promifes.  Faith  makes  no  hafte,  bux  ^aits  for  the  per- 
forming of  the  promifes.  It  is  by  faith  and  patience  that 
the  glorified  and  redeemed  have  obtained  pclteflion  of  the 
promifes  ;  James  v.  8.  Be  ye  alfo  patient ;  ftablijb  your 
heart i ;  for  the  coming  of  the  Lord  draweth  nigh. 

(6  )  Where  faith  is,  there  is  a  patient  enduring  of  af- 
fliction. What  God  carves  out  unto  them,  the  apo'ftie 
tells  them  they  were  to  endure  in  faith.  Faith  keeps  pa- 
tience in  the  loul,  where  it  is. 

(7.)  Where  it  is,  it  weans  the  heart  and  affections  from 
the  earth,  and  earthly  things  5    they  are  act  deiirous  of 

"K  them* 


74  Mr.  W.  Guthrie's  Sermons.        Ser.  VII. 

them.  1  glory  in  the  ctofs  of  our  Lord  Jefus  Chrift,  by  -whom 
the  world  is  crucified  unto  met  ahd  I  unto  the  world.  It  is  by 
faith  in  the  crofs  of  Chrift  that  the  heart  is  taken  off  the 
earth,  and  earthly  things,  where  it  is  real.    Gai.  vi.  14. 

(8  )  Faith,  where  it  is  in  exercife,  letifts  temptations 
to  fin,  whether  from  men,  or  from  the  devil.  The  grace 
of  faith  cannot  enter  into  any  communication  with  the 
devil.  It  is  not  good  communicating  with  him,  left  ye 
give  way.  Therefore  faith  rejects  all  his* temptations  with 
this,  Get  thee  behind  me,  Satan, 

(9.)  It  is  ferious,  and  ftudious  of  holinefs  in  heart, 
life,  and  converfation.  Believing  will  not  tolerate  fin  in 
the  heart,  or  converfation.  It  makes  the  foul  fay,  Should 
Jucb  a  man  as  J  yield  to  fin  ;  fhould  fuch  a  man  as  I  go  on 
with  the  world  in  their  corrupt  courfes,  who  am  an  adop- 
ted child  of  God,  Be  ye  h&lyyfor  1  am  holy.  Faith  puri- 
fieth  the  heart,  1  John  iii.  3. 

(10.)  Again,  where  faith  is,  O  but  it  puts  folk  upon 
being  ferious,  and  fervent  in  prayer  to  God,  Lord,  I  be- 
lieve, help  thou  mine  unbeliefs  Mark  ix.  24.  Now,  are  ye 
bowing  your  knees  to  God,  and  confefiing  your  ill  (pent- 
time,  your  ignorance,,  and  the  plagues  of  your  corrupt 
hearts  I 

(11.)  Where  faith  is*  perfons  are  very  fenfible  of  the 
unbelief  of  their  hearts  ;  and  gladly  would  they  have 
their  unbelief  cured  ;  Lord,  1  believe  t  help  thou  mine  un- 
belief. 

(12.)  Faith  leads  the  perfon,  in  whom  it  is,  to  make 
confcience  of  yielding  obedience  to  God,  only  in  Chrift's- 
ftrength.  It  fets  about  every  commanded  duty;  and  has 
a  refpecl  to  all  his  commandments  in  the  way  of  looking 
to  Chrift,  as  made  unto  us  fanctification.  Therefore  the 
obedience  of  the  faints  is  called  the  obedience  of  faith, 
Rom.  xvi.  19.  And  there  are  none  that  have  this  grace, 
that  are  not  ftudying  to  keep  his  commandments.  And, 
Laftly,  Wherever  it  is,  they  are  longing  for  ChriftV 
(econd  coming,  that  they  may  be  in  his  company,  never 

to  be  out  of  it  again ►     As  ye  may  fee,  2  Cor,  v.  1. 

There  is  a  great  longing  to  have  the  houfe,  or  tabernacle 
of  clay  difFolved,  and  to  be  poi&fTed  of  that  hotife  not  made 
with  hands,  eternal  in  the  heavens.  Take  a  believer  in  his 
right  frame,  you  would  find  he  does  not  care  if  the 
day  of  judgment  wtcc  ere  he  fleeped  ;  he  does  not  care 
if  ali  the  world  were  in  a  red  flame,  as  it  will  be,  when 
thac  day  coraes  -,   he  does  not  care  if  the  found  of  the 

laft 


Ser.  VII,  Upon  Mark  xi.  24.  75 

laft  trumpet  were  going  through  the  four  winds  of  hea- 
ven. Therefore  believers  are  defcrihed  to  be  thofe  who 
are  haftening  uqjo  the  coming  of  Jefus  Chrift.  They  are 
waiting  for  his  appearing  in  the  clouds.  Where  faith  is 
not,  they  cannot  endure  to  think  of  the  judgment  $  be- 
caufe  the  Judge  and  they  are  not  friends.     The  fight  of 

the  Judge  (hall  be  the  faddeit  fight  that  ever  they  (aw. 

Then  they  fhall  cry  out,  Hills,  and  mountains,  fall  en  us, 
and  cover  us  from  the  face  of  the  Lamb.  But  where  faith 
is,  there  is  a  crying  of  the  foul,  Hafte,  Lord.  The  Spi- 
rit fays,  Come  ;  and  the  Bride  fays,  Come So  much  for 

the  fecond  fort,  viz.  Thofe  who  are  not  clear,  and  can- 
not difcern  it.  I  dare  fay,  that  it  is  folk's  lying  in  their 
fins,  that  makes  them  uncertain  of  their  faith. 

Thirdly,  For  the  third  fort,  viz,  Thofe  who  make  fome 
words,  or  noife,  about  the  want  of  it.  Say  they,  What 
*hall  I  do  without  faith  ?  Why  fhouJd  I  pray  fince  I  want 
faith  ?  My  praying  will  not  be  acceptable  to  God.  Such. 
are  Gallio-iike,  indifferent  whether  they  do  it  or  not. — - 
To  thefe  1  would  fay  thefe  two  things. 

1.  To  make  words  of  that  kind,  and  not  to  have  any- 
hearty  concern  for  the  want  of  it,  is  altogether  unpro- 
fitable. 

2.  While  folk  continue  in  that  cafe,  they  cannot  fee 
the  Lord,  heaven,  or  eternal  happinefs,  See  Rev.  xxi  8. 
But  the  fearful,  and  unbelieving,  and  the  abominable,  and 
murderers,  and  whoremongers,  and forcerers,  and  idolaters, 
and  all  liars,  fhall  have  their  part  in  the  lake  -which  burneth 
•with fire  and  brimflone  ;  -which  is  the  fecond  death.  That 
is,  all  that  are  fuch,  fhall  be  excluded  the  kingdom  of 
heaven.     But, 

4.thly,  For  the  fourth  fort,  even  fuch  as  ferioufly  think 
that  they  want  faith,  and  would  be  glad  to  ufe  the  means 
of  getting  it.     To  thefe  I  would  oaly  fay, 

1.  Confider  that  faith  is  the  gift  of  God. 

2.  Confider  that  the  way  to  draw  this  faith  from  God, 
is  by  prayer  5  for  what  foe  ver  they  need,  let  them  feek  it 
by  prayer. 

3.  Confider  that  as  it  is  God's  gift,  and  that  which  we 
fhould  feek  from  him  by  prayer,  they  Lord   hath  pro- 

mifed  to  give  whatever  we  a  Ik  in  the  name  of  Chrift. 

Ye  would  reft  in  faying  ye  cannot  believe.  "  But  mind  that 
God  hath  promifed  to  give  what  ye  afk,  in  the  name  of 
fcis  Son  Jefus  Chrift.  It  is  his  gift,  and  he  hath  ap- 
pointed us  to  feck  it  by  prayer  ;    and  promifed  to  give 

K  2  »>»*«• 


76         Mr.  W.  Guthrie's  Sermons.        Ser,  VIII. 

whatever  we  afk  agreeably  to  his  will. As  this  is  fa, 

I  (hall  add  no  more.  But  remember  the  abfolute  necef- 
fity  of  faith,  and  the  good  and  defirable  cafe  and  condi- 
tion, they  are  in  that  have  it ;  and  the  woful  condition 
thefe  are  in,  who  want  it.  Remember  that  he  is  both 
the  Author  and  Finifher  of  faith.  He  hath  promifeci  to 
give  it,  if  ye  feek  it.  Continue  in  fo  doting,  and  ye  fhall 
receive  it  according  to  his  own  piQ.nife. 

^V,  B.  It  appears,  that  the  Author  preached  another 
Sermon  upon  this  Subject,  as  the  laft  Head  and 
the  Application  is  not  diicuiFed. 


SERMON    VIII#. 

Isaiah  xxvi.   18,  19. 

We  have  been  with  child,  we  have  been  in  pain,  we 
have,  as  it  were,  brought  forth  wind,  we  have  not 
wrought  any  deliverance  in  the  earth,  neither  have 
.  the  inhabitants  of  the.  world  fallen.  Thy  dead  men 
Jhall  live  ;  together  with  my  dead  body  fhall  they 
arife :  Awake,  and  fing,  ye  that  dwell  in  dujl  ; 
for  thy  dew  is  as  the  dew  of  herbs,  and  the  earth 
fhall  cajl  out  the  dead. 

AS  thir  people  had  before  heard  of  many  judgments, 
and  likewife  of  many  good  days  to  come  ;  fo  in  the 
firft  and  fecond  verfes  of  this  chapter,  Zion  begins  this 
fong,  In  that  day  fhall  this  fori  %  be  fung  in  the  land  of  J u- 

4*h Open  ye  the  gates \  that  the  righteous  nation  -which 

keepeth  truth,  may  enter  in.     And  well  fhe  fings,  and  de- 
fires  to  have  poffeffion  of  that  of  which  fhe  fings.     This 

*  This  fermon  was  preached  immediately  before  the  celebra- 
tion of  the  facramem  of  the  Lord's  fup.rer,  at  Finv/ick. 

{hews 


Ser.YIIM^       Upon  Isaiah  xxvi.  i8,  19.  57 

{hews  what  was  in  her  heart ;  for  (he  fings  with  the  tear 
in  her  eye.  .  She  lings  a  fong  of  ihat  which  is  coming  oa„ 
She  invites  all  to  come  and  take  atrial  of  the  Lord  j  for, 
fays  fhe,  verfe  3  Thou  wilt  keep  him  in  perfetl  peace*  ivhcfe 
mind  is  flayed  on  thee.  And  then,  Trvft  ye  in  the  Lord 
for  ever.  And  then  (he  begins  to  look  what  way  he  will 
do  it  i  as  in  verfe  5 .  For  he  bringeth  down  them  that  dwelt 
en  high  ; v  the  lofty  citv  he  layeth  it  low ;  he  layeth  it  lowt 
even  to  the  ground ;  he  bringeth  it  even  to  the  dvft.  And 
then  ihe  and  her  daughter  comes,  verfe  8.  to  fay,  Xea% 
in  the  way  of  thy  judgment sy  0  Lord,  have  we  waited  for 
thee  i  the  deftre  of  our  foul  is  to  thy  name,  and  to  the  re-* 
mernbrance  of  thee.  And  at  length,  (lie  takes  the  protnife; 
boldly,  verfe  12.  Lord,  thou  wilt  ordain  peace  for  us  ;  jor 
thou  alfo  haft  wrought  all  our  works  in  us. 

In  the  words  we  have  read,  fhe  /huts  up  her  fong.- — 
As  if  fhe  had  faid,  1  can  fmg  no  more,  except  it  be  in 
'complaints;  We  have  been  with  child.  We  may  take  this 
to  have  been  fpoken,  when  flic  was  in  captivity.  She 
fays,  We  have  been  in  pain, — w,e  expected  a  deliverance; 
but  when  we  thought  to  have  brought  forth  a  man  child  ; 
then  we  only  brought  forth  wind  :  We  have  not  wroug  fa- 
nny deliverance  in  the  earth.  But  Chtiil  aofwers  her  thus  * 
Although  thou  be  dead,  and  lying  in  the  duff,  yet  ring; 
Thy  dead  men  floall  live,  together  with  my  dead  bJy  JhaH 

they  arife. Or  the  prophet  fays  it,  in  Chrift's  name* 

I  am  fully  perfuaded  that  ye  fhall  be  well,  and  I  would 
engage  to  fink  and  fwim  with  you.  I  fhall,  fays  he,  de- 
fire  to  be  no  better  than  ye  fhall  be.  He  bids  them  all 
believe  it.  And  then  they  begin  to  apply  the  promile  un- 
to themfelves,  and  they  all  content  to  that  which  the  pro- 
phet  had  faid.  Hence  the  church  fays,  her  dead  body 
ikali  arifc.  So  that  all  her  members  begin  and  apply  it 
unto  themfelves.  The  Lord  begins  to  bear  in  the  appli- 
cation of  the  point  upon  them.  Then  'rhey  all  conicnt. 
to  fing  ;  and  they  encourage  one  another,  faying, — Our 
dew /ball  be  as  the  dew  cf  herbs  ;  and  the  earth  jball  caji  out 
,    the  dead. 

Now  ye  have  heard  of  the  clofe  of  the  fong. And 

now  in  this,  and  the  proceeding  verfes,  ye  have,  (1  )  A 
complaint.  (2.)  A  pro  mile.  And,  (3  )  An  application 
of  the  promife. 

As  to  the  complaint,  it  confifts  in  three  things.  (1.) 
We  have  been  with  child  ;  this  is  their  condition.  (2.) 
They  are  pained.     (3.)  The  continuance  of  the  pain  -1 

We 


75         Mr.  W.  Guthrie's  Sermon*;.        Ser.VIII. 

We  thought  to  have  been  delivered,  but  our  thoughts 
and  expectations  are  fruftrated,  and  we  bring  forth  wind, 
inftead  of  a  child. 

DocT,  I.  When  ye  find  fuch  a  woful  condition,  and 
yet  a  fong  appended  to  it,  obferve,  that  fometimes  Zion 
and  her  daughters  Jing  with  tears  in  their  eyes. 

Now,  for  proof  of  this,  there  are  many  mournful 
Pfalms  of  David  that  bear  this  title,  or  inscription,  A 
Song  or  Pfalm  of  David.  The  church  of  God  is  repre- 
sented in  a  fad  and  woful  condition  in  this  place  ;  and 
yet  the  prophet  calls  this  reprefentation  a  fong.  The  lea- 
Ions  are  threefold. 

i.  The  firft  reafon  why  flie  muft  fing  with  the  tear  in 
her  eye,  is  becaufe  it  is  a  commanded  duty.  Though, 
{he  can  give  no'reafons  of  a  fong,  either  internal  or  ex- 
ternal ;  yet  {he  muft  fing.  If  it  fhould  be  to  run  over 
fame  precipice,  and  dafh  herfelf  to  pieces,  if  (lie  hath  a 
command,  fhe  muft  obey  the  charge.  Whatfoever  ftands 
in  her  way,  (he  muft  go  through  it ;  and  then  he  allow$ 
Zion  to  fing  ;    ihe  muft  fing  a  fong. 

Ufe.  This  reaches  a  reproof  unto  the  natural  man  ; 
for  he  knows  not  what  it  is  to  obey  a  command  out  of 
regard  to  God's  authority.  He  cannot  do  it  in  remem- 
brance of  him.  But  the  fpiritual  man  muft  eflay  it,  and 
he  dares  not  fay  any  thing  to  the  contrary.  Says  Job, 
Tet  in  my  fiefbjhall  1  fee  God;  that  is,  My  duft  fhall  yet 
praife  God.  Thus  the  children  of  Zion  muft  go  on  in 
obedience  to  a  command.     And, 

2.  She  muft  fing.  And  why  ?  That  (he  may  engage 
Others  in  this  work ;  for  although  I  never  thrive,  fays 
the  child  of  God  j  yet  I  wifh  all  Zion's  daughters  to 
thrive,  and  profper.  So  that,  Chriftians,  you  fhould  not 
iuffer  any  of  your  jealoufies  to  frighten  others  from  com- 
ing to  God  in  Chrift.  Zion's  daughters  will  fmile  when 
they  hear  the  word  preached,  althV  it  fhould  fting  them 
to  the  heart 

3.  The  third  reafon  why  (he  fings  is,  fhe  knows  that 
if  there  be  any  means  under  heaven  to  engage  God  to 
work  for  her,  and  to  recover  her  out  of  her  bad  condi- 
tion, it  is  this  exercife.  Says  David,  /  will  call  upon  the 
Lord,  who  is  worthy  to  be  praifed ;  fo  fhall  1  be  faved  from 
mine  enemies,  Pfaim  xviii.  3.  She  knows  that  to  call  u- 
pon  God,  and  to  praife  him,  would  be  the  way  to  be 
fared  by  him.     The  fcul  knows  that  it  never  got  God's 

appro- 


&EK.VU1.  Upon  Isaiah  xxvi.  18,  19.  79 

approbation  for  difbelieving.  Many  times,  fays  the  foul, 
hath  he  frowned  upon  me  for  it  ;  and  therefore,  I  would 
ftrive  againft  unbelief.  Now  when  the  foul  can  plead 
this  way  from  experience,  then  it  is  encouraged  to  fing. 
But  again,  as  Zion  fiugs,  (he  fings  with  the  tear  in  her 
eye.     The  reafons  for  this  are, 

(j .)  Becaufe,  although  flie  fees  fhe  is  bound  to  fing  ; 
yet  fhe  fees  a  debt  in  her  bofom,  that  fhe  will  never 
be  able  to  pay.  This  makes  her  weep  becaufe  fhe  hath 
wronged  Chrift ;  and  when  fhe  fee9  how  far  fhe  is  fallen 
from  God,  and  from  that  fweet  and  defirable  condition 
fhe  was  in,  as  the  Pfalmift  exprefFes  it,  When  1  remembet 
thefe  things ,  I  pour  out  my  foul  within  me  ;  for  I  bad  gone 
•with  the  multitude,  I  went  with  them  to  the  houfe  of  God ; 
with  the  voice  of  joy  and  praife,  with  a  multitude  that  kept 

holy-day,  Pfalm  xlii  4. Thus  he  begins  to  fing,  and 

then  the  tears  ftart  into  his  eyes,  and  he  thinks,  O  that 
it  had  been  with  me  as  formerly  ;  then  I  might  have  fung 
chearfully." 

(2.)  The  fecond  reafon  why  they  fing  with  the  tear  in 
their  eye  is,  becaufe  their  enemies  thruft  fore  at  them. 
When  they  begin  to  fing,  the  devil  perhaps  ftarts  up,  and 
fays,  O  thou  blafphemer  of  God,  how  canft  thou  fing? 
for  thou  but  difhonoureft  hjm  with  thy  fong  :  Then  the 
tear  ftarts  in  their  eye;  as  you  have  it,  Pfalm  cviii.  13. 
Thou  hafl  thrift  fore  at  me,  that  I  might  fall ;  hut  the  Lord 
helped  me.     And  then  fhe  fees  that  fhe  hath  reafon  both 

of  finging,  and  complaining. At  la  ft  fhe  finds  out  a 

way  to  unite  them,  and  fiugs  with  the  tear  in  her  eye. 

(3.)  The  third  reafon  is,  becaufe  ye  know,  finging  is 
a  token  of  hope.  "When  fhe  begins  to  think  how  many 
vain  hopes  (lie  has  had,  fhe  is  troubled,  and  that  makes 
the  tear  to  ftart  into  her  eye. 

Now,  we  think  there  are  fame  people  this  day,  tha? 
would  fing,  and  they  mu-ft  fing,  and  yet  rhe  tear  appears 
in  their  eye,  when  they  think  how  many  vain  thoughts, 
and  vain  expectations  they  have  had,  to  be'loofed  from, 

taeir  bonds. Now  we  would  wi£h  'the  Lord's  people 

would  not  plead  their  duty  of  praife  out  of  doors.  For 
be  your  condition  what  it  will,  fing  ;  for  the  worft  con- 
dition ye  can  be  in,  gives  you  no  liberty  to  thruft  out  a 
command.  If  ye  will  give  this  place,  we  defy  unbelief  to 
prevail  with  you.  But  you  may  fay,  ye  know  not  what 
condition  we  are  in,  and  yet  you  bid  us  fing.  Indeed  I 
know  not  your  different  conditions  j   but  they  can  be  no 

woife 


So         Mr.  W.  Gitthrie's  Sermons.     '  Se'r.  VIII. 

worfe  than  the  condition  the  feripture  here  fpeaks  of.— 
Wc  have  been  in  pain  ;  we  have  brought  forth  wind;  we 
have  not  wrought  any  deliverance  in  the  earth. 

Now,  F/e  have  been  in  pain  ;  we  have  been  with  child. 
Here  the  church's  condition  may  be  divided  into  three 
different  things. 

iy?>%  A  conception  or  deliverance  under  outward  trou- 
bles. 

idly,  This  conception  comes  to  the  hopes  of  a  delive- 
ry,    And, 

^dly%  They  were  difappointed  in  this.    , 

Doer.  II.    Great  troubles  -and  afflictions  are  in  the  lot 

cf  the  people  and  children  cf  Cod. 

But  you  will  wonder  that  we  took  fueH  a  text  or  fub- 
jecT:  on  this  day  ;  but  as  we  effayed  to  pafs  it  by,  but 
could  not  get  liberty,  fo  we  think  that  many  of  the  peo- 
ple of  God  are  come  to  this  pafs. 

I  fay,  outward  afflictions  are  the  lot  of  the  godly  ;  for 
•~-we  mujl  through  much  tribulation  enter  into  the  kingdom 
tf  God,  Acls  xiv.  22.  Many  are  the  nffiiilions  cf  the  righ- 
teous i  but  the  Lord  de liver elh  them  out  of  them  all,  Pfalm 
xxxiv.  19.  Some  have  troubles  on  their  bodies,  fpme 
■upon  their  names,  fome  upon  their  goods,  &c. — — But 
why  is  it  fo  with  Zion  ? 

(1.)  The  firft  reafon  for  this  is,  beCaufe  it  is  to  fcour 
off  the  ruft,  fo  to  fpeak,  of  their  armour,  that  it  may  be 
put  to  ufe.  or  practice.  Sometimes  when  a  man  doth  not 
his  duty  to  God,  then  he  Uys  trouble  one  way,  or  other, 
*ipon  him,  to  Air  him  up  to  his  duty.  lie  wiil  fufFer 
shis  man's  ch<*r2cler  to  be  toiled  as  a  foot-ball  up  and 
down  the  country,  and  by  that  means  will  fet  the  man  upon 
working  ;  as  Rom.  v.  3, — 5.  Knowing,  therefore,  thai  tri- 
bulation worketh  patience  ;  and  patieiice,  experience  ;  and 
experience,  hope  ;  and  hope  maketh  nut  ajhamed.  Acquaint- 
ed with  troubles,  peop'e  grow  more  patient  ;  they  will 
bear  with  a  wrong  now,  that  they  eould  not  have  endur- 
ed, or  borne  with  before. 

(2.)  A  fecond  reafon  is,  that  they  may  know  that  the 
full  enjoyment  of  their  peace  is  not  on  this  fitie  the  grave. 
For  when  they  begin,  as  it  were,  to  lay  in  a  ftock  ror 
themfelves  to  live  peaceably  upon,  then  he  cuts  the  li- 
ne ws  of  their  expectations.    That  which  they  leaned  unto 

tails,. 


Ser.  VIII.         Upon  Isaiah  xxvi.  i3,  19.  8t 

fails,  fo  that  they  can  find  no  comfort  in  it.  But  Pays 
the  apoftle,  Let  us  go  forth  therefore  unto  him  without  the 
crimpy  bearing  his  reproach.  For  here  we  have  no  continuing 
city,  Heb.  xiii.  13,  14. 

^3.)  The  third  reafon  why  he  lays  troubles  upon  his 
people  is,  that  the  rent  of  thefe  troubles  may  be  paid  un- 
to him.  There  are  a  great  number  of  outward  ftrokcs 
that  he  lays  upon  the  men  of  the  world,  and  they  never 
acknowledge  God  in,  or  for  them  ;  and  therefore  he  lays 
them  upon  Zion,  that  he  may  get  the  tribute  of  them 
from  her.  He  will  have  his  people  declare  what  they  can 
pay  to  him  out  of  any  year,  accident,  or  the  like.  He 
will  have  them  give  a  proof  before  the  world,  what  may 
be  made  of  that,  which  the  world  can  make  nothing  of. 
And,  we  dare  iky,  that  if  people  knew  this,  they  would 

walk  more  lure,  and  fafely,  in  and  under  troubles 

Pay  thy  dues  then,  O  man,  or  woman,  before  the  world. 
J  will  pay  my  vows  now,  in  prefence  of  all  his  pecpte. 

Now  the  Lord  outof  his  abfolute  power  and  fovereign- 
ty,  will  lay  the  plague  of  peflilence  on  fome  of  his  people, 
that  the  world  may  fee  that  they  can  believe,  hope,  and 
rejoice  in  fuch  a  condition,  and  pay  the  due  thereof  unto 

God. The  world  cannot  doit,  and  therefore  you  of 

Zion  fhfUfget  them  laid  upon  you.  We  have  been  in  pain  ; 
we  hjve  been  with  child. 

The  trouble  is,  as  that  of  a  woman  with  child  ;  that  is, 
great  trouble  in  itielf :  But  the  thoughts  of  being  a  mo- 
ther to  a  child,  mitigates  the  pain  unto  her.     Hence, 

Doct,  III.    That  outward  trouble  is  grievous  in  itfelf 

Therefore  it  reproves  thefe  who  may  he  faying,  O  that 

I  had  fome  crofs,  1  would  wait  better  upon  my  duty.- 

But  fools,  1  fay,  that  trouble  is  altogether  grievous  in  it- 
felf; it  is  as  a  woman  with  child  in  pain  to  be  delivered. 
It  is  true,  the  man  is  bleiTed  that  gets  the  right  and  fanc- 
tified  ufe  of  it,  Blejfed  is  the  man  whom  thou  chaflnejl,  0 
Lord,  and  teachejt  out  of  thy  law,  Pfalm  xciv.  12.  liui 
without  teaching  of  his  law,  trouble  is  an  impediment, 
and  hindrance  unto  many.  I  fay,  a  crofs,  laid  on  you, 
if  ye  get  not  the  fanclified  ufe  of  i?,  will  bring  one  trouble 
after  another  daily,  as  fo  many  ftrangers  that  will  hold 
you  fo  bufy,  that  ye  fhall  not  have  time  or  leifure  for 
prayer  to  God.  Therefore  let  none  of  the  people  of  the 
Lord,  now  approach  unto  his  table,  with  thefe  thoughts 
in  their  hearts.    For  croiTes  of  themfelves  are  an  enemy 

L  to 


$2  Mr.  W.  Guthrie's  Sermons.        Ser.  VIII. 

to  godlinefs.  For  inftance,  fome  man  will  have  a  bad 
wife,  and  fome  woman  a  bad  hufband  ;  fome  bad  chil- 
dren, and  thefe  troubles  occaiion  new  ones,  Co  that  they 
are  in  pain  to  be  delivered,  and  yet  oft-times  bring  forth 
nothing  but  wind.     And  troubles  are  grievous, 

(i.)  Becaufe  the  Lord  hath  hidden,  as  it  were,  his 
face  ;  and  that  makes  it  troublefome.  For  it  is  impof- 
fible  for  one  to  be  much  fubdued  with  any  affliction,  if 
he  have  the  Lord's  countenances.  But  when  he  hides  his 
face,  then  troubles  become  more  grievous.  Thou  hidejt 
thy  face  >  and  I  was  troubled.  Now  we  would  wifh,  that 
thofe  who  have  trouble,  and  from  whom  the  Lord  hath 
hid  his  face,  would  pray  unto  God,  that  he  would,  as  it 
were,  draw  the  curtain,  and  that  would  make  every  trou- 
ble fweet  and  comfortable  unto  them. 

(2.)  A  fecond  reafon  why  trouble  becomes  grievous  is, 
feecaufe  ye  have  not  a  clear  confidence,  but  have  challen- 
ges along  with  the  crofs ;  and  then  the  leaft  crofs  hath 
the  fling  in  it.  For  if  I  am  not  confufed  with  guilt  lying 
lapon  my  conference,  then  I  can  plead  with  God  more 
chearfully. 

(3.)  The  thircj  reafon  why  four  troubles  become  griev- 
ous to  you  is,  that  when  ye  fee  thefe  things  come  to  pais 
that  ye  propofed  unto  yourfelves,  yet  have  not  got  that 

in  them,  which  ye  expected. This  brings  forth  wind, 

and  makes  your  trouble  grievous  unto  you.  For  exam- 
pie,  a  man  that,  perhaps,  hath  a  bad  wife  takes  comfort  in 
this,  he  thinks,  I  fhall  have  good  children,  and  I  fhall  have 
honour  of  them  ;  but  God  makes  the  children  croffes  to 
him  as  well  as  the  wife  ;  and  thus  what  he  laid  down  as 
his  ground  of  comfort,  brings  forth  wind.— — I  will  tell 
you  what  makes  it  grievous  to  you  ;  it  is  becaufe  ye  li- 
mit the  way  of  getting  your  crofs  loofed.  But,  I  fay,  re.- 
folve  to  wait  5  and  depend  upon  God,  until  he  deliver 
you,  although  it  fhould  be  until  your  laft  breath. 

(4)  The  fourth  reafon  that  makes  your  crofs  grievous 
unto  you,  is  becaufe  ye  will  not  bear  one  days  crofs  a- 
lone  ;  as  if  the  crofs  ye  have  were  not  enough,  ye  cut 
and*  carve  out  crofles  unto  yourfelves.  Ye  think,  What 
if  this  and  that  fhall  be,  then,  T  muft  be  frill  worfe  and 

worfe Thus  the   man   is  vexed   with   his   own   vain 

thoughts.  This  and  that  will  come,  fays  he,  and  then 
I  fhall  be  afhamed  j  then  I  and  my  houfe  will  be  ruined. 
—  But  is  not  every  day  fufHcient/or  the  evil  thereof ",  fays 
Chrift.     And  can  he  not  fend  as  much  lkength  with  the 

crofs. 


Ser.  VIII.         Upon  Isaiah  xxv<,  j8,  :o.  83 

crofs,  as  fhall  make  you  bear  it.  Thefe  fad  thoughts  of 
the  crofs  makes  it  become  exceeding  heavy. 

Ufe.  Now  for  ufe.  Any  who  are  thinking  it  fhall  be 
thus  and  thus,  and  whofe  time  is  taken  up  with  thefe 
vexing  thoughts  of  crofTes,  ye  fhould  live  in  a  conftant 
dependence  upon  God,  and  on  bills  of  exchange.  One 
crofs  fhall  furnifh  you  with  as  much  as  will  carry  you  on 
to  another ;  and  thus  ye  fhall  be  carried  ftiil  from  one  to 

another,  if  ye  live  by  a  conftant  dependence  on  God0 

This  kind  of  life  will  keep  his  name  great  in  your  eftima* 
tion.  God  is  our  refuge  and /Irengtb,  and  a  very  prefent 
help  in  trouble^  Pfalm  xlvi.  1.  I  with  that  the  Lord's  peo- 
ple, before  they  now  go  to  his  table,  would  refolve  upon 
this,  to  live  henceforth,  as  it  were,  on  bills  of  exchange, 
and  truft  ail  unto  God.  O  that  all  God's  afHi&ed  people 
would  do  this. 

(5.)  The  fifth  reafon  is,  Ye  will  not  yield  do  the  crofs, 
when  it  lays  hold  of.you.  Ye  know  when  a  beaft  frets 
and  takes  ill  with  the  yoke,  then  the  yoke  becomes  more 
grievous,  and  irkfome  to  it  than  it  would  be,  if  it  took 
well  with  it.  So  when  he  fays  you  fhall  bear  it ;  you  fay 
ye  will  not  bear  it.  But  you  fhould  fay,  I  fee  thou  arc 
defigned  to  crofs  me  fuch  and  fuch  ways  ;  and  now  from 
henceforth  1  defire  that  I  may  receive  ftrength  to  bear 
them.  He  allows  you  all  means  to  hold  off  the  crofs ; 
but  when  it  comes,  ye  fhould  refolve  to  bear  it.  For  if 
ye  fay,  that  at  fuch  a  time  crofTes  fhall  not  come  in  my 
way;  then  they  fhall  undoubtedly  come  in  your  way. — -r 
As  when  the  Lord  fent  a  mefTage  to  the  Moabites,  faying, 
Let  my  people  go  through  your  land,  and  they  /ball  take  no- 
thing from  you.  Say  they,  They  fhall  not  get  leave  to 
pafs  through.  But  fays  the  Lord,  They  fhall  go  through 
it,  and  to  your  coft  too.  Let  my  rod  pafs  by  you,  fays 
God  ;  but  ye  fay,  ye  will  not  have  it  come  your  way  ; 
and  when  it  comes,  ye  lay  the  blame  on  this  perfon,  and 
that  perfon.  But  from  henceforth  never  own  the  crea- 
ture for  thy  party,  but  take  God  for  thy  party,  and  fay  it 

is  good  reafon  it  fhould  be  fo  and  fo. Welcome  the 

crofs. 

We  have  been  with  child ,-  we  have  been  in  pain  ;  w? 
bave%  as  it  were,  brought  forth  wind;  -we  have  not  wrought 
any  deliverance  in  the  earth  ;    neither  have  the  inhabitants 

of  the  world  fallens There  is  a  term,  when  their  pain 

comes  to  a  height,  and  they  expect  to  be  delivered  \  but 
*heir  hopes  are  fruftrated. 

L  2  Boot. 


84         Mr.  "W.  Guthrie's  Sermons.        Ser.  VIII. 

D  o  c  T.  IV.  That  fometimes  the  troubles  of  the  people, 
and  children  of  God  comes  to  a  height ;  and  then  they 
prefently  expecl  an  outgate,  and  yet  they  bring  forth 
,  nothing,  but,  as  it  were,  wind. 

Now  in  this,  it  is  Satan's  way  to  make  them  hope  on 
wrong  grounds  ;  for  then  he  knows,  that  when  tjiey  are 
thus  beguiled,  it  is  a  hundred  to  one,  if  they  be  not  made 
to  queftion  all  the  work  of  God  within  them.  Now  we 
fhali  £hew  you  fome  of  thefe  falfe  grounds,  whereupon 
he  makes  you  hope.     And, 

i.  When  ye  fee  a  fin,  which  ye  faw  not  before,  O  ye 
think  furely  this  has  been  the  fin  for  which  he  hath  con- 
tended with  me.  Now  fince  he  hath  let  me  fee  it,  he 
will  forthwith  deliver  me.  And  doll  thou  think  he  will 
deliver  thee  for  that  ?  Hath  he  not  enough  of  reafons 
betides  for  contending  with  thee,  although  thou  beholdcft 
them  not. 

2.  The  fecond  ground  whereupon  ye  hope  is,  That  he 
■fhall  deliver  you,  becaufe  you  have  taken  on  a  new  duty, 
or  engagement  to  duty. 

3.  The  creature  hopes  for  an  outgate,  when  it  feems 
to  have  attained  to  any  mcafure  of  fubmiilion  under  the 
crofs.  But  do  not  hope  upon  that  ground  ;  for  that  is 
but  a  weak  ground  or  evidence  for  you  to  hope  upon. 

4.  The  fourth  falfe  ground  is,  That  he  makes  them 
hope  when  they  feem  to  have  a  promife  of  deliverance. 
But,  I  fay,  take  heed  how  ye  underftarid  the  promife  ; 
for,  I  fay,  ye  are  not  bound  to  believe  any  promife,  but 
that  which  is  neceffary  for  falvation.  But  ye  may  believe 
in  general,  that  all  his  paths  are  mercy  and  truth  unto  you. 
Indeed,  I  grant  that  we  may  believe  a  promife  for  fuch  a 
particular  thing,  if  the  Spirit  of  God  lo  bear  it  in  upon 
us,  that  we  are  engaged  to  believe  it. 

5  The  fifth  ground  whereupon  your  hopes  are  wrong, 
is,  That  when  ye  come  to  fuch  a  height  of  diftrefs,  ye 
think,  furely  he  will  now  either  deftroy,  or  deliver  you. 
But  ye  are  midaken  ;  for  he  may  bring  you  to  the  door, 
when  ye  think  your  troubles  are  at  a  height,  and,  as  it 
were,  let  you  get  the  air ;  and  even  put  you  back  into 
your  prifon,  and  Ihut  the  door  upon  you  again.  There- 
fore, I  fay,  limit  not  the  grounds  of  your  deliverance; 
for  if  ye  lay  down  a  ground,  and  hope  upon  that  ground, 
and  when  it  is  fruftrated,  it  is  a  thoufand  to  one,  if  ye 
do  not  queftion  all  your  falvation  to-morrow.  There- 
fore lay  down  no  fuch  grounds:    for  he  that  knows  all 

things, 


Ser.  Vllfc  Upon  Isaiah  xxvi.  18,  19.  85 

things,  can  he  not  take  a  time  to  work  when  it  {hall  be 
moft  conducive  to  his  own  glory,  and  your  good  r 

Now  all  that  entertain  thefe  falfe  hopes  (hall  be  difap- 
pointed.  We  wifh  ye  would  not  lay  down  any  ground 
whereupon  ye  fhould  hope  for  prefent  deliverance.  But 
let  every  one  of  you  fay,  Thy  dead  men  foall  live ;  together 
with  my  dead  body  /hall  they  arife  :  Awake}  andfing,  ye 
that  dwell  in  duft  ;  for  the  dew  is  as  the  dew  of  herbs,  and 
the  earth  Jhall  caft  out  the  dead.  And  let  ail  who  are  un- 
der trouble,  apply  unto  themfelves  the  two  laft  verjfes  of 
the  chapter  where  my  text  lies  ;  Come,  my  people,  ent^r 
thou  into  thy  chambers,  andjhut  thy  doors  about  thee ;  hide 
thy  [elf,  as  it  were,  for  a  little  moment,  until  the  indignation, 
be  overpaft.  For  behold,  the  Lord  comet h  oat  of  his  place  to 
punijh  the  inhabitants  of  the  earth  for  their  iniquity;  the 
earth  a/fo  Jhall  difcloje  her  blood,  and/ball  no  more  cover  her 
Jlain. 

But  the  words  may  be  taken  in  another  fenfe  here. 
There  is  another  conception  that  tRe  daughters  of 
Zion  may  have,  and  that  is  a  conception  of  faith.     And 
here, 

I.  We  (hall  {hew  you  how  there  is  fuch  a  conception. 

II.  How  this  conception  comes  to  a  height.     And, 

I.  Of  a  falfe  conception,  whereof  fome  are  with  child* 
She  is  a  wife  woman,  that  can  difcern  betwixt  a  falfe,  and 

a  true  conception,  at  the  firft  time  of  conceiving. Ye 

that  have  this  falfe  conception,  ye  fay,  ye  are  waiting  for 
a  delivery,  and  then  all  ihall  be  well,  But  we  alk  you 
firft  thefe  queitions.     And, 

1.  The  firft  is,  Ye  that  are  waiting  for  a  delivery,  how 
and  when  did  ye  conceive  ?  It  is  true,  every  woman  can- 
not tell  the  precife  time,  when  (he  began  to  conceive,  but 
(he  can  tell  within  io  many  days,  or  fo  long  a  time.  And 
then  ye  may  fay,  thac  ye  know  the  time  ;  and  yet  by  your 
converfation,  1  know  ye  have  not  conceived. 

2.  Thou  fayeft,  thou  haft  conceived,  and  yet  the  evils 
of  thy  nature  are  ftill  breaking  out.  Now  when  I  fee  a 
man  that  fays  he  hath  conceived,  and  yet  his  evil  nature 
is  allowed  in  breaking  out  daily,  I  jay,  there  is  not  fo  much 
as  even  a  falfe  conception  in  tharperfon. 

3.  The  third  queftion  we  think  pertinent  to  afk  is, 
What  fellowfhip  or  difoourfes  have  ye  about  the  new 
birth  ?  We  will  not  fay  that  this  holds  in  the  natural  ex- 
ample altogether.    But  we  think  it  is  foretimes  lot  that 

a  wo- 


G6         Mr.  W.  Guthrie's  Sermons.        Ser.  VIII. 

a  woman,  in  this  cafe,  will  defire  to  have  fome  difcourfe 
about  conception,  the  ftirring  of  the  child,  or  the  like. 
But  fure  we  are  it  holds  in  grace  ;  if  thou  haft  no  dif- 
courfe about  them  that  are  regenerate,  and  the  marks  of 
regeneration ;  and  if  thou  defireft  not  to  be  amongft 
thofe  that  are  born  again,  it  is  but  a  falfe  conception  that 
thou  haft,  and  not  a  true  and  genuine  one. 

4.  The  fourth  queftion  is,  A  woman  after  conception 
fometimes  longs  after  new  diflies,  or  kinds  of  meat.— 
Then  haft  thou  any  longing  defires  after  this  and  that  fpi- 
ritual  good  ?  All  that  have  conceived  gracioufly,  do  ftill 
long  for  fome  new  things;  and  they  long  for  the  fincere 
milk  of  the  word,  that  t bey  may  grow  thereby. 

5.  Thou  that  fa)  eft  thou  haft  conceived,  and  is  wait- 
ing for  an  outgate,  whether  or  not  does  thy  conception 
make  a  lively  ftirring  now  and  then  in  thy  bofom  ?  Now 
in  a  falfe  conception  there  may  be  a  general  kind  of  ftir- 
ring ;  yet  however  great,  it  is  but  falfe.  But  to  have  a 
ftirring  in  particular  parts,  in  legs,  in  arms,  &c.  never 
can  be  the  property  of  a  falfe  conception.  I  fay,  then, 
where  is  thy  lively  ftirring  in  particular  parts  ?  A  tiuc 
conception  hath  thefe  fyrrp*oms. 

(1.)  In  true  conception  the  child  ftirs  fome  fhort  time 
after  it  is  conceived. 

(2.)  There  is  a  ftirring  when  it  receives  any  hurt, 

And, 

(3.)  There  is  a  time  of  ftirring,  when  drawing  near 
the  birth.  If  thy  conception  have  not  ftirrings  in  parti- 
cular parts  at  thefe  times,  thou  haft  but  a  falfe  concep- 
tion. I  think  nothing  of  a  man's  having  a  ftirring  fome- 
times at  a  preaching.  It  is  not  a  fcriptural  conception 
that  hath  not  thefe  marks.  I  know  there  is  a  time  of  the 
ftirring  of  a  falfe  conception,  when  it  would  come  to  the 
birth.  When  there  is  a  rich  reward  to  be  given  to  reli- 
gion ;  as  when  there  were  gifts  to  be  given  to  the  Jews, 
many  called  themfelves  fo  that  were  not  Jews.  There 
was  a  ftirring  among  them.  So  there  is  a  ftirring  when 
Chrift  hath  a  great  day  in  his  fanc~tuary  ;    when  he  is,  as 

it  were,  dropping  myrrh  amongft  his  people. Again, 

there  is  a  ftirring  in  this  man,  and  that,  when  the  Lord 
is  dealing  about  great  ftrokes.  Pfalm  lxxviii.  34.  When  he 
Jlew  tbem,  then  they  fought  him  ;  and  they  returned  and 
enquired  early  after  God. 

And  then  the  falfe  conception  hath  a  ftirring,  when 
there  are  great  out-breakings.  Then  the  man's  consci- 
ence flys  in  his  face,  and  he  hath  a  great  ftir  within  him. 

Yet, 


Ser.VIII.  Upon  Isaiah  xxvi.  i8,  19.  #7 

Yet,  I  fay,  the  man  that  hath  but  thefe,  hath  but  a  falfe 
conception  ;  and  fhall  bring  forth  wind  If  thou  truft  to 
fuch  a  falfe  conception,  thou  wilt  break  thy  neck,  by  ap- 
proaching [unto  thefe  holy  things  in  the  facramental  or- 
dinance, however  thou  prayeft,  think  that  thou  bringeft 
forth  fomething. 

II.  We  come  to  the  true  conception;  and  we. fhall 
(hew  you  how  it  comes  to  a  height,  and  thinks  to  be  de- 
livered, and  yet  brings  forth  the  wind.     Now, 

1.  The  firft  and  great  doubt  thou  haft  is,  That  it  was 
not  a  proper  mean  that  firft  fet  thee  on  foot.  Thou  fay- 
eft.  It  was  not  the  fight  of  my  fin,  and  tranfgrefiion,  and 
therefore  I  biing  forth  but  wind.  What  was  it  then  ? 
Why,  it  was  a  crofs,  or  affliction,  fay  ye,  that  firft  let 
me  on  work  ;  therefore  I  bring  forth  but  vanity  But 
that  is  bad  reafoning.  As  if  a  man  going  about  a  bafe  er- 
rand, fhould  find  a  purfe  of  gold  by  the  way. But  he 

fays,  I  will  not  take  the  gold,  becaufe  I  came  not  to  feek 
gold  :  But  when  I  come  to  feek  gold,  then  I  will  take  it. 
Every  one  fees  the  folly  of  fuch  reafoning.  Now  that  we 
fpeak  of  that  which  firft  fet  you  on  work,  ye  fay,  it  was  a. 
crofs ;  we  fay,  it  is  not  the  unfounder  for  that  circum- 
ftance.  With  regard  to  mod  of  thofe  who  came  unto 
Chrift  in  the  days  of  his  flefh,  it  was  fome  outward  trou- 
ble that  made  them  come.  Some  came,  as  it  were,  to 
buy  a  needle  — But  flay,  faid  he,  I  will  tell  you  that  there 
is  not  a  whole  fhirt  upon  your  back.  In  this  way,  he 
made  many  a  bargain  with  poor  fouls.  Some  came  that 
did  not  fo  tr.u^h  as  know  that  he  was  the  true  Mefliah ; 
and  yet  they  were  brought  to  fay,  Rabbi,  where  dwellefl 
thou  ?  And  he  fays,  Come  and  fee.  And,  fays  he,  Ye  fhall 
bear  teftimony  of  me  before  the  world.  I  fhall  give  you 
enough.  What  is  that  to  you,  what  fet  you  on  work, 
if  ye  be  fet  on  work  ?  You  believe  the  mafter  is  fpeaking 
to  you,  and  take  it  as  from  God,  and  hide  your  faces 
when  ye  hear  this  told  you  ;  but  you  need  not  do  fo  ; 
for  it  is  a  rrue  conception,  although  ye  have  thefe  doubts 
about  it. 

2.  A  fecond  queftion,  or  dcubt,  that  ye  may  have  a- 
bout  the  foundnefs  of  your  conception,  is,  I  had  no  fuch 
pain  as  I  conceive  fome  have  had  in  their  conception; 
and  therefore  I  think  mine  is  not  a  true  one.  As  for 
that  that  ye  fay,  that  ye  have  not  been  fo  damped  with 
the  works  of  the  law  as  others,  ye  mult  know  that  the 

Lord 


38  Mr.  W.  Guthrie's  Sermons.        Ser.VIIL 

Lord  is  an  abfolute  fovereign,  and  he  works  as  he  will. 
It  is  true,  that  fome  that  have  the  work  of  God  within 
them,  can  tell  the  very  hour  of  conversion  ;  but  it  is  al- 
io true,  that  there  are  others  that  cannot  tell  it,  and  yet 
have  the  work  of  God  in  them. — — For  which  caufe,  we 
fhall  give  fome  rules  whereby  ye  may  know,  whether  ye 
have  the  work  of  God  within  you. 

(i.)  Whether  or  not  didft  thou  fee  fo  much  villainy 
and  uncleannefs,  even  in  thy  holy  things,  as  made  thee 
Heeunto  the  Mediator,  and  refuge  fet  before  thee.  Then 
the  Lord  allows  ftrong  confolation  to  all  thofe  who  flee 
unto  the  refuge  fet  before  them,  or  have  fled  for  refuge,  to 
lay  hold  upon  the  hope  fet  before  them.     Heb.  vi.  18. 

(2.)  Whether  or  not  didit  thou  fee  fo  much  of  the  co- 
venant of  free  grace,  as  to  make  thee  wonder  at  it,  and 
fay,  I  fee  as  much  iu  free  grace  as  can  pardon  the  greateft 
finner  that  ever  was.  Unto  the  new  man  all  things  are 
pure.  Look  if  thou  hall  got  fuch  a  view  of  juftificstion, 
as  makes  thee  fear  him  ;  Bleffed  is  the  man  that  feireth  the 
Lord.  And  thou  art  afraid  to  offend  him  in  any  thing. 
We  ufe  to  fay,  that  burnt  children  dread  the  fire.  Now 
this  is  ail  ye  have  to  object  againft  your  conception.  Ye  fay, 
Seeing  it  Is  true,  why  then  am  I  not  eftabliihed  and  deli- 
vered ?  I  fay,  for  this  reafon,  that  ye  walk  upon  falfe 
grounds.     And, 

f  1.]  The  firfc  falfe  ground  whereon  ye  walk  is,  That  ye 
will  not  believe  as  long  as  ye  fee  an  out-breaking  in  yuur-  . 
felvesj  or  as  long  as  ye  fee  an  infirmity.  So  that  if  ye 
were  once  healed,  ye  would  believe,  and  come  to  Chrhf, 
Eut,^I  fay,  whether  ye  be  healed  or  not,  ye  are  bound  to 
believe  ;  and  ye  fhali  never  get  fcthcfe  evils  mortified,  un- 
til you  come  to  Chcift. 

[2.]  A  fecood  f-tlie  ground  wherein  ye  walk  is,  That 
ye  lay,  fuch  are  fome  of  ihe  marks  of  the  child  of  God  \ 
but  I  cannot  believe  that  thefe  are  llirring  in  me,  becaufe 
I  cannot  get  all  true  marks  of  the  child  of  God.  There- 
fore I  am  not  of  that  number.  But /ball  the  ear  fay ,  Be- 
caufe I  am  not  the  eye,  therefore  I  am  not  of  the  body- 

When  thou  doft  gtt  nineteen  promtfes,  that  thou  mayeft 
lay  hold  upon  ;  yet  thou  wilt  not  believe,  becaufe  thou 
canft  not  lay  hold  upon  the  twentieth  •,  that  is,  to  give 
God  the  lie  nineteen'  ti.nes 

[3.]  The  thud  falfe  giound  is,  Eecaufe,  fay  ye,  I  have 
not  the  condition  of  that  promife,  Come  unto  me>  ye  that 

labour ',  and  are  heavy  ladeh%  and  I  will  give  you  reft. 

Therefore  I  will  not  come.     But,  1  fay,  if  none  fhould 

come 


Ser.  VIII.  Upon  Isaiah  xxvi.  18,  19.  S^ 

come  but  thofe  who  have  the  condition  of  that  promife, 
of  what  life  are  all  the  promifes  in  the  Bible  r*  For  if 
none  should  come,  but  thofe  who  have  the  condition  of 
fuch  a  promife,  there  needed  be  no  more  promifes  in  all 
the  Bible.  But  becaufe  fome  have  got  the  condition  of 
one  promife,  and  fome  that  of  another  *  ;  IVhqfoever  wil!y 
Jet  him  come  and  take  of  the  water  of  life  freely.  They  are 
free;  if  you  get  a  grip  of  any  promife,  take  fit  under 
the  pain  of  condemnation.  Now  thefe  are  fome  of  the 
realons  why  ye  are  not  eftablifhed. 

Now  would  ye  know  when  the  conception  comes  to  a 
height  ?  Many  a  time  the  conception  ftirs,  and  ye  would 
think  it  at  a  height  ;  when  a  great  ftroke  is  coming  on, 
and  it  fees  hell,  as  it  were,  befide  it,  then  it  ftirs  to  be  at 
the  Mediator.  At  other  times  it  will  be  ftlent.  Some- 
times when  it  comes  to  a  height,  there  is  much  of  the 
power  of  God  feen.  When  the  perfon  is  walking  thro* 
the  fanctuary,  then  it  begins  to  ftir  like  John  Baptiit,  who 
as  loon  as  he  heard  Mary's  voice,  leaped  in  his  mother's 
womb.  So  the  true  conception  begins  to  ftir,  when  there 
is  a  day  of  his  prefence  in  the  fanftuary.  Another  time 
is,  when  it  receives  a  hurt,  when  there  is  fome  fin  com- 
mitted ;  then  it  ftrikes  with  hands,  and  feet  ;  and  fays. 
Either  take  Chrift  now,  or  never.  When  threatening* 
come  forth,  then  it  refolves  that  it  muft  fet  about  believ- 
ing. Another  time  is,' juft  before  it  be  delivered.  Now 
we  may  aHign  thefe  three  reafons  as  the  caufes  that  make 
perfons  bring  forth  the  wind  j  and  hinder  them  from 
being  eftablilhed  in  believing.  1.  There  is  fomewhat  in 
Gods  part,  as  an  act  of  juftice,  that  becaufe  ye  delighted 
not  to  believe,  and  to  retain  the  knowledge  cf  God  in  your 
harts,'  therefore  he  hath  given  you  up  to  firong  dehtfions  to 
believe  a  lie.  2.  A  fecend  way  in  whi?h  it  comes  from 
God,  is,  as  it  is  an  aft  of  his  wifdom.     And,  3.  As  it  is 

*  As  the  Lord  has  been  gracioufiy  pleafed  to  favour  us  with 
an  abfolately  free  grant  of  Chrift,  and  of  eternal  life  in  him,  i'o» 
he  has  condefceoded  to  exhibit  this  grant  in  a  wonderful  vaiieiy 
of  promifes  fuitable  to  the  variety  of  our  cafes  ;  1  John  v.  it. 
a  Peter  i.  4.  And  this  is  the  record,  that  God  hath  given  us  eter» 
nat  life  ;  and  this  life  is  in  his  Son.  Whereby  are  given  unto  us 
exceeding  great  and  precious  promifes  ;  that  by  thefe  you  wight  be 
partakers  of  the  divine  nature \  having  efcapedthe  corruption  that 
is  in  the  world  throy  lufl.  Hence  thefe  wards,  v<  Some  have  got 
"  the  condition  of  one  promife,  fome  that  of  •another,'*  muft  be  un- 
derstood agreeably  to  the  nature  ef  the  gofpcl  promife,  as  if  it 
h  ^d  been  f;id,  The  Lord  has  given  us  not  one,  but  many  great 
a.  d  precious  promifes  ;  fo  that  though  a  perfon  does  not  fee  one 
of  them  to  be  fuitaole  to  his  cafe,  he  may  fee  another  to  be  fo. 

M  an 


£G         Mr.  W.  Guthrie's  Sermons.        Ser.  Vll? 

an  aft  of  his  abfolute  fovereignty.  He  would  have  the 
creature  give  up  all  claims  to  him.  M  long  as  it  will  not 
believe,  it  fhall  never  be  ejiablifbed,  Otherwife,  it  comes 
from  Satan's  falfe  way  of:  reafoning  with  them. 

\ftt  He  reafons  from  wrong  expounded  fcriptures. 

But  take  no  expositions,  but  what  agree  with  the  analogy 
of  faith,  and  the  grounds  of  religion. 

idly.  He  reafon?  from  fun  dry  ways  of  providence. — • 
But  I  am  not  bound  to  thefe.  For  no  man  knows  love,  or 
hatred  by  ail  that  is  before  him,  Fays  the  wife  man. 

3<//j/,  He  reafons  from  a  part  to  the  whole.  ■  Thou 
canft  not  deny,  fays  her  that  thou  haft  hypocrify ;   then 

thou  art  altogether  a  hypocrite. But,  Satan,  this  is 

groundlefs  and  foolifh  logic. 

4thly,  He  reafons  from  one  time  to  all  times. Says 

he,  Ye  dare  not  fay  that  ever  ye  had  love  to  God,  or  to 
his  people  ;  therefore  ye  fhall  never  have  it.  And  then 
he  reafons  from  breach  of  promife.  Says  he,  Thou  haft 
promifed  to  him  many  a  time,  and  haii  {till  broken  thy 
promifes.  If  thou  fhouldft  do  fo  to  any  like  thyfelf, 
would  he  ever  believe  thee  again.     That  is  bad  reafoning  \ 

for  it  is  to  bring  God  unto  the  level  of  the  creature. ■ 

But  as  far  as  the  heavens  are  above  the  earth,  fo  far  are  my 
thoughts  above  your  thoughts,  faith  the  Lord.  And  then 
he  reafons  from  one  faint  to  another.  Thou  canft  not 
find  another  faint  in  thy  cafe.  As  Job's  friend  faid  unto 
him,  Unto  which  of  the  faints  wilt  thou  turn  ?  But  I  am 
not  bound  to  find  another  in  my  condition,  if  n^y  condi- 
tion be  like  a  fcripturai  one.  Then  he  will  propofe  an 
objection,  and  becaufe  ye  cannot  anfwer  it ;  therefore, 
he  fays,  It  is  unanfwerabfe.  But  he  lies  in  this  too.  And 
then  he  reafons  from  what  is  done,  to  what  is  to  do. — 
Becaufe,  fays  he,  ye  have  not  done  fuch  and  fuch  things  * 
therefore  ye  fhall  never  do  k.  I  fay,  this  too  is  falfe  rea- 
foning. 

But  upon  the  whole,  take  his  reafons,  and  throw  them 
back  upon  himfelf.— Go  to  Chrift,  and  defire  him  to 
teach  you  how  to  anfwer  them.    But  we  add  no  more. 


SERMON 


C   91    3 


SERMON    IX+. 


Psalm  lxix.  6, 

Let  not  them  that  wait  on  thee,  0  Lord  God  of  hofts, 
he  aflwmedfor  my  fake  :  let  not  thofe  thatfeek  thee, 
be  confounded  for  my  fake,  0  God  of Ifrael. 

TH  E  Pi  E  are  many  myfteries  in  the  world,  amongft 
which  thefe  five  following  are  none  of  the  ieaft. 

iy?,  Who  are  thofe  that  are  called  the  godly  party  in 
the  world  ?    This  is  a  great  myftery. 

idly,  How  comes  it  about,  that  this  party  called  the 
godly  party,  cleaves  fo  clofely  together  ?  It  is  likewife  a 
myftery,  that  they  are  fo  fixongly  united  to  one  another. 

^dly,  The  variety  of  lots  in  this  one  party.  Though 
they  are  fo  clofely  united  together,  yet  they  are  led  to 
heaven  in  different  ways.     Here  is  a  great  myftery. 

A,thly%  What  the  exercifes  of  that  party  are,  when  they 
are  at  the  worft,  is  likewife  a  myftery. 

$thly9  How  they  come  to  be  guided  and  preferved  in 
vcompofure  in  their  exercife,  amidft  all  troubles,  is  ano- 
ther myftery. 

Now  thefe  five  things,  I  conceive,  are  contained  in  the 
text  ;  and  I  perceive  that  there  are  five  doclrines  that 
will  natively  arife  from  them. 

D  0  c  t.  I.   7he  godly  party  are  fuch  as  -wait  upon  the 
Lord. 

Make  of  them  what  ye  will,  this  is  the  true  defcription 
of  them.  They  are  fo  defcribed,  Pfalm  xxv.  21.  Let  in- 
tegrity and  itprigktnefs  preferve  me ;  for  1  wait  on  thee. 

In  this  diftin&ion  of  them,  ye  may  take  up  thefe  things 
following,  that  hold  out  clearly  what  they  are. 

f  This  fermon  feerw  to  have  been  preached  immediately  after 
the  celebration  of  the  facrament  of  the  Lord's  (upper. 

Hi  I-   ft 


02  Mr.  W.  Guthrie's  Sermons.        Ser.  IX, 

i.  It  fays,  that  their  expectations  terminate  upon  God. 
Their  thoughts  are  converfant  about  an  invisible  God. — 
In  Pfalm  xxxix,  when  David  has  told  us  that  every  man 
walks  in  a  vain  fhow,  he  fays,  verfe  7.  And  now,  Lord, 
-what  wait  I  for  ?   my  hope  is  in  thee, 

2.  It  fays,  that  whatever  that  party  be,  their  flock  is 
In  hope,  and  not  in  their  hand.  They  are  but  waiting  % 
they  are  but  juft  looking  for  it ;  they  have  not  as  yet 
overtaken  it.  2  Cor.  v.  7.  For  we  walk  by  faith,  not  by 
fight,  or  fenfe. 

3.  It  fays,  they  are  a  party  devoted  unto, the  fervfce 
and  attendance  of  the  God  of  heaven.  They  are  waiting 
■upon  God.  Their  eyes  are  fixed  upon  him  ;  and  they 
look  to  what  is  his  will,  and  what  he  commands,  and 
not  to  what  man  wilis  or  commands,  Pfalm  xxii.  Many 
wait  upon  poor  mafters,  if  it  were  known  ;  but  the  godly 
party  wait  upon  God,  and  what  he  commands  them. 

4.  They  are  a  party  that  have  committed  their  lot,  and 
all  the  events  thereof,  unto  the  God  of  heaven.  They 
are  waiting  on  him,  and  are  contentr  that  their  fenter.cc 
fhould  come  forth  from  him.  Pfalm  xvii.  2.  Let  my  fen* 
ter.ce  come  forth  from  thy  prefence. 

5.  It  implies  an  inclination  to  wait,  and  hope  for  good 
from  God's  hand.  He  only  is  a  godly  man,  who  is  3C* 
tuated  by  the  Spirit  that  inclines  him  to  mercy's  fide  of 
the  queiiion. 

Ufe.  For  ufe,  Try  yourfelves  by  thefe  things,  whether 
or  not  ye  are  waiting  on  God  i  Whether  or  not  does 
your  expectation  terminate  on  God  only  ?  Whether  or 
not  are  ye  devoted  unto  his  fervice  ?  Do  ye  commit  ail 
events  to  God  ?  Are  ye  content  that  your  fentence  come 
forth  from  before  him  ?  Look  if  your  heart  inclines  you 
to  mercy's  fide  of  the  queftion,  and  to  look  for  good 
from  God's  hand  ?  Can  you  fay  thefe  things  ?  There  is 
no  man  in  a  natural  jlate  that  can  fay  io,  or  plead  thefe 
things. 

D  o  c  t.  II.    There  is  a  firong  unity,   and  communim 
among  ft  the  godly* 

There  is  a  ftrong  bond  of  union  amongft  them.  The 
Pfalmiil  here  fuppofes  that  all  the  godly  will  have  their 
eye  upon  him,  and  he  is  afraid  that  he  may  carry  not 
aright  before  them.  Jerufalem  is  builded  as  a  city%  that 
is  compatl  together,  Pfalm  exxii.  3.  But  here  I  ihall  fhew 
you, 

I.  Some 


Ser.  IX.  Upon  Psalm  Ixix.  6*.  93 

I.  Some  things  wherein  they  are  raoftly  united. 

II.  What  makes  them  be  fo  clofeiy  united  in  one  bo- 
dy. 

III.  What  are  the  confequences  that  natively  flow  frora 
thefe.    Now, 

I.  For  the  fir/i  of  thefe.    They  are, 

1.  A  party  that  are  one  in  heart.  They  have  all  on« 
heart  given  them,  Jer.  xxxii.  3.  It  is  a  promife  to  all  the 
godly,  that  they  flial!  have  one  heart  j  that  is,  the  new 
heart  which  is  given  to  them  all. 

2.  They  are  one  as  to  their  intereft.  Their  firfV  aim 
is,  that  the  Lord  Jelus  Chrift  may  reign  and  be  great  in 
the  world,  and  that  his  kingdom  may  profper :  and  then 
that  they  may  be  found  in  him  on  that  day,  and  in  his 
righteoufnefs.  That  is  their  intereft,  in  which  they  are 
all  one.  If  they  were  all  afked,  What  is  your  intereft  ? 
This  would  be  their  ahiwer ;  Let  Chrift  reign,  -and  be 
great  ;    and  let  us  be  found  in  him. 

3.  They  are  all  one  as  to  their  defign  and  endeavours. 
Their  defign  is  to  be  like  unto  him,  and  ro  be  conformed 
to  his  bleifed  will  and  command.  This  is  the  one  wa* 
that  is  promifed  unto  them  all.  Jerem.  xxxii.  39,  I  will 
give  them  one  hearty  and  one  way ,  that  they  may  fear  thee 
for  ever j  for  the  giod  of  tbems  and  of  their  children,  after 

them. 

4.  They  are  all  one  as  to  their  outward  profeflion  in 
the  world.  In  the  primitive  times  U  was  To,  In  the  days 
of  the  apoftles,  they  had  all  things  common.  There  was 
a  communion  of  goods,  or  or  worldly  fubitance  amongft 
them. 

5.  They  have  all  one  lot,  which  is,  to  be  peifecuted 
by  the  feed  of  the  ferpent.  Whoever  he  be  that  is  not 
in  fome  cafes  a  fufferer  with  them,  he  has  i-eafon  to  fui- 
pect  his  ftate  ;  fince  it  is  the  lot  or  all  the  feed  of  the  wo* 
man  to  be  perfecuted  by  the  feed  of  the  ferpent. 

II.  Now  would  ye  know  why  they  are  all  fo  completely 
united  in  every  thing. 

I.  They  are  all  caft  in  one  mould  of  the  divine  decree^ 
that  is  from  everlafting. 

2.. They  are  all  actuated  by  one  fpirit  :  Therefore  they 
muft  be  one.  This  fpirit  is  promifed  to  them  all  to  caute 
them  to  walk  in  his  ways.  They  are  all  actuated  by,  thU 
one  fpirit.    Hence  the  fpirituality  of  their  duties. 

3-  They 


94  Mr.  W.  Guthrie's  Sermons.        Ser.  IX. 

3.  They  are  all  defigoed  for  one  end,  that  is,  full  con- 
formity to  God,  and  the  immediate  enjoyment  of  him, 
to  all  eternity,  in  fo  far  as  they  are  capable  of  enjoying 
him.  Since  they  are  caft  in  one  mould  from  everlafting, 
and  actuated  by  one  fpirit,  and  defigned  for  one  end  5 
then  how  can  they  but,be  one  ?    Which  brings  me, 

III.  To  what  are  the  confequences  that  natively  follow 
from  this  onenefs  of  heart  and  mind.     And, 

1.  An  unity  in  exercifes  follow  on  it,  amongft  all  the 
people  of  God.     They  are  all  exercifed  about  fome  fpi- 

ritual  thing. They  are  all  exercifed  about  a  corrupt 

heart,  that  is  difobedient  in  the  matters  of  God,  and  will 

not  abide  in  his  way. They  are  all  exercifed  about  the 

threatenings  of  God  in  fcripture  ;    fuch  as  that,  Cur  fed  is 
he,  that  doth  the  work  of  $tje  Lord  in  negligence,  and  deceit* 

fully. 

2.  They  are  one  as  to  temptation.  One  temptation 
they  are  all  afTauited  with,  is,  Whether  or  not  there  is  a 
reality  in  religion  and  godlinefs  ;  and  whether  there  is  a 
God  above  that  rules  all  things  on  the  earth  below,  fince 
he  lets  all  things  go  through  one  another  in  fuch  a  man- 
ner, and  one  man  devours  another,  as  the  fifties  of  the 
fea.  In  this,  and  fome  other  things,  I  would  fay,  they 
have  an  onenefs  in  refpecl:  of  temptations.  Satan  loves  to 
affault  a  man  with  that  temptation  whereby  he  prevails 
ofteneft,  or  moft  readily  over  him.     But, 

3.  This  follows  on  it,  They  are  one  in  refpecl:  of  the 
fame  precious  truths  that  they  believe  in,  and  feed  upon, 
— They  have  the  fame  michtams,  or  golden  fcriptures. — 
They  have  the  fame  great  and  precious  promifes.  Was 
not  that  a  good  word  that  you,  and  many  love  well  ? 
Although  my  houfe  be  not  fo  with  God;  yet  he  hath  made 
with  me  an  everlajling  covenant,  well  ordered  in  all  things, 
andfure,  2  Sam.  xxiii.  5.  Wjs  not  this  a  word  ye  loved 
well  ?  /  will  heal  all  your  'ackfliding,  and  love  you  freely, 
Hof.  xiv.  4.  And  that  word,  Sinjhall  not  have  dominion 
over  you,  Rom.  vi.  14. 

4.  There  natively  follows  on  it,  a  mutual  fympathy  in 
one  another's  cafe  and  condition.  They  itand  and  fall 
together.  When  one  of  them  is  glad,  all  of  them  rejoice. 
They  joy  and  forrow  together.  The  wicked  ai  c  not  io. 
]t  is  true,  they  are  all  one  in  evil.  They  are  all  <  nein  the 
crucifying  of  Chrift.  Herod  and  Pilate  was  all  one  in  this. 
They  are  all  one  about  a  vifible  God  j    but  the  other  is 

■  all 


Ser.  IX.  Upon  Psalm  lxix.  6".  o£ 

all  one  about  an  invifibNe  God.    The  one  goes  upward  \ 
the  other  goes  downward. 

Ufe.  Try  yourfeives  by  this,  how  it  anfwers  your  con- 
dition. Can  you  fay,  ye  are  all  one  with  the  people  of 
God  in  thefe  things.  If  ye  be  one  with  them  in  thefe 
thing9  ;  think  it  not  flrange,  if  ye  be  one  with  them  in 
perfecution,  and  the  crofs  of  Chrift  alfo.  If  ye  be  not 
content  to  take  that  lot  with  them,  then  ye  want  one  fpe- 
cial  point  of  your  character.  "Wherefore  let  me  obtefl: 
all  the  godly  to  be  more  and  more  one.  Let  us  be  one, 
come  of  us  what  will.  I  would  ufe  thefe  arguments  with 
you,  to,  make  you  ftudy  this  onenefs. 

(i.)  It  is  your  ftrength. 

(2.)  I  hope  it  has  been  yourhappinefs.  For  fome  years 
paft,  we  walked  together  in  one  profeflion.  Therefore 
let  us  be  one,  feeing  we  have  walked  together  as  one  thefe 
many  years  paft.  Therefore  I  would  obteft  and  charge 
you,  to  be  {till  of  one  heart4  and  of  one  mind. 

(3.)  This  feaft  that  we  have  been  at,  fays,  that  we  are 
all  one.  We  have  all  fealed  it  this  day,  and  taken  our 
facrament  on  it.  <  The  unity  of  communicants  is  the 
report  of  the  facrament  of  the  Lord's  fupper,  1  Cor.  x. 
16,  17. 

(4.)  I  believe  if  ye  were  all  pofed  on  it,  ye  would  own 
you  had  no  great  temptation  to  join  with  any  other  party 
in  the  world.  What  can  be  your  temptation  to  be  one  with 
another  party  ?   Therefore  be  one  amongft  yourfeives. 

And  I  ihall  only  add.  I  put  this  queilton  home  to  e- 
very  one  of  you,  Whether  the  fcriptures  do  not  fpealc 
molt  favourably  of  the  godly  party  ?  For  as  low  as  they 
are  in  the  world,  the  fcripture  lpeaksmuch  to  their  com- 
mendation. You  fcarcely  open  your  Bible,  but  you  find 
it  fmile  upon  God's  people,  and  frown  upon  their  adver- 
saries. Is  it  not  of  great  advantage  then,  to  be  of  the 
godly  party  ? 

D  0  c  T.  III.  Althmgh  this  party  be  mofl  fingularly  knit 
together,  yet  it  phafeth  their  Mjjier  to  exhibit  fome  of 
them,  as  on  a  ft  age  for  himfetf  more  fingularly  than 
others. 

Thus  it  was  wirfi  thefe  men  here.  He  does  fo  ordina- 
rily in  one  of  thefe  three  cafes. 

1.  He  exhibits  fome  of  them  fingularly  with  regard  to 
the  temptations  to  lin  they  are  afTaulted  with.  Some  of 
taetn   have  ugly  mciicngeis  of  Satan,  impudeot  devils 

hauDt- 


55  Mr.  W.  Guthrie's  Sermons.        Ser.  IX. 

haunting  them.  Again,  others  have  not  fuch  grofs  things 
following  them,  but  only  fins  of  infirmity.  * 

2-  There  are   fome  of  them   (hewn,  as  it  were,  upon 

the  flage  of  their  perfonal  affl'tYions  and  fufferings. 

Juftice  is  ftill  purfuing  your  houfe,  or  family.  Some- 
times taking  away  the  wife,  fometimes  the  hufband,  and 
fometimes  taking  away  the  children.  Jobftandsas  a  pat- 
tern for  us  of  all  this. 

3.  He  ufes  to  make  fpe&acles  of  fome  of  his  people  io 
their  public  trials,  for  the  caufe  of  Jefus  Chrift.  He  ex- 
hibits fome  of  them  Angularly,  in  order  to  the  trial  of 
the  crofs  of  Chrift.  Paul  was  fo  ;  2  Cor.  xi.  24,  25.  Of  . 
the  Jews  Jive  times  received  1  forty  ft  ripe  s  fave  one.  Thrice 
ivas  J  beaten  with  rods,  oticc'was  1  ftoned,  thrice  I fuffered 
Jhipiureck,  a  night  and  a  diy  have  I  been  in  the  deep.  The 
reafons  of  this  difpenfuion  are  various.  The  Lord  brings 
fome  of  his  people,  as  it  were,  on  a  theatre  more  than  o- 
thers. 

(1.)  Not  becaufe  there  is  more  fin  in  one,  than  in  ano- 
ther. 

(2  )  Neither  is  it  out  of  lefs  refpe£t  to  fome,  that  be 
fuffers  deyils  to  haunt  and  tempt  them  more  than  others. 
Nor, 

(3.)  Is  it  a  greater  ftock  of  habitual  grace,  that  makes 
him  exhibit  fome,  as  bearing  the  crofs  of  Chrift,  more 
finguiarly  than  others. 

But  the  realon  is,  The  abfohne  fovereignty  of  God, 
who  will  do  with  any  of  his  people  as  he  pleafeth  ;  and 
that  his  wifdom  and  ftrength  may  the  more  iiluftrioufly 
appear  in  bearing  them  up  under  all  their  trials. 

Ufe.  Let  never  one  of  you,  great  or  fmall,  dream  that 
ye  may  not  be  exhibited,  as' on  a  theatre,  in  one  or  all 
of  theie  three  ways,  and  miftake  not  the  reafons  why  it 
is  fo„ 

D  o  c  T.  IV.  the  t?:.:g  that  vexes  the  people  of  Cod, 
when  at  the  ivorfr,  is,  left  they  be  afbame,  or  an  af- 
front to  all  the  rft  of  ihe  godly _%  by  difowning  the.  Lord's 

way. Let  none  that  -wait  upon  theet  0  Lord  God  of 

hqjts,  be  aj harried  for  my  fake. 
• 
■  This  fays,  That  unlefs  the  carriage  and  deportment  of 
the  godly  man  redounds  to  the  comfort  of  all  the  reft  of 
the  .godly,  through  his  being  enabled  honeftly  to  bear  up 
wrien  1  e  is  any  way  called  out  to  a  public  appearance  rot*" 
God,  it  fome  way  tends  to  the  difcredit  of  all  the  godly . 

Since* 


Ser.IX,  Upon  Psalm  Ixix.  6.  97 

Since  this  is  the  cafe,  when  they  flip  afide,  or  carry  not 
aright  •,  fince  they  are  all  in  hazard  of  doing  (ot  it  fhould 
be  matter  of  affecting  and  afH'wfting  exercife,  left  they  do 
fo.  Fellow  profcflbrs  are  alhamedof  the  perfon  that  car- 
ries not  aright  :  they  are  alhamed  that  ever  they  fliould 
h^ve  been  in  company,  or  fellowfhip  with  him  :  they  are 
afhamed  that  ever  fuch  a  perfon  (hould  have  owned  fuch 
a  caufe  ;  and  that  ever  fuch  a  thing  fhould  have  befallen 
a  profeiibr  of  fuch  a  caufe  ;  and  befides  they  are  weaken- 
ed by  him  in  their  hopes  oPthrough-bearing  for  them- 
felves. 

Again,  they  are  in  hazard  of  being  a  difcredit  to  all 
the  g«clly,  becaufe,  fay  they,  it  fee ms  the  Lord  has  grant- 
ed no  peremptory  promife,  as  to  the  manner  of  their 
through-bearing,  and  corruption  enough  remains  in  them, 
ftill,  to  overturn  all  their  ftock  of  grace,  if  they  get  noc 
prefent  renewed  influences. 

Ufe.  All  of  you  know  how  many  ways  ye  are  in  ha- 
zard of  being  a  difcredit  to  the  caufe,  and  to  the  reft  of 
the  godly,  by  yielding  to  temptations,  after  this  commu- 
nion. And  we  will  be  afhamed  of  you,  if  any  of  you  fall 
into  drunkennefs,  and  other  vices,  after  yon  have  been  at 
this  communion,  O  think  on  it,  fhat  ye  are  in  hazard 
of  being  a  difgrace  to  all  the  honeft  folk  that  know  you, 
if  ye  fall  fo,  and  wrong  the  work  and  caufe  of  God. 

.  D  o  c  t.  V.  The  way  to  fecure  every  one  of  GorPs  peo- 
ple, is,  to  improve  and  make  life  of  God,  as  l>e  has  re- 
vealed himfelf,  according  all  the  cafes  and  conditions 
wherein  they  are  in  hazard  of  being  a,  difcredit  to  ail 

the  godly* 

And  wouMft  thou  improve  this  art,  thou  who  art  dog- 
ged with  fome  viie  temptation  I  Ha#  thou  reafon  to  iew 
that  thou  mayeft  be  a  discredit  to  the  godly  ?  Then  im- 
prove the  Lord  as  he  has  held  out  himielf  in  a  moil  an* 
iwerab'e  way  to  your  cafe  and  condition.  Doll  thou  fear 
that  thou  mayft  wrong  the  caufe  ot  God,  and  be  a  dif- 
credit to  his  people,  thou  art  fo  weak  and  ready  to 
fall.  Then,  look  unto  the  Lord  of  hofts,  who  is  able  to 
bear  weak  ones  through,  even  fuch  as  thou  art.*— - §ur 
when  I  bid  you  improve  him,  then  I  allow  you  to  look 
unto  the  glorious  titles,  that  he  takes  to  himfeif,  that  arc 
moft  confonant  and  agreeable  to  your  cafe  and  condition. 
>Cleave  unto  him ;    hang  on  h'im  for  eke  performance  of 

N  tht: 


98  Mr.  W.  Guthrie's  Sermons.         Ser.X. 

the  promifes  by  faith  :  wreftle  with  him  by  prayer  to  make 
out  thefe  promifes  to  you.  Let  net  thofe  that  feek  thee  be 
confounded  for  my  fake,  0  God  of  lfrael.  This  is  the  way 
to  carry  fair  under  every  temptation  ;  and  may  the  Lord 
himfelf  help  and  enable  you  fo  to  do.    Amen. 


SERMON     X\ 


Isaiah  Iv.  i,  2. 

Ho,  every  one  that  thirjleth,  'come  ye  to  the  waters, 
and  he  that  hath  no  money  ;  come  ye,  buy  and  eat? 
yea,  come,  buy  wine  and  milk  without  money,  and 
without  -price*  Wherefore  do  ye  fpend  your  money 
for  that  which  is  not  bread?  and  your  labour  for 
that  which  Jatisfieth  not  f  hearken  diligently  unto 
me,  and  eat  ye  that  which  is  good,  and  let  your 
foul  delight  itfelf  in  fainefs. 


THERE  is  in  this  chapter,  a  proclaimed  market, 
fuch  as  never  was  heard  of,  even  the  moft'plea- 
fant,  mod  fuhftantial,  and  moft  glorious  market,  that  e- 
ver  was:  the  moft  glorious  wares;  the  moft  precious 
wares;  the  deareft  bought,  and  cheapeft  fold  that  ever 
any  wares  were.  Here  we  have  the  moft  free  and  lawful 
invitation  to  all  forts  of  perfons  to  come,  acd  have  them  : 
They  (hall  get  them,  and  pay  nothing  for  them.  Now 
there  is  in  this  chapter, 

1/?,  An  invitation  to  all  perfons  in  all  places,  to  come 
aod  receive  Jefus  Chrift,  the  King  of  kings,  Lord  of 
lords,  and  Prince  of  peace,  who  is  even  among  our  hands 
in  the  gofpel,  wherein  he  manifefts  himfelf.     Now  that 

*  Tiis  jYrmon  ft  ems  to  have  b.en  preached  immediately  be 
'©f£  ih'8  celebration  of  the  facrataent  ot  the  Lord's  fupper. 

he 


Ser.  X.  Upon   Isaiah  !v.  i,  2^  99 

he  offers  himfelf,  take  him,  and  you  are  welcome  to  him. 
Any  perfon  who  hath  any  thing  ado  with  him,  come  ;  for 
he  is  now  feeking  employment  to  be  given  him.  He  hath 
balms  for  all  wounds ;  falves  for  all  fores ;  and  cures  for 
all  forts  of  difeafes.     And, 

idly,  There  are  fome  objections  againft  this  coming, 
and  thefe  he  folves,  and  ufes  various  motives  and  invita- 
tions to  encourage  fouls  to  come  unto  him  and  buy,1 
Such  are  the  following. 

1.  The  market  is  free.  He  is  feeking  nothing  from 
you;  but  hath  all  glorious  things  to  give  you.  There- 
tore,  ye  are  fools,  if  ye  will  not  come,  and  take,  when 
ye  have  nothing  to  give. 

2.  If  ye  will  not  come,  your  well-doing  is  over.  Your 
doom  is,  Depart  for  ever;  and  do  what  ye  can,  ye  fhall 
not  profper,  nor  get  any  foul-fatisfaction  any  other  way. 
And, 

3.  If  ye  will  come,  ye  need  not  be  afraid  of  wrath, 
and  juftice.  Ye  {hall  not  have  that  to  fay,  that  ye  dare 
not  come  for  fear  he  execute  juftice  upon  you,  The  Fa- 
ther took  Chrift:  Jefus  to  be  your  Cautioner,  or  Surety. 
Chrift;  fhall  ftand  for  you,  and  manage  in  your  room  or 
ftead.  He  will  manage  all  that  concerns  you,  both  with 
regard  to  the  guilt  and  the  pollution  of  fin:  for  the  punifh- 
ment  of  fin,  if  ye  will  but  accept  of  him  to  be  your  Cau- 
tioner or  Surety,  he  (hall  anfwer  for  all  your  wrongs,  as 
if  they  had  been  done  in  his  own  perfon,  and  he  fhall 
ftand  for  them,  and  ye  (hall  go  free.     And, 

4.  Ye  may  think  it  a  great  honour,  and  prerogative 
that  ever  the  like  of  you  is  allowed  to  come  near  Chrift, 
inftead  of  faying,  ye  will  not  come  unto  him.  For  God 
hath  a  mind  to  make  him  unfpeakably  honourable  in  his 
kingdom,  think  ye  of  him  what  ye  will.  For  many  (hall 
come  out  of  all  kindreds,  kingdoms,  and  nations,  like 
flocks  of  fheep,  and  fhall  caft  down  their  crowns  at  his 
footftool ;  even  thofe  that  have  never  yet  heard  of  him  : 
and  what  a  fhame  will  it  be  for  you  to  be  the  laft  of  all 
in  paying  your  refpe&s  to  him  ? 

5.  If  ye  will  not  come,  and  clofe  with  him  now  in  the 
offers  of  the  gofpel,  wherein  he  is  offered  unto  you,  take 
care  that  ye  lit  not  your  time  of  the  market;  for  there 
is.but  a  fet  time  of  his  offers,  wherein  he  will  be  found 
of  you. 

But  there  are  two  formidable  objections,  which  are 
th$fe. 

N  2  Object 


ioo  Mr.  W.  Guthrie's  Sermons.        Ser.  X. 

Object,  t.  We  arc  fo  abominable,  and  have  provok- 
ed God  fo  often,  that  we  think  it  cannot  fiand  with  his 
juftice  to  accept  of  fuch  traitors,  though  we  fhould  come. 
But  God  anfwers,  Away  with  fu^u  chat :  For  my  thoughts 
are  not  like  your  thought /,  faith  the  Lord ;  they  are  as  far 
above  them,  as  the  heavens  are  above  the  earth. 

Object  2.  Say  fome,  Ye  may  promife  us  fair  words 
enough  ;  but  in  the  mean  time,  we  get  nothing  in  our 
hands,  but  bare  words.  That  is  true,  fays  God  ;  but  I 
think  my  word  effectual  enough  to  perform  any  thing  I 
can  promife;  for  I  am  both  powerful  enough*,  and  wil- 
ling enough  to  perform  it.  Befides  my  word  muft  prove 
itfelf  effectual,  for  it  muft  be  for  a  name,  and  for  a  praife 
unto  me,  in  all  generations.  And  then  he  hints  at  the 
deliverance  of  the  people  of  the  Jews  from  their  bondage. 
So  much  for  the  meaning  of  this  chapter  :  We  now  re^ 
turn,  to  make  fome  improvement  of  it  in  the  way  of  com- 
paring it  with  the  former  chapter,  in  which  ye  heard 
many  a  precious  promife  made  to  the  church  and  her  chil- 
dren. And  now  God  will  have  them  apply  and  bring 
home  all  thefe  to  their  own  fouls,  in  doling  with  Chrift  \ 
wherein  we  cbferve, 

That  whatever  promife  was  made  to  the  church,  all 
the  members  of  it  fhould  believe,  and  apply  them  to 
themfelves  in  the  way  of  clofing  with  Chrift.  And  now 
vre  enter  upon  the  words,  wherein  there  are, 

I.  The  King's  proclamation  making  way  for  our  com* 
ing  to  the  marker,  in  the  words,  Ho,  every  one. 

II.  A  public  intimation  of  the  goods  that  are  to  be 
had  at  this  market,  and  thefe  are  -water  ^  wine,  an4 
milk. 

III.  The  manner  in  which  thefe  goods  are  to  be  view- 
ed. * 

IV.  The  duty  of  the  party  to  come,  and  a  dehorta- 
tion  from  any  other  way  in*  thefe  words,  Wherefore 
do  ye  fp  end  your  labour  for  that  which  is  nought  ? 

V.  An  exclufion  from  falvation  in  any  other  way  than, 
by  coming  unto  Chrift,  and  receiving  him  as  he  of- 
tereth  himfelf  in  the  gofpel.     1  return, 

I.  To  the  Jirjl,  which  is  the  proclamation  openly  made 

for  coming  unto  Chrift. Jefus  flood,  and  cried,  faying* 

If  any  man  thirfl,  let  him  come  unto  me,  and  drink.     He  that 
heaeveth  on  me%  as  the  Jcripture  hath  fzid,  out  of  his  belly 

fhail 


Ser.  X.  Upon  Isaiah  Iv.  i,  2.  lor 

(hall flow  rivers  of  living  water,  John  vii.  37,  38.     Now 
ChrilV  is  crying  this  day,  who  will  come  unto  him  ?    He 
is  crying  to  deaf  folk  who  ttever  heard,  Will  ye  hear,  and 
believe  the    word  preached  ?    I  will  make   you   fee,  ye 
blind  folk,  who  are  running  upon  imminent  hazard. — - 
Ho,  are  there  any  folk  who  have  wounds  to  heal  ?   here 
is  balm  for  you.     Is  there  any  man  here,  that  defires  to 
be  made  clean  ?    here  is  water  to  cleanfe  you.     Is  there 
any  who  have  fores  to  heal  ?    come  here  is  falve  for  you. 
Are  there  any  fractured  bones  amongft  you  .?  here  is  heal- 
ing for  you.     Are  there  any  hard   hearts  aniongft  you  ? 
here  is  repentance  for  you.     Are  there  any  confufed  with 
darknefs  amongft  you  ?    come  here  is  light  for  you.     Do 
any  defire  to  be  taught  ?    here  is  teaching  for  you.     Da 
you  defire  to  be  made  friends  with  God  ?   here  is  reconci- 
liation for  you.     Would  any  be  borne  up  under  their 
crofTes  ?    here  is  (trength  for  them.     Is  there  any  perion; 
who  judges  himfelf,  though  they  fuppofe  they  are  beguil- 
ing themfelves  ?    here  is  counfel  for  you.     Come  unto 
me,  and  I  will  tell  you  where  you  are,  and  what  ye  are 
doing.     But  oh  !  what  is  the  matter  that  we  have  to  f;iv 
unto  you,  that  few  of  you  will  come  to  Chiilt,  though 
ye  know  yourfelves  to  be  far  from  him  ?  The  realcn  why 
a  proclamation  muft  be  made  before  we  come  to  thismatv 
ket,  is, 

(1  )  That  the  King  may  declare  publicly  what  good-* 
will  he  bears  to  the  common  wealth  of  ffirael.  fie  would 
much  rather  have  folk  be  converted,  and  live,  than  die 
and  perifh. 

(2.)  He  makes  it  public,  that  he  may  evidence  his  pow- 
er and  fovereignty  over  all  things, 

(3  )  He  makes  it  public,  that  the  mouth  of  all  object 
tors  to  the  contrary  may  be  (lopped. 

(4  )  That  all  his  enemies  may  come  to  a  rendezvous* 
and  fee  whether  they  are  able  to  itop  him. 

(5.)  He  proclaims  it  publicly,  that  all  may  know,  that 
the  market  has  but  a  fet  time,  wherein  Jefus  Chrift  is  of- 
fered to  fouls  ;  and  therefore  they  mould  beftir  them- 
felves in  the  time  of  the  market.  Go  not  away  then,  tie 
ye  get  the  wares  tecured  to  yourfelves,'  feeing  the  great 
God  of  heaven  has  made  an  opra  proclamaiion  for  all 
forts  of  perfons  to  come  to  Chrift.  Let  n,o  p^rfon  be  16 
foolifh,  as  to  defpife  the  King's  proclamation. 

(6.)  He  makes  an  open  proclamation,  that  you  may 
know  that  there  is  a  reality  in  clofing  with  Chiiit  in  the 
gofpel.     Confider  this,  all  ye  who  uever  knew  any  thing 

ox 


'  io2  Mr.  W.  Guthrie's  Sermons.        Ser.  X. 

of  your  guilt,  nor  had  the  fenfe  of  it,  nor  have  ever  had 
any  debate  about  your  doling  with  Chrilt  for  your  reco- 
very out  of  your  loft  ftate  and  condition.  I  fay,  fuch  are 
to  look  upon  themfelves  as  the  moil  vile  and  the  madden: 
creatures  that  ever  were  known.  They  even  favour  of 
the  earth.  Any  perfon  that  is  truly  acquainted  with  the 
exercifes  of  clofing  with  Chrift,  and  dare  fay  that  they 
have  him  for  their  portion,  their  countenance  iliall  be 
made  to  fhine  in  heavenly  glory.  As  to  any  peifon  who 
fuppofes  he  has  any  hatred  of  his  fins,  and  yet  through 
a  fenfe  of  guilt,  dares  not  venture  upon  clofing  with  Chrift, 
I  fay,  as  long  as  he  ftands  on  this  fide  of  Chrift,  he  fhall 
have  no  t.»ue  peace  of  mind. 

Now  we  fhall  give  you  fome  motives  that  we  think  may 

put  you  upon  a  peremptory  clofing  with  Chrift. And 

confider, 

[~i.]  I  at  thefe  offers  are  threatened  to  be  removed. 
God  knows  how  long  you  may  have  them.  Now  while 
you  hare  your  day  of  the  gofpel,  improve  and  make  ufe 
of  Chrift  for  your  falvation,  by  clofing  your  intereft  with 
him, 

[2.j  Though  it  fhould  pleafe  him,  to  continue  the 
fame  day  of  the  (landing  of  the  gofpel,  it  will  not  ftand 
long  without  a  ftorm,  and  many  a  winter  blaft  blowing 
againft  it,  and  its  profeflbrs. Since  tbe  winter  is  ap- 
proaching, ye  have  need  to  look  that  your  cloathes  be 
provided  for  you,  left  ye  go  with  the  ftorms,  and  dint  of 
the  weather. 

Q3.]  And  is  not  God  now  plaguing  all  the  land  ?  We 
conceive  it  is  for  no  other  reafon,  but  becaufe  people  will 
not  flee  from  their  idols,  and  cleave  to  Chrift,  and  clofe 
with  him  for  their  alone  portion.     But, 

II.  We  come  to  the  wares  of  this  market,  and  thefe 
are  of  three  forts.     (1.)  Water.     (2.)  Wine.     (3.)  Milk. 

With  regard  to  water,  he  is  called  the  water  of  hfe% 
Revel,  xxii.  17.  With  regard  to  wine,  the  fpcufe  com- 
pares him  to  flagons  cfwine,  Cant.  it.  5.  And  with  re- 
gard to  milk,  he  bids  his  people  fuck  out  the  fincere  milk 
cf  the  word,  (which  is  himfelr)  that  they  may  grow  there- 
by, 1  Pet.  ii.  2.  The  reafons  will  be  taken  from  the  pro- 
perties of  each  of  thefe,  which  we  fhall  confider  feparate- 
ly  for  your  better  understanding  of  the  point.     And, 

Firft.  (1.)  Water,  ye  know,  is  good  for  wafhing  and 
cleanfing  away  of  all  filthinefs.  (2.)  Water  is  good  for  the 
Softening  of  any  hard  thing.     (3.)  Water  is  good  for  re- 

frefhing, 


Ses.X.  Upon  Isaiah  Iv.  i,  2.  103 

frefhing,  or  quenching  of  thirft.  (4.)  Water  Is  good  for 
cooling  hot  and  fiery  humours.  All  thefe  properties  are 
to  be  found  in  Chrift.  Art  thou  one  of  the  moft  filthy- 
creatures  upon  the  earth  ?  Then  Chrift  is  that  fountain 
opened  for  wafliing  away  your  fin  and  uncleannefs.  Is 
the  wrath  of  God  burning  in  thy  confcience  for  thy  fin 
and  guilt  of  uncleannefs  ?  Then  Chrift  brake  down  the 
partition  wall,  and  quenched  juftice  and  wrath,  and  be- 
came a  curfe  for  us.  Haft  thou  an  old  hard  heart ;  har- 
der than  any  thing  thou  ever  faweft  ?  I  fay,  Chrift  can 
foften  it,  and  pour  out  the  fpirit  of  repentance,  and  make 
one  mourn  for  fin,  that  never  mourned  for  it  before.— 
Is  thy  confcience  galled  for  fin,  that  thou  canft  get  no 
reft  ?  Chrift  is  a  Prince  for  that  end,  to  make  peace  in  a 
foul,  that  is  out  of  peace.  Haft  thou  a  defire  after  Chrift, 
and  are  all  things  nothing  to  thee  for  want  of  him  ?  Then 
come,  and  venture  upon  Chrift,  and  thou  fhalt  be  fatif- 
fied,  and  filled  with  him  in  fuch  a  manner,  that  out  of 
thy  belly  fiall  flow  fountains  of  living  waters  ;  that  is,  thou 
fhalt  have  full  fatisfaclion  in  him. — Is  thy  cafe  one  of  the 
moft  ftrange  and  wonderful  in  the  world  ?   Then  Chrifts 

name  is  alio  the  "Wonderful  Counfellor. Art  thou  a- 

fraid  of  the  removal  of  the  gofpel,  which  would  oblige 
thee  to  flee  to  the  mountains,  where  thy  foul  would  be 
famifhed  for  want  of  this  water  ?  Chrift  can  be  a  little 
fandluary,  and  preach  to  thee  there  himfelf. — But  I  fear, 
fays  one,  for  all  that,  I  lhall  fall  into  fome  error,  or  o- 
ther,  for  want  of  inftruction  ?  I  fay,  Chrift  will  feed  thee, 

lead  thee,  and   teach  thee. But  fay  you,  what  will  I 

have  there  to  live  upon,  on  the  top  of  a  bare  mountain  ? 
Why,  Chrift  can  feed  thee,there,  according  to  his  pro- 
phetical office  ?  But,  fay  ye,  what  if  the  gofpel  be  not 
totally  removed,  but  is  tainted  with  fome  mixture  that 
fhall  prove  poifon  to  me  ?  I  fay,  Chrift,  as  in  that  48th 
chapter  of  Ifaiah,  will  had  thee  by  the  way  that  thoufioutd 
got  even  up  unto  his  own  bofom,  which  is  the  ocean  from 
which  the  whole  gofpel  flows,  where  thou  ihalt  drink 
pure  and  clear  water  without  any  mixture  at  all.  And 
if  thou  thinkeft  thou  canft  not  get  him  ferved  there  ;  he 
can  write  his  law  in  thy  inward  parts  j  circumcife  thy 
heart,  and  caufc  thee  to  ferve  him.       * 

Secondly,  As  for  Wine,  ye  know,  it  is  good  for  com- 
forting a  weak  and  heavy  fpirit. It  is  alio  good  for  re- 
viving one  that  falls  into  fainting  fits. It  is  likevvife  good 

for  fitting  a  man  for  more  than  ordinary  pieces  of  work. 
All  thefe  properties,  and  more,  are  to  be  found  in  Chiifh 

Then 


tc>4  Mr.  W.  GufttRiE's  Sermons.        Ser.  X. 

Then  look  what  cafe  thou  haft  to  propofe  ;  there  is  ft  ill 
fomenting  in  Chrift  to  anfwer  it.     Is  thy  cafe  a  dead  cafe  ? 

Then  Chrift  revives  the  dead  and  dry  bones  of  Zion, 

Art  thou  not  only  dead,  but  fo  very  dead  that  thou  art 
paft  hopes  of  recovery  ?   Then  Chrift  can  fay  to  thefe  dry 

and  withered  bones,  live  ;    as  in  Ezek.  xxxvii.  9. Is  thy 

ftrength  quite  gone  r"   Then  come  to  Chrift,  and  he  will 

be  thy  ftrength,  and  portion  for  ever. Thinkeft  thou 

thyfelf  one  of  the  moft  needy  creatures  in  the  World  ? 
Then  Chrift  is  that  noble  plant  of  renown, ^that  puts  life, 
and  ho'ds  life  in  all  his  branches. — Haft  thou  no  ftrength 
to  refill  an  enemy  ?  Then  fay,  When  I  am  weak,  then 
am  I  ftrong  in  the  Lord. — Art  thou  opprefTed  and  borne 
down  with  an  enemy,  and  haft  thou  loft  all  ftrength  to 
re  lift  ?  Then  they  that  wait  upon  the  Lord  (hall  renew 
their  ftrength,  and  make  them  face  their  enemy  again. — 
Is  all  thy  ftrength  fo  far  fpeut,  that  thou  art  fighing  and 
going  backward  ?  Then  Chrift  is  that  green  fir-tree,  that 
holds  in  the  fpark  of  life  in  all  the  branches  that  are  wither- 
ed. — And  as  for  growth,  haft  thou  fuel;  a  cafe  that  for 
all  the  pains  that  have  been  taken  upon  thee,  thou  haft 
never  grown  any  thing  better  ?  Then  Chrift  is  the  choice 
builder,  who  makes  all  *he  ftooes  of  the  houfe  cement 
compa&ly  together.  Bcfides  he  is  that  Sun  of  righteouf- 
nefs,  who  arifes  with  healing  under  his  wings,  Mai.  iv.  2, 
for  all  forts  of  maladies  and  difeafes,  or  kinds  of  difeafes. 

There  are  other  reafons,  why  Chrift  and  alt  that  belie- 
vers have  in  him,  are  compared  to  water,  wine,  and  rriiik. 
And  Chrift  reprefents  Himfelf  under  thefe  fimilitudes  to 
holdout  the  variety  of  cures  that  are  ia  him,  i'uited  to 
the  variety  of  difeafes  in  his  people. 

Then,  all  polluted  people:,  come  away  to  Chrift  ;  he 
has  cleanfing  for  you.  All  that  are  languifhiog  under 
tiifeafes,  come  away  ;  he  has  cleanfing  for  you.  Here  is 
a  cure  for  all  your  difeafes;  ftrength  for  all  your  weak- 
ness ;  comfort  under  all  your  croiTs  and  trials  \  growth 
under  all  your  backwardr.tis.  He  takes  away  the  guilt 
of  fin,  and  the  filth  of  fin,  2nd  the  puniihmc-nt  of  it. 
He  makes  the  blind  fee,  the  deaf  hear,  and  the  lame  walk 
and  go  forward.  He  feeds  the  hungry  with  .good  thing-, 
binds  uo  the  broken  hearred,  and  dandles  them  upon  his 

knees,  'and  tenderly  lays  them  in  his  bofom. We  will 

fay  no  more  of  that  ocean  of  fulnefs  that  is  in  Chrift, 
but  this,  that  eye  hath  not  f ten %  nor  ear  heard  it,  nor  is 
longue  able  to  cxprefj  that  bocronuels  fulnefs  that  is  to  he 

-had  in  Chrift.' O  that  he  were  made  u(c  of,   and  got 

employ- 


Ser.  X.  Upon  Isaiah  Iv.  t,  2.  io£ 

ployment  at  our  hands.  How  much  mors  chearful  in  thh 
cafe  would  many  fouls  be  this  day,  than  they  are.  There 
would  not  be  (o  many  complaints  amongit  you  ;  but  we 
think,  all  would  be  {Hiring  up  one  another  to  fpeak  un- 
to his  commendation  ;  and  that  would  be  a  fweet  and 
comfortable  life  for  you. 

III.  We  come  to  the  manner  in  which  the  party  is  de- 
fired  to  come,  and  accept  of  Chrift  in  this  market  of  free 
grace.     And, 

tirft,  They  are  defired  to  come  that  are  tbirlty. 

Secondly,  Thofe  that  have  no  money.  Thefe  are  the 
only  objects  of  Chrift's  free  offers.  For  thirfty  folk,  it 
is  clear  from  the  forecited  text.  Jefiu  flood  and  cr  ted,  fay- 
ing, If  any  man  thirfi,  let  km  come  unto  me,  and  drink, 
John  vii.  37.  And  for  thofe  who  have  no  money,  fee 
Revel. in  17,  i3.  Thou  art  wretched,  and  miferable,  and 
poor,  and  -blind,  and  naked,  1  ccimfel  thee  to  buy  of  me  go!d 
tried  in  thejire,  that  then  may  ft  be  rich ;  and  white  raiment, 
that  thou  mayeft  be  chathed.     Now, 

ift,  For  the  firft  of  thefe,  viz.  the  thirfty.  I  fhaH 
fpeak  to  fo  many  iorts  of  them  that  are  invited  &o  come, 

1.  Some  are  afraid  of  hell,  and  thirft  principally  for 
heaven,  that  they  may  be  kept  in  life.  Thefe  perhaps 
have  no  thoughts  of  Chrift.  I  lay  to  thofe  who  are  afraid 
of  hell,  and  would  gladly  be  at  heaven,  ye  mull  come  to 
Chrift  for  that :  for  Chrilt  hath  both  the  keys  of  heaver* 
and  hell  at  his  fide  :  ir  13  he  that  muft  open  heaven's 
gates,  if  ever  ye  get  there.  Therefore  dole  with  Chrift 
for  fa  hat  ton  *,  and  ye  need  not  be  afraid  that  ye  will  not 
get  heaven  :    bur  without. him,  heaven  ye  ihrJl  never  fee, 

2.  There  is  a  fort  that  thirft  principally  after  ChiiO, 
and  give  them  ail  the  world,  they  count  it  b-)t  lo(s  and 
dung,  if  they  get  nOtChriil  ;  give  them  evidences  of  their 
intcreft  in  hfn»,  it  will  irtake  up  ail  their  other  ioiles  — 
I  fay,  I  wot  well  ye  fhould  come,  ar.d  cu,ft  with  Chrift  5 
for  he  cries  unto  all,  who  have  any  deiire  after  him  to 
come,  and  he  will  fulfil  and  fatrsfy  ail  their  deures.  Come 
unto  me,  all  ye  that  art.  weary  and  heavy  ladsn,  and  I  will 
give  you  refi. 

-3.  There  is  another  fort.ihat  thirit  after  hoitnef*  ;  ami 
thefe  alio  are  bidden  come.  But  a i though  this  be  good 
in  itfelf,  yet  take  care  that  ye  thiift  not  more  to  be 
holy,  than  to  come  unto  Chriit  himfelf,  who  muft  fane- 
£ify  you,  and  make  you  hoi)  by  his  holy  Spirit.  And, 
O  (1.)  Bt- 


io6  Mr.  W.  Guthrie's  Sermons.        Ser.  X. 

(i.)  Beware  of  feekiog  holinefs  in  order  to  make  it  a 
pofitive  qualification,  whereby  ye  may  have  it  to  fay,  that 
ye  have  fomething  in  your  hands  to  buy  with,  by  which 
ye  will  fpoil  all  the  market ;  for  the  market  is  without  mo- 
ney',  and  without  price, 

(2.)  I  fay,  think  ye  ever  to  get  the  grace  of  holinefs 
wrought  within  you,  until  firfb  ye  venture  your  falvation 
on  Chrift,  and  take  him  to  be  a  righteoufnefs  unto  you  ? 
Take  Chrift  in  the  firft  place,  and  then  feek  holinefs  from 
him.  According  to  his  own  word,  Seekyejirft  the  king- 
dom  of  God,  and  his  righteoufnefs,  and  all  thefe  things  Jbatt 
he  added  unto  you ,  Matt  vi.  33.  Seek  firft  righteoufnefs, 
and  then  holinefs.  Ye  would  think  him  a  foolifh  man, 
that  would  look  for  apples  on  a  tree  that  is  not  yet  plant- 
ed. So  people  are  foolifh  to  think  that  ever  Chrift  will 
make  one  grow  in  holinefs,  as  long  as  they  dare  not  ven- 
ture their  falvation  upon  him.  How  can  ye  believe  he 
will  make  you  holy,  as  long  as  ye  cannot  believe  in  him, 
or  truft  your  falvation  unto  him.     But, 

(3.)  In  the  third  place,  Think  not  that  we  difcommend 
holinefs,  or  thofe  who  are  feeking  after  it.     No,  God 

forbid  ;  for  without  holinefs ',  no  man  Jhall  fee  God. Our 

meaning  here  is,  that  people  fhould  think  nothing  of 
their  holinefs.  For  any  thing  that  they,  can  do,  is  but  as 
an  unclean  thing,  which  needs  mercy  for  the  imperfec- 
tion of  it.  However  they  muft  be  earneft  in  following 
after  commanded  duties,  for  fear  of  offending  God  ;  and 
the  due  honour  of  their  Mafter,  fhould  be  the  realon  of 
holy  duties.     And, 

(4.)  I  fay,  if  once  ye  were  well  interefted  in  Chrift  for 
falvation,  then  he  would  put  a  principle  of  holinefs  with- 
in you,  that  would  not  let  you  take  a  liberty  to  fin,  and 
would  make  you  fo  walk  in  duties,  that  for  a  thoufand 
worlds,  ye  durft  not  do  fuch  things  as  the  multitude  do, 
who  know  nothing  of  Chrift  by  doling  with  him.  Know 
ye  what  the  apoftle  Paul,  with  all  his  holinefs,  fays  ? — 
1  count  all  things  but  lofs  and  dung ,  that  I  may  gain  Ckriji% 
Phil,  iii   8. 

(5.)  I  fay,  every  thought  that  puts  Chrift  out  of  his 
place,  is  as  much  as  to  tay,  ye  will  fhift  for  yburfelveiu 

without  him 1  fay,  that  is  even   the   conflict  betwixs 

Chrift  and  fouls  :  they  would  ftill  have  fomething  in 
themfelves  ;  and  Chrift  will  have  all  ftem  as  grafs,  fti'l 
abating  themfelves  as  nothing,  and  feeing  theie  is  a  daily 
need  of  him,  and  a  daily  hazard  without  him. 

4.  A 


Ser.  X.  Upon  Isaiah  Iv.  i,  2.  107 

4.  A  fourth  fort  that  have  a  thirft,  that  lets  them  have 
no  reft,  and  yet  they  are  fo  ftupid  that  they  cannot  tell 
what  it  is.  But  O  how  glad  would  they  be  to  have  fomc 
perfon's  counfel,  that  could  tell  them  the  right  way;  and 
how  ready  would  they  be  to  do  any  thing  that  would  re- 
lieve them.  I  fay,  let  fuch  wait  on  Chrift  for  counfel, 
and  clofe  with  him,  according  to  that  word,  He  that  hath 
no  light ,  and  walks  in  darknefs,  and  fees  himfelf  to  be  in 
that  cafe,  let  him  ft  ay  himfelf  upon  God,  and  come  to  Chrift , 
and  he  Jball  give  him  light.  Seek  light  from  him  who, 
I  am  certain,  will  not  deceive  you. 

5.  A  fifth  fort  are  thofe  who  have  fome  defire  after 
Chrift,  and  yet  fpend  their  ftrength  upon  the  world,  and 
its  vanities.  I  fay,  thefe  may  alio  come  to  Chrift,  and 
clofe  with  him  in  the  way  of  forfaking  their  idols.  Thou 
haft  played  the  harlot  with  many  lovers,  yet  return  unto  me, 
and  J  will  have  compajfion  upon  thee ,  faith  the  Lord,  Jer. 
iii.  1. 

idly,  The  fecond  fort  of  people  that  are  invited  to  come 
to  this  market,  are  thofe  who  have  no  money.     And, 

1.  Is  there  any  man  that  has  no  money  in  his  purf?, 
and  yet  knows  not  where  to  get  any,  let  him  come  to  this 
market,  and  clofe  with  Chrift. 

2.  Thofe  who  have  nothing  in  their  purfes,  and  yet 
know  where  to  get  it,  but  dare  not  come  To  take  it.  I 
fay,  here  is  your  warrant  to  come  hold&h  out  to  you, 
fubferibed  and  fealed  with  the  King's  fea). 

3.  There  are  a  fort  of  poor  folk,  poor  indeed,  while 
they  know  not,  that  they  are  poor,  but  imagine  that 
they  are  rich  enough  ;  they  think  that  nothing  is  a-want- 
ing  to  them.  I  fay  unto  you,  Atheifts  of  this  kind,  if 
ye  were  but  once  brought  fo  far  as  to  fufpecl:  yourfelves, 
and  were  but  afraid  of  beguiling  yourfelves,  ye  might 
make  it  an  errand  to  come  to  Chrift,  and  clofe  with  him, 
that  ye  might  get  a  better  fight  of  yourfelves,  according 
to  that  third  chapter  of  the  Revelation  before-cited.  So 
that  if  thirfters,  and  thofe  who  have  no  money,  are  to 
be  the  only  party  at  Chrift's  banquet  this  day,  and  the 
only  perfons  who  aie  to  tafte  of  thefe  fat  things,  then 
any  one  that  fees  his  need,  and  has  any  defire  of  Chrift 
and  thefe  things  ;  and  fees  that  he  has  nothing  in  himfelf 
to  help  him  ;  and  fees  any  worth  in  Guilt  to  do  him 
good  ;  lee  fuch  an  one  come  away  to  him  ;  here  is  your 
market. — Here  is  a  rich  fupply  of  all  your  wants. 

We  know,  that  there  will  be  fome  objeft  ons  to  this, 
propofed  by  fome  j   but  it  will  not  be  by  thofe  that  are 

O  2  ton* 


i©8  Mr.  W.  Guthrie's  Sermons.        Ser.  X. 

convinced  they  have  no  money.  "We  know  few  that  can 
boaft  of  their  duties,  or  works,  at  this  time  •,  we  think 
all  may  be  afhamed  of  their  naughtinefs.  But  we  know 
of  fome  that  will  fay,  that  they  are  not  of  thofe  who  are 
thirfty  ;  and  therefore  they  fhould  not  come.  Their  ob- 
jection will  be  this. 

(i.)  A  thirfty  man  is  pained  and  troubled  under  his 
thirtt :  but  this  I  am  not.     I  have  neither  pain  nor  third:. 

('*;)  We  (ay,  that  a  thirfty  man  is  not  only  troubled, 
but  is  impatient  under  his  thirft  ;  but  this  I  am  not  :  I 
iiave  neither  trouble  nor  pain  for  want  of  Chrift;  neither 
am  I  feeking  after  him,  or  at  pains  to  find  him. 

(3,)  A  thirfty  man  is  not  only  pained,  and  gets  no  reft: 
under  thirft;  but  even  To  much  pained  that  he  cannot 
forget  it.  But  it  is  not  fo  with  me  :  I  have  no  trouble 
for  want  of  Chrift  ;  nor  am  .1  in  pain  to  get  him  ;  and 
befides,  any  thought  or  defire  I  have,  is  foon  forgotten. 
And  how  can  any  perfon  in  this  cafe  be  faid  to  thirft  for 
Chrift,  and  be  among  thofe  that  fhould  clofe  with  him 
this  day  ? 

ift,  In  anfwer  to  this".  Dare  you  fay  that  Jefus  Chrift, 
in  this  text,  excludes  any  perfon  that  has  the  leaft  defire 
fo  be  Xnterefted  in  him  ?  Here*is  a  word  for  that.  Boaz, 
who  was  a  type  of  Chrift,  laid  to  Ruth,  When  thou  art 
athirfi,  go  unto  the  veffely  and  drink  of  that  which  the  young 
mtn  have  drawn,  Ruth  ii.  9.  So  fay  I  unto  you,  If  ye 
have  any  defire  after  Chrift,  he  is  here  offered  unto  youa 
Go,  take  him,  and  clofe  with  him.  And  any  man  who 
will  come ,  let  him  come,  and  drink  of  the  water  of  life  freely* 
But  who  dare  put  another  qualification  upon  their  clof- 
mg  with  Chrift,  than  what  he  has  fet  down  here  in  his 
word  ? 

2<//y,  I  fay,  ye  muft  eonfider  that  every  one  gets  not 

alike  degree  of  thirft  after  Chrift. To  fome  the  King 

meafures  with  larger  meafure  ;  and  to  fome  with  lefs, 
according  to  his  abfolute  fovereignty.  How  dare  you  be 
fo  bold  as  to  make  any  qualification  neceflary  that  he  has 
not  fet  down  himfelf  ?  Doft  thou  fee  any  need  of  clofing 
with  hin  ?  Seeft  thou  any  need  of  the  pardon  of  fin,  or 
any  need  of  ftrength  to  be  borne  through,  or  any  difeafes 
thou  haft  to  be  cured  ?  Seeft  thou  that  thou  art  not  able 
to  make  any  help  to  thyfelf?  and  that  thou  canft  not 
remedy  thy  cafe  ?  Seeft  thou  any  merit  in  Chrift  ?'Come 
then,  and  clofe  with  him  for  falvation,  in  order  to  be 
freed  from  the  punilhment  qf  fin,  and  to  be  cured  of  al^I 

your 


Ser.  X.  Upon  Isaiah  Iv.  i,  2,*  109 

your  difcafes,  and  to  have  ftrength  for  all  your  weaknefs. 
For  think  ye  ever  to  get  a  conftant  dependence  on  him, 
adherence  to  him,  hunger  after  him,  and  thirfting  for 
ftrength  to  cleave  to  him,  if  ye  clofe  not  with  him  firft 
for  falvation  ?     But, 

yj/yf  I  fay,  it  may  be,  ye  have  refolved  upon  it  before  - 
hand,  never  to  clofe  with  him,  till  he  give  you  fuch  a 
meafure  of  holinejs,  and  then  ye  would  venture  your 

fouj's  falvation  on  him,  if  invited  to  it. But  then  ye 

would  think  that  Chrilt  is  bound  to  you  by  your  holinefs, 
and  ye  would  think  falvation,  fo  to  fpeak,  to  be  out  of 
tji rill's  common.     And, 

Lajlly,  J  fay,  that  the  text  excludes  none  living,  whe- 
ther they  have  any  good  defires,  or  not.  If  they  have 
any  need  of  him,  let  them  come,  be  what  they  will.  If 
ye  be  fo  felf-witted,  that  ye  will  not  come,  ftand  your 
hazard.  If  you  can  provide  for  yourfelves  without  him, 
never  come  near  him.  If  ye  will  not  come,  till  ye  get 
iomething  in  your  hands  to  put  you  out  of  his  common, 
then  ye  fhall  not  come  unto  him  ;  for  that  (hall  ye  never 
get.  *  And  if  ye  remain  as  ignorant  as  frocks  and  (tone? 
of  the  knowledge  of  God,  ye  may  not  come  unto  his  ta- 
ble. But  if  ye  lee  your  need  of  Chrift,  and  are  under 
the  fenfe  of  fin,  and  behold  any  thing  in  him  that  will  do 
you  good  ;  then  ye  may  come  forward  to  the  table  of 
the  Lord,  in  the  way  of  clo'fing  with  him,  as  your  Savi- 
our, and  receiving  his  wine  and  milk  without  money,  ami 
without  price. 


SERMON 


i     »°    J 


SERMON    XL 


Isaiah  !v.  i,  2. 

Ho,  every  one  thai  thirfleth,  come  ye  to  the  waters, 
and  he  that  hath  no  money  ;  come  ye,  buy  and  eat, 
yea,  come,  buy  wine  and  milk  without  money,  and 
without  price*  Wherefore  do  ye  fpend  your  money 
for  that  which  is  not  bread  f  and  yout  labour  for 
that  which  fatisfieth  not  I  hearken  diligently  unto 
me,  and  eat  ye  that  which  is  good,  and  let  your 
foul  delight  itfelf  in  fatnefs. 

[The  fecond  Sermoj*  on  this  Text.] 

WE  fpake,  I.  Of  the  proclamation  making  way  for 
our  coming  to  this  gofpel-market,  in  the  words, 
Ho,  every  one, 

II.  We  fpake  of  the  intimation  of  the  goods  to  be  had 
in  this  market,  which  were  water,  wine,  and  milk,  which 
hold  forth  Chrift,  and  all  that  is  in  him. 

III.  We  fpake  of  the  party  that  were  invited  to  come, 
and  clofe  with  Jefus  Chrift.     Now  we  come  to  fpeak, 

IV.  Gt  the  fourth  particular  in  the  method,  which  is 
to  fpeak  of  our  clofing  with  Chrift  ;  which  lies  in  thefe 
three  things.  (1.)  Coming.  (2.)  Buying.  And,  (3  ) 
Eating. 

All  thefe  hold  forth  people's  clofing  with  Chrift,  and 
their  receiving  and  embracing  of  him. 

Obferve,  That  the  foul's  right  doling  with  Chrift  is  a 
coming  to  him,  a  buying,  and  eating  of  him,  and  an  o- 
beying  of  him.  Believing  on  him  is  called  coming.  Come 
unto  me  all  ye  that  labour,  and  are  heavy  laden,  and  1  will 
give  you  rrf,  Matt.  xi.  29.  And  him  that  comet  hunt  0  me,  I 
will  in  no  wife  cafl  out,  John  vii.  37.  So  that  coming  un- 
to him,  is  a  believing  on  him,  and  a  clofing  with  him  for 

fal» 


Ser.XT.        Mr.  W.  Guthrie's  Serins.  hi 

falvation.  And  fo  is  buying  of  Chrift,  I  counfel  thee  to 
buy  of  me  gild  tried  in  thefrey  Rev.  iii  18.  And  in  like 
nianner,  eating;    IVhofo  eateth  my  flefhy  and  drinketh  my 

bloody  hath  eternal  life. For  my  fiefo  is  meat  indeed,  and 

my  blood  is  drink  indeed,  John  vi.  54,  55. 

The  reafcn  why  a  doling  with  Chrift  is  compared  to 
thefe  things,  will  be  taken  from  the  properties  of  them. 

We  will  (peak  of  the  properties  of  each,  and  what  each 
of  them  feverally  holds  forth.     And, 

Firfi,  In  a  man's  coming,  ye  know,  there  are  three 
things. 

(1.)  He  muft  come  from  fuch  a  place. 

(2,)  He  mud  come  to  another  place. 

(3.)  There  muft  be  Come  certain  way  by  which  he  comes 
from  the  one  place  to  the  other. 

In  like  manner,  in  clofing  with  Chrift,  there  muft  be, 

[1.]  A  coming/row  the  kingdom  of  darknefs,  where 
perfons  were  ruled  by  the  power  of  Satan,  and  the  delight 
of  fin.  They  muft  come  from  thefe  principles  that  the 
multitude  of  the  world  walk  by.  They  muft  come  from 
their  own  felf-righteoufnefsj  that  once  they  thought  to 
win  heaven  by.  They  muft  come  from  all  the  princi- 
ples of  their  former  walk  and  converfation.  And  they 
muft  come, 

[2.]  To  a  new  King  that  they  never  had  before.  Their 
life  muft  be  a  new  life,  wherein  all  things  are  new.  So 
that  it  is  a  life  hid  with  Chrift  in  God,  which  is  a  myf- 
tery  to  the  multitude  of  a  dark  world.  Tney  now  fee 
themfelves  blind  fools  that  have  need  of  daily  teaching, 
and  direction,  or  eife  they  would  foon  deftroy  themfel- 
ves.  They  now  fee  God  to  be  infinitely  wife  rn  all  he 

doth They  now  fee  the  principles  df  a  vain  world, 

by  which  they  walked  before,  to  be  ftark  nought. 

They  account  any  mercy  they  receive,  a  free  mercy,  if  it 
were  but  a  drink  of  cold  wate#\- — They  fee  all  the  power 
of  hell,  and  wicked  men,  as  nothing,  in  refpect  of  the 

Lord.- They  fee  God  in  Chrift,  to  be  a  holy  God,  and 

one  that  heals  all  fin. They  fee  that  there  is  nothiug 

in  themfelves,  that  can  make  any  help  for  their  falvation, 
becaufe  of  their  infenfibility  ;  but  they  fee  God  unchange- 
able in  his  love,  though  he  correct  them  many  times  for 
their  fins. — They  fee  all  things  in  a  world  as  what  are 
with  us  to-day,  and  away  to-morrow  ;  and  therefore  they 
make  light  of  them,  and  are  loofed  from  them  in  their 

affections. But  they  fee  that  the  counfel  of  the  Lord 

{{■iiitli  to-day,  yefterday,  and  for  ever. 

E3-3  *w 


Ill  Mr.  W,  Guthrie's  Sermons.        S£r.  Xf. 

C3  "]  For  tDe  wa7  taal  he  brings  on  fouls  to  elofe  with 
Chrift,  I  fay,  he  may  have  many  ways  for  converting 
them.  For  example,  Some  may  be  brought  in  by  fome 
heavy  rod  of  affliction  laid  upon  them.  Some  by  great 
and  horrible  checks  of  confcience.  Others  may  get,  at 
firlt,  a  calm  view  of  the  love  of  God.  But  Gods  ordi- 
nary way  is  by  the  preaching  of  the  gofpel.  If  any  have 
got  good  by  this,  they  have  thefe  marks  following,  to 
know,  or  difcern  it  by. 

As  firft,  The  Spirit  of  God,  by  the  authority  of  tire 
word,  hath  circumcifed  their  heart  ;  and  made  them 
greedily  attend  on  every  word  preached  ;  fo  that  as  foon 
as  ever  the  minifter  fpeaks  a  word,  they  will  be  waiting 
for  the  next  word,  and  flill  as  they  get  it,  they  will  apply 
it,  and  make  it  their  own.     And, 

i.  The  firft  thing  that  the  word,  accompanied  with 
the  authority  of  the  Spirit,  does  to  them,  is  to  difcover 
the  man's  fin  and  guilt  to  him,  and  upon  that  difcovery, 
to  make  him  apply  all  the  curies  and  threatenings  of  the 
law  unto  himfelr,  as  particularly  as  if  there  were  no  more 
than  he  j  fo  that  he  is  bound  hand  and  foot,  like  one 
condemned  to  the  gibbet.  He  condemns  himfelf  as  liable 
to  the  wrath  of  God,  and  to  all  the  threatnings  againft 
fin  contained  in  the  fcriptures. 

2.  Upon  this,  the  Spirit  of  Qod,  in  the  word  preached, 
difcovers  to  the  man  one  who  ;.s  exhibited  as  a  Surety  for 
him.  And  then  he  is  made  willing  to  embrace  the  free 
offer  of  Jefus  Chrift,  according  to  the  fcripture.  By  thefe, 
folk  may  try  themfelves,  whether,  or  not,  they  have  got 
any  benefit  by  the  preaching  of  the  gofpel,  and  by  the 
free  offers  of  Jefus  CLrifr.  I  fay,  was  ever  any  of  you 
determined  greedily  to  take  heed  to  the  preaching  of  the 
word,  till  it  difedvered  to  you  your  loft  ftate  and  condi- 
tion, and  upon  that  made  you  apply  every  tbffe  In  the 
Bible,  as  belonging  to  you  in  particular;  fo  that  ye  were 
thereby  bound  hand  and  foot,  not  knowing  of  any  help 
ye  could  make  to  yourftlves  ;  but  on  the  contrary,  oblig- 
ed in  every  thing  to  condemn  yourfclves?  And  alter  that, 
was  there  any  cautioner,  or  lurety  difcovered  unto  you  ? 
And  were  you  made  with  gladnefs  to  embrace  Jefus  Chrift 
in  the  offers  of  the  gofpel,  according  to  fcripture  promi- 
ses ?   ; 

Secondly,  In  buying,  there  is  fomethiog  that  refembles 
a  clofing  with 'Chrift. 

(i  )  There  mull  be  in  buying  a  fight  of  fome  valuable 
souds. 

(2.)  yc 


Ser.  XL  Upon  Isaiah  Jv,  i,  2.  113 

(2.)  Ye  muft  fee  that  thefe  goods  are  not  your  own. 

(3.)  Ye  muft  fee  them  to  be  fuch  commodities,  as  ye 
ftand  in  need  of,  otherwife  ye  will  not  buy  them  at  all. 

(4.)  Ye  muft  commune  with  the  merchant  about  the 
price  of  the  goods,  and  agree  with  him  the  belt  way  ye 
can,  to  get  them  out  of  his  hand. 

And,  in  like  manner,  I  fay,  all  thefe  muft  be  in  a  clof- 
ing  with  Chrift. 

[1.3  There  muft  be  an  apprehenfion  of  the  worth  of 
Jeius  Chrift. 

£2  3  There  muft  be  alfo  a  conviction  of  your  want  of 
Chrift,  otherwife  ye  will  never  feck  after  him. 

[3  ]  You  muft  alio  have  a  fenfe  of  your  need  of  him, 
otherwife  ye  will  never  receive  him.     And, 

[4]  There  muft  be  lome  exercife  in  the  foul,  in  order 
to  get  a  grip  of  him.  You  muft  go  about  the  cleareie 
way  that  you  can  to  get  him,  and  to  get  an  union  with 
him,  fo  that  ye  may  have  bo'.dneis  to  call  him,  as  thegol- 
pel  warrants  you  to  do,  your  Lord  and  Mafter. 

Have  you  fuch  a  fenfe  of  your  need  of  him,  as  makes 
you  cry  out,  What  Jk&ll  I  do  to  be  faved  ?  I  muft  have 
ihee  ;  I  cannot  want  thee  ;  nay,  fay  what  thou  wilt,  I 
/hall  not  want  thee.  Bid  me  do  what  thou  wilt,  I  (hail 
be  content,  provided  I  may  find  thee ;  for  it  is  by  thee 
alone  that  I  muft  be  faved  j  and  what  is  the  matter  what 
become  of  me,  if  I  want  fa'vatibn.  Then  try  yourfelves, 
whether,  or  not,  there  has  been  any  tranfaction  between 
you  and  Chrift,  about  the  matter  of  your  cioftng  with 
him  i  Did  ye  never  niifs  Chrift  i  Saw  you  ever  fuch  a 
worth  in  him,  as  made  your  heart  long  to  be  in  his  compa- 
ny ?  Did  you  ever  lee  that  ye  could  not  live  without  him  f 
And  did  it  ever  put  you  to  your  wits  end,  what  ye  ihouid 
do  to  get  him  made  your  own,  to  fubdue  your  corrup- 
tions, and  to  pay  your  debts  for  you,  while  ye  law  your- 
f'cives  able  to  do  nothing.     And, 

Thirdly,  In  eating,  there  are  thefe  things. 

1.  There  muft  be  an  appetite  for  meat. 

2.  There  mult  be  a  judgment  that  the  meat  is  gGOcL 

3.  In  eating,  there  muft  be  chewing  of  it  in  the  mouth, 
to  prepare  it  for  the  ftomach. 

4.  In  eating,  it  muft  be  fwallcwed,  whereby  its  fub- 

ftacce  becomes  incorporated  with  the  body. So  in  clof- 

ing  with  Chrift,  there  muft  be  a  (enfc  of  need,  to  exci:e 
in  the  foul  an  appetite  or  defire  after  Chrift  ;  or  if  ch<y 
dare  not  fay  they  have  an  appetite,  yet  there  will  be  clear 
conviclions  ia  their  judgments,  that  Chrift  is  good  for  any 

P  per- 


; 


ii4  Mr.  W.  Guthrie's  Sermons.       Sek.XL 

perfoh  that  dare  make  ufe  of  him  ;  and  they  fay,  that 
they  are  all  blefTed  that  dare  call  him  their  own  ;  and  that 
they  are  all  curfed  that  know  nothing  of  him.  There  is 
too  a  love  in  the  foul,  that  is  ftill  acting  in  the  way  of 
trying  to  get  Chrift.  Sometimes  they  fee  their  fins,  and 
have  fevere  checks  for  them.  Sometimes  fome  beams  of 
>ight  calm  their  conscience  again.  They  are  fometimes 
eftaying  to  grip  at  a  promife;  and  fometimes  they  think 
that  fuch  a  promife  belongs  not  to  them.  At  laft,  they 
venture  upon  a  way  in  which  they  may  beft  get  him,  and 
make  him  their  own  ;  and  in  which  they  may  feed  upon 
him,  and  have  him  for  their  King  and  Lord,  ruling,, 
reigning,  governing,  and  fetting  up  laws  within  them,  a- 
gainft  ail  the  powers  of  fin  and  Satan,  that  they  are  trou- 
bled with.  And  after  they  have  clofed  with  Chrift,  and 
made  him  a  King  within  them  to  fubdue  their  corrup- 
tions, and  regard  him  as  their  own,  both  for  fanctifica- 
tion  and  redemption ;  then  they  become  one  in  an  embo- 
died communion  with  him :  fo  that  they  live  no  more,  as 
it  were,  but  Chrift  lives  in  them,  and  the  life  that  they 
now  live,  is  a  life  by  faith  upon  the  Son  of  God, 

Now  the  realbns  why  Chrift  ufeth  thefe  three  words 
together  to  exprefs  one's  clofing  with  him,  are, 

(i.)  Becaule  he  muft  let  his  people  fee,  that  there  are 
different  experiences  in  clofing  with  him.  Some  may  get 
a  fenfible  change  from  the  power  of  darknefa  within  them, 
and  through  the  fenfe  of  fin  occasioned  by  the  great  thun- 
derings  of  the  law-work  upon  them,  may  have  a  more 
piercing  defire,  and  lively  appetite  after  communion  with 
him.  Again,  fome  may  have  got  fuch  a  fight  of  the  ex- 
cellency of  Chrift,  that  they  cannot  think  to  have  it  faid 
that  they  will  want  him.  No,  their  need  of  him,  and  the 
value  they  fee  in  him,  make,  them  both  fupplicate  and 
cry  about  him  ;  fo  that  they  can  both  name  time  and 
place  when  they  met  him ;  and  can  relate  what  tranfac- 
tions  pafild  betwixt  him  and  them,  ere  they  got  him  laid 
hold  of,  id  that  they  durft  call  him  ^their  own  Lord  and 
Matter. 

(2  )  He  ufeth  many  words  in  clofing  with  him,  that 
he  may  declare  how  willing  he  is,  that  they  fhould  not 
ftand  at  a  di  fiance  from  him. 

(3.)  He  ufeth  all  thefe  words  on  purpofe,  to  let  peo- 
ple fee  that  there  fhould  be  fuch  exercife  in  his  people 
tuat  fhould  not  le^  them  be  fatisfied  about  their  doling 
*mh  him  on  flight  grounds.     Aud, 

(4)*He 


Ser.  XI.  Upon  Isaiah  Iv.  i,  2.  115 

(4.)  He  ufes  all  thefe  words  on  purpofe  that  folk  may 
trace  all  their  fteps  over  again,  both  before,  and  after 
their  dofiog  with  Chi  ill  j  and  be  convinced  of  their  iin, 
and  flee  to  Chrift  to  interceed  for  the  pardon  of  it. 

Now  for  the  clearing  up  of  people's  ciofing  with  Chrift, 
let  us  mark  out  fo  many  forts  of  people  as  have  been  at 
this  market  of  free  grace  yefterday. 

1/?,  There  is  one  fort  of  natural  folk  that  have  been 
bold  enough  to  come  to  Chrill,  in  his  fupper,  that  we 
dare  fay  have  never  yet  known  any  thing  of  ciofing  with, 
him. 

2dfy9  There  is  another  fort  who  dare  boldly  fay,  that 
they  have  clofcd  with  him,  and  are  bold  to  tell  of  all  the 
actions  and  motions  of  agreement  that  pafTed  betwixt  him 
and  them. 

2d/yt  There  is  a  fort  that  are  halting  betwixt  thefe  two, 
that  dare  neither  fay  boldly  that  they  have  clofed  with. 
Chrift,  nor  dare  they  fay  boldly  to  the  contrary.     And, 

1.  For  the  firft  of  thefe,  we  would  fay  to  you,  that  are 
natural  folk  and  Atheifts,  and  yet  have  made  bold  to 
meddle  with  thefe  holy  ordinances.  I  fay  unto  you,  ac- 
knowledge it,  and  mourn  for  your  prefumption,  in  being 
fo  bold  as  to  meddle  with  thefe  holy  things,  and  to  pro- 
fane this  holy  facrament.  Be  ye  aflured,  that  ye  have 
drunk  your  own  condemnation.  But,  I  fay,  if  it  fhall 
p'eafe  God  to  make  any  of  you  fenfible  of  that  fin,  we 
do  not  bid  you  caft  away  your  hope  hereafter;  as  if  ye 
had  done  that  which  could  never  be  pardoned.  Chaffs 
market  of  his  free  offer  is  yet  to  be  had,  for  the  falvation 
of  any  poor  finner^  who  will  have  it.  O  what  a  joyful 
fight  would  it  be  to  fee  Atheift-minifters,  Atheift-fcho- 
lars,  all  the  haughty  and  high-minded  men  in  the  land, 
gentlemen  and  commoners,  only  fufpecting  and  judging 
themfeiyes  as  a  people  living  without  God  in  the  world, 
and  without  Chrift  ;  then  there  woula*  be  fome  hopes  j 
but  as  long  as  ye  never  want  God,  and  think  ye  had  him, 
and  believed  in  him  all  your  days,  and  never  once  milled 
your  faith  in  him,  we  fay,  we  have  fufHcient  evidence  in 
that  cafe,  that  ye  never  yet  knew  what  Chrift  was,  nor 
what  it  was  to  believe  in  him. 

2.  With  regard  to  you,  that  dare  fay  ye  have  clofel 
with  Chrift,  and  are  fure  of  it,  1  iay  this  unto  you,  For 
as  fure  as  ye  are,  if  ye  have  been  fo  bold  as  to  come  to 
this  ordinance  without  examination  of  your  iin  and  guih, 
and  of  your  need  of  new  pardon  for  it$  and  without  any 
exerciics  0f  that  kind,    ye  have  done  that  which   may 

P  2  bring 


* 


no*  Mr.  W.  Guthrie's  Sermons.        Ser.  XI. 

bring  fad  judgment  upon  your  bodies,  and  great  hard- 
nefs  of  heart  upon  your  fouls.  If  it  be  fa,  that  ye  have 
not  been  engaged  in  exercifes  of  that  kind  before  you 
came,  ,we  allow  you  now  to  mourn  for  the  abufe  of  thefe 
holy  things,  as  v/ell  as  others.  Cry  down  yourfelves  as 
loathfome  and  abominable.  But  beware  of  limiting  to  free 
grace  any  of  your  exercifes.  I  fay  to  you,  though  ye  be 
fure,  yet  beware  of  being  carelefs  or  fecure.  This  feaft, 
at  fuch  a  time,  fays,  that  God  has  fome  difficult  work 
to  put  you  upon  ;  work  that  will  try  ail  your  evidences 
of  being  in  Chrift.  Therefore  dream  net  of  eafe  ;  but 
prepare  yourfelves  for  trials  of  all  forts.  And  we  think 
that  though  there  were  no  moue,  it. may  even  bind  you 
«o  the  diligent  performance  of  duty,  that  God  has  given 
you  that  feaft  in  this  place,  before  many  other  places  that 
were  longing  for  it ;  and  has  not  left  you  diiputing  about , 
that  matter,  like  many  a  poor  thing  in  the.  land  *.  I  fay, 
ye  may  bear  the  better  with  any  piece  of  trial,  that  it  ihali 
pleafe  God  to  tryfte  you  with  ;  and  ye  Paould  ftick  cloiely 
io  your  duty,  that  ye  may  be  examples  to  others,  of  a 
ftedfaft  adherence  to  Chrift. 

3.  With  regard  to  you,  who  cannot  tell  whether  ye 
have  clofed  with  Chrift,  or  not,  we*  will,  (i.)  Speak  to 
fome  grounds  of  hope,  that  ye  may  have  as  to  your  clof- 
ing  with  Chrift.  (2.)  Speak  alio  to  fome  grounds  af 
fear,  that  may  hinder  your  clofing  with  him,  and  are 
ready  to  kill  you,  when  you  would  venture  upon  Chrift. 
And, 

(1.)  For  the  ground  of  your  hope,  ye  dare  not  deny, 
but  that  ye  have  real  conviction  of  fin,  and  of  your  guii- 
tinefs  by  fin,  and  that  ye  cannot  help  yourfelves  by  any 
thing  that  ye  can  do,  although  you  fliould  perifh.  Ye 
dare  not  deny,  but  that  ye  have  fled  from  any  righteouf- 
r.efs  in  yourfelves.  Ye  dare  not  fay,  but  that  ye  fee  fome 
<iifterence  betwixt  our  principle:,  and  the  principles  of 
the  multitude  j  fothat  for  a  world,  ye  dare  not  do  many 
things  that  ye  fee  them  do.  Ye  dare  not  deny,  but  that 
ye  are  fled  from  many  of  thofe  principles  ye  once  walked 
by  ;  and  now  for  a  thoufand  worlds,  ye  dare  not  do  that* 
which  once  ye  thought  it  no  fin  to  do.  You  dare  not 
deny,  but  that  ye  look  for  falvation  from  no  other  airth, 
but  from  Chrift.  Ye  dare  not  deny>  but  that  ye  hear  the 
gofpel  preached  with  another  ear  than  ye  were  wont  to  do* 

*  This  fermon  feems  to  have  been  preached  fooo  after  the  re- 
ftorauonof  Chaiks  II.  when  nK/it  oi  the  faithful  miniiters  were 
ejected. 

You 


Ser.XI.  XTpon  Isaiah  Iv.  i,  2.  117 


You  dare  not  deny,  but  that. ye  think  yourfelves  liable  to 
the  curfes  of  the  broken  law,  and  applies  thefe  particu- 
larly to  yourfelves  ;    and  therefore  ye  would  gladly  be  in, 
hands  with  Chrift.     Ye  dare  not  deny,  {though  ye  dare 
not  fay  ye  have  really  clofed  with  Chrilt)  that  ye  would 
not   for  a  thoufand  worlds  give  up  your  part  of  him. 
Ye  dare  not  deny,  but  that  they  are  blefled  folk  In  your 
cfteem  that  have  Chrift,  and  dare  call  him  their  own  -9 
and  that  ye  account  them  all  a  parcel  or  poor  beggarly 
creatures,  that  have  nothing  of  him.     Ye  dare  not  deny, 
(tho'  ye  dare  not  fay  that  there  is  true  grace  in  you)  that 
ye  are  convinced  or  what  ye  underftand  of  the  marks  of 
grace  that  we   fpeak  of,  and  find  them  to  be  matter  of 
exercife  with  you.     Hence  it  is  your  good  day,  when  yc 
hear  the   moft  of  thefe  preached,  and  cleared  up.     Yc 
dare  not  fay,  (though  ye  get  not  all  your  idols  brought 
down  that  are  within  you)  but  that  at  ibmetimes,  ye  gee 
fuch  aceefs  to  God,  that  ye  get  liberty  to  enrfe  your  idols, 
and  to  hate  them,  and  to  wage  war  againft  them.     Ye 
dare  not  deny,  but  that  ye  get  fome.taftes  and  motions 
of  light  within  you,  even  fuch  as  ye  would  be  at.     Ye 
dare  not  deny,  that  according  to  thefe  motions,  ye  ap- 
prehend fome  great  worth  to  be  in  Chrift,  fo  that  ye  can- 
not think  to  want  him.     BdideS,  if  ye  durfl  fay  that  ye 
claim  your  intereft  in  Chrilt,  it  would  foon  make  up  any 
other  want  •,   and  though  cne  fhouid  give  you   all  the: 
world,  it  would  yield  no  contentment  unto  you,  as  long 
as  ye  cculd-not  claim  clearly  your  intereft  in  him.     h\ 
fine,  ye  cannot  fay,  but  that  there  is  fome  excicifc  in  your 
foul  about  finding  him,  and  that  you  eiiky,  in  the  appoint- 
ed way,  today  hold  of  him. 

Now,  I  fay,  all  thefe  are  evidences  of  your  clofing  with 
Chrift ;  and  ferve  to  keep  the  fpark'of  life  within  you* 
and  ro  preferve  you  from  giving  over  your  endeavour  to 
dofe  with  him,  and  are  preludes  to  your  further  iiiccefs. 
in  this  matter.     And, 

(2.)  For  the  grounds  of  that  fear  which  hinders  you 
from,  clofing  with   Chriir,    \fty  Ye   are  afraid    tfiat 
have>never  got  fuch  a  deep  fenfe  of  your  fin  and  gyiltv* 
eels,  as  your  doling  with  Chrift  requires.     2('(y,  Ye 
that  ye  have  never  had  With  a  lively  fpiritual  <-.  -■ 
you,  as  the  nature  of  doling  with  Chrilt  requires.     ?,My% 
Ye  cannot  think  that  ye  have  doled   with  him,   bee 
ye  think  that  for  ail  that  is  threatened  againft  you,  and 
tor  all  that  ye  can  do,  there  ftiil  remains  Iprce  oJd  pi 

mi: 


n8  Mr.  W.  Guthrie's  Sermons.        Ser.  XF, 

minate  fin  within  you,  which  ye  think  is  ftill  unkilled, 
and  which  you  think  inconfiftent  with  the  grace  of  faith. 
Now, 

For  anfwer  to  thefe  doubts,  confider, 

i .  That  with  refpect  to  your  fenfe  of  fin,  God  gives 
not  every  one  alike  meafure  of  exercifes  for  their  fin  that 
clofes  with  him.  To  fome  he  gives  more  fenfe  of  fin, 
and  to  others  lefs,  according  to  the  feveral  employments 

he  has  to  call  them  unto. Some  he  has  to  cajl  to  the 

work  of  the  miniftry,  and  thefe  have  need  of  a  more  deep 
exercife  than  others,  for  they  have  the  charge  of  many 
fouls- to  look  to,  and  to  give  account  of;  they  have  the 
doubts  of  the  people  to  clear  up  to  them,  and  they  muft 
be  exercifed  in  order  to  fit  them  for  their  calling. 

2.  Some,  I  fay,  have  but  fmall  exercife  about  theirfin, 
on  account  of  the  company  among  whom  their  lot  is  caft. 
Were  fome  exercifed  as  deeply  as  others,  the  people  who 
dwell  with  them,  would  think  them  perfectly  mad  :  they 
would  neve*  bear  with  them  ;  and  God's  name  would  be 
profaned  by  thefe  Atheifts.  But  for  the  fenfe  of  fin,  I 
afk,  ir  ever  ye  found  fo  much  of  it,  as  to  be  brought  to  a 
loathing,  and  abafing  of  yourfelves  ?  Have  you  been 
brought  to  think  none  in  all  the  world  fo  vile  as  your- 
felves 1  Have  you  been  brought  to  loath  and  abhor  your- 
felves, becaufe  of  your  filthinefs  ?  Have  you  been  made  to 
acknowledge  that  there  is  hardly  a  fin  in  all  the  world, 
(but  what  ye  have  been  guilty  of  ?)  at  leaft,  that  there 
js  no  fin,  but  ye  find  the  root  of  it  to  be  in  you,  and  that 
there  has  been  nothing  that  keeped  fin  in  you  from  break- 
ing out  into  the  vileft  of  all  out-breakings  in  the  world, 
but  only  the  gpod  hand  of  God  that  prevented  it  ?  And 
now  thou  art  made  to  blefs  God  that  thou  art  not  fuch 

a  man  and  fuch  a  woman  as  many  are  this  day. No 

thanks  to  thee  that  thou  art  not  one  of  the  vileft  of  out- 
fereakers  that  ever  lived  ;  for  fuch  thou  wouldft  have 
been,  if  God  had  given  thee  over  to  thyfelf,  as  many  are. 
Many  profefTors  were  never  brought  this  length  of  loath- 
ing themfeives.  The  high  heads  of  many,  their  fhaking 
and  tinkling  bravery  which  they  prance  with,  makes  us 
fear,  that  they  have  never  known  what  it  was  to  loath 
themfeives  for  fin.  After  that  conviction  or  fin,  and 
loathing  oi  thyfelf  for  it,  did  it  work  up  thy  heart  to  a 
high  elteem  of  JefusChrifi  ;  and  waft  thou  made  to  yield 
to  him  any  way  he  pleafed,  provided  he  would  be  a  King 
within  thee,  and  fubdue  thy  luft,  and  corruptions  ? — 

And 


Ser.  X.  Upon  Isaiah  Iv.  i,  2.  ng 

And  now  thou  art  made  to  efteem  the  holy  law  of  God, 
and  to  account  it  holy,  juft,  and  good,  yea,  worthy  to  be 
obferved  j  and  thou  now  ftandeft  in  awe  to  offend  God, 
by  breaking  of  his  holy  law. 

I  fay,  all  thefe  are  evidences  of  a  foul's  clofing  with 
Chrift. 

(i.)  To  be  convinced  that  really  by  the  breach  of  the 
law,  you  are  guilty  of  fin,  and  fo  liable  to  be  condemned 
unto  the  wrath  of  God. Then, 

(2.)  Fleeing  from  that  unto  Chrift  for  a  refuge.— 
And, 

(3.)  After  all,  making  the  law  a  rule  of  your  life,  and 
whole  converfaiion. 

But  now  ye  want  the  knowledge  of  that  incorporating 
union  with.him,  which  we  fpoke  of  as  imported  in  the' 
third  word,  eating,  when  the  fouls  come  to  Chrift,  which, 
is  a  making  of  Chrift  your  own  by  an  union  with  him* 
And, 

\fty  The  firft  way  in  which  God  gives  them  this  privi- 
lege, is  by  the  Spirit  of  difcerning,  whereby  they  can  un* 
derftand  all  the  actions,  and  motions  within  them,  in  or- 
der to  their  clofing  with  Chrift  :  while  a  divine  command 
alfo  holds  out  to  them  their  warrant  of  clofing  with  Chrift, 
And, 

ldiy%  Some  attain  to  the  knowledge  of  this  union  with 
Chrift,  by  the  clearing  up  to  themfelves  what  marks  of 
grace  they  find  in  life  and  vigour  within  them.  Though 
the  foul  cannot  clear  up  all  the  marks  of  grace  as  what 
are  within  them,  yet  they  may  not  for  that,  deny  their 
intereft  in  Chrift  \  for  if  thou  canft  only  evidence  one 
mark  of  grace  to  be  in  vigour  within  thee,  and  if  thou 
art  fure  that  the  Spirit  of  God  calls  it  a  real  mark  of 
grace  ;  I  fay,  by  that  one  mark,  thou  mayeft  claim  thy 
intereft  in  Chrift.  Suppofe  it  were  but  a  love  to  the  bre- 
thren, let  that  be  cleared  well,  and  by  it  thou  art  proved 
to  be  one  who  is  pafTed  from  death  to  life.  However, 
we  tvifh  that  people  were  clearing  to  themfelves  all  the 
marks  of  grace  in  them. 

yity>  A  third  way  in  which  fouls  may  attain  to  the 
knowledge  of  their  intereft  in  Chrift,  and  union  with 
him,  and  dare  moft  confidently  fay,  that  Chrift  is  their 
God,  is  by  the  feal  and  teftimony  of  the  Spirit,  bearing 
witnels  in,  and  with,  and  upon  their  fpirits.  Now  the 
Spirit  of  God  hath  many  ways  of  working.  It  is  the  Spi- 
rit that  both  convinceth  folk  of  fin,  and  rnaketh  them 

mourn 


T2o  Mr.  W.  Guthrtf/s  Sermons.        Ser.  XL 

mourn  for  it,  and  bears  teftimony  to  the  fplrits  of  his 
people,  that  they  are  the  children  of  God.  And  befides, 
he  clears  his  people's  judgment,  fo  that  he  makes  them 
know  and  diicern  what  marks  of  grace  they  have  within 
them,  thatfpeak  forth  their  union  with  Chrift.  And 
then,  he  brings  a  promife  to  their  hand,  that  is  fuitable 
to  their  union  with  him  ;  and  he  himfelf  opens  and  un- 
folds that  promife,  and  makes  it  look  pleafant  to  them. 
He  bears  in  the  promife  in  a  lively  manner  upon  them, 
and  will  not  let  it  admit  of  any  objection.  The  Spirit 
roufes  the  foul,  and  makes  it  fbr,  and  flutter,  and  run, 
and  embrace  the  promife,-  and  welcome  it  home.  He 
makes  them  believe  the  truth  oi  it,  and  apply  it  to  them- 
felves.  On  which  marriage,  (he  foul  is  wrought  up  to  a 
fort  of  heavenly',  and  uiifpeakahle  joy  *,  the  greateft  pitch 
of  joy  as  a  foul  can  attain  to  o?  this  fide  of  time. 

Now,  to  conclude,  There  are  but  few  that  attain  to 
fuch  noble  testimonies  as  thefc  ;  and  yet  every  one  that 
comes  not  that  length  may  not  deny  his  intereft  in  Chrift. 
I  fay,  if  thou  canft  difcern  any  motions,  or  acts  in  thy 
foul  that  leads  thee  to  comply  with  the  command  to  be* 
lieve  in  him,  and  if  thou  ennit  clear  up  to  tbyfelfany 
mark  of  grace,  which  the  Spirit  of  God  calls  a  raa?k  of 
grace,  by  which  an  union  with  him  is  evidenced.  As  for 
your  faying,  that  ye  cannot  think  there  is  any  union  be- 
tween you  and  Chrift,  fo  long  as  your  predominate  fin  is 
anmortified,  I  leave  you  with  recommending  to  your  con- 
sideration the  apoftle  Paul,  who  got  not  all  fin  borne 
down  within  him  ;  yet  as  it  was  his  burthen,  he  was  an 
£nemy  to  it,  and  waged  war  againft  it,  accordingly  plead- 
ed his  integrity,  and  intereft  in  Jefus  Chrift ;  and  fo  may 
you  do.  If  that  fin  be  your  burthen,  and  if  ye  can  fay 
that  ye  fire  mourning  for  it,  and  ufing  means  againft  it, 
and  daily  representing  it  to  the  King  to  be  taken  order 
with;  in  this  cafe,  though  it  ftili  remains  as  a  ftrong  fort 
within  you,  ye  may  both  plead  your  integrity,  and  inte- 
rcft  in  jefus  Chrilt. 

But  we  add  no  more,  but  leave  you  to  the  Spirit  of 
God  alone,  to  whom  it  folely  belongs,  to  confirm  and 
eftablifh  you,  in  all  your  waverings.- — -Be  earner!  with 
the  Spirit  of  God  ;  and  beware  of  doing  any  thing  to 
grieve  him.  But  by  all  means  entertain  the  motions  of 
the  Spirit  •,  for  it  is  he  alone,  that  caa  clear  atf  your  ob- 
ject ion  9. 

N.  B. 


Ser.  XII.  Upon  GaLATians  ii.  20.  j:i 

N.  B.  Whether  Mr.  Guthrie's  preaching  on  the 
Monday  after  the  celebration  of  the  Sacrament  of 
the  Lord's  Supper,  in  his  own  Parifh,  was  owing 
to  the  paucity  of  the  Minifters,  or  the  cuftom  of 
the  times,  which  is  more  probable,  is  not  now  cer- 
tainly known.  However,  thefe  Sermons,  with  the 
molt  part  of  thefe  which  follow,  feem  to  have  been 
preached  betwixt  the  year  1660,  and  1665,  in  which 
all  the  reft  of  the  Prefbyterian  Minifters,  except  one 
or  two,  were  caft  out  6i  their  Parilhes. 

SERMON     XII. 

Galatians  ii.  20. 
* Who  loved  me,  and  gave  hi mf elf  for  me* 


IF  we  were  in  fuch  a  fpiritual  frame,  and  temper  of 
mind  as  we  (bould  be  in,  and  if  our  lamps  were  Aim- 
ing as  they  ought  to  be,  we  would  wonder  much  at  this 
text  of  fcripture.  How  would  we  admire  that  ever  the 
eternal  Son  of  God,  the  heir  of  heaven,  fhould  have  made 
luch  poor  and  wretched  creatures,  the  objects  of  his  love : 
and  not  only  that  he  fhould  have  loved  us,  but  that  be^ 
fliouid  have  given  us  Inch  a  tedimony  of  his  love,  as  to 
be  content  not  only  to  give  himfelf  to  be  our  Head  and 
Hufband,  but  to  give  himfelf  unto  the  death  for  us,  and 
that  not  an  eafy  death,  or  an  honourable  death  ;  but  a, 
moft  painful  and  fiiamctul  death,  sven  the  death  of  the 
crofs. 

Now,  upon  the  Lord's  day,  ye  were  hearing  f^of  the 
lover,  and  of  his  death  ;  and  how  we  come  to  ipeak  of 
the  giver,  and  of  his  gift.  The  iovtr,  and  the  giver,  are 
all  one.  He  is  fpoken  uf,  Iia.  x&viii.*tl&  Behoh>  i  ty  i» 
Ziont  for  a  foundation,  a  Jione  ;  a  tried ft  one ;  a  -precious 
corners/lone  ,•  a  fur  e  foundation  :    he  evi     /Jhallnot 

make  bajie.     Now  the  lover,  and   the  giver  h-re,  is  the 

t  This  fermon  kerns  to  have  been  preached  about,  or  after  the 
^ear  1662,,  either  en  the  Fait- day,  or  Saturday  beiore  the  cele- 
bration of  the  facrament  of  the  Lord's  fupper. 

Q_  Midi* 


122         Mr.  W.  Guthrie's  Sermoks,        Ser.  XI?. 

Mediator  of  the  new  covenant,  God  and  man  in  one  per- 
fon  :    He  in  whom  it  pleafed  the  Father,  that  all  fulnefs 
Jhould  dwell.     And  that  the  fulnefs  of  the  Godhead  Jhould 
dwell  in  him  bodily.     This  is  he  who  is  the  lover,  and  the  x 
giver. 

When  we  came  to  fpeak  of  this  gift,  we  held  Qut,  that 
our  Lord  Jefus  Chrift  gave  himfelf  to  be  a  man,  even  to 
be  accounted  a  finful  man.  He  knew  no  fin,  and  yet  was 
content  to  fet  himfelf  up  as  a  mark  for  juftice  to  fhoot 
at,  on  account  of  fin.  He  knew  not  what  it  was  to  break 
a  covenant  -,  no,  but  he  was  content  for  the  elecYs  fake, 
that  their  fin  of  breach  of  covenant,  fhould  be  laid  upon 
him,  and  that  he  fhould  be  charged  with  the  breach  of 
the  covenant  of  works. 

And  next  we  came  to  fpeak  of  the  perfons  for  whom 
Chrift  gave  himfelf.  The  apoftle  fays,  that  it  was  even 
for  me.  Who  loved  me,  and  gave  himfelf  for  me.  la  like 
manner,  he  fays,  when  writing  to  the  Ephefians,  chap. 
v.  25.  Even  Chrifl  alfo  loved  the  churchy  and  gave  himfelf  for 

it. John,  the  beloved  difeiple,  fignifies,  that  he  gave 

himfelf  for  them  that  were  given  him  of  the  Father,  in 
that  noble  tranfaclion  betwixt  the  Father  and  the  Son7 
from  eternity.  It  was  even  for  thofe  that  he  gave  himfelf, 
who  are  both  the  feweft,  and  the  msaneft  of  folk  in  all 
the  world.  He  gave  himfelf,  but  for  very  few  great  folk 
in  the  world.  Indeed  we  find  them  ordinarily  the  moft 
remote  from  being  the  objects  of  God's  love.  Hence, 
even  at  this  time,  Sirs,  the  great  folk  cannot  endure  to 
have  Chrift  and  his  people  in  the  land.  They  would  have 
them  banifhed  unto  the  utmoft  parts  of  the  earth,  if  they 
could  get  them.  There  would  none  of  them  have  liberty 
to  dwell  in  thir  lands,  but  they  fhall  not  get  all  their  de- 
figns  in  this.  It  was  not  for  many  nobles  that  Chrift  gave 
himfelf  unto  the  death  of  the  crofs.  But  as  for  poor  be- 
lievers, for  whom  Chrift  gave  himfelf,  though  the  men 
of  the  world  may  count  fuch  worthy  of  prifon,  banifh- 
ment,  perfecution,  the  fcaffold,  &c.  yet  let  them  do  fo  ; 
there  ir*  no  great  matter  5  for  they  are  even  the  folk  that 
Chrift  gave  himfelf  for.  Let  them  bind  them  in  prifons, 
and  bonds  as  they  will,  yet  they  are  Chrift's  free  men. — 
Chrift  hath  paid  all  their  debt ;  fo  that  they  are  neither 
to  be  bound,  imprifoned,  nor  banifhed,  let  the  world 
think  as  they  pleafe. 

Now  I  come  to  the  third  thing,  and  that  is,  To  fpeak  of 
the  fruits  and  effects  that  redound  to  iinners,  by  ChrifVs, 

giving 


Ser.  XII.  Upon  Galatians  ii.  20.'  123 

giving  of  himfclf  for  them.  But  as  it  is  faid  of  the  things 
that  are  treafured  up  for  them  that  love  him  $  that  eye 
hath  not  feen,  nor  ear  heard \  nor  hath  it  entered  into  the 
heart  of  man  to  conceive  of  it }  fo  it  may  be  faid  of  the 
great  privileges  that  redound  unto  the  foul  of  man,  by  the 
Lord's  giving  of  himfelf  for  it.  But  we  muft  not  ftand 
here,  but  come  to  point  out  fome  of  thefe  benefits,  and, 
privileges  that  redound  to  the  foul  by  the  death  of  Cbrifto 
And, 

\fl%  There  is  peace  made  up  between  God  and  man. 

Ye  know,  Sirs,  that  God  and  man  were  at  variance 

The  distances,  you  know,  became  fo  great"  that  the  Lord 
drove  Adam  out  o£  the  garden,  and  placed  an  angel  there 
with  a  flaming  fword  in  his  hand,  which  turned  every 
way,  to  keep  man  from  the  tree  of  life.  There  was  au 
utter  enmity,  if  we  may  fofpeak,  between  God  and  man. 
This  is  the  benefit  flowing  from  the  death  of  Chrift  to 
us,  that  this  variance  is  done  away,  and  the  poor  belie- 
ver, for  whom  Chrift  gave  himfelf,  hath  accels  unto  the 
throne  of  grace,  to  make  his  fuits  known  unto  God. — 
That  vail  is  now  done  away,  and  we  have  now  accefs  to 
come  through  that  vail,  confecraied  for  us,  that  is  to  fay  , 
the  vail  of  his  fefht  Heb.  x.  20 

2d/yf  We  have  »ot  only  this  advantage  by  Chrift's  giv- 
ing of  himfelf  for  us  ;  but  aifo  we  are  hereby  redeemed 
from  the  ilavery  and  bondage  of  fin  and  Satan,  and  from 
the  power  of  darknefs,  as  fays  the  apoftle,  Ephef.  v.  8. 
for  ye  were  fometimes  darknefs ,  but  now  are  ye  light  in  the 
Lord;  walk  as  children  of  light.  He  gave  himfelf  for  us, 
and  hath  purchafed  life  for  us,  that  we  might  be  freed 
from  this  bondage.  He  having  fatisfied  juftice,  believers 
are  fet  at  liberty,  as  we  have  it,  John  viii.  36.  If  the  Son 
therefore  fet  you  frcet  ye  fhail  be  free  indeed 

•$d!y>  Ye  have  this  privilege,  by  Chrift  s  giving  himfelf 
for  you  *,  namely,  accefs  unto  the  throne  of  his  grace, 
to  find  help  in  time  of  need.  There  are  many  amongft  the 
fons  and  daughters  of  men  that  think  it  no  gre*t  privi- 
lege, to  have  accefs  unto  the  throne  of  grace.  But  fuch 
do  not  evidence  themfelves  to  be  among  thofe  for  whom 
Chrift  gave  himfelf:  Fori  am  perfiiaded  of  this,  that 
fouls  that  know  their  need,  will  think  it  no  fatal!  privi- 
lege to  have  liberty  of  accefs  unto  a  God  in  Chrift,  to 
make  known  to  him  all  their  wants,  end  to  fptak  ro  him 
concerning  thofe  who  injure  and  trouble  them;  This  is 
one  of  the  benefits  we  have  by  the  Lord's  giving  of  him- 
felf for  us  \  for  it  Chrift  had  not  given  himidf,  ^  ye 
Qji  were 


ia4         Mr,  W.  Guthrie's  Sermons.        Ser.XII. 

were  hearing,  we  had  been  fo  far  from  this  liberty  of  ac- 
cefs  to  God,  that  on  the  contrary,  we  would  have  run 
as  faft  from  him,  as  ever  Adam  did  to  hide  himfelf  a- 
mongft  the  thick  boughs,  when  he  heard  his  voice,  walk- 
ing in  the  garden. 

qthly,  Another  privilege  that  redounds  to  fouls  thro* 

Chrift's  giving  himfelf  for  them,  is,  nearnefs  to  God. 

By  this  the  believer  in  Chriit  is  advanced  to  be  near  of 
kin  to  God.  There  is,  indeed,  fuch  a  nearnefs  between 
God  and  thefe  fouls  for  whom  Chrift  died,  that  they  can- 
wot  be  feparated.  There  is  no  union  in  thelvorid  lb  uear 
as  this  union  between  Chrift  and  his  church  :  for  it  hath 
the  properties  of  all  the  clofeft  unions  among  the  crea- 
tures. It  is  their  ftandiog  relation,  that  God  is  their  Fa- 
ther, and  they  are  his  fons.  He  is  the  Hufband,  and  they 
the  fpoufe.     He  is  alfo  called  their  elder  Brother.     Nay, 

he  is  all  relations  to  them. A  child   can  never   go 

more  familiarly  to  a  Father,  than  they  are  allowed  to 
come  unto  him,  and  make  known  their  requefts  to  him. 
Never  wife  could  go  more  familiarly  to  her  huiband  to 
afk  any  thing,  than  the  believer  in  Chrift  is  allowed  to  go 
to  the  Lord  for  any  thing  he  wants.  Sit  up,  Sirs,  and 
ileep  not,  it  may  be,  ye  will  get  fleeping  enough,  for 
hearing  of  preaching,  ere  it  be  long  f.  Thofe  for  whom 
Chrift  gave  himfelf,  are  advanced  to  be  very  noble  folk. 
I  aflure  you,  though  the  men  of  this  world  think  not  very 
much  of  their  honour,  there  are  none  in  all  the  world  that 
can  lay  claim  to  fuch  nobility  as  believers  in  Chrift  can  do. 
It  is  (aid  of  Caleb  that  he  had  another  fpirit  with  him, 
and  followed  the  Lord  fully.  "Whenever  fouls  begin  to  be 
made  to  ac~t  faith  upon  Chrift,  and  the  Lord  begins  by 
the  effectual  call  of  the  gofpel  to  call  them  unto  himfelf, 
then  a  change  is  wrought  upon  them  ;  then  they  become 
men  of  other  fpirits ;  even  of  far  more  nouie  fpirits,  than 
they  were  of  before.  When  they  thus  become  men  and 
women  of  other  fpirits,  then  they  follow  the  Lord  fully* 
Now,  Sirs,  that  beiievers  are  advanced  unto  fuch  a  ftate 
of  nobility  by  Chrift's  giving  himielf  for  them,  will  more 
cafily  appear,  if  we  conftder, 

i  Who  is  their  Father.  He  is  the  Lord  Jehovah, 
God  of  pe?ce.  He  is  their  Father,  and  they  are  begot- 
ten through  thebltfHng  of  God,  by  the  immortal  feed  of 
the  word.     Now  mult  not  thofe  be  men  and  women  of 

f  This  was  in  a  few  years  fadly  accomplifhed,  when  all  the 
faithful  iei varus  oi  Chriit  were  thtuft  out  from  their  flocks. 

CO- 


Ser.  XII.  Upon  Galatians  iL  20.  125 

noble  fpirits,  that  have  no  lefs  kindred  than  the  Lord  Je- 
hovah, the  mighty  Prince  in  whom  is  everiading  ftrength. 
And, 

2.  This  will  appear,  that  they  are  men  of  nobler  fpi- 
rits than  any  other  in  all  the  world,  if  ye  confidcr  their 
food  :  it  is  not  the  food  of  the  world  ;  or  the  hulks  that 
the  men  and  women  of  this  world  eat  :  no,  that  will  nor 
ferve  them  ;  their  food  is  no  lefs  than  the  food  that  com- 
eth  from  the  Lord.     It  is  no  lefs  than  his  flefh,  and  his 

blood. As  he  himfelf  fays,  Cant.  v.  1.  Eat,  0  friends, 

drink,  yea,  drink  abundantly,  0  behved.  Ye  may  lee  from 
this,  that  believers  in  Chrift  are  men  and  women  of  noble 
fpirits  ;  for  they  cannot  feed  on  common  food,  and  the 
"hulks  of  the  world,  fin,  and  luffs.     No  lefs  can  prove  fa- 

tisfying  food  unto  them,  than  the  flefh  and  blood  of  the 
eternal  Son  of  God. 

3.  It  will  appear,  that  they  are  the  moft  noble  folk  ia 
the  world,  if  ye  confider  the  language  that  they  {peak. 
They  do  not  fpeakthat  broad  blafphemcus  language,  that 
is  fpoken  up  and  down  the"d#untry.  They  do  not  ipeak 
thatcurfed  language  of  Afndod.  What  then  is  the  lan- 
guage that  they  fpe,ak  ?  Why,  it  is  that  noble  fpeech,  an  1 
blended  language  of  Canaan,  as  we  have  it,  Ifa,  xix.  1$, 
tive  cities  in  the  land  of  Egypt  /ball  /peak  the  language  of 
Canaan,  and  /wear  to  the  Lord  of  hojts.  Believers  are  a 
people  of  a  pure  language.  That  they  are  a  noble  peop'e, 
then,  appear,  from  their  parentage,  and  their  food,  and 
their  language  ;  no  food  wiliiatisfy  them,  but  that  bieflcd 
food  we  have  fpokeof:  no  language  pleafes  them,  but 
that  bleiTed  language  of  Canaan.  But  having  fpoken  un- 
to thefe  points  already,  we  now  come  to  a  word  of  u!e. 

U/e  1.  Is  it  fo,  that  Jefoa  Chrift  the  eternal  Son  of 
God,  hath  not  only  loved  an  elect  world,  but  hath  given 
himfelf  for  them  ?  Wei!,  Sirs,  you  that  find  yourfelves 
of  that  number,  ought  to  be  much  employed  in  prai*in£ 
God.  I  afiiire  you,  this  duty  of  praife  is  moft  incum- 
bent upon  you  all,  for  whom  Chrift  hath  given  himfelf. 

Ufe  2,  Is  it  (Of  that  Jefus  Chrift  hath  loved  ycu,  and 
not  only  fo,  but  given  himfelf  for  you  ?    Then  Chrift'wili 

with-hold  nothing  from  you. For  if  he  would   havs 

with-held  any  thing  from  you,  would  he  ever  have  gi\er3 
himfelf  for  you  -,  and  given  himfelf  to  be  poor,  and  a 
man  of  forrow ;  to  fufTer  wearinefs  ar.«l  travail  tor  you,, 
and  not  only  in  his  body,  but  in  his  foul.  For  you,  he 
endured  travail  in  his  foul,  and  made  himfelf  a  whole 

burnt- 


126         Mr.  W.  Guthrie's  Sermons.        Ser.  XII. 

burnt-offering.  I  fay,  he  gave  his  foul,  as  well  as  his 
body,  for  you  ;  as  we  have  it,  Ifa.  liii.  n.  He  Jhall fee 
of  the  travail  of  his  fouly  and  be  fatisfied.  Well,  then, 
what  will  he  with-hold  from  you,  believers  ?  And  what 
ftand  ye  in  need  of,  but  he  will  give  it  you  ?  He  that 
with-held  not  himfelf,  but  gave  himfelf  wholly,  foul  and 
body  for  you,  what  will  he  with-hold  from  you  ? 

Uje  3.  Is  it  fo,  that  Jefus  Chrift,  God's  eternal  Son 
gave  himfelf  for  you  ;  is  it  not  a  fhame  for  you  to  refufe 
him  any  thing  that  he  afks  of  you  ?  He  afks  your  heart ; 
faying,  My  fon,  give  me  thine  heart.  Well,  Sirs,  it  is  a 
great  fin,  and  fhame  for  you  to  refufe  him  your  hearts  ; 
feeing  that  he  gave  himfelf  wholly  for  you.  He  infills 
that  ye  fhould  follow  him,  and  cleave  clofely  unto  him, 
through  good  and  bad  report,  through  affliction  and  per- 
secution, even  through  jire  and  water ,  unto  a  wealthy  place. 
Well,  then,  be  afhamed,  if  ye  refufe  to  do  thefe  things  for 
Chrift.  He  refufed  not  to  be  fcourged  for  you  ;  crown- 
ed with  thorns  for  you  ;  buffetted  for  you  ;  nay,  cru- 
cified for  you.  If  ye  do  not  give  yourfelves  to  him,  em- 
brace and  clofe  with  him,  wo  will  be  unto  you  for  ever. 
But  it  may  be,  fome  here  will  enquire,  if  Chrift  is  indeed 
making  offer  of  himfelf  unto  us,  and  hath  given  himfelf 
for  fome,  how  fhall  we  know  whether  we  have  got  him 

yet,  or  not  i    We  may  not  ftay  here. But  we  fhall 

point  out  thefe  few  things,  whereby  ye  may  know  this. 
And, 

iy?,  If  you  have  got,  or  received  Chrift,  ye  will  know 
that  you  have  done  fo,  by  your  following  Godfuliy,  with 
Caleb,  Num.  xix.  24.  There  is  the  difpofition  of  a  godly 
man  5  it  is  faid,  that  he  followed  the  Lord  fully.  If  you 
be  fouls  that  have  clofed  with  Chrift,  ye  will  be  ftill  fol- 
lowing after  him  :  not  defiring  to  run  before,  but  to  fol- 
low after  Chrift.  You  will  always  ftudy  to  have  him  in 
view,  that  fo  ye  may  follow  him.  You  will  not  be  fools, 
taking  a  by-way\.  This  will  nor.  ferve  your  turn.  If  you 
be  fouls  that  have  gotten  Chrift,  ye  will  be  labouring  all 
you  can  to  follow  his  fteps.     And  then, 

2dly,  You  will  know  it  by  your  labouring  hard  after 
God,  as  children  of  light.  Eph.  v.  3.  Walk  as  children  of 
light.  I  fay,  if  you  be  fouls  that  have  gotten  Chrift,  ye 
will  be  labouring  by  all  means,  to  walk  as  children  of  the 
light  j  you  will  !\ave  a  fervent  affection  to  God,  and  to 
the  people  of  God,  as  it  becometh  the  people  to  have. 

yHy>  If  you  have  clofed  vvith  Chrift,  you  will  walk  ha- 
bitually as  in  the  fight  of  God,  Gen,  xvii,  1.  where  the 

Lord 


Ser.XII,  Upon  Galatians  ii.  2d.  127 

Lord  is  making  the  covenant  with  Abraham,  he  fays  to 
him,  /  am  God  almighty  ;  walk  before  me,  and  be  thou  per- 
feci.  You  that  have  gotten  Chrift,  you  will  be  always 
walking  as  in  the  prefence  of  a  holy  God,  and  will  be 
loath  to  do  any  thing  difpleafing  to  him. 

4thly,  If  you  have  gotten  Chrift,  you  will  be  making 
much  room  for  him  in  your  hearts.  Believers  in  Chrift, 
know  that  he  is  a  great  King,  and  muft  have  much  room 
in  the  heart.  If  you  have  got  him,  there  muft  not  be  a 
luft,  or  idol,  left  in  all  your  bofom.  No,  you  will  be 
providing  a  large  upper-room  for  him.  You  will  put  a- 
way  all  other  things,  that  you  may  folace  yourfelves  in 
him.  You  will  be  ftill  faying  with  the  church  in  Hofea. 
ji/hurjbaii  not  fave  us ;  we  will  not  ride  upon  horfes,  Hof. 
xiv.  3.  The  beft  of  them  is  as  briers  ;  and  the  moft  upright 
of  them  as  a  thorn  hedge,  Micah  vii.  ^.-r-We  will  not  fay  any 
more  unto  the  works  of  our  hands,  Ye  are  our  gods.  And 
with  Ephraim,  What  have  we  to  do  any  more  with  idols  ? 
Hofea  xiv  3,  8.  Now,  Sirs,  are  there  any  amongft  you 
making  fuch  great  roorri  for  Chrift  in  your  hearts  ?  nay, 
1  fear  Chrift  gets  not  the  leaft  room  in  them  ;  for  they 
are  full  of  fomething  elfe,     And, 

$thly,  If  ye  have  gotten  Chrift,  ye  will  have  a  longing 
deiire  of  foul  after  Chrift.  For  there  was  never  one  that 
enjoyed  any  thing  of  Chrift,  but  would  ftill  enjoy  more 
of  him.  Would  ye  know  thefe  fouls  that  have  gotten 
Chrift?  Why,  they  are  even  thofe  who  are  ftill  longing 
for  more  of  him.  I  will  tell  you  what  thefe  fouls  that 
have  gotten  Chrift  are  like  :  They  are  like  the  horfe- 
lcech,  that  cries  ftill,  Give,  give  ;  or  like  unto  the  grave 
that  is  never  full.  The  foul  in  this  cafe  will  never  be  full 
of  Chrift,  till  it  is  perfected  in  glory  ;  till  his  foul  be  fp 
filled  with  his  beloved,  that  he  can  hold  no  more.  Will 
one  kifs  of  his  mouth  fatisfy  that  foul  ?  No,  But  let  hint 
kifs  me  with  the  kijfes  of  his  mouth,  Cant.  i.  2.     Let  me 

feek  falvation  of  him  with  all  my  heart.- But  I  muft: 

have  more  of  him,  fays  the  fpoufe  ;  He  muft  ly  all  night 
between  my  breafls.  1  muft  have  continued  communion, 
and  intercourfe  with  him.  I  muft  have  him  fully  and 
wholly,  aud  that  not  for  a  day,  or  an  hour  \  but  I  muft 
have  him,  and  enjoy  him  fully  ;  not  only  in  the  day,  but 
alfo  in  the  night.  He  muji  ly  all  night  between  my  breafls% 
Cant.  i.  13. 

Laflly,  If  ye  have  gotten  Chrift,  ye  will  be  much  em- 
ployed about  the  work  of  mortification,  and  felf-denial. 
When  Jefus  comes  unto  a  foul,  he  works  iu  that  foul 

much 


jr£         Mr.  W.  Guthrie's  Sermons.        Ser.XIL 

much  Tel  f-Ioathing  and  felf-abhorrence.  The  foul  that 
hath  gotten  Chrift,  will  fay  with  the  apoftle,  that  thefe 
things  that  I  counted  gain,  1  nvw  count  lofs  for  Chrift, 

This  leads  me  to  another  point  of  doctrine,  which  is 
this,  That  the  foul  that  is  beloved  of  God,  and  for  whom 
Chrift  hath  given  him felf,  is  much  engaged  in  the  exer- 
cife of  felt-denial.  The  apoftle  fays  not,  That  the  Lord 
loved  me,  and  gave  himfelf  for  me,  on  account  of  any 
thing  that  was  in  me  ;  but,  fays  he,  Chrift  loved  me%  and 
gave  himfelf  for  me,  even  me,  who  was  a  perfecutor  ;  for 
me,  %oho  was  a  blafphemer ;  for  me,  who  was  fuch  and 
fuch.  How  much  then  was  this  minifter,  Paul,  engaged 
in  the  exercife  of  felf-denial  ?  % 

Again,  you  may  ohferve.  That  the  foul  that  is  loved 
of  God,  and  for  whom  Chrift  hath  given  himfelf,  will  be 
much  in  the  exercife  of  mortification  :  Or  it>is  a  duty  ly- 
ing on  all  thofe  who  are  ioved  of  God,  and  for  whom 
Chrift  hath  given  himfelf,  to  be  much  engaged  in  this 
work  of  mortification  and  fdf-denial.  Ye  mult  not  think 
that  this  is  only  the  work  of  minifters,  and  men  in  emi- 
nent ftatiotis,  to  deny  thcmfelves :  No,  you  have  Jefus 
Chrift  himfelf,  in  Matth.  xvi.  24.  faying,  If  any  man-will 
come  after  me,  let  him  deny  himfelf ri  and  take  up  his  crofs, 
And  follow  me.— — But  that  we  may  come  to  fpeak  more 
particularly  to  the  words,  there  is  a  threefold  felf  that 
niu ft  be  denied. 

Firft,  Natural  felf. 

Secondly,  Sinful  lelf.     And, 

thirdly.  Regenerated  and  renewed  felf. 

1.  Natural  felf,  is  the  man  confifting  of  the  foul  and 

body  united This   a  man  mull  deny  comparatively, 

or  whert  it  comes  in  competition  with  the  glory  of  God, 
and  your  own  foul's  edification. 

2.  There  is  a  finful  (elf,  which  is  the  old  man,  and  un- 
renewed heart,  with  the  affections  and  lufts.  This  ftnful 
i'elf  we  are  to  deny  wholly  and  abfoiutely.  We  rnuft  not 
reft,  till  we  get  all  crucified,  and  nailed  to  the  crofs  of 
Chrift      And,  ■ 

3.  There  is  a  regenerate  and  renewed  felf;  that  is,  the 
new*  man.  This  believers  are  to  deny,  as  to  any  merit  in 
it.  indeed  believers  ftiouSd  be  feeking  after  more  of  the 
new  man,  as  their  treafure  ;  and  they  fhould  make  ufe 
of  all  means  whereby  they  may  be  enabled  fo  to  hold  it  \ 
that  Satan,  and  lufts  prevail  not  ag'ainft  it.     There  are 

fome 


Ser,  XII.  Upon  Galatians  ii,  20.  129 

fome  folk  that  deny  the  grace  of  the  Spirit  of  God  in  this; 
but  that  which  we  prefs  upon  you,  hath  thefe  few  things 
in  it.     And, 

(1.)  A  knowledge  of  themfelves.  The  man  that  would 
deny  himfelf,  muft  know  himfclf.     But, 

(2  )  As  he  muft  know  himfelf,  fo  he  muft  loath  him- 
felf.    And, 

(3.)  He  fees  vanity  and  emptinefs  in  felf.  He  fees  that 
he  is  altogether  infufficient  of  himfelf  to  do  any  thing 
that  is  really  good  The  perfon  that  denies  itfelf,  as  he 
is  one  who  knows  himfelf,  and  one  who  loathes  himfelf, 
is  a  perfon  that  fees  nothing  in  himfelf,  but  emptinefs, 
and  has  nothing  in  himfelf  to  truft  unto  in  the  matter  c£ 
his  faivation.  Therefore  he  muft  be  denied  to  himfelf, 
and  muft  lay  the  weight  of  his  faivation  upon  another, 
even  upon  Chrift.  And  there  is  this  in  felf-denial,  that 
as  the  man  fees  his  own  emptinefs,  fo  he  is  ftill  emptying 
himfelf  of  all  the  old  ftufF.  Old  things  muft  pafs  away, 
that  all  things  may  become  new. — —So  that  if  ye  would 
know  what  fe!f  denial  is,  it  is  even  to  throw  all  Satan's 
houfhold  fluff  out  at  the  door,  and  have  no  more  to  do 
with  it. 

(4  )  As  ye  muft  labour  to  caft  out  Satan's  ftufF;  fo  ye 
muft  labour  to  have  thefe  things  of  God's  providing 
brought  in.  Ye  muft  have  furniture  brought  from  a  far 
country  ;  and  ye  muft  have  it  fror»  home.  Think  not, 
Sirs,  that  thefe  fouls  are  denying  themfelves  aright,  that 
are  crying  down  all  that  they  have  ;  unlefs  they  be  alfo 
feeking  the  graces  of  God's  Spirit  to  repleiiifh  their  fouls. 

In  a  word,  to  deny  yourfelves,  is,  to  forfake  all  things 
in  yourfelves,  when  they  come  in  competition  with  the 
glory  of  God;  and  to  be  ftill  fetking  furniture  from  a- 
bove.  That  it  is  a  du?y  incumbent  upon  all,  to  deny 
themfelves,  will  appear  ifrom  thefe  few  things  following. 
And, 

ift,  It  is  what  Jefus  Chrift,  the  Mediator  of  the  new 
covenant,  requires ;  as  appears  from  the  forecited  text, 
Jf  any  man  wilt  U  my  difciple,  lei  him  deny  himfelf \  ami 
take  up  his  crofs,  and  /cI'o-jj  me.  This  may  be  a  fuffkient 
reafon  for  it,  that  it  is  Chrift's  will.  If  ye  would  not  be 
rebels  againft  him,  fet  about  this  work  Folk  think  it  a 
great  matter  to  be  a  rebel  to  an  earthly  king  ;  but  believe 
me,  it  is  another  matter  to  be  a  rebel  to  God.  Well, 
then,  ye  fee,  Shs>  that  felf-denial  is  a  duty  lying  upon 
one,  and  all  of  you  ;  and  ve  muft  i'cz  about  it,  if  ye  would 

'R  &6t 


130         Mr.  W.  Guthrie's  Sermons.        Ser.XIX. 

not  be  found  rebels  againft  the  God  of  heaven,  and  ye 
know  rebellion  againft  God,  as  the  fcripture  expreflls  it, 
is  as  the  Jin  of  witchcraft,  1  Sam.  xv.  23. 

2dly,  A  fecond  reafon  is  this,  that  when  ye  look  into 
yourfelves,  and  confider  what  ye  are  by  nature,  you  fee 
nothing  in  yourfelves  but  a  heap  of  lufts,  which  rebel  a- 
gainft  God. 

3<//y,  Confider  that  Chrift,  who  was  the  Heir  of  hea- 
ven, was  content  to  be  denied  to  all  the  pleafures  of  hea- 
ven for  you.  And  think  ye  that  it  is  too  much  for  you 
to  be  denied  to  your  finful  lufts  and  pleafures  in  the  world 
for  him  ;  who,  though  he  was  the  brightnefs  of  his  Fa- 
ther's glory,  and  the  exprefs  image  of  his  per f on  ;  thought 
nothing  to  be  fo  far  denied  to  himfelf  as  to  come  into  the 
worLd,  and  take  on  him  flefh,  and  be  born  of  fuch  mean 
parents,  as  had  nothing  to  offer  up  for  him  in  the  days 
of  his  nativity,  but  two  turtle  doves  ;  who  not  only  was 
contented  to  be  denied  to  worldly  riches  and  honours, 
but  ev^n  to  his  own  life.  Have  ye  not  good  reafon  then, 
to  be  denied  to  yourfelves  •,  fince  he  was  content  to  deny 
himfelf  to  purchafe  falvation  for  you  I     And, 

Laflly,  To  move  you  to  this  duty  of  felf-denial,  only 
eoniider  the  faints  of  God  recorded  in  fcripture,  and  you 
will  fee  that  this  has  been  their  choice  work.  There  are 
fome  in  this  age  too,  that  you  would  think  have  been 
much  engaged  in  this   duty,   by  their  fuffering   for  the 

caufe  and  truths  of  God. But  will  ye  look  to  thefe, 

Heb.  xi.  that  were  contented  to  endure  grievous  deaths 
for  Chrift ;  that  were  fawn  afunder,  &c.  I  fay,  Sirs, 
confider  the  worthies  mentioned  in  fcripture,  that  cloud 
of  witnefifes  whom  we  are  to  imitate,  and  ye  will  fee  that 
this  felf-denial  was  a  lefion,  that  they  were  much  in  lear- 
ning. But  before  we  come  to  the  application  of  this  doc- 
trine, we  would  (peak  to  fome  few  things  that  ye  Ihould 
not  deny. 

Whatever  we  have  of  conformity  to  the  Lord,  fliould 
not  be  denied,  but  in  point  of  merit,  or  any  worth,  as 
if  it  might  be  any  compenfation  to  Chrift  far  what  he 
hath  done,  or  any  fatisfaclion  to  the  jullice  of  God,  for 
our  fics.     And, 

Take  good  heed,  Sirs,  that  ye  be  perfons  loved  of,  and 
in  covenant  with  God.  Serioufly  confider  what  ye  ihould 
not  deny.     And, 

ift9  Ye  muf1  not  deny  God.  Therefore  it  is  faid,  Pfah 
xix.  4.  They  eat  my  people  as  breadt  and  call  not  upon  the 

Lord. 


Ser.  XII.  Upon  Galatians  ii.  20.  131 

Lord,    Ye  may  deny  him,  by  a  life  and  converfation,  like 
the  practical  Atheifts  of  the  world. 

idly,  Deny  not  your  profeffion  ;  for  there  is  much 
required  of  you  that  are  loved  of  God.  Encourage  your- 
felves  by  Rev.  xii.  1 1.  And  they  overcame  by  the  blood  of  the. 
Lamb,  and  by  the  word  of  their  tejiimony  ;  that  is,  by  adher- 
ing to  their  profeffion.  They  overcame  that  red  dragon, 
who  fought  againft  Michael,  and  his  angels,  whofe  defign 
was  to  drown  the  woman  with  the  man-child  fleeing  into 
the  wildernefs.- — Now,  Sirs,  would  ye  overcome  that  re$ 
dragon,  that  is  coming  down  into  our  land  to  d.?ftroy  the, 
woman  with  the  man-child  ;  to  drive  the  church  of  Chrift 
out  of  her  temple  \  and  to. make  her  flee  away  to  the 
wildernefs,  to  other  cities,  and  to  foreign  lands  :  would 
ye  overcome  this  red  dragon  that  is  likely  to  come  amongft 
us  now,  that  is  likely  to  draw  down  the  flars  of  heaven, 
and  that  is  killing  and  banifhing  the  people  of  God  ;  then 
adhere  to  your  profeffion  which  you  muft  now  overcome 
by.     And, 

3<#y,  Beware,  Sirs,  of  denying  any  of  the  truths  of 
God.  John  has  this  in  his  commiflion  to  write  to  the 
church  of  Philadelphia,  Rev.iii.  11.  Hold  that  f aft,  which 
thou  baft,  that  no  man  take  thy  crown.  See,  Sirs,  that  ye 
conGder  well  what  is  written  in  the  Bible,  and  hold  that 
which  is  there.  For  if  ye  degenerate  from  that,  the  ven- 
geance and  curfe  of  God  will  be  upon  you  ;  as  we  have 
it,  Rev.  xxii.  18,  19  If  any  man  Jhall  add  unto  the fe  things, 
Ccdjhall  add  unto  him,  the  plagues  that  are  written  in  this 
book.  And  if  any  [hall  take  away  from  the  words  cf  the  book 
of  this  prophecy,  God  Jhall  take  away  his  part  out  of  the  book 

of  life. Sirs,  let  the  word  of  God  be  written  in  your 

heart.  Through  his  ftrength,  flick  to  your  profeflion  ; 
and  let  the  truths  of  Chrilt  be  fo  near  and  dear*o  you, 
that  they  may  be  as  a  girdle  about  your  loins;  that  ye 
may  part  with  your  fweet  life,  before  ye  part  with  them. 
And, 

4thlyt  Ye  may  not  deny  your  covenant-engagements; 
ye  may,  by  no  means,  deny  the  covenant  ye  have  folemn- 
ly  fworn.  For  David- gives  it  as  a  mark  of  the  man  that 
fliall  dwell  on  that  high  and  holy  hill ;  that  he  js  a  man 
that  will  not  fwear,  nor  for-fwear  ;  he  will  not  break  his 
oath,  though  it  fhould  be  to  his  hurt,  Plalm  xv.  4.  So, 
Sirs,  ye  muft  not  deny  your  covenant,  though  it  fhould 
be  to  your  hurt ;  tho'  it  (hould  be  to  the  lols  of  houlcs, 
lands,  goods,  6c.  j    vea,  and  vour  own  life  alio.     It  is 

l\  2  laid, 


332         Mr.  W.  Guthrie's  Sermons.        Ser.  XII. 

faid,  Hofca  v.  7.  They  like  Adam  have  tranfgreffed  the  co- 
venant. Many  a  time  the  Lord  charges  this  fin  upon  the 
people  of  Ifrael,  by  the  prophets.  Now  we  muft  tell  you, 
in  the  name  of-the  Lord,  this  day,  that  ye  fhoitfd  beware 
of  breaking  the  covenant.  In  the  name,  and  by  the  au- 
thority of  the  Lord  Jefus,  we  debar  and  excommunicate 
all  fuch  from  the  table  of  the  Lord,  as  are  not  refolved 
to  adhere  to  thefe  covenants,  that  the  lands  arc  under  to 
the  moft  high  God.     And, 

$thly9  You  may  not  deny  the  going  about  ChrifHan 

duties. Many  cry  down  praying,  and  preaching,  and 

communicating,  except  they  take  the  communion  upon 
their  knees.  Daniel  was  difcharged,  by  the  king,  from 
worm»pping  the  true  God  for  a  certain  time.  But  he  was 
a  man  much  given  to  the  practice  of  felf- denial.  You 
know,  that  the  decree  was  eftablifhed  by  the  law  of  the 
Medes  and  Perfians.  But  Daniel  goes  to  his  own  houfe, 
and  his  window  being  open  towards  Jerufaiem,  prays 

three  times  a-day. -In  like  mauner,  ye  muft  not  deny 

your  Chriftian  duty  and  exercifes,  let  the  great  men  of 
the  world  make  all  the  acts  and  laws  againft  them  that 
they  pleafe.  Do  not  think,  Sirs,  that  we  preach  rebel- 
lion againft  any  man.  We  ai e  not  preffing  any  manto 
rebel  againft  our  rulers;  but  we  wou!d~have  you  know,, 
that  we  are  to  follow  their  laws,  no  farther  than  their 
laws  are  according  to  the  true  word  of  God.  Therefore^ 
I  fay,  Sirs,  ye  muft  not  deny  the  going  about  of  your  t  . 
Chriftian  duties. 

6thlyt  Ye  muft  beware  of  denying  your  affiftance  to 
Zion,  in  the  time  of  her  affliction.  If  I forget  thee,  0 
Jerufalem-i  let  my  right  hand  forget  her  cunnmg.  Howjball 
ivejtng  the  Lord's  fong  in  ajlrange  land  f  Beware  of  deny- 
ing your  help  to  Zion.  I  pray  you,  Sirs,  if  you  love  your 
means  fo  well,  that  ye  will  beftow  nothing  upon  the  poor 
afflicted  people  of  God  that  are  imprifoned,  and  banifii* 
cd  up  and  down  the  world  \    will  ye  help  them  with  your 

prayers. 1  wot  well,  ye  may  fay  with  a  certain  man, 

That  many  prayers  of  the  people  of  God,  will  do  more 
for  Zion,  than  ten  thousand  men  armed  with  the  fword, 
will  do  againft  her  *.  Therefore,  Sirs,  beware  that  ye 
deny  not  Z'on  the  help  of  your  prayers,  in  the  time  of 
trouble.     Ij  I  do  net  remember  thee>  let  my  tongue  cleave 

*  !♦  is  laid,  that  Qneen  Mary  faid  flit  was  more  afraid  of  John 
Knox  hw  pravers,  than  ten  fhoufaud  armed  men,  which  may  bs 
re:erred  unso. 

to 


Ser.XII.  Upon  GAlatiasjs  ii.  20.  133 

to  the  rosfofmy  mouthy  Pfalm  cxxxvii.  6.  O  Sirs,  there 
were  many  prayers  put  up  for  Zion  in  former  times. — - 
She  was  well  remembered.  But,  I  trow,  fhe  is  now  like 
a  poor  (tep-child  put  to  the  door,  whom  the  ftep-mothcr 
forgets  to  take  in  again  ;  or  like  a  poor  little  one  at  night, 
that  haih  none  to  take  care  of  it.     So  it  is  with  the  church, 

and  poor  banifhed  people  of  God. There  are  few  to 

take  care  of  them.  You  that  are  believers,  know,  that 
if  yeu  would  not  deny  your  duty,  ye  fhould  not  deny 
your  help  to  Zion.  If  any  of  you  forget  Zion,  it  is  a 
clear  mark  that  ye  are  none  of  the  people  of  God  ;  for 
it  ye  were,  ye  would  love  God,  and  ye  would  love  his 
people ;  and  if  ye  loved  them,  ye  would  evidence  it  at 
iiich  a  time  as  this. 

ythly,  Ye  mult  not  be  denied  to  the  love  of  God. 

David  would  not  be  denied  to  the  love  of  God,  whatever 
he  was  denied  to.  Says  he,  Pfalm  iv.  6.  Many  fiiy,  IVbo 
wiltfieiv  us  any  good;  and'  that  is  the  world's  voice.  They 
would  have  the  fat  thingsv  of  the  world  :  But  what  fays 
David  ?  what  would  he  have  f*  Lord,  fays  he,  lift  up  upon 
me  the  light  of  thy  countenance,  I  (hall  be  denied  to  houfes^ 
lands,  crown,  and  kingdom,  and  all,  fays  he  ;  but  I  can- 
not be  denied  to  the  love  and  favour  of  God. Now, 

Sirs,  thefe  are  the  things  that  ye  fhould  conftantly  adhere 
to.  But  let  us  prels  them  upon  yon,  as  we  will,  ye  will 
not  ftand  to  them,  unlefs  God  himfelf  prefs  you  to  ftand 
to  them.  Whenever  the  temptation  comes,  ye  will  go 
wirh  it,  fwearing  contrary  to  the  covenant  ye  have  fworn, 
unlefs  grace  prevents.  I  am  afraid  many  joik  will  not 
hefitate  much  to  do  this. 

But  we  come  now  to  fpeak  of  thefe  things  that  ye 
Ihould  deny,  or  be  denied  unto;     And, 

i/r,  Ye  muft  be  denied  to  all  thefe  things  that  are  fin- 
ful,  and  contrary  to  the  word  oi  God.  Such  things  you 
are  to  deny  ablblutely  and  wholly.     And, 

2dlyt  YTe  mull  here  confider,  that  there  are  fome  things, 
that  ye  mull  deny  comparatively  •,  or  when  they  come  in 
competition  with  the  glory  of  God  :  that  is,  ye  muft  ei- 
ther deny  thefe  things,  or  difhonour  God,  ic  far  ye  are 
to  be  denied  to  them  ;  and  1  wiii  mention  three  or  four 
of  thefe  things.     And, 

1.  Ye  Qiould  be  denied  to  your  own  life  ;  when  your 
life  comes  in  competition  with  the  glory  of  God.  I  will 
aiTure  you,  this  is  not  an  eafy  thing  ;  but  it  is  a  thing  you 
muft  refolvQ  to  do.    Well  then,  are  there  no  ShaJ.acb?, 

Me- 


134         Mr,  W,  Guthrie's  Sermons.        Ser.  XII. 

Mefliachs,  and  Abednegos,  who  if  matters  fhall  come 
to  fuch  a  pafs,  that  either  their  life  muft  go,  or  they 
muft  worfhip  the  idol,  will  readily  fay,  Be  it  known  to 
thee,  6  king,  though  itfhould  be  fo,  yet  we  will  not  wor- 
fhip the  idol  that  thou  haft  fet  up ,  Daniel  iii.  18.  I  affhre 
you,  there  are  many  idols,  now  going  to  be  fet  up  in  the 
land  j  and  we  hope  that  many,  ere  they  bow  to  them, 
will  be  denied  even  to  their  own  life;  and  will,  with  Mo« 
fes,  (Heb.  xi.  24.)  rejufe  to  he  called  the/on  of  PharoahU 
daughter  ;  rather  choofing  tojuffer  affliction  wit%the  people 
of  God :  They  will  rather  choofe  to  go  to  Barbadoes, 
France,  or  Holland  ;  they  will  rather  choofe  to  take  ba- 
nifhment,  than  to  worfhip  thefe  idols.     But, 

2.  Ye  muft  be  denied  to  the  world  ;  for  it  is  with  ma- 
ny as  it  was  with  Micah,  who  faid,  They  have  taken  away 
my  gods  ;  and  what  have  1  more  ?  Judges  xvii.  24.  Ay, 
but  if  thou  refufe  thy  felf-denial,  in  this  refpect,  thou 
canft  not  be  Chrift's  difciple. 

3.  Ye  muft  be  denied  to  the  wrongs,  and  injuries  ye 
receive  in  the  world.  Therefore  ye  have  that  example, 
Acts  vii.  60.  When  they  were  ftoning  that  holy  man, 
Stephen,  to  death  ;  he  faid,  Lord,  lay  not  this  Jin  to  their 
charge  :  And  that  pattern  of  prayer,  Lord,  forgive  us  our 
debts,  as  we  forgive  our  debtors  :  Aud  again,  Father,  for- 
give them,  for  they  know  nst  what  they  do.     And, 

Lafily,  Ye  muft  be  denied  to  your  gifts,  your  judg- 
ments, your  duties,  and  even  to  your  graces  ;  ft  eh  as 
faith,  love,  hope,  and  all  the  reft  of  the  graces  of  the 
holy  Spirit.  Thefe  things  ye  muft  be  preffing  after;  and 
yet  ye  muft  be  denied  to  them  ;  fo  as  not  to  lay  the  weight 
of  your  falvation  thereon.  Ye  muft  ftili  be  in  the  exer- 
cife  of  thefe  duties  ;  and  yet  ye  muft  be  denied  to  them. 
When  ye  have  done  all  ye  can  do,  ye  muft  (ay,  We  are 
unprofitable  ferv ants.  I  allure  you,  in  the  name  of  the 
Lord,  if  a  foul  were  looking  on  the  moft  fpecial  duties, 
that  ever  he  went  about,  he  might  fee  as  much  imperfec- 
tion in  them,  as  might  make  him  fay  of  all  duties,  that 
there  is  nothing  in  them  all  that  deierves  any  thing  ;  fo 
that  he  would  fee  himfelf  obliged  to  fly  folely  to  the  righ- 
teoufnefs  of  Jefus  Chrift. 

Now  we  come  to  another  thing  in  the  words;  and  that 
is,  The  way  in  which  this  godly  man  knew  that  Chrift 
loved  him,  and  gave  himfelf  for  him.  Why,  if  ye  would 
afk  Paul  this  queftion  ;  how  he  attained  this  ?  He  would 
have  faid,  Why,  it  was  even  in  the  way  of  being  much 

in 


Ser.XII.  Upon  Galatians  11.20.  135 

in  the  duty  of  felf- examination  ;  it  was  by  feeing  thefe 
fruits,  and  effects  that  the  giver  had  wrought  upon  the 
foul.     Hence, 

i/?i  We  would  have  you  confider,  that  feeing  it  is 
a  duty  lying  upon  one,  and  all,  to  be  much  engaged  in 
the  work  of  felf-examination  ;  a  duty  never  without  dif- 
ficulty, and  yet  a  duty  neceflary  at  all  times  :  But  the 
Lord  calls  for  it  at  fome  times  more  efpecially.     And, 

1.  When  a  church,  or  particular  perfon  is  under  af- 
fliction, or  trouble.  At  fuch  a  time  efpecially  the  Lord 
is  calling  for  this.  Believers  mould  be  much  in  examine 
ing  themfelves,  as  to  the  reafons  that  they  2re  thus  af- 
flicted and  troubled.  This  ye  fee  in  the  third  and  fourth 
chapters  of  the  Lamentations.  The  church  was  under 
very  fad  affliction,  even  as  we  are  now.  She  is  perfecuted, 
and  her  worthy  teachers  removed  to  corners.  Her  ordi- 
nances are  gone,  and  there  are  none  frequenting  her  fc- 
lemn  feafts.  What  does  Ihe  in  that  cafe  ?  Let  us  fearch, 
and  try  our  ways,  and  turn  again  unto  the  Lord,  chap.  iv.  40. 
Would  you  know  your  duty,  in  the  day  of  Jofeph's  af- 
fliction, in  the  day  of  the  church's  trouble,  then  be  much 
in  felf  examination  to  fee  what  it  is  in  you,  that  hath  of- 
fended the  Lord,  and  made  him  deal  with  you,  that  (0 
he  is  taking  his  farewell  of  thefe  convenanted  lands,  and 
fcarcely  leaving  a  meat  or  drink-offering  amongft  us  as  a 

token  for  good.- Go  to  the  duty" or  felf-examination, 

and  fee  what  injuries  are  in  you  that  hath  been  a  help  Jo 
this. 

2.  A  fecond  fpecial  time  when  God  calls  for  this  duty, 
is,  when  folk  are  under  defenion ;  and  when  death  ap- 
proaches •,  fuch  was  David's  cafe,  2  Sam.  xxiii.  He  goes 
to  this  work,  and  faw  on  what  terms  he  flood  with 
God.  Therefore  after  felf-examioation  he  fays,  Although 
my  houfe  be  not  ft  with  God,  yet  he  hath  wade  with  me  an 
ever  lajiirig  covenant ',  iu ell  ordered  in  all  things,  and  fur e, 

3.  A  third  time  when  God  efpecially  calls  for  this  duty, 
is,  before  fouls  approach  unto  the  table  of  the  Lord ;  before 
they  communicate  with  the  Lord.     This  is  a  time,  when 

God  calls  for  this  duty  of  felf-examination Are  you 

intending  to  approach  unto  the  table  of  the  Lord  ;  then 
know  what  God  is  calling  for  at  your  hands.  Let  a  man 
examine  him/elf,  and  fo  let  him  eat  of  that  bread,  and  drink 
cf  that  cup,  1  Cor.  xi.  28.  And  I  aflure  you,  Sirs,  in 
the  name  of  the  Lord,  that  the're  is  good  reafon  why  a 
foul  mould  be  much  in  this  exercife,  before  approaching 
unto  the  table  of  the  Lord. 

(1.)  Be- 


136*         Mr.  W.  Guthrie's  Sermons.        Ser.  XII. 

(r.)  Becaufe  the  Lord,  the  Mafter  of  the  feaft,  comes 
in  to  vifit  the  guefts,  and  to  fee  how  they  are  all  arrayed 
and  prepared.  Examine  t,hen,  and  if  any  pin  in  your  ex* 
crcife  be  wrong,  go  away  to  Chrift,  and  fay,  Thou  muft 
fet  this  right,  that  I  may  come  before  thee,  having  the 
preparation  of  the  fancluary.  This  is  a  reafon,  Sirs,  why 
fouls  ihould  examine  themfelves  well,  before  they  come 
to  the  table  of  the  Lord,  for  Chrift  will  come  through, 
and  vifit  them. 

(2  )  A  fecond  reafon  why  folk  fhould  be  much  in  this 
duty  of  felf-examination  before  they  approach  the  table 
of  the  Lord,  is,  Becaufe  it  is  very  requiluc  that  they 
come  to  the  great  day  of  the  King's  coronation.  It  is  re- 
quifite,  that  on  (uch  a  day,  they  come  with  many  requests. 

Communion  days  are  the  days  of  ChriiVs  manifesting 

himfelf  as  the  great  King. Communion  days  have  been 

fweet  days  in  Scotland  •,  but  alas  !  Chrift  and  they  arc 
gone  !  Alas  !  Chrift  is  gone  ;  and  communion  days  arc 
gone.  We  have  all  the  blame  of  it  ourfelves.  Many  of 
us  have,  with  the  Gadareans,  bidden  Chrift  depart  out 
of  our  coafts.  Why,  rather  than  Chrift  fhould  not  go 
away,  majiy  of  us  will  abjure  him,  and  perjure  ourfelves, 
that  he  may  not  abide  amongft  us.  We  will  have  him  a- 
way  at  any  rate.  But,  Ifay,  it  is  a  great  reafon  why  folk 
ihould  examine  themfelves,  when  they  come  to  theie  deal 
days,  that  then  folk  fhould  prefent  many  requefts.  On 
fuch  an  cccaiion  folk  ihould  know  their  need.  Is  it 
not  by  felf-examination,  Sirs,  that  you  come  to  the 
knowledge  of  your  many  wants?  For  he  Jills  the  hun- 
gry with  good  things ;  but  the  full  foul  goes  empty  a-jjuy. 
We  dare  promife  you,  Sirs,  in  the  name  of  the  Lord, 
that  hungry  fcuis,  that  date  fay  their1  errand  is  to  get 
Chrift,  and  that  they  have  much  ado  for  him  when  they 
get  him  ;  we  dare  promife  you,  \n  his  name,  that  ye  ihall 
cither  get  him,  or  a  token  from  him  or  at  ieaft,  good 
news  from  him,  as  to  your  getting  him  He  never  lent 
away  a  poor  foul  from  him,  that  had  an  errand,  without, 
fomething. 

(3,)  Folk  fhould  be  much  in  this  exercife,  before  they 
come  to  a  communion,  bocaufe  it  is  very  requifite,  that 
folk,  when  they  approach  unto  the  table  of  the  Lord, 
fhould  be  felf-condernned.  Now,  I  fay,  that  it  is  in  the 
duty  of  felf-examination,  with  the  Lord's  blefting,  that 
ye  come  to  get  a  particular  view  of  the  things  for  which 
re  ate  worthy  to  be  condemned. 

(4.)  Self- 


Ser.  XII.  Upon  Galatians  ii.  2©.  137 

(4.)  Self-examination  before  the  Lord's  (upper  is  very 
neceffary,  becaufe  it  is  in  order  to  a  great  and  imporrant 
buhnefs.  I  aiTure  you,  Sirs,  ye  have  need  to  be  well  pre- 
pared ;  for  communicating  aright  with  Chrift  is  a  mod 
hard  and  difficult  bufinefs  ;  mofce  difficult  than  ye  are 
aware  of.  Communicating  with  God  is  a  bufinefs  of  ano- 
ther concernment,  than  the  generality  of  mankind  think 
it  to  be.  Many  a  foul  has  got  much  good  at  a  commu- 
nion ;  and  many  a  foul  has  got  that  lots  which  they  have 
never  repaired  again.  And  though  many  have  got  over 
it  aftei  wards,  yet  it  hath  coft  them  many  a  fad  day's  weep- 
ing and  mourning.  For  this  caufe,  many  among/i  you  art 
weak  andfickly  i  and  fame  are  aifo  dead,  as  faith  the  a- 
poftie. 

idfyy  We  would  have  you  here  confider,  that  it  is  a 
duty  incumbent  upon  one  and  all  of  you  who  do  exa- 
mine  yourfelves,  not  to  reft  fatisfied  with  your  own  exa- 
mination ;  but  to  be  intreating  the  Lord  that  he  would 
examine  you.     Therefore  David,  in  Pfalm  cxxxix.  fays, 

0  tjord.  thou  haft  fear eked  me ',  and  known  me.  As  if  he 
woald  ray,  1  have  been  at  the  work  of  felf-examination, 
and. I  cannot  be  fatisfied  with  my  own  examination,  till 
thou  fearcheft  and  trieft  me  ;  nay,  ferious  fou!s  cannot  be 
fatisfied  with  their  imagined  examination.  And  no  won- 
der that  it  is  fo,  fence  they  have  often  deceived  themfeives, 
and  made  themielves  think  they  were  lomething,  when 
they  ivere  juft  nothing.     And  then, 

$4fyi  That  foul  looks  upon  the  enjoyment  of  God  as  of 
greater  concern  than  to  be  ventured  upon  its  own  tefti- 
tnony,  or  upon  the  teftimony  of  another,  or  upon  any 
other  than  that  of  God  himfelf,  who  hfoilhjyl,  and  can- 
not  fie,  as  Job  lays,  when  his  friends  were  labouring  to 
perfuade  him,  that  he  was  a  hypocrite;  I  will  net  btlleve 
you,  (fays  he)  but  if  God  fay  it,  I  will  believe  it.     0  that 

1  knew  where  1  might  find  him  I — /  would  order  my  caifs 
before  him,  and  Jill  my  mouth  with  arguments,  Job  xxiiL 

3>4- 

4th/y,  I  would  have  you  look  to  what  is  good  in  your- 
felves, as  well  as  to  what  is  evil :  for  there  are  many  o£ 
the  people  of  God,  that  look  only  to  what  is  evil  in  them- 
felves  ;  and  hence  they  are  poor  melancholy  creatures.-^— 
O  believer,  thou  may  ft  look  to  what  is  good  in  thee,  as 
well  as  to  what  is  evil.  If  thou  feeft  any  good  in  thee, 
b'.efs  God  for  it,  and  acknowledge  hirn,  as  Paul  doth  ; 
By  the  grace  of  Cod,  fays  he,  Jam  what  lam.  But,  on 
the  ether  hand,  tiie  wicked  fttil  look  upon  what  they 

S  think 


232         Mr.  W.  Guthrie's  Sermons.        Ser.  2£lL 

think  to  be  good  ;  but  Satan  blind-folds  them ;  fo  that 
they  never  fee  what  is  evil.  They  look  always  on  that 
which  is  feemingly  good  ;  they  think  themfelves  fome- 
tfcing,  when  they  are  juft  nothing  But  thou  that  art  a 
believer  in  Chrift,  it  is  thy  duty  to  look  both  upon  that 
which  is  good,  and  upon  that  which  is  evil.  You  may 
fee  the  fpoufe  doing  fo  \  Jjleep,  fays  fhe  ;  fhe  looks  on 
what  is  evil  in  herfelf  j  but  fhe  looks  alfo  to  that  which 
is  good  in  herfe-lf  *,  fays  fhe,  But  my  heart  wakethy  Cant. 
V.  2. 

But  we  may  not  here  infift.  Therefore  we  fhall  give 
you  a  few  directions,  as  to  your  going  right  about  this 
duty  of  felf-examination.     And, 

ij}t  Ye  mull  begin  this  work  with  prayer.  Why  fo  I 
Becaufe  your  ftrength,  and  fupply  muft  come  from  ano- 
ther airth,  than  from  yourfelves.  Ye  muft  have  the  can- 
dle of  God  coming  down  from  heaven  to  enlighten  you, 
before  you  can  go  through  ail  the  chambers  of  your  own 
heart  and  foul.     And, 

idlyt  Ye  muft  acquaint  yourfelves  with  the  law  of 
God  ;  for  how  fhall  ye  examine  yourfelves,  unlefs  you 
know  the  rule  you  fhould  be  examined  by.  David  fays, 
J  have  hid  thy  -word  in  my  hearty  that  I  offend  not  thee. — — 
Thy  -word  is  a  lamp  unto  my  feett  and  a  light  unto  my  path, 
Pfalm  Cxix   105. 

ydly,  If  ye  would  go  rightly  about  this  work  offelf- 
examination,  ye  will  be  labouring  to   fit  yourfelves  for 

the  talk,  in  fecret. Therefore  when  the  Lord,  in  his 

word,  calls  folk. to  fet  about  this  duty,  alluding  to  the 
eaftern  cuftom  of  girding  themfelves  for  work,  he  calls 

them    to    gird  up   their  loins. Therefore,    I  fay,  ye 

Should  labour  by  all  means,  to  be  fitted  for  this  work. 
And, 

(1.)  I  fay,  ye  fhould  call  in  all  your  thoughts,  and 
fummon  them  all  in  the  name  of  the  great  God  at  fuch 

a  time,  to  wait  upon  the  diet  of  ieif-examination. 

And, 

(2.)  Ye  fhould  ehoofe  a  place  convenient  for  the  pur- 
pofe,  for  tear  of  being  interrupted  in  the  midft  of  it, 
before  ye  bring  it  to  any  conliderabie  length,  or  to  a 
clofe. 

(3.)  Ye  fhould  fet  yourfelves  to  deal  as  ingenuoufly 
with  yourfelves,  as  you  can.  For  a  foul  can  never  go 
about  the  duty  of  felf-cxamination  aright,  unlefs  it  fet  it- 
iUf  9g%m&  iti'clf,    And, 

(4.)  Yc 


Ser.XIL  Upon  Galatians  ii.  20.  139 

(4  )  Ye  fhould,  in  the  name  of  the  great  God  of  hea- 
ven, command  all  the  affections  and  faculties  of  the  foul 
to  come,  and  be  free  and  ingenuous  with  you.  Let  not 
your  treacherous  lufts  reft  in  your  bofoms  :  fend  them  all 
out  to  anfwer  for  themfelves.  Do  not  cover  any  of  them 
with  the  devil's  mafk  ;  but  feek  to  fee  them  all  as  they 
are. 

(5.)  Go  about  this  work,  as  in  the  fight  and  prefence 
of  God.  I  fay,  that  ye  fhould  labour  to  know,  that  he 
with  whom  you  have  to  do,  is  the  great  and  everlafting 
God.  Ye  fhould  go  about  this  work,  as  in  his  fight,  be- 
fore whom  ye  muft  be  anfwerable  ;  and  ingoing  about 
this  duty,  ye  muft  condemn  yourfelf.  For  be  that  con- 
demnetb,  fiall  not  be  condemned     And, 

Lajlly,  As  ye  muft  begin  with  prayer,  Co  ye  fhould 
end  with  prayer.  When  ye  have,  through  God's  help, 
found  out  all  thefe  lufts,  then  pray  to  him,  that  he  would 
fubdue,  and  kill  all  thefe  iniquities  in  you  :  nor  neglect 
to  praife  God,  for  any  thing  good  ye  find  in  yourfelves, 
in  the  exercife  of  felf-examination. 

But  we  may  not  ftand  now,  time  being  (o  far  fpent,  to 
tell  you  the  things  that  might  be  further  faid>  concerning 
felf-examination.  I  fhall,  therefore,  only  give  you  two 
or  three  marks,  whereby  ye  may  try,  whether  ye  have 
gone  about  this  duty  ot  felf-examination  in  a  right  way 
and  manner.     And,  * 

ifty  All  the  heights  of  legal  pride  betwixt  Chrift  and 
your  fouls  will  be  done  away.  The  poor  foul  has  looked 
through  his  heart,  and  feen  many  traitors  againft  God, 
and  his  loving^kindnefs  in  Chrift  ;  fo  that  he  fees  hi m- 
felf  to  be  worthy  of  a  thoufand  deaths;  and  there  is  ne- 
ver a  word  in  the  poor  man's  mouth,  but  Guilty,  guilty. 
And, 

idly,  The  foul  that  hath  examined  itfelf  aright,  will 
cleave  ftedfaftiy  to  Chrift,  and  his  finifhed  work. In- 
deed, he  will  fay,  I  have  contracted  much  guilt;  I  am 
a  rebel  ;  and  thou  mayft  juftly  fend  me  to  hell  ;  but, 
Lord,  here  I  am  come  unto  thee,  and  I  acknowledge, 
myfelf  guilty.  Yet,  Lord,  1  beg  thy  pardon  ;  I  am  come 
unto  thee  for  mercy;  and  I  fhall  never  go  to  another.— 
Here  I  ly  down  at  thy  door  ;  here  I  take  witncls,  that  I 
fhal!  never  die  at  another  door.  I  confefs  I  am  guilty, 
and  I  am  worthy  of  death.  But  if  I  fail  into  the  hands 
of  any  one,  let  me  fail  into  the  hands  of  the  living  God. 
But  then, 

S  2  ylly. 


140        Mr.  W.  Guthri^s  Sermons.        Ser.  XIH. 

3<#y,  Although  ye  be  paffing  the  fentence  of  condem- 
nation upon  yourfelves;  yet  ye  will  be  waiting  to  hear 
what  Cod  the  Lord  id  ill  fay.  Ye  will  (ay,  Indeed  I  am 
condemned,  and  worthy  to  be  condemned  ;  but  I  would 
gladly  hear  what  the  fentence  of  free  love,  and  htQ  mer- 
cy will  be  concerning  me.  Ye  will  be  faying,  I  am  worthy 
of  hell,  and  of  excommunication  from  God,  and  from 
the  glory  of  bis  power.  I  have  nothing  to  fay  to  the  con- 
trary ;  yet  I  will  wait  to  fee  what  free  mercy,  and  fre^e 
love  will  do  for  me.  I  will  hear  what  God  the  Lord  Will 
/peak.  Are  there  any  fuch  fouls  amongft  you  ?  Sirs, 
Ghrift  is  going  away  from  amongft  us,  becaufe  he  can- 
not find  fuch  fouls  amongfi  us.  Such  as  are  condemn- 
ing themfeives,  and  likewife  waiting  to  hear  the  fentence 
of  free  mercy  towards  them. 

Now  there  is  another  point  from  thefe  words  ;  but 
I  mall  only  name  it,  and  leave  it  to  yourfelves  to  enlarge 
upon* 

It  is  this,  That  folk  may  attain  to  the  afTurance  of  it, 
that  Chrift  hath  loved  them,  and  given  himfelf  for  them. 
Ye  fee  the  example  of  the  apoftle,  who  could  fay,  He 
loved  me,  and  gave  himfelf  for  me.  \ 

But  I  fhall  not  ftay  upon  this  now  \  but  deiire  you  to 
think  upon  what  ye  have  heard  >  and  may  the  Loid  blefs 
it.    Amen. 


SERMON    XIII. 

John  vi.  36,  37. 

But  J  /aid  unto  you,  that  ye  alfo  have  feen  me,  and 
believe  not.  AH  that  the  Father  givetb  me,  pall 
come  to  me  ;  and  him  that  cometh  to  me,  I  will  in 
no  wife  cajl  oat, 

ALL  thefe  things  that  we  preach,  feem  to  mew  you 
whether  ye  be  in  Chrift,  or  not.     NOw  all  this  is 
to  clear  it  up,  whether  ye  believe,  or  not.     It  is  needful, 

efpe- 


Sek.XHL  Upon  John  vi.  36,  37.  i4l 

efpecially  at  fuch  a  time  as  this,  to  know  who  is  the  be- 
liever, and  who  is  not. 

Now  thefe  words  fpeakfomewbat  unto  believers,  or  un- 
believers. There  was  a  great  number  oF  people  that  fol- 
lowed Chrift,  in  the  days  of  his  flefh.  They  were  (till 
propofing  queftions  to  him,  and  running  here  and  there 
after  him  ;  and  yet  were  ftrangers  unto  God,  and  knew 
nothing  of  him.     On  this  account,  Chrift  tells  them  that 

their  god  was  their  belly. They  gave  royal  titles  to 

Chrift,  and  called  him,  Rabbi.  When  they  heard  of  hea- 
ven, they  were  bent  on  performing  works  to  attain  it.  They 
fought  great  things  from  Chrift  :  When  he  was  fpeakino- 
of  the  bread  of  life,  as  we  have  it,  in  verfe  34th  of  this 

chapter,  they  fay,  Lord,  evermore  give  us  this  dread — 

And  yet  they  know  no  more  what  this  bread  Signified 
than  a  child  did.  Now  Chrift  brings  the  charge  home  to 
their  own  bofoms,  laying,  Although  ye  have  run  after 
me,  and  have  heard,  and  feen  me  do  miracles,  yet  ye  are 
as  far  from  me  as  ever  ye  were.  Ye  do  not  believe.  But 
.if  ye  were  included  in  the  covenant  of  redemption,  ye 
would  come  :  For  all  that  the  Father  hath  given  unto  me, 
/ball  come  to  me.  He  knew  his  people  would  fay,  It  does 
not  belong  to  us  to  know,  whether  we  be  thus  given,  or 
not  ?  But  at  leifure,  fays  Chrift;  I  hold  you  upon  this 
ground  ;  He  that  cometh  unto  me%  1  -will  in  no  wife  Caft 
out. 

Now,  in  the  words,  there  is  a  challenge  given  them 
that  followed  him.  In  the  text,  fays  he,  Te  alp  have  feen 
me,  and  believe  not.  The  reaion  is,  Ikcauf'e  ye  were  not 
given  me  of  the 'Father  ;  for,  Ml  that  the  Father  giveth 
me,  /ball  come  unto  me.  They  did  not  underfhnj  hov.- 
this  could  be  the  reaion  of  their  unbelief.  He  express 
himfelf  fomewhat  darkly  ;  yet  his  own  people  are  fatif- 
fied. Beiides,  he  hath  fent  forth  his  ministers  to  clean- 
up fuch  things  further  unto  the  people. 

Again,  Here  is  a  large  promi/e  to  fupport  his  people, 
and  to  direct  their  attention  to  the  revealed  word  of  God. 

And  he  that  cometh  unto  me,  J  will  in  no  wife  cafl  out. ■ 

There  is  a  word  of  election,  They  that  are  given  me.  And 
then  the  effects  of  it,  They  fiafl  come.  Then  there  is  a 
word  to  believers,  a  large  prom  if e  for  a  ground  cv  faith  ; 
He  th  it  cometh  unto  me%  I  will  in  no  wife  cafl  out.  He  fa:d 
unto  them,  Ye  alfo  have  feen  me,  and  have  not  believed. 
Now,  coniider  the  perfons  he  is  fpeaking  to;  they  were 
fuch  as  ran  up  and  down  the  country,  and  profefltsd 

much 


142        Mr.  W.  Guthrie's  Sermons.        Ser.  XIII. 

much  religion  ;  and  yet  he  fays  unto  them,  Te  have  feen 
me,  and  believe  not, 

Doct.  I.  There  are  many  that  run  here  and  there  af- 
ter the  Son  of  God,  to  fee  what  he  doth,  and  yet  have 
nothing  of  God  in  them. 

And,  no  doubt,  there  are  many  of  this  fort  of  folk 
come  unto  this  feaft  to-day. 

Now,  for  proof  of  this  doctrine,  we  think  that  all 
will  grant,  that  many  do  fo  that  know  nothing  of  God. 
And, 

i  One  fort  is  of  thofe  that  profefTedly  follow  him, 
though  they  believe  nothing,  and  knows  nothing  of  God. 
Thofe  are  they  that  follow  him,  with  the  half  of  the  law 
in  their  hand.  They  will  pray  a  while  ;  they  think  that 
they  may  ferve  God  well  enough,  and  yet  ban,  curie,  or 
{wear  twice  as  long  for  it.  They  will  pray  half  an  hour 
in  their  families,  and  then  they  will  drink  till  it  be  day 
again.  Thefe  ilrangei.-s  to  God  are  fpoken  of,  Tit  i.  16. 
They  profefs  that  they  know  God,  but  m  works  they  deny  him, 
being  abominable,  and  dif obedient ,  and  unto  every  good  work 

reprobate. They  will  profefs,  and  fay,  that  they  have 

been  ferving  God  ever  fince  they  were  born.  But  they 
cannot  do  any  good. thing,  but  are  reprobate  to  every 
good  work. 

2.  A  fecond  fort,  that  run  after  Chrift,  and  yet  know 
nothing  of  God,  are  thofe  that  come  to  him  with  the  fe- 
cond table  of  the  law  in  their  hand,  as  that  young  man 
in  the  gofpel  did  ;  faying,  Majler,  what  /ball  1  do  to  be 
favcd?  Do  not  commit  adultery  ;  do  not  ileal  ;  bear  not 
falfe  witnefs.  O,  fays  he,  All  thefe  have  1  kept  from  my 
youth.  Then,  fays  Chrift,  I  will  try  you  with  one,  and 
with  the  firlt  one  ;  Sell  all  thai  ye  have,  fays  Chriit.  But 
the  young  man  underftood  not,  what  that  command  fig- 
nified,  Thou  (halt  have  no  other  God,  but  me.  He  lov- 
ed the  world  better  than  Chriit.  Take  heed  to  yourfelves. 
Are  there  any  that  come  with  the  fecond  table  of  the  law 
in  their  hands  ?  They  de<y  their  neighbours  to  fay  an  ill 
word  of  them  :  to  lay  any  fault  to  their  charge  ;  and  yet 
they  k.":ow  not  where  their  thoughts  are  when  they  go 
a-whoring  after  the  world.  To  fuch,  I  fay,  you  know 
not  the  firft  command,  and  therefore  go  home  again,  and 
touch  not  thefe  holy  things. 

3.  A  third  fort  that  know  nothing  of  Cod,  will  one 
while  feem  to  run  with  Chrift  j   and  then  will  run  with 

his 


Ser.  XIII.  Upon  John  vi.  36,  37.  143 

his  enemies  another  while.  Thefe  are  known  enemies  to 
him. — 1 — When  they  meet  with  the  people  of  God,  they 
will  fpeak  ill  of  the  Atheift  :   and  when  they  meet  with 

the  Atheift,  they  will  fpeak  ill  of  the  people  of  God. 

They  will  go  as  the  bum  goes  Some  of  them  will  come 
into  the  company  of  the  people  of  God,  to  fee  what  li- 
berty the  people  of  God  take,  that  they  may  laugh  at 
them  afterward.  Go  ye  home,  and  touch  ye  not  thefe 
holy  things. 

4.  A  fourth  fort  run  with  their  head,  but  not  with 
their  heart.  They  gather  fomething  that  is  fpoken  in  a 
preaching,  and  get  it  exactly  in  their  heads,  but  they  take 
it  not  home  into  their  hearts,  in  order  to  make  ufe  ox 
it.  They  are  like  feed  fown  by  the  way  fide,  which  the  fowls 
come  and  pick  up.  Satan  is  like  thefc  fowls.  Such  per- 
ions  lit,  and  hear  the  preaching  with  their  ears;  but  their 
heart  is  never  moved  with  it  :  They  keep  not  his  com- 
mandments. Now  we  wilh  that  thefe  would  go  home  a- 
gain,  and  not  approach  the  table  of  the  Lord. 

5.  A  fifth  fort,  are  they  that  run  after  Chrift,  to  fee 
what  he  can  do  :  But  they  run  with  their  idols  in  their 
hands ;  their  idols  which  they  would  not  have  mortified. 
Their  heait  is  on  thefe  idols.  Thefe  are  they  of  whom 
it  is  fakl,  The  word  was  to  them,  as  feed  fown  amongfi  thorns \ 
There  are  lbme  when  they  begin  to  fpeak,  that  cannot 
fpeak  three  fentenccs,  but  their  kine,  or  their  corn  is  in 
the  hinder-end  of  them. 

6.  A  fixth  fort  run,  and  have  ndt  any  ground  upon 
which  they  run. Many  come  here  to  the  commu- 
nion, and  yet  to  this  day,  they  could  never  produce  any- 
ground  wherefore  they  run.  Such  never  had  their  heart 
humbled  before  God  under  the  fenfe  of  guilt.  They  will 
be  content  to  hear,  and  yet  as  foou  as  they  are  out  of 
the  church,  other  vain  thoughts  get  their  heart.  Such 
hear  the  word  with  joy  for  a  ieafon,  and  are  compared  tu 
the  feed  fown  on  rocky  ground.  As  foon  as  the  irorm. 
blows  in  their  faces,  then  their  religion  is  delivered  to  the 
wind.  Now  there  are  many  folk  here,  that  run  as  the 
tide  runs  ;    and  think  they  are  in  no  efteem,  now  a- day?, 

that  profefs  nothing  of  God. Therefore  they  will  gi> 

as  the  moft  part  go  ;  and  yet  they  have  no  ground  where- 
upon they  were  ever  caufed  to  come  to  the  church;  they 
were  never /viade  to  believe. 

7     A  ieventh  fort  that  run  and  know  nothing  of  God, 

are  fuch  as  have  a  ground  ;    but  it  is  a  falfe  ground. 

They  make  common  providence  a  ground.    J  think,  U?-; 

one 


144        MR»  "W*  Guthrie's  Sermons.        Ser.  !XIIt* 

one  of  them,  to  get  good  of  Chrift  ;  and  why  ?  becaufe 
he  has  fed,  and  clad  me  all  my  days.     But  ftay,  friend, 

he  has  given  that  to  his  enemies,  and  to  reprobates. * 

I  fay,  he  will   give   all  that  to  heathens,  that   he  gavs.  to 

you. If  ye  have  not    another  ground,  take  heed  to 

that  word,  Friend,  how  cameft  thou  thither,  wanting  the 
ivedding-garment . 

3.  An  eight  fort  come  too,  and  come  not  aright,  who 
are  ever  (licking  about  the  door;  but  chey  never  come 
in.  Come  to  thenl  now,  and  come  to  them  .three  years 
afterwards,  you  will  never  know  them  an  inch  further 
advanced  in  the  knowledge  of  God.  They  never  grow 
more  clear  in  any  thing.  God  is  not  in  fuch.  For  where 
G  )d  is,  there  is  light.  Strive  to  enter  in  at  the  fir  ait  gate. 
Thus  there  are  a  great  many  that  runs  to  and  fro  after 
Chrift,  and  yet  are  fti!l  taking  up  with  this  and  that  earth- 
ly thing  ;  but  they  abide  (till  in  the  law  ;  and  they  know 
not  what  it  is  to  be  juftified  by  faith  in  Chrift.  We  fay, 
fuch  as  never  have  light  in  this  point,  have  no  faith  in 
Chrift. 

Now  all  thefe  forts  we  have  fpoken  of,  know  nothing 
of  God.  Therefore  we  wifh  that  ye  wou'd  try  youi  ielves. 
Provided  ye  have  made  no  progref's  in  any  thing  that  we 
have  fpoken  of,  hold  off  your  hand.  And  yet  if  ye  will 
come  now,  and  fuhmit,  and  yield  yourielves  to  Chrift, 
and  fall  down  at  his  feet  this  day,  and  lay  claim  to  him, 
and  believe  in  him,  we  call  upon  you  to  come  forward. 
Now, 

ifl,  With  regard  to  them  that  feek  him,  there  are 
many  that  feek  the  kingdom  of  heaven,  but  not  the  righ* 
teoufHefs  thereof.  Seek  ye  this  kingdom  of  heaven,  and 
-the  righteoufnefs  thereof  alio,  fays  Chrift. 

idlyy  There  are  many  that  feek  the  kingdom  of  hea* 
ven,  and  the  righteoufnefs  thereof  ;  but  they  do  not 
leek  it  principally  and  chiefly. 

^dlyy  There  are  many  that  feem  to  feek  the  kingdom, 
and  the  righteoufnefs  thereof  principally  and  chiefly,  but 
.they  feek  it  not  conftantly.  They  feemingly  begin  to  feek 
it  chiefly,  at  fuch  times  as  this  ;  before,  or  at  commu- 
nions ;  when  they  hear  of  damnation,  and  falvation. — 
At  fuch  times,  they  make  *  kind  of  Oh  ring  ;  but  it  falls 
agsin,  and  they  forget  ail  when  they  go  home, 

i\.thly,  Others  would  leek  the  kingdom  of  heaven,  and 

ighteoofnefs  thereof ;    and  that  chiefly  and  content- 

<  jilt  they  do  not  feek  it  (at U factory.     Some  appear 

eon- 


Ser.  XIII.  Upon  John  vi.  36,  37.  14^ 

cootented  with  their  condition,  but  yet  they  never  feek 
fo  much  of  God  as  to  fatisfy  them  ;  they  do  not  feek  to 
get  fatisfaclion  in  the  ways  of  God. 

$thlyt  There  are  fome  that  appear  to  feek  the  kingdom 
of  heaven,  and  the  righteoufnefs  thereof,  firft,  princi- 
pally, contentedly,  and  fatisfyingly;  but  yet  they  do  not 
feek  it  upon  a  right  ground. 

6thly\  There  are  fome  that  appear  to  feek  the  kingdom 
of  heaven,  and  the  righteoufnefs  thereof,  firft,  chiefly, 
principally,  contentedly,  and  fatisfyingly,  and  do  it  on 
fome  ground,  (I  mean,  they  will  give  ycu  a  ground  for 
their  doing  fo.)  yet  they  know  nothing  of  God  favingly. 
They  will  give  you  a  ground  out  of  the  fcripture  that 
will  fatisfy  you  well  enough  ;  but  yet  there  is  no  real 
change  in  them  at  all.  You  know  nothing  truly  of  God, 
if  there  be  not  any  change,  nor  growth  in  you.  You 
have  not  grace  ;  hold  off  your  hand.  But,  fay  ye,  Who 
wiil  come,  then,  if  all  thefe  muit  keep  away  ?  I  anfwer, 
All  that  the  Father  has  given  to  Chrift,  in  the  covenant 
of  redemption,  fhall  come.  In  regard  that  Atheifts  are 
never  fati  fied  ;  in  regard  they  fay,  that  if  they  be  elec- 
ted, they  will  get  to  heaven,  whether  they  do  good  or 
not,  we  muft  now  fpeak  a  word  about  the  covenant  of 
redemption  and  election,  from  the  next  verfe  of  our  pre- 
fent  reading. 

The  Lord  purpoflng  to  fet  forth  the  glory  of  his  juf-. 
tice,  and  the  glory  of  his  mercy,  creates  angels  and  men. 
He  lets  men  fail  ;  and  when  they  are  fallen,  Chrift  pur- 
chafes  fome  of  them  again.     And  thefe  .purchased  ones 

are  they  that  are  given  to  the  Son. Now  here  ftands 

election  :  the  Lord  fpeaks  to  two  pieces  of  clay  ;  to  the 
one  he  fays,  Thou  fhalt  be  with  roe  in  glory  for  ever 
hereafter;  and  to  the  other,  he  fays,  Thou  fhalt  be  a 
fpectacle  of  my  juftice  for  ever. 

Now,  he  does  this,  as  the  abfolute  Lord  God  omni- 
potent, having  his  being  of  himfeU.  /  will /bew  mercy 
i>n  whom  I  uill/lew  mercy  t  fays  he.  He  renders  to  no 
man  a  reafon  of  his  ways.  He  acts  even  as  if  one  fhould 
take  two  ftones  out  of  a  quarry  ;  and  fay  to  the  one, 
Thou  fhalt  have  a  confpicuous  place  in  my  window  •,  and 
fhould  take  the  other,  and  place  it  as  a  ffepping-ftone  in 
the  mire.  If  we  may  exercife  our  freedom  in  this  man- 
ner *,  far  more  may  he  who  is  the  great  Creator  do  fo. 
The  Lord  as  he  is  abfolute,  fays  to  one,  Thou  fhall  be 
employed  in  an  honourable  piece  of  fervice  to  me  \  and 
to  the  other,  Thou  fhalt  be  a  reprobate,  a  ftepping  (lone 

T  to 


146        Mr.  W.  Guthrie's  Sermons.        Ser.  XIIL 

to  me.  Upon  the  foreknowledge  of  man's  folly,  the  Fa- 
ther bargained  with  the  Son.  Now  this  bargain  fhou'd 
be  ferioutly  thought  on  at  this  time  \  for  now  is  the  pro- 
clamation of  it  made  to  you.  It  is  certain,  the  elccl  were 
given  :  Whether  or  not,  fay  ye,  were  they  given  freely  ? 
No  ;  they  were  not  given  freely  :  The  Son  paid  well  for 
them.  The  truth  is,  the  Father  and  the  Son  bargained 
for  them.  But  being  fallen,  they  are  not  able  to  anfwef 
the  law.  Poor  man  can  do  nothing  for  himfelf.  He 
cannot  get  a  penny  of  the  debt  off  his  head  :  But  in  eve- 
ry thing  he  does,  he  ftill  runs  more  and  more  into  debt. 
Now  the  Father  bargains  with  the  Son,  and  he  offers  fo 
many  to  him,  if  he  would  pay  him  for  them  ;  and,  fays 
he,  Thefe  frtall  fet  forth  the  riches  of  the  glory  of  my 
grace.  Says  Chrift,  I  will  do  it ;  I  am  well  content. — * 
Behold \  1  come  to  do  thy  will;  in  the  volume  of  thy  book  it 
is  written  of  me.  Then  fays  the  Father,  1  will  bear  thee 
through;  and  defray  thy  expences  ;  as  Ifa.  lxiv.  1.  Says 
the  Father,  Wrath  will  enter  upon  you.  Says  the  Son, 
I  am  well  content :  Give  me  a  body  that  I  may  be  fuch 
an  one  as  wrath  may  get  hold  of.  And  when  he  has  got 
cJne,  he  fays,  Behold \  I  come  to  do  thy  will ;  as  it  is  writ- 
ten%  Pfalm  xl  7.  Whatfoever  they  owe,  I  am  content  to 
pay.  They  fhall  be  freed  from  death  for  ever.  They 
jftiall  be  my  children.  And  then  he  and  the  Father  bar- 
gain, when  he  has  taken  on  their  flefh,  and  bone,  and 
Sands  in  their  room.  Then  fays  Chrift,  Let  all  their 
guilt  fall  on  me.  -It  falls  on  him.  Then  fays  God,  A* 
wake,  0  /word,  againft  my  fhepherd,  and  againfl  the  man 
that  is  my  felhw,  faith  the  Lord  ;  finite  the  fhepherd,  and 
the  fheep  fhall  be  fcattered.  Stir  up  thyielf,  O  wrath,  thou 
fhalt  get  one  that  will  bear  all  thy  wreftling.  Now  the 
wrath  of  God,  never  got  full  wreftling  with  any,  till  it 
got  it  with  the  Son  of  God.  And  fo  for  the  price  of  our 
redemption  he  quitted  all  his  movables  in  the  world,  fo 
to  fpeak,  and  laid  down  his  life.  He  had  not  one  drink 
of  water  ;  he  gave  up  even  that  for  us  And  when  he 
had  given  up  all  his  movables,  he  (aid,  Take  the  reft  out 
of  my  body  ;  and  then  they  plucked  the  hair  from  off 
his  face.  He  gave  his  back  to  the  /miters,  and  his  cheeks  to 
them  that  plucked  off  the  hair.  And  then  they  got  a  ftone, 
and  put  it  upon  him,  when  he  was  dead,  to  hold  him  in 

the  grave. But  when  the  time  came  that  he  mould 

rife,  he  faid,  0  death,  I  will  be  thy  death  ;   where  is  thy 
Jiirg !   0  grave t  where  is  thy  viflory  ! 

Now 


Ser.XIII.  Upon  John  vi.  36,  37.  147 

Now  comes  the  intimation  of  this  to  a  loft  world.  It  is 
declared  to  the  difciplcs  on  the  mount  of  transfiguration. 
Where  the  Father  fays,  This  is  my  beloved  Sonf  in  whom  1 
am  well  pleafed ;  hear  ye  him*  This  day  there  are  mef- 
fengers  lent  to  declare  that  there  are  fo  many  given  to 
the  Son.  This  verfe  fliews  us,  that  all  whom  he  has  co- 
venanted for,  will  believe  ;  and  this  may  fatisfy  the  minds 
of  the  people  of  God.  We  have  been  proving  that  the 
Son  has  bought  them  ;   and  they  are  bought. 

Notwithftanding  all  that  the  Son  has  given  for  them, 
yet  he  counts  them  a  gift,  and  this  teftifies  that  Chrift  is 
well  pleafed  with  the  bargain.  Yes,  he  is  well- pleafed 
with  it,  notwithftanding  all  the  evil  treatment  that  we 
gave  him;  and  he  fets  down  this  in  fcripture,  to  let  us 
fee  that  he  counts  all  his  people  a  gift„  notwithftanding 
all  the  price  he  has  paid  for  them.  Thine  they  weret  and 
thou  gavefi  them  to  me.     This  he  does,  that  h-e  may  put 

jealoufy  out  of  the  breafts  of  his  people. Look  to  his 

carriage  towards  his  fpoufe,  when  flie  refufed  to  lend  him 
a  lift  in  his  greateft  need.  He  never  fays  an  ill  word  to 
her.  This  is  a  token  that  he  loved  them  well.  When 
he  was  in  his  greateft  ne*d,  he  fays,  Shall  ye  be  offended 
this  night  bccaufe  of  me.  Says  he,  I  know  that  ye  will 
be  offended,  and  take  ill  with  'it.  Ye  will  not  lend  me  a 
lift.  But  when  the  deed  is  done,  I  {hall  remember  you. 
This  tells  us  he  was  well  pleafed  with  the  bargain.  When 
an  ill-natured  woman  would  not  give-  him  a  drink  of  his 
own  water,  yet  he  gives  her  not  an  ill  word  ;  but  fays, 
that  it  was  his  meat  and  his  drink  to  do  that  fame  ill-na- 
tured woman's  foul  good.  And  even  to  this  day,  he  is 
fending  out  his  meffengers  to  tryfte  his  bride  and  fpoufe. 
He  is  io  well  pleafed,  that  he  fays,  Thofe  who  convert 
many,  fhall  mine  as  the  ftars  in  the  firmament. — —Now 
looleon  his  carriage,  and  ye  will  fee  his  wiilingnefs.  He 
fays,  If  ye  will  hut  grant  that  I  have  died  for  you,  and 
honour  me  by  believing.  But  his  bride  will  not  do  that  ? 
She  will  not  believe,  though  he  purfues  her  in  the  time 
of  her  backfliding,  and  fays,  1 /hall  never  leave  thee,  nor 
Jorfuke  thee.  Still  fhe  will  not  grant  that  he  has  bought 
her.  But  yet  he  will  not  tell  all  the  houfe  what  is  be- 
tween thee  and  him.  And  is  not  that  a  token  that  he 
loves  thee  ?  For  the  Father  he  is  very  well  pleafed:— - 
For, 

17/,  He  fets  the  buCnefs  on  foot,  and  furnimes  the 
Bon  for  it, 

T  2  Wtyi 


148        Mr.  W.  Guthrie's  Sermons.        Ser.  XKL 

2d!y,  He  gives  the  Son,  that  is  his  dearly  beloved,  and 
is  content  to  want  his  company  a  while  to  fend  him  to 
you* 

-$dly%  There  is  none  that  comes  to  the  Son,  but  thofe 
whom  the  Father  draws. 

It  is  clear,  that  the  Father  is  content  with  the  bargain, 
JJkofme,  fays  he,  and  I  will  give  thee  the  heathen  for  thine, 
inheritance.     Come  then,   be  content   to   take  him,  and 
believe  in  him.     "Whatever  ye  have  been,  he  will  regard 
you  as  a  gift.     But,  fay  ye,  how  (hall  we  know  whether 
we  be  one  of  thefe  that  are  given,  or  not  ?    The  text  an- 
fwers,  All  that  are  given,  fhall  come.     If  ye  come,  and 
lay  hold  on  the  refuge  Jet  before  you  ;    then  ye  are  given.. 
But  whether  or  not  is  my  name  in  the  decree  ?    fay  you. 
We  fay,  ye  muft  firft  read  your  name  in  the  promife,  be- 
fore ye  read  it  in  the  decree.     Inquire  then,  whether  or 
not  are  ye  poor,   and  feel  yourfelves  to  have  nothing  ? 
Then,  BleJJed  are  the  poor  in/pirit,  for  theirs  ii  the  king- 
dom of  heaven,  Matth.  v.  3.     Or  are  you  one  that  is  hun- 
gering for  righteoufnefs  ?    Then,  Bleffed  are  they  that  hun- 
ger for  righteoufnefs,  for  they  fball  be  filled,  verfe  6.     If 
thefe  be  your  names,  then  they  are  written  in  the  pro- 
mifes.     Or  is  your  name  Sin  abounding?    Then,  Grace 
doth  much  more  abound.     Or  if  you  be  one  that  wants  re- 
pentance, and  your  name  is  a  Warner  of  repentance  :  then 
he  is  exalted  to  give  repentance  to  lfraeL     But  that  is  full 
my  queftion,  What  if  I  be  not  elected  ?    The  Lord  fays 
to  thee,  Come  down;  ,ye  are  too  high  when  you  would 
pry  into  the  decree  of  God.     He  will  have  you  go  upon 
the  ground  of  his  revealed  will.     Try  in  the  firlt  place, 
if  ye  be  coming,  or  have  come,  and  fo  ye  fhall  know, 
that  ye  are  elected.     But,  fay  ye,  Alas  !   I  am  in  as  great 
doubt  as  X  was.     I  fee  fome  making  a  fafhion  of  coming  \ 
but  what  wot  I  what  is  right  coming  ?   He  that  cometh  to 
me,  1  will  in  no  wife  caft  out.     By  coming  here,  is  meant 
bdieving,  according   to  the  35th  verfe  of  this  .chapter. 
Me  that  cometh  to  me,  /hall  never  hunger  ;    and  he  that  be* 

iieveth  on  me,  Jhill  never  thirft. This  is  a  promife  to 

them  that  believe.     Now  we  will  lay  down  fome  reafons. 
Coming  imports  a  removal  from  one  thing  jo  another. 
Now,  ■ 

,  1.  If  we  would  know  who  they  are  that  ceme  rightly  ; 
let  us  examine  from  whence,  and  to  what^place,  and  by 
what  way  they  come.  We  are  to  enquire  from  whence, 
that  is,  whether  or  not  be  comes  to  Chrift  ;  and  by  what 
way,  that  is,  whether  or  not  he  comes  by  the  new  cove- 
nant 


Seh.XIII.  Upon  John  vi.  36,  37.  149 

riant  exhibited  in  the  gofpet.  Now  there  are  many  that 
come  wrong,  that  feern  to  come  for  a  little,  but  flop* 
fhort  of  Chrift. 

(1.)  There  are  fome  that  come  from  themfelves  in 
part,  and  come  to  Jefus  in  part.  They  come  to  him  m 
the  matters  of  righteoufnefs,  but  not  wholly.  They  (tick 
to  fome  righteoufnefs  of  their  own.  Aik  them,  What 
will  they  do  to  win  to  heaven  ?  They  fay,  they  can  do 
no  good.  All  that  they  do  is  wrong.  And  yet  in  their 
hearts  they  are  faying*  I  thank  God,  that  there  is  fo  much. 

right  in  my  doings That  is  juft  to  take  a  piece  o£ 

new  cloth,  and  put  it  upon  an  old  garment  ;  or  to  take 
a  piece  ot  Chrift's  righteoufnefs,  and  fet  it  on  your  own 
righteoufnefs.  Good  prayers  will  do  no  harm  ;  they  will 
help  fomething,  fry  moft.  I  take  Chrift's  righteoufnefs 
for  every  thing.  That  is  wrong,  fay  they.  But,  I  fay, 
thou  muft  take  Chrift  for  everything  thou  doft,  whether 
it  be  right  or  wrong.  Ye  muft  either  take  none  of  him, 
or  elfe  ye  muft  take  him  wholly. 

(2.)  A  fecond  fort  feem  to  come  wholly  from  them- 
felves in  the  matters  of  righteoufnefs,  and  to  venture 
themfelves  on  the  goadnefs  of  God.  When  they  are 
challenged,  they  ftill  fay,  We  are  great  finners,  but  God's 
mercy  is  greater,  and  that  will  help  us  to  heaven.  £uc 
then,  they  do  not  come  wholly  from  themfelves  in  the 
matter  of  wickednefs  ;  they  love  their  fins  as  well  as  ever 
they  did.     Such  may  not'touch  this  feaft. 

(3  )  A  third  fort  feem  to  come  from  themfelves  in  the 
matters  of  righteoufnefs  and  justification  ;  and  from  them- 
felves in  the  matteis  of  wickednefs,  in  part,  but  not  whol- 
ly. Such  an  one  was  Herod  ;  Herod  would  take  Chrift's  , 
righteoufnefs  to  five  him  ;  he  would  feem  to  flee  from 
himfelf  wholly  in  jufiiflcatioo  ;  but  not  wholly  from  him- 
felf  in  the  matters  of  wickednefs.  He  refuies  to  let  go 
fome  fin  that  was  beloved  of  him.  Q,  fay  fome  folk, 
fuch  a  fin  flicks  to  me  by  nature.  I  fay,  that  and  that 
nature  fhall  go  to  hell  together  ;  except  ye  fay  with  de- 
light, If  I  regard  iniquity  in  my  hearty  the  Lord  will  not 
btar  my  pray tr.  Hold  off  your  hands,  except  ye  refolve 
wholly  to      i       our  iniquity,  and  to  regard  none  of  it. 

(4.)  A  rouj  th  fort  that  feeraingly  -come  from  them- 
felves wholly  iu  wickednefs,  but  not  one  bit  from  them- 
felves in  the  matter  of  righteoufnefs Such  were  the 

Jews  ;  they  fled  from  themfelves  in  the  matter  oF  wicked- 
nefs ;    but  they  would  abide  bv  their  own  ri^hreoul 
Let  not  fuch  approach  the  Lord's  table. 


ijo        Mr.  W.  Guthrie's  Sermons.        Ser.XIII. 

(5.)  A  fifth  fort  feem  to  flee  from  themfelves  wholly 
in  the  matters  of  righteoufnefs,  and  juftification,  and  al- 
fo  in  the  matters  of  wickednefs,  as  far  as  they  can,  yet 
their  foot  flips  by  many  a  time,  and  they  continue  not 
their  courfe.  When  they  commit  any  fin,  then  they  re- 
folve  they  fhall  never  do  the  like  again.  And  yet,  per- 
haps, on  the  monday  evening,  they  Aide  again  into  the 
fame  fin.  But  fuch  know  no  exercifes  of  fpirit,  nor  grief 
for  fin.     Hold  ye  off  your  hands  here. 

(6  )  A  (ixth  fort  are  fuch  as  flee  wholly  from  them- 
felves in  the  matters  of  righteoufnefs,  and  juftification, 
and  in  the  matters  of  wickednefs  ;  but  theyclofe  not  with 
Chrift.'  They  think  it  an  impoffibility,  that  the  like  of 
them  can  ever  be  faved  by  Chrift's  righteoufnefs,  and  fo 
they  lofe  hope.  They  are  convinced,  that  they  have  no- 
thing in  them  that  js  good,  or  can  ever  do  good,  and  yet 
when  they  fee  this,  they  are  not  ftirred  up  to  flee  to  Chrift 
to  get  help  and  relief. 

2.  Now  there  are  fome  that  come  aright,  and  can  pro- 
duce their  grounds.  Now  for  fatisfaction  to  the  minds 
of  Chriftians,  we  fhall  fpeak  fomething  of  the  various  de- 
grees of  them. 

(1.)  There  is  a  fort,  or  rather  a  degree,  that  come 
in  a  confident  manner.  And  then  prelently  the  Lord 
lays  out  large  allowance  to  them,  and  enables  them  to 
lay  hold  of  it.  When  they  are  convinced  of  their  ini- 
quity, and  of  their  inability  to  be  faved  by  their  own  righ- 
teoufnefs, then  they  flee  to  Chrift,  and  he  fo  lets  out  of 
himfelf  to  them  that  they  are  fatisfied. 

(2)  A  fecond  degree  xis,  of  thofe  that  come  out  of 
themfelves  wholly,  in  the  matters  of  righteoufnefs,  and  in 
the  matters  of  wickednefs  :  But  for  their  life,  they  dare 
not  clofe  with  the  offered  relief  ;  but  ftand  and  tremble. 
Now  there  is  one  word  unto  you.  Ifaiah  1.  10.  Who  is  a- 
mongft  you  that  feareth  the  Lord,  that  obeyeth  the  voice  of 
his  jervanty  that  waiketh  in  darknefs^  and  hath  no  light  ? 
let  him  trvft  in  the  name  of  the  Lord,  andjiay  upon  his  God. 
This  man  feareth  the  Lord,  and  obeyeth  the  voice  of  his 
fervant ;  he  has  fled  from  himfelf  in  the  matters  of  righ- 
teoufnefs, and  the  matters  of  wickednefs  ;  he  is  fitting  in 
darknefs,  and  he  thinks  he  has  no  light.  But  the  man 
we  fpoke  of  before,  that  comes  from  himfelf  ;r  the  mat- 
ters of  righteoufnefs  and  of  wickednefs,  would  not  grant 
a  poffibility  of  his  help.  Bat  this  man  is  perfuaded  there 
is  a  poflibiiity  of  his  being  helped.     Let  fuch  a  man  truft 

in 


Sefl  XIII.  Upon  John  vl.  36,  37.'  i$t 

in  the  name  of  the  Lord,  and  ft  ay  upon  his  God;  a  man 
that  has  fled  out  of  bimfelf,  and  is  laying,  What  Jhall  1  do 
to  be  faved  ? 

(3.)  A  third  degree,  is  of  thofe  that  come  out  of  them- 
felves  in  the  matters  of  righteoufnefs,  and  the  matters  of 
wickednefs  ;  and  yet  they  dare  not  boldly  lay  hold  of 
Chrift,  becaufe  they  fee  the  iniquities  of  their  practices. 
They  dare  not  fay,  they  regard  not  iniquity  in  their  heart -9 
and  yet  they  are  content  to  yield  to  him.  They  dare  nor, 
fay,  that  they  are  come,  but  they  are  coming  unto  him. 
All  thefe  we  have  fpoken  of  are  coming ;  and  there  is 
ftrong  confolation  allowed  them  that  flee  to  the  refuge 
fet  before  them,  as  well  as  to  them  that  have  fled  alrea- 
dy.  Thefe  J;oik  are  fleeing  to  lay  hold  of  the  refuge, 

Heb.  vi.  16. 

(4.)  A  fourth  degree  of  thofe  that  have  fled  from 
themfelves  in  the  matters  of  righteoufnefs,  and  in  the 
matters  of  wickednefs,  are  fuch  as  have  come  and  laid 
hold  of  the  hope  fet  before  them  ;  and  yet  they  are  fal- 
len from  clofe  walking  with  Chrift.  Therefore,  he  fays 
to  fuch,  Strengthen  the  things  that  remain*  They  are  pri- 
foners  that  are  recovering  their  liberty.  It  is  not  their 
purpofe  to  remain  in  that  condition.  They  have  ftepped 
afide  into  the  mire  ;  but  that  is  not  their  path-way  ;  for 
the  law  of  God  is  their  path-way.  Any  good  that  a  wic- 
ked man  does,  is  extraordinary  ;  it  is  not  his  path-way 
which  is  iniquity.  But  thou  mayft  come  boldly  to  Chrift, 
to  get  that  ftrengthned  that  remains,  when  thou  art  put 
to  exercife  about  the  courfe  of  thy  life,  and  when  thou 
ieeft  much  iniquity  in  it,  and  art  afraid  to  go  to  God. 
But  if  any  man  fin,  we  have  an  Advocate  with  the  Fa- 
ther, Jefus  Chriji,  the  righteous,  fays  the  fcripture,  1  Joha 
ii.  1. 

(5,)  A  fifth  degree,  is  of  thofe  that  when  they  have 
fled  from  themfelves  in  the  matters  of  righteoufnefs,  and 
the  matters  of  wickednefs,  and  have  clofed  with  Chrift, 
grow  carelefs  and  inaclive.  As  foon  as  they  have  gotten 
fecurity  of  their  falvation,  down  they  (it,  and  reft  them- 
felves there.  There  are  many  of  the  people  of  God  in 
this  cafe  now  a-days.  Thefe  are  fallen  from  their  firft 
love  ;  as  Rev.  iii.  4  But  ye  muft  fet  to  again,  and  gst 
God's  loving  countenance.  You  muft  work,  and  work 
over  again  ;  ?.r&  fight,  and  fight  over  again,  till  ye  be 
made  to  rejoice  in  his  love.  If  ye  do  not  this,  ye  fhali 
want  the  fruit  of  this  feaft. 

(6.)  A 


i$2        Mr.  W.  Guthrie's  Sermons.        Ser.  XIII. 

(6.)  A  fixth  degree  of  tkofe  that  come  from  them- 
felves  in  the  matters  of  felf-righteoufnefs,  and  the  mat- 
ters of  wickednefs,  and  clofe  with  Chrift,  are  fuch  as 
hold  not  on  conftantiy  in  their  motion.  When  they  are 
convinced  of  this  wrong,  they  do  not  renew  the  ails  of 
their  faith.  They  think  fhame,  as  it  were,  to  trouble 
God  fo  often  with  their  (ins,  and  with  their  evil  heart. 
— — O  fool,  that  thou  art,  he  that  bids  us  forgive  our 
brother  feventy  times  feven  times  in  a  day,  allows  none 
to  forgive  fo  often,  or  io  much  as  he  himfelf  will  for- 
give. 

(7,)  A  feventh  fort,  or  degree  of  thofe  that  are  whol- 
ly corne  out  of  themfelves  in  the  matters  of  felf-righte- 
oufnefs, and  out  of  themfelves  in  refpecf  of  wickednefs, 
are  fuch  as  continue  their  motion.  As  (in  prevails,  they 
renew  their  actings  of  faith,  and  abide  in  him.  All  thefe, 
arc  real  and  true  comers. 

Now  a  word  to  clear  a  doubt  in  the  way.  How  do 
they  come  to  him  ?  There  are  fundry  ways  of  the  Lord's 
calling  folks,  and  drawing  them  to  come.  But  we  lhall 
fpeak  of  the  ordinary  way,  that  he  takes  to  bring  in  his 
people.  When  all  the  people  are  going  one  way  ;  and 
every  one  is  thinking  with  himfelf  he  is  I'rke  neighbours' 
and  others.     Some  day  fomethirTg  comes  into  his  mind, 

and  he  thinks  there  is  a  poffibility  that  I  am  wrong. 

Now  this  is  the  firft  ftoop,  or  goal  he  turns.  And  then 
he  begins  to  think,  I  trow  I  need  i'omething.  Then  fays 
God,  Come,  buy  of  me  fine  gold ',  tried  in  the  fire,  that  thou 
may  ft  be  rich  ;    and  white  raiment,  that  ye  may  be  clothed  ; 

find  eye  falve,  that  ye  may  fee, Now   when  all  this  is 

done,  the  foul  is  but  on  the  way  to  grace.  The  next 
ifoop  that  he  comes  to,  he  fays,  Verily  I  think  I-fhall 
be  damned.  This  is  according^  that  condition  in  Ifaiah 
before-cited.  He  th-at  feareth  the  Lord,  and  sbeyeth  tha 
voice  of  his  fervant,  that  walketh  in  darknefs,  and  hath  no 
light  i  let  him  tritft  in  the  name  of  the  Lord,  and  flay  upon 
his  God.  He  fears  the  Lord  ;  and  he  has  no  comfort  ; 
he  has  no  hope  in  himfelf;  and  he  is  crying,  What  fball 
J  do  to  be  favedl  And  if  one  would  afk  him,  What  think 
ye  of  your  ways  ?  Verily,  fays  he,  I  think  they  are  moft 
abominable.  I  will  not  be  proud  of  my  poverty  *,  but 
I  will  flee  to  another,  to  get  gold  that  I  may  be  rich.— - 
For  now  ye  mull  underhand,  that  folks  that  fee  them- 
ielves  poor,  are  not  bleffed  folk  ;  for  there  are  fome  that 

fee 


Ser.  XIII.  Upon  John  vi.  36,  37.  153 

fee  their  poverty  even  on  this  fide  of  time,  that  are  proud 
of  it,  and  they  will  defpair.  But  blefTed  is  the  man,  who 
is  not  proud  of  his  poverty  ;  who  ends  his  prayer  with 
tjiis  ;    Who  knows  but  God  will  have  mercy ;    who  thanks 

God  that  he  is  kept  out  of  hell  fo  long. But  (till  he 

knows  not  whether  to  give  Qod  thanks  for  his  creation, 
or  not.  He  fees  not  as  yet  whether  it  had  not  been  better 
for  him  to  have  been  a  beaft,  than  a  man.  At  the  next 
ftoop  he  turns,  he  fays,  I  muft  have  it  from  God  :  I 
wait,  and  long  for  it.  Then,  Blejfed  are  they  that  hun- 
ger, and  thirft  for  right  eoiifnefs  ;  for  they  /hall  be  filled* 
He  fees  that  he  wants  much  ;  but  yet  he  fees  not  that  the 
goodnefs  of  God  can  fupply  his  needs.  He  next  comes 
to  this  ftoop ;  I  dare  fay,  fays  he,  I  am  loft  for  all  thac 
myfclf  can  do.  But  he  knows,  that  the  defire  of  my  foul 
is,  that  he  may  reign  in  me,  and  that  he  may  deliver  my 
feet  from  falling.  But  what  have  ye  refolved,  friend,  in 
the  mean  time  ?  I  h^ve  refolved  to  Jy  at  his  door,  and 
die  at  it.  For  1  know  that  there  is  help  at  Chrift's  door 
only,  and  no  where  elfe.  I  am  not  only  content  to  live 
with  him  hereafter,  but  I  am  alfo  content  to  have  Chrilt 
for  my  King.  So  the  foul  advances  ftep  by  ftep,  till  it 
clofe  with  Chrift. 

Now,  1  fay,  this  is  a  way  of  coming  that  is  approved 
of  God. 

There  many  other  ways  of  Coming.  According  as  our 
wife  Lord  thinks  fit,  fo  he  will  give  rhem  fo  many  ftoops, 
or  marks,  to  run  about.  Any  other  way  of  coming,  that 
ye  fee  in  the  fcripture,  if  your  way  has  been  like  it,  will 
prepare  you  for  coming  to  this  feaft,  and  ye  fhall  not 
be  caft  out. 

Now  when  times  of  trial  are  coming  on,  ye  have  need 
to  make  fure  woik  of  your  coming.     Amen. 


<U  SERMON 


[     '54    3 


SERMON    XIV*. 


Matthew  xv.  27. 

And  fhe  [aid,  Truth,  Lord ;  yet  the  dogs  eat  of  the 
crumbs  which  fall  from  their  majler's  table. 


IT  is  a  bufinefs  of  great  importance  that  was  profe- 
cuted  by  this  woman,  in  her  depending  on  God,  and 
in  her  addrefs  to  him,  through  many  difficulties.  It  was 
a  difcouragement  that  he  was  filent ;  but  when  he  gives 
her  an  anfwer,  it  was  worfe  than  fitence.  It  is  net,  fays 
he,  meet  to  give  the  children:  bread  unto  the  dogs.  But 
yet  fhe  haxi  better  ikill  of  this  anfwer,  than  of  his  filence. 
From  this  (he  prefTeth  her  point.  She  gets  fome  footing 
here.  Chrift  tells  her  fhe  was  a  dog.  I  grant,  Lord  j 
I  cannot  deny  it ;  yet  I  am  fuch  a  dog  as  may  expect  a 
crumb.  If  I  may  have  a  relation  to  thee  ;  let  it  be  what 
it  will ;  it  is  good  enough.  She  is  content.  He  calls  her 
fo,  and  fhe  fays,  The  dogs  may  eat  of  the  crumbs.  She 
grants  all  he  had  faid,  and  yet  fhe  gains  her  point  well 
enough. 

The  point  of  doctrine  is, 

D  o  c  T.   True  humiliation  doth  not  ju file  with  Chrijt  Je- 
fus ;    but  pweetly  complies  with  him. 

This  poor  woman  did  not  juftle  with  Chrift.  But  when 
hp  calls  her  a  dog ;  well,  Lord,  I  grant  I  am  a  dog  ;  and 
come  of  an  evil  kind,  and  evil  of  myfelf ;  and  there  are 
many  much  worthier  tc  be  fet  at  the  table  than  I.  Yet 
I  will  wait  for  a  crumb;  and  that  crumb  is  as  efTential 
as  a  great  piece  of  bread. 

In  Ipeaking  to  this  doctrine,  we  fhail  consider, 

*  The  manufcripts  title  hears  this  to  have  been  a  communion- 
fermon,  at  Fin  wick,  being  the  hit  facrament  he  had  there,  and 
{0  the  Jail  action- fermo-a  he  ever  preached. 

I.  F^lie 


Ser.XIV.       Mr.  W.Guthrie's  Sermons.        155 

I.  Falfe  humility,   and  in  what  cafes  it  juftles  with 
Chrift. 

II.  What  is  true  humility,  and  in  what  cafes  it  fweetly 
complies  with  God. 

III.  Some  properties  of  true  humility. 

IV.  The  advantages  of  them  that  have  it. 

I.  The  firft  thing  we  are  to  fpeak  of,  is,  falfe  humi- 
lity 

This  day,  we  (halt  (hew  what  way  falfe  humility  works. 
Falfe  humility  is  ever  in  one  of  thefe  two  extremities. — . 
It  is  either,  iftf  Over  low,  that  is,  lower  than  God  would 
have  it  :  Or,  idly,  It  is  higher  than  God  would  have  it ; 
higher  thau  can  be  tollerated  before  him. 

!/?,  Falfe  humility  goes  lower  than  God  would  have 
it,  in  thefe  following  refpects. 

1.  Falfe  humility  fubmits  things  to  God  that  are  not  to 
be  fubmitted,  until  they  have  an  actual  exiftence.  For 
example,  God  never  allowed  a  man  to  fubmit  his  falvs- 
tion,  until  it  had  an  exiftence.  There  are  many  of  you, 
that  will  leave  it  to  God,  whether  to  fave  or  damn  you. 
That  is  falfe  humility  1  Becaufe  he  has  declared  his  mind 
peremptorily  to  the  contrary      People  are  dill  to  prefs  to 

get  into  heaven  ,   until  they  be  actually  caft  into  hell. 

They  will  get  no  thanks  from  God  for  that  kind  of  hu- 
mility. 

2.  Falfe  humility  leaves  a*  latitude  to  God,  (wliere  he 
leaves  none)  to  fave  them,  whether  they  believe,  or  nor. 
We  know,  fay  they,  that  people  fhould  believe  ;  but  he 
may  fave  us  any  way  ;  he  may  bring  folk  to  heaven  as 
well  without  faith  as  with  it.  Do  ye  imagine  that  God 
will  bring  people  to  heaven,  except  they  believe  ?  You 
are  in  a  great  miftake.     He  that  believeth  not,  /ball  n:t 

fee  life.     Without  holinefs  no  manfhallfee  the  Lord. This 

is  a  fufneient  proof. 

3.  Falfe  humility  puts  a  man  lower  than  the  reach  of 
free  grace.  When  a  man  takes  fuch  a  look  oh  his  guilt, 
that  he  thinks  himfelf  below  the  free  grace  of  God  *,  tho' 
he  will  not  fay  that  he  has  finned  the  fin  againft  the  Holy 
Ghoft,  yet  he  thinks  God  cannot  pardon  him.  Ii  is  a 
fin  to  think  fo,  when  he  has  faid,  All  manner  of  fin  and 

blafphemy  (hall  be  forgiven. Thus  falfe  humility  juftles 

out  the  whole  device  of- God  in  the  covenant  of  free 
grace. 

U  2  a  F4ft 


156        Mr.  W.  Guthrie's  Sermons.        Ser.  XIV. 

4.  Falfe  humility  is  more  tender  of  the  glory  of  God, 
than  ever  he  was  himfelf.  It  is  a  ftrange  fort  of  humi- 
lity, when  one  ftands  up,  and  fays,  I  think  it  were  an 
incroachment  on  the  holinefs  of  God,  to  fhew  mercy  un- 
to me.  He  may  condefcend  to  fhew  mercy  to  whom  he 
will:  But  he  cannot  condefcend  to  pardon  me.  That  is 
a  ftrange  thing.  What  is  that  to  you,  what  incroachment 
h  be  on  his  holinefs,  fince  he  has  declared  that  he  has 
found  a  ranfom  ?  And  will  ye  be  wifer  than  he  ?  He  will 
never  account  that  humility.  It  is  enough  to  us,  that  he 
has  made  a  declaration  through  the  world  ;    This  is.  my 

beloved  Son^  in  whom  1  am  well pleafed ;    hear  ye  him, 

I  (hall  fatisfy  myfelf  in  myfelf.  Trouble  not  your  heads 
about  that.    I  am  fatisficd. 

5.  The  fifth  cafe  wherein  falfe  humility  goes  lower 
than  God  allows,  is,  that  it  counts  it  indifcretion  to  put 
little  things  into  God's  hand.  Many  thinks  it  indifcre- 
tion for  them,  at  fuch  a  time  as  this,  to  bid  God  heal 
their  fore  head  that  incapacitates  them  to  hear  the  preach* 
jng  ;  to  help  your  faint  heart  that  hinders  you  to  profit 
by  the  word.  This  is  the  devil's  humility  ;  for  the  Lord 
counts  all  the  hairs  of  your  head.  Some  think  it  a  piece 
of  indifcretion  to  feek  a  peck  of  meal  from  God  ;  and  a 
coat  to  put  on  their  back  at  fuch  a  time  as  this ;  though 
he  has  commanded  you  to  put  all  your  wants  upon  him, 
from  your  falvation  to  your  fhoe-latchet. 

6.  Falfe  humility  thinks  it  indifcretion  to  come  often 
to  God  about  one  and  the  fame  thing.  This  humility 
juftles  with  the  majefty  of  God.     This  is  the  cafe  with 

many  of  us.     Ye  have  told  God  often  what  you  are. 

You  have  frequented  many  communions,  and  yet  you 

are  not  the  better. Ye  have  come  often  with  one  and 

the  fame  thing,  and  ye  bluih  to  come  to  him  again.  But 
in  this,  ye  are  hvimble  overmuch.  I  would  have  you  a- 
ihamed  that  you  have  not  come  again,  and  again  about 
one  and  the  fame  thing.  Never  account  it  indifcretion  to 
come  to  him,  though  the  men  of  the  world  fhould  think 
it  fo,  while  he  has  bid  the  brother  forgive  the  brother, 
even  to  feventy  times  feven  in  a  'lay.  O  how  much  more 
will  the  great  God  of  heaven  forgive  us  in  one  day  ?    So 

this  humility  is  lower  than  ever  God  allowed  it  to  be. 

Ye  are  afhamed  to  fpeak  of  your  evil  cafe  over  again,  you 
have  i^oken  of  it  fo  often.  But  truly  ye  muft  go  again 
to  him  with  it,  cV  elfe  ye  muft  do  worfe.  For  none  of 
your  ways  are  hidfrom  him.  Ye  think  it  would  offend 
a  faint  to  corne  fo  often  to  him  about  one  and  the  fame 

thing. 


^Ser.XIV.  Upon  Matthew  xv.  27.  157 

thing.  But  God  will  bear  infinitely  more  with  you  than 
any  Taint  will  do.  Although  thefe  things  be  marvellous 
in  our  eyes,  yet  they  are  not  fo  in  his  eyes.  You  either 
grant  that  his  mercy  is  like  himfelf,  or  elfe  ye  quite  mif- 
take  him. — —Now  thefe  are  cales  wherein  humility  goes 
lower  than  ever  God  allowed  it.     And, 

idly i  The  next  cafe  is,  wherein  humility  rifes  higher 
than  ever  God  allowed  it. 

1.  Falfe  humility  goes  higher  than  can  be  tollerated,  in 
refufiog  to  be  in  God's  common.  This  is  when  people 
are  (till  feeking  for  fome  qualification,  before  they  dare 
meddle  with  Chrift  in  believing.  They  fay  they  would 
not  think  much  to  go  to  him,  if  they  could  get  their  heart 
fo  and  fo  broken  ;  that  is,  if  they  could  endure  a  pe- 
oance  for  their  fins.  But  this  is  to  juftle  with  God.  For 
he  is  upon  this  firing,  to  come  without  money ,  and  without 
price.  O  but  there  are  many  playing  upon  this  firing, 
had  I  fuch  a  meafure  of  forrow  for  my  tranfgreflions ; 
i.  e.  I  have  no  will  to  venture  on  him  abfolutely.  But 
nothing  (hall  ye  have,  but  God's  curfe,  or  difpleafure,  i£ 

ye  take  not  another  way. Ye  think  it  firange,  when 

people  run  fcill  to  Chrifi,  when  they  cannot  do  their  own 
turn.  But  you  may  allure  yourfelves,  that  it  is  the  on'y 
way,  for  if  ye  flick  at  any  qualification,  ye  fpoil  the  mar- 
ket of  free  grace  wholly. 

2.  A  falft  humility  has  no  will  to  be  in  Chrift's  com- 
mon abfolutely.  It  refolves  to  be  but  very  little  in  it  at 
all.  Though  perfons  that  have  this  kind  of  humility  ac- 
knowledge, they  imi ft  be  fomewhatin  his  common  \  fo^, 
fay  they,  he  may  fhew  mercy  to  any  other  ilnncr  ;  but 
not  to  fuch  an  one   as  I  am.     1  kno.v  he  can  pardon  fin- 

ners,  but  I  cannot  tell  it  he  will  pardon  fuch  as  I  am. 

Falfe  humility  fays,  There  is  nothing  pinches  me,  but  to 
go  to  him  in  fuch  a  cafe  as  I  am  in.  When  ye  fay  fo>, 
truly  it  is  a  token  ye  know  little  what  is  betwixt  you  and 
him.  But  remember  what  diftancc  is  betwixt  you  the 
creature,  and  God;  and  betwixt  fin  an  I  free  grace. — -~ 
The  difficulty  here,  is,  to  make  God  ftoop  to  man,  there 
bring  fuch  an  infinite  diftance  betwixt  them.  But  there 
is  no  fuch  difproportion  betwixt  your  fin,  and  the  fin  of 
any  others,  as  there  is  betwixt  God,  and  the  creatine. 
But  has  free  grace  fiooped  to  pardon  the  fin  of  any? 
Then  the  hazard  is  pall.  So  that  your  humility  is  proud 
humility,  becaufe  ye  will  not  be  abfolutely  in  Ivs  common, 
Ye  dare  venture  the  pardon  of  one  fin  upon  him  ;  if  it 
were  but  an  ill  thought,  or  fo  ;    but  ye  dare  not  texture 

the 


158        Mr.  W.  Guthrie's  Sermons.        Ser.XIV^ 

the  pardon  of  fuch  a  fin  that  is  great.  That  is  flrange 
ignorance  Ye  think  if  ye  were  like  unto  me,  ye  would 
venture  upon  him  :  But  if  ye  knew  what  I  am,  and  if  I 
knew  what  ye  are,  we  would  fee  there  is  no  fuch  difpro- 
portion  betwixt  our  fins,  and  thofe  of  others,  as  there  is 
between  God  and  the  lead:  fin  that  ever  man  committed. 
Eut  know  that  if  God  (loop  to  pardon  any  man's  fin, 
then  the  hazard  is  pad.  For  your  fin  is  not  fo  far  be- 
yond the  fin  of  any  ether,  as  God  is  diftant  from  the 
creature.  But  fince  free  grace  has  {looped  to  pardon  any 
fin,  then  if  ye  have  the  heart  to  venture  the  pardon  of 
one  idle  word  upon  him,  then  ye  may  venture  upon  him 
the  pardon  of  drunkennefs,  breach  of  covenant,  yea,  of 
every  fin  :  No  fin  can  Hand  in  the  way  ;  becaufe  the  dis- 
proportion is  betwixt  fin  and  grace,  and  not  betwixt 
grace  and  fuch  a  particular  fin.  Since  God  has  flooped 
in  this  matter,  the  anger  is  paft.  His  becoming  Imma- 
nuel,  God  with  us,  is  a  greater  difficulty. 

3.  This  falfe  humility  juftles  with  God  about  fin  after 
converfion.  At  firft,  it  was  content  to  be  in  his  common 
abfolutely  ;  yet  as  to  fin  after  converfion,  it  hath  no  will 
to  be  in  his  common  ;  for  taking  of  new  extracts  of  par- 
don, or  making  fpecial  addrefTcs  to  him  for  the  fame. — 
This  is  proud  humility.  There  are  many  that  think,  that 
when  they  come  firft  to  clofe  with  Chrift,  they  muft  re- 
iolve  to  take  him  on  his  own  terms,  and  to  be  abfolutely 
in  his  common  ;  but  afterwards  they,  think  they  cannot 
come,  except  they  have  fuch  and  fuch  a  ftock  of  grace. 
Would  you  have  me  going  to  God,  fay  they,  in  fuch  a 
frame,  before  I  get  my  heart  humbled.  But  then,  poor 
fools,  ye  may  go  any  other  way  ye  will.  Are  not  all 
your  repeated  actings  of  faith,  repentance,  be.  from  God, 
abfolutely  from  God  ?  And  therefore  ye  muft  be  in  his 
common  for  repentance,  and  ^  broken  heart,  as  well  as 
for  the  pardon  of  fin.  It  is  not  a  time  now  a-days  to  be 
prigging  with  him,  as  ye  were  wont  to  do  :  Ye  muft  be 
abfolutely  in  his  common,  as  at  your  firft  doling  with 
him.  It  is  true,  ye  ought  to  have  better  framed  ipirits  ; 
yet  ye  muft  be  ever  in  his  common  ;  fince  ye  want  that, 
and  cannot  get  it,  ye  muft  be  ever  in  his  common  for 
new  debt,  as  well  as  for  the  old.  I  grant,  it  is  duty  to 
ieek  for  a  good  frame  of  fpirit,  at  fuch  a  time,  as  this, 

t but  if  ye  cannot  get  it,  ye  are  to  caft  all  upon  himfelf  to* 
gether,  who  carcth  for  you. 

4.  This  falfe  humility  will  not  acknowledge  crumbs  to 
be  eficntial  bread.     Becaufe  perfons  meet  not  with  fpecial 

commu- 


Ser.XIV.  Upon  Matthew  xv.  27.  159 

**munications  as  others  do,  becaufe  there  is  fomething 
they  have  never  gotten,  becaufe  they  never  knew  what 
feniible  hearing  of  prayer,  and  feniible  prefence  was  ; 
therefore  they  ca'ft  at  all  they  have  experienced.  Truly, 
ye  are  very  proud  j  ye  think  nothing  of  heart  conviction, 
while  you  have  a  broken  ftate ;  but  confider,  that  a  maa 
may  have  a  ivorfe  thing  than  that.  Ye  think  it  nothing, 
that  ye  apprehend  Chriit  to  be  a  precious  jewel ;  ye  think 
nothing,  that  your  defire  runs  that  way.  But,  indeed, 
I  think  very  much  of  it.  Ye  think  nothing  of  it,  thac 
ye  account  all  his  commands  to  be  right,  and  that  ye 
have  a  refpecl:  to  fmall  and  great  of  them.  That  is  a  mi- 
fcrable  humility  of  yours,  lince  the  fcripture  has  faid, 
that  they  /ball  never  be  ajhamed  who  have  refpecl  to  all  his 
commandments ,  Pfalm  cxix.  6.  Thefe  crumbs  are  elTen- 
tial  bread,  as  well  as  big  loaves.  This  was  a  prudent  wo- 
man ;  flie  could  be  doing  with  little  crumbs,  until  (he 
got  more. 

5.  This  humility  that  is  over  high,  will  abate  unto  God 
fome  promife,  upon  condition  that  he  will  perform  other 
promifes.  But  that  is  a  curfed  humility  that  would  abate 
one  promife,  in  order  to  obtain  other  promifes,  that  are 
of  a  greater  concernment.  I  dare  fay,  there  are  many 
this  day,  that  would  not  feek  health  to  their  bodies  all 
their  days,  nor  the  life  of  their  wives,  or  children,  pro- 
vided he  would  but  fave  their  fouls,  and  keep  them  from 
the  troubles  of  this  ill  time.  And  is  this  fair,  think  ye, 
to  fet  up  fuch  limits  to  the  free  bounty  and  holy  majefty 
of  God,  as  not  to  deal  liberally  with  him,  according  to» 
his  own  word  ?  Doth  he  abate  any  thing  to  thee  ?  He  is 
of  a  liberal  heart,  and  allows  his  people  to  devife  liberal 
things  at  his  hand.  Will  he  be  in  your  common,  fo  to 
fpeak,  for  giving  him  down  the  performance  of  one  pro- 
mile,  for  the  out-making  of  another.  Nay,  he  allows 
you  to  feek  your  falvation,  your  health,  and  the  health 
of  your  children,  with  food  and  raiment  to  you  and  them, 
and  every  other  thing  that  may'be  for  your  good.  The 
people  of  God  think  it  a  lingular  vivtue,  that  they  get 
all  iubmitted  to  him,  except  their  falvation.  I  grant,  it 
is  good  if  the  Lord  call  for  thefe  things  at  ycur  hand. 
In  that  cafe,  ye  are  to  fubmit  all  to  him  :  But  when  he  is 
not  exprefly  putting  you  to  it,  ye  are  not  to  do  it ; 
but  to  put  him  to  his  promife.  Has  he  not  promifed, 
thou  (halt  have  bread,  and  thy  ivalerjbulf  be  fur e^  Ifaiah 
xxx. ii.  16?  Ye  may  feek  it  from  him,  for  he  can  well 
He  will  never  thank  you  for  not  afking  a  tem- 
•  poral 


160        Mr.  W.  Guthrie's  Sermons.        Ser.  XIV. 

poral  benefit,  tho'  it  were  but  the  cure  of  a  fore  head, 

or  fickly  body. So  never  offer  bid  him  to  pafs  from 

one  promife,  to  make  out  another.     Ye  will  never  come 

the    better  fpeed  for  doing  fo. 1  fay,    feek   health, 

food,  and  raiment,  and  as  much  means  as  may  carry  you 
through  the  world,  without  being  burdenfome  to  others. 
1  warrant,  ye  think  that  ye  (hould  never  feek  thefe  things  ; 
but  he  hates  the  manner  of  a  churl     It  is,  ftill  good  to 

bode  good,  and  get  good  at  God's  hand. The  liberal. 

mnn  devifeth  liberal  things,  and  by  liberal  things  he  Jloall 
ft and%  Ifa.  xxxii.  3, 

II.  Now  we  come,  in  thefecond  place,  to  fpeak  of  true 
humility.     And, 

I/?,  True  humility  complies  with  God  in  id!  the  charges 
of  tin.  Let  God  charge  the  man  with  what  he  will,  true 
humility  takes  with  all  When  he  calls  one  a  dog  ;  it  is 
true,  Lord  •,  we  are  jufily  called  fo,  being  come  of  an  ill 
kind*;  and  we  ourfelvcs  being  far  wdrfe,  and  like  to  grow 
no  better.  We  are  guilty  of  fuch  and  fuch  things  Thus 
true  humility  grants  all,  and  yet  is  never  a  bit  the  farther 
from  its  end:  And  this  is  the  thing  in  which  ye  are  to 
comply  with  him  this  day.  If  there  be  any  thing  in  your 
way,  when  approaching  to  him,  at  his  table,  and  ye  can- 
not tell  whether  it  be  a  fin,  or  oot  i  take  with  it  as  a  fin, 
and  never  ftand  upoq  it 

idly>  True  humility  complies  with  God  in  all  the  char- 
ges he  brings  of  corruption.  God  fays,  ye  have  an  evil 
heart.  I  wot  well,  fay  ye,  that  is  true.  You  are  not 
likely  to  amend,  for  all  the  pains  I  have  taken  upon  you. 
I  think  fo,  Lord  *,  I  come  but  little  fpeed.  Your  heart 
is  as  ready  for  an  ill  turn,  as  ever  it  was.  Certainly  that 
is  a  truth.  1  think ^here  was  never  an  ill  turn  that  fell 
out  in  the  hand  of  a$y  of  thy  people,  but  it  is  like  to  fall 
out  in  ydurs.  True,  Lord.  Your  heart  fways  ibme  bad 
way  at  this  time.  Indeed,  that  is  as  true  as  any  of  them 
all.  Thus  true  humility  takes  with  all  the  charge  of  cor- 
ruption that  are  brought  againft  the  foul. 

3^/y,  True  humility  complies  with  God,  as  to  the  re- 
medy both  for  the  pardon  of  fin,  and  for  help  againft 
the  power  of  fin.  True  humility  accounts  it  no  pride  to 
fubmit  to  the  righteoulnefs  of  God.  True  humility  com* 
plies  with  God,  as  to  the  remedy  he  has  provided  tor  the 
guilt  of  iin,  and  as  to  the  remedy  for  the  dominion  of  it. 
It  grants  that  it  is  a  flave  to  ma*iy  a  luft ;  yea,  a  very  fool ; 

-.  buc 


Ser.  XlVV         Upon  Matthew  xv.  27.  161 

but  it  will  grant  more  ;  it  will  grant  that  Chrift  is  made, 
•wifdom,  right eoufnefs,  fanBificatioriy  dnd  complete  redemp-  ' 
tion.  My  heart  faints  and  fails  ;  it  is  true  indeed  ;  But 
Cod  is  thejirength  of  my  heart,  and  portion  for  ever,  Pfah 
lxxiii.  26.  That  is  true.  If  God  fay,  There  is  life  in  my 
Son  j  true  humility  is  as  ready  to  fay,  That  is  true  ;  I  ihall 
get  life.  If  he  fay,  There  is  no  way  to  deftroy  corrup- 
tion, but  by  abiding  in  Chrift.  Well,  fays  humility,  I 
will  cleave  to  him,  as  the  branches  abide  in  the  vine.- — i 
There  is  a  fountain  opened  to  the  houfe  of  David  for  Jin,  and 
for  undeannefs.  Well,  fays  true  humility,  and  it  com- 
plies with  this  contrivance,  as  the  only  remedy  for  the 
purging  away  of  corruption. 

4tbiy,  True  humility  complies  with  God,  by  {landing 
to  the  bit,  and  that  over  the  belly  of  fuch  boafting,  and 
many  difficulties,  and  does  not  take  the  Lord  fhort  at 
the  firft  word,  To  to  fpeak,  i.  e.  If  God  will  not  give  this 
thing,  at  this  time,  let  him  do  as  he  pleafeth.  It  is  but 
pride  to  take  God  at  his  firft  word.  This  woman  was  ao. 
example  of  true  humility  \  flie  was  a  pattern  to  copy  af- 
ter. Thou  art  a  dog.  I  grant,  fays  fhe,  I  am  a  filthy 
one.  Thou  art  none  of  mine.  I  grant,  fays  fhe,  I  was 
never  worthy  to  be  called  one  of  thine :  That  is  true, 
Lord,  but  we  muft  not  part  fo.  I  will  abide,  until  I 
reach  God's  defign  ;  which  was  to  fave  finners.  All  his 
hard  fayings  were  never  to  put  away  a  poor  tinner ;  but 
to  quicken  their  defires,  and  bring  them  nearer  to  him- 
fclf.  Thus  true  humility  always  complies  with  God  in 
what  he  fays.  It  will  be  grieving  that  it  gets  not  more; 
but  yet  it  ftill  takes  what  it  can  have.  Take  good  heed  ; 
this  carriage  of  trite  humility  lies  much  in  thefe  two 
things. 

1.  It  will  be  taking  the  eflentials  of  life  and  peace, 
viz.  Chrift  himfelf ;  and  yet  will  be  ftill  complaining  of 
the  want  of  thefe  communications,  thefe  precious  thing3 
he  ufcth  to  diftribute  to  his  people.  Yet  it  will  folace  it- 
felf  in  eflential  grace,  when  it  finds  itfelf  under  the  fen- 
tence  of  condemnation  for  fin,  through  the  conviction  of 
heart.  It  ices  Chrift  the  eflential  treafure,  worth  all  in 
the  world.  It  will  take  up  him  thankfully,  as  the  efTen- 
tials of  life,  and. peace,  and  ail  the  other  graces.  The 
awe  of  God  being  upon  the  heart,  they  that  have  this 
humility,  will  make  confeience  of  the>r  way  ;  but  ftill 
there  will  be  much  forrow  at  heart,  that  they  cannot  get 
the  love  of  God  more  abundantly  fhed  abroad  therein, 
with  fenilble  prefence,  and  prayer  taken  pff  their  hand, 

X  Ay, 


i6i        Mr.  W.  Guthrie's  Sermons.        Ser.  XIV. 

Ay,  but  thefe  things  are  not  meat  ;  they  are  beautiful 
rings  and  jewels  ;  but  they  cannot  eat  them.  They  are 
good  and  delightfome  ;  but  a  man's  life  cannot  be  hol- 
den  in  by  them.  It  is  himfelf  that  fills,  and  is  all  in  all 
10  them. 

2.  It  will  be  taking  what  is  effjotial,  and  yet    it  will- 
know  itfelf  to  want  many  things.     It  will  be  ever  grieving 
or  complaining  for  want- of  other  effentials.   "True  hum-i- 
lity  will  be  bleffing  God,  and  yet  it  will  be  loathing  itfelf, 

for  what  the  perfon  has  done. It  will  be  very  low,  bc- 

caufe  it  cannot  get  heart-breaking  contrition,  felf-loath- 

ing,  and  f  elf-judging  for  fin. It  loatheth  itfelf,  becaufe 

it  cannot  love,  and  take  thankfully  off  God's  hand  any 

thing  of  love  he  bellows. It  would  gladly  have  more 

love.  Though  the  perfon's  heart  be  not  i'o  as  he  would, 
and  ought,  yet  he  will  take  it  thankfully  off  God's  hand, 
that  he  has  brought  him  to  this,  to  offer  up  the  heart  to 
him,  and  alio  unto  his  whole  law.  But  ftili  it  breaks 
his  heart,  that  he  cannot  attain  to  practical  obedience  to 
all  jais  commands.  Yet  tince  God  has  (rated  it  as  an  evi- 
dence of  his  love  to  have  refpecl  to  all  his  commands. 
[Then  jba!l  /  not  be  afb.imed,  when  I  have  refpccl  to  a'l  thy 
ccmmzndmentsy  Pfalm  cxix.  6  )  He  will  blels  the  Lord, 
for  all  he  has  given  him,  till  he  get  more.  Some  will 
get  Icavejo  ft'and  at  the  king's  table  \  arid  fome  to  dip 
their  morfel  in  the  platter  with  him  ;  while  others  are  fee 
at  a  by-table  with  a  piece  of  dry  bread  upon  a  cruncher  ; 
and  fome  lies  under  the  table,  and  gets  the  crumbs  falling 
therefrom:  And  yet  all  thofe  are  partakers  of  the  fame 
eiienti/il  bread,  and  all  are  fed  with  tlie  fame  fubiraniul 
food-,  even  he  that  gets  the  crumbs,  as  well  as  he  that 
ihs  at  the  table. 

Sthly')  True  humility  takes  things  in  the  naked  pro- 
mile,  and  leaves  the  performance  of  them  to  God's  own 
time.  Give  true  humility  apromife,  -and  it  will  reft  ia- 
tisfjed.  It  gives  much  glory  to  God,  and  }s  well  pleating 
in  his  light,  that  we  fhould  hang  all  upon  the  promiie. 
It  is  what  God  has  defigned,  that  we  fhould  all  hang  u- 
pnn  his  word.  True  humility  complies  With  God-  If  he 
will  give  me  a  word,  that  will  iave  me.  let  him  do  with 
me  as  feemeth  him  good. — — Give  me  the  promiie,  that 
thou  wilt  break  die  dominion  of  fuch  and  fuch  a  luff  or 
idol ;  then  I  will  leave  it  to  thee  to  do  it  when  thou  wiir. 
Though  1  be  impatient  of  it3  rule  in  me,  yet  I  will  not  be 
fa  peremptory  as  to  fay,  that  1  will  have  it  done  at  this 
communion,  or  clfe  never  look  for  it  more      Ye  muff. 

not 


Ser  XIV.  Upon  Matthew  xv.  27,  163' 

not  limit  him  to  fuch  or  fuch  a  time.  Ye  muft  not  limit 
the  holy  One  of  Ilracl.  He  hath  faid,  That  it  Jhallbe  vjeft 
-with  the  righteous.     And  the  foot  of  the  wicked fill (fide  in 

due  time. Then  wait  for  it  ;    it  fliall  be  accomplifhed, 

fince  he  hath  laid  that  he  wfl  alfo  do  it. 

6thlyt  True  humility  dares  not  help  to  bring  about  the 
performance  of  the  promife  in  any  way,  but>in  the  way 
he  has  allowed.  If  the  Lord  commands  a  peremptory 
duty,  it  dares  not  difpute  with  God  about  the  event, 
whatever  crois,  or  difficulty  may  follow  thereon.  It  deals 
more  with  Chrift  for  the  removal  of  the  wrath,  than  o£ 
the  ftroke  in  the  crofs.  It  clofes  with  him  as  the  only 
remedy;  whereas  falfe  humility  would  fhake  off  the  crols, 
and  take  fome  nearer  way.  But  true  humility  'will  wait 
on  a  while,  for  it  Mill  expects  good  at  God's  hand.  Ir" 
he  command  me  to  go  to  fuch  a  communion,  though  I< 
want  a  frame  for  it,  1  mult  go  there.  And  then  I  am  to 
apprehend  himleif,  and  exercife  the  faith  of  adherence, 
till  i  get  more.  Though  I  be  not  in  a  good  frame,  I  am 
not  to  ft  ay  away  from  the  communion  ;  fpr  where  is  a 
good  frame  to  be  had,  if  not  in  his  way  ?  True  humi- 
lity dares  net  take  any  finful  way,  to  bring  about  God's 
promife  ;  neither  dares  it  venture  upon  any  thing  not 
commanded  of  God. 

ythly,  True  humility  complies  with  God  in  this,  (flat 
it  itill  makes  more  bold  with  its  own  things,  than  wHji 
the  matters  of  God.  Hence  when  its  own  iritereft,  and 
God's  come  in  competition,  it  ftands  to  God's,  and  lets 
its  own  fall.  For  example,  there  is  a  tiling,  the  doing 
of  which  is  a  fin,  or  I  ihall  be  made  to  jttfrer.  Well, 
but  I  will  iather  fuffer  before  I  fin  :  For  there  is  but  !uf- 
fering  on  the  one  fide,  but  there  is  finning  on  the  other. 
Ay,  but  there  may  be  fin  in  it  confequently.  Yet  that 
is  but  a  may-be.  The  one  may,  or  may  not  be,  but  the 
other  is  clearly  and  manifeflly  fin  :  Suppofe  my  furring 
be  fin  confequently  ;  yet  I  am 'not  called  to  venture  upon 
what  is  maniteit  guilt  ;  becaufe  my  fufTering  may  be  (in 
confequenly.  True  humility  will  venture  more  upon  the 
body,  than  upon  the  foul  :  and  in  this  it  complies  with. 
God,  for  God  regards  the  foul  moil.  Take  this  exam- 
ple for  a  proof,  God  cut  down  Job's  children,  and 
all  his  worldly  fuoitance  ;  yea,  all  he  had,  that  he  rhigtyt 
get  a  little  more  prace.  6  but  God  will  fquteze  a  mah 
ltrongly  in  his  body,  interefts,  and  goods,  to  ificreafe  his 
grace. 

X  2  IH.  The 


164        Mr.  W.  Guthrie's  Sermons.        Ser.XIV. 

III.  The  third  thing  to  be  fpoken  to,  is,  The  proper-* 
ties  of  true  humility.     And, 

1/?,  Although  it  is  moft  condefcending  and  complying, 
yet  it  is  moft  fagacious  and  wife  to  take  up  all  that  God 
fays  or  does  to  his  people.  It  difcerns  that  God  thereby 
defigns  to  lave  and  not  deftroy  his  people.  It  takes  up 
all  that  God  does,  as  what  is  in  order  to  bring  them  to 
himfelf,  and  not  to  chafe  them  away  from  him. 

ldiyt  True  humilhy'is  wife  to  diftinguifh  between  fpi? 
*kual  truths,  and  thole  called  canonical.  Every  word 
of  fcripture  taken  by  itfelf,  is  not  canonical,  as  that, 
J  will  deliver  you  no  more.  Judges  x  1 3.  Whereas  he  de- 
livered them  many  a  time  after  that.  And  that  *,  /  am 
fent  but  to  the  loftjheep  of  the  houfe  of  Jfrae/,  Matt.  xv.  24. 
Can  thefe  literally  be  called  canonical  ?  Then  they  muft 
agree  with  other  fcriptures,  and  with  the  analogy  of  faith. 
Every  place  of  fcripture,  taken  by  itfelf,  could  not  be  cal- 
led canonical,  except  it  were  compared  with  other  fcrip- 
tures, and  the  analogy  of  faith. 

^dlyt  True  humility  is  molt  wife  and  fagacious  to  take 
tjp  fin  as  the  worft  thing  in  the  world  ;  and  then  it  is 
moft  charitable  towards  God  in  all  his  procedure,  but 
moft  uncharitable  to  itfelf  in  all  the  cafes  we  have  fpokea 
to.  True  humility  puts  a  good  conftruction  on  all  God 
doe?,  or  fays.  If  it  cannot  extricate,  or  fatisfy  itfelf  by 
one  particular  truth,  it  will  run  to  another,  that  relates 
to  the  fovereignty  of  God.  It  ftill  devifeth  liberally  of 
Ood.  What  if  I  cannot  fee  a  confiftency  between  fuch  a 
promife,  and  what  he  feems  to  fay  in  fuch  or  fuch  a  par- 
ticular ;  or  how  fuch  or  fuch  a  particular  work  fhall  be 
brought  about:  Well,  in  this  cafe,  humility  runs  to  fome 
particular  truth  that  is  abfolute  As  that,  Marvellous  in 
cur  eyes ;  yet  it  is  not  fo  with  him.  Let  him  do  what 
pleafes  him  ;  for  it  is  in  his  power.  Then  true  humility 
has  ftill  true  faith  going  along  with  it.  It  dares  not  quef- 
tion  whether  he  will  condefcend  to  alt  thefe  things,  even 
to  whatever  he  has  faid  in  his  word.  He  fays,  That  in 
all  the  afflictions  of  his  people,  he  is  ojfafted.  And  yet  all 
the  world  cannot  tell,  how  it  is  fo.  He  has  faid,  that  he 
•willfave  his  people  in  due  time  ;  andthathe  will  be  a  helper* 
to  them,  and  that  right  early,  Pfalm  xlvi.  5.  True  humi- 
lity dares  not  queftion  thefe  things,  fmce  he  has  faid,  it 
fhall  be  fo  *,  though  in  the  mean  time,  he  be  breaking 
them  in  the  place  of  dragons,  and  they  fee  the  wicked 
fourijb  as  a  green  bay -tret,  3?falm  atliv.  1  u, 

Athlyy 


Ser.  XIV.  Upon  Matthew  xv.  27.  16$ 

4tbly,  True  humility  is  moft  legal,  and  dare  not  dif- 
pute  any  of  his  commands,  whofe  will  is  a  law,  a  prero- 
gative that  belongs  to  no  fovereign  power  on  earth.— 
True  humility  dares  not  difpute  his  commands  ;  but  if  he 
charge  and  command  in  his  own  name,  that  any  who  fees 
his  need,  fhould  believe  in  his  Son,  and  that  he  fliould 
turn  the  grace  of  God  into  wantonnefs;  he  muft  do  it.' 
He  commands  the  man  who  brings  his  idols  this  day  to 
be  flain  by  the  death  of  Chrilt,  to  take  his  communion 
as  a  feal  of  the  pardon  of  them,  and  a  feal  of  all  the  pro- 
mifes  that  ever  he  hath  fpoken.  They  know  it  belongs 
to  them  to  perform  dwties,  and  not  to  debate  command- 
ed duty. Then  true  humility  will  weather  out  many 

biafts,  and  ward  off  many  aiTaults.  It  fees  a  reafon,  why 
it  gets  not  fuch  a  thing,  it  would  have  at  fuch  and  fuch, 
#  time  j  and  why  he  deals  this  and  that  way,  and  not  ano- 
ther way,  with  his  people.  It  fees  a  reafon  for  all  thefe 
things.  Then  true  humility  will  not  be  wifer  than  God  ; 
for  it  knows  he  fees  a  way  to  glorify  himfelf  more  in  par- 
doning and  faving  the  perfon,  by  believing,  than  by  let- 
ting him  die  or  rot  in  the  prifon  of  fin,  through  unbe- 
lief. He  will  never  have  fo  much  glory  in  that  way  ;  for 
he  is  more  glorified  by  believing  in  Chrift,  than  he  would 
be,  if  ye  ihould  burn  in  hell  to  eternity. 

IV.  Therefore  ye  fee  the  advantages  of  true  humility, 
that  whoever  has  it,  their  condition  is  moft  promising  for 
growth  in  grace  ;  for  he  giveth  grace  unto  the  humble.— 
He  giveth  more  grace  to  the  man  that  will  not  ilrive  with, 
him,  but  is  ftill  taking  and  waiting  for  more.  If  the  Lord 
is  dealing  any  thing  to  his  people,  fuch  an  one  is  the  moft 

likely  to  get  fomething. -He  is  the  man  that  gets  the 

quickeft  difpatches  from  heaven  of  any.  For  he  hears 
the  defire  of  the  humble  ;  yea,  if  it  be  but  come  to  ade- 
iire,  it  will  be  anfwered,  and  that  is  a  great  advantage: 
and  if  he  happen  to  fall,  or  make  a  flip,  fuch  a  man  or 
woman  has  a  promife  to  be  railed,  or  ma  ie  up  again. 
To  this  man  will  1  loohy  that  is  of  a  humble,  and  contrite 
heart.  Then  this  humble  frame  has  a  great  advantage  in 
this  refpec^  that  God  will  let  fuch  as  have  it  know,  what 
way  to  go  ip  a  darle.  and  cloudy  day  fooner  than  any  o- 
ther.  Yea,  and  to  keep  the  way,  when  many  others  run 
wrong.  Here  it  is,  The  meek  ixjitl  he  guide  injudgment>  and 
the  meek  -will  he  teach  his  way,  Pfalm  xxv.  9.  Nay,  tho* 
he  be  otherwife,  a  fool,  he  is  arTured  (which  is  much 
worth  in  an  evil  day)  that  nothirg  wilt  off-ad  him. 

Ufe, 


166         Mr.  W.  Guthrie's  Sermons.        Ser.  XV. 

life.  Let  me  then,  exhort  you  to  beware  of  falfe  hu- 
mility at  this  time  •,  and  juftle  not  with  God.  Be  not 
lower  than  what  he  would  have  you.  Say  not,  that  ye 
will  not  come  to  turn  again  with  reiterated  guilt,  -and 
faults  that  ye  have  done  over  and  over  again,  and  con- 
fefled  very  often  before  him  :  for  there  is  no  ocher  way 
for  you  to  go,  or  to  get  your  cafe  helped.  Never  cnfb  at 
crumbs,  but  remember  that  in  true  humility  lies  your  Deft 
frame  of  fpirit ;  and  molt  fure  outgate.  Take  with  all 
your  fins,  and  with  all  that  God  charges  you  with,  as  to 
lin  and  corruption  :  and  yet  cleave  clofely  to  him  ;  and 
any  bit  that  falls  to  your  (hare,  take  it,  and  be  ftiil  weep- 
ing, and  feeking  for  more. 


SERMON  ;XV\ 

Matthew  kv.  27. 

4ndfiefaid9  Truth,  Lord ;   yet  the  dogs  eat  of  the 
crumbs  which  fall  from  their  mafters  table. 

I  The  fecond  Sermon  on  this  Text.] 

TH  E  Doctrine  is  this,  Although  there  be  gradual  dif- 
ference in  many  things  in  God's  houfe,  yet  there  h  no 
ejjentiat  difference  amongft  thefe  things. 

This  woman  acknowledges  that  there  was  a  feafl:  at  the 
table,  that  people  might  partake  of,  as  alfo  crumbs  not 

tflentially  different  from  the  great  loaves. There  are 

iome  that  lit  at  his  elbow  at  the  table  ;  and  there  are 
others  that  have  a  true  intercft  in  him.  and  yet  are 
but  dogs  in  their  own  dteem,  in  refpect  or  others;  and 
thefe  creep  in  among  the  children,  and  eat  the  crumbs 
that  fall  from  the  table:   and  yet  thefe  crumbs  are  eflen- 

tial  bread,  as  well  as  the  great  loaves  are. 
• 
*  This  Sermon  was  preached  upon  the  Mor.day  after  the  hft 
facrament  Mr.  Guthrie  hui  in  Finwick. 

Now 


Ser.XV.  Upon  Matthew  xv.  27.  167 

Now  in  fpeaking  to  this  fubjec"t,  we  {lull, 

I.  Shew  what  are  thefe  things,  or  matters  of  God, 
wherein  there  is  fuch  a  gradual  difference,  and 
wherein  this  doth  appear. 

IT.  Shew  you  that,  though  there  be  fuch  gradual  dif- 
ferences, yet  there  is  no  effcntial  difference. 

III.  Shew  you  why  the  Lord  hath  refolved  to  keep 
fuch  a  difference  amongft  the  receipts  in  the  various 
administrations  to  his  people,  that  often  we  think  it 
would  be  much  better,  if  we  had  the  managing  of 
the  buunds  ;  and  that  all  fhould  be  equal,  and  of 
one  fize  in  this  refpsft. 

I.  The frji  thing  then,  is,  To  fhew  wherein  this  dif- 
ference does  moil  appear.     And  it  appears, 

1.  In  this,  That  there  is  a  gradual  difference  among 
people's  tranfgreffions;  and  therefore  there  is  a  gradual 
difference  amongft  them  in  the  law-work  which  they  un- 
dergo. There  are  fome  that  have  fuch  ftrong  convictions 
of  their  fins,  that  they  can  fcarcely  fay,  they  have  any 
iipprefiions  of  them  upon  their  hearts.  Andfgain,  thers 
are  fome  others,  that  are  kept  many  a  day  under  the  fpi~ 
rit  of  bondage.  Yea,  upon  fome  they  have  been  fo  hea- 
vy, that  they  have  been  ready  to  kill  themfelves ;  and 
others  put  almoft  (lone-blind  with  terror  of  confeience. 
But  it  is  the  mercy  of  fome,  that  they  are  not  put  upon 
that  extremity. 

2  There  is  a  difference  in  the  Lord's  out-letting  q£ 
his  laving  grace.  To  fome  he  has  given  but  a  little  mea- 
fure,  of  grace  j  but  yet  io  great,  that  they  ttii-1  take  up 
God  to  be  God,  mid  ilu  to  be  fin.  But  O  how  far  a.-e 
they  from  that  fagacuy, .and  wifdom  in  grace  that  c:'. 
are  partakers  off!  The  Lord  hath  given  it  to  fome  only 
to  look  to  Ghrift,  and  they  dare  do  no  more.     But  he 

giveth  to  others  to  receive  him  with  open  arms He 

makes  out  all  his  receipts  in  different  proportions  ;  aud 
yet  there  is  no  ground  uf  quarrelling.  So  i:  is  in  all  the 
graces.  Some  get  ftrength  to  ftand  in  a  tentation  5  and 
there  are  fome  that  dare  not  venture  on  fuIFerir'gs  as  o- 
thers  do.     An  J, 

3.  There  is  a  gradual  difference  in  the  fpeeia1.  manifef- 
ration  of  his  favour,  and  in  the  iheddmg  abroad  of 
light  of  his  countenance,  which  ye  call  ieniibie  prelV; 
or  the  ihedding  abroad  of  his  love  upon  a  man's  heart, 

There 


168         Mr,  W.  Guthrie's  Sermons.        Ser.  XV". 

There  are  fome  that  have  but  tafted  of  thefe  things ;  fo 
that  even  though  they  had  them;  yet  they  would  fcarcely 
have  the  confidence  to  afTert,  that  they  have  any  thing 
at  all.  Others  have  been  feafted  with  apples  and  wine, 
well  refined  on  the  lees  for  many  days.  And  yet  there  is 
no  ground  of  quarrelling  with  him,  when  there  is  a  gra- 
dual difference  amongft  his  people  in  this  refpect.  There 
are  fome  called  babes,  being  weak  ;  (ome  called  young 
men,  being  Itrong  ;  and  fome  are  called  fathers,  became 
of  experience. 

L{fllyy  There  is  a  gradual  difference  in  the  promifes, 
relating  to  all  thefe  fore-mentioned  fizes  ;  the  Lord  hav- 
ing made  one  or  other  of  the  promifes  anfwerable  to  each 
perfon's  cafe,  fize,  and  condition.— — There  is  a  promife 
made  to  him  that  hungereth,  and  thirfteth;  to  hint  that 
is  called,  and  to  him  that  wills ;  to  them  that  can  but 
look  to  him ;  to  them  that  open  their  mouth  ;  and  to 
them  that  are  far  off.  All  thefe  promifes  are  moulded 
differently  by  him,  to  anfwer  the  different  cafe  of  each 
particular  perfon. 

II.  The  fecdnd  thing  that  wc  would  fpeak  Unto,  is,  To 
let  you  fee  that  there  is  no  effential  difference  amonglt 
them.  This  will  appear,  if  we  confider,  the  true  nature 
of  the  things  themfelves,  that  we  have  fpoken  of;  for  to 
partake  of  them  in  the  meaneft  degree,  has  in  it  no  effen- 
tial difference  from  partaking  of  them  in  the  very  highefr. 
degree,  fpoken  of  in  the  fcriptures.     For, 

i/?,  As  to  the  law-work,  which  makes  way  through 
people's  fouls,  for  Chrift,  fome  have  got  but  little  of  it  ; 
and  yet  they  have  walked  afterward?,  fo  that  they  durft 
not  fay,  but  that  they  had  the  grace  of  God,  as  well  as 
they  who  had  more  of  it ;  for  in  both'  cafes,  there  has 
been  a  real  belief  of  the  wrath  and  curfe  of  God,  due  to 
them  for  (in,  and  tranfgreffioa. 

ldly%  There  hath  been  a  proportion  of  the  curfe  of  the 
law  directly  to  themfelves  for  fin  ;  and  then  the  party 
from  an  apprehenfion  ofmifery,  flees  from  himfelf,  be- 
ing now  part  hope  of  any  relief  from  himftlf,  feeling  his 
titter  inability  to  help  himfelf. — ^Chrift  has  thus  made 
room  for  himfelf  to  conie  in,  and  has  difcovered  fin  in 
iuch  a  light,  as  has  excited  in  them  a  hatred  againft  it, 
even  the  mod  earned  beloved  fin  as  the  worft  thing  ima- 
ginable. This  makes  out,  that  in  thefe  things  there  is  no 
effential  difference.    Then, 


Ser.  XV.  Upon  Matthew  xv.  27.  169 

^dfy,  If  we  confider  the  nature  of  faith,  there  is  no 

difference  in  this  i  efpeft. There  are  fome  that  have 

weak  faith,  and  dare  never  call  it  faith  ;  and  there  arc 
others  that  have  ftrong  faith,  and  yet,  I  fay,  there  is  no 
eiTential  difference.  It  is  called  the  like  precious  faith  ; 
but  not  the  like  ftrong 'faith.  For  is  there  not  in  the  for- 
mer prrfjns  the  denial  of  felf-righteoufhefs,  or  any  thing 

that  could  help  to  fit  them  for  appearing  before  God. 

This  is  to  be  found  in  both  parties  And  have  not  both 
had  the  faith  of  Chrift's  fulnefs  ;  they  believe  that  there 
is  a  fulnefs  in  him  to  fatisfy,  and  fatiate  the  foul.  Buc 
all  the  matter  is,  how  to  get  it.  However  there  is  real 
faith  in  both  parties.  Both  confent  that  there  is  a  fulnefs 
in  him  fuitabb  to  their  cafe.  In  the  weakeft  faith,  there 
is  a  defire  and  endeavour,  to  have  it  implanted  in  the 
heart.  Herein  (lands  the  true  effence  of  faith  ;  when  the 
creature  applies  Chrift  in  the  promife  toitfelf,  anditsowa 
cafe,  although  it  knows  not,  if  it  (hall  come  fpeed.  If  fo 
then,  what  need  ye  make  fuch  a  noife  that  ye  have  not 
fo  much  faith  as  others  have  ? 

4tblys  Then  there  is  a  gradual  difference  in  the  grace 
of  love.  There  are  fome  that  durft  never  fay,  that  they 
had  love  to  Chrift  5  and  yet  are  loathing  themfelves,  that 
they  could  never  love  him.  Again,  there  are  others  that 
find  the  paflion  of  love,  fo  carrying  them  out  toward  him, 
that  they  are  made  to  difdain  all  other  things,  befides 
him.  O  but  there  be  great  differences  here,  and  yet  no 
effential  difference.  For  is  there  not  that  operating  love 
to  him,  that  fets  him  above  all  other  creatures  in  their 
efteem.  There  is  an  invincible  refpect  to  Chrift  which 
fets  him  beyond  and  above  all  creatures, /a  that  many  wa~ 
ters  cannot  quench  it,  nor  can  the  floods  drown  it. 

Yea,  I  may  fay,  many  ill  turns  done  you,  will  not 
quench  it,  nor  will  many  waters  of  afflictions  alienate 
your  affections  from  him.  He  has  taken  that  from  you* 
which  was  as  dear  unto  you,  as  yourfelf ;  and  yet  that 
has  not  alienated  your  affections  from  him.  If  the  dearefk 
friends  you  have  in  the  world,  had  done  the  hundredth 
part  of  that  which  he  did  to  you,  ye  would  never  be  re- 
conciled unto  him  ;  they  would  never  have  got  your  heart* 
again.  Then,  is  there  not  refpect  to  him  that  turns  to 
jealoufy,  and  that  jealoufy  burns  like  a  fire  ?  If  ye  have 
true  grounds  of  jealoufy  of  his  love,  and  refpect  to  you, 
is  there  any  thing  in  the  world  that  can  qnendi  it.  As 
ye  could  not  readily  fall  upon  that  thing  in  the  world  that 
could  fatisfy  you,  as  to  the  jealoufy  that  he  loves  you  not, 
Y  AgVin, 


170         Mr,  W.  Guthrie's  Sermons.        Ser.XV. 

Again,  if  there  are  jealoufies  that  ye  have  not  a  regard 
to  God's  commands,  upon  which  the  Spirit  of  God  has 
terminated  that  love,  although  ye  have  not  yet  overcom- 
ing affurance,  or  dare  affirm  that  there  is  effectual  obedi- 
ence to  his  command*,  vet  I  hope  by  this,  ye  may  find 
yourfelves  to  have  the  eiTemials  of  true  love.     Agakij 

$thlyt  There  is,  in  the  grace  of  patience,  a  gradual, 
rhough  no  efTential  difference.  I  know  that  this  flicks 
much  with  the  people  of  God,  that  they  are  fo  far  differ- 
ent, in  point  of  fubmifiion,  from  Others  ;  and  that  they 
cannot  bear  things  as  others  do  ;  and  yet  have  a  grudge 
to  f ay,  they  have  no  grace.  Yet  I  muff  let  you  fee  that 
it  is  not  the  lealf  degree  of  patience,  that  they  have  ;  for 
they  have  given  away  their  foul  to  Chrift,  and  have  a  re- 
fpedt  to  his  commands;  and  that  muft  fix  the  character 
of  the  party  :  for  patience  will  not  do.  where  that  is  a- 
wanting.  If  ye  grant  that,  then  ye  muft  grant  this  atfo, 
that  all  the  graces  of  God  are  there,  in  the  habit.  And 
then  the  exercife  of  this  grace  of  patience  appears  in  their 
felf-judging,  and  acknowledging  that  they  have  juftly  pro- 
cured thefe  things  that  they  have  met  with.  It  looks  like 
patience,  when  they  judge  themfelves  worthy  or'  much 
more  punifhment,  than  ever  he  laid  upon  them.  It  looks 
like  true  patience,  as  1  think,  when  there  is  a  cordial  juf- 
tifying  of  God,  in  what  he  does  to  them,  and  a  delibe- 
rate fubmiffion  to  him  in  cold  blood;  and  when  their 
heart  will  not  go  with  them,  then  they  appeal  to  God  to 
make  it  Jubmit.  And  herein,  I  lay,  lies  the  nature  of 
true  patience  By  this  ye  may  apprehend,  that  there  is 
no  efTcntiai  difference,  in  thework  of  grace,  amongft  th^ 
hearts  of  his  people  ;  becaufe  the  promifes  are  equally 
directed  to  ail  the  feveral  degrees,  even  to  the  meaneil 
of  his  people.  This  fays  they  agiee  with  others  eilenti- 
ally.  Whatever  promifes  are  made  to  the  man  that  re- 
ceives him  with  open  arms,  are  alfo  made  to  him  that 
but  looks  toward  Chrift,  and  cannot' tell  if  he  fhail  get 
him  ;  the  promifes  are  made  equally  fure  to  both.  Arjd 
this  will  make  it  out,  that  there  are  many  a  time  as  good 
accounts  had  of  the  meaneft  of  gracious  recipients,  and 
of  the  meaneft  fizes,  in  difficult  cafes  in  the  day  of  fuf- 
fering,  and  teftifying  for  Chrilt's'  intereft  in  the  world, 
as  there  are  of  them  that  are  of  a  greater  fize  and  capa- 
city ;  by  which  we  may  difcern  there  is  no  effcntial  dif- 
ference. It  has  been  often  found,  that  fame  who  durft 
never  claim  an  intereft  in  Chrift,  nor  had  the  confidence 

to 


Ser.XV.  Upon  Matthew  xv.  27.  171 

to  do  fo,  yet  have  been  as  bold  for  the  intereft  of  Chrift, 
when  it  came  to  the  bit,  as  thofe  who  were  of  a  greater 
iize,  both  for  gifts  and  graces.  And  many  a  time  the 
man  that  could  never  think  to  bear  an  ill  word  from  his 
neighbour,  has  fuffercd  chearfully  to  be  dragged  to  a  pri- 
son, and  hanged  for  the  caufe  of  Chrift,  without  ever 
opening  his  mouth.  Many  a  time,  the  weakeft  that  ye 
never  made  any  account  of,  have,  at  their  death,  made 
a  better  confefiion  of  Chrift,  than  the  greateft  profeffor 
in  all  the  country.  And  the  reafon  is,  Chrift  has  got 
his  penny-worth,  fo  to  fpeak,  of  the  man  that  has  been 
a  profeilbr  for  years  paft,  and  was  known  to  be  fuch, 
through  ail  the  country,  before  his  death.  But  there  is 
a  poor  man,  or  woman,  that  was  never  known  to  have 
any  thing,  before  he  was  taken  by  death  ;  is  feen  glori- 
fying God,  and  his  free  grace,  to  the  refreshing  of  all  who 
ftand  by.  So  that  all  theie  different  degrees  of  grace, 
are  all  of  one  and  the  fame  graci  his  fpii  it,  and  the  fame 

gracious   work,    and   have  the  lame   gracious  end  .  - 

Arid  that  fays,  that  there  is  no  difference  tff.ntialiy  ;  al- 
though there  be  different  manifestations  and  adminiftra- 
tions.  It  is  unity  with  him,  and  conformity  to  him,  Mat 
all  thefe  adminiftrations  drive  on  ;  that  is  ihe  great  end 
of  the  whole- 
Ill.  The  third  thing,  is,  Wherefore  doth  the  Lord 
keep,   or  make,  thfeie   gradual   differences  in   his  way  of 

dealing  to  his  people. Ye  would  think  it  much  bentr 

for  God  to  give  a  great  ftock  of  faith,  love,  patience, 
to  all  his  peop'e,  and  that  it   wonld  be  more  comfort 
to  them,   than  when   they  are    kept  at  fuch   a  great  dn* 
tance,  and  with  fuch  a  (canty  meafure  or  gi;ts,  and   <i  1. 
ces.     It  is  true,   vvc  think  f 0 ;    but  he  is  much  wiier  than 
we.     For, 

1/?,  He  does  it,  becaufc  he  has  refolved  to  give  out 
divers  adminiftrations  to  the  body,  whereof-  he  hhnielr  is 
the  Head.  He  will  have  different  members  of  his^  body) 
and  different  qualifications  with  which  he  will  be  feive.!. 
He  will  have  in  the  body  eyes,  hands,  feet,  6'c  And 
yet  they  are  but  ene  romplete  body,  and  communion  .>r' 
faints?  which  could  not  be,  if  ail  were  alike.  Ye  know 
more  than  I  do,  fays  one,  and  have  greater  nn deritand- 
i-jg  in  the  matters  of  God.  Wei!,  fays  another,  but  I 
love  more  than  ye  do  Ye  think  ye  wou-d  cW)  mvvfi 
Chrift,  than  1'  would  do:  But  it  maybe,  it  there  were 
Y    2  QKRUt 


172         Mr.  W.  Guthrie's  Sermons.        Ser.  X.V. 

ought  to  do  for  the  caufe  of  Chrift,  I  would  fight  bet- 
ter, than  ye  would  do,  for  all  that. 

zdfy,  By  this  gradual  manner  of  bis  administration,  the 
Lord  keeps  the  ranfom  ftill  in  requeft,  and  the  intercef- 
fion  of  Chrift  in  heaven  ftill  in  requeft.  For  if  we  had 
gotten  it  in  our  own  hand,  Chrift  would  foon  have  been 
out  of  requeft  with  us,  and  we  would  foon  loie  refpectro 
the  ranfom      But  now  when  infirmities  appear  from  day 

to  day,  it  keeps  the  ranfom  ftill  precious  to  the  foul. 

O  but  Chrift  is  precious  to  the  foul,  when  it  thinks  upon 
this,  I  have  gotten  'much  from  him,  but  I  want  much, 
and  I  muft  have  more 'from  him. 

qdfy,  The  Lord  is  pleafed  to  continue  this  diverfity  of 
adminiftrations  of  grace,  becauie  the  earth  could  not  bear 
grace  in  its  perfection.  Therefore  hath  the  Lord  given 
5t  out  in  a  fmaU  meafure.  For  the  Lord  hath  determined 
to  tranfplant  all  the  trees  of  grace  into  Jmmanuel's  land, 
where  only  there  is  the  hill,  and  uninterrupted  breathing 
of  the  Holy  Ghoft.  The  creature,  while  here,  cannot 
bear  perfection.     And  then, 

4tbly,  The  Lord  is  pleafed  to  do  fo,  becaufe  he  fcitends. 
'there  fhallbe  a  clear  difference  betwixt  earth  and  heaven. 
And  O  how  fweet  will  heaven  and  Chrift  be,  and  the 
fulnefs  of  joy  that  is  at  his  right  hand,  to  the  poor  crea- 
ture, that  could  never  he  fatisfied  with  him  here  on  earth. 
If  folk  could  get  a  fatisfying  fight  of  Chrift  here  on  earthy 
they  would  become  opt  of  conceit  with  heaven,  and  e- 
ternal  glory.  O  but  heaven,  and  perfection  will  be  fweet 
to  thofe,  who  could  never  get  their  corruptions  morti- 
fied here  in  this  world,  but  were  trampled  upon  by  them 
day  by  day  ;  and  many  a  figh  they  heaved,  and  many  a, 
grone  for  their  redemption  while  on  earth.  O  but  hea- 
ven and  glory  will  be  fweet  unto  them  !  fince  the  hopes 
of  it,  are  fometimes  fo  fweet  and  comfortable,  even  now 
in  this  militant  ftate. 

Vfe.  Now  for  ufe,  let  me  farther  obteft  you,  that 
fince  there  is  fuch  difference  in  the  adminiftration  of 
thefe  graces,  you  do  not  miftake  him,  nor  go  away  with 
an  evil  report  of  him,  though  ye  find  not  thefe  things  in 
yourfelves  that  others  have. 

i/?,  I  obteft  you,  that  ye  always  account  thefe  crumbs 
effential  bread,  and  caft  not  at  them,  though  ye  get  no 
more  at  prefent.  As  for  the  being,  and  true  nature  of 
grace,  never  ceafe  till  it  have  an  exiftence  within  you 
Make  Jure  of  this ;  and  then  have  a  refpect  to  all  his 
commands :   acknowledge  God  in  this,  and  thank  him 

for 


jSer.XV.  Upon  Matthew  xv.  27.  173 

for  it,  although  ye  cannot  attain  unto  a  greater  degree 
of  grace. 

2dty,  Although  I  would  have  you  covet  the  beft  things, 
yet  I  would  have  you  be  thankful  for  the  leaft  things  ye 
have  received.  Be  thankful,  although  ye  have  not  at- 
tained unto  fuch  a  frame  of  heart,  as  you  would  have  de- 
fired  at  this  time.     And, 

yd/y,  I  pray  all  of  you  that  ye  judge  not  others,  becaufe 
they  are  net  of  your  own  fize.  It  is  a  miferable  evil  in 
theie  times,  that  a  dreadful  fpirit  of  jealoufy  prevails,  one 
of  another,  of  their  falling  in  with  the  fnares  of  the 
time;  becaufe  below  them  in  understanding  in  the  mat* 
ters  of  God  that  are  now  in  debate.  And  yet  when  ij 
comes  to  the  point,  thefe  may  be  as  particular  in  their 
confeflion  of  the  truth,  as  ye  will  be,  and  perhaps  may 
abide  better  by  it.  Neither  on  the  other  hand,  are  ye  to 
think  that  thofe  who  can  fpeak  better  in  thele  things, 
than  ye  can  do,  are  under  a  delufion      And, 

4tbiy,  Make  this  ufe  of  it ;  That  if  it  is  io,  that  graci- 
ous recipients  under  many  degrees  fuffer  many  foils  by- 
corruptions  i  then  what  will  grace  luifer  in  them  that 
have  but  a  third  degree,  but  turn  it  over  again  ?  If  he 
that  has  but  a  third  degree  of  grace,  refills  a  temptation 
and  comes  honourably  through,  how  much  is  your  iin 
and  fhame  that  are  foiled,  and  fnarec!  by  corruptions, 
though  you  have  received  grace  in  the  iixth  degree.  But 
be  it  known  unto  you,  that  it  is  not  the  degrees  of  grace 
that  holds  out  againfr  corruption,  and  enables  to  debare 
with  it,  and  to  reiift  temptations  ;  but  the  foyereignty  of 
grace  :  other-wife  how  comes  it  that  he  that  is  in  the  live- 
ly exercife  of  grace,  is  almoft  overcome  and  foiled  by  temp- 
tations, when  he  that  is  out  of  frame,  and  j^race  much 
tinder  with  him,  is  not  ib  much  undone  with  corruption  ? 
Truly  no  man  can  give  a  reafon  for  it,  but  this,  That  he 
hath  let  a  bound  to  the  fea,  and  {aid,  Hitherto  (halt  thou 
come,  hut  no  further,  Jobxxxviii.  11.  He  hath  Cct  bounds 
to  a  man's  corruption,  that  fuch  a  length  it  lhail  come, 
and  no  further.  Therefore  truft  much  to  him,  and  h)9 
iovereignty  5  and  little  to  grace  received  in  the  highefl 
degree  that  men  ufually  receive  in  the  aclminiltration  cf 
it ;  for  many  times  thofe  from  whom  leaft  is  expected, 
prove  moft  forthcoming  for  the  glory  of  God.  Who 
would  have  expected  this,  of  this  Canaaniufli  woman  ? 
And  O  but  (lie  proves  a  frugal  and  wife  woman  ! 

But  let  us  then,  Sirs,  for  farther  ufe  of  this  doctrine, 
obferve, 


174         Mr.  W.Guthrie's  Sermons.        Ser.  XV. 

ift9  That  the  gradual  degrees  of  grace,  and  parts,  is 
not  from  the  difagreement  of  natural  properties;  for 
many  a  time  thofe  perfons  that  have  but  little  promifing- 
like,  and  are  but  like  ftriplings,  will  get  as  well  through, 
as  thofe  who  are  of  a  greater  ttature  ;  flirubs  will  fome- 
times  ftan  J,  yea,  even  fmall  plants  in  God's  garden,  when 
the  mod:  tall  cedars  will  fplit,  fall,  or  break  in  pieces, 
before  the  wind  of  temptation. 

jdty,  It  is  moft  confonant  to  the  nature  of  grace,  that 
where  Jeaft  is  expected,  mod  fhould  come  forth  to  the 
praife  of  God.  Becaufe  grace  runs  in  that  channel :  Not 
many  wi/et  not  many  noble,  not  many  mighty  are  called ; 
but  God  hath  chofen  the  footj/b  things  of  the  -world  to  confound 
the  wife  ;  and  God  hath  chofen  the  weak  things  of  the.  world, 
to  confound  the  things  which  are  mighty,   i  Cor.  i.  26. 

2,dly,  This  is  moft  congruous  to  Chrift's  prophecy  ; 
Many  that  arefirft>  fhall  be  laft  ;  and  the  laft  Jhall  befirfi. 
And, 

4thly,  This  is  agreeable  to  the  experience  of  the  people 
of  God.     In  all  ages,  it  was  full  fo,  that  there  was  moll: 

good  found  in  the  hands,  where  little  was  expected. 

What  then  are  thefe  things  that  makes  us  expect  little  at 
fome  people's  hands. 

1.  They  are  come  of  an  evil  kind,  and  of  an  ill  edu- 
cation. But  it  is  a  fmall  matter  with  God  to  make  fuch 
profitable  :  For  fuch  was  this  woman.  She  was  come  of 
an  ill  kind,  and  of  a  bad  education  ;  and  yet  fhe  was  a3 
wife  a  woman,  as  was  in  all  that  country. 

2.  Where  there  is  an  unfruitful  foil,  and  want  of  the 
means  of  inftruction,  it  is  a  circumftance  that  makes  lit- 
tle be  expected  at  their  hand.  But  that  wiU  not  tell ;  for 
there  is  maiy  an  open-hearted  Chriftian  in  the  world, 
that  no  perfon  can  tell,  where  he  got  his  knowledge,  for 
in  the  bounds  alloted  him,  there  is  not  one  full  meal  to 
be  gotten  ;  but  they  have  been  obliged  to  break  over  in- 
to fome  other  foil  for  fuflenence. 

3.  Little  profefiion  of  the  party  makes  us  fufpect  them, 
and  look  for  little  good  from  them.  They  were  never 
much  heard  of.  But  this  is  nothing;  for  truly  ye  will 
not  know  them.     And, 

4.  They  have  fallen  into  fome  temptation  fo  eafily,  that 
ye  never  look  for  more  good  at  their  hand.  But  what 
would  ye  have  thought  of  Peter,    that  a  fimple  girl  put 

io    lhamefully   out  ? Yea,    but  Peter  will  be   hanged 

for  the  fame  caufe  afterwards,  for  all  that,     There  may 
be  many  like  Nicodemus,  that  dare  not  make  much  pub- 
lic 


Ser.  XV.  Upon  Matthew  xv.  27.  175 

lie  confeffion  for  Chrift,  and  yet  there  may  be  rich  forth- 
coming in  them  afterwards.  Yet  in  thefe  cafes,  there 
will  be, 

(1.)  In  regard  of  f olid  acknowledgement,  and  bearing 
witnefs  to  the  truth  in  a  declining  time,  when  people  that 
have  greater  knowledge  and  parts  will  make  a  foul  flip, 
and  difhppear,  then  others  who  never  knew  the  tenth, 
part  of  thefe  things  that  they  knew,  will  {land  it  out  to 

the  utmoft It  was  lb,  when  a  deluge  of  error  came 

through  the  land.  There  were  fome  poor  folk,  that  kept 
their  ieet  better,  than  thofe  who  had  tea  times  more 
knowledge.  It  will  be  to  yet  in  thefe  times  of  trial  that 
approach. 

(2.)  There  will  be  forth-coming  in  many  likewife,  in 
reflect  of  faith,  and  of  pure  gofpel-ordinances,  where 
tittle  is  expected.  When  there  is  no  oppotition,  we  ufe 
to  fay,  it  is  eafy  calling  in  the  court,  when  there  is  none 
calling  again.  So  it  is  eafy  profefiing  the  truth,  and  a 
work  of  reformation,  as  long  as  none  are  called  to  an 
account  for  it.  But  ftay  a  iittle  till  the  trial  come,  as  to 
the  faith  of  the  gofpel-ordinances,  and  then  ye  will  fee 
one  who  durft  never  profefs  much  confidence  in  theie 
things,  cleave  fall  to  pure  gofpel-ordinances,  when  many 
that  now  pvofefs  much,  will  draw  back,  and  fall  behind 
in  the  truth. 

(3.)  In  point  of  charity,  there  will  be  much  forth-com- 
ing, where  little  was  ex  petted.  There  is  much  talking  of 
religion,  but  will  ye  evidence  your  religion  by  works  of 
charity  to  the  banifhed  minifters,  and  others  of  his  peo- 
ple, who  are  in  (traits  for  him.  There  are  many  who 
have  no  great  proftflion  ;  but  they  are  liberal  in  love  and 
kindnefs  to  the  people  of  God.  And  I  allure  you,  that 
is  no  fmall  piece  of  religion  *,  true  leve  to  his  friends  in 
their  ftraits,  for  his  fake,  is  not  ond  of  the  lcaft  parts  of 
religion.      And, 

(4 )  Such  people  as  there  will  be  little  expected  of,  in 
point  of  patient  fufTering  for  Chrift,  may  yet  be  as  free 
and  frank  as  can  be  ;  nay,  go  beyond  others,  that  rao;s 
might  have  been  expected  of 

But  then,  ye  will  fay,  What  makes  our  Lord  Jefns 
Chrift  take  that  way,  that  in  thofe  of  whom  lead  was  ex- 
pected, there  fhould  be.moft  forthcoming  for  him,  and 
his  caufe.     The  reafons  may  be, 

[t.]  That  God  loves  to  take  a  way  of  his  own  with  all 

his  works;    as  we  fee  Ordinarily,  fh&  whenever  we  pitch 

upon  any   way  we   think  moft  fit,  fuitable,  and  conve- 

t  nienr, 


ty6         Mr.  W.  Guthrie's  Sermons.        Ser.  XV 

nient  for  carrying  on  any  matter,  it  is  a  hundred  to  one 
if  ever  God  take  that  way,  but  another  way  with  it. 

[2.]  He  does  io,  becaufe  where  there  is  much,  people 
are  ready  to  idolize  that  flock  of  grace  they  have,  and 
truft  much  to  it;  but  where  there  is  but  little  in  hand, 
there  is  much,  or  more  relying  on  God  by  faith  in  duty 4 

Then  for  another  ufe  of  improving  this.  If  there  be 
much  forthcoming  in  thofe  from  whom  little  is  to  be  ex- 
peeled  ;  then  there  may  be  much  expected  from  you, 
who  have  received  much.  It  will  be  both  a  fin,  and  a 
fhame,  if  ye  do  not  fomething  for  him.  And  remember 
this,  ye  that  are  great  profeflbrs,  the  more  that  is  expec- 
ted of  you,  if  you  come  fhort  of  it,  the  more  will  be  the 
Iofs,  and  difadvantage  to  the  caufe  of  God,  and  to  your- 
fdves  alfo.  Mifgiving  in  you  will  be  more  fhameful  than 
in  many  others.  Ye  that  are  great  profeffors  in  the  coun- 
try fide,  I  pray  you,  take  heed  how  ye  defire  the  day  of 
trial  ;  for  people  will  fay,  they  will  do  this,  and  that, 
and  the  ether  thing,  and  what  not,  when  they  are  not 
put  ^o  it ;  but  away  with  fuch  foolifh  romances.  Ye  will 
find  a  trial  in  Suffering  for  truth  another  thing  than  ye 
think.  Some  think  they  will  do,  and  fuffer,  becaufe  of 
what  they  have  received  ;  and  becaufe  of  their  former 
engagements,  and  great  parts,  which  thought  is  but  a  trus- 
ting to  their  own  ftrength.  But  truly  if  ye  look  for  Hand- 
ing in  that  way,  it  is  a  hundred  to  one,  if  ye  fall  not,  and 
that  fhamefuily.  Ye  muft  never  reckon  upon  your  fted- 
fafinefs  in  one  trial  ;  or  your  resolutions  and  engage- 
ments, or  upon  this,  that  other  folk  think  much  of  you  ; 
but  think  ye  Mill  the  lefs  of  yourfelves.  For  ordinary,  in 
the  day  of  trial,  God  ufes  to  ftain  the  glory  of  all  flefh. 
If  others  think  much  of  you,  think  little  of  yourfelves, 
otherwife  ye  fhall  perhaps  fall  into  fome  fcrape,  or  all 
be  done,  that  fhall  make  all  the  country  think  little  of 
you. — "—Then,  if  you  would  keep  your  feet  in  a  day  of 
trial,  keep  up  a  conftant  trade  with  heaven,  for  frelh 
Supplies  from  God,  for  that  will  do  it.  Be  content  to  be 
amongft  the  meanelt  in  refpeft ;  for  we  always  hope  that 
the  Matter  fhall  have  moft  praife  from  many  people's  faith- 
i ulnefs,  and  honefty,  that  have  leaft  help  or  hope  in  them- 
selves. Then  pray  for  them  of  whom  we  have  little  ex- 
pectation, for  their  ftanding  may  be  much  for  the  Mat- 
ter's praife.  Do  not  think  it  firange,  that  you  hear,  that 
iome  people  that  ye  would  have  expected  little  from,  have 
given  fuch  teftinjony,  and  not  joined  with  the  times,  not- 

withftanding 


Ser  XV.  Upon  Matthew  xv.  27.  17* 

withftanding  their  little  or  no  profefilon.  For  it  lias 
pleafed  the  Father  to  reveal  thefe  things  to  babes  and  fuck- 
lings,  and  hide  them  from  the  -wife  and  prudent;  even  jfo 
it  hath  piealed  him  to  do. 

And  moreover,  I  would  gladly  engage  fome  of  you  who 
are  gentlemen,  great  folk  and  prorefibrs,  to  bear  tefti- 
mony  for  the  truth.  I  would  hwc  you  not  to  think  it 
foolifhnefs  to  be  engaged  in  the  matters  of  God.  There 
are  many  of  you  gentlemen,  and  country  men,  that 
think  we  look  for  little  at  your  hand,  as  to  your  abiding 
by  the  truth,  and  being  valiant  for  it-  Well  then  will  ye 
beguile  us  ?  indeed  we  think  much  of  you.;  and  we  hope 
there  is  a  good  turn  in  fome  of  your  hands  yet,  for  the 
caufe  of  God.  I  would  not  have  you  over  bufy  to  com- 
ply with  the  folk  in  the  leaft.  Since  we  look  for  a  good 
turn  at  your  hand,  if  there  be  ought  ado,  then  will  y^ 
be  commetding  the  controverted  truth  to  your  families^ 
and  poor  things  under  your  hand.  Keep  your  hands 
now  free  of  complying  with  the  wicked  party.  Do  not  ad- 
mit of  a  temation  ;  and  that  will  be  your  peace,  and  credit, 
and  will  much  commend  you  to  the  hearts  of  the.  people 
of  God,  to  make  them  praife  him  for  you,  and  pray  for 
you,  and  fay  I  have  refolved  to-quit  my  eflate  as  well  as 
others,  before  I  fin.  I  (hall  bear  witnefs,  that  I  (hall  be 
as  denied  to  it  as  others,  that  may  be  promising  more  \ 
and  it  may  be  I  (hall  go  to  prifon  as  well  as  others,  before 
I  deny  the  work  of  God,  and  break  the  Covenants. 

And  then  we  would  have  you  beware  of  giving  way  to 
difpondency. — .But  leave  room  to  the  promife?,  when 
the  matter  is  come  to  this  puih.  For  he  will  bear  your 
charges,  and  give  out  the  expences. 

haftly^  We  fhall  fpeak  a  word  to  you,  who  are  great 
profeifors.  O  but  ye  have  need  to  iltidy  to  be  much  to  the 
Matter's  praife,  both  in  word,  and  deed  5  to  be  particu- 
lar in  faith,  in  dodtrine,  in  temperance,  and  holy  walk- 
ing  with  God  ;  and  generally  to  make  it  your  (tudy> 
how-to  be  for  his  glory  ;  for  he  has  taken  much  pains 
with  you,  and  for  your  encouragement.  The  mailer's 
glory  is  much  concerned  in  yourbeing  faithful  ;  and  his 
glory  and  your  Handing  are  twitted  together  5  and  that 
connection  is  of  much  value.  Andfurther,  your  Hand- 
ing in  thefe  evil  times,  is  an  accomplishment  of  the  great: 
gofpel  promife  in  the  word  for  your  comfort.  And 
further,  ye  have  the  very  flower  of  all  the  people  of 
God's  prayers  in  the  three  nations,  with  you  t'or  your  con- 
futation.   There  is  many  a  beautiful  cloud  of  prayers  ?o- 

Z  ing 


fj$        Mr.  W.  Guthrie's  Sermons.         Ser.XVV 

icrg  up  in  the  three  kingdoms  in  behalf  of  them,  that  keep 
honeft,  as  they  are  engaged  in  the  truths  of  God.     And 
truly  if  we  were  not  more  beholden   to  others  prayers, 
than  our  own,  it  would  not  be  well  with  us.     For  though 
ye  be  not  frill  at  prayer  yourfelves,  yet  there  is  fome  dill 

at   prayer  for  you,  then  behave  yourfelves  honeftly. 

God  has  given  a  good  account  of  thefe  goue  offthe  ftage, 
for  the  truth  already.     God  has  given  us  a  good  break 

in. them  that  have  furTered,  and  are  banifhed.     Thefe 

have  given  the  crofs  of  Chrift  a  noble  teftknony  f,  a  cir- 
eumftance  that  fpeaks  much  good  to  us  who  are  to  fol- 
low after.  Then  Sirs,  take  up  your  ground,  and  ftate 
yourfelves.  Has  God  given  you  Chrift  ?  how  much  more 
•will  he  give  you  with  him  every  goad  and  perfect  gift  ? 

Now  have  ye  gotten  Chrift?  Truly  then  all  other  thing* 
will  be  but  little  to  that. — Any  other  thing  is  but  like 
a  pin  in  your  cloaths.  This  will  be  your  victory,  even 
your  faith.  Faith  is  accounted  the  more  precious,  that 
it  endureth  tentations.  Faith  that  dares  cleave  to  him  in 
fpite  of  all  oppfition,  gets  (till  the  quickeft  difpatch  in  a- 
ny  thing  in  the  word  of  God  anfwering  it.  Then  faith 
and  patience  are  no  empty  things,  (this  woman  found  it 
fo.)  She  found  it  even  as  he  had  faid,  it  was  no  bare 
compliment  ;  it  was  an  effectual  word  ;  and  her  daughter 
was  made  whole  from  that  very  hour. 

t  By  thefe  gone  off  the  (rage  here,  no  doubt,  is  meant  his 
caufe  in  Mr.  James  Guthrie,  the  Marquifs  o!  Argvle,  and  Lord 
Warrilron  :  And  by  the  banifhed,  thoie  feven  eminent  mimftersa 
-who  were  in  the  years  i66z,  and  1663.  banifhed  10  Holland. 


SERMON 


C   179   3 


SERMON    XVI. 


Matthew  xv.  28, 

Then  anfwered  Jefus,  and  [aid  unto  her,  0  woman? 
great  is  thy  faith  :  he  it  unto  thee  as  thou  wilt. — 

THESE  words  as  we  have  heard  before,  contain 
the  refult,  and  conclufion  of  the  bufinels,  that 
pafTed  between  Chrift  and  this  woman.  He  commends 
her  faith,  and  grants  her  her  errand  to  the  full  ;  and  gives 
her  the  word  ihe  was  waiting  for.  Ye  have  heard  from 
thefe  words  f,  that  the  more,  and  greater  difficulties  that 
faith  honeftly  wreftles  through,  the  more  it  is  efteernei 
by  the  Lord,  and  well  pleafing  in  his  fight.  Her  faith 
is  called  great  upon  this  account,  that  lhe  wreftled  ho- 
neftly through  great  difficulties.  Ye  have  heard  alfo, 
that  fometimes  the  Lord  bears  teftimony  to  grace  in  his 
people.  Here  ye  fee  he  gives  teftimony  to  this  woman's 
faith,  0  woman,  great  is  thy  faith. 

I  propofed  laftly,  this  third  DoSrine  unto  you,  Tbit 
of  all  the  graces  in  God's  people,  faith  fiill  proves  moft  victo- 
rious, and  attains  its  errand  bejl. 

Faith  is  ftill  victorious,  with  regard  to  what  it  is  de- 
pending upon  God  for.  It  is  upon  this  account,  that  he 
calls  this  woman's  faith,  a  great  faith;  becaufe  ihe  had 
fo  abfolutely  hung  upon  him,  till  ihe  obtained  it. 

In  profecutitig  this  doctrine,  we  told  you  what  this 
faith  was,  that  it  was  a  refolute  depending  upon  God  for 
neceftary  mercies  in  his  own  way,  and  that  this  faith  was 
joined  with  prayer,  with  diligence,  with  patience,  an<i 
with  courage,  in  and  under  occurring  difficulties,  aud 
with  hope  in  God,  in  and  beyond  all  thefe  j  and   what 

f  There  are  other  two  Sermons,  (in  manufenpt)  preached  be- 
fore on  this  text,  and  alio  tome  following  which  csuki  4-,o:  bow 
be  pubiiilieu. 

Z  2  * 


ISo        Mr.  W.  Guthrie's  Sermons.        Ser.  XVI. 

it  was  that  this  faith  overcame  ;  and  how  it  overcomes 
thefe  things  by   fetting  prayer  on   foot,  by  engaging  the 

glory  of  God  in  the  bufinefs, and    by  fetting  former 

experiences  of  his  thankfulnefs  andkindnefsagainft  new 
threatnings  ;  by  engaging  Chrift  in  the  bufinefs,  by  aim- 
ing at  glorious  ends,  and  fo  making  the  mercy  that  they 
got,  redound  to  the  glory  of  God  j  by  turning  all  difad- 
■vantages  rnto  encouragement :  it  cannot  be  other  than 
victorious,  when  it  keeps  this  way  and  method.  The 
3aft  thing  that  we  left  off  at  in  the  doctrine,  was  this,  the. 
time  when  it  attains  and  carries  its  errand,  or  is  victori- 
ous :  How  it  is  victorious  we  have  already  fpoken  unto ; 
and  that  it  prevails  with  omnipotency,  and  how  it  pre- 
vails, has  been  fhown  you.  But  though  that  be  true^ 
that  it  overcomes  and  carries  its  en  and,  yet  ye  muft  un« 
derftand,  that  it  never  carries  its  errand,  until  the  time 
of  the  decree.  Ye  muft  not  be  fo  foolifli  as  to  think,  that 
the  ftrongeft  faith  in  the  world  can  carry  its  errand  be- 
fore the  appointed  time  come,  even  the  time  appointed 
by  the  Lord.  For  faith  is  but  the  inftru.ryent  that  brings 
the  decreed  thing  into  the  mans  hand.  Indeed,  when 
God  works  faith  in  a  foul,  it  is  a  good  instrument  for 
doing  fuch  things  as  you  have  heard,  and  which  ye  may 
hear  of  afterwards.-^ — But  I  fay,  it  doth  not  carry  its  er- 
rand, until  the  time  of  the  decree.  But  now  ye  may  be 
all  ready  to  think  with  yourfeives,  fince  faith  carries  not 
its  errand  till  the  time  of  the  decree  truly  we  will  never 
wait  on  it:  it  may  be  a.  long  term  day.  For  preventing 
this,  I  would  put  you  in  mind  of  thefe  two  or  thres 
things. 

(i.)  Every  thing  is  beautiful  in  its  feafon  t  as  faith  the 
fcripture,  Eccl.  iii.  i  \.  And  I  hope  ye  will  not  think, 
that  the  Lord  moves  unjuftly  and  imprudently  in  his 
purpofes.  He  who  had  all  time  in  his  own  hand,  could 
not  fail  to  take  that  time  which  would  be  the  moft  pro- 
per time. Never  think  that  the  time  of  the  decree  is  an 

unfit  time,  fince  God,  has  made  every  thing  beautiful  in 
its  feafon.  He  has  pitched  upon  the  right  feafon  of  eve- 
ry thing,  and  of  the  out-letting  of  every  mercy.  Ye 
cannot  think   pthenvays  of  God,  unlefs  ye  think  difho- 

neftly  of  him. He  who  was  before  all  time,  and  had 

all  times  in  his  eye  and  option,  he  faw  what  would  be  the 
moft  fit  time  and  feafon,  for  the  out  letting  of  every  mer- 
cy. Our  time,  and  the  timing  of  our  mercies  are  in 
his  hand  *,  where  they  are  betier  than  in  the  hands  of 
any  o.her.    There  would  have  been  a  cold  work  amonsft 

the 


gER.  XVI.         Upon  Matthew  xv.  28.  181 

the  faints  ere  now,  if  their  time,  and  the  ttmeing  of  their 
mercies,  had  been  in  their  own  hand.  I  hope  ye  wijl 
give  credit  to  God  in  all  the  works  he  has  done,  thac 
they  are  all  beautiful,  according  to  that  word,  God  will  help 
her,  and  that  right  early.  This  is  (till  a  good  word  at  ail 
times,  and  in  all  places  *,  The  Lord  will  help,  and  that 
right  early.  If  he  let  out  his  mercies  right  early,  then 
they  will  {till  come  in  feafon  to  his  people.  The  mercy 
will  be  with  you  in  as  good  a  time,  as  if  ye  had 
been   watching  ajl   night  for  it  —It  will  he    with    you, 

ere  ye  get  on   your  cloaths,  to    to   fpeak ^It  will  be 

at  your  hand,  ere  ever   ye  be   ready. So  I  fay,  faith 

carries  il III  its   errand  in    the   time  of  God's  decree 

All  things  are  beautiful  in  their  Jeajon.  The  Lord  will  be 
an  helper,  and  that  right  eirly,  Pfal.  xlvi.  5.     And, 

(2.)  When  things  appear  to  be  for  the  glory  of  God, 
then  faith  carries  its  errand.  Faith  doth  not  carry  its 
errand  at  every  time.  No,  nor  till  the  thing  appears  to 
the  praife  of  God,  as  Peter  e^prefTes  it,  1  Pet.  i.  7.  That 
the  trial 'of  your  faith  being  much  more  prechus  than  of  gold 
that  perijletb,  though  it  be  tried  with  fire,  might  be  f:ur,d 
unto  praife,  and  honour,  aud glory  at  the  appearing  cf  Je- 
Jus  Chriji.  This  woman  got  an  anfwer,  but  when  was 
it  ?  not  until  ihe  had  buckled  a  while  with  the  trial  :  not 
until  fhe  came  unto  this  with  it,  Be  what  I  s^ili,  I  (hajl 
have  that  mercy.  Then  he  declares  fhe  had  faith  ;  and 
then  it  was  to  his  praife  to  grant- faith  its  errand.  When- 
ever faith  begins,  to  grows  as  it  were,  nnreafonable,  and 
ill-mannered,  and  refolves  that  no  -difficulty  Hi  ill  Hand 
in  its  way,  which  (hall  not  thro'  God's  hcip  be  biough,^ 
about  to  his    praife,    then  there    is   hope    of  obtaining 

the   mercy.- Send    her   away,   faid  the  difciplcs  ;  She 

will  affront  us  aii,  if  ihe  get  not  fqmewhat.  Then  was 
the  time  for  faith  to  carry  its  errand  \  for  then  it  appear 
ed  to  the  praife  of  him  who  gave  it  — Ye  have  beea 
wreltling  for  the  church  thefe  two,  or  three  year?  paft  ; 
and  ye  cannot  get  a  good  anfwer  :  but  ye  mult  wrefr ie 
better  yet,  ere  a  delivery  come.  If  once  it  were  for  the 
praife  of  God,  then  it  will  come.  Ye  muft  once  cuaic 
.10  this  with  it,  that  if  God  ihould  dra^  us  through  heli, 
lo  to  fpeak,  we  will  beat  him  ;  whatever  difficulties  oc- 
cur  in  the  way  we  will  be  at  him,  then  readily  it  will  be 
for  his  praife  to  anfwer  your  petition.     There  is  a 

(3.)  Third  thing  that  fpeaks  forth  the  time,  and  that 
is,  patience.  Let  patience  have  its  perfect  work,  and  theii 
jca-dily  faith  wiil  carry  its  errand'.— Indeed  \  niuft  con- 

fefs, 


■\ 


1*2        Mr.  W.  Guthrie's  Sermons.        Ser.  XV7, 

fefs  fome  folks  has  been  right  well  exercifed  this  good 
while,  ftill  waiting  fome  chance  of  it :  But  patience  muft 
come  to  a  perfect  work.  Folk  muft  reiolve  to  be  made 
what  he  pieafes  ;  and  then  they  will  be  made  fomething 
of  by  God. — But  truly  there  are  not  many  of  us  at  this 
with  it.  Yet  truly  the  moft  part  of  us  are  but,  as  it  were, 
binding  and  lowing  with  it,  yet  in  fome  things ;  but  this 
muft  be  laid  by  before  faith  have  its  perfecl:  work.  Faith's 
work  is  to  be  content  to  be  made  any  thing  he  will. — This 
woman  was  content  to  be  made  any  thing  he  would, — - 
provided  fhe  could  gain  her  errand.  When  the  perfon 
is  content  he  {hould  do  any  thing  he  will  with  it  >  that 
he  fhould  try  better  try  ;  that  he  fhould  affli-ft  more  af- 
flict :  then  the  perfon  has  refolved  if  all  £hould  go  to  all, 
ftill  to  hang  upon  him  for  the  mercy,  and  is  ready  to  re- 
ceive every  imprefiion,  but  the  wrong  impreifion,  that 
hetvill  by  no  means  receive.  Faith  is  content  to  receive  any 
impreflionhe  will  ;  but  a  refufal  of  the  mercy  h  will  not 

admit  of. There  are  many  things  the  Lord    has  upon 

the  wheels  yet  to  be  done  :  and  if  all  thele  things  were 
done  and  ready  j  then  faith  would  carry  its  errand  for 
the  church  of  God  in  her  delivery.  Ye  muft  not  think 
it  long  till  the  number  of  your  brethren  have  fuffered, 
and  leveral  things  be  done  that  God  hath  to  do  ;  then 
faith  will  carry  its  bufinefs  Ye  muft  let  God  alone.  I 
mean  ye  muft  not  peremptorily  limit  him.  to  any  time,  for 
working  what  he  has  to  do.  Ye  know  not  how  much 
he  has  to  do  yet,  ere  he  deliver  the  church.  Ye  fee  not 
all  the  irons  he  hath  in  the  fire,  fo  to  fpeak  ;  for  truly 
if  yc  law  them  all  ;  ye  would  not  fpeak  as  fometimes  ye 
do.  Though  he  be  coming  for  the  deliverance  of  the 
church,  yet  there  are  many  things  withstanding  him  in 
the  way.  The  prince  ofPerlia  muft  ftand  in  the  way, 
till  Michael  come.  The  work  of  God  may  be  retarded 
for  many  days,  till  Michael  your  prince  come,  and  then  it 
will  be  let  no  longer,  as  ye  have  it,  Dan  x.  13.  Ye  know 
not  but  it  may  be  working  in  America,  and  going  to 
comedown  by  France  and  Germany  *.    That  will  do 

*  If  we  apply  this  to  tbe  Revolution  and  what  followed  upon 
it,  it  may  be  conHdered  as  refpecling  the  coming  of  the  prince 
of  Orange  from  Holland,  and  the  accdlion  of  the  princs  or'  HanoJ 
ver,  one  of  the  principalis  of  Germany,  to  the  Britilh  throne  : 
or  perhaps  it  may  apply  to  the  prefent  cpmmott:»ns  in  Britain, 
France,  Germany  and  America  ;  commotions  which  may  perhaps 
bring  abuut  much  good  to  the  church  of  Chrift. 

oiur- 


Ser.  XIV,  Upon  Matthew  xv.  27.  183 

our  turn.  Yet  the  prince  of  the  kingdom  of  Perfia  muft. 
withftand  the  work  of  God  for  many  days.  Would  ye 
take  patience  till  theie  days  be  over,  the  prince  of  the 
kingdom  of  Perfia  muft  withftand  the  work  of  God, 
till  Michael  your  prince  come.  But  ye  (hall  be  no  lofers 
by  this  ;  for  he  will  come  at  the  fet  time  •,  And  ye  fhall. 
fee  good  reafon  to  blefs  God  that  he  ehofe  out  the  time 
for  the  church's  deliverance. 

Now  for  life  of  this  Dotlrtne,  It  is  no  wonder  that  ma- 
ny folk  ly  in  the  mire,  with  regard  to  many  things  that 
they  have  depending  before  God.  Why,  they  never  fet 
faith  on  foot  to  help  them.  Faith  is  a  victorious  grace. 
Be  it  unto  thee,  et>en  as  thou  wilt, — all  things  are  pojfible 
to  h\m  that  believetb. — And  they  could  not  enter  in,  hecaufe 
if  their  unbelief.  I  fay,  it  is  no  marvel,  many  folks- bu&* 
nefs  ly  low,  becaufe  they  do  not  fet  faith  on  foot  to  car- 
ry its  errand.  Would  ye  have  any  thing  that  ye  have  to 
do  with  God,  to  come  good  fpeed  with  yo\*,  then  fee 
faith  on  foot,  and  make  it  move  in  the  bufinefs.— Now, 
I  know  as  foon  as  I  fpeak  this,  it  will  raife  this  objectioa 
in  many  :  (for  I  know  it  is  the  thought  of  many  of  your 
hearts)  that  the  thing,  that  ye  have  depending  on  God, 
is  what  ye  cannot  get  faith  acted  about.  Ye  cannot 
make  faith  move,  nor  yourfelves  believe  it.  I  am  pref- 
fing  you  to  fet  faith  on  work  for  doing  any  thing  that  ye 
have  to  do.  Now  ye  object  to  this,  that  ye  cannot  get 
faith  acted  anent  any  thing  ye  have  ado.  Now  that  I 
may  fpeak  to  this,  there  are  feveral  things  that  I  (hall  tell 
you  of,  that  hinder  faith  from  going  out,  from  acting 
and  moving  as  to  fuch  and  fuch  a  bulinefs.  Now  ye  mult 
cither  remove  thefe  ;  or  elfe  ye  will  never  believe  any- 
thing that  ye  have  depending  upon  God  ;  fo  as  faith  may 
move,  act  and  carry  its  errand  in  the  bufineft.     And, 

1/?,  The  firft  thing  that  ye  would  remove  out  of  the 
way,  is,  your  delight  in  known  iniquity  ;  for  wherever 
there  is  any  regard  to  any  known  iniquity,  faith  cannot 
move.  If I  regard  iniquity  in  my  heart,  the  Lord  will  not 
hear  me,  fays  David,  Pfal.  Ixvi.  18.  Whenever  a  man 
is  condemned  in  his  own  heart,  for  cleaving  to  any 
known  iniquity,  faith  fo  to  fpeak,  will  never  go  out  at 
that  man's  door,  for  the  bringing  of  any  thing  from 
God  to  him  ;  for  it  never  expects  to  fee  him  more.  Re- 
move this  then,  ere  ye  fend  out  faith.  Ye  that  are  ftill 
faying,  that  ye  cannot  act  faith  as  to  fuch  and  fuch  a  bu- 
finefs, ye  fhould  know,  that  if  your  heart  condemns  you 

for 


184        Mr.  VT.  Guthrie's  Sermons.        Ser.  XVL 

or  any  known  iniquity,  without  a  refolutlon  to  quit  it  ; 
all  the  world  will  never  caoie  yon  to  act  faith  as  to  any 
bufinefs  that  ye  have  to  do  with   God. 

idly,  Ye  fhould  underftand  this,  that  tinlefs  a  neceffi- 
ty  be  both  preffed,  and  received,  ye  do  not  a<5t  faith,  as 
to  any  bufinefs.  Faith  moves  beft  on  a  clear  ground. 
Faith  is  fuch  a  grace  as  cannot  move  but  upon  fcrious 
and  neceffary  things.  That  which  this  woman  has  to  do 
here,  is  ferious  and  neceflary  bufinefs.  Faith  always 
moves  beft  when  it  is  difbreffcd  with  wants  :  as  we  have 
it,  Judges  x.  There  the  children  of  Ifrael,  ye  know, 
were  under  diftreffes,  and  want  ;  and  their  faith  moves. 
So  if  ye  would  have  faith  move  anent  any  thing  ye  have 
dependent  on  God,  ye  mull  remove  indifference  anent 
that  matter,  out  of  the  way  ;  for  faith  moves  not  but  in 
ferious  and  neceffary  btffinefs. 

2,dlyt  Faith  moves  only,  when  folk  are  diligent  in  du- 
ty. It  is  but  a  fancy  ro  think  that  faith  will  move  wi- 
thout diligence  in  duty,  anduprightnefs  in  your  walk. 
Ffith  has  ftiil  hopes  of  mtc  ingGod,  when  the  perfon  is 
diligent  in  duty  jbut  fo  to '  ipeak,  faith  has  neither  hand, 
ror  heart,  to  move  in  matters  that  it  has  dependent  u- 
pon  God,  imlefs  there  be  diligence  in.  duty  :  for  the 
hand  of  the  diligent  maketh  rich.  Faith  is  made  to  move, 
and  look  for  good,  when  the  foul  is  diiigent  in  duty, 
working  righteoufnefs,  and  walking  uprightly  before  God. 
And, 

4tbfy%  Faith  has  no  Ikill  in  moving,  when  it  cannot 
fay,  'that  the  tiling  that  it  -would  have,  (hall  fome  way 
redound  to  the  praife  of  God.  Says  James,  chap.  iv.  3. 
Te  ofl,  and  receive  nott  bic'alife  ye  ajk  amifs,  that  ye  may 
confume  it  upon  your  Iztfts.  Faith  moves  always  belt,  and 
can  bePeve  moir,  when  it  can  fay,  if  God  give  fuch  a 
thing,  it,  (hall  redound  to  his  praife.  This  is  an  argu- 
ment the  pfalmift  makes  ufe  ot,  for  the  Lord  to  a  rife 
and  deliver  his  church — The  kings  of  Tarjhiflj,  and  the 
ift*\t  Jhatl  bring  prefents  ;  the  kings  of  She b a  and  Seba  Jhall 
tffer  giftii  Pial.  Ixxii.  10.  And  that  a  generation  tin* 
sbfrnjhoM  ferve  him.  In  this  cafe,  the  thing  redounds 
to  the  Lord's  glory.  Spare  me t  and  1 /bail  /hew  forth  thy 
loving  kindnefs  to  this  generation.  Therefore,  it  were  ftill 
heft  to  fend  out  faith  with  a  vow  in  its  right  hand  ;  for 
faith   never  moves  well,  but   when  it    has   a    vow   in  its 

right  hand. When  fuch  a  particular  receipt  of  mercy 

Jhall  be   in  fuch   a  particular  way  for  God's  glory,  then 
faith  moves  well.     And   1  tdl  you,  ye  lhould  put  fome 

argu- 


Ser  XVI.  Upon  Matthew  xv.  28.  18S 

argument  in  faith's  hand  ;  for  it  is  not  good  for  ns   to 
hold  at  generals.     No  truly,  we  are  not  well  known   by- 
generals  ;   we   muft  come  to  particulars  with    it  ;  or  clfe 
faith  will  never  move,  when  God  gives  you  fuch  a  mer- 
cy, as  ye  are  interceeding  for.     Then  fay,  that  fuch  a  par- 
ticular mercy  {hall  redound  to  the  Lord's  praifc.     Lay  on 
the  vow,  and   lay   that   it  (hall  be  for  the  glory  of  God. 
Promife  that   at  fuch   a   time,  yc  will  do  fuch  a  thing. — 
"Will  ye  fay  this,  and  lay  on  the  vow.     Will  ye  fay,  unto 
thee  [hall  vows  be  performed^  0  Lord.     I  would  have  the 
people  of  God,  fpecifying  fome  particular  way,  for  the 
attaining  fuch  a  particular  mercy,  as  they  are  feeking,  in 
which  it  (hall  be  for  the  glory  ot   God.     Once  come  to 
particulars  with    it  this  way,  and  then  faith   will  move: 
think  ye  that  fcripture  ufelels,  Thy  vows  are  upon  me,  0  God. 
And  ye  know,  that  when  Jacob  went  to  Padanaram,  and 
left  his  own  country,  fays  he,  If  thou  wilt  bewithmet 
and  keep  me  in  the  way  that  I  go,  thenjhall  the  Lord  be  my 
Cod,  and  of  all   that  thoufualt  give  me,  Ijhall  furely  give 
the  tenth  unto  thee.  Gen.  xxviii.    20,  22,   23.     So  I    fay, 
faith    moves  always  be{f,  when    it  has  a  particular  aim, 
and  a  vow  in  its  right  hand  *,  and  that  particular  aim  mull: 
be   to   the   glory  of  God.     Ye   remember  that  which  I 
fpake  to  you  not  long  ago, — If  I  deliver  you ,  fays  Jepth- 
thah,  thenjhall  I  be  your  head.     If  Chrift  fhall  deliver  us, 
he  fhall  be  our  head.     He  fliall  be  the  head  of  the  church 
himfeif.     There  fhall  not  be  a  rival,  that  fliall  get  a  part 
of  it.     It  is  true,  he  fliall  be  our  head  whether   he  deli- 
ver us  or  not.     But  I  would  have  you  to  come  to  fome 
particulars  with  it,  that  if  he  fliall  help  you  through  this 
evil  time,  ye  fhall  do  fuch  a  particular  thing,    that  fhall 
be  for  his  glory  ;  and  point  out  wherein  it  fhall  be  for 
bis  glory.     The  laft  thing  I  would  fay  is  this,  That  faith 
never  loves  but  to  go  upon  known  grounds.    The  thing  I 
mean  is  this,  faith  would  Mill  know  what  to  fay  :  it  would: 
flill  have  its  mouth  filled  with  arguments,  when  it  has  a« 
ny  thing  to  do  \  and  then  it  will  move,  and  go  boldly  on. 
I  am  perfuaded  the  great  reafon  why  our  faith  in  this  ge- 
neration never  fets  cut  fairly  for   any  thing,  we  have  to 
do  with  the  Lord,  is,  that  vie  are  never  at  the  pains  to  fill 
its  mouth  with  arguments.     I  grant,  that  true  faith  is  the 
evidence  of  things  not  feen  : — yet  it    is   as    true,  it  defires 
not    to  go  upon  unknown  grounds  :  for  ye   muft  under- 
ftand,  faith  is  no  Taney  ;  it  doth  not  move  without  fome 
grounds, Therefore   ye  fhould  fill   its  mouth  with  ar- 
guments, that  ye  may  move   the  more  boldly.     For  all 

A  a  th-ic 


i8o        Mr.  W.  Guthrie's  Sermons.        Ser.XVL 

that  we  are  intending,  is  this,  to  fee  if  we  can  get  faith 
to  carry  its  errand  for  matters  that  it  has  depending  u« 
pon  God,  (as  ye  heard  the  laft  day,)  fo  that  it  may  prove 
victorious  at  laft. 

And  there  are  only  thefe  three  cafes,  I  would  conde- 
fcend  upon  ;  ana1  I  believe  a  great  part  of  you  would 
gladly  have  faith  moving  as  to  all  the  three,  in  bringing 
you  a  good  anfwer  from  the  Lord  concerning  them  allr 
1  believe  ye  will  think  them  cafes  of  importance  and  con- 
fcience  :  And  faith  is  to  be  waited  on,  and  employed  in 
all  thefe  three  cafes.  But  unlefs  ye  fill  faith's  mouth 
with  arguments,  it  will  net  move,  nor  bring  you  a  good 
anfwer  from  the  Lord,  as  to  any  of  thefe.  Therefore 
we  fhall  endeavour  to  let  you  fee,  what  arguments  will 
be  fit  to  put  in  its  mouth,  fo  that  it  may  the  more  confi* 
dently  move,  and  bring  you  a  good  anfwer  anent  them 
all.    The  * 

[i.]  Is  the  cafe  of  your  fouls.  I  am  fure  fome  of  you 
would  know  amidft  the  revolutions  of  the  times,  what 
will  become  of  your  fouls.  I  am  fure  there  are  fome 
of-  you  that  have  been  waiting  a  long  time  to  hear  what 
God  will  do,  or  fay  anent  your  fouls.  Well,  we  fhall 
tell  you  what  arguments  you  fhould  put  in  faith's  hands, 
that  faith  may  bring  you  a  good  anfwer  as  to  your  fouls. 

[2.]  Another  cafe  is  as  to  your  thro'-bearing  in  this 
evil  time.  I  warrant  there  are  fome  of  you,  would  glad- 
ly know  if  they  fhall  be  carried  honcftiy  through  in  this 
evil  time.  Ye  cannot  make  faith  take  footing  well  in  this 
bufinefs-— Well,  we  fliall  tell  you  what  arguments  ye 
ihould  put  in  faith's  mouth  that  it  may  take  footing,  and 
move  on  thefe  arguments,  if  it  move  at  all.     The 

[3.3  Cafe  is,  anent  the  church  of  God.  I  am  fure  fome 
©f  you  would  gladly  have  a  good  anfwer  from  the  Lord  for 
his  poor  church,  Therefore  we  fhall  tell  you  what  argu- 
ments ye  fhould  put  in  faith's  hand  for  this,  that  wemay  ex- 
pect: fome  good  thing  from  the  Lord  hand  to  the  poor 
church,  notwithstanding  all  thefe  fad  things  that  our 
eyes  do  behold.  I  think  thefe  three  comprehend  the 
fubftance  of  the  great  work,  that  now  we  have  to  do, 
concerning  eeclafiaftical  affairs,  and  matters  of  religion. 
Now  theie  three  are  the  moft  important  cafes  under 
the  fun  Well  then,  if  ye  would  have  faith  moving  and 
bringing  you  a  good  anfwer  from  the  Lord  as  we  have  faid 
there  is  a  neceflity  of  filling  its  mouth  with  arguments. 
Let  us  then  fse  what  arguments  are  proper,  that  we  may 

the 


Ser.-XVI.  Upon  Matthew  xv.  28.  190 

the  more  confidently  believe,  and  look  for  good  from 
God  concerning  all  thefe  three  things. 

I  now  return  to  the  firft  of  thefe,  which  is,  The  cafe 
of  your  fouls.  Ye  would  gladly  have  that  perfected 
which  concerns  your  fouls.  It  may  be,  ye  have  been  la- 
bouring to  fet  faith  on  foot  ;  bnt  it  would  never  move 
that  way  yet.  Well,  we  would  now  prefs  you  to  take 
trial  of  faith  further.  There  are  very  many  arguments, 
that  we  would  have  you  to  put  in  faith's  hand  as  to  this. 
If  faith  move  not  with  thefe  arguments,  truly  if  we  may 
fo  fpeak,  faith  is  far  in  the  wrong  to  you  :  And  on  the 
other  hand,  if  ye  have  bidden  faith  move,  and  have  not 
put  thefe  arguments  in  faith's  hand,  truly  ye  are  far  in 
the  wrong  to  faith.  And  if  ye  cannot  appropriate  thefe 
to  yourfelves,  when  ye  hear  me  pronource  them,  I  have 
the  worfe  notion  of  you,  and  fo  may  continue  to  have 
this  twelve  month  for  any  thing  I  know.     Now  the 

i/?,  Argument  I  would  have  you  to  put  in  faith's 
hand,  is  this,  I  have  even  been  one  of  thofe  to  whom  the 
Lord  hath  difcovered  his  loft  condition.  Have  ye  this  to 
fay,  I  wot  well,  I  faw  myfelf  loft  upon  a  thoufand  ac- 
counts. I  have  feen  myfelf  verily  guilty  and  liable  to 
wrath.  I  am  fure  that  muft  be  a  good  argument  for 
you  ;  iince  the  Sm  of  man  came  to  feek  andtofave  that 
which  was  loft.  It  is  likely  ye  may  think  little  of  this  ar- 
gument, but  truly,  I'll  tell  you,  you  will  put  many  argu- 
ments in  faith's  mouth,  ere  he  move,  if  ye  put  not  this 
in  it.  Let  God  do  with  me  what  he  will,  I  am  liable 
to  death  on  a  thoufand  accounts.     And  then, 

2d!y,  Have  ye  this  to  fay  ;  well  I  wot,  I  feel  my  loft 
condition,  and  mourn  for  it,  and  the  caufes  of  it,  as  one 
mourneth  for  his  firft  born.  In  a  word,  this  has  come 
nearer  your  heart  than  any  thing  ye  ever  met  with  in  the 
world.  Have  ye  this  to  fay,  that  you  have  been  made 
to  mourn  over  your  loft  condition,  as  one  for  an  only 
fon  ;  and  that  it  has  gone  nearer  your  heart,  than  any 
thing,  that  ever  ye  met  with  in  the  world*  This  indeed 
is  a  great  argument,  when  ye  dare  take  the  Lord  witncls, 
that  now  and  then,  though  feldom,  this  bufinefs  has 
gone  nearer  your  heart,  than  any  thing  ye  ever  met  with. 
Indeed  if  ye  can  fay  fo.  ye  look  like  one  of  thofe,  to 
whom  that  promife  of  Warning  is  made,  by  that  fountain 
thit  is  opened  to  the  houfe  of  David ',  <ind  to  the  inhabitants 
cf  Jerufa  tern,  for  fin ,  and  for  uncleannefs,  Zech.  xm.  1. 
It  was  opened  for  them  that  mourn  for  this,  as  one  mourns 
for  hisjirfi  born}  or  an  only  child. 

A  a  2  v'v', 


191        Mr.  W.  Guthrie's  Sermons.        Ser.  XVL 

2'dly9  Have  ye  any  more  to  fay  ?  Yes,  I  have  this  to  fay, 
I  have  loft  all  hope  of  relief  in  myfelf.  Well  ye  are  then 
like  thofe   folk,  that   have  no  confidence   in  the  flefh, 

whofe  rejoicing  is  in  Jefus  Ghrift. 1  would  not   wi(h 

for  a  better  argument  than  that  ;  take  heed  to  thefe  ar- 
guments, and  remember  them,  and  gather,  and  keep 
them  well  together  :  you  are  one  of  them  to  whom  God 
has  discovered  their  loft  condition  ;  and  when  ye  were 
made  to  fee  it,  it  went  fo  near  your  heart,  that  ye  never 
found  any  thing  go  fo  near  it  before.  Ye  faw  there  was 
nothing  in  yourfelf  to  help  yourfelf.  Ye  might  well  make 
the  plea  worfe,  but  ye  could  never  make  it  better,  and 
therefore   you   caft  off  all  hope  in  yourfelf. — Very  well 

faid   indeed,  thefe  three  agree   very   well  together. 

'But, 

4tb!y,  A  fourth  argument,  have  ye  any  more  to  fay  ? 
Can  ye  fay  this  further  \  that  your  eyes  have  been  thus 
far  opened,  though  ye  wot  not  not  well  how,  that  you 
dow  fee  where  your  help  lies,  fo  thaj  ye  are  not  afraid 
to  fay  this,  I  wot  well,  my  help  is  ?n  Chrift,  if  I  could 
attain  it  ;  I  would  feek  no  other  thing  from  God,  as 
miferable  as  I  am,  but  what  that  ranfom  Chrift  paid  did 
procure.  I  will  have  no  more,  and  1  will  have  no  lei's. 
I  will  tell  you  more,  if  I  had  a  thousand  fouls  in  one,  I 
would  venture  them  all  that  way,  upon  that  purchafe. 
I  would  not  venture  one  of  thcmjupon  another  way  :  a 
very  good  argument,  truly,  I  cannot  fee  ye  can  be  well 
refufed.  Ye  fee  ye  want  help  in  yourfelf;  and  ye  fee 
vfhere  your  help  lies,  if  you  could  have  it  :  and  ye  will 
not  go  another  way  for  it.  Ye  grant  God  has  made  you 
fee  where  your  help  lies  both  fuitably  and  fatisfyingly 
for  your  (rate  and  condition.  Ye  fay  ye  dare  venture 
upon  it  for  all  need,  both  for  the  prefent,  and  for  the 
time  to  come.  Indeed  it  is  very  likely  ye  hear  of  Some- 
thing promifing -l;ke  concerning  your  foul.  For  he  that 
believeih  that  Jefus  is  the  Chrift^  is  born  of God \  I  John 
v.  i.  There  is  good  in  that  argument  ;  it  is  much  to  be- 
lieve that  he  that  fuffercd  without  the  gates  of  Jerufa- 
lem,  is  the  Son  of  God  ;  and  to  be  content  to  take  what 
he  has  purchafed  by  that  fuffering  for  their  help.  To 
believe  that  is  no  fmall  matter  indeed. 

5*/;/y,  A  fifth  argu meat,  What  more  can  ye  fay  ?  Can 
ye  lay  any  more  to  faith  ere  it  go  ?  Yes,  I  can  fay  this 
farther—That  he  is  happy,  that  gets  this,  though  he 
were  burnt  at  a  ftake  ;  I  have  fuch  an  efteem  of  it,  that  I 
think  if  God  would  uphold  me,  I  would  be  content  to 

be 


Ser.XVL         Upon  Matthew  xv.  28.  192 

be  burnt  at  one  myfelf  for  it.  Truly  that  is  very  well 
faid.  Indeed  Chrift  is  the  pearl  of  great  price,  and  that 
treafure  bid  in  the  fold  to  you.-— And  I  think  you  are  the 
merchant,  that  would  (ell  all  he  hath,  to  make  that  your 
own.  1  will  aflure  you  that  is  a  valid  argument,  if  ye 
hold  on.  Such  faith  could  not  be  long,  till  it  Drought 
you  a  good  anfwer,  believe  it,  if  ye  follow  on  in  that 
way.     And, 

6thlyy  But  have  ye  any  more  for  faith  to  fay  before  a 
throne  of  grace  ?  Yes,  I  have  this  to  fay,  that  in  fuch  a 
way  as  I  could  get  it  done,  1  clofed  with  Chrift  with  com- 
placency and  fatisfacYion,  my  heart  bended  towards  him, 
and  acquiefced  in  him,  and  retted  on  him  ;  fo  that  I 
thought  I  was  content  to  clofe  with  him  as  my  Prophet, 
Prieft,  and  King.  I  was  content  as  I  thought  to  have 
him  with  all  the  crofTes  that  follow  him.  Truly  that  fays 
more  yet,  and  is  a  very  ftrong  argument.  Indeed,  there 
is  much  ftrength  in  it.  I  warrand  you,  if  ye  hold  on  ; 
fuch  faith  would  betake  itfelf  to  its  fee?  very  loon.  I  dare 
not  well  fay,  that  I  have  the  thing  you  call  clofing  with 
Chrift  ',  but  I  wot  well  in  the  way  I  thought  I  was  to 
clofe  with  Chrift,  I  clofed  with  him.  I  vvoi  well  my 
thought,  my  heart  was  contenMO  take  him  in  all  his  ofii- 
ces,  as  well  king  to  rule  me,  as  prophet  to  teach  me,  and 
prieft  to  intercede  for  me. 

jthly,  Have  ye  any  more  to  fay*  or  add  to  thefe  ? ■ 

Yes.  I  have  this  to  fay  more,  that  of  all  thefe  my  heart 
condemns  me  not  for  the  contrary.  1  wot  well  for  ought 
1  know,  I  clofed  with  him  this  way  ;  and  my  heart  con- 
demns me  not  for  the  contrary.  O  good  argument  in- 
deed.    For  if  ye   have  not  a  mind  to  beguile  yuurfelves, 

God  will  not  beguile  you. And  what   more   have  ye 

fay  ?  are  we  parted  ?  Have  ye  any  more  to  lay,  that  ye 
think  will  do  any  goodinth>s  cji'e  i 

8/%,  Yes ;  I  have  this  to  fay,  that  from  that  time 
forth,  I  know  not  how  it  was,  the  fear  of  God  fell  upon 
my  heart  ;  from  that  time  forth,  I  have  fe.lt  it  other-ways 
than  ever  before,  and  ever  ilnce,  I  have  had  a  refpect  to 
all  his  commandments.  Indeed  that  is  a  veiy  gojd  argu- 
ment for  a  poor  man,  or  woman  that  has  not  many  high 
ichool  terms.  -  -But  have  ye  any  more  to  fay  to  faith, 
that  it  may  go  the  better  about  this  bufirrefs  ?  • 

ythly,  Yes;  I  have  this  to  fay,  that  in  all  the   bufinefs 
that  I  thought   patted  betwixt   Chrift  ami  me,  i  w,>s    ftilt 
afraid  that  1  had  been  deceived,  and  therefore  with 
i    {.thought  t©  be  fcrioufnefs,  as  far  as  I  could  attain  to  ir, 

I  up- 


J93  Mr.  W.  Guthrie's  Sermons.  Ser.XVL 
I  appealed  to  the  God  of  heaven  and  earth,  that  accord- 
ing to  his  verity  and  faithfulnefs,  as  he  was  a  juft  and  a 
faithful  God,  he  would  not  only  prevent  a  poor  thing 
from  beguiling  itfelf ;  but  that  he  would  let  me  know, 
whether  I  was  right,  or  wrong.  I  appealed  unto  him  and 
bad  *  him  try  me,  and  let  me  know,  whether  I  was  in  the 

right  or  wrong  way. Well  faid  j  truly  there  is  much 

good  in  that  argument.  I  allure  you,  there  is  as  much 
in  it  as  in  other  two.  Light  draws  ftili  to  light,  and 
darknefs  to  darknefs  The  wicked  with  their  evil  deeds 
draw  dill  to  darknefs  O  but  I  love  this  well.  It  is  al- 
ways promifiog-like,  when  man  dare  appeal  to  the  God  of 
heaven,  that  he  would  fe  arch  and  try  them,  and  fee  if  there 
be  any  wicked -way  in  them  There  is  good  hope  in  that, 
when  folk  have  cordially  and  ferioufly  appealed  to  God 
that  he  would  let  them  know,  whether  they  are  rightj 
or  wrong.  Then  ye  can  fay  this,  that  ye  appealed  to 
God  the  Lord,  and  defired  him  as  he  was  faithful  and 
juft,  and  delighted  not  in  the  death  of  finners,  not  to 
fuffer  a  poor  creature  to  deceive  itfelf  unwittingly,  and 

unwillinglly Have  you  this  to    fay  further,  that  the 

anfwer  that  came  back  from  his  word  to  you,  came  as  an 
anfwer  of  peace,  at  fome  folemn  or  fupplicating  time, 
when  ye  have  put  it  upon  God  to  give  you  a  return,  you 
found  the  return  come  from  his  word,  though  by  the 
mouth  of  a  ftranger  ye  know  not.  But  there  came  an  an« 
fwer  of  peace  to  you,  and  it  came  in  fuch  a  ftrain,  and  on 
fuch  a  fcripture  ground,  that  ye  knew  well  from  whence 
it  came.  A  good  argument  indeed.  Ye  put  yourfelf 
into  the  hand  of  the  Lord,  and  having  appealed  to  him 
in  the  thing,  the  anfwer  from  him.  to  you  was  peace,  and 
ye  thought  youi  felves  more  happy  than  ye  were  wife. 
But, 

ioM/y,  Have  ye  any  more,  for  in  my  mind,  ye  that 
have  that,  have  more  to  fay  I  Yes,  I  have  this  to  fay  to 
prove  that  this  anfwer  took  effect  on  my  heart,  when  it 
came  :  I  mean,  as  I  faid  before,  in  all  this  my  heart  con- 
demns me  not.— Indeed  that  is  far  faid.  I  marvel  then, 
if  ye  have  not  confidence  in  God  ;  if  it  were  not  for 
your  ignorance,  I  wot  well  ye  would  have  *it.  If  it  were 
not  for  your  ignorance,  I  afTure  you,  ye  would  not  be 
without  it.  But  indeed  ignorance  will  mar  this  *,  for  if 
there  be  any  challenge  for  tin  in  the  confeience,  it  will  not 
be  ;  for  there  are  many  folk  who  take  challenges  off  the 
confeience  for  heart  condemning.  But  of  a  truth,  I  take 
it  not  fo.    But  when  ye  have  this  to  fay,  my  heart  doth 

not 


Ser.  XVI.  Upon  Matthew  xv.  28.  194 

aot  condemn  me,  that  is,  I  hold  not  nor  allow  myfelf, 
in  any  known  iniquity  ;  nor  do  I  defire,  or  allow  my- 
felf to  omit,  or  fhift  any   known   duty,  competent  to 

me  in  my  place  and  ftation : O  but  that  be  a  ftrong 

argument  to  put  in  faith's  hand.  That  is  not  the  ques- 
tion. I  may  be  free  of  heart  condemning  in  that  cafe. 
For  heart  condemning  is,  when  my  heart  condemns  me 
for  allowing  myfelf  in  fome  known  fin  of  commifiion,  or 
in  fome  known  fin  of  omiffion  of  duty.  But  without 
I  know  this,  I  tliall  not  be  condemned  of  my  own  heart. 
For,  no  Judicatory  in  the  world  can  condemn  a  man  by 
law,  without  they  can  inftance  fome  capital  crime  they 
have  to  lay  to  his  charge.  Law  will  not  condemn  a  man 
before  it  hear  him.  Think  ye  that  the  greateft:  rebel  a- 
gainft  God  at  this  time  will  condemn  a  man,  upon  fuf* 
picion  that  he  is  a  rebel,  becaufe  he  went  under  the  name 
of  a  Phanatick,  while  they  could  not  inftance  wherein 
he  was  trealbnable,  but  only  becaufe  be  was  called  a  Re- 

monftrator. Well,  fhall  I  be  condemned  of  my  own 

heart,  while  it  cannot  inftance  or  inform  myfelf  of  a  par- 
ticular wherein  I  am  dealing  deceitfully  before  God. 
This  were  the  greateft  ignorance  in  the  world.  I  would 
not  be  condemned  of  my  own  heart,  unlefs  it  can  in- 
ftance fome  particular  for  which  it  condemns  me,  as  I 
faid  before.  Ye  ought  not  to  receive  from  your  own 
heart  a  fentence  of  this  kind  ;  But  when  ye  know  a  par- 
ticular fin  ye  are  given  to,  and  ye  will  not  have  delive- 
rance from  k  ;  or  fome  known  duty,  that  ye  flight,  and 
do  not  go  about  it.  In  that  cafe  I  am  heart  condemned. 
But  I  am  not  fo,  if  my  heart  cannot  charge  me  with  a  par- 
ticular that  I  am  guilty  of,  as  to  any  known  fin,  or  flight- 
ing known  duty  ;  it  is  a  ftrong  argument  if  ye  can  truly 
fay,  ye  allow  yourfelf  in  no  known  fin,  nor  fhift  any 
known  duty. 

iitb>  Have  ye  any  more  to  fay?  Ye  have  faid  right 
well,  fince  ye  began  ;  but  have  ye  any  more  to  fay  ?  Yes, 
I  have  this  to  fay,  that  the  bufinefs  1  have  been  fpeaking 
of  is  not  a  new  ftart  got  up  with  me,  but  I  have  been  la- 
bouring on  therein,  this  long  time.  Indeed  that  is  a  very 
good  token  too  Ye  have  not  been  hypocritical.  Job's 
friend  thought  very  wifely  ;  that  a  hypocrite  -will  not  al- 
ways call  upon  God ;  indeed  it  is  well  faid,  and  I  would 
that  many  had  this  to  fay.     But, 

\2th,  Can  ye  fay  any  more  ?  why,  that  I  have  this  to 
fay,  that  I  have  been  labouring,  or  drawing  at  this  bufi- 
nefs a   long  feafon  ;  feven  years,  and  more :  and  I  dare 

even 


i$$        Mr.  "W.  Guthrie's  Sermons.        Ser.  XVI. 

even  fay  another  word  >oo,  to  conclude  all  with.  Tru- 
ly I  would  love  you  much  worfe  for  all  you  faid,  if  you 
could   not  lay  this  ;   and  it  is  even  this,  and  lee  it  ye  can 

fay  it 1  dare  fay  that  God  has   determined   my  heart 

at  this  time,  to  join  with  him,  and  to  continue  on  his 
fide,  and  to  win  and  lefe  with  Chrift,  and  his  people. 
Dare  ye  fay  that  God  has  at  this  time,  determined  my 
heart  with  Mofes,  to  choofe  nffliftion  with  the  people  cfGodt 
&c.  Have  ye  ibis  to  fay,  that  ye  have  looked  through 
all  the  bufinefs  with  deliberation,  and  doled  with  Chrift 
and  his  crofs  ?  Indeed  this  is  a  very  good  cloiing  argu- 
ment, that  thefe  long  feven  years,  or  more,  ye  have  been 
following  religion,  and  have  had  theie  blefied  tranfactions 
fore-mentioned  ^as  iigns  betwixt  God  and  you,  and  now 
ye  have  even  this  word  to  dole  all  with,  ye  will  choofe 
affliction  with  the  people  of  God.  I  dare  fay,  that  there 
is  marfy  a  foul  of  you  here,  that  has  never  been  at  thefe 
things  with  it.  There  are  many  of  you  that  have  been 
harling  after  religion  theie  long  feven  years,  and  more 
too,  that  never  knew  thefe- things.  And  I  put  it  to  you 
this  day,  what  have  ye  to  prove  your  intereft  in  God-,  or 
what  arguments  can  ye  make  ufe  of  at  this  time,  to  prove 

that  it  will  be  made  perfect,  that  concerns  your  fouls. 

If  ye  cannotniake  ufe  of  one  of  thefe  I  have  toft  you  of, 
I  wot  well  ye  are  far  in  the  wrong.  For  1  have  told  of  a 
confiderabie  number  of  arguments  that  the  people  of  God 
have  to  make  ufe  of,  and  they  are  all  very  iignilicant,  full 
and  clear  in  their  exercife.  Now  judge  with  your  own 
hearts,  whether  or  not,  ye  have  done  your  duty  to  faith, 
and  have,bid<J'-n  it'  move,  and  fetch  you  a  good  anfwer 
from  the  Lord  concerning  your  fouls,  when  ye  could 
not  put  this  into  faith's  hands.  I  believe  this  is  a  thing 
ye  have  been  looking  to  thefe  many  years  part,  what 
would  become  of  your  fouls  Now  if  ye  would  have  that 
made  perfidf.  which  concerns  your  fouls,  put  theie  argu- 
ments in  faith's  hand,  and  fee  what  anfwer  faith  will  bring 
you  back  from  [he  Lord. 

Now  dare  ye  hold  by  ihem  all  ?  Can  ye  fay  that  God 
has  made  you  fee  your  loft  condition,  and  has  brought 
it  fo  near  your  heart,  that  he  lias  made  it  bitter  to  you, 
and  made  you  mourn  for  ir,  as  one  mourns for  his  jirft  horn, 

- Has  he  emptied  you  or  all  hope  of  helping  yourfelves 

and  made  yon  lee  where  fuitable  help  lies,  even  in  the 
blefTed  Jefus,  whofe  name  was  as  ointment  poured  forth 
unto  you  ?---Did  he  deal  with  you  in  iuch  a  way  that  ye 

bended 


Ber  XVI.  Upon  Matthew  xv.  28.  196, 

bended  your  courfe  towards  Chrift,  and  clofed  with  that 
help  that  is  in  him,  and  was  well  content  with  it,  and  all 
the  inconveniences  that  follow  it  ?  And  in  all  this  does 
not  your  heart  condemn  you  ?  From  that  time  forth  did 
the  tear  of  God  fo  fall  upon  you  as  made  you  have  a  re- 
fpecl:  to  all  his  commandments?  Again,  after  that  time, 
and  in  all  this  buiinefs,  were  ye  afraid  that  ye  had  been 
deceived  ?  Ye  appeal  to  him,  that  he  would  make  you 
kuow  whether  ye  were  in  the  right  or  wrong  way  ;  And 
did  you  get  a  good  anfwcr,  and  a  return  back  from  the 
Lord  ?  Does  your  heart  not  condemn  you  for  any  known 
(in  that  you  have  committed,  or  any  known  duty  that 
ye  have  omitted  ?  Have  you  been  following  on  thefelong 
(even  years  atter  religion  ?  And  to  conclude  have  you 
now  chofen  affliction  with  the  people  of  God,  and  re- 
folved  to  win  and  lofe  with  them,  to  ftay  at  home,  or 
be  banifhed  with  them,  being  contented  to  take  your 
lot  with  them  ?  If  they  fhould  never  rife  again,  are  you 
content  never  to  have  a  joyful  day  in  this  world  again  ? 
Truly,  there  is  a  good  ftock  of  all  thefe,  each  of  them 
fpeaking  much  good,  and  much  more  when  they  are  all 
together  :  Now  I  am  fure,  if  ye  have  put  this  furniture 
in  faith's  hand,  faith  will  run,  and  bring  you  a  good  an- 
(wer  concerning  your  fouls. 

The  fecond  Cafe  I  promifed  to  (peak  to,  was  this,  if 
ye  would  have  faith  going  ;  to  bring  fome  good  tidings 
concerning  your  being  honeftly  carried  through  in  this 
evil  time  ;  believe  that  God  will  bear  you  honeftly  thro' 
in  this  evil  time — Truly  that  is  a  great  and  comprehen- 
(ive  cafe.  But  I  will  not  promife  to  give  you  fuch  fure 
grounds  for  this,  as  for  the  other,  I  could  infallibly  fay 
of  the  other,  that  if  ye  would  put  them  in  faith's  hand, 
that  faith  fhould  be  made  perfect  as  to  what  concerns 
your  fouls.  But  I  cannot  give  you  fuch  fure  grounds 
tor  this.  But  I  fhall  give,  or  advife  you  to  put  argu- 
ments in  faith's  hands,  that  if  it  move  at  all,  aud  bring 
you  a  good  anfwer,  it  will  be  upon  thefe  grounds,  or  ar- 
guments, and  I  think  faith  being  your  friend,  ye  may 
come  to  receive  that  good  from  God  amongft  the  reft. 
Then  that  bodes  good  yet.  Therefore  put  fome  good 
argument  in  faith's  hand,  and  fee  what  it  can  do,  in  or- 
der to  your  being  honeftly  home  throughin  this  evil  time. 
If  it  move  at  all  ;  it  will  be  upon  arguments.  And  as 
we  faid  of  the  other,  look  if  ye  can. fay  this  from  the  bot- 
tom of  your  heart. 

Bb  (i.)And 


*•**•** 


ifj        Mr.  W.  Guthrie's  Sermons.        Ser.XVL 

(i.)  And  firfl  have  you  thjjf  to  fay,  that  the  Lord  has 
called  you  by  his  name  ?  that  is,  I  am  a  profefibr  of 
godlincfs,  his  glory,  and  my  good  name  are  interwoven 
together.  Ye  are  content  to  give  out  yourfelf  foF  one 
ef  his  ;  and  ye  cannot,  will  pot,  dare  not  deny  this. 
Though  I  confefs  folk  fhoold  pot  make  too  much  noife 
about  rhis.  For  it  is,  a  grfat  jflifadrantage  to  that  man, 
that  has  had  fuchfa  name;  if  he  hath  not  been  real,  or 
if  be  lofe  his  feet  in  a  day  of  trial.  But  it  is  a  great  ad- 
vantage to  him,  and  to  orhers,  that  look  on,  if  he  has 
wot  t>een  dealing  deceitfully  with  God,  but  has  been  pro- 
feUing  God  in  reality,  and  has  had  the  inward  coming 
tip  to  his  outward  piofeillon.  O  but  he  has  a  great  plea 
In  law,  when  he  has  this  to  fay,  I  am  one  of  thofe  who 
profefTed  thy  name.  This  was  an  argument,  that  the 
fervant  of  the  Lord  David  had.  Pitt  not  away  thy  for- 
vdnt  in  anger ;  thou  haft  been  my  he!pt  leave  me  n$tt  ?iei- 

t'her  for/ake   me>  0'  Cod  of  my  falvation%  Pial.  xxvii,  9 ■ 

"Wherefore  (hat  ?  why  they  will  fay,  there  is  one  who- 
would  flill  be  called  the  fcrvant  of  God,  go  where  be 
would  ;  but  fee  how  he  owns  him  now  ;  and  look  and 
fee  if  thou  wilt  have  much  credit  by  it  ;  It  you  are 
likely  to  lofe  a  ilep  in  the  day  of  trial,  when  there  is  io- 
many  on-lookers  ;  put  in  this  word,  in  faith's  mouth, 
his  name  and  your  name  go  together;  his  glory  and 
your  glory  goes  i6gether  ; — and  his  credit  and  honour 
will  fuffer  with  yours.  Make  this  go,  and  ye  will 
get  the  belief  of  this;  for  io  ttepnre  kg  xutli 'Jbozu'bim- 
feJf  pure.  He  will  deal  faithfully,  when  he  finds  honef- 
»y.     But, 

(2.)  In  the  next  place,  have  ye  this  to  fay,  I  have  no 
confidence  in  the.Aefh.  Truly,  if  ye  be  not  come  this 
length,  I  fear  very  much,  that  you  give  but  a  foul  tefli- 
inony.  But  if  ye  are  got  this  length,  ye  are  far  forward. 
Ye  have  left  Peter  a  ftep  behind  you  already.  It  is  true 
indeed,  it  is  very  good  to  refolve  well,  if  I  fhould  die 
with  thee,  I*will  nst  deny  thee ;  a  good  refolotion  !  But 
I  doubt  that  perhaps  you  will  make  two  of  that  ere  a 
year,  or. little  more  come  about.  But  if  ye  can  fay,  ye 
have  no  confidence  in  the  flefh  ; ,  but  in  your  own  mind, 
will,  or  would,  be  a  poor  apoftate,  if  God  helped  you 
not.  Indeed  this  is  a  very  good  argument,  and  my  mind 
is,  that  ye  that  think  fo,  your  confidence  is  upon  furer 
grounds  than  ye  imagine 

(3.)  Well  can  ye  fay  any  more  ?  Have  ye  this  argu- 
ment aifo  ?  That  ye  are  iouilug  every  weight  that  prefTes 

you 


Sek.XVT.  Upon  Matthew  xv.  28.  ioS 

you  downward  ?  Truly  ye  will  fail  the  better  for  that, 
if  ye  are  going  to  Barbadoes  f.  Truly  if  ye  be  for  this  ye 
mull  be  looting  the  ties,  betwixt  wife  and  children,  holl- 
ies and  land,  and  whatever  more  ye  have,  putting  your 

affairs  in  order. But  if  you  have  not  thefe  ties  loofed, 

but  your  heart  and  eye  will  be  in  them,  (for  it  is  even 
that  which  they  would  have,  and  if  they  cannot  get  a 
hair  in  your  neck,  as  we  commonly  fay,  they  will  even 
do  it  for  your  means,)  I  fay,  if  ye  loofe  not  yourfelf  from 
thefe,  ye  will  come  foul  off  fomc  way,  or  other :  there- 
fore loofe  yourfelves  from  thefe  things  that  ties  you  to 
them.  If  you  do  not,  I  am  perfuaded,  there  will  be  a 
rack  amongft  you.  Lay  afide  every  weight  that  preffes 
you  downward.  Either  you  rauft  have  that  argument  to 
ufe,  that  your  heart  is  fully  loofed  from  thefe  things,  or 
I  perfuade  you,  ye  will  get  no  anfwer  about  your  being 
honeftly  carried  through  in  this  evil  time.  You  rauft 
locfe  your  hearts  from  your  eftates  and  farms,  otherwife 
there  will  be  news  of  it.  The  houfe  and  the  land  h«s 
been  long  called  by  one  name,  and  ye  are  loath  that  it 
fhould  go  cut  of  that.  No,  truly,  you  muft  loofe  that 
weight,  and  let  it  go.  Now  have  ye  that  argument  to 
life,  that  every  weight  that  ye  know,  that  preiVcs  you 
downward,  ye  are  laying  aiide,  and  ye  are  looling  the 
ties  where  ye  find  them  faiieft.  This  is  a  very  good  argu- 
ment indeed,  as  good  as  fome  two,  that  I  know,  fo  that 
if  ye  would  have  faith  moving,  as  I  f$id,  then  ye 
would 

(4.)  In  the  fourth  place  have  this  to  fay,  that  there  is 
nothing  now  that  ye  are  afraid  of  at  this  day  of  trial; 
but  what  tp  do,  and  what  to  fay  ye  know  not,  it  he  help 
you  not.  This  is  no  bad  argument;  ye  are  not  vexed 
what  will  become  of  this,  and  the  other  thing;  what 
will  become  of  wife,  children,  houfe,  eitate,  portion, 
and  all  the  reft  of  it.  But  this  is  your  anxiety  •  what 
will  I  do  or  fay,  for  a  fubtile  enemy  will  accufe  me  ;  and 
it  I  a  poor  ignorant  creature,  fpe  tk  a  wrong  worn,  they 
will  take  occa^on  from  that,  to  reproach  religion,  ?.  v\ 
the  name  of  God,  and  much  more.  Iff  am  even  vex  J 
what  to  do  or  fay,  left  his  name,  or  religion  be  injured 
by  me,  this   is  a  good  argument  ;  and  I    think   yc  wi;l 

f  H^re  it  is  to  be  remarked  that  in  tins  inftance.  Mr.  Cc 
ted  to  be  a  true  prophet,  in  regard  thru  feve»ai  years  «H-'^ 
ward,  a  number  of  his  hearers   were   baniJhea"  to  BarWdbcsior 
the   caufe  of  Chriil,  although  there  was    mo  appi-intoce  ut   fehis 
Un\z  of  their  hcing  cxpofed  to  Uic\\  hardships* 

B  b  1  Set 


199        Mr.  W.  Guthrie's  Sermons.        Ser.  XVI, 

get  an  anfwer  for  good  with  that  fame  argument.  It 
fee ms  that  that  fpeciai  promife,  Mat  x.  18,  19.  hath  a 
relation  to  you,  when  ye  fliall  be  brought  before  kings 
and  governors,  And  ye  Jhall  be  brought  before  governors 
and  kings  for  my  fake y  for  a  teftimony  c  gainjl  them  and  the 
Gentiles.  But  when  they  deliver  you  up%  take  no  thought 
howy  or  what  ye  Jhall  f peak,  for  it  Jhall  be  given  you  in  that 
Jame  hour  what  ye  Jhall  Jpeak,  I  trow,,  that  promife  is 
made  for  ycur  mouth ;  for  truly  that  promiie  is  made 
for  that  partyi  who  is  careful  for  nothing,  but  what  to 
do,  and  what  to  fay  for  the  glory  of  God  and  religion. 
Tofuchit  {hall  be  given  in  that  hour  what  they  fhall  do, 
and  fay,  left  they  fhould  wrong  the  glory  of  God,  and 
deny  his  truth.  They  are  careful  for  nothing  but  that 
they  get  not  a  word  to  fay  for  the  glorious  name  of  Je- 
fus  Chrift.  They  are  only  careful  how  to  debate  the 
caufe  for  the  glory  of  God,  and  how  to  do  anfwerably 
to  what  they  fay.  For  fuch,  fays  Chrift,  I  pafs  my  roy- 
al word  upon  it,  that  it  (hall  -be  given  them  in  that  hour 
•what  to  [peak,  or  fay.     And, 

(5  )  Then  ye  would  have  this  argument  to  make  ufe 
of,  if  ye  would  have  the  faith  of  being  honeftly  carried 
through  in  this  evil  time  ;  that  all  the  hope  and  expecta- 
tion of  your  foul  is  only  upon  the  account  of  free  grace 
in  Chrift  ;  not  becaufe  ye  have  done  this  or  that ;  not 
becaufe  ye  have  caft  away  every  weight  that  prefTes  you 
downward,  I  look  not  to  be  carried  honeftly  through  be- 
caufe of  that  ;  but  I  look  only  and  folely  to  free  grace 
in  Chrift  Jefus. 

(6.)  And  then  ye  would  have  this  further  to  fay,  if 
ye  would  have  a  good  anfwer  from  the  Lord,  concerning 
this,  that  as  far  as  ye  can,  ye  are  dealing  faithfully  in 
the  little  that  God  is  putting  into  your  hand.  That  is 
alfo  a  good  argument  3  better  than  two  friends  up  at  court 
yonder  ;  it  is  better  than  the  favour  of  a  lord  of  the  feal 
up  at  Edinburgh  -  It  is  good  to  be  ftill  faithful  as  to  a- 
ny  thing  God  hath  put  into  your  hand,  it  is  very  like- 
1/  that  when  ye  are  faithful  in  the  little  that  God  has  put 
in  your  hand,  that  God  will  make  you   faithful  in  that 

which  is  much  alfo But   let  me  tell  you,  if  ye  keep 

to  the  A;/?,  with  thofe  that  ftill  defer,  faying,  we  will 
keep  our  teftimony  to  the  laft  and  great  ftiock.  1  fear 
ye  may  come  foul  ofF.  For  if  ye  be  not  faithful  in  little, 
I  am  ah  aid  ye  wi'l  never  be  faithful  in  much. 

(7.)  Have  ye  any  more  to  fay  ?  Can  ye  make  ufe  of 
this  argument,  that  as  you  are  able,  you  are  helping  them 

that 


Ser.  XVI.  Upon  Matthew  xv.  28.  200 

that  are  foreraoft  in  giving  a  teftimouy  for  Chrift  ?  Help 
is  good  in  all  places,  and  with  what  meafure  ye  met,  it 
/hall  he  met  unto  you  again.  It  is  no  fmall  matter,  to  have 
fo  many  thoufand  honeft  folks  prayers  to  light  at  your 
door,  fo  to  exprefs  it,  for  your  good  every  day.  This  is 
no  fmall  bufinefs  indeed. 

Now  thefe  are  the  arguments  ye  are  to  put  into  faith's 
hands  ;  if  ye  can  make  ufe  of  them,  it  is  well.  Thongh 
I  cannot  fay  thefe  are  infallible  grounds  for  faith  to  move 
on,  for  bringing  you  a  good  anfwer  from  the  Lord  for 
your  being  honeftly  carried  through,  as  I  have  (aid  of 
the  other,  concerning  your  foul.  But  if  ye  have  not  thefe 
arguments  to  ufe,  ye  are  far  behind  ;  and  if  ye  have 
them,  ye  are  far  forward.     For, 

[1]  It  is  a  great  thing  to  have  it  to  fay,  my  name, 
and  thy  glory  are  interwoven  together. 

[2]  I  have  no  confidence,, in  my  flefh,  nor  ny  thing 
that  I  have  received,  but  only  in  Chrift. 

[3  3  I  am  looting  all  ..weights,  that  prefs  downward, 
and  letting  them  go.  w 

[4  ]  The  great  matter  that  vexes  me,  is  not  thefe  things 
I  have  let  go  ;  bat  the  thing  that  troubles  me  is,  what 
to  do,  and  what  to  fay. 

[5.3  The  hope  I  b^ve  as  to  the  bufinefs,  is,  even  free 
grace  in  Jefus  Chrift. 

[6.]  As  I  can,  fo  as  I  am  called,  fo  I  refolve  to  give 
a  teftimony  even  in  little  things. 

[7.3  As  I  am  able  to  lend  them  a  lift  that  are  called 
to  give  a  greater  teftimony  than  I  am  yet  called  to  give. 

But  I  go  no  further.  If  ye  dwell  much  upon  thefe 
things,  I  am  allured  that  very  foon  faith  will  bring  you 
an  anfwer  of  good  from  the  Lord,  that  ye  fhail  be  honef- 
tly  carried  through  in  thefe  evil  times. 

N,  B.  There  is  another  Sermon  upon  this  text  ;  where- 
in he  begins  upon  the  third  particular  here  not  fpoke 
to    viz.  Church  deliverances. 


SERMON. 


[      MI       ] 


SERMON    XVII. 


Isaiah  vni.  \j,  i8.„ 

I  will  wait  upon  the  Lord,  that  hideth  his  face  from 
the  houfe  of  Jacob,  and  I  will  look  for  him.  Be- 
hold,  I  and  the  children  whom  the  Lord  hath  giv- 
en mc,  are  for  figns,  and  for  wonders  in  Ifrael  ; 
from  the   Lord  of  hofls,  which  dweikth  in  mount 

\  Zion» 


k  'HE  prophet,  in  the  former  part  of  this  chapter, 
X  has  been  threatning  the  adverfaries  of  Zion, 
with  an  overthrow.  Then  he  comes  to  threaten  fad 
judgments  on  the  married  bands,  which  they  fhould  not 
be  able  10  refift  or  efcape  *,  and  withal  he  inhibits  the 
Lord's  people  from  joining  with  thefe  who  decline  in  an 
evil  time.  In  order  to  prevent  their  deftrucTion,  he  ex- 
horts them  to  fan tlify  the  Lord  of  bo/is,  and  to  make  him 
only  their  fear,  and  to  cleave  clofe  unto  him  ;  and  he 
promifes  to  be  a  iancluary  unto  them.  But  all  that  join 
with  decliners  in  an  evil  time,  he  threatens  with  utter 
defl:ruc~tion.  Yet  the  prophet,  thinking  thefe  words 
would  not  have  weight  enough,  except  with  a  very  few, 
further  lays,  Bind  up  the  teflimony^  feal  the  law  among  my 
difriples.  Here  he  hints  at  the  duty  of  the  godly  in  an 
evil  lime,  which  is  to  wait  on  the  Lord,  while  he  fpeaks 
for  himfelf,  he  likewife  fpeaks  in  the  name  of  all  the  god- 
ly. Truly  he  fpeaks  what  will  be  the  cafe  and  condition 
of  thofe  who  refolve  to  be  waiting,  namely,  that  they 
fhall  be  for  figns  and  wonders  in  Ifrael. 

Here  he  hints  not  only  at  the  lot  of  the  children  of 
God,  begotteri  by  his  miniftry,  who  fhculd  be  made 
figns  and  wonders  amongft  the  profane,  and  ungodly  ; 
but  alfo  thofe  children  who  by  their  abiding  faithful,  tho* 
reduced,    ihould  fignify   good  to   the  church.      Then 

he 


202        Mr.  W.  Guthrie's  Sermons.       Ser.  XVIL 

he  warns  them  againft  charmers, — not  to  make  applica- 
tion to  thefe  dead  dogs,  in  feeking  the  living  amongft  the 
dead  ;  but  to  cleave  to  the  true  God  ;  to  the  law  and  to 
the  tcftimony .  To  encourage  them  to  go  to  God,  and 
keep  them  from  going  to  thefe  charmers,  he  denounces- 
dreadful  judgments  upon  thofe  who  make  application  to 
them  ;  fuch  as,  that  they  fballcurfe  their  King  and  their 
Cody  and  look  upward.  They  fhall  receive  comfort  from 
none  of  thole,  whom  they  have  followed.  Now  in  the 
text  there  is, 

ijiy  The  (ad  lot  of  the  church  of  God  held  out  in 

thefe  words, That  hideth  his  face  from  the  houfe   ofif- 

rael. 

ld'yt  Ye  have  the  ordinary  lot  of  the  church  of  God  in 
that  cafe,  that  they  are  made  fgns  and  wonders  in  lfrael% 
to  be  mocked  and  gazetl  at  ;  but  there  is  a  myftery  in  it, 
in  regard  that  it  is  from  the  Lord  of  hofts.  As  if  he 
would  fay,  feeing  it  is  from  the  Lord,  we  ought  to  bear 
it  better. 

yily}  Ye  have  in  the  words,  the  duty  of  the  people  of 
God  -,  and  that  is  to  wait  on  the  Lord,  until  their  fen- 
tence  come  forth  from  before  him  ;  until  he  plead  their 
caufe,  and  execute  judgment  for  them.  Many  a  time 
it  falls  out  to  be  the  lot  of  the  children  of  God,  that  he 
hides  his  face  from  them,  as  in  Ifa,  xlv.  15.  Verily  thou 
art  a  God  that  hideft  thy f elf ^  0  God  of  Ifrael  the  Saviour. 
And  this  is  often  the  complaint  of  God's  people  in  fcrip- 
ture. 

Now  for  clearing  of  the  Doctrine,  I  fhall  fpeak  a  little 
unto  thefe  things. 

I.  What  is  fignified  by  the  Lord's  hiding  of  his  face. 

II.  What  are  the  caufes  why  the  Lord  does  fo. 

Ill    I  fhall  fpeak  of  the  duty  of  the  Lord's  people  when 
he  thus  hides  his  face  from  them. 

I.  Then  what  is  fignined  by  the  Lord's  hiding  of  hit 
face  }  And  for  anivver  to  this. 

I.  By  the  hiding  of  his  face  is  meant,  the  Lord's  feerrt- 


Ixiii.  17, 

2.  By  the  Lord's  hilling  of.  his  hce  is  meant,  or   un« 
derftood,  thereilrairmjg  of  his- Spirit  on  the  ordinances, 


or 


2©3        Mr.  W.  Guthrie's  Sermons.       Ser.  XVII, 

or  with-holding  his  influences  therefrom: — So  that  the 
word  of  the  Lord  has  not  that  kindly  effect,-  and  opera- 
tive power  upon  the  heart,  as  it  has  had  formerly*  But 
your  hearts  are  hardened  from  his  fear.  Hence  the  pro- 
phet complains,  Why  baft  thou  hardened  our  hearts  from 
thy  fear  ?  A  complaint  put  in  beflde  thefe  words,  and 
where  is  the  founding  of  thy  bowels  *. 

3,  By  the  Lord's  hiding  of  his  face,  muft  be  under- 
ftood,  The  Lord's  reftraining  of  the  Spirit  of  prayer. 
Ifa.  lxiv.  67.  We  all  do  fade  as  a  leaf,  and  our  iniquities 

like  the  wind  have  carried  us  away, There  is  none  that 

calleth  upon  thy  name ;  that  ftirreth  up  himfelf  to  take  hold 
of  thee. — We  have  not  an  heart  to  pray  :  and  he  gives 
the  reafon  for  it,  thou  hidefi  thy  face  from  us}  and  haft 
confumed  us,  hecaufe  of  our  iniquities . 

(4.)  By  the  Lord's  hiding  of  Ifis  face  is  meant,  The 
Lord's  keeping  of  his  mind  from  his  people.  The  Lord 
is  doing  ftrange  things  ;  but  his  people  have  no  open  vi- 
lion.  Hence  they  complain,  We  fee  not  our figns  ;  there 
are  no  more  prophets  ;  neither  is  there  any  among  ft  us  that 
knowetb  how  long  ?  Pfal.  lxxiv.  9.  Job  likewife  com- 
plains, That  the  Lord  paffed  by  on  his  right  and  left  hand, 
hut  he  could  not  perceive  him,  or  what  he  was  doing.  I 
confefs  when  the  Lord  wraps  up  his  mind  in  the  public 
ordinances,  it  is  the  faddeft  of  all  thefe  ways  mentioned 
of  the  Lord's  hiding  of  his  face  from  his  people. 

II.  A  fecond  thing  from  this  doctrine,  is,  why  it  is 
that  the  Lord  hides  his  face  from  his  people. 

I  confefs  it  is  hard  to  fpeak  of  all  the  reafons  the  Lord 
may  have  for  this  It  is  very  hard  to  fee,  or  conceive 
this — Say  ye,  the  Lord  hides  his  face  from  a  whole  land 
for  trial  :  but  the  Lord  may  hide  his  face  from  particular 
perfons  for  the  trial  of  their  faith  :  But  he  will  not  readi- 
ly do  it  from  a  whole  land,  but  for  the  punifhment  of 
their  fins  ;  and  that,  becaufe  there  is  no  land  fo  clean 
and  upright,  but  that  he  may  have  many  things  to 
charge  againft  it.  But  the  reafons  I  (hall  fpecify  why  it 
is  that  the  Lord  hides  his  Tace  from  his  people,  are, 

1/?,  Sin.  Sin  feparates  many  a  time  betwixt  God  and 
us.  Many  grofs  and  grievous  tranigrefiions  heve  filled  this 
land,  and  defiled  it  fo,  that  the  Lord  has  no  more  ho- 
nour, or  credit  by  his  people  therein. 

*  See  Sermon  V,  upon  this  text. 

idly. 


5er  XVII.  Upon  Isaiah  viii.  tj,  jS.  264 

ldly\  The  Lord  biles  his  face  in  the  public  ordinances* 
for  the  deceit  of  the  people  in  their  approaches  unto  God. 
There  is  hypocriiy  and  deceit  in  our  frequenting  of  or- 
dinances.       Few  come   with   a    defign   or  refo/ution    to 

iniprnvc  what  they  hear.     Mie.   ii.  7 Is. the  Spirit  0/  the 

Lord  ft  rait  tied Do    not    my   words  do  good  to  thefe  that 

-walk  uprightly?  that  is,  If  ye  deal  not  deceitfully  with  God  ; 
and  thence  I  give  this  reafon  as  particularly  relating  to 
the  former  caufe  of  the  hidings  of  God's  face  from  his 
people.     But, 

III.  What  is  the  duty  of  the  Lord*s  people  in  that  cafe 
when  he  hides  his  face  from  them  ?     And, 

1.  His  people  fhould  iearch  and  try  their  ways,  and 
turn  unto  the  Lord.  This  is  thought  a  common  truth  s 
vet  it  is  a  good  old  truth.  Many  look  for  vain  tilings 
to  be  done  as  their  duty  >  but  I  will  allure  you,  till  the 
Und,  efnccially  the  godly  in  it,  fearch  and  try,  what  is 
the  evil  of  their  own  ways  and  doings,  and  turn  from 
them,  ye  need  never  expect  peace  from  God,  or  that 
be  will  be  at  peace  with  you  again-.  For  this  was  the 
Way  his  people  took  of  old,  Lam.  Hi.  40.  Let  us  fearch 
and  try  our  iv'ayS,  and  turn  again  uni'j  the  Lor d.  —There- 
fore acknowledge  your  fins,  and  the  evil  of  your  o#£i 
Ways,  or  ye  fhall  not  foon  have  a  comfcr.able  viiit  of  God 
again.  Yea,  and  more,  it  ye  do  hot  iearch  and  try 
your  ways,  his  vengeance  fhall  be  upon  thefe  lands.  1 

2.  When  God  hides  his  face,  it  is  the  duty  of  his  peo- 
ple tojuftify  him  in  ail  hat  he  does,  and  to  judge  them- 
felves  to  be  guilty.  Lay  ailde  then,  your  ornaments,  and 
iy  in  the  duft.  It  is  not  a  time  now  to  drefs  up  yourfelves 
in  a  gaudy  manner.  No,  ye  fhould  fit  in  fackioth,  if  ye 
Would  expect  manifeftations  of  favour  from  God.  Be 
humble  before  him.  Many  of  you  are  ready  to  fay,  The 
king,  the  nobles,  and  minifters  have  all  the  blame  of 
what  is  now  tipon  the  land.  But  no  man  fays,  what  have 
J  done  ?  But  till  everyone  look  what'himlelf  hath  done, 
I  jultify  the  Lord,  and  fay  he  \jath  done  nothing  contrar7 
to  the  covenant,  which  is,  If  ye  iorfukc  him,  and  break 
his  taws,  he  will  chajlife  you  wUh  rods,  yea,  with  the  rods 
of  men*  I  fay,  until  ye  do  fo,  ye  need  never  expect  youf 
troubles  will  ceafe.  Remember  that  this  is  told  you  in 
the  name  of  the  Lord. — You  are  ready  now  to  make  light 
of  this  word.  But  it  fhall  find  you  out,  and  witnefs  a- 
gahifr.  you  one  day  or  ether  vet.     But, 

C  c  3.  When 


205        Mr.  W.  Guthrie's  Sermons.       &er.XVH. 

3.  When  the  Lord  hides  his  face,  it  is  the  duty  of  his 
people,  to  ftrengthen  what  remains.  Is  there  any  thing 
Jeft  ?  Go,  I  pray  you,  and  ftrengthen  that,  and  take  un- 
to you  words,  and  return  unto  the  Lord.  Is  there  no 
more  left,  but  words,  make  ufe  of  thefe  •,  and  fpeak  the 
c+tener  one  to  another.  Is  prayer  left  ?  I  pray  you,  ply  it 
well.  Can  ye  pray  better  with  others,  than  by  your 
felf  alone  ?  then  improve  focial  prayer  well.  Whatever 
duty  ye  come  befl:  fpeed  in,  ye  mould  make  it  your  care 
to  go  about  that  duty.  Whatever  remains,  ye  mould 
ftrengthen  that.  It  is  the  will  of  God  you  mould  do  fo.\ 
If  ye  do  not,  ye  know  what  is  threatened.  Rev.  iii.  2. 
Be  watchful,  jtrengthen  that  which  remains^  which  is  rea~ 
dy  to  die  ;  for  I  have  not  found  thy  works  per  feci  before  God. 
And    then,  he  threatens,  ver.  3.  to  come  upon  them  as 

a  thief,  unexpectedly  and  fuddenly. 

4.  When  the  Lord  hides  his  face,  it  is  the  duty  of  all 
his  people,  who  are  doing  thefe  three  things  mentioned, 
to  wait  on  the  Lord,  and  expect  good  from  him,  both 
unto  themfelves,  and  to  the  church.  Let  Ifrael  wait  a- 
pan  the  Lord,  from  this  time  forth,  and  for  ever.  Wait  u- 
pon  the  Lord)  and  be  of  gr^od  courage  ;  and  he  fhaf/  ftrengthen, 

thine  heart  :  wait  I  fay  upon  the  Lord,  Pfal.  xxvii.  14. 

Reflect  again,  upon  the  ground  of  hope  ye  had  long 
fince  ;  and  fee  what  more  grounds  ye  had  then,  than  ye 
have  now.  Had  ye  the  hope  of  the  Lord's  work  thriv- 
ing then  when  it  was  very-low  before  ?  Then  what  ground 
of  hope  want  ye  now,  that  ye  had  then  ;  Are  armies 
gone  ?  The  fpirit  of  praysr  gone  ?  Shall  the  hope  of 
Ifrael  depend  on  thefe  things  ;  on  a  few  men  in  armsj 
and  on  the  blowing  of  the  fpirit.  Is  this  all  our  hope, 
that  we  have  armies  in  the  field,  whofe  rottenefs  is  too 
vifible  this  day  ?  or  mail  the  ground  of  your  hope  and 
expectation  be  founded  upon  the  breathings  of  the  fpirit 
of  prayer,  which  proceed  more  from  the  profperity  and 
fuccefs  of  arms,  than  from  any  other  thing  \ 
Or  did  not  many  of  you  faY,  betwixt  Gk>d  and  you,  af- 
ter Mr.  M'donald's  f  days,  lhat  ye  would  no  more  be  a- 
fliamed  of  your  hope  ?  Did  you  not.  fay  fo,  in  the  Duke's 

§  I  fuppcfe  he  here  means  foe'ety  or  feliowmip  meetings,  a 
duty  initituted  in  icripture,  and  however  much  negle&ed,  ana 
flouted  at ;  yet  was  much  practifed  in  our  land,  when  religion 
fburimed. 

f  This  Macdonald  ro£  with  Montrofe,  an  i  fought  with  the    ; 
covenanters  and  killed  30c  :a> 

daysfc 


S-er.  XVII.        Upon  Isaiah  fin,  17,  17.'  206 

days  t,  and  likewife  when  the  Englifh  invaded  the  land  ||  •? 
and  why  fhould  ye  be  afliamed  to  hope  and  truft  in  the 
Lord  now,  as  well  as  ever  ye  did. 

For  Ufe,  I  wifh  ye  were  all  convinced  that  God  is  hid- 
ing his  face  from  his  people  at  this  time.  There  are  no 
doubtfome  whothinkthefe  are  the  beftdays  that  ever  they 
faw.  But  dreadful  is  the  cafe  of  fuch  ;  Let  not  my  foul 
enter  into  their  fecrct.  There  are  fome  that  fay  the  ark 
is  returned  out  of  the  land  of  the  Philiftines.  I  ih all  fay 
no  more  for  confuting  the  opinion  of  fuch,  but  this ; 
I  fear,  ye  (hall,  ere  all  be  done,  mifs  in  that  ark,  thefe 
two  principal  things. 

1.  The  two  tables  of  the  law  written  by  the  finger  of 
God  himfelf.     And, 

2.  Aaron's  rod  blofToming.- — But  when  our  cove- 
nanted God  hides  his  face,  then  turn  unto  him,  and 
take  with  the  evil  of  your  ways.  Be  ferious  in  all  the 
parts  of  God's  worfliip,  and  diligent  in  them  all.  Wait 
upon  him,  and  expect  good  from  him,  in  the  ufe  of  all 
thefe  means.  - 

Doct.  2.  When  God  hides  his  face,  t'jen  faithful  mi- 
nijlers  and  their  converts^  are  for  figns  and  wonders 
in  Jfrael. 

So  much  fays  the  text,  Behold  I}  and  the  children  winch 
thou  haft  given  me,  are  for  firns  and  wonders.  David  lays, 
lam  a  wonder  to  many,  Pfal.  xxi.  7. 

Now  in  fpeaking  to  this  Doctrine,  i  ffcall  notice  thefe 
things. 

I.  It  fuppofeth  that  faithful  and  honed  minifl-ers  hare 
fome  children  begotten  by  theus,  in  the  work  of  the 
gofpel. 

II-  Thofe  children  are  the  gift  of  God.     And, 

III.  There  is  a  mutual  intereft  between  thefe  two,  viz. 
The  miuifter  as  the  parent,  and  the  converts  ;js 
the  children  being  converted  by  his  miniftry.     And, 

IV.  It  is   ordinary  for 'faithful   men,  tve  minifters,  to 

be  put  firft  upon  the  brunt  of  the  trial.     An<i, 

% 

X  Diikf  Hamilton  went  toCsgknd  with  an  arvy,  to  afTiftChjH* 
J.  anno  1648. 

t  By  trie  Englifh  I  fuppofe  he  means  the  invasion  under  0  I 
Cici::\ve!» 

C  c  2 


*oo.        Mr.  W.  Guthrie's  Sermons.       Ser.  XVII. 

V-  Let  the  minifter  and  his  converts  fufFer  what  they 
will,  it  is  ordinary  that  they  are  both  one,  efpecial- 
ly  in  being  made  iigns  and  wonders  in  Ifrael  in  an 
evil  time. 

I.  For  the  firft  of  thefe,  it  fuppofeth  that  faithful 
mi  nifters  have  convens,  and, 

1.  For  ordinary,  when  the  Lord  lights  a  candle  there 

is  a   great  light. So  when    the  Lord  plants    an  honed: 

and  faithful  miniftry,  there  is  fome  work,  there,  though 
they  are  often  but  few  in  number.     And, 

2.  Thefe  converts  for  ordinary,  are  hid  from  the 
minifter  himfelf. 

3.  And  yet  in  the  hour  of  trial,  they  appear  who  are 
his  children For  if  they  appear  not  in  the  time  of  tri- 
al, I  have  little  fkili,  or  hope  of  them. 

idly,  Thefe  converts  are  the  gift  of  Gqd  :  and  I  would 
have  you  remember  that  he  cannot  convert  any  of  him- 
felf, and  therefore  hatrr  little  to  glory  in,  or  boaft  of, — 
fo  that  people  have  no   minifters  to  thank  for  their  con- 

verfion.-^ And  yet  it  is  their  duty  who  are  minifters,  to 

labour  as  it  were  in  birth,  to  fee  if  they  can  be  iqftrumen- 
tal  in  forming  Ctirifr  in  any  of  thole,  over  whom  they 
have  the  charge,  and  oversight  in  the  miniftry. 

3*//y,  There  is  a  mutual  intereft  between  the  minifter  and 
his  converts.     And  that  isr 

1.  In  regard  offpirirual  things.     They  have  one  Lord, 

one  faith,  and  one  baptifm And  that  which  edifies  the 

people,  maybe  edifying  to  the  minifter  himfelf. 

2.  In  regard  of  fympathy  :  what  troubles  the  one,  af- 
fects the  other  alfo; — and  what  makes  the  one  fad,  makes 
the  other  fad  alfo  :  and  when  the  one  rejoices,  the  other 
is  glad,  and  rejoices  alfo. 

3.  As  to  giving  and  receiving,  there  is  a  mutual 
communication,  even  of  things  temporal.  All  things 
are  as  it  were  common.  If  the  one  have,  the  other  will 
not  be  in  want. 

/\lhly,  it  is  mod  ordinary,  for  minifters  that  are  moft 
faithful,  to  be  iirft  put  upon  futTiing  in  an  evil  time,  and 
the  reafons  are, 

1.  Becaufe  frhcy  are  for  ordinary,  moft  free  in  the  dif- 
charge  of  their  duty,  in  an  evil  time,  a  circumftance 
which  lays  them  open  to  the  malice  of  the  adverfary. 

2.  It  then  comes  to  pafs  that  thofe  children  begotten 
by  their  miniftry  are  diicovered,  and  made  appear,  who 
were  in  fome  meaiure,  latent  and  obfeure  before. 

3.  Il 


Ser.XVII.  Upon  Isaiah  viii.  17,  iS.  207 

3.  It  is  becaufe  thofe  that  are  good  have  in  providence 
a  thorn  in  the  flefh  given  them,  that  they  fhould  not  be 
exalted  above  meafure.  This  ferves  to  keep  them  hum- 
ble •,  for  all  that  the  Lord  hath  made  them  forth-coming 
for  to  him.  He  expofes  them  to  ftraits  and  difficulties  ; 
aud  then  it   were  good  for  all,  to  judge  of  them   as  the 

Lord  doth There  is   a  time,  when  the  Lord  appears 

in  the  Church  openly,  and  fhines  upon  them,  and  then 
they  are  honourable. — Again,  there  is  a  time,  when  he 
hides  his  face  from  them,  and  they  are  troubled,  and 
del  pi  cable.  They  are  then  for  figns  and  for  wonders  in 
IfracL 

$thiy,  The  laft  thing  in  this  doctrine,  is,  That  oft- 
times  minifters  and  their  converts  (hare  in  one  and  the 
fame  lot.  Efpecially  in  being  for  figns  and  wonders  in  If- 
rael.      And, 

1.  They  are  noticed  and  taken  for  Grangers  and  Angu- 
lar perfons  who  are  the  troublers  oflfrael: 

2.  They  are  iigns  and  wonders  in  Iirael,  as  they  be- 
come and  are  made  the  common  talk,  or' di (court e  of 
the  country  fide,  and  the  times  they  live  in.     A   d, 

3.  They  are  laid  to  be  for  figns  and  wonders,  as  to 
their  ufage,  and  entertainment.  The  treatment  they 
meet  with,  gives  a  proof  of  their  temper,  and  difpofiti- 
on. — According  as  they  are  dealt    with,   men    may  j 

of  the  goodnefs  or  badnefs  of  the  times,  wherein  they  live 
in  the  world. 

4.  Again,  they  are  for  figns  and  wonders,  as  to  their 
carriage  or  deportment.  This  is  a  clear  proof  i\  at  may 
be  expecled  or  looked  for,  of  the  choice  that  his  peo- 
ple make  of  God  for  their  party  in  an  evil  'time.  Ye 
ihould  confider, 

(1.)  That  nothing  fails  out  to  the  people  of  God,  but 
what  is  according  to  his  determinate  pWrpofe.  There. 
cannot  an  hair  of  their  head  fall  to  the  ground,  without 
his   providential  hand,  or  difpofal.     Pie  nee    it  is  faid    of 

Chrili, Him,  being  delivered  by    the  determinate  1 

J el  and  foreknowledge  of  God \  ye  have  ia-keh,  wd  by  kicked 
hands  have  crucified  and flu  in }  A&s  ii.  23.  No  more  that* 
this  they  could  cjp.     But, 

(2.)  Again,  he  hath  thoughts  of  pe.ice  toward  his  | 

pie,  come  what   will. /  know  the    tkitijfc,  that   ft 

towards  you*  faith  the  Lord  ;   the    ;;       f  peace,  and  net    f 
evily  to  give  you   an   expttied  xix    it.     And 

ieeing  that  the  Lord  hath  tee  to  war 

people  ;  it   fays,  that  he  <*oti> 


2©8        Mr.  W.  Guthrie's  Sermons.       Ser.  XVlT. 

and  therefore  they  are  to  fearch  out  the  caufes  of  their 
affliction.     And, 

(3  )  Although  the  thing  falls  out  according  to  the 
purpofe  of  God,  yet  inftruments  are  not  the  lefs  culpable, 
or  guilty  ;  nor  fhall  they  efcape  his  judgments  for  their 
wickednefs  in  due  time.  It  however  concerns  all  the  peo- 
ple of  God  to  take  him  for  their  party  •,  and-  to  ftudy  to 
have  him  upon  their  fide  as  their  fecond  •,  for  this  is  the 
great  work  the  people  of  God  have  to  do  upon  fuch  an 
occafion. 

Ufe  1.  This  fhouid  quell  and  compofe  the  hearts  of 
God's  people  very  much,  that  nothing  more  nor  lefs, 
can  be  done,  or  fall  out  towards  them,  but  by  his  deter- 
minate counfel. 

Ufe  2.  Let  the  faith  of  this,  be  fixed  in  your  hearts 
that  he  hath  ftill  thoughts  of  peace  toward  you.  Let  me 
fee  the  man,  or  woman  that  hath  chofen  him  as  their 
God,  and  treafure,  even  that  treafure  hid  in  the  field, 
and  hath  accounted  him  the  pearl  of  great  price,  valued 
at  the  highed  rate  5  fuch  may  wait  for  peace,  according 
to  that  word  :  He  fhall  fit  and  rule  upon*  his  throne,  and  the 
counfel  of  peace  fhall  be  between  them  both,  Zech.  vi.  13. 
What  two  ?  viz,  The  office?  of  Chrift  as  king  and  pried, 
that  are  io  fixed,  and  the  peace  of  his  people  as  fettled 
between  them  :  fo  that  as  he  can  no  more  remove  thefe 
two  offices  of  Chrift ;  fo  neither  can  the  peace,  or  fafety 
of  his  people  be  removed,  for  they  are  equally  fixed,  and 
made  lure. 

Ufe  3.  Lay  afide  all  paflion  and  rancour,  then,  at  men  *, 
go  and   fecure   your  interefi:  with  God  in    Chrift.     Get 

him  on   your  fide,  otherwife  all  is  in  vain Man  is  not 

your  party  or  fecond  in  this  ;  but  the  Lord  God  Almigh- 
ty, and  his  ftrength. 

Doct.  3.  Let  God  hide  him >J elf,  as  it  pleafcth   him,  yet 
he  is  ft  ill  within  doors,  fo  tofpcak. 

For  here  it  is  faid,  that  the  ftroke  is  from  the  Lord, 
that  dwelleth  in  mount  Zim.     He  hath   his  abode  there, 
*  Wherefore  ye  fliould  remember, 

1.  That  the  Lord  dwells  not  in  his  church,  as  one  who 
is  not  affecled  with  her  cafe  and  condition.  No,  he  is 
mindful  of  her  concerns  :  and  thofe  who  touch  his  peo- 
ple, touch  as  it  were,  the  apple  of  his  eye.  Thus  he  is 
concerned  in  whatever,  either  good  or  evil,  belals  his 
children  and  people. 

2.  As 


Ssr.  XVII.  Upon  Isaiah  vlii.  17,  18.  309 

2.  As  long  as  God  dwells  amongft  his  people,  he  hath 
always  fame  work  to  work  amongft  them.  He  is  not 
there  without  a  caufe,  as  an  indifferent  fpeclator. 

3.  Although  it  be  true  that  he  is  in  the  church,  yet  he 
is  not  confined  unto  any  particular  church  in  the  world 
fince  the  days  of  Ifrael.  He  engaged  himfelf  unto  his 
peop'e  of  Ifrael.  until  the  Mefliah  came  ;  and  he  hath  en- 
gaged himfelf  to  return  again  unto  them,  when  the  ful- 
nefs  of  the  Gentiles  is  brought  in. 

4.  Although  it' be  fo,  that  he  is  not  engaged  unto  any 
particular  church,  yet  there  are  fome  churches  have  raorti 
ground  to  expect  his  abode  with  them,  than  what  other 

churches  have. And  I  take  Britain  and  Ireland,  to  be 

Of  that  number,  for  the  following  realons. 

(1.)  I  take  Britaiir  and  Ireland  to  be  a  part  of  the  ends 
of  the  earth,  that  are  given  to  Chrift,  Pfal.  ii,  8  Afi  of 
me,  and  1  will  give  thee  the  heathen  for  thine  inheritance, 
and  the  utmq/I  parts  of  the  earth  for  thy  pojfeffion  Befides 
it  is  the  very  parcel  or  plot  of  ground  that  he  intended 
for  that  end,  or  ufe  *,  for  the  Lord  did  take  pofleilion  o£ 
thefe  lands,  beyond  any  other  land  fince  the  Apoftolic 
»ge. 

(2.)  Thefe  lands  have  fworn  away  themfelves  nnto  the 
Lord  moft  folemnly,  iingularly,  and  frequently.  Seven 
times  hath  Scotland  been  fworn  away  unto  the  Lord,  \a 
little  more  than  the  fpace  of  an  hundred  years  f.  I 
grant  indeed,  that  thefe  covenants  have  been  broken  ; 
for  which  breach   the   Lord  hath  been   plaguing  thefe 

f  Ac  cording  to  Knox,  Spotfwood,  Calderwood,  Petrie,  De- 
foe, Stevenfon,  Crookihanks,  and  others,  what  they  called  the 
firft  Covenant,  was  entered  into  at  Edinburgh,  in  Decern.  1557  ;. 
the  fecend  at  Perth,  in  May  1559;  the  third  at  Edinburgh,  1560. 
What  is  called  the  National  Covenant,  was  entered  int  in  1581 
and  again  fubferibed  in  1590  :  and  again  renewed  by  the  a/Tembly 
in  1596  ;  and  afterward  fworn  with  great  foleranity  by  all  ranks 
through  the  land,  in  163 3.  The  Solemn  League  and  Covenant 
was  fworn  iu  October,  i6<\8.  Thefe  Covenants  were  again 
taken  by  the  King  and  others  in  1650,  and  were  renewed  by'ths 
handful  of  witneifes  at  Laherk,  ilov,  20.  1666  What  a  fad 
reproach  it  is  to  the  prefent  generation  thai  they  feek  to  cart  oil 
the  obligations  that  our  forefathers  came  under  to  the  Lord  ? 
there  are  many  in  our  day,  who  not  only  flight  and  neglecl  the  duty 
of  covenanting,  but  deny  the  warantablenefs  of  it,  though  we 
have  manifold  fcripuire  examples  of  covenanting.  Jcfh.  xxiv. 
15.  Nehem.  ix.  38.  a  Cor.  viii.5,  We  have  proprieties  of  it,  as 
what  would  take  place  in  New  Tefrarbent  days,  Ifa,  xix.  18,  20. 
We  fcave  pteciou3  promifes  of  it,  Ifa.  xliv.  5.  We  have  precepts- 
for  it,  Pial.  Ixxvi.  II.  Mat.  v.  33, 

lands ; 


2io        Mr,  W.  GotHrie*s  Sermons.       Ser.  XVtt 

hnds  :  and  as  there  hath  been  no  breach  of  covenant 
formerly,  like  unto  this  •»  in  I  think,  there  hath  no  plague 
come,  like  that  which  we  may  now  expect.  Aud  yet  feeing 
there  is  ftill  a  party  in  the  land  who  adhere  to  thefe  Co- 
venants, and  have  given  a  teftimony  for  them,  and  thac 
party  is,  and  will  be  accounted  *>  the  Lord  for  a  generati- 
on, or  the  holy  feed,  and  fubftance  of  the  land,  fince-  this 
is  the  cafe,  God  and  theie  wkncfTes  will  not  part  yet,  if 
they  (hall  abide  by,  and  adhere  to  thefe  Covenants.     A 

3.  Ground  of  hope  that  God  will  not  quit  his  intereft 
in  Scotland,  England  and  Ireland,  is,  that  there  was  no 
land,  o  rnation,  wherein  the  Lord's  work  was  carried  to 
jfiich  a  pitch,  filch  a  high  piich,  as  it  hath  been  in  them, 
ilnce  the  days  of  the  apoftl^s. — -And  do  ye  think  that  the 
Lord  will  eradicate*  and  utterly  overthrow  that  wotk  ?  I 
think  he  will  not. 

The  laft  ground  Iobferve,  is  this,  that  according  to  the 
text,  the  Lord  is  in  his  church  in  Britain  and  Ireland. 
And  it  is  good  token,  that  he  is  yet  amongfl  ns,  and  that 
Godwlil  help  her,  and  that  right  early ,  Pi'al.  xlvi.  5. 

U/e  1.  "We  are  then,  a  people,  and  a  part  of  the  church 
of  God,  feeing  there  is  (b  much  of  the  true  ordinance  of 
God  to  be  yet  found  amongltus. 

U/e  2.  Seeing  God  is  in  the  church,  he   is  not  far  off,  " 

if   ye   will   feek   him. Seek  him  therefore,  feriouily  j 

for  he  is  mo  ft  willing  to   be  found  of  you. 

U/e  3.  Although  God  be  not  abibUitely  bound,  or  en- 
gaged to  any  one  particular  church,  iince  the  days  of 
Ifrael  of  old  ;  yet 'from  the  ioreiaid  grounds,  we  are  not 
yet  left  without  hope,  that  the  Lord  wHi  yet  dwell  a- 
mougft  us,,  and  the  Cod  0/  Jacob  wiil  be  our  refuge,  Selab* 

Doct.  4.  That  when  a  people  arefbaken  out  of  all  fe If- 
confidence ,  it  is  their  duty  then  to  wait  upon  God. 

We  are  to  do  fo, 

1.  fkcauie  we  are  commanded.  Wait  on  the  Lord  ; 
this  isbfren  commanded  jn  fcripture. 

2.  We  fhould  wait  on  the-  Lord,  becaufe  of  the  pso* 
mife  that  is  annexed  unto  shis  exercife.- — —  Thofs  that  whit 
upon  the  Lord,  Jbail  never  be  aj Darned. 

3.  To    wait  upou   the   Lord  is  the  moft  quiefcent  and 

compoied  pofture  one    can   pofiibly  be  in.       In  an  evil 

time,  it  is  good  io  hope,  and  Quietly  wait  for  thejalvation  of 

the  Lord.  , 

4.  Wait 


Ser.  XVil.        Upon  Isaiah  viii.  17,  1S.  211 

4.  "Wait  upon  the  Lord,  for  it  hath  been  the  work, 
and  practice  of  the  people  of  God,  even  in  the  days  of 
old,  iays  the  pfalmilt,  My  foul  waits  /or  the  Lord,  more 
than  they  that  do  watch  for  the  morning. 

5.  To  wait  upon  God  has  always  a  joyful  ifTue.  Lo 
this  is  our  Godt  we  have  waited  for  hint,  we  will  rejoice  in. 
him. 

But  that  you  may  the  better  know,  when  it  is  your  du* 
ty  to  wait  upon  the  Lord,  I  ihall  in  the  next  place,  mow 
you,  1.  What  proceeds,  or  goes  before  waiting  upon  the 
Lord.  2.  What  it  is  to  wait,  or  what  this  waiting  doth, 
import.  And  3.  What  follows  u  pon  aright  waiting  u- 
pon  the  Lord.     And, 

1.  The  thing  that  goes  before  waiting  upon  the  Lord, 
is, 

(i.j  The  duty  itfelf,  is  fully  holden  forth  in  this  chap* 
ter.  Say  not  a  confederacy  with  them,  to  whom  this  people 
fhallfay  a  confederacy  ;  That  is,  let  not  their  words  make 

yeu  afraid. But  only  fan  tlify  the  Lord  in  your  hearts  ; 

that   is,  be  only  afraid  of  offending  him. 

(2  )  Consider,  that  there  is  a  piomife  held  out  to  thofe 
who  make  him  their  fear.  He  jhali  be  for  a  fantlihary  «?2- 
tothem 

(3.)  There  is  a  threatening  pronounced  againft  the 
common  multitude  who  decline,  and  join  with  the 
limes.  He  will  be  for  a  (lone  of './tumbling  unto  than.  It  is 
tut  a  promiie  held  otft  to  thofe  who  walk  aright  ;  while 
it  is  a  threading  again!!  thofe  who  go  wrong  and  com- 
ply in  an  evil  time; — ■ — And  then  there  follows,  a  wrapF- 
ingupof  the  law,  and  ordinances  a*noh|$  the  difciples, 
or  people  of  God,  for  a  time. 

2.  There  is  the  duty  of  waiting,  which  import*, 

(i.)  The  termination  of  the  heart,  with  an  expectation 
fixed  only  upon  God  for  help,  and  upon  none'elfe  :  As 
in  Pfal,  Ixii.  5.  My  foul,  wait  thou  only  upon  Cod:  for  my 
expetlation  is  from  htm.  That  is,  wait  upon  God,  and  u- 
pon  no  other  thing.  Similar  is  that  word,  help  us,  Lord, 
for  vain  is  the  help  of  man. 

(2  )  To  wait  upon  God,  imports  this  alio,  that  their 
expectation  is  more  on  God  himfelf,  than  on  any  creat- 
ed mean. — God   can    give   you  means;  but  if  ye  get  not 

himfelf,  no    matter  what  ye  get- He  may  fend  back 

your  means  for  a  plague  unto  you  \  and  not  for  your 
good  ;  therefore  plead  with  him,  and  be  pofitive  with 
him,  and  iay> — —  Go  with  us,  Lord,  or  elfe  carry  us  not  up 

D  d  hence, 


2i2        Mu.  W.  Guthrie's  Sermons.       Ser.XVIL 

hence. — '-So  I  fay,  ye  fhould  plead  more  for  God's  pre- 
sence, than  any  other  mean  under  heaven. 

(3.)  To  wait  on  God,  imports  a  fubmitting  to  the  fea- 
fons  of  the  outgate  from  your  prefent  condition,  and  the 
ordering  of  it,  and  all  that  concerns  ycu,  while  under 
the  trial. 

(4.)  To  wait  upon  God,  imports  a  refolution  to  abide 
at  the  duty  of  waiting,  until  he  (hew  you  what  elfe  ye 
fhould  do.  For  waiting  on  God  is  (till  your  duty,  while 
ye  are  in  the  dark  i  and  can  ufe  no  other  means  for  your 
relief. 

3.  Thefe  things  follow  after  waiting,  and  are  clear 
from  the  text. 

(1.)  You  muft  refolve  to  be  for  figns  and  wonders  in 
Ifrael ;  if  once  ye  refolve  to  be  a  waiter  on  God,  ye  muft 
refolve  to_^be  mocked,  reproached,  banifhed,  imprifon- 
ed;  and  every  other  way  persecuted  for  Chrift. 

(2.)  A  great  many  temptations  follow  a  waiting  upon 
God. 

(3.)  There  will,  be  few  left  to  preach  the  gofpel,  or  to 
confult  with  in  that  dark  time.  He  fays,  Go  to  the  law, 
and  to  the  teflimony.  Ye  muft  then, -make  ufe  of  your 
Bibles,  inftead  of  your  minifters-     But, 

(4.)  The  manifeft  vengeance  of  God  (hall  be  upon- 
tholc,  who  turn  afide.  That  fhall  be  their  lot,  who  op- 
pofe  the  work  and  people  of  God. 

Ufe  1.  Have  ye  your  work,  and  duty  in  a  dark  time  ? 
Then  go  to  God,  and  do  not  pretend  ignorance,  and 
fay,  what  fhall  we  do  I  l>  fay,  wait  upon  the  Lord,  and 
judge  yourfelves  happy,  that  ihe  thing  which  is  your  du- 
ty, men  cannot  take  from  you.  though  they  may  take 
your  life  from  you. 

Ufe  2.  Lay  your  account  with  temptation,  under  that 
lot;  to  caufe  you  to  turn  afide.  Therefore  ftudy  to  be 
clear  in  your  judgments,  as  to  the  honefty  and  juftnefs 
of  the  caufe,  and  for  that  end  be  well  acquainted  wiih 
the  fcripture,    and  there  fee  what  is  your  duty. 

And  laftty,  to  conclude,  believe  this,  that  God's  wrath 
abides  thole  that  turn  aiide  from  him,  and  all  which  they 
before  took  pleafure  in,  fhail  forfake  them,  or  fhall  be 
imbittereM  to  them  in  that  day,  when  the  waiters  fhall 
enjoy   what  they  waited  for. 


-7ftf  End  c/JVIr.  William  Guthrie's  Sermons 


C     213     ]  (    •' 

THE 

SERMONS 

O    F 

Mr.  MICHAEL   BRUCE. 

SERMON      XVIII. 

Genesis  xlii.  25. 

Then  Jofeph  commanded  to  fill  their  Jacks  with  corn, 
and  to  rejlore  every  mans,  money  into  his-  fa ck>  and 
to  give  them  provifion  for  tie  way  :  and  thus  did 
he  unto  them. 


MANY  and  various  are  the  fharp  and  fearching 
difpenfations  to  flcrfh  and  blood,  (efpecially  to 
the  unrenewed  part)  wherewith  the  Lord  doth  tryft,  and 
exercife  his  people  ;  an  emblem  of  which  we  have  here 
concerning  Jofeph  and  his  brethren.  For  here,  in  a  ve- 
ry pinching  (trait,  his  brethren  go  down  to  Egypt,  to 
buy  corn.  Inftcad  of  felling  them  corn,  and  difmiffing 
them,  as  he  did  others,  he  begins  to  quarrel  with  them 
for  being  fpies  ;  and  fpeaks  very  roughly  to  them  ;  and 
puts  them  three  days  in  prifon  ;  and  then  keeps  Simeon, 
and  lets  the  reft  go,  only  upon  condition*  that  they 
would  being  down  their  younger  brother  Benjamin  to  E- 
gypt,  that  he  might  fee  him  ;  a  very  fharp  trial,  indeed, 
both  unto  them,  and  to  their  father  Jacob. 

Now  while  Jofeph  deals  thus  roughly  with  his  brethren, 
the  more  they  laboured  to  vindicate  themfelves,  the  har- 
der he  fixes  it   upon  them.     At  the   fame  time,  heart- 

D  d  2  humbling 


ai^  Mr.  M.  Bruce's  Sermons.      Ser.  XVIH. 

humbling  convictions  of  their  former  evil  deed,  and  un- 
natural ufage  of  him,  arefet  home  upon  their  confciences  j 
and  then  they  begin  to  fay,  that  all  this  trouble  we  have 
met  with,  is  the  juft  defert  of  our  cruel  and  unnatural 
dealing  towards  our  brother  Jofeph.  For  he  was  ill  ufed 
by  us  ;  and  we  have  bought  all  this  that  is  come  upon 
us,  with  our  own  money.  Juftly  may  this  reprove  Scot- 
land this  day,  and  darken  all  our  faces  before  the  Lord, 
for  all  the  fins  he  hath  written  upon  our  judgments,  as 
it  were,  in  legible  letters,  aud  yet  we  never  read  our  iins, 
-that  we  have  wickedly  and  inhumanely  committed  againft 
Chrift  and  his  intereffc ;  either  our  perfonal  fins  againft 
the  Lord  ;  or  our  public  defections  and  backflidings  from 
our  covenant  engagements,  and  national  obligations  to 
him.  We  may  long  travel  through  the  land,  in  many 
places,  afTemblies,  congregations,  and  families,  before 
we  hear  much  of  the  wrongs  done  to  jofeph,  as  what 
lies  near  our  hearts.  But  here  the  wrongs  done  by  Jo- 
iephs  brethren  lies  nearer  their  heart,   than  any  thing  in 

the  world. And    likev/ife    it  is  obfervable,  that  in  the 

midft  of  his  rough  dealing  with  them,  and  the  ftriving  of 
their  coufcience  thereupon,  his  carriage  towards  them  is 
very  remarkable  :  they  are  faying,  we  are  guilty  of  our 
brother's  blood,  and  he  is  weeping  ;  they  are  mourning, 
and  he  is  mourning  alfo,  but  lets  them  not  know  of  it. 
He  lets  them  go  ;  but  in  the  mean  time,  mull  have  Si- 
meon bound'  and  left  behind  them,  that  fo  they  might 
have  an  errand  back  again.-- — So  that  we  may  fee,  that 
our  Lord  will  rlever  bring  a  itolen  dinr  upon  his  people, 
but  when  he  brings  trouble  upon  them  for  their  lins,  by 
which  they  have  provoked  him  to  anger.  Then  he  wili 
fee  it  vifibly  before  their  eyes,  that  fo  he  may  be, the  more 
affected  with  it,  and  convicted  of  it.  Yet  he  will  not  have 
hispeople  frightened  away  by  this  trouble, that  they  fliould 
not  come  back  again  to  him  -,  but  he  muft  have  a  pledge 
of  them  in  order  to  their  return  to  relieve  it.  Thus  Si- 
meon muft  be  bonnd  before  their  eyes,  till  they  come 
back,  and  loofe  him  again.  But  we  ihall  not  infift  any 
longer  byway  of  introduction. 

In  the  words  read,-  there  are  three  things  considerable. 
In  the  firft  part  of  the  ver/e,  there  is  an  account  of  three, 
particular  enjoyments  ;  and  then  there  is  sr  relation  of 
his  favourable  dealing  with  them  in  the  laft  part  of  the 
verie.  The  three  particular  enjoyments  are,  i.  The  lacks' 
muft  be  filled  w,ith  com.  2.  Every  man's  money  muft 
be  reftored  into  his  fack's  mouth  j    And,  3.  They    muft 

'have 


Ser.  XVIII.  Upon  Genesis  xlli.  25.  215 

have  provifion  by  the  way.  Indeed  there  never  was  fuch  a 
favour  beftovved  as  this,  which  Jofeph  conferred  on  his 
brethren. 

How  from  the  words,  we  fhall  obfcrve  two  points  of. 
Dd&rine. 

And  firft  from  the  coherence  of  the  whole  matter, 
and  the  fubftance  of  what  palled  betwixt  Jofeph  and  his 
brethren  ;  from  his  rough  carriage  towards  them,  and 
his  favourable  dealing  with  them  ;  from  the  connection 
of  the  words  of  our  text,  with  what  is  fet  down  before, 
and  what  follows  after,  we  obferve, 

Doct.  I.  That  it  is  a  part  of  our  Lord's  infinitely  good 
and  gracious  way  of  dealing  with  his  people,  that  m 
the  day  when  he  is  about  to  confer  mercies,  andfingu- 
far  exprejjions  of  his  favour,  and  good  will  upon  them  ; 
that  even  then  he  will  carry  him/elf  very  flrange  and 
unkind-like  unto  them  5  and  will  deal  very  roughly  with 
them  for  the  puwJJoment  and  convitlion  of  their  fins, 
whereby  they  have  dt/honoured  him,  and  provoked  him 
to  anger  againjl  tbemfehes  ;  and  partly  for  the  trial 
andexercife  of  his  grace  in  them,  that  he -may  fit  and 
prepare  them%  for  new  manife flat ions  of  htmfef  and 
for  what  he  has  to  be/low  further  upon  them  to  tryfi 
them  with,  and  exercfcihsm  under. 

For  there  is  a  Simeon  here  to  be  bound  hand  and  foot 
as  a  pledge  to  engage  them  hack  again,  in  order  to  get  new 
difcovertes  of  Jofeph,  and  further  toktns  o!  his  fefindoef* 
to  them.  There  are  two  pieces  of  our  heavenly  Lord  and 
Matter's  wife  dealing  with  his  people,,  in  the  day  thai 
he  confers  mercies  upon  them. 

1.  He  puts  a  counter  bailance  upon  his  people's  enjoy- 
ments, that  fo  they  may  be  kept  foher  and  humble.  Ja- 
cob muft  have  a  knee-nvark  a)  I  his  days,  ro  keep  him 
halting,  as  it  is  Gen.  xxxii.  31.  The  Apoftle  mult  have 
a  thorn  in  the  fleflj,  and  a  wrjfenger  cf  Satan  to  buffet  him  : 
Lfl  hefbould  be  exalted  above  meajure,  2C0r.xii.-7.  In 
the  day,  when  our  Lord  admits  his  people  to  tire  uearclt 
enjoyments  of  communion  and  familiarity  with  himfcif, 
then  he  wifely  binds  on  the  moft  heavy  .back-weight  to 
keep  them  ftill  in  fight  of  that  due  diftancc  that  ought  to 
be  itill  kept  between  the  infinite  m  'jeOy  of  ( 
them,  both  as  poor,  finite,  mortal,  frail  crratm  .  1  ami 
alio  as  they  are  finful  creatures.  How  often 
Ezckiel  by  the  name  of  the   ion   cf   man,  wlifch   is  ,.thjt 

buck- 


1 


Ser.  XVIII.      Mr.  M.  Bruce's  Sermons.  216 

back-weight  he  binds  upon  him  to  keep  him  humble  un« 
der  his  enjoyments.  You  that  are  proud  profeffbrs,  and 
airy  in  your£religion,  he  will  let  loofe  your  predominant 
corruptions  to  tread  upon  you,  and  to  drag  you  at  their 
heels,  as  he  did  with  Peter,  in  the  matter  of  denying  his 
mafter  ;  and  with  David  in  the  matter  of  Ms  adultery  and 
murder;  to  the  end  that  you  may  fee  what  mettle  ye  are 
of  by  nature,  and  what  is  within  you,  and  how  little 
reafon  ye  have  to  be  felf-conceited,  or  to  have  any  conh>  ' 
dence  in  the  flefh.  When  the  Lord's  people  begin  to 
wax  wanton,  or  turu  proud  of  their  religion,  then  he 
will  let  fome  fnare  fo  far  prevail,  as  to  turn  up  their  tails 
'  in  fome  piece  of  backfliding,  or  defection  from  the 
truth,  and  the  right  way  of  the  Lord  by  fome  foul  fin,  . 
and  perfonai  tranfgreffion  againft  the  Lord  ;  and  he  will 
fuffer  them  to  fall  from  their  integrity,  and  to  become  a 
fcandaj  to  religiou,  and  the  gofpel  ;  and  a  greater  dif- 
credit  io  the  truth  by  their  fall,  than  ever  their  former 
profeilion  was  any  way  a  credit  to  it ;  and  ail  this,  that 
they  may  fee  rheir  own  weaknefs,  and  that  he  that  thinks 
be  ftandetk,  may  take  heed  left  befall,  and  to  make  them  lean 
upon  'the  itrength  of  Chrift,  and  not  upon  any  thing  of 
their  own,  Yea,  when  people  begin  to  become  felf  con- 
ceited of  their  spiritual  gifts,  and  mere  fpecial  endow- 
ments, their  exercifes,  their  parts,  the  growth  and  in- 
creafe  of  their  grace,  and  their  apprehended  proficiency 
in  godlinefs,  and  fo  begin  to  be  puffed  up  with  fpiritual 
pride  j — Then  the  Lord  will  lay  on  a  heavy  back-weight 
upon  their  enjoyments  becaufe  or  their  abufe<  of  them  ; 
and  this  he  does  ordinarily  by  withdrawing  from  them  ; 
as  was  the  cafe  with  Sampfon,  when  all  the  feven  locks 
of  his  itrength  were  cut  off,  and  he  knew  not  that  the 
Lord  was  departed  from  him,  till  he  arofe  to  fhake  him- 
felf  as  at  other  times.  The  Lord  will  obftruft,  and  blaft 
all  their  fpiritual  gifts,  graces,  exercifes,  increafes  and 
fruitfulneis  therein  ;  and  caufe  their  progrefs  in  chriftia- 
rity  to  be  impeded  by  reftraining  the  quickning,  ftrcngthe- 
■niug  and  fructifying  influences  of  the  holy  Spirit,  even 
by  with  holding  the  continual  communication  of  life  and 
itrength,  and  the  dew  of  heaven  which  fhould  lye  always 
upon  their  branches t  whereby  grace  is  both  infufed  and  in- 
created.  This  feems  to  have  been  the  ground  of  the 
church's  complaint,  in  the  lxiii  of:  Ifaiah.  It  feems  to 
be  the  ground  of  her  prayer,  Can.  iv  16.  It  feems  alfo 
to  have  been  David's  cafe,  Pfalm  xxxH.  4.  And  thus 
our  Lord  (tains  the   beauty    of  his  people's    idols,  and 

hedge  . 


217  [Upon  Genesis  xlii.  2 £.  Ser.  XVUl. 

hedges  up  their  way,  that  they  cannot  find  the  paths  of 
their  lovers  •,  even  by  intercepting  the  light  of  his  coun- 
tenance, and  drawing  a  cloud  of  defertion  betwixt  him 
and  their   fouls.     I  confefs,  indeed,  that   this    is   a  very 
fad  lot.     But  yet  when  the  gracious  refult,  and  event  of 
it  (hall  be  to  take  away  fin  ;  when  the  believer  {hall  have 
his  graces,  and  duties  both   purgud  from  their  drofs,  as 
ir    is,  Ifa.    xxvii.  9    By  this   therefore  fi  all  the  iniquity  cf 
i    Jacob  be  purged,  and  this  is  all  the  fruit  to  take  away  his 
Jin  ;  -when  he  maketh  all  the  jlones  of  the  altar  as  chalk /lone  s 
that  are   beaten  in  funderf  the  groves  and  images  /ball  not 
/land  up.     Then  they  have  no  reafon  to  complain  of  the 
Lord's  crofs  like  difpenfations,  or  to  entertain  unbecom- 
ing thoughts  of  his  love.     There  is  a 
*%      2.  Piece  of  our  blefTed  Lord's  gracious  dealing  with  his 
»    people  ;  and  that  is,  that  in  the  day  when  he  confers  raer-, 
cies  and  enjoyments  upon  them,  he  gives  them  fp  that  he 
may  put  au  errand  into  their  hands  to  comeback  again. 
For  here  are  three  enjoyments,  their  facks  full  of  corn; 
their  filver  in  the  mouth  of  them  ;  and  provision  by  the 
way.     But  Simeon  muft  be  bound  and  left  as  a  pledge  for 
an   errand   back  again.     There  are  fome  of  you  perhaps 
that  have    been  wreilling  for  fome  time,  both  for  your 
own  particular  cafe,  and  for  the  public  cafe  of  the  church 
of  God,  which  is  now  much  broken  and  wafted.  It  may  be 
■ye  think  ye  have  come  little  fpeed.    Why  ?  Becaufe  ye  fee, 
that  the  Lord  has  accepted  a  facrifice  off  his  poor  perle- 
cuted  people's  hand,  both  before  at  Pentland  •,  and  fince 
that  time  fome  have  been  prevailed  with  to  make  Mofes* 
choice  :  even  to  choofe  a  lot  of  perfecution  and  affliction 
with  the   people  of  God,  rather  than  keep  their  worldly 
wealth  and  eafe,  in  the  way  of  complying  with  the  enemy 
to  ruin  the  work  of  God.  Some  have  been  determined  to 
g>ve  obedience  to  Chrift's   command,  Mat.   x.   28/    37, 
and  xix.29.     Yea,  fome  have  beeq  fo  powerfully  prevail- 
ed upon,  and  graciouily  dealt  with,  as  to  confecrate  both 
life  and  fortune  to  God,  and  to  leal  his  covenanted  wo: 
of  reformation  with  their  blood,  not  counting  their  lives  V. 
dear  unto  the  death,  that,  they  might  hold  taft  the  ttfu 
mony    of  Jeius  Chrift,  and  Jinijb  their  caurfe  with  joyl  \ 
Now  ye  that  are  the  wreftling  people  of  God,  may  think, 
that  ye  have  not  come   little  {peed  at  a  throne  of  grace, 
and  that  your  ftrength  is  not  ipent  in  vain,  Jeeing  this  is 
the  f™^  qf  .your  pains,  and  the  return  of  your  prayers.  ■ 
But  ye  may  fay,  ye  want  not  ftill    a  new  errand  to  come 
again  to  Cluilf,  both  in  behalf  of  the  public  concerns  of 


Ser.  XVIII.      Mr.  M.  Bruce's  Sermons-  ii8 

the  work  of  God,  and  in  behalf  of  your  own  fouls,  even 
as  long  as  that  bitter  root  of  Prelacy  is  planted,  and 
thrives  To  well  in  the  Lord's  vineyard  — Truly,  neither 
the  well  being  of  the  church  of  God,  nor  the  fpiritual 
edification  ot  fouls  will  profper  much  by  it.  And  had 
we  been  as  faithful,  careful  and  diligent  in  cleanfmg  the 
gardens  of  onr  hearts,j  as  we  (hould  have  been,  from  o- 
ther  evil  and  noxious  weeds  ;  the  Lord  would  never  have 
permitted  that  naufeows  plant  of  Prelacy,  and  Eraftian 
iupremacy  to  have  been  planted  in  his  vineyard,  to  be  a 
plague  to  his  church,  and  a  fcourge  to  us  for  our  fins. 
Truly,  I  do  not  like  thefe  folk,  that  want  an  errand  to 
come  back,  and  back  over  again  to  God  ,  when  there  is 
fuch  a  fad  broil  betwixt  the  hufband  and  wife,  children 
and  fervant,  in  the  family.- — They  are  unnatural-like 
children  who  have  not  an  errand  to  the  throne  of  grace 
in  fuch  a  cafe,  to  plead  and  wrefHe  with  the  Lord,  who 
is  the  good  hufbandman,  that  he  would  root  out  that 
wicked  plant  from  his  vineyard  by  his  power  and  almigh- 
ty arm.  So  then  this  is  one  way  whereby  the  Lord  puts 
an  errand  into  his  people's  hands,  to  come  back  to  him 
again  upon  the  receipt  of  enjoyments,  that  they  may  plead 
and  wrefHe  with  him  by  prayer  and  fupplication,  that  he 
v;ou!d  purge  his  own  houfe,  and  root  out  of  his  church 
every  unhallowed  plant  that  his  own  heavenly  hand  never 
planted,  according  to  that  promife,  Mat,  xiii.  71.  The 
Son  of 'man  Jfjali  fend  forth  his  angels  ;  and  they  jhall  gather 
out  of  his  kingdom',  ail  things  th:i  offend,  and  them  which  do 
iniquity . 

Another  way  whereby  the  Lord  puts  a  new  errand  in 
his  people's  baud  to  come  again  to  him,  is,  that  when  he 
gives  his  people  mercies  he  leeways  lays"  on  fome  fad 
crofs  along  with  them  ;  fa  that  they  do  not  enjoy  thefe 
mercies  with  full  fatis  faction  :  and  this  is  a  new  errand  to 
him,  that  he  would  either  remove  the  crofs,  and  thofe 
bitter  ingredients  in  their  lot,  or  elle  (anctify  it  to  them, 
that  fo  it  may  be  helpful  and  not  hurtful  to  them.  The 
Lord  gives  mercies  and  enjoyments  ;  but  then  he ,  as  it 
were,  makes  a  hole  in  the  bottom  thereof,  whereat  all 
their  comfort  drops  through  •,  and  this  puts  a  new  errand 
into  their  hand,  to  get  this  made  up  again.  The  poor 
creature  gets  a  mercy  ;  but  it  gets  a  crofs  with  it  ;  or 
Vlfe  it  is  in  a  continual  fear,  that  it  wants  grace  to  improve 
thofe  mercies  rightly.  O,  fays  the  poor  man  or  Romany. 
I  have  got  a  mercy  ;  but  what  will  I  do  with  it  ;but  a-'. 
buie  it,  and  diihonour  God  j  except  I  get  grace  to  im- 
prove 


1*0  Upon  {Jenes-is  xlii.  2$.  Ser.  XVIfL 

prove  it  aright  and  to  honour  him  in  the  uie  thereof. 
This  puts  the  per/oh  upon  prayer  again  ;  this  becomes  a. 
new  errand  to  God  to  gc  grace  and  frrength  to  manage 
its  enjoyment  aright.  So  our  Lord  gives  an  enjoyment. 
but  he  gives  a  crois  above  it.  He  gives  water 'above  their 
wine,  that  fo  they  might  have  a  new  errand  to  him  again. 
And 'what  the  worfe  are  they  for  that?  Our  blefled  Jo- 
feph  loves  his  friends  and  brethren  fo  well,  th2t  he 
cannot  want  them  iong  out  of  his  prefenee.  We  are 
ready  to  undervalue  our  mercies  ;  becaufe  there  is  h. 
crofs  with  them  j  and  to  think  little  of  our  enjoyments ; 
becaufe  there  is  fume  want,  and  we  cannot  get  full  con- 
tentment with  them.  But  the  Lord  wiil  learn  n«  ano* 
thev  way  of  it  :  He  will  make  us  know,  that  it  is  the  grea- 
tcft  piece  of  our  mercy,  and  the  bed:  ingredient  in  our 
enjoyment  to  have  ftill  a  new  errand  put  into  our  hands, 

to  bring  us  back  again' If  this  were  not  the  cafe,    we 

Wpu'd  neither  know  God,  nor  ourfelves  5  we  would  for- 
get our  duty,  and  our  obligations  to  him  ;  we  would  for- 
get our  continua.1  dependence  upon  him.  There  are* 
three  pieces  of  his  people's  neceillty,that  he  loves  to  makt 
them  ienlible  of,  that  may  .ftill  be  a  new  errand  to  them. 

1/?,  He  gives  them  a  proof  of  their  own  weaknefs,  and 
inability. 

idly%  He  gives  them  a  proof  of  their  own  improficien- 
cy  in  grace. 

3 //>',  He  gives  them  a  proof  of  their  own  weak ne r$ 
and  mortality.  And  he  aMb  loves  to  give  them  a  proof 
of  his  own  all-fuiuciency,  and  that  'p  a  piece  of  the  Lord's 
gracious  dealing  with  his  people.. 

tlrft,  He  makes  them  Ice  the;r  own. .weaknefs,  and  in- 
ability, that  he  may  put  the  bottom  out  of  their  own 
feif  conceitecinefs      And  then, 

Secondly,  He  lets  them  fee  what  he  can  do  for  them 
in  their  extremity,  when  lie  hath  brought  their  own  va- 
nity and  emptinefs  intp  open  view.  This  is  clear,  John 
vi  5.  Chrift  afk-s  Philip,  where  they  would  get  bread  for 
fin jvajrf'a'titude  ?  And  when  he  had  tried  his  icafon  by 
wk&fr'fee  and  the  reft  were  grounded,  theVhe  gives  a 
JjHE*o£  his  God  head,  and  all-fu££ciency,  by  which  he. 
s  them  rniracu'ouily,  fo  that  there  is.  not  one  hung- 
ry arn'ongft  them  all. —  Whatever  mercies,  and  enjoyments 
the  people  of  God  get  conferred  on  thero,  as  long  as  the 
ci;v:;-ch  is  in  a  militant  ftate  and  condition  hers  bdow  ; — ~ 
as  iong  as  the  devil  is  in  hell,  and  the  w:.„kcd  upon  earjft 
to  ditttub   the    believer  j    the  true  chziitiiiu.  believer  ii»a;i 

E  e  wot 


Ser.XVIII.        Ma.  M.  Brtjce's  Sermons.  210 

not  want  an  errand  to  a  throne  of  grace,  upon  account 
of  the  church,  the  work  and  the  people  of  God.  No  not  fo 
Jong  as  tbey  are  in  a  ftate  of  mortality  in  this  finful  vale  of 
mifery ;  and  as  long  as  they  have  a  body  of  fin  and  death 
about  them. — —For  although  there  were  no  more,  Cbrift 
can  make  his  people's  predominant  corruptions  furnifh 
them  with  work  enough,  for  a  continual  errand  to  feek 
grace  and  firength  to  fight  againft  it,  and   to  long  for  tie 

final  victory   over  it. 1  like  not  the   folk's  cafe,   that 

have  not  an  errand  every  day,  and  hour  *  yea,  every 
minute  to  God,  on  account  of  their  predominant  cor- 
ruptions, to  get  them  mortified.*  and  to  get  ftrength  to 
retift  them,  and  get  the  victory  over  them.  The  perfon 
that  hath  not  ftill  a  new  errand  to  come  to  Chrift  upon 
that  account,  I  am  afraid,  never  knew  what  a  right 
hand  luft,  or  idol  was;  or  what  it  tfras  to  be  vexed  with 
a  predominant  corruption,  That  perfon's  cafe  muft 
be  deplorable,  who  can  let  the  devil  run  in  and  out 
through  his  heart,  and  carry  off  his  affections  unobferv- 
cd.  That  perfon  looks  judgment  like,  that  can  conceive 
and  bring  forth  a  fwarrn  of  vain  thoughts,  and  vain  ima- 
ginations ;  and  yet  never  effays  to  crufh  the  heads  of  thefc 
Singing  vipers  ;  nor  yet  ftruggles  to  fupprefs  thefe  fwsl- 
ling  thoughts  in  their  very  bud  and  beginning,  by  runn- 
ing to  God  with  them,  to  get  vengeance  taken  upon 
them.  A  prayerlels  fpirit  in  any  p<fKon  is  a  very  bad 
fyraptomj  acid  it  looks  like  one  of  thefe  two;  either  a 
gracelcis  foul  never  brought,  out  of  black  nature,  nor 
delivered  from  the  power  of  Satan,  and  dominion  of  fin, 
like  thefe  in  Jer.  x.  25.  Pour  out  thy  fury  upon  the  heathen 
that  know  thee  not,  and  upon  the  families  that  call  not  on 
thy  name ;  for  they  have  eaten  up  Jacob ,  and  devoured  him, 
and  confumed  bim,  and  have  made  his  habitation  defclate. 
Oreife  it  looks  like  one  in  a  palpable  or  vifible  decay 
in  the  exercifes,  fruits  and  effects  of  graces,  fimilar  to 
the  cafe  of  thefe,  Ifa  xliii.  22.  But  thou  haft  not  called 
upon  ?net  0  Jacob,  but  thou  haft  been  weary  of  me,  0  lfraeL 
80  that  ye  lee  whatever  enjoyments,  or  mercies  our  hea- 
venly Jofeph  confers  upon  his  friends  and  brethren,  he 
muft  have  it  fo  ordered,  that  it  may  put  a  new  errand 
in  their  hand,  to  come  back  again.  Certainly  that  bene- 
fit, or  enjoyment  looks  gloom/  like,  that  puts  not  a  n<?w 
errand  in  the  receiver's  hand  to  come  back  to  Chrift  ; 
Firft,  to  cxprefs  their  fenfe  of  the  worth  of  his  mercy; 
Secondly,  their  own  unvvorthinefs  of  it,  and  thirdly,  their 
viuhankfulnefifor  it  5  anj  Pdsfc'b!/,  to  feek  grace  from 

his 


^n  tJpxw  Genesis  xlii.  25.         c?er.  XVIIL 

his  all-fufiiciency  to  honour  him  in  the  right  uCc  of  it* 
There  ^re  many  profeffbrs  in  Scotland,  I  trow,  like 
thefe  lepers  Luke  xvii,  of  whom  there  came  but  one 
back  to  giv«  glory  to  God,  for  the  mercy  they  had  re- 
ceived. I  think,  I  may  fay,  without  a  breach  of-  charity, 
4be  flrain  and  fignification  of  many  of  the  prayers  of  nta- 
ny  profeffbrs  in  this  generation,  19  like  thofe,  Amos  viii. 
3,  4,  5.  And  the  fongs  of  the  temple  Jhall  be  how  lings  in 
that  day,  fxith  the  Lord  God  /  there  [ball  he  many  dead  b$* 
dies  in  every  place  ,  they  jh  ill  call  them  forth  with  fdence. 
Hear  this,  0  ye  that  J  wallow  up  the  needy •,  even  to  make 
the  poor  of  the  land  tc  fail.  Sayings  When  will  the  new  moon 
be  gone,  that  we  may  fell  corn  ?  and  the  fabbath  that  we 
may  fet  forth  wheat ',  making  the  ephabf mall,  and  the  floe- 
kcl  great,  and  falfifying  the  balances  by  deceit  ?  We  are 
ruined  with  thefe  folk's  religion,  fays  the  poor  profane 
Atheift,  and  covetous  Worldling.  When  will  the  fab- 
bath and  its  religion  be  gone,  that  we  may  go  a- 
bout  our  worldly  buiinefs  ?  Who  will  (hew  us  any  good  ? 
is  their  language,  Pfal.  iv.  6.  Such  is  the  language  of 
moft  part  of  the  profeffbrs  in  Scotland  at  this  day.  But 
the  prayers  of  the  true  believer  in  Chrift,  whole  mercies 
and  enjoyments  put  a  new  errand  into  their  hands  to 
come  back  again  unto  him,  are  of  another  nature  ;  and 
have  another  fignification.  Give  fpiritual  heavenly  wii- 
dom,  and  a  fancYified  underftanding,  fays  Solomon,  that 
1  may  behave ,myfelf,  in  managing  the  employment  the 
Lord  hath  put  upon  me,  Ltft  up  the  light  of  thy  countenance 
upon  me",  fays  the  pfalmift,  Pfal.  iv.  6, 

But  not  to  infift  upon  the  connection,  that  is  betwixt 
the  text,  and  the  reft  of  the  hiftory  of  what  pailcd  be- 
twixt Jofeph  and  his  brethren,  we  come  to  the  words 
more  particularly,  from  which  we  ihall  give  you  the 
reft  of  the  doclrinal  obfervations. 

Doct.  II.  That  it  is  a  very  promifing  like  mercy,  and 
token  of  good  to  a  per/on  or  people,  in  the  day  of  God's 
dealing  roughly  with  them,  in  purfuing  his  contro- 
verfy  with  them,  becaufe  he  hath  been  provoked  by  their 

fins,  that  even  then  he  gives  them  fiUl  fomething  in 
hind,  ta  he  provifyn  unto  them  by   the  way,  until  the 

full  manifcjlatkn  cf  him/ elf  come. 

Now  in  fpeaking  unto  this  point  of  Doctrine,  I  (hall 
(hew  you, 

E  e  2  I.  What 


Ser.  XVII.        Mr.  M.  Bruce's  Sermons..  222 

I.  What  that  provifion  is,  that  Chrift  gives  his  peo- 
ple by  the  way,  and  it  is  to  be  feared,  that  there  arc 
many  unfaithful  under  ftewards  in  Scotland  at  this 
day;  who  feed  themfelves  better  than  the  flock; 
like  thofe  who  fit  down,  and  eat,  and  drink  with 
the  drunkards,  when  they  (hould  be  giving  out  to 
every  one  in  Chrift's  family  their  portion  of  mea*  in. 
due  feafon. 

II.  I  am  to  fliew  you,  how  fweet  and  comfortable  an 
exprefiion  of  his  love  it  is,  to  be  getting  your  fouls 
full  of  provifion  by  the  way. . 

lit.  1  fliaii  give  you  a  fhort  word  of  caution. 
IV.  A  fnort  word  oiUle. 

I.  I  am  to  fhew  you,  what  that  provifion  is,  that  Chrift 
gives   his  people  by  the  way,  and  there  are  twelve  pieces 
of  provifion  that  he  gives  his  people  to  bear  their  expences 
by  the  way,  and  every  one  of  them  is  good  corn  in  their 
lucks. 

1.  Thc-firft  piece  of  provifion  that  he  gives  his  people, 
is  fuch  a  full  difcovery,  and  proclamation  of  his  name, 
Exod.xxii.  14  as  may  anfwer  all  the  cavillings  of  unbe- 
lief and  carnal  reafon,  and  may  invite  and  encourage  a- 
ny  poor  diitxefTed  finner  to  come  to  Chrift;  if  he  will 
not  abufe  his  grace-  For  here  is  not  only  a  pofiibiluy, 
that  a  poorpenhent  (inner  may  be  faved  ;  but  alfo  a  pol- 
fibiiity  that  a  humble  and  difireiTed  finner  fhall  be  fav- 
ed by  Chrift,  be  his  fin  never  fo  great..  And  is  not  this 
a  parcel  of  good  corn  in  a  poor  weary  heavy  laden  finners 
Uck  ?  Seewhiit  he  fays  of  his  name,  Ezek  xxxiii.  11. 
Js  1  live,  faith  the  Lord,  I  have  no  pleafure  in  the  death  of 
the  -wicked :  but  that  the  xvicked  turn  from  his  way  and  live  ; 
turn  ye,  turn  ye  fromyonr  evil  ways  ;  for  why  will  ye  die; 
0  hovje  cf  Jfrael  ?.  See  alfo,  If 'a.  xlv.  22  Look  unto  me,  all 
ye  ends  of  the  earth,  and  be  ye  faved.  And  is  it  not  good 
provifion  by  the  way,  for  wearied  travellers  to  have  this 
portion  of  the  fined  of  the  wheat  to  carry  them  through 
the  wildernefs  ?  And  well  is  the  poor  man  or  woman  that 
£>ets  this  noble  pi*ce  of  provifion.     A    - 

2.  Handful,  or  quantity  of  good  corn  that  our  hea- 
venly Jofeph  gives  his  people  for  provifion  by  the  way, 
is  a  difcovery  of  the  covenant  with  all  the  pronviies  and 
properties  thereof.  Of  this  fee,  Ifa.  Iv.  34.  Jer.  xxxi 
32.  and  xxxiii,  6.  Abraham  took  many  a  weary  ftep, 
when  traveling  through  the  land  of  Canaan  ;  and  what 

got 


2,23  Upon  Genesis  xhi.  25.  Ser.  XVII1« 

got  he  then  ?  Even  this,  /  am  God  Almighty,  -walk  be- 
/ore  me,  and  be  thou  perfect.  And  then  he  explains  un- 
to him  the  breadth  and  length  of  the  land,  Gen.  xvii. 
And  then  he  was  welt  provided  for,  when  he  got  the  co- 
venant kaled.  In  his  arms  they  are  not  to  mean,  who 
get  a  large  look,  and    their  arms   fudl  of  the  covenant, 

and  the  confirmation  thereof. O  but  that  is  a  handful 

of  gallant  corn. — Although  we  were  never  hungry  and 
weary,  a  broad  look'  of  the  covenant,  and  the  confir- 
mation of  ir,  would  ftill  be  a  futt  meal  in  the  wildernefs, 
ye.i,   upon    the  banks  of  -Jordan.     Our  grandees  intend 

now   to  leave  us  nothing,  and  what  can  we  help  it? 

But  we  need  never  think  ourfe'.ves  poor,  fo  long  as  wc 
have  the  covenant,  and  what  is  contained  therein.  We 
can  take  it  in  our  arms,  and  firig  over  it  ;  David  thought 
hirnfelfno  poor  nftan,  when  he  got  it  in  his  arms,  2  Sam. 
xxiii.  c.  to  go  unto  eternity  with.  This  is  a'! my  falvation 
and  all  mydefne.  Our  gracelefs  gallants  think  no  more 
of  our  Covenants,  than  to  burn  them  at  the  market  crof- 
frs.  But  it  will  be  no  wonder  if  they  have  empty  lacks  and, 
little  proviiion  by  the  way  ;  feeing  they  have  cait  out  fo 
much  malice  againft  the  covenanted  wo«k  of  God  in  the 
Jand.  They  fay,  we  Avail  -not  have  liberty  to  keep  thefe 
Covenants,  ebe  our  necks  fhall  go  for  it,  as  trealon  and 
rebellion.  Well,  although  our  necks,  and  ad  ue  have, 
fhould  go  for  it,  it  is  no  bad  bargain  :  lb  long  as  we  have 
God's  covenant,  and  all  things  comprehended  therein, 
we  may  think  curieives,  as  rich  as  the  belt  o\  them,  be 
who  they  will.     A 

3.  Quantity,  or  handful  of  good  corn,  our  heavenly 
Joieph  gives  bis  people  in  their  lacks,  as  proviilon  by  the 
way,  is  a  lively  difcovery  of  glory,  heaven  and  bappi- 
nefs  ;  cf  the  king  in  Ids  glory,  and  the  land  that  is  very  far 
off,  with  the  pledge  that  was  laid  down  to  bring  us  there. 
Well,  very  good  5  as  long  as  heaven  and  glory  remain, 
and  our  Redeemer  lives  to  bring  us  .there,  ai>d  his  Spirit 
and  grace  to  fit  us  for  it,  we  fhall  not  want  a  meal  in  the 
wildernefs,  and  proviiion  by  the'  way„  We  have  eilough, 
1  Cor.  iv.  17.  compared  with  thefe  words,  For.  web 
that  if  our   earthly  houfe   of  ibis   tabernacle   vscfc  di(f*!vedt 

we  hdve  a  hmlding  of  God, eternal  in  the  heavens ,  chap. 

v.  1.  We  wot  well,  fays  the  worldling  and  blind  atheiti, 
we  can  fee  nothing  that  thefe  poor  creatures  have  10  feed 
upon.  But,  1  wot  well,  the  things  that  their  blind  eyes 
cannot  fee,  can  feed  us  well  ;  and  no  thanks  to  them  tor 
it.     This  is   a  part,  or  portion   of   the  good   cctfn 


Ser.  XVIII.       Mr.  M.  Bruce's  Sermons.  2*4 

brother  Jofeph  has  given  me  in  my  fack,  to  bear  my 
charges  by  the  way.  Think  ye  not  that  I  may  feed  upon 
it?  But  I  fear  many  of  us  have  loft  fight  of  heaven  and 
glory  both  ;  I  mean,  the  confirmed  aflurance  of  it,  and 
then  we  indeed  have  loft  fome  of  this  good  corn  out  of 
our  facks,  which  it  will  coft  us  more  pains  to  recover  a- 
gain,  than  we  are  likely  to  be  at.     There  is  a 

4.  Parcel,  or  handful  of  this  gooJ  corn,  that  our  blef- 
fed  Jofeph  puts  in  our  facks,  and  that  is  the  death  and 
fufferngs  of  Chrift,  with  the  whole  purchafe  of  his  me- 
diation, flowing  from  the  womb  of  thefe  fufferings.  The 
poor  bleeding-hearted  believer,  has  many  to  accufe  and 
condemn  him,  but  here  is  a  refuge  and  remedy  againft 
them  all.  Rom  viii  33.  IVho  [hall  lay  any  thing  to  the 
charge  of  God's  e left  ?  it  is  God  that  jufttfitth,  -who  is  he 
condemneth  ?  //  is  Chrift  that  dted,  yea  rather,  that  is  rifen 
again,  who  is  even  at  the  right  hand  of  God%  who  alfo  mak- 
eth  intercejjionfor  z/j\  What  think  ye  now  of  me  ?  fays 
Paul  ;  here  i  ftaod  upon  my  bieffed  crucified  Lord  and 
Redeemer's  grave  ;  and  I  defy  all  the  devils  in  hell,  and 
men  upon  earth  to  twift  me  and  this  ground  afunder. 
The  poor  perfecuted  believer  in  Chrift,  may  take  his 
crofs  in  his  arms,  and  go  to  Child's  grave.  He  will  get. 
as  much  there  as  will  bear  his  expences  by  the  way,  and 
perfume  his  own  crofs.  I  mean,  he  will  gee  Chrift's  (Irength 
perfected  in  his  weaknefs ;  and  as  much  of  Chrift's  love 
as  will  fweeten  his  crofs.  And,  I  defy  the  men  of  this 
world  to  get  this  portion  of  good  corn  taken  from  us ; 
do  as  they  will.  And  O  for  grace  to  improve  it ;  for  our 
Lord's  death  and  fufferings  are  a  piece  of  good  provifion 
to  his  followers  by  the  way,  Is  it  reproach,  fhame,  or 
contempt  in  the  world  ;  or  is  it  death,  perfecution,  or 
banifhm-ent  ?  Then  it  is  well  for  us,  our  bleffed  Lord 
and  Mafter  has  gone  this  way  before  us,  and  trodden 
thefe  paths,  and  perfumed  this  lot  unto  us.    The 

5.  Parcel,  or  quantity  of  good  corn,  which  Chrift 
ufes  to  put  into  his  brethren's  fack.  is  the  new  perfor- 
mance of  the  promifes*  with  new  confirmations  of  old 
ones,  and  new  remarks  on  old  experiences  of  the  Lord's 
goodnefs  to  his  church  and  people.  The  enemy  lays, 
v/hat  will  we  get  to  boaft  of  now  ?  For  cur  God  is  now 
gone, — -and  our  religion  both.  For  they  think,  the  co- 
venanted caufe  of  the  reformed  prefbyierian  church  of 
Scotland  is  now  dead,  and  buried  :  and  they  are  begin- 
ning to  write  epitaphs  on  her  grave.  But  the  church 
will  live  longer  than  they,     Zion  will  out-live  all  her  e- 

nemies 


32$  Upon  Genesis  xlii.  25.  Ser.  XVIIf. 

nemies.  in  fpite  of  all  that  is  deadly. — I  will  tell  you  what 
our  matter  docs  to  us  ;  if  there  be  a  promife  with  more 
juice  or  fap  in  all  the  Bible,  he  keeps  that  for  us  againft 
the  day  of  the  crofs.  This  he  gave  Abraham,,  Gen.  xv.  1 . 
lam  thyjhieldl  and  exceeding  great  reward.  But  what 
wilt  thou  give  me,  feeing  I  go  childlefs  ?  fays  Abraham  ; 
then  he  renews  the  promiie,  and  confirms  the  old  one 
made  in  chap.  xii.  2,  7.  O  Sirs,  knew  ye  ever  what  it 
was  to  go  to  the  Covenant,  where  the  treafure  of  the 
promifes  lies ;  and  there  fearch  till  ye  find  out  a  new  one 
to  fuit  your  cafes,  and  neceffity,  in  the  time  of  trial  ; 
and  till  ye  put  the  power  and  faithfulnefs  of  God  to  the 
accompliihmentof  it,  to  you  for  your  comfort  and  relief. 
Truly  I  think,  i^everwe  had  any  thing  of  this  Chriftian 
dexterity,  and  fpiritual  ikill  of  improving  the  promifes 
for  our  relief  in  the  day  of  our  trouble,  we  have  now 
loft  it,  or  are  gone  out  of  the  ufe  of  it  ;  viz.  that  hea- 
venly work,  we  find  Jacob  engaged  in,  Gen.  xxxii.  9, 

13, 28.     There  ye  will  fee  he  puts  the  Lord  to  his  old 

promife,  And  Jacob  {aid,  0  God  of  my  father  Abraham,  and 
God  cf  my  father  ffaac,  the  Lord,  which  f aid  unto  me,  Re- 
turn unto  thy  country,  and  to  thy  kindred,  and  1  will  deal  well 
with  thee  ;  until  he  got  a  new  confirmation  ;  Andhefaid, 
Thy  name  fball  be  called  no  more  Jacob,  but  Ifrael ;  for  as 
a  prince,  haft  thou  power  with  God  and  with  men,  and  haft 
prevailed.  Now  he  was  made  a  victorious  prince  both 
with  God,  and  man.  Here  h  a  confirmation  of  old  enjoy- 
ment of  the  promifes,  and  performance  of  new  ones  from 
our  loving  Jofeph  :  The  improving  of  which  is  a  piece  of 
heavenly  wifdom  that  our  Lord  laboured  to  train  up  his 
difciples  in,  in  the  days  of  his  llefh,  fee  Mat.  xiii.  51.  J  ejus 
faith  rmio  them,  have  ye  under  flood  all  thefe  things/  They 
fay  unto  t>imt  Tea,  Lord.  And  then  he  alfo  exhorts 
them  tp  improve  it  againft  tin;  day  of  trial.  David  was 
alfo  acquainted  with  this  work  and  exercife.  Pfal.  cxix» 
49,  50.  This  is  my  comfort  in  my  ajliclicn,  for  thy  word 
hath  quickened  me. — If  we  had  that  divine  fkill  in  fearch- 
iog  out  the  marrow  of  the  promifes  as  they  ly  in  the  co » 
venant,  there  would  not  be  a  cafe,  nor  condition  that  we 
couU  be  in,  but  we  would  get  fomething  to  anfwer  it. 
Is  there  never  a  poor  vexed  perfon,  whofe  Chriftian  work 
and  bufinefs  is  like  to  grow  fo  dark,  confufed,  and  diffi- 
cult upon  his  hand,  that  he  knows  not  how  to  get  it  ma- 
naged far  want  of  fpiritual  wifdom,  heavenly  counfel  and 
advice  :  thea  let  him  take  David's  way  of  it ;  go  to  the 

law, 


Ser.XVHL      Mr.  M.  Bruce's  Sermons..  226 

law,  and  to  the  teflimooy;  to  the  inflruclions,  and  cii- 
re&ions  iu  the  word  of  God,  as  in  the  twentyfourth  verfe 
of  the  la  ft  cited  pfalm.  O  Sirs,  are  there  none  amongft 
you,  whofe  journey  is  like  to  grow  wearh'om  and  difficult 
to  you,  (o  that  ye  are  like  to  fuccumb  for  want  of  flrength 
and  refreshing  ?  Then  do  as  David  did,  in  the  ninty-k- 
cond  verle  of  the  fame  plalm.  G£  to  thctnaffy  treaiure 
of  the  promife,  and  there  you  wilt  get  an  antidote  againft 
your  fainting  fits  and  tears.  Is  there  no  one  amongll  you, 
Sirs,  this  day,  that  has  this  fad  cafe  to  go  to  the  cove- 
nant trenfure  of  the  promife  with;  that  has  diflocated 
backs,  legs,  or  arms  by  taking  a  fhoulderlift  of  the  bro- 
ken and  wared  like  cauls  of  the  church,  and  work  of 
God  ?  G  is  there  not  one  amoogfl:  you  that  can  ftand  no 
Jonger  under  the  weight  of  the  church's  broken  and  wa(b 
ed  cafe,  and  the  guilt  of  his  own  litis  ?  Then  come  to 
the  covenant  treaiure.  of  the  promife,  and  lay  all  the 
weight,  and  burden  Oi  the  bufinefs  over  upon  the  ftrong 
plan,  the  Mediator,  as  the  godly  party  did,  in  the  like 
cafe,  in  Pfai.  Ixxx.  17.  Let  thy  hand  be  upon  the  man  of 
thy  right/band,  vbon  the  Sort  of  man,  whom  thou  madejl 
ftrong  for  thy/elf.  Compared  with  Pfal.  Ixxxix.  19.  arc! 
lfa.  Jxiv.  6.  Sirs,  I  think  it  is  nor  nromiiing-like,  when 
there  are  (b  few  that  fee  what  need  they  have  of  a  phy- 
sician.— I  fear  the  end  of  it  will  be  a  fad  mortality,  if  mei> 
cy  prevent  not.     A 

6.  Parcel,  01  handfyj  of  good  corn  our  tender- hearted 
Jofeph  puts  into  his  brethren's  facks  for  provifion  by  the 
way,  is  the  and    green  i'mprefHons  of  the  truths  of 

the  gofpei,  that  belong  to  the  whole  community  of  the 
myffictl  body  of  Ciirifr,  with  grace  to  improve  them 
rightiy.  This  L  clear,  John  xi.  in  the  cafe  of  Lazarus, 
and  his  fillers.  Their  brother  is  dead  and  gone  ;  and 
they  are  mourning  for  him, — Saying,  Lord,  iftfoit  hadfi 

been   here,  our  brother  hud  not  died.- if  thou  hadfl  beta 

here  in  Scotland  and  Ireland,  there  had  not  been 
fuch  a  death,  amongft  l\#  mends,  as  has  been,  and 
inch,  a  downfall  of  the  work  of  God,  as  there  is.  But 
how  few  are  at  this  witlijt,  at  this  day.  Bnt  fays  our 
Lord,  ver.  21.  I  am  the  refyrreffLan,  and  the  life.  Belie- 
vefi  thou  this.  At  laft  the  came  'to  this  .general  truth, 
ver.  27.  Tea,  Lardy  I  believe  then  art  thfCbrifty  the  Son 
of  God.  Here  is  the  ground  of  her  faith,  audit  is  a  par- 
cel of  good  corn  our  Mailer  gives  us,  till  we  get  a  more 
particular  promife  relating  to  our  cafe  in  par::uiar.— 
Think  yc  not  that  it  is  a  piece  of  good  provihon,  when 

we 


S&27  Upon  Genesis  xlii.  25.         Ser.  XVTir. 

when  we  can  take  the  raoft  general  truth  in  all  the  Bi- 
ble, and  draw  confolation  out  of  it  for  our  fouls  ed idea- 
tion, and  advantage,  as  Samfon  did  out  of  the  dead  fi- 
on.  Judges  xiv.  14.  Out  of  the  cater  came  fcrtb  meat, 
and  out  tf  the  Jirong  came  forth  Jweetncfs.  Even  the  raoft 
terrible  threatning  in  the  Bible,  when  rightly  improved, 
and  feafonabjy  applied,  may  fometimes  be  of  lingular  uib 
to  the  people  of  God.     A 

7.  Parcel,  or  quantity  of  good  corn  that  our  blefTed 
Jofephputs  into  his  brerhren's  lacks,  as  provifion  by  the 
way,  is  the  gracious  providence  of  our  heavenly  father 
in  Chrift  Jeius.  And  O  but  the  good  providence  of  a 
reconciled  covenanted  God  in  Chrift:  is  a  piece  of  excel- 
lent provision  by  the  way,  wherein  they  are  oft-times 
tryfted  with  many  ftraits  and  difficulties  by  the  way,  in 
their  defart  cafe  and  condition.  How  often  have  the 
poor  deftitute,  and  puzz'.ed  people  of  God  been  tryfted 
with  ft  range  pieces  of  providence,  that  they  knew  not  what 
to  make  of,  or  how  to  improve  ?  Was  not  this  a  ftrangs 
providence,  related  here  in  the  hiftory  wherein  our  text 
lies  ?  Malignams  think  to  make  us  both  cold  and  hung- 
ry :  but  what  the  matter  f  We  fhall  have  the  beft  of  it 
yet,  in  fpite  of  them  all,  fo  long  as  the  gracious  provi- 
dence of  our  brother  Jofeph  remains  Although  Jofeph's 
brethren  were  the  moft  roughly  handled  of  any  that 
came  to  Egypt,  they  were  the  beft  dealt  with  of  any,  ere 
ail  was  done.  How  ofren  has  God's  providence  brought 
mercies  .to  his  people's  bed-fide,  before  they  got  on  their 
cioaths  i — How  often  have  enjoyments  been  laid  in 
their  laps,  that  they  never  dreamed  or,  till  they  were 
there.  '  Was  not  that  a  ftrange  piece  of  providence 
the  poor  people  of  the  Jews  met  with,  as  related  in  the 
bookof Either.  There  is  a  greut  Haman  high  in  favour* 
with  the  king  ;  and  there  is  a  poor  Mordecai,  a  g"dly 
Jew  ;  and  Haman  will  have  him  hanged,  and  all  his  peo- 
ple deftroyed  root  and  branch.  Haman  gets  his  wi- 
cked delign  fo  far  accompUfhed,  that  thedecree  was  fear- 
ed, and  the  day  of  execution  appointed.  But  here  pro- 
vidence turns  the  chace  upon  him.  The  records  are 
brought,  and  JMordecai's  good  fervice  found  oui,  for 
which  he  is  hooourahly  rewarded.  Bamno  alliens  this 
piece  of  honour  to  him,  thinking  it  would  be  done  unto 
himlelf,  but  is  ajfap  pointed,  and  obliged  to  attend  Mor- 
decai through  the  city,  and  then  he  pot  the  gallows  he 
had  prepared  for  him  ;  and  Ivs  kind  ed  and  friends  got 
the  lame  c^A  that  he  intended  icr the  people  oi  the  j 
•  F  £  — - 


Sg*.  XVIII.      Mr.  M.  Bruce's  Sermons*  228 

- — So  if  we  had  but  faith  to  believe  in  God,  patience  to 
wait  upon  him,  arul  grace  to  keep  his  ways,  faithfully 
with  honefty,  and  humbly  with  fubmiflion  to  bear  his 
indignation,  becaufe  we  have  finned  againft  him,  until 
he  arife,  and  plead  our  caufe  ;  who  knows  how  foon 
providence  might  make  a  fearful  diffipation  amongft  the 
enemies  of  the  work  of  God  ?  But  I  fear,  there  will  be 
few  of  us,  that  wiil  prove  fo  (tout  in  the  back  to  our 
principle,  as*Mordecai  did.  And  he  loft  nothing  by  it  ; 
for  Chrifr  will  not  let  any  be  lofers  at  his  hand.  There 
was  never  one  laid  out  tvro-pence  for  him,  but  he  re- 
ceived thrice  double  for  it.  See  fuch  good  corn  as  provi- 
dence puts  in  Davids  fack,  1  Sam.  xxiii.  26.  When  in 
all  appearance,  he  could  icarcely  have  efcaped  Saul.  A 
melTenger  comes,  and  tells  him,  that  the  Phlliftines  had 
invaded  the  land  ;  and  fo  David  efcaped.— How  often 
hath  the  Lord  put  another  work  in  his  enemies  hands, 
to  divert  them  from  their  dedgns  againft  his  work  and 
people. Was  not  that  a  parcel  of  good  corn  in  Eli- 
jah's fack,  1  Kings*vii.  from  the  beginning  ?  The  famine 
was  fore  in  the  land,  and  little  left  for  Elijah  •'  Well, 
what  is  the  matter?  He  muft  not  want  :  The  ravens  mn  ft 
feed  him  ;  and  when  that  is  over,  a  poor  widow  woman 
in  Zarepheth,  muft  maintain  him  with  a  handful  of  meal, 
and  a  crufe  of  oil,  until  another  relief  come  :  and  then 
he  had  more  contentment  than  wicked  Ahab,  and  all  the 
ten  tribes  of  Ifrael  had.  Many  times  the  poor  people  of 
God  are  fo  deftitute,  that  when  they  have  got  one  meal 
they  know  not  where  to  get  another  •  Yet  the  Lord  hath 
covered  a  table  for  them,  and  to  their  contentment  too. 
An 

8.  Handful,  or  quantity  of  good  corn  that  our  Lord 
purs  m  our  facks,  is  a  treafure  of  faith,  aud  fupporting 
experiences  of  the  Lord's  goodnefs.  He  gives  them  the 
church's  experience.  Cant,  i,  4.  We  will  remember  thy  Iqv 
more  than  wine,  I  la.  xiii.  o>  15  where  we  fee  the  Lord'3 
gracious  dealings  with  his  church  in  former  times.  And 
fays  he,  chap.   Ix.  34.  Thoudilft  terrible   things  that   we 

Jooked  not  for.     And  fhali  we  not  get  a  fhare  of  thefe  now 
in  Qur  extremity  ?  SeePfal.  Lxxiv.    13,    14.  Thau  didft  di 
vide  the  feet  by  thy  jlrength.     Here  was  experience;  and 
I   wot    well,  fays   David,    i  Sam.  xvii.    2<f.  Thy   fervant 

Jlcw  both  the  lion  and  the  hear  ;  and  he  will  deliver  me  out  of 
the  hand  of  this  Phili/line.  And  fays  he,  P/ahn  lxxvii. 
n,  12.  /  will  remember  the  works  of  the  Lord,  He  puts 
bis  people  upon  their  own   experiences,  fays  the  apoftle 

Paul, 


,• 


Ser.  XVIIL  Upon  Genesis  xlii.  25.  229 

Paul,  1  Tim.  iv.  17,  I -wot  delivered  out  of  the  mvuth  of 
the  lion,  and  the  Lord  Jhall  deliver  me.  Says  the  poor  belie- 
ver, The  Lord  hath  delivered  me  in  fix  troubles^  1  hope  he 
will  deliver  me  in  feven  alfot  Apd  if  old  experiences  will 
not  do,  he  will  give  a  new  one  that  they  neve  knew  be- 
fore.    The  men  of  this  world  wonder,  how  we  tare.- 

But  we  have  rich  provifion  to  feed  upon,  that  they  know 
not  of ;  and  we  can  feed  upon  our  purchafe,  as  well  as 
thofe  can  do  upon  their  ftated  revenues.     A 

9.  Quantity,  or  handful  of  good  corn,  that  our  hea- 
venly Jofeph  puts  in  our  facks,  for  provifion  by  the  way, 
is  the  counterbalance  of  comfort,  and  over  ballancing 
recompence  of  the  joys  of  the  Holy  Ghoft,  and  the  fen- 
fible  love  of  God,  refulting  from  the  well  grounded  nffii- 
renceofan  intereft  in  him,  and  confirmed  hopes  of  Sal- 
vation .through  Chrift,  andjuftification  through  his  righ- 
teoufneis.  This  is  a  handful  of  good  corn  in  the  belie- 
ver's fack ;  a  piece  of  fnbftantia;  provifion  by  the  way. 
What  was  it  that  made  Habakkuk  iiog  fo  fweetly?  Chap. 
iii  17-  18.  What  was  it  that  made  the  apoftle  triumph  ? 
Rom.  v.  2.  By  whom  alfo%  we  have  accefs  by  faith  unto  this 
grace,  wherein  we  Jl and  and  rejoice.  We  commonly  fay, 
They  never  had  a  bad  day  that  knew  of  a  good  night. 
The  folid  perfuafionj  and  well  grounded  faith  of  this, 
that  the  poor  wearied  pilgrim  fhali  get  all  his  wet  cloaths 
dried  at  night,  and  all  his  tears,  fighs,  and  forrowirigs 
wiped  away,  may  fupport  his  fainting  fpirits,  and  help 
to  fuftain  his  infirmities  by  the  way.     The 

10.  Parcel,  or  quantity  of  good  corn  Jofeph  puts  in 
ht9  friends  facks,  is  the  earneit  of  the  ipirit  of  adoption, 
whereby  the  believer-is  made  to  know,  take  up,  and  dif- 
cover  the  things  freely  given  him  of  God.  This  is  the 
feal  of  the  holy  fpirit  of  promlfe,  even  the  teftimony  of  a 
good  confeience,  the  fpirit  witnefling  with  our  fpirits, 
that  we  are  the  children  of  God  ;  and  this  is  nothing, 
bnt  the  believers  earneft  of  the  Redeemer's  purchafe  for 
him,  and  his  getting  pofTeffion,  or  infefement  of  his  hea- 
venly inheritance,  as  is  clear,  1  Cor.  ii.12.  2  Cor.  v. 
5.  //  is  God  who  hath  given  unto  us  the  earneft  rf  the  Spirit . 
Alio  Rom.  viii.  15.  But  ye  have  receoved  the  Spirit  of  adap- 
tion, whereby  we  cry  Abkay  father.  Is  not  this  a  niece  of 
good  provilion  by  the  way,  not  only  to  have  a  good  ex- 
pectation, and  well  grounded  hope  of  good  to  come  ; 
but  even  fomething  in  hand,  the  earned:  of  the  poiTdHon, 
and  infeftment  of  the  inheritance?  The  malignant  ene- 
mies of  God's  work  fay,  they  will  take  pofFeffiou  of  our 

F  f  2  lioufcs 


230  Mr.  M.  Bruce's  Sermons.      Ser.XVM. 

houfes  and  lands,  unlefs  we  abjure  the  Covenants,  and 
renounce  the  work  of  Reformation.  But  as  long  as  this 
portion  of  good  corn  remains  in  our  facks,  we  fhali  be 
even  and  more  with  them.    The 

11.  Parcel,  or  quantity  of  good  corn,  our  Jofefih  puts 
in  our  facks,  is  the  down  pouring  of  the  holy  Spirit,  to 
conducl,  inftruct,  and  direct  us  in  cur  journey  ;  and 
the  communications  of  grace  and  ftrength,  continually 
to  enable  us  to  our  duty,  and  bear  us  up  under  our  crcfTes. 
This  is  the  Spirit   of  God,  and  glory  refting  on  us.— -This 

is  to  do  all  things,  through  Chrift  that  ftrengthenetffus. ■ 

This  is  to  run,  and  not  be  weary,  and  ivalky  and  not  faint  / 
end  go  on  from  ft r en  gth  toflrength,  till  every  one  appear  in 
Zion  before  God%  Pfal.  xxxiv.  7.  And  may  we  not  be  fup- 
plied  with  this  piece  of  provifion  by  the  way,  that  our 
brother  Jofeph  gives  us? 

12.  There  is  yet  another  handful  of  good  corn,  and 
piece  of  good  provision,  that  Chrift  gives  his  friends  and 
followers  ;  that  is  the  fanctified  difcipline,  and  correction 
of  his  rod,  that  by  it  we  may  be  kept  fromfinful  ftraying 
from  him  in  his  way  and  truths.  Chrift  will  not  give  his 
children  food  without  correction  ;  and  that  is  their  mer- 
cy, For  we  have  as  much  need  of  the  one  as  the  other. 
We  have  fo  much  corruption,  and  ill-nature,  that  if  we 
were  not  brought  under  the  rod,  we  would  in  a  little  not 
knowourfelves.- — Wo  to  that  perfon  to  whom  he  ceafes 
ro  be  a  reprover.  If  ye  be  withont  chajiifement%  whereof 
all  are  partakers,  fays  the   apoftle,  then  are  ye   baflardsy 

andnotfons,  Heb.  xii.  8. It  is   one   of  the  articles  of 

the  Covenant,  that  the  Lord's  people  fhall  not  efcape 
correction  for  their  fouls.  Pfal.  ixxxix.  30,  31,  32,  33. 
If  his  children  forfake  my  law,  and  walk  not  in  my  judg- 
ment ;  if  they  break  myfiatutes,  and  keep  not  my  command- 
ments :  Then  will  1  vifit  their  tr ar.fgr effions  with  rods,  and 
their  iniquity  with  (iripes.  Nevsrihelefs,  my  loving  kind* 
Kefs  will  J  not  utterly  take  /rem  him,  nor  fvffer  my  faith • 

Jnincfs  to  jail.  And  in  another  place,  the  Lord  fays, 
TjU  have  I  k  <own  of  all  tbefamihes  of  the,  earth,  and  there" 
fore  will  I ;  unijh  you  for  ycur  iniquities.  So  that  if  any  go 
free,  it  will  be  the  wicked,  upon   whom  he  will  not  be- 

ftow  the  r<  d  of  correction . As  for  his  own  people,  he 

will  CJrre<ft  them.  Many  folk  have  ill  bred  children  ; 
they  make  lttle  confeience*  of  their  obligations  to  train 
tht  m  up  in  the  nurture  and  admonition  of  the  Lord. 
But  Chrift  will  not  do  fo  with  his.    This  is  alio  a  part  of 

the 


Ser  XVIII.      '  Upon  Gbnesis  xlii.  2$.  231 

the  good  corn  that  he  gives  them,  as  provifion  by  the 
way. 

But,  O  fay  ye,  how  will  that  hold  true  ?  For  we  fee 
fom«  of  the  wicked  made  fpectacles,  in  refpect  of  crOfTes 
and  afflictions  laid  upon  them  both  in  their  bodies  and 
confeiences.  I  anfwer,  That  as  Chrift  has  a  fchool  of 
heavenly  discipline  and  correction  for  the  nurture  of  his 
own  children  to  learn  grace  and  godlineis  at :  So  he  has 
alfo  a  correction  houfe  and  ftocks,  wherein  he  puts  the 
wicked,  to  icourge  them,  and  make  them  bear  the 
mark  of  his  fpotlefs  and  vindictive  juftice,  as  a  token  of 
his  wrath  and  hatred  of  them  ;  fo  that  fometimes  he  gives 
the  wicked,  as  it  were,  two  hells  ;  one  here,  and  another 
hereafter.  His  fchool  of  discipline  is  a  token  of  love  to 
his  children  5  but  his  correction-honfe  and  ftocks  are  a 
token  of  his  wrath  and  indignation  to  the  wickeu1  :  Thefe 
?.re  to  be  put  into  the  ftocks  ; — but  the  children  into  the 
fchool,  to  be  trained  up  in  their  duty,  both  to  God  and 
man.     But  fay  ye,  how'fhail  I  know  whether  my  frrokes 

be  in  love,  in  ChrilVs  fchool,  for  my  difcipline  ; -or 

the  correction  and  ftocks  as  the  effect  of  his  hatred  ? • 

To  this  I  anfwer,  If  thou  art  made  a  partaker  of  his  ho- 
linefs,  and  art  more  conformed  to  the  image  of  God,  a? 

in  Heb.  xii.  10. -But    he  for  our  profit,  that   we  might 

be  partakers  of  his  holinefs  ;  then  thou  haft  been  in  the 
fchool,  and  not  in  the  correction-houfe  To  clear  this, 
1  (hall  point  out  fome  things,  as  diftinguifhing  marks  be- 
twixt the  one,  and  the  other.     And, 

iftt  If  thou  be  at  this  with  it,  that  ftill  the  more  the 
Lord  ftrikes  and  a^iicts  thee,  and  feems  to  throil  thee 
away  from  Kimfelf  thouin  humility  and  fubmiffion  drawelb 
the  more  near  to  him,  and  as  it  were,  creepeft  in  under 
his  hand,  when  fmiting  Canft  thou  chearlully  juftify 
him,  and  condemn  thyfelf?  Canft  thou  from  thy  foul 
fay,  Thou  art  righteous,  0  Lord  in  what  thou  haft  done  ; 
but  I  am  vile.  Thou  haft  punifhed-  me  far  lefs  than  I 
delerve  :  for  I  have  finr*e*d  againft  thee,  even  againlt  in- 
finite goodnefs,  holinefs,  love,  power,  faithfulnefs,  juf- 
tice, mercy,  and  tender  companions. But  if  thou  ait 

like  a  bullock,  unaccuftomed  to  the  yoke,  fpurning  at 
the  fovcreignty  of  God,  going  on  frowaid'y  in  thy  \vi- 
ckednefs,  as  in  Ifa  lvii.  17.  For  the  iniquity  of  his  cove' 
toufnefs  I  was  wroth,  and  fmote  him, — and  he  walked  on / 'ri- 
wardlyin  the  ways  of  his  heart  ;  If  thou  enrertameft  heart - 
rifings  and  murmurings  at  the  Lord's  difpenfaticus,  or 
have  a   quarrelling  difpoution  at   his  dialings  wi'h  thee, 

tberi 


232  Mr.  M.  Bruce's  Sermons.     Ser.  XVIIt 

then  thou  may  fufpeft  thyfelf,  for  thou  haft  been  but  in. 
the  correclion-houfe,  and  not  at  Chrift's  fchool. 

^dly,  Is  it  not  thy  foul's  defire  and  requeft,  that  the 
Lord  would  not  take  away  thy  crofs,  trouble,  or  afflicti- 
on,  until  through  his  blefling,  it  work  the  right  effects 
of  it  upon  thee,  to  humble  thee  by  the  kindly  exercifes 
of  godly  forrow,  and  true  gofpeUrepentance  i  Wouidft 
thcu  more  gladly  have  the  caufes  removed,  than  the 
ftroke  itfelf  ?  Wouidft  thou  have  thy  fins  pardoned, 
peace  and  reconciliation  with  God  made  up,  through  the 
perfect  r'ghteoufnefs  of  Chrift,  rather  than  have  thy  crof- 
?es  removed  ?  Then  thou  haft  been  at  Chrift's  fchool 
But  if  thou  wouidft  have  thy  troubles  and  afflictions  re» 
moved  upon  any  condition  whatever,  come  after  what 
will ;  thou  mayft  fufpe'ct  tbyfelt  to  have  been,  but  in  the 
correction-houfe  :  It  is  the  proper  mark  of  a  wicked 
man  to  leek  by  all  means  to  get  out  of  God's  hands.  If 
he  could,  as  in  Job  xxvii.  22. — He  would  fain  flee  out  of 
his  hand.  But  a  child  of  God  comes  kindly  to  him.  Says 
the  pfalmift,  But  it  is  good  for  me  to  draw  near  to  God, 
Pfal.  Sxxiii.  28 

^dly,  Haft  thou  got  a  humbling,  and  heart-breaking 
difcovsry  of  the  dreadfulnefs,  the  foul-deftroying,  and 
God-difhonouring  nature  of  fin,  of  thy  own  vilenefs  ; 
efpecially  of  thy  original  fin,  the  fin  of  thy  nature,  that 
four  tain  of,  and  lource  of  all  bitternefs,  that  leaven  of 
malice  and  wickedr.^fs  the  unreconciled  principle  of  thy 
carnal  mind  againft  God  ?  I  fay,  haft  thon  got  fuch  a  fight 
and  fenfe  of  thy  fin,  and  finful  nature,  as  has  made  them 
more  bitter  to  thy  foul  than  gall  and  wormwood  ?  Has 
fin  become  more  loathfom  and  ugly  unto  rhee  than  the 
devil  and  hell  itfelf?  Is  thy  foul  perplexedly  weighted 
therewith,  and  wouidft  thou  more  gladly  be  delivered 
from  it  than  from  death  and  hell  ?  Doft  thou  fee  no  help 
for  thee  in  heaven,  or  in  the  earth,  but  in  the  Lord  je« 
fus  Chrift  ?  Doft  thou  fee  him  to  be  afatistying,  fuitable, 
feafonable,  and  every  way  all-fufficient  Redeemer  and 
Mediator  unto  thee  ?  Does  thy  foul  chearfully  lay  hold, 
accept  of,  and  clofe  with  this  glorious  device  of  redemp- 
tion and  falvatiou  by  Chrift  ?  Does  thy  foul  inceflantly 
long,  and  faint  after  this  only  ddfirable  gofpel  way  of  juf- 
tification,  and  fanctification  through  the  righteoufnefs, 
the  infinite  merit  and  mediation  of  Chrift  ?  Doft  thou  ef- 
teem  thofe  to  be  the  only  happy  folk  in  all  the  world, 
that  have  got  this  caft  of  everlalting  love,— although  they 
were  ftripped  naked  of  all  creature  comfort  ond  enjoy- 

meat 


Ser.  XVIII.  Upon  Genesis  xlii.  a$.  233 

ment  under  the  fun  ?    Doft  thou   chearfully   blefs  and 
praise  the  Lord,  that  ever  he   made  this  offer  to  thee, 
and  that  ever  thou  didft  get  an  invitation  to  come  to  the 
marriage  of  the  Kings  fon  ?    Is  it  the  grief  of  thy  heart 
that  ever  thou  waft  fo  long  a  ftranger,  and  enemy  there- 
to, that  ever  thou  fat  fo  many  calls,  and  refufed  fo  many 
invitations   to   come  to  Chrift,  faying,  Woes  me,  that  / 
dwell  Me/hech^  that  Ifojournfo  long  in  the  tents  of  Kedar  ? 
Art  thou  made  to  fit  down  aftonilhed  at  the  long   iuf- 
fering  patience  of  God,  that  has  fuffered  fo  many  affronts 
and  indignities  at  thy  hand,  and  not  confumed  thee  in 
the  midft  of  thine  iniquity  ?  Art  thou  wondering  at  hip 
condefcenfion,  that  he  yet  waits  upon  thee,  and    is  ftill 
purfuing  with  new  offers  of  mercy  and   falvation  ?    Art 
thou  afraid,  thou  get  not  grace  to  improve  it  right,  and 
that  through  thy  corruptions  thou  mar  thy  own  mercy  ? 
Now  1  fay  if  it  be  thus  with  thee,  in  good  earneft,  then 
it  appears  thou  haft  been  at  the  fchool,  and  not  the  cor- 
rection houfe.     And, 

4*b!y,  Is  thy  foul  tranfported,  and  as  it  were  carried 
out  of  thy  body,  with  the  beauty  and  excellency  of  Chrift  ? 
Is  thy  heart  raviftied  with  the  love  of  God  making  you  cry 
out,  woes  me,  that  I  cannot  get  faith  to  believe  in  Chrift, 
and  depend,  and  truft  in  him,  and  credit  him  with  all 
my  concernments  ?  Woes  me,  that  I  cannot  get  love  e- 
nough  to  lovely  Jefus.  Aud  is  it  thy  exercife,  that  thou 
canft  not  get  love  to  God,  Jlrong  as  death>  and  cruel  as 
the  grave ;  that  all  the  letters  of  by  luft  and  corruption, 
cannot  drain  ?  And  art  thou  grieved  that  thou  canft 
not  get  Chrift  ;  active,  fervent,  and  conftant  love  to 
Chrift  ?  Lave  to  his  kingdom  and  government,  church, 
and  people,  truths,  ways,  and  works,  love  to  his  provi- 
dence, affliction^  and  croffes,  love  to  his  laws  and  to  his 
gofpeJ-love,  to  his  covenant  and  work  of  reformation, 
and  every  thing  that  has  his  image  inftamped  upon  it  ? 
And  art  thou  longing  for  the  day  when  thy  love  to  Chrift 
in  all  thefe  ihall  be  made  perfect,  when  there  lhali  be  no 
more  defections  in  it,  '  And 

Sthly,  Is  Chrift  fo  precious,  and  excellent,  a  perfon  fo 
delirable,  and  lovely  to  thy  foul,  that  thou  doft  not  fee 
his  match  in  heaven,  or  in  earth  ?  Is  he  the fairefl  among 
the  children  of men ,  the  chief  eft  among  ten  thoufandy  and  as 
the  apple-tree  among  ft  the  trees  of  the  wood)  the  rope  of Sha-- 
ront  and  the  lily  of  the  vallies  ?  And  art  thou  afraid  that 
thy  heart  runs  all  upon  other  objects  ;  and  fo  underva- 
lue him  in  idolizing  thyfelf,  in  thy  ftrength,  heaiih,beau« 


234  Mr.  M.  Brace's  Sermons.        Ser.XVIII. 

ty,  birth,  fortune,  wifdom,  priviledges,  enjoyments, 
gifts,  graces,  profetlion,  religion,  duties,  and  perform- 
ances ?  I  fay,  art  thou  afraid  of  undervaluing  Chrifl  by 
overvaluing  any  of  thefe  things;  giving  them  the  room 
in  thy  foul  that  he  fhould  have  ;  being  guilty  of  idolatry 
again  ft  the  Lord  ? 

btbly%  Doft  thou  with  a  perfect  hatred,  hate  all  things, 
either  in  thyfelf,  or  in  others  that  are  an  enemy  to  the 
glory  of  God,  or  hateful  to  brm,  and  efpeciaily  thy  fecret 
fins,  that  the  world  fee  not  ;  fuch'as  thy  predominant 
lufts  ;  the  original  corruption  of  thy  viie  natuae,  which 
is  the  mother  of  all  thy  other  fins,  and  the  root  of  all  e- 
vil  ;  thy  vain  thoughts,  filthy  thoughts,  carnal  imagi- 
nations, both 'of  the  flefh,  and  the  (pirit;  proud  felf- 
conceited  vain  glorious  thoughts,  and  worldly  minded- 
hefs  ;  covetous  thoughts  ;  paflionate  and  revengeful 
thoughts  ;  all  thefe  iecret  heart  plagues  that  the  world 
fee  hot, and  the  laws  of  men  reach  not  ;  flowing  from  thy 
nnfanelified  [nature  which  the  law  of  God  reaches  and 
his  eye  fees?  And  is  it  the  grief  of  thy  heart  that  thy 
unfanctified  nature,  has  fuch  a  propenfity  and  incli- 
nation to  any  of  thefe  inordinate  affections  i  Is  thy  foul 
vexed  with  thy  miibelief,  infidelity,  formality,  hypocri- 
fy,  indifferency,  tukewarmnefs ;  and  deceitful  dealing 
in  the  matters  of  God,  and  coneerns  of  his  glory,  efpe- 
ciaily his  worihip  and  fervice  ? 

Now  art  thou  as  much  humbled,  and  grieved  for  thefe 
legions  of  fecret  fins  of  thy  nature,  prefumptuous  fins, 
and  fins  of  ignorance  both  paft,  and  prefent  :  As  for  thy 
open  and  fcandalons  fins  before  the  world  ;  feeing  that 
they  both  offend  God,,  grieve  his  holy  Spirit,  and  defile 
the  chaftity  of  thy  foul,  marring  the  beauty  of  thy  inter- 
nal holinefs  ?  Now  is  it  matter  of  thy  fouls  fad  exercifes, 
that  thou  haft  fuch  a  body  of  fin  and  death  within  thee, 
•  and  fuch  a  law  of  fin  and  death  in  thy  members  ?  Is 
thy  greatelt  care  and  work,  to  keep  a  ipecial  watch  upon 
these  enemies  to  God's  glory  and  thy  own  falvation  and  to 
cruili  and  knock  them  down  in  their  very  firfi:  concepti- 
on by  fincere  work  of  repentance,  and  mortification  ; 
that  they  may  uot  get  liberty  to  bring  j  or  th  fin*'  and  fin 
'when  it  isfinijbed  bring  forth  death  ?  And  art  thou  ho- 
neftly  refolved  in  Ghritt's  itrength,  and  through  the  divine 
afiiftance  of  his  holy  Spirit,-  never  to  give  over  the  com- 
bat, by  letting  thefe  enemies  have  any  kindly  entertain-  ; 
ment  in  thy  foul,  to  reign  in  thy  mortal   body,  till  death 

befwallowtd  up  in  victory  I Now  if  it  has  been  thus 

will 


Ser.  XV UL  "Upon  Genesis  xlii.  25.  23$ 

with  thee    thou  haft  been  at  the  fchool    of  Chrift's  difci^ 
piine,  and  not  in  the  correction houfe. 

yth/yt  Ait  thou  any  thing  better  pcliihed,  and  purifi- 
ed, fince  thy  trouble  and  afflictions  were  removed  ?  Art 
thou  any  thing  more  humbled,  and  thy  vile  nature  more 
"i'ubdued  than  before  ?  Is  it  the  product  of  thy  crcfTcs  to 
mortify  thy  conuptions,  and  to  put  a  greater  diitance 
betwixt  thy  foul  and  fin,  %nd  to  wean  thy  heart  and  affeo. 
tions  from  thy  luft,  and  to  make  thee  fay,  What  have 
1  any  more  to  do  with  idols  r  Is  that  foul- beautifying  robe 
of  internal  holinefs,  become  fo  lovely,  ufeful,  and  de- 
firable  to  thee,  that  thou  canft  no  more  want  it,  than  thy 
neceffary  clothing?  Is  the  wedding  garment  ofChriiVg 
righteoufnefs  become  fo  indefpcnfibly  requifite,  and  ab-_ 
foluteiy  necdTary  to  thee  for  thy  justification,  and  falva 
tion,  that  thou  canft  no  more  wafit  it,  than  thy  life  ?  Is 
heart-rcligiqn  and  godlinefs.ro  in  all  its  parts,  become  the 
very  aliment  that  thou  canft  not  live  without,  as  thou 
canft  not  without  thy  neceffary  food  ?  And  is  the  ho- 
nour of  God  more  dear  and  neceiTary  to  thee  than  thy 
own  life  and  falvation  ?  Now  if  at  be  thus  with  thee,  then 
thou  halt  been  at  the  fchool  with  Chriit.  But  if  thou  be 
be  come  cut  of  the  furnace  with  as  much  drols,  aud  fcura 
as  ever,  if  thou  be  as  much  the  old  man,  and  as  profane 
as  ever  ;  if  thou  holdeft  faft  that  iinning  difpofition  to- 
wards feeding,  tottering,  ferving,  and  obeying  the  lufls 
of  the  ilefh,  the  lufts  of  the  eyis,  and  the  pride  of  life. 
Then  thou  may  ft  remember  what  Chrift  faid  to  the  man, 
John  v.  14.  Sin  no  more  left  a  worfi  thing  befal  thee — left 
heU,  and  the  chains  of  darknefs  be  the  next  correction- 
houfethou  meeteft  with  ?  Fori  would  not  defire  a  more 
clear  mark  01  evidence  of  a  perfon  plagued  of  God;  and 
giventip  to  himfeif,  than  to  have  fo  much  pains  taken  on 
him,  and  yet  not  profited  by  it  ;  to  be  caft  into  the  fur- 
nace, and  yet  not  purged  by  it  ;  to  be  uuder  the  rod, 
and  yet  not  humbled.  Hear  what  Solomon  fays  ot  fuch, 
Pro  v.  xxix.  1.  He  that  being  often  reproved,  hdrdmfh  his 
neck)  Jbad  Judder. ly  be  dejiroyed,  and  that  without  reme- 
dy. 

Stbfyy  Is  thy  fouls  delight,  and  longing  defire  to  have 
a*well  -grounded iruft. in  Chrift,  with  union  and  commu* 
nion  with  him,  as  the  kindly  fruits,  effects,  and. remit 
of  a  regeneration  work  upon  thy  foul,  the  new  birth, 
new  nature,  and  new  creature  ?  1^  it  heaven  up 
to  thee,  and  that  wherein  tny  life  lies,  to  have  com.  .u.- 
nion  and   fellowlhip  with  God?  Is  it  hell  upon  earth  to 

G  g  be 


1^6         Mr.  M.  Bruct's  Sermons.        S.er.  XVIII . 

be  under  the  hidings  of  his  face  ?  Doft  thou  know  when 
he  isprefentby  thy  louls  quickening,  reviving,  Strengthen- 
ing, courage,  agility,  activity,  comfort,  and  joy  in  Chrift  ? 
Doft  thou  know  when  he  is  abfent  by  thy  fouls  fai mingy 
failing,  lingring,  withering,  languishing,  and  drooping 
under  this  ?  Knoweft  thou  what  it  is,  to  have  the  faving 
grace  of  God  diffufed  through  all  the  faculties  of  thy  foul, 
and  members  of  thy  body  by  its  operative  exercifes,  till 
it  demonftrate,  and  put  forth  itfelf  by  its  proper  and  na- 
tive fruits,  even  external  and  internal  holrnefs  in  thy  life 
and  converfation  ?  O  knoweft  thou  what  this  new  being 
5s,  and  what  it  is  to  have  a  converfation  in  heaven  ?  And 
knoweft. thou  what  is  to  vent  thyfelf-in  the  bofom  of  God 
by  fecret  prayer,  meditation,  and  fpiritual  ejaculations^ 
Knoweft  thou  what  it  is  to  have  any  longing,  fainting 
defire  after  the  fincere,  incorruptible,  reviving  and  firen- 
thening  milk  of  the  word,  the  gofpel,  or  rather  Chrift 
himfelf  the  fubftance  of  the  gofpel,  in  order  to  be  in-" 
creafed  with  ths  increafe  of  God,  and  to  grow  up  in  him, 
as  calves  in  ths  flails  ?  And  knoweft  thou  what  it  is,  to 
htfve  a  new  work  put  into  thy  hand  by  obedience  to  all  his 
commands  from  a  pure  principle  of  faith  in,  and  love  to 
him,*and  zeal  to  his  glory?  Knoweft  thou  what  it  is  to 
belike  that  man,  Pfal.  i.  3.  And  thefe,  Pfal.  Ixxii.  13. 
And  like  the  flourifhing  f late  of  the.  church,  Ifa.  xxxv. 
2.  ?  Knoweft  thou  what  it  is  to  bring  down  h-eaven  to  thy 

foul,  and  to   bring  up  thy  foul   to  heaven  ? Now   if  it. 

has  been  thus  with  thee,  thou  haft  been  at  Chrift's  fchool,, 
and  made  fome  proficiency  therein  by  thefe  croflls  and 
afflictions. — -But  if  it  be  not.  fo,  then  thou  haft  reafon 
to  be  afraid  that  thou  haft  been  but  in  the  correction- 
houfe.    But, 

gthtyi  Is  there  a  true  and  real  principle  of  love  and 
zeal  for  God  and  his  glory,  holy  fear,  and  regard  to 
God's  abfolute  fovereignty  and  authority,  as  the  great 
Law-giver,  binding  thy  foul  to  the  gofpel-way  of  new  o- 
bedience,  to  the  moral  law  of  God,  fo  that  thou  dareft 
not  flight,  neglect,  or  omit  any  known  or  commanded 
duty,  nor  yet  allow  thyfelf  wittingly  or  willingly  in  the 
commiffion  of  any  known  fin,  or  tranigreftion  agriinft  the 
Lord  ? 

\otbfyt  Ts  there  fuch  a  principle  of  holy  fear,  and  awe  of 
the  majifty,  and  authority  of  God,  upon  thy  foul;  fuch 
a  faith's  difcovery  of  his  all  feeing,  heart  fearching,  om. 
nifcienteye  upon  thy  ways  and  actions  ;  that  for  thy  life 
thou  dareit  not  flight,  nor  omit   any  of  thefe  duties  of 

religion 


Ser.  XVIII.         Upon  Genesis  x!n.  25.   .  "237 

religion,  or  chriflianity  and  godlinefs  either  in  the  firft 
or  fecond  table  of  the  law,  even  thoie  that  are  moft  re- 
mote from  the  cognifance  of  men,  and  without  the  reach 
of  their  cenfureor  law,  and  that  no  eye  in  the  world  can 
fee,  and  yet  thou  darelt  not  flight  them  ? 

nthly,  Art  thou  living  within  the  continual  fight, 
fenfe,  and  impreffion  of  thy  weaknefs,  folly,  madhefs 
and  inability  to  do  what  is  really  good,  with  refpect  ei- 
ther to  God  or  man,  either  of  a  natural,  moral,  civil, 
or  religious  nature,  that  can  be  acceptable  or  well  plead- 
ing to  God,  unlefsdone  from  a  principle  of  his  grace  in 
the  foul,  and  with  a  conftant  dependence  on  him,  for  the 
divine  help  and  affiftance  of  his  Spirit  ?  For,  fays  Chriffc 
Iiimfelf,  John  xv.  5. Without  me>  y£  can  do  nothing, 

iitbly,  Art  -thou  fo  far  from  refting.  thyfelf  content 
jn  a  fet  torm  of  religion  or  godlinefs,  or  fitting  down  u- 
pon  thy  own  proficiency,  or  attainments  that  thou  wholly 
flighted,  and  overlookeft  all  that  ever  thou  didft  ?  Doft 
thou  forget  thefe  things  that  are  behind^  and  prefs  for- 
ward, toward  the  mark  of  the  high  calling  of  God,  know- 
ing that  no  lefs  tnan  perfection  can  do  the  turn,  and  that 
no  psrfcclion  is  attainable  in  this  iife  ?  Phil  iii.  And 
is  thy  foul  longing  for  that  happy  day_,  when  that  ftate 
of  imperfection  fhall  be  done  away,  and  when  that  biefTed 
ilate  of  perfection  fhall  commence  ?     And, 

i^thly.  Art  thou  fo  over-awed  with  holy  fear,  and 
jealoufy,  fo  watchful  and  tender  of  thy  ways  and  actions, 
that  thou  dared  not  for  thy  life  offend,  nor  do  any  thing 
of  weight  orconfequencein  the  matters  of  religion,  either 
by  terror  or  argument  ;  neither  by  the  dictates  of  thy 
own  heart,  nor  yet  the  example  of  others  ;  till  firft  thou 
go  to  the  law,  and  to  the  teftimony,  and  confult  the 
word  of  God,  arid  fee  whether  or  not,  it  be  agreeable 
thereunto  \  And  therefore  art  thou  pleading  and  wrelf- 
ling  with  the  Lord,  that  he  would  fend  forth  his  light  and 
his  truth,  and  guide  thee  in  the  way  cf  his  truth,  and  thy 
duty   ? 

\dthly,  Art  thou  afraid,  that  thou  prove  nothing  at 
lafr,  but  a  gilded  hypocrite,  a  deceitful  dealer  with  God# 
a  lamp  wanting  o\\,  and  a  flourifhing-like  fig  tree  without 
fruit,  ahead  full  of  unfanctified  knowledge,  as  a  candle 
to  let  thee  fee  the  way  to  deftruction  ?  And  yet  art  thou 
importunately  pleading  with  the  Lord  that  he  would 
fearch  and  try  thee,  and  let  thee  know  what  thou  art, 
and  how  it  is  with  thee,  and  that  he  would  give  thee 
tiuth  and  fiacenty  in  the  inward  part,  and  prevent  three 

G  g  2 


238  Mr.  M.  Bruce's  Sermons..      Ser.XVTO. 

from  going  down  to  the  grave  with   a  lie  in  thy  right- 
hand. 

i$tbly,  Art  thou  asferious,  active,  and  diligent  in  the 
practical  performance  of-every  commanded  duly  in  reli- 
gion, as  if  thou  wert  to  get  heaven  and  happinrfs  by  it  ? 
And  yet  in  point  of  juftification  and  merit  before  God, 
doft  thou  reckon  -thy  duties  to  iignify  no  more  than 
dipping  thy  finger  in  water  ?  Doft  thou  look  upon  all 
in  the  matter  of  felf-righteoui'nefs,  but  as  filthy  rags  ar.d 
as  a  plunging  of  thyfeif  in  the  ditch  till  thou  be  more 
vile  before  God,  than  the  devil  himfelf  ?  Art  thou  come 
to  this  with  it,  that  when  thou  haft  done  a'l  thou  canft 
do,  or  fuffer,  tbou  accounted:  thyfeif  an  unprofitable  fiy> 
vant  in  point  of  merit  and  juftifica'  i>n  '? 

1 6thljLi  Is  it  only  through  the  perfect  righteoufnefs  of 
Chrift  freely  imputed -to  thee,  and  inftruroentally  laid 
hold  upon  by  faith  ;  the  all-fufficient  virtue,  valuer,  me- 
rit and  mediation  of  Jefus  Chrift,  the  Lord,  Redeemer 
and  Mediator  •,  that  thou  defireft  to  expect  the  love,  fa- 
vour, and  friendfhip  of  God,  juftification,  heaven  and 
happsnefs,  and  in  ether  way  imaginable  ? 

i"jth!yt  Is  it  only  to  prove  the  reality  and  fincerity  of 
thy  faith  in  Chrift,.  and  to  teftify  thy  love  and  thankful- 
nefs  to  God  for  thy  juftification  and  falvation  through- 
Chrift,  and  for  all  his  benefits  to  thee,  that  thou  doft: 
good  works,  and  performed  every  commanded  duty  ? 
Is  it  becaufethe  Lord  commands  it,  you  will  do  it ;  and  be- 
caufe  it  is  thy  walking  to  heaven,  though  not  the  meri- 
torious caufe  thereof  ? 

i%ihly>  In  all  thy  thoughts,  words,  and  actions  in  life,  is 
jt  thy  fouls  delight,  defigo,  defire  and  endeavour,  to  glo- 
rify and  honour  God,  and  to  exalt. his  name,  and  to  a- 
bafe  thyfeif,  and  fo  to  do  his  will,  chearfully  obeying 
his  commands,  although  thy  own  profit  or  pe'rfonal  advan- 
tages were  excluded  out  of  it  ?  Is  it  thy  forrow  that  thou 
art  fo  ufelefs  in  fhy  day  and  generation,  and  that  thou 
canft  not  be  more  fcrviceable  to  him  ?  Doft  thou  love 
God  (o  much,  and  hate  fin  with  fuch  a  perfect  hatred, 
that  thou  dareft  not  think  of  going  to  hell  for  ten  thou- 
sand worlds,  if  it  were  no  more  but  for  fear  of  blafpem- 
in'g  the  holy  name  of  God,  under  the  terrors  of  thefe  tor- 
menting pains,   where  thefe  damn&d. creatures  ar e  f cabled 

ivitb  Jirct  and\their    worm    diet/?  not,     Mark  ix-    44 

They  have  no  other  thing  to   do  ;  neither  are  they  capa- 
ble of  doing  any  other  thiug  in  hell,  but  finning  againft 

God, 


Ser*  XVIII.  Upon  Genesis  xtii.  25.  239 

God  perpetually,  though  they  have  00  pleafure  in  it,  but 
on  the  contrary,  tormenting  pains,  under  the  wrath  o£ 
God,  and  this  makes  them  continually  blalpheme  his 
holy  name. 

zythly,  Doft  thou  rejoice  to  feeChrift's  fchool  thriving, 
and  mnch  honour  put  upon  the  mafter  by  the  proficien- 
cy ot  the  fcholars  under  his  hand  ?  Is  it  the  joy  of  thy 
heart  to  fee  thy  fellows  profiting  much  in  godhnefs;  and 
thy  forrow  to  fee  them  fpending  their  time,  and  nothing 
the  belter,  but  worfe  under  all  the  pains  taken  upon 
them?.  And  art  thou  exerting  thyfelf  according  to  thy 
cipacity  for  their  relief,  as  in  Jude,  ver.'  23.  Palling 
them  out  of  the  fire  is  by  example,  chriftian  admonit  on 
and  reproof  ;  an  J  if  they  will  not  lay  it  to  heart,:does  thy 
foul  mourn  for  them  in  Jecret  P  Is  thy  foul  grieved  to  fee 
fo  many  people  delighting  in  that"  which  (hall  ruin  their 
own  fouls,  and  that,  thou  canft  not  put  a  flop  to  their 
career  or  fin  and  wickednefs  ?  But  perhaps,  thou  wilt 
lay,  if  folk  take  pleafure  in  their  owi^deflruiftion,  wlio 
can  help  it  ?  To  this  I  anfwer, 

(i.)  Canft  thou  not  pity  and  commiferate  the  irapefii- 
tsney,  unbelief,  ai  d  obduracy  of  their  hearts,  when 
thou  feeft  their  fecurity,  ignorance,  <pr6fftnity  and  un- 
godlinefs. 

(2.)  Canft  thou  not  proteft  againft  their  fin,  and  teftify 
thy  abhorrence  of  their  evil  ways?  And  it  they  will  not 
turn"*  from,  and  for  lake  them,  their  blood  (hall  be  upon 
their  own  heads,  but  thou  (halt  be  free  of  it.      And,* 

(r)  Canft  thou  net  carry  thyfelf  fo,  as  not  to  be  a 
ftumbling-block,  or  bad  example  in  :heir  way  ;  and  keep 
thyfelf  from  doing  any  thing  that  may  harden  them  in 
their  iniquity  ? 

(4  )  Canft  thou  not  go  to  God  with  their  miferable 
cafe  and  condition,  and  by  prayer  and  Amplicati- 
on, crave  that  mercy,  and  repentance „rnay  be  given  un- 
to them,  if  they  be  of  the  travail  or  his  foul,  and  belong 
to  the  election  of  free  grace  ? 

(5  )  Canft  thou  not  caft  a  fair  copy  of  a  chriftian  j 
gofpel  life  and  converfation  before  them,  and  fee  if  the 
beauty  and  excellency  of  gofpel  ho!i-efs,  will  prevail  u«" 
pon  them  ?  Canft  thou  not  tell  what  the  Lord  has  done 
for  thy  foul,  and  bid  them  come  and  tafte,  and  fee  that 
God  is  good  ;  and  invite  them  to  fhare  in  your  lot. 
.  There  are  fome  felf  fefking  folk,  ir  they  could  be  we'!, 
and  fure  of  heaven  them/elves,  they  care  not  what  be- 
come of  others.     But  it  them  be  one  of  Chrili's  fch< 


an< 


241  Mr.  M.  Bruce's  Sermons.      Ser.  XVIII. 

and  a  right  expectant  of  heaven,  thou  wilt  be  glad  how 
well  others  thrive,  and  how  much  company  thou  have. 
There  is  room  enougli  there,  for  all  the  children  of  A- 
dam,  if  the  Lord  give  them  grace  to  repent.     And, 

2otb!y,  Art  thou  not  as  nearly  and  dearly  concerned 
with  the  public  cafe  and  condition  of  the  church,  and 
people  of  God.  as  with  thine  own  perfonal  cafe  and  con- 
dition ?  Is  not  thy  foul  as  much  humbled  for  the  broken 
wafted  cafe  of  the  church  of  God,  as  for  thy  own  broken 
cafe  and  condition  ?  Are  not  the  reproaches,  affronts, 
and  indignities  done  to  Chrift,  and  his  intereft  fading  u- 
pon  thee  ?  Art  thou  not  grieved  for  the  qffliftions  of  Js- 
feph  ?  Haft  thou  not  a  public  fpirit  of  fimplicity,  and  fel- 
low feeling  of  the  wrongs  and  injuries  done  to  the  glory 
of  God,  by  the  invafions  made  on  the  kingdom  of  Chrift, 
and  the  encroachments  made  upon  his  church  by  his  ene- 
mies ?  Is  not  thy  own  perfonal  cafe  connected  with  the 
public  intereft  of  the  church  and  people  of  God,  that  thou 
muft  ftand  and  fail  with  them  ?  Doft  thou  not  mourn 
when  Zlon  mourneth  ;  and  rejoice  when  fhe  is  comfort- 
ed ?  Is  it  nor  well  with  thee  when  ftiejs  well,  and  ill  when 
tne  is  ill  1  If  it  is  fo  with  thee,  then  it  is  an  evidence  that 
thou  art  a  kin<J'y  fon  of  Zion,  and  a  living  member  of 
Chrift's  myfticai  body,  and  confequently  trained  up  at 
Chrift's  fchool  of  heavenly  education  by  the  crofs.  But 
if  thou  want  this,  I  like  thee  the  worle  ;  get,  or  have  what 
thou  wilt,  if  thou  be  only  feeking  felf-edifjcation,  felf- 
peace,  eafe    and  accomodation,  there    is    fome  crack  or 

flaw   in   thy  union  with  the  myfticai  body  of  Chrift. 

There  are  fome  who  if  they  were  fure  to  be  happy  them- 
felves,  care  not  whether  the  church  and  work  of  God 
fink,  orfwim.  The  baftard  children  of  the  church  may 
be  (till  known  by  this  mark  ;  for  they  are  (till  one  of  thele 
two,  either  wicked,  malignant,  malicious  enemies,  who 
can  never  be  out  of  an  ill  turn  to  the  church  of  God, 
as  that  is  their  proper  element  :  They  arc  fuch  as  will 
neither  do  a  good  turn  to  the  church  and  people  of  God  ; 
nor  fuffer  others  to  do  it,  or  el  fie  they  are  only  on  lookers 
and  idle  fpectators,  unconcerned  with  the  church's  cafe. 
They  are  refolved  to  take  the  times  as  they  had  them, 
and  make  the  be  ft  of  them  that  they  can,  for  their  own 
perfonal  advantage.  They  are  fuch  as  think  gain  to  be 
godlinefs,  from  whom  we  are  exhorted  to  withdraw,  I 
Tim.  vi.  5.  But  the  genuine  fons  of  ZiOn  are  of  another 
ilainp.     Stall  I  go  to  mine  bovfe  ?  laid   Uriah,  2  Sam.  xi- 

xi.  and 


Ser.  XVIII.  Upon  Genesis  slii.  25.  241 

11.  and  the  Ark ,  1/rael,  and  my  ford's  fervants  be  encamp* 
ed  in  the  open  fields.  No,  If  1  forget  thee,  0  Jerufalem^ 
let  my  right  hand  forget  her  cunning.  '  If  I  do .  not  re- 
member theet  let  my  tongue  cleave  to  the  roof  of  my  mouth ; 
if  I  do  not  prefer  Jerufalem  above  my  chiefefijoy,  Pfalm 
exxxvii.  5,  6 

La/tly,  And  I  fliall  add  no  more,  is  it  thy  only  care 
and  ftudy  to  be  of  thofe  folk  that  die  in  the  Lord,,  that 
reft  from  their  labour ,  and  their  works  do  follow  them  ? 
Rev.  xiv.  13.  Art  thou  moft  taken  up  with  making  pro- 
vifion  for  the  foul,  laying  up  a  good  foundation  for  the 
time  to  come,  learning  the  Lords  vvifdom  and  truth  that 
thou  mayft  live  thereby,  and  wait  all  the  days  of  thy  ap- 
pointed time  until  thy  change  come,  living  everyday  a* 
if  it  were  to  be  thy  laft  day,  and  doing  every  work 
and  action  in  life,  as  if  thou  wert  prefently  to  compear 
before  God's  judgment  feat,  and  render  up  thy  account? 
Art  thou  driving  to  ferve  God  with  finglenels  of  heart 
under  the  awful  impreflion  of  his  omnifcient  eye,  know- 
ing thou  muft  be  accountable  for  all  thy  thoughts,  words 
and  works  ?  Now  if  it  be  thus  with  thee,  thou  haft  been 
at  Chrift's  fchool,  and  profited  thereby.  But  if  thou  be 
putting  the  evil  day  far  from  thee,  and  living  in  the  world 
as  if  it  had  been  made  for  thyfelf  alone,  and  not  to  ferve 
God  by  it,  not  minding  the  great  end  of  thy  creation, 
and  living  as  thou  wert  never  to  remove  out  of  world, 
making  infatiable  provifion  for  theflefh,  to  fulfil  the  luft 
thereof ;  then  thou  mayft  fufpecT:  thyfelf,  and  take  heed  left 
the  day  of  deftru&ion  come  upon  thee  unawares,  for  it 
ieems  thou  haft  been  only  iu  the  correction-houfe,  by  thy 
troubles  and  afBiclioos. 

Now  by  thefe  marks  ye  may  know,  whether  ye  have 
been  at  Chrift's  fchool  for  edification  and  difcipline,  or 
in  his  correction  houfe,  wherein  he  puts  his  enemies.  If 
ye  be  made  partakers  of  his  holinefs,  then  ye  have,  doubt- 
\c(s}  been  at  the  fchool  with  Chrift.  But  remember  it 
muft  be  internal  holinefs  in  the  foul,  and  holinefs  in  re- 
folucion,  according  to  Pfalm  xlv.  13.  The  kings  daughter 
is  all  glorious  within  ;  her  clothing  is  of  wrought  gold.  It 
muft  be  holinefs  in  thought,  word  and  action,  even  in 
the  inclination,  defire,  delight  and  af&clion,  both  na- 
tural, moral,  and  religious  ;  holinefs  in  chriftian  mode- 
ration, temperance,  and  fobriety  in  the  lawful  ufe  of 
every  creature  enjoyment,  and  recreation,  it  muft  be  ho- 
iineis  in  converfation,  holinefs  in  the  tongue,  hand  and 
fow,  and  family,  or   domeftic  holinefs ;  holinefs  within 

doors. 


>:2  Mr.  M.  Bruce's  Sermons.       Ser.  XVIII. 

*~cloors.  and  holinefs  on  the  ftreet,  and  amongfl;  thy  neigh- 
bours  ;  holinefs  in  thy  calling,  labouring,  trading,  or 
merchandizing  ;  nay,  in  a  word,  it  muff  be  in  all  manner 
of  ccnvcrfation.  And  if  thy  iinful  defects,  and  failings 
in  this,  be  thy  grief  and  fad  (oul  exercifes  •,  and  if  thou 
be  longing  for  the  perfection  of  holinefs,  then  the  day 
fhallbreak,  and  the  Jhaaaws  flee  away,  when  thou  fhalt  be 
made  like  the  wings  of  a  dove,  that  are  covered  with  fi- 
ver y  and  with  yellow,  gold.  I  think,  without  a  breach  of 
charity,  there  are  fome  folk  going  under  the  name  of 
Christians  in  the  world,  and  I  fear,  amongil  profef- 
fors  in  the  vifible  church,  who  are  of  fuch  a  dilpoii- 
tion,  that  give  them  peace,  eafe  and  wealth  they  would 
not  care  whether  they  got  C brill,  truth  and  holinefs,  or 
not.  Now  fuch  are  itrangers  to  Chrift,  enemies  to  holi- 
nefs and  truth,  whilft  they  continue  fuch.  -Bnt  it  is  not 
ft)  with  the  child  of  God,  who  has  been  trained  up  at 
Chrift's  fchool  of  heavenly  discipline  by  the- crofs,  who 
has  learned  to  know  by  experience  how  excellent  and  pre« 
cious  Gbrfft  is,  and  what  a  foul-beautifying  thing  holi- 
nefs is.  Yea,  t!  ey  would  not  denTe  to  go. to  heaven  with- 
out Chrift,  truth  and  holinefs  \  for  in  this  cafe  heaven 
would  be  no  heaven  to  them.     But  i  return, 

II.  To  the  fecond  thing  propofed,  which  was,  Wherein 
lies  tjie  fweetnefs  of  his  love  in  getting  our  lack  filled  by 
©up  heavenly  Jofeph.  And  wc  foy  it  lies  in  thefe  tour 
things.     And, 

iji,  It  is  a  great  prop  and  pillar  for  the  believer's  faith, 
and  ftrengthens  the  foul  agaibft  the  aflSauits  and  fuggefli- 
ons  of  Satan,'  when  in'fuled  into  the  foul,  and  foruticd 
againft.  the  objections  of  carnal  reaion,  and  its  murmur- 
ing againft  the  the  Lord's  difpen/ations,  and  again  ft  the 
iinful  and  flavifh  fear  of  the  world.  When  the  chridian 
is  like  to  befa'ily  exercifed  under  the  crofs,  then  the  de- 
vil begins  to  take  him  up.  Now  1  know,  he  wOuhl  ne- 
ver do  well.  Then  carnal  reafon  and  mifbdief  begin  in 
their  turns,  and  lay,  alas,  alas,  what  (ball  1  do  ?  This  is 
the  tiling  I  was  afraid  of  :  And  now  my  fears^are  like  to 
come  upon  me:  1  ihall  furcly  one  day  or  other  fall  by 
the  hands  of  mine  enemies.  The  world  begins  to  frown,  and 
the  men  thereof  to  fay,  we  {hall  get  our  will  of  him  now  j 
the  day  is  come  we  looked  and  longed  for.  Then  faith 
^fteps  in,  and  fays,  Ride:  at  Jeifure.  What  have  you  to 
fay  to  my  mailer  Chrilt,  and  his  crofs  ?  You  fhaii  be  fal-. 
fillers  \  for  I  fhall  both  do  well,  and   be  well,  in  fpite  o£ 

the 


Ser.  XVIII.  Upon  Genesis  xlii.  2$.  343 

*  %h+  devil  and  all  that  take  part  with  him.    For  my  matter 

;-  has  as  good  furniture   and   provision  to  give  his  fervantg 

as  any  in  ail  the  world,  and  better  too,  Co  then  we  fee  the 

advantages,   and  fweettiefs  of  the  enjoyment   lie  in  this, 

that  it  itops  the  mouth  of  all  objections. 

2alyf  It  keeps  the  hearts  of  God's  people  from  faint- 
ing in  the  day  of  trial,  when  the£  are  like  to  fuccumb, 
and  give  over  that  work.  For  a  long  journey,  ancUfore 
labour  are  very  wearifome,  for  pure  and  undefiled  reli* 
gion  before  God,  even  the  practical  pure  godlinefs.  The 
truth  and  reality  of  which  is  a  great  work,  and  therefore 
is  compare  1  to  lighting,  wreftling,  lhiving,  and  running 
a  race  ;  driving  to  enter  in  at  tbefhait  gate,  and  taking 
the\  kingdom  of  heaven  by  violence.  But  the  quantity  o£ 
good  corn  in  our  fack  is  a  good  prefervative,  and  ftrength- 
ening  cordial  againft  fainting  under  all  difcouragements  : 
When  we  get  near  Chr ill's  hand,  and  get  one  meal,  of  a 
good  old  preaching,  and  a  fecond,  of  an  old  experimen- 
tal manireftation  and  enjoyment,  and  the  third,  from  fome 
old  lively  communion  ;- — think  ye  not  that  this  may  in, 
a  long  journey,  keep  us  from  fainting  by  the  way. 

3c7/y,  It  keeps  the  believer  always  chearful  under  the 
crofs,  and  makes  him  fing  forth  the  praife  of  the  Lord. 
under  the  faddeft  trial  and  affliction,  that  can  befal  him. 
It  makes  the  believer  bring  up  a  good  report  of  all  the 
Lord's  works,  ways  and  dealings,  and  (peak  much  in 
commendation  of  the  love  of  God.  What  was  it  that 
made  Paul  rejoice  in  tribulation  ?  What  made  him  and 
Silas  fing  in  prifon,  while  their  feet  was  fall  in  the  flocks  ? 
What  made  irlabakkuk  fing  over  his  defiruction  ?  Was 
it  not  this  quantity  of  good  corn  they  had  in' their  fack*  ? 
And  the  good  provifion  ihey  got  by  the  way  from  their 
brother  jofeph  ;  for  he  will  give  his  friends  and  brethren, 
the  fine  ft  of  the  wheat. 

4th!yt  It  enables  the  Chriftian  to  break  through  a  troop 
of  difficulties,  and  to  overleap  a  wall  with  fortitude  and 
boldneis. It  makes  the  weakjlrong,  as  the  hou/e  of  Da- 
vid, to  run,  and  net  be  weary,  to  walk  and  not  faint  It 
makes  them  do  all  things  through  Chriji  that  firengthenetb 
them.  The  enemy  intends  ro  fet  hedges  of  thorns  in  our 
way,  but  through  the  ftrengtb  of  Jehovah,  we  will  go 
through  them  all,  by  the  provifion  our  Mafter  gives  us 
by  the  way.  He  can  make  us  overleap  a  wall,  and  go 
through  a  troop  of  difficulties,  yea,  all  oppofition,  Plal. 
Xviii.  29.  cxviii  6, — 13.  And  may  we  not  fay  that  the 
quantity  of  good  corn,  and   the  provifion  by   the  way, 

U  h  that 


244  MR'  M.  Bruge's  Sermons-      Ser.  XVIII, 

that  our  brother  Jofcph  puts  in  our  fack,  is  both  fwe*t3 
and  comfortable,  and  of  great  advantage  to  us  by  the 
way. 

III.  The  third  thing  we  propofed,  was,  A  word  of 
Caution.     And, 

Firfti  I  would  not  have  you  miftake  our  wife  and 
bleffed  Jofeph,  for  he  will  be  now  and  then  putting  corn 
in  Our  facks,  but  he  will  take  his  own  time  in  doing  that. 
Therefore  ye  muft  not  limit,  but  leave  him  room  to 
come  and  go  upon  y  nor  prescribe  a  way,  or  time  of  your 
own  contriving  for  him  to  work  his  work,  or  accompIHk 
his  glorious  defigns.  You  muft  leave  room  to  him,  BotU 
as  to  the  time,  way  and  manner  \  and  likewife  with  ref- 
pecl  to  the  means  and  inftruments  ;  elfe  ye  will  greatly 
injure  yourfelves,  and  fit  in  the  way  of  your  own  com- 
fort. For  it-  ye  will  take  a  right  view  of  my  text,  ye  will 
find  thefe  things  in  it. 

i.  That  Chrift  will  empty  your  hands  before  he  fill 
them.  For  they  brought  empty  facks  to  Egypt,  and  they 
had  it  as  a  door  of  hope,  that  the  ileward  was  there  be- 
fore them  to  fill  them.  Whenever  they  came  there,  they 
were  clapt  in  prifon,  and  then  their  facks  were  made  more 
empty;  atTeaft  their  cafe  became  more  hopeleis,  and 
feemed  worfe  than  before.     A 

2.  Piece  of  Ch rift's  wife  dealing  with  his  people  is,  that 
before  he  fill  their  facks,  he  will  give  them  a  lore  heart* 
For  there  was  nothing  amongft  Jofeph's  brethren,  but 
lamenting  and  mourning.  We  are  all  guilty,  fay  they. 
Aud  then  he  caufe*  their  facks  to  be  filled.  I  trow,  there 
mu(i  be  more  wet  cheeks  amongft  us  yet,  ere  all  our  facks 
be  filled.  The  many  ftubborn  and  whole  hearts  amongft 
us,  fay  that  our  facks  will  be  long  in  filling.     The 

3.  Way  that  the  Lord  takes  is  to  lay  a  new  crofs  upon 
you,  that  ye  nev-r  dreamed  of,  before  he  fiil  your  facks. 
A  bound  Simeon  was  what  thefe  brethren  looked  not 
for.     Therefore  do  not    miflake   our  friendly  Lord  and 

*'.  Matter  ;  for  he  will  fill  his  friends  facks  ;  but  he  will  take 
his  own  way  with  it  j  and  good  realba  that  he  ihouid 
do  fo. 

'idly,  Do  not  miftake  this,   that  ye  muft  either  get  faith 

to  read  the  Lord's  difpeniations   towards  you  in  the  day 

of  your  affliction,  or  then  thcu  wilt  lefmany  a  parcel  or 

grain  of  thi*  good  corn  be  loft,  or  mifmanaged.     I  trow, 

i&    folk  have  got  more  in  their  tacks  now,  than  they 

.  iicd :  and  yet  I  tear  tlgerc  is  butjittle  notice  taken  of 

it. 


Ser.  XVIII.  Upon  Genesis  xlii.  25.  245 

n.     The  church,   Lam.  iii   i3.     And   Ifa.  xlix.  14. 

took  unbelief  to  read  her  cafe. But  Zion  faid,  The  Lord 

hath  for faken  me.  She  fees  not  a  grain  of  mercy  in  all  her 
lot  ;  but  faith  comes  and  reads  better,  in  the  22  and  24 
verfes.  Faith  fees  {he  is  not  utterly  deftroyed  to  pofte- 
rity  :  yea,  fhe  comes  confidently  to  afTert  her  interefl:  in. 
God  ;  and  this  fuftains  her  till  ihe  gets  a  fight  of  an  hap- 
py  outgate  to  herfelf,  and  ruin  to  her  enemies,  as  ye  may 
read  it  in  the  forecited  places  of  fcripture.  I  dare  fay, 
there  is  many  a  (weet  and  feafonable  fealing  mercy  under 
our  crofTes,  diiregarded  and  forgotten,  becaufe  we  make 
unbelief  read  t©  us  under  thefe  crofles. 

3<#y,  Beware  of  this  miftake  ;  that  becaufe  we  get  not 
as  much  faith  as  to  overcome  the  world  at  one  itroke, 
and  as  much  fhength  as  fight  the  devil  out  of  the  field, 
and  obtain  a  final  victory  over  all  your  enemies,  ye  will 
think  nothing  of  fuch  a  meafure  of  grace  ts  ferves  to 
keep  you  on  your  feet,  and  to  maintain  the  warfare  and 
combat.  "Will  ye  think  nothing,  although  you  get  as 
much  grace  and  ftrength,  as  to  hold  you  at  your  duty, 
without  giving  it  over  as  hopelefs  ;  becaufe  ye  cannot 
get  as  much  as  will  make  a  full  end  of  your  duty,  that 
yc  may  be  troubled  with  it  no  more  But  certainly  we 
ihould  think  it  a  grain  of  good  corn  in  our  (acks,  if  we 
«-an  get  as  much  furniture  of  provifion  and  grace,  as  to 
maintain  the  conflict  againft  the  devil,  the  world,  and 
the  flefh,  and'toholdus  at  our  duty.  1  wot  well,  we 
want  not  a  grain  ofgood  corn  in  our  iacka,  if  we  be  help- 
ed to  fing  that  fong,  that  although  we  cannot  get  the  day 
carried  compleatly  over  our  lulls  and  iaois  at  firft  hand, 
yet  God  be  thanked,  they  never  gained  an  inch  of  ground 
upon  us  fince  our  croifes  commenced,  and  the  VieiTcd 
Captain  of  our  falvation  helped  us  to  fet  out  in  the  field 
againft  them  And  through  his  grace  that  ftrengthenetk 
his  people  wit h  all  grace  in  the  inner  mant  we  hope 
fhall  never  quit  the  caufe  till  we  get  them  all  cut  off. 

4th/y9  Miftake  not  in  this  way,  that  becaufe  ye  get  not 
fenfible   and  fatisfying  accefs  to  God  in  prayer,  and  are 
not  taken  and  dandled  by  him  upon  his  knees,  and  made 
to  read  your  intereft  and  relation  in  Chrift  by  the  fen 
light  of  bis  countanance,  therefore  ye  think  nothing  rho' 
ye  be  be  kept  knocking  at  the  door,  pleading,  wreli 
importunately  waiting  at  the  door  till  it  he  opened  mno 
you,  and  every    impediment    removed.     But  I  wot 
we  may  count  it  a  portion  of  good  corn  in  our  lacks,  if 

U.  2  we 


246  Mr.  M.  Brtjce's  Sermons.         Ser.  XVilL 

we  can  get  perfevering  grace  and  ftrength  to  wait  on,  and 
not  to  caft  away  our  confidence  and  run  away,  becaufe 
we  get  not  accefs  at  firft  hand.  We  rnuft  (till  take  it, 
for  a  door  of  hope,  when  we  get  grace  to  abide  at  any 
duty.  This  way  David  came  to  maintain  his  intereft  in 
God,  Pfal.  xxii.  12.  And  Heman,  lxxxviii  12,  15.  This 
godly  man  was  not  fo  foon  foiled  as  to  leave  it,  and  run 
away. 

$thlyt  Ye  nvuft  not  miftake  this  piece  of  good  provision , 
by  the  way,  and  a  grain  of  good  corn  in  the  lack,  which 
is  little  remarked  or  prized,  and  as  little  ftudied,  or 
fought  after  ;  and  that  is  to  grow  downward  in  humi- 
lity and  feif-denial  ;  albeit  ye  be  riot  lenfibly  growing  up- 
ward in  attainments,  in  the  progrefs  of  other  graces  and 
^performances  of  duties.  We  are  ready  enough  to  count 
our  going  upwards  a  mercy,  and  to  glory  in  it;  but  we 
thinklittle  of  it,  if  we  are  growing  downward,  as  it  were, 
"beneath  the  ground.  But  I  wot  well,  there  is  many  a  par- 
cel ofworfe  corn  in  the  country  than  humility,  and  ielf- 
denial.     Chrift   will  never  love  you  the  worfe  that   your 

feet   make  little  noife  in  the  ftreets  of  Jernfalem. He 

will  never  love  you  the  worfe,  that  your  profeflion  bears 
not  more  bulk  than  your  felf  denial,  and  practical  god- 
linefs. 

We  now  come  to  a  word  of  Ufc.  I  think  it  cannot  be 
denied,  but  there  are  very  heavy  crofTes  this  day,  upon 
Scotland.  But  are  ye  getting  a  grain  of  this  good  corn, 
and  a  piece  of  provifion,tohelp  to  bear  you  up  under  it  ? 
There  are  two  fad  words  I  have  to  tell  you.     And, 

1.  That  it  both  is,  and  has  been  a  piece  of  Scotland's 
plague  and  judgment,  that  our  crofTes  find  us  afleep;  and 
naked,  with  little  in  our  lacks.  Empty  facks  and  finfnl 
fecurity  go  Oill  together. Since  it  is  the  hand  of  the  di- 
ligent that  maketh  rich  ;  and  droufinefs  clothes  a  perfon 
with  rags,  although  our  heavenly  Matter  hath  riches  e- 
nough  and  to  (pare,  yet  I  trow  many  of  you  have  empty 
kitchens   at  home.      There   are  three  ftore-houfes  that 

Chrift  takes  his  people  to,  and  there  fills  their  facks. 

The 

(r.)  Is  that  in  Col.  ii.  3.  In  -whom  are  hid  all  the  tred' 
fures  ofwifdom  and  knowledge.  It  is  a  treafure  offoul- 
faving,  heart-humbling,  nature  fandlifying,  and  will- 
renewing  wifdom  and  knowledge.  O  that  ye  knew  any 
thing  of  this  to  have  your  fack  full  of  this  good  corn. 
The 

(2.)  Tr-ea- 


Ser.  XVIII.         U*>on  Genesis  xlii.  25. '   'x         ^7 

(2.)  Treafure  houfe  he  takes  them  to,  is  that,  in  John 
1.16,  17*  And  of  his  fulnefs  have  all  ive  received f%and g/nce 
for  grace.  For  the  law  tvas  given  by  Mofcs,  but  grace  and 
truth  came  by  Jefus  Chrifl.  O  Sirs,  know  ye  what  it  is, 
to  be  (upplicd  out  of  Chiift,  the  wcll-fpHn'g  of  ftrengtU- 
ening  grace. 

(3.)  He  takes  them  to  the  treafure  houfe  of  his  good- 
nefs,  with  fuitable  fatisfaclion  therein.  Pl&i,  ixii  7.  Hoxo 
great  is  thy  goodnefs,  thou  haft  laid  up  for  them  that  fear 
thee.  And  I  \rct  well,  if  you  have  got  thefe  three  you 
have  got  a  quantity  of  good  corn  in  yo'Ur  facks.     The 

2.  Sad  word  I  have  to  tell  you,  and  I  defire  rot  to  pre- 
dict much  therein  *,  but  I  affiire  yon,  many  will  Fall  by 
the  right  way  ere  all  be  done.  There  will  be  many  dead 
field  profeflbrs  in  Scotland,  ere  we  net  out  of  Egypt, 
through  the  wildernefs,  and  to  the  end  of  all  our  troubles 
I  fay  if*  and  I  will  (land  by  it,  that  many  will   turn  their 

bncks  yet  upon  the  chnrch,  and  !e*t  a   blaft  go  over, 

Well  then,  Jofeph  has  enough,  if  ye  wid  take  it,  and  vfc 
it.  Rut  alas  !  I  think  your  facks  are  marred,  and  your 
vefTels  look  as  they  would  not  hold  water.  Hearts  pre- 
pared for  receiving  the  mercy  of  God,  that  he  is  willing 
to  give  and  allow  his  people,  feem  to  be  very  rare  in  Bri- 
tain. Well  then  prepare  your  lacks,  and  mend  them, 
for  our  Jofeph  has  enough  to  fiil  them.  There  are  four 
rents  in  them  that  will  mar'  them,  if  ye  do  not  mead 
them.     The 

1.  Is  untendernefs  as  to  the  truth,  and  the  glorious 
concerns  of  ChriiVs  kingdom.  I  fear  that  this  will  be  one 
of  the  rents  in  many  folks  facks. 

2.  The  want  of  a  heart  filled  with  heavenly  deilres  af- 
ter Ch'rift,  and  his  fulnefs. 

3.  The  want  of  a  heart,  warmed  and  burning  with 
love  to  God,  and   right  zeal  for  the  matters  of  his  glory. 

4.  The  want  of  a  heart  purifying  faith  in  Chi  ill,  in 
exercife,  to  caff  up  the  fcum,  and  work  out  all't'ie  dregs 
of  corruption  by  true  repentance  and  mortification.  O 
try  to  mend  thefe  rents  in  your  fack,  otherwiie  truly  ye 
will  make  but  a  bad  journey  to  Epjpt.  Holy  and  heaven- 
ly dehres  are  gone.  The  holy  flefo  is  departed,  and  that 
is  a  great  rent  in  our  facks.  M  for  love,  it  was  never 
colder  than  now.  Many  are  like  to  die,  crying  out,  and 
like  to  give  it  over,  and  our  blefTed  Jofeph  is  laying, 
Who  can  help  it  ?  For  the  fault  is  at  your  own  door. 
If  ye  would  afk  more  believingly,  ye  would  receive  more. 
If  ye  wonld  love  more,  ye  would  jiave  more  opportunity 

of 


2^3  Mr.  M.  Bruce's  Sermons.      Ser.  XVTIJ. 

of  being  beloved.  How?  well  is  Chrift's  words  now  accomp- 
lished, that  iniquity  Jhould abound,  and  the  love  of many  wax 
cold  ?  There  is  nothing  that  makes  this  earth  more  like 
hell  than  fin,  and  its  inhabitants  more  like  damned  fpi- 
rits,  than  the  want  of  true  Chriftian  love  :  For  there  is 
nothing  in  hell,  but  fin;  and  there  is  nothing  in  the 
heart  of  the  damned,  but  pure  malice  and  hatred  aga-inft 
God  and  one  another.  The  next  obfervatiou  which  we 
ihall  make,  is  this-, 

DocT.  III.  That  although  Jofeph  feem  to  deal  more  rough- 
ly with  his  brethren,  than  with  any  others  in  this 
world ;  yet  at  lajl  he  gives  them  the  better  bargain. 

He  -gives  them  ftitl  a  low  fall,  but  then  he  gives  them 
fomething  over  that  which  he  gives  any  other  in  \he 
world.  There  were  none  that  got  their  filver  in  their 
facks,  for  ought  we  hear,  but  Jofeph's  brethren  :  And 
I  fay  the  people  of  God  (hail  ftill  have  the  beft  of  it,  tho* 
vour  enemies  'had  laid,  and  fworn  to  the  contrary.  la 
fpeaking  to  this  point,  I  lhall  fhortly 

I.  Let  you  fee  how  it  comes  to  pafs,  that  Jofeph's 
brethren  muft  have  the  overplus  to  the  bargain. 

II.  I  fhall  let  you  fee  what  this  is  that  Jofeph's  brethrea 
get  beyond  others. 

III.  We  fhall  give  you  a  {hort  word  of  Caution, 

IV.  Conclude  the  whole  with  a  word  of  Ufe. 

I.  ,Now  as  to  the  firft  of  thefe,  viz.  How  it  comes  to 
pais, that  Jofeph's  brethren  muft  have  the  overplus,  that  is, 
as  we  commonly  fay,  the  boot  and  the  better  bargain. — 
And  we  fay  it  muft  be  fo,  upon  thefe  two  or  three  ac« 
•counts. 

i.  Becaufe  of  the  (landing,  and  near  relation  that  was 
betwixt  them  and  Jofeph  :  there  was  not  fuch  a  relation 
betwixt  other  men  that  came  to  Egypt,  to  buy  corn  ;  and 
therefore  that  relation  that  fubfifts  betwixt  him  and  them, 
gives  them  a  better  right  to  this  favour.  Chrift's  friends 
and  brethren  muft  have  this  overplus,  and  carry  it  from 
all  the  reft  of  the  world. 

•  2.  The  followers  of  Chrift  muft  have  this  overplus, 
that  many  a  time  he  puts  them  under  the  crofs  beyond  o- 
thers.     Many  a  troubled  heart  they  get,  that  others  want; 

many 


Ser.  XVIII.  Upon  Genesis  xlu.  2$l  249 

many  a  frown  they  get  beyond  others,  in  refpec"l  of  his 
love  tokens,  and  tender  dealing  with  them.  As  he  puts 
a  difference,  betwixt  bis  people  and  the  reft  of  the  world 
in  reipecT:  of  theie,  fo  he  will  put  a  difference  betweea 
them  in  refpecl  of  mercies  and  enjoyments.      The 

3.  Ground  and  reafon  wherefore  the  people  of  God 
get  this  and  the  better  bargain  beyond  others,  is,  that 
Chrift;  may  mauifeft  his  love,  and  favour  to  thofe  that 
are  brought  in  and  ecmverted,  that  others  "may  be  engag- 
ed thereby  to  come  unto  him.  0  tqfte  and  fee  that  God 
is  good %  lays  the  pfalmift,  .Pfal.  xxiv.  8.  This  is  an  invi- 
tation to  come,  and  get  a  fhare  of  the  bread  he  gives  un- 
to his  children. 

II.  I  am  to  let  you  fee  what  this  overplus,  or  bounty 
is,  that  Jofeph's  brethren  get  beyond  others.  And  there 
are  thefe  four  things  that  they  get  beyond  all  other  peo- 
ple. 

1.  All  the  enjoyments  they  get,  whether  they  be  in  the 
way  of  profperity  or  adverfity,  come  out  of  the  hand  of 
a  loving  brother  who  was  born  for,  and  inured  to  adver- 
fity. This  makes  their  afflictions  lighter,  and  their  mer- 
cies fweeter  than  otherwile  they  would  be.  O  Sirs,  would 
ye  make  a  richer  bargain  than  that,  Rom.  viii,  32.  Who 
gave  us  Chrift \  and  with  him  freely  all  things.  And  1  Cor. 
iii.  22,  23.  Whether  Paid,  or  A polios ,  or  Cephas,  or  the 
•world,  or  life,  or  death,  or  things  prefent,  or  things  t$ 
tome  ;  all  are  yours  ;  and  ye  are  Chrifts  ;  and  Chrift  is 
Cod(.  The  men  of  the  world  fay,  How  comes  it  that  ye 
are  chearful  nnder  croffts  ?    In  anfwer  to  this  we  fay, 

(1.)  We  have  the  teftimony  of  a  good  confeience,  which 
is  a  continual  feaft  unto  us.     And, 

(2  )  All  our  afflictions  come  out  of  the  hand  of  our 
heavenly  father,  and  from  the  fingers  of  our  loving  bro- 
ther, and  therefore  we  need  not  be  afraid  of  them,  for 
they  can  never  hurt  us.  It  may  be  ye  fhall  be  put  in 
prifon  ;  but  what  is  the  matter  ?  Simeon  will  not  be  the 
worfe,  if  Jofeph  be  the  jay  lor  ;  the  ten  patriarchs  will 
will  not  be  the  worie  for  being  put  in  prifon,  fince  they 
»re  his  brethren 

2.  There  is  not  one  who  gets  Jofeph's  croiTcs,  but  thej 
get  his  bleiling  with  them,  that  is  to.  fay,  they  get  God's 
bUiling  in  the  midft  of  their  afflictions  •,  and  is  not  that 
bounty  enough  ?  The  men  of  the  world  are  filling  our 
fack  \  but  what  trow  ye  is  it  with  ?  Sirs,  I  wil]  allure  you 
it  is  no  good  grain.     Some  are  putting  in  reproaches  and 

deriiion  5 


i$o  Mr.  M.  Bruce's  Sermons.      Ser .'XVIII. 

derifion  ;  fome  hunting  and  horning  ;  Tome  prifons  and 
banifhment  ;  and  fome  are  putting  in  heading  and  hang- 
ing :  Here    they  maft  hold,  tor  they  can   go   no  further. 

Well,  what  think  ye  of  that  fort    of  corn  ? But,  fays 

our  bleffed  Jofeph,  have  ye  done  all  ye  can,  O  enemies, 
and  can  ye  do  no  more  ?  Yes  ;  Jay  they ;  we  can  go  no 
farther.  Well,  fays  Chri(t,  I  will  put  a  fill  of  better 
grain  in  my  childrens  lacks  •,  fince  they  have  gotten  a 
crofs,  they  fliallhave  my  love  and  hleffing  with  it  And 
what  think  ye  of  that  ?  I  defy  all  the  world  to  equal  it. 
What  wilt  thou  do,  man,  with  thy  little  quantity  of  lilver  ? 
Never  trouble  yourieif  with  that  ;  for  I  will  do  weil  e- 
nough  with  it.     I  will  tell  you  two  words  for  that. 

|Sfe.(i.)  To  be  much  in  God's  common  and  in  his  fear,  which 
is  better  than  the  belt  inheritance  under  the  fun.  God's 
'providence  or  common  that  he  makes  'uis  children  to  go 
upon,  is  better  ;  and  they  vyill  grow  better  upon  it,  than 
the  men  of  this  world  will  do  with  the  belt  things  they 
have  to  enjoy.     A 

(2.)  Word  that  I  have  to  tell  you,  is,  that  a  poor  wi- 
dow woman  has  but  a  little  oil  in  a  crufe,  and  a  handful 
of  meal  in  a  barrel,  which  will  be  but  a  bit  of  bread  to* 
day,  and  then  die  to-morrow  ;  God  can  make  that  fame 
handful  of  meal,  and  drop  of  oil  go  far,  and  lait  long  5 
yea,  it  cannot  be  told  how  far  a  little  mercy,  or  enjoy- 
ment, will  go  under  the  crols.     There  is  a 

3.  Thing  that  Jofeph 'g  brethren  get  in  to  the  bargain, 
that  he  pays  them  well  for  all  the  pains  they  are  at  in, 
his  work  or  bulinefs.  Is  not  that  a  noble  bounty,  Mat. 
xix.  28,  29.  Toey  jha.il  receive  an  hundred fold,  and  inherit 
ever  Lifting  Hie.  Here  is  a  hundred  fold  of  true  foul-fa - 
tisiaclion  in  this  life  ;  and  thrones  and  crowns  in  the 
ivorld  to  corns  ;  whilft  the  men  of  this  world,  as  it  were, 
iWeat  out  the  very  marrow  of  their  foul,  in  the'fire  of 
fin,  to  do  the  devil  fervice  :  Then  he  gives  them  hell  for 
their  pains  at  laft.  But  our  Mafter  gives  his  fervants  a 
fack,   full    of   the  fined    wheat,  and    iilver    in    the  lack's 

mouth. Will   we  ever  get  an  account  of  our  ftipeod?, 

our  plundered  houfes,  and  our  forfeited  lands?  We 
think  not,  fay  the  men  of  this  world.  0  Yea,  but  cur 
JVialler  will  count  with  us,  and  pay  to  the  full :  He  will 
give    his    hundred  fold,  and  in   the  end  give  us  eternal 

v  life.  And  may  we  not  fare  well  ?  Our  blended  Jofeph 
will  not  let  his  friends  or  biethren  be  at  any  lols  ;  but  he 
wlil  pay  them  well  for  their  pains.  All  the  Iofs  that  ye 
are  at  in  fullering  for  Chrift,  ihail  not  be  one  penny  out 

of 


Ser  XVIIt.         Upon  Genesis  *lii.  2$.  251 

of  your  purfe  :  He  will  count  with  you  for  the  houfe* 
the  cattel,  6c,  yea,  to  the  laft  penny,  and  deny  nothing 
of  it.     A 

4.  Thing  that  God's  people  get,  is  a  new  invitation  to 
come,  and  get  more,  as  an  addition  to  what  they  got 
before,  that  they  may,  as  we  commonly  fay,  keep  the 
Hock  on  foot,  and  prevent  a  downfalling  market.  Pray, 
fays  our  Lord,  Give  us  this  day  our  daily  bread.— -Feed 
me  with  food  convenient  for  mey  fays  Agur,  Prov,  xxx.  8. 
Is  not  this  a  brave  thing  that  our  Mafter  would  never? 
weary  to  give,  if  we  would  not  weary  to  afk,  and  there- 
by to  give  him  employment  ?  The  men  of  this  world  fay, 
that  fuch  a  man  is  very  troublefome  ;  they  give  him  one 
thing  this  day,  and  another  thing  next  day,  and  yet  he  is 
ftill  coming  agajn.  But  our  Mafter  gives  us  a  new  boun- 
ty, and  a  new  invitation  to  come,  and  receive  more.  O  « 
but  this  is  a  gallant  thing  ;  He  will  give  us  an  enjoyment 
and  a  crofs  upon  it,  that  may  affect  our  hearts,  and  be 
an  invitation  to  come,  and  get  more  furniture  and  fup- 
p\y  out  of  his  ftore  houfe.  Every  new  touch  and  trial 
we  get,  is  an  engagement  to  come  back,  and  receive  more 
provision  for  the  way.  Is  not  this  overplus  enough  to  the 
bargain  ? 

Well  then  for  Ufet  what  fay  ye  to  the-Caufe  of  Chrift  ? 
Now,  Sirs,  may  there  not  be  a  fad  complaint  in  Scot- 
land this  day?  What  aileth  the  Lord  at  his  people  ?  For 
if  there  be  any  that  may  be  called  Joieph's  brethren,  they 
muft  be  thofe  that  are  moft  roughly  dealt  with  ;  the  poof 
mourners  and  weepers,  who  are  the  moft  roughly  hand* 
led.  But  I  will  tell  you,  no  lefs  will  do  our  turn  to  bring 
to  remembrance  our  old  by  gone  trefpaffes  aud  evil 
deeds  done  agatnft  our  heavenly  Jofeph,  Chrift  Jefus,  and 
to  humble  us  for  them.  But  when  God  has  humbled  his 
people  by  the  crofs,  then  he  will  put  as  great  a  diftance 
betwixt  them  under  their  enjoyments,  as  ever  there  was 
under  the  crofs.  Chrift  counts  up  all  his  people's  crof- 
fes  to  pay  them  home  with  comforts  :  But  he  counts  up 
the  world's  crofles  to  double  them.  Then  Sirs,  I  think 
the  value  of  a  covenant  is  dill  beft  known  under  the  crofs ; 
and  the  worth  of  a  mercy  is  beft  known  then  ;  for  there 
is  always  an  overplus  betwixt  our  ftock  and  the  world's 
flock  As  ourfpLuual  enjoyments  and  proTifion  come 
Under  ourbleffed  Matter's  care  and  providing,  fo  do  our 
temporal  enjoyments  alfo.  Were  it  but  a  dinner,  or 
fupper,  it  fhail  be  cared  for.    Well,  count  over  your  over* 

I  i  plus 


252  Mr.  M.  Bruce's  Sermons.      Ser.XVIIL 

plus  under  the  crofs ;  and  bear  up  your  heart,  and  ftand  by 
your  duty,  and  hold  on  in  the  way  of  the  Lord.  He  that 
hath  clean  hands,  and  a  pure  heart,  Jhall  wax  ftronger  and 
Jlronger.  Ye  (hall  have  your  facks  yet  full  ;  for  Jofepli 
is  the  governor.  Be  your  cafe  what  it  will,  your  facks 
ftiall  be  full  as  long  as  he  is  governour.  The  laft  thing 
I  obferve  from  the  text,  is, 

D OCT.  IV.  That  this  is  a  heavenly  leffon  that  the  Spirit 
of  God  has  taught  his  people,  that  he  would  have  them 
he  very  careful  to  learn  all  the  ftepsy  and  degrees 
cf  his  difpenfatious,  and  dealings  towards  them. 

There  were  fix  fteps  of  Jofeph's  dealings  towards  his 
brethren. 

\Jl,  pvery  word  was  for  fome  time  rougher  than  another 
It  may  be  thou  art  like  to  be  maftered  with  thy  trouble, 
and  comeftto  God  with  thy  crofTesand  condition,  think- 
ing to  get  fome  refpite  there  5  but  inftead  of  that  thou 
getteft  more  fharp  words  than  before.  The  poor  woman 
of  Canaan  thought  to  have  got  the  devil  caffc  out  of  her 
daughter  at  her  firft  coming  ;  but  inftead  of  that  fhe  goi 
this,  It  is  not  meet  to  cafi  the  children's  bread  unto  the  dogs, 
I  pray  you  ;  fee  that  ye  take  faith  to  read  your  crofs.  I 
told  you  that  the  church  in  the  third  of  Lamentations, 
took  unbelief  to  read  her  crofs  ;  and  then  (he  never  read 
a  word  right  ;  but  this  poor  woman  takes  faith  to  read 
her  crofs  ;  and  then  fhe  comes  fpeed.  There  is  mnch 
love  in  ChrhYs  heart  under  his  rough  words  and  gloomy 
countenance,  fo  to  fpeak  with  reverence  to  his  holy  name. 
Chrift  has  frill  a  melting  heart,  and  bowels  of  companion 
under  the  fharpeft  words.  I  wot  well,  he  has  ipokea 
much  rough  language  to  Scotland,  fincethe  crofs  began  : 
but  I  wot  not,  if  ye  have  remembered  it  well. 

idly,  Jofeph  goes  from  words  to  deeds  with  his  bre- 
thren, and  his  deeds  are  as  rough  and  fharp  as  his  words 
were. 

ylly,  Every  mean  that  they  made  ufe  for  helping  to  extri- 
cate themfelves  out  of  thefe  troubles,  involved  them  more, 
and  made  the  day  become  more  gloomy  upon  their  hand. 
Odo  ye  believe,  that  the  refult  of  new  troubles  and  trials 
Will  be  rilled  facks  ?  I  doubt  not,  but  it  fhall  be  fo,  if 
once  it  were  come  to  this  with  it  ;  that  every  one  of  us 
were  crying  out,  guilty,  I  am  guilty.  But  alas  I  we  are 
vu  at  this  with  ourcale. 

tfhly, 


Ser.  XVIII  Upon  Genesis  xlii.  25.  253 

4thly9  Jofeph  will  be  both  weeping  and  binding  his 
brethren  at  once.  What  think  ye  of  our  Lord's  tender 
hearted  dilpolition,  that  at  the  fame  time,  will  both  bind 
and  weep  over  his  brethren.  Chrift  loves,  his  people  fo 
well,  that  he  cannot  want  them:  And  he  hates  their  fin 
fo  much,  that  he  cannot  let  it  deftroy  them  ;  and  there- 
fore he  rauft  be  both  mourning  and  binding  his  brethren 
at  once.  O  but  there  is  a  great  deal  of  fpiritual  wifdom, 
light  and  underftanding  required  in  a  Chriftian,  to  ob- 
ferve  Chrift's  weeping  and  binding,  wounding  and  heal- 
ing his  people  ;  to  obferve  his  prefence  and  his  abfence, 
his  going  away,  and  his  returning  again. My  foul  fol- 
lows hard  after  thee  :  there  is  his  going  away.  But  thy 
right  hand  upheld  me  :  there  is  his  prefence  obferved. 

$thly9  The  extent  and  largenefs  of  Jofephs  enjoy- 
ments, that  he  confers  upon  his  brethren,  fhould  be  re- 
membered ;  both  the  good  corn,  the  fack,  and  the  fiiver 
in  its  mouth  :  That  is,  the  overplus,  or  as  good  to  the 
bargain.  O  but  we  are  at  a  great  lofs,  as  to  the  true 
comfort  of  our  enjoyments  ;  and  God  wants  much  glo- 
ry from  us,  in  the  right  ufe  of  thefe  enjoyments  ;  be- 
'caufe  we  are  ill  remembrancers  of  the  extent,  and  large- 
nefs of  Chrift's  heart,  and  the  mercies  he  confers  upon 
us. 

Laflly,  Jofeph's  great  and  good  end?,  and  defigns,  that 
he  had  before  him,  in  all  his  dealings  and  proceedings 
with  his  brethren,  to  make  them  all  happy  and  honour- 
able, fhould   be   remembered. What   is    Chrilt  doing 

with  his  people,  when  he  is  binding  on  one  burden  upor* 
another,  and  a  crofs  above  an  enjoyment  ;  yea,  onecrols 
above  another  ?  What  is  he  doing  with  them  ?  Why, 
he  is  hammering  them,  that  they  may  become  polilhed 
fhafts  in  his  quiver,  made  meet  for  the  inheritance  of  the 
Jaints  in  light  and  glory  ;  that  they  may  be  made  vciicis 

of   his    mercy,    prepared    by   his  grace   unto  glory. 

And  is  not  this  worth  your  obfervation  aud  remem- 
brance ? 

Now  Sirs,  when  your  crofs  is  bound  upon  your  back  by 
the  hands  of  our  tender  hearted  Jofeph,  are  your  fpiritual 
bonds  loofed,  and  your  heart  enlarged  ?  Are  ye  getting 
liberty  to  prSf  ?  Are  ye  getttng  liberty  to  cry,  and  pour 
out  your  foul  unto  God  ?  Are  ye  getting  liberty  to  mourn, 
or  to  weep  over  the  wrongs  anil  injuries  done  to  Chrift  f* 
If  it  be  fo  with  you,  it  may  be  a  good  preparative  to  the 
filling  of  your  lacks.  Therefore  take  with  your  inqui- 
ties,  and  ly  much  about   Jofeph's  hand  \   tor  you  cannot 

*I  i  2 


2$4  Mr-  m-  Bruce's  Sermons.  .     Ser.  XVHt. 

live  without  him.  O  long  to  have  the  Jacks  full  j  and 
labour  to  get  a  quantity  of  good  corn  in  them,  and  to 
get  provifion  by  the  way  ;  and  ye  fhall  have  a  brave  life 
of  it ;  and  rich  fhall  be  your  enjoyment. 


SERMON     XIX. 


Psalm  cxix.  133. 

9rder  myjleps  in  thy  word  ;  and  let  not  any  iniquity 
have  dominion  over  me* 


THE  R  E  are  two  queftionsl  would  propofe  to  you:* 
to  every  one  of  you  this  day.  Firfl,  Have  ye  any 
thing  of  a  well  ordered  walk  amongft  you  in  this  coun- 
try tide  ?  There  are  many  of  you,  1  am  afraid,  that  have 
an  ill  ordered  walk  :  but  tew  that  have  a  gofpel  like  walk 
in  this  generation.  It  is  the  plague  of  many  in  our  day, 
that  they  walk,  as  we  fay,  by  guefs  of  hand,  and  by  the 
cuftom  of  the  country  wherein  they  live  ;  but  their  fceps 
are  not  ordered  according  to  the  word  of  God. 

The  Second  queftion  I  would  propofe  to  you  is,  Whe* 
ther  bath  iniquity,  or  grace  moft  dominion  over  you  ? 
I  fear  that  it  may  be  matter  of  mourning  to  many  of  you, 
that  iniquity  has  the  upper  hand  :  And  while  it  is  fo  with 
you,  ye  will  never  do  well.  Will  ye  tell  me,  can  ye  give 
me  an  anfwer  to  thefe  queflions  *,  for  the  thing  that  I 
intend  this  day,  is  to  have  a  well  ordered  walk  amangfr 
you.     But  I  may  not  fray  in  the  introduction. 

In  thefe  words  read  in  your  hearing,  ye  have  the  fum 
of  two  petitions,  together  with  their  qualifications.     The 

Firfl  petition  is,  Order  my  Jleps  hi  thy  -word.  I  can- 
jaot  order  my  fteps  ;  but  thou,  Lord,  muft  order  my  fteps, 
and  my  walk  for  me  ;  a  chriftians  walk  muft  be  well  ordred 

*  This  Sermon  appears  to  have  fcceD  preached  at  Weft  Cal- 
mer. 

like 


Ser.'XIX*  Upon  Psalm  cxix.  133.  255 

Hke  the  march  of  an  army.  Every  one  of  them  muft 
mu(t  walk  by  rule  ;  but  I  trow  there  are  many  wide  fleps 
in  .fome  of  your  walks  ;  and  fo  will  come  of  it,  ere 
the  bufinefs  be  at  an  end. 

The  Second  petition  is,  Let  no  iniquity  have  dominion 
over  me.  Thefe  are  chief  petitions,  and  one  of  them 
makes  way  for  another  *.  For  the  man  that  attains  to  a 
well  ordered  walk,  will  readily  get  dominion  over  fin  : 
and  on  the  contrary,  the  man  who  attains  not  to  a  well 
ordered  walk,  will  never  have  it  for  his  mercy  to  get  do- 
minion over  fin.  But  we  ftand  no  longer  upon  the  divi* 
fion  of  the  words  ;  but  mall  give  you  fome  few  obferva- 
tions  from  the  connection,  and  then  come  to  the  words 
more  particularly, 

Doct.  I.  That   there  are  many  exsrcifes  of  grace  that 
Cbrifiians  are  to  aim  at. 

Would  ye  fee  fome  lively  exercifes  of  grace  in  a  Chrifli* 
an  ?  O  come  here  then,  proteiTor,  and  fee  and  behold 
ihem.  Here  is  the  lively  exerciies  of  a  Chriftian.  Have 
ye  yet  won  to  them  in  this  country  fide  ?  In  this  fection 
ye  may  fee  them  all  in  the  practice  of  David.     The 

1.  Exercife  is  this,  That  iince  there  are  wonders  in 
God's  law,'  the  Chriftian  is  ftill  fearching  out  thefe 
wonders.     Thy   tejlimonies   are   'wonderful;    therefore   viy 

foul  love th  them.  I  trow,  that  may  be  matter  of  mournr 
ing  to  many  of  you,  that  for  all  the  wondeis  that  are  in 
God's  law  and  teftimony,  yet  ye  never  law  one  of  them, 
A 

2.  Exercife  is  this,  he  is  ever  more  longing  and  pant- 
ing for  the  living  God.  But  I  trow,  there  is  little. panting, 
or  longing  amongit  you,  and  hence  you  have  but  a  poor 
life  of  it.     A 

3.  Lively  exercife  in  a  lively  Chriftian  is,  To  have  a 
care  of  his  principles,  and  to  have  his  practice  conform- 
ed thereto.  There  are  many  folk  in  thefe  days,  that  have 
good  principles  to  own,  and  the  beft  way  to  follow  ;  but 
they  have  dill  bad  practices  to  liaiu  their  good  principles. 
But  thefe  practices  are  fuch  as,  I  wot  well,  never  cfrms 
from  a  principle  of  God's  founding.  But  the  lively 
Chriftian  mufl  have  this  lively  exercife  at  heart,  to  have 
a  care  of  his  principles,  that  they  be  founded  by  God. 
Order  thou  my  foot  fleps  according  to  thy  -word.  Here  is  the 
man's  defire  to  have  his  walk  conformed  to  his  principles, 
There  is  this  remarkable  in  the  lively  Chriftian,  that  b^ 

his 


i$6  Mr.  M.  Bruce's  Sermons,         Ser.  XIX. 

bis  life  what  it  will  in  a  world,  his  exercifes,  and  the  on- 
ly thing  he  defires  are  thefe  two. 

1/?,  A  good  underftanding  betwixt  God  and  him. 

Hence  in  the  end  of  this  feclion,  David  fays,  Let  thy  face 
Jbine  upon  thy  fervant.  Hence  alfo,  he  would  mourn  for 
all  his  iniquities;  which  if  he  he  did  not,  the  fhining  of 
the  Lord's  face  upon  him,  would  not  be  his  attainment. 

ldlyy  The  pardon  of  the  iniquity  of  others,  and  mourn- 
ing for  them,  becaufe  they  have  difhonoured  God.  Says 
he,  Rivers  of  waters  run  down  mine  eyes  ;  becaufe  they 
keep  not  thy  law.  I  would  have  you  learn  to  get  thefe  e- 
exercifes  on  your  hand.  I  know  it  may  be  matter  of 
mourning  to  you,  that  ye  have  nothing  of  the  lively  e.' 
xercifes  of  a  Chriftian  upon  your  hand  ;  and  if  it  is  fo, 
what  think  ye  will  become  of  you  ?  Therefore  I  charge 
you  in  the  name  of  the  great  God,  that  ye  labour  to  have 
fuch  a  walk  as  will  not  only  prove  you  to  be  profeflbrs 
in  name,  but  in  deed. 

Doer.  II.  That   every  one  Jhould ftudy  the  ordering  of 
himf elf  aright  in  the.  day  oftroublt. 

I  would  know  how  ye  guide  your  fteps  in  the  day  of 
trial.     This  obfervation  imports, 

1.  That  a  Chriftian  while  in  the  world,  fliould  ftill 
be  walking.  Some  fay,  ye  are  Chriftians,  but  ye  are  net 
walking,  but  ftill  fitting.  But  a  Chriftian  till  he  come  to 
his  father's  houfe,  muft  be  ftill  walking  forward. 

2.  It  fays,  that  all  the  fteps  of  a  Chriftian  muft  be  in 
order.  He  muft  not  walk  at  random,  or  by  guefs,  but 
in  order. 

3.  It  fays,  that  a  Chriftian  fhouM  be  much  exercifed  to 
get  his  walk  ordered  aright.     And 

4.  It  imports,  that  a  Chriftian  who  would  have  his 
fteps  ordered  aright,  muft  lay  them  all  upon  his  Mafter. 
Order  my  fteps  in  thy  word  ;  and  let  not  any  iniquity  have, 
dominion  over  me. 

That  I  may  fpeak  a  little  to  this, 

I.  I  {hall  let  you  fee,  what  a  well  ordered  walk  is. 

II.  1  fhall  let  you  fee,  wherein  the  excellency  of  a  well 
ordered  walk  lies  in  the  day  of  trouble. 

III.  I  fhall  give  you  a  fhort  word  of  Caution, 

IV.  A  £hort  word  of  Ufe,  and  go  forward. 

I.  What 


Ser.  XlX.  tfpoN  Psalm  cxix.  133.  257 

I.  What  it  is  to  have  a  well  ordered  walk  in  a  day  of 
trouble.  A  well  ordered  walk  that  becomes  a  Chriflian 
hath  tbefe  things,  But^J  am  afraid,  that  many  of  you 
in  the  Parifh   of  Weft  Calder,  are  ftrangers  to  them  all. 

1.  The  man  that  hath  his  walk  right  ordered,  places 
firft  and  fecond  things  as  God  hath  placed  them.  See 
Mat.  vi.32.  But  feek  ye  firft  the  kingdom  of  God,  and  hit 
righteoufnefjy  that  is  the  firft  ;  and  all  thefe  things  Jh all  be 
added  unto  you ,  that  is  the  fecond  thing.  Have  yc  kept 
that  order  and  method  in  your  walking.  Ye  that  are 
hearing  me,  may  it  not  be  faid  of  you,  and  many  other 
profefTors  in  Scotland,  that  ye  bring  in  the  world 
in  the  firft  place,  and  the  kingdom  of  heaven  and 
the  righteoufnefs  in  the  laft  place,  which  inverts  Gods 
order  I  Therefore  my  advice  to  every  one  of  you  is,  that 
ye  would  walk  orderly  in  all  things,  as  God  has  placed 
them. 

2.  A  well  ordered  walk  hath  this  in  it ;  that  you  be 
fure  of  a  warrant  from  the  word  of  God  for  your  walk. 
And  then  be  fure  ye  do  it  not  in  your  own  flrength,  and 
when  you  have  won  to  this,  give  God  ftill  the  glory.  A 
well  ordered  walk  hath  ftill  thefe  three  qualifications  in 
it. 

(1.)  That  you  go  about  nothing  under  the  notion  of 
duty,  till  ye  know  it  is  commanded  of  God  ;  fo  that 
you  go  about  it  only  in  obedience  to  his  command. 

(2.)  When  you  do  it,  do  it  in  the  ftrength  of  God. 

(3.)  That  ye  do  all  with  an  eye  to  his  glory.  Now 
Sirs,  what  think  ye  of  thefe  three  things  ?  I  fear  many 
of  you  do  many  things  without  a  warrant  from  the  word 
of  God.  The  law  binds  us  to  this  command  upon  one 
penalty,  and  to  that  command  upon  another  penalty. 
The  law  of  God  forbids  upon  the  pain  of  incurring  his 
wrath  and  difpleafure  *,  Yet  ye  venture  upon  many  things 
that  the  law  of  man  bids,  and  God's  law  forbids.  But 
the  orderly  walker  feeks  God's  warrant  for  every  thing 
he  floes  about,  and  he  doth  it  in  the  Lord's  ftrength,  as 
his  Mafter'swill.  And  then  he  refers  all  to  God's  glory. 
This  is  his  work.     A 

3.  Piece  of  a  well  ordered  walk  is,  That  in  your  exer- 
cifes,  and  all  your  walk,  you  have  thefe  three  things  har- 
monioufly  upon  your  hands.  (1.)  The  harmony  betwixt 
the  firft  and  lecond  table  of  the  law  in  making  every  one 
of  the  commands,  work  to  anothers  hands  in  your  walk 
and  practice.  The  (2.)  harmony  is  betwixt  the  light  of  your 

con- 


25S         •    jMr.  M.  Bruce's  Sermons.*       Ser.XIX. 

consciences  and  your  practicet  in  letting  none  of  them 
go  crofs  t6  one  another.  The  (3  )  Is  betwixt  the  outward 
&nd  inward  man,  in  iuffering  ncme  of  them  to  injure  a» 
nother.  And  O  but  it  is  pleWant  to  have  a  walk  with 
thefe  three  things  in  it.     The 

4.  Pie^e  of  a  well  ordered  walk,  that  ye  fhould  have, 
is  conftancy  and  abounding  in  good  works.  But  I  think, 
it  is  the  plague  of  many  of  you,  ye  walk  by  guefs  of  hand 
by  the  rule  of  hazard,  and  no  hazard  ;  by  the  rule  of 
advantage  and  lofs.  But  if  this  make  you  good  Chrifti- 
ans,  I  have  little  fkill  of  it :  For  by  (o  doing,  ye  prove  in* 
conftast  in  the  way  of  the  Lord,  and   do  not  abound  in 

every  good  work ^O  Sirs,  know  ye  any  thing  of  this 

in  the  day  of  your  trouble  ?  I  trow,  fome  of  you  are  fa- 
tisfied  if  ye  get  thriving  in  the  world,  aud  abundance  of 
thefe  things  with  fafety  to  yourfelves  :  But  for  abounding 
in  the  works  of  the  Lord,  it  never  troubles  you,  if  ye 
get  kine,  fhefp,  and  your  rent  well  paid,  and  iomething 
to  the  fore  :  if  ye  abound  in  thefe,  ye  trouble  yourfelves 
with  little  eiie  :  but  for  abounding  in  the  works  of  the 
Lord,  it  is  a  rare  thing  in  Weft  Calder.     The 

5  Piece  of  an  orderly  walk  ye  have  in  Eph.  iv.  15.  But 
/peaking  the  truth  in  love,  may  grow  up  unto  him  in  all 
things,  which  is  the  head,  even  Chri/t.  But  let  me  fee  the 
man,  or  woman,  that  in  thefe  days  hath  attained  to  this  : 
But  till  you  grow  up  unto  him  in  all  things,  an  orderly 
walk  wiil  never  be  your  mercy.     A 

6  Piece  of  an  orderly  walk  fee  in  Eph.  v.  15,  16. — 
Walk  circumfpccily,  redeeming  the  time  becaufe  the  diys  are 
evil.  I  fear  there  are  manyflighters  of  time,  but  few  re- 
deemers of  it  in  this  place.  But  the  orderly  walker,  the 
the  more  fad  and  difficult  the  time  be,  walks  the  more 
circumfpectly.  But  I  think,  it  is  the  plague  of  many  of 
you,  that  ye  ftudy  not  to  redeem  the  time.     A 

7.  Piece  of  an  orderly  walk  is,  When  men  and  wo- 
men under  afflictions,  are  bringing  forth  fruits  of  righ- 
teoufneis  and  holinefs  under  their  troubles.  But  itjs  a 
rare  attainment  in.  thefe  days  wherein  we  live. 

8  The  orderly  talking  Chrilfian  ye  may  know  by  that 
defcription,  Pial.  cxix.  59.  I  thought  en  my  ways,  aud 
turned  my  feet  haftuy  to  thy  ieftimmies.  He  makes  hafte, 
&td  delays  not.  The  orderly  walker  is  Hill  mend- 
ing his  ffeps,  and  fo  he  makes  halte,  and  delays  not  to 
keep  God's  commandments  But  I  will  tell  you  news., 
in  the  morning  the  barn  calls  for  you  ;  the  plough  calls 
for  you  \    the  harrows  calls  for  you  j    various  bargains 

call 


Ser.  XIX.         Upon  Psalms  cxix.  133.  259 

call  for  you.  The  markets  too  fay,  makehafte.  Ye  are 
deafned  with  the  noife  of  thefe  calls  ;  ib  that  ye  never 
bear  nor  remember  thecal  Is  that  God's  command  hath 
given,  that  yc  mould  keep,  or  obey  them.  Ye  are  ne- 
ver in  cafe  for  that,  and  yet  ye  never  mourn  over  it.  It 
is  a  fad  plough  time  for  fome  of  you,  Sirs  :  for'ftill  whet* 
God  calls  for  any  fervice  at  your  hand,  ye  have  fome  o- 
ther  bulinefs  to  do.  This  is  your  fad  plough,  and  fad 
time  ;  and  fad  fhall  your  harveft  time  be,  except  ye  re- 
pent.     The 

9.  Piece  of  an  orderly  walk,  is  a  walk  with  thefe  five' 
properties  in  it.     The 

(1.)  Is  this  to  walk  humbly  with  God  ;  To  love  mercy , 
and  to  walk  humbly  with  thy  Godt  Mic.  vi.  8.  O  but  hu- 
mility under  a  profeffion,  is  a  rare  thing  in  our  genera* 
tion.     A 

(2.)  Property  of  a  well  ordered  walk  is  fpiritual  min- 
dednefs.  Rom.  viii.  I.  Who  walk  net  after  the  flefit  but 
after  the  Spirit.  There  is  many  a  ilefhly  walker  amongffc 
you  ;  but  a  fpiritual  walker  is  now  become  a  rarity  in, 
thefe  days.     A 

(3.)  Property  is  a  tender  walk.  Walk  tenderly  before, 
the  Lord  in  your  day  and  generation.  But  I  trow,  Sirs, 
if  our  Matter  were  coming  to  try  us,  he  fhould  find  ma- 
ny untender  walkers  amongft  us.  Let  me  fee  the  man, 
or  woman  among  you,  that  is  tender  in  their  walk  and 
converlation.  It  is  not  a  little  thing  that  will  make  your 
heart  quake  and   tremble.     Bnt   a  little   thing   will  fmite 

the  heart  of  a  tender  walker  in    the  day  of  the  crofs 

But  there  are  many  of  you,  if  you  can  get  yourfelves 
fecured  from  the  prefent  danger-,  ye  care  not  to  offend 
all  the  country  fide.  If  ye  could  get  your  own  arguments 
to  hold  the  foot,  ye  care  not  to  offend  all  the  generation 
cf  the  righteous.     The 

(4.)  Property  of  an  orderly  walker  is,  when  men  and 
women  make  it  their  exercife  to  get  a  proportion  betwixt 
their  walk,  and  the  vows  of  God  that  are  npon  them. 
But  it  is  the  plague  of  many  of  you,  whatever  ye  profefs, 
yet  your  practice  and  deeds  declare  that  ye  have  quite 
forgot,  that  the  vows  of  the  Moft  High  God  are  upoa 
you.  But  remember  I  have  told  you,  forget  it  as  ye  will, 
the  Lord  forgets  it  not.  Remember  this,  he  takes  notice 
both  of  time  and  pKce,  when  and  where  ye  lifted  up  your 
bands,  and  fwore  to  the  Moft  High,  to  be  for  him.  He 
will  condefcend  upon  the  miojfter  who  read  over  the  ar- 
ticle of  the  Covenant,  and  all  that   he  fpoke,  and  all  that 

K  k  ye 


260  Mr.  M.  Brtjce's  Sermons.         Ser.XHT, 

yc  thought  in  faying  amen  to  the  fame,  that  all  may 
witnefs  again  ft  you,  becaufe  your  walk  and  doings  have 
been  quite  contrary,  fince  that  time,  to  the  ends  of  that 
Covenant. 

(5  )  Another  property  of  a  well  ordered  walk  is  that 
men  and  women  in  all  their  walk,  fo  carry  themfeives 
that  they  be  not  a  fliame  or  difcredit  to  the  caufe  and  co- 
venant. For  count  your  baitings  between  two  opinions 
between  Gcd  and  Baal ;  do  they  not  fay  ye  are  but  a  dif- 
grace to  the  covenanted  work  of  reformation  ?  The 

10.  Piece  of  a  well  ordered  walk  that  I  would  hare 
among  you,  is,  what  you  have  in  this  fame  cxix  Pfalm, 
All  thy  judgments  are  before  mst  and  I  have  kept  my/elf 
•from  mine  iniquity.  O  gallant  !  That  is  a  piece  of  an  or- 
derly walk.  The  orderly  walker  in  thele  days,  fhould 
never  want  the  rule  out  of  his  hand  to  fquare  his  life  by. 
His  great  ftudy  is  to  walk  uprightly  before  God  :  and  if 
there  be  any  iniquity  that  he  may  call  his  fin,  he  is  moft 
careful  to  keep  himfelf  from  that  fin,  that  doth  fo  eafily 
b  fet  him.  I  trow,  the  greater  part  of  you  have  caft  the 
xule  of  God's  fratutes  out  of  your  hand.  And  for  up* 
lightnefs  of  heart,  and  keeping  yourfelves  from  the  fin 
that  io  eafily  befets  you,  it  is  not  much  your  ftudy  ;  it 
is  an  attainment  that  ye  care  not  for.  You  are  reiolved 
to  have  a  life  of  it  in  this  world.     The 

1 1 .  Piece  of  an  orderly  walk  is,  when  the  Chriftiaa 
in  all  his  trials,  marks  narrowly  and  mourns  over  his 
fliort-coming  in  duty.  He  marks  what  fp..vd  he  comes 
in  the  knowledge  of  the  Lord,  and  the-  ivay  of  his  God,  and 
takes  an  argument  from  both  to  increafe  his  diligence  in  all 
commanded  duties.  This  is  clear,  Phil.  iii.  n,  12.  If  by 
any  ms.ms  /might  attain  unto  the  refurreclion  of  the  dead  ,* 
Not  as  though  I  had  already  attained,  either  w ere  already 
perfeel ;  but  J  follow  after ,  if  that  I  m<iy  apprehend  that 

for  -which  alfo  I  am  apprehended  of  Chrifi  Jafus. 1  prefs 

forward  towards  the  mark  for  the  prize  of  the  high  calling 

of  God  in  Chrijl  Jefus.  •  There  ye  fee  both  the  fhort-com- 
ingand  fuccefs  is  marked,  and  an  argument  drawn  frorr* 
both  to  follow  diligence  in  purfuit  of  Jefus  Chrift.  There 
is  a 

12    Piece  of  an  orderly  walk  I  would  have  you  obferve, 

(fori  think  dif-orderiinefs  is   your  plague  in    this  place) 

i>,  Phil,  iii    20    For  our   converfition    is  in    heaven,  from 

iv  hence  •  a'fi  we  look  for  the  Saviour,  the  Lord  Jefus  Chrifi, 

•  That  is  an    orderly    walker,  that  whatever  he   does,  or 

ever  hurry  of  bufioeis  he  may  be  in>  he  has  ftill  his 

thoughts 


Ser.  ffXlX.  Upon  Psalms  cxix.  133.  261 

thoughts  above,  upon  the  pleafures  that  are  at  God's  right 
hand.  His  heart  is  in  heaven.  His  looks  are  towards 
beaven  ;  for  he  would  gladly  be  there. 

The  laft  piece  of  an  orderly  walk,  that  I  fhall  name 
is,  That  the  man,  or  woman  who  has  an  orderly  walk, 
have  it  for  their  care  to  give  God  his  room,  and  to  take 
but  their  own  room  in  every  part  of  commanded  duty* 
That  is  an  orderly  walker  indeed,  that  in  all  duties,  gives 
Chrift:  his  own  room,  and  keeps  it  to  him,  and  takes  no 
more  to  himiclf,  but  what  is  his  due.  But  this  is  the 
plague  of  many  of  you  in  your  duty.  The  Welled  Jefus 
bas  little  room  amongft  you,  when  ye  go  about  duty,  juft 
as  if  ye  had  no  need  of  him.  Ye  will  walk  upon  your  own 
legs,  and  will  not  be  beholden  to  Chrift  ;  but  the  Chriftian 
that  walks  orderly,  gives  Chriil  his  own.  place  in  every 
duty,  he  goes  about,  and  takes  only  his  own  room"  to 
liimfelf.  Now  thele  are  twelve  or  thirteen  pieces  of  an 
orderly  walk  in  fuch  a  time  as  this. 

II.  Wherein  the  excellency  of  a  well  ordered  walk  lies 
in  the  day  of  trouble.     It  lies  in  thefe  (even  Chinas. 

ift%  It  promotes  the  gofpel.  It  is  a  credit  to  your  pro- 
feffion,  and  it  pleaies  God.  And  who  would  not  be  at 
fuch  excellent  work,  that  will  be  well  pleafing  to  a  Qod 
in  Chrill,  and  an  honour  to  your  profeilioo. 

id'yt  Its  excellency  lies  in  this,  that  it  is  the  thing  that 
makes  trials   and  afSki&ions  f.veet  when  they  come  ;   but 
O  the   ftings  of  an  evil  conference,  o(    a  djford  rly  walk  ; 
an  orderly  walk  makes  the  croiTes  and  afflict  ions  deli 
fome,  and    eafy  when   they   come.     I  am  no  great 
pher;  but  I  will  fay  this  one  thing  ;    that  the  many   wi  ]c 
fteps  in  the  Chriftian  walk  at   this   time,   will  make  1 
a  lore  heart   yet  amongil  you,   and  .will   make   mar;   h 
wound  in  your  conicienccs,  come  cur  fair  dayV  or  da; 
-deliverance  when  it  will. 

3^/y,  The  excellency  of   an    orderly  walk  lies  in    tl 
that  it  makes  a  Chriftians  life  fweec,  and  Ins  death  com* 
Portable.     This  is  the  thing  that   enables   o^c  to  m 
good   teftament.     See  2  Tim   iv.  7.    /  /,::•?  fm 
fight%  Ihavefinijljedmycourfc,  1  have  kept 
forth  there  is  laid  up  for  me  a  crown  of  ri 
the    Lord  the    righteous    Judge    [ball  give  me'  at  that  .. 
and  not  to  me  on!yt  hut  unto    <.U  them  al/o  t/  1 
pearirtg*     He  lings  when    he  makes   ins  teit.im.ent. 
men  of   the   world  fay,  yon    men  live  me.udy,  and  ; 
nothing  amongft  their  hands  :  13m  I  would   not  ch 


262  Mr.  M.  Brace's  Sermons.        SeR.  XIX, 

my  life  with  the  richeft  of  them  all  :  And  at  death  I  hope 
to  make  a  better  teftament  than  they  can  do.  O  but  a 
well  ordered  walk  makes  a  Chriitian  make  a  pleafant  tef. 
tament.  When  that  godly  man  Hezekiah,  Ifa.  xxxvii.  23. 
turns  his  face  to  the  wall  and  weeps,  when  he  heard  of 
death,  O  blefled  Lord,  fays  he,  I  cannot  think  to  do  out 
of  the  world  yet  :  but  thou  knoweft  1  have  walked  before 
thee  with  a  perfect  heart.  That  was  his  comfort  when 
he  fhould  die,  that  he  had  had  a  good  walk  before 
God. 

4thfyt  The  excellency  of  this  well  ordered  walk  lies  in 
this,  that  the  more  your  walk  be  well  ordered,  it  will  en- 
courage your  Matter  to  vifit  you  the  more  ;  for  he  loves 
an  orderly  walker  ;  he  loves  to  pour  forth  his  Spirit  upon 
fuch.  What  makes  fo  many  faint  under  temptations, 
but  becaufe  they  and  their  Mafter  are  become  ftrangers  by 
diforderly  walking  ?  That  makes  you  and  him  live  fo  far 
diftant  one  from  another. 

$thly>  The  excellency  of  it  lies  in  this,  that  it  will  help 
to  haften  the  return  of  the  gofpel  ;  fo  that  ye  fliall  not 
be  put  to  the  difficulty  of  coming  fix,  eight,  ten  or 
tweive  miles  to  hear  a  preaching  at  a  burn  fide,  or  mofs 
edge,  in    hazard,  and  without    the  fheher  of  a  houfe  a- 

bove  your  heads. Now  would  you  have  Chrift  and  the 

gofpel  to  return  again  to  Scotland  ;  then  ftudy  an  order* 
ly  walk,  and  to  have  your  ireps  ordered  according  to  the 
^rerd  of  God.  Remember  I  told  you  that  your  Mafter 
jnay  be  longer  a  coming  to  Scotland,  than  ye  are  aware 

of.*' But  the  more   ye   order  your    fteps  according  to 

God's  word,  the  lefs  (in  Jhall  have  dominion  over  you.  For 
my  part,  1  think  it  not  ftrange  that  temptations  prevail 
fo  much  with  you,  when  a  well  ordered  walk  is  not  your 
ftudy.  JVlen  and  women  that  ftudy  this,  fhall  have  it  for 
their  mercy,  that  fin  fhall  not  have  dominion  over  them. 
O  gallant!  Sin  fhall  not  be  your  Mafter;  Corruptions, 
temptations,  nay  the  devil  himfclf  lhall  not  be  your  Maf- 
ser,  if  you  can  attain  to  a  well  ordered  walk  :  Whereas 
the  leaft  temacion  fhall  mafter  you  and  more,  if  other- 
ways.     And  then, 

,  ()tbly>  The  excellency,  or  pleafantnefs  of  a  well  order- 
ed walk,  i?ts  in  this,  that  it  either  convinces  enemies,  or 
v'itnefTes  againft  them.  Therefore  ftudy  this,  that  fo  if 
ye  cannot  convince  enemies,  ye  may  condemn  them  by 
your  walk.  But  alas,  the  men  of  the  world,  I  crow,  con- 
demn us,  they  are  more  diligent  in  ferving  their  mafter, 
than  we  are  in  ferving  our$. 

7>% 


Ser.XIX.         Upon  Psalm  cxix.  133.  26 3 

*jthlyf  The  excellency  and  advantage  of  it  lies  in  this* 
that  when  all  the  world  cafts  us  off,  God  will  takeua  up, 
and  care  for  us.  The  men  of  the  world  fay,  we  have  a 
weary  life  of  it ;  but  an  orderly  walk  will  bring  us  thefe 
fouiMenjoyments. 

(1,)  It  will  bring  us  the  te'ftimony  of  a  good  confeience. 
I  would  not  exchange  that  for  either  cows  nor  fheep  ; 
glebes  nor  ftipends.  The  men  of  the  world  fay,  what 
will  ye  get  for  keeping  the  covenant,  and  your  honefty  I 
"We  will  get  neither  goods  nor  gear  ;  thefe  will  be  taken 
from  us.  What  then  ?  Ye  cannot  take  a  good  confeience 
from  us.  Some  of  you  may  perhaps  think  this  but  a  feck- 
ler  penny  worth.  But  perfuade  yourfelves  that  it  will  be 
more  efteemed  than  all  ye  had,  when  ye  come  to  join 
hands  with  death  and  eternity.     A 

(2.)  Enjoyment  you  will  get  is  the  favour  of  God,  and 
the  light  of  his  countenance  lifted  up  upon  us.  In  all 
our  ftraits  his  ear  will  be  open  to  our  cry.  The  men  of 
the  world  will  not  hear  us,  if  we  mould  cry  all  our  days. 
But  if  we  attain  to  a  well  ordered  walk,  we  fhall  get  the 
favour  of  God,  and  the  light  of  his  countenance,  and  in 
all  our  difficulties  his  ear  will  be  open  to  our  cry.  The 
(3.)  Enjoyment  will  be  much  of  the  breathings  of  the 
Holy  Spirit  upon  us.  The  men  of  the  world  think  we 
will  never  reft  till  we  ruin  ourfelves.  But  if  we  attain 
to  this  well  ordered  walk,  that  is  according  to 'his  word, 
he  will  come  and  breathe  upon  us,  and  lay,  Receive  ye 
th3  Holy  Ghofl.  O  but  much  of  the  Spirit  Ije  a  brave  prof- 
peel:.  I  would  not  give  much  for  all  your  p.ircs,  gifts,  and 
abilities,  be  they  never  Co  great,  if  ye  want  the  fpirit; 
it  is  the  enjoyment  of  au  orderly  walker,  to  have  muca 
of  the  Spirit  of  God  let  out  unto  him. 

Liftly,  An  orderly  walker  fhall  have  the  enjoyment  of 

all  the  incomes  of  the  covenant  beftowed  upon  him • 

Therefore  the  orderly  walker  need  not  want  a  drill  of 
food  upon  the  table  ;  for,"  Although  the  fig-tree  jh  ill  n:t 
bloffbm,  neither /bill  fruit  be  found  in  the  vines,  the  labour 
cf  the  olive  Jballfaft%  and  the  fields  [hall  yield  no  772 '  at  y  the. 
flyck  Jb-ill  he  cut  off 'from  the  fold,  and  there  fhall  be  no  herd 
in  the  ft alls  :  Tet  /  will  rej'Ace  in  the  Lord.  I wilt  py  in  tie 
God  ofmyfalvation,  Hab.  iii.  17,  18.  All  your  fcfcys  ; 
yet  as  long  as  God  and  the  covenant  continue,  ys  jna-tl'ta 
fed  in  the  word:  of  times  :  You  may  take  your  brwik^aflt 
of  the  covenant,  your  dinner  of  falv-uion,  and  your  Top- 
per from  the  new  relation  ye  (land  in  to  your  M; 
and  he  uato  you.     And  may  ye  nut  feed  upon  thefe  tm* 

der 


264  Mr.  M.  Bruce's  Sermons.         Ser,  XIX. 

der  the  crofs  ?  Now  thefe  are  the  four  enjoyments  that 
accompany  a  well  ordered  walk.  I  defy  a  wicked  man,, 
even  in  his  beft  eftate,  nay,  all  the  world  to  equal  them. 
For  if  we  could  but  walk  orderly  with  reference  to  the 
cafe  in  hand,  we  have  two  white  fpots  in  all  our  black 
difpenfations,  and  we  may  defy  ail  the  wicked  in  the 
world  at  their  beft  to  compare  with  them.     The 

1.  White  fpot  in  our  black  difpenfations  is,  that  an 
orderly  walk  makes  us  better  at  our  worft,  tbjtn  the  wick- 
ed are  at  their  beft  ;  in  regard,  that  all  our  afflictions 
come  to  us  through  the  channel  of  the  new  covenant  ; 
while  their  profperity  in  fin  ruins  them.  Yonder  is  a 
man  fpoiledof  all  worldly  enjoyments;  but  that  fpoiling 
comes  to  him  through  the  channel  of  the  covenant  :  And 
is  not  that  a  pleafant  fpot  in  a  black  difpenfntion,  that 
makes  him  better  at  his  worft,  than  a  wicked  man  at  his 
beft  ?   This  love  and  faithfulnefs   runs  through   all  our 

troubles I  knoxu,  0  Lord,  that  thy  judgments  are  right ; 

and  that  thou  in  faithfulnefs  haft  ajfliBed  me,  Pfal.  cxix. 
75.  Haft  thou  afHcled  us  ?  Well  is  it  for  us  :  For  that 
is  our  crofs  ;  faithfulnefs  runs  through  it.  I  defy  them 
to  fay  that  in  faithfulnefs  God  is  making  out  thefe  threa- 
tenings  upon  them,  which  are  his  plagues  upon  many  of 
their  carcafes.     A 

2.  White  fpot  in  our  black  difpenfation,  which  makes 
us  better  at  our  worft,  fhan  the  wicked  are  at  beftv  is, 
that  croffes  and  afflictions  are  our  workmen,  that  work 
out  for  us  an  exceeding  weight  of  glory.  ,  The  men  of  the 
world  think  that  we  are  poor  affronted  peop  e,  and  that 
we  fhall  never  get  glory  in  the  way  we  take.  But  if  we 
be  orderly  walkers,  we  may  defy  them  to  compare  with 
us;  for  our  light  afflictions  which  are  but  for  a  moment, 
•worketh  for  us  a  far  more  exceeding  and  eternal  weight  of 
glory,  2  Cor.  iv.  17.  Glory  is  at  the  back  of  our  afflicti- 
ons ;  but  hell  and  deftruction  are  at  the  back  of  theirs  ; 
and  what  think  ye  of  thefe  clear  fpots  that  are  in  the  midft 
of  all  our  troubles  ?  Wicked  men  with  all  their  worldly 
revenues,  cannot  compare  with  them. 

III.  Now  to  avoid  miftakes  about  thefe  things,  I -{hall 
give  you^thefe  cautions. 

lft%  It  is  your  duty  toftudy  a  well  ordered  walk.  But 
do  not  miftake  this  :  It  will  coft  you  much  pains  and  la- 
bour to  get  your  walk  well  ordered  in  ihefe  days.  For 
thefe  four  things  will  be  upon  you,  and  every  one  of  them 
will  give  you  a  dafti  to  puin  your  feet  out  ol  the  way. 

1.  It 


Ser.  XIX.  Upon  Psaj,m  cxix.  133.  265 

1.  It  may  be,  the  devil  will  make  life  of  the  hu {band's 
tongue  againft  the  wife,  and  the  wife's  tongue  againft  her 
hufband.  Well,  Sirs,  have  ye  no  other  thing  to  do, 
than  to  be  an  advocate  for  the  devil's  caufe  ?  Have  ye  no 
other  thing  to  do  with  your  tongues,  than  to  ufe  them 
one  againft  another,  to  make  your  walk  diforderly  ?  It 
had  been  better  for  you  if  ye  had  never  had  tongues,  than 
to  employ  them  in  the  devil's  fervice  againft  one  another. 
Therefore  I  charge  you,  wives,  as  ye  will  be  anfwerable 
to  God,  that  ye  be  afraid  of  acting  as  an  advocate  for  the 
devil's  caufe,  as  Job's  wife  did,  againft  your  hufbands. — 
I  likewife  charge  you,  hufbands,  as  ye  will  be  anfwerable 
to  the  great  God,  that  ye  employ  not  your  tongues,  to 
plead  the  devil's  caufe  againft  your  own  wives. 

2.  Not  only  may  ye  have  temptations  arifing  from  this 
airth  ;  but  even  the  devil  may  employ  the  tongues  of 
great  profefibrs,  yea  and  of  good  Chriftians  to  divert  you 
irom  a  well  ordered  walk.  This  ye  may  fee,^Mat.  xvi. 
22.  Peter  was  an  eminent  divine,  and  a  goodXhriftiani 
too  :  Yet  the  devil  makes  ufe  of  his  tongue  to  divert 
Chrift  from  his  work.  This  has  been  praclifed  amongffc 
us,  to  divert  poor  men  and  women  from  an  orderly  walk. 
O  Chriftians,  let  not  the  devil  make  uie  of  your  tongues 
to  break  one  another.  Have  ye  no  other  thing  to  do, 
than  to  go  up  and  down  the  country  playing  the  devil's 
agent  with  your  tongues,  to  ftumble  poor  folk,  and 
bring  them  to  a  court  of  conformity  ?  I  think  ye  fhould 
ufe  them  otherwiie  than  this,  be.     And 

(3)  Ye  will  lind  it  very  hard,  to  get  a  well  ordered 
walk  kept  in  reference  to  this,  that  the  caufe  may  be  fo 
ftated,  that  it  will  be  very  hard  for  you  to  know  rightly, 
what  is  fin,  and  what  is  duty  ;  and  fo  it  will  be  much  for 
you  to  keep  up  an  orderly  walk  on  that  acconnt. 
And 

4.  Ye  will  have  enough  ado  to  keep  up  an  orderly 
walk,  as  fo  growing  troubles  and  hazards  that  ye  cannot 
ice  I'./ough.  It  will  then  be  a  great  matter  for  you  to 
quiet  yourfelves  and  your  fteps  well  in  accruing  hazards. 
But, 

idly,  Da  not  miftake  this,  ye  may  attain  to  a  well  order- 
ed walk  for  a  day  or  two  ;  and  yet  every  ordinary  temp- 
tation may  entangle  you. 

The  Ufe  I  would  have  you  make  of  this,  is  fhortly  ; 
Seek   to  attain   to    this   well  ordered  walk  ;  For  it  is  a 

ftair.c 


266  Mr.  M.  Bruce's  Sermons.      Ser.  XIX. 

fhame  to  you  all,  Sirs,  that  there  are  fo  many  wide  fteps 
amongft  you.  Here  I  fhall  name  thefe  nine  pieces  of 
walking  amongft  you,  and  I  would  not  give  much  for 
them  all.  And  therefore  ye  that  live  in  this  place,  I 
charge  you  in  the  name  of  the  Great  God,  my  Matter, 
that  in  your  fteps  ye  walk  more  orderly. 

i.  Of  one  disorderly  walk  I  find  amongft  you,  ye  may 
find  a  parallel  i  Kings  xviii.  2i.  How  long  halt  ye  between 
two  opinions,  if  the  L^rd  he  God  follow  hirru  Shame  and 
wt>e  will  come  on  fuch  haters  one  day.  Ye  will  go  to 
church,  and  hear  Baal's  minifter,  another  day  ye  will 
go  to  Tome  hill  fide,  and  hear  fuch  a  conventicle  preach- 
ing as  this.  Will  ye  tell  me,  Sirs,  think  ye  that  a  well 
ordered  walk  \  Why  do  ye  halt  between  two  opinions  I 
If  the  Lord  be  God  follow  him  :  If  divine  authority  be 
to  be  followed,  follow  it.  But  if  ye  think  human  autho- 
rity will  do  the  turn,  as  well  as  that,  then  follow  it,  and 
be  not  Mongrel  profeflbrs  in  the  matters  of  religion.  '■ 
But  if  ye  be  not  determined  to  quit  Baal,  and  follow 
,God,  there  will  be  blacker  days  amongft  us  than  ye  have 
yet  feen.     A 

2.  Piece  of  diforderly  walking  amongft  us  ye  have  in 
Mai.  i.  6.  They  fay,  Father  ;  and  call  him  Lord  •,  but 
neither  gives  him  fervice,  nor  honour.  Are  there  not 
many  of  you,  that  if  Chrift  would  take  a  beautiful  pro- 
feffion  off  yourhand,  would  give  him  fair  words  enough  ? 
Bat  for  an  orderly  walk  ye  have  no  ikill  of  that.  If  he 
would  take  a  fair  profeflion  and  a  foul  practice,  ye  would 
give  him  that  :  ye  would  call  him  Father,  but  give  him 
no  honour;  God,  but  give  him  no  fervice.  Your  walk 
is  thus  a  diforderly  one,  not  like  your  profeflion. 

3.  Piece  of  diforderly  walking  that  may  be  feen  amongft 
you,  you  have  If.  xliii.  24.  Ye  have  not  brought  me  the  firjl- 
fi'igs  of  yonr  flocky  but  ye  have  made  me  to  ferve  with  your 
Jins.     Are  there  not  many  of  you  in  the  parifh  of  Weft 

Calder,  who  prigg  down  from  God  the  half  of  his  due, 
the  half  of  his  worfhip,  and  the  half  of  his  praiie,  and 
fpends  it  upon  yourfelves  :  Ye  give  him  no  praife  or  right 
worfhip,  but  ye  make  him  ferve  with  your  fins,  and 
weary  him  with  your  abominations.     A 

4.  Piece  of  diforderly  walking  amongft  you,  you  have 
in  Pfal.  Ixxviii.  37  For  their  hearts  was  not  right  with 
hjniy  neither  were  they  Jfedfafi  in  his  covenant.  Your 
hearts,  Sirs,  may  be  known  hy  your  practice  and  dif- 
coLMte.  And  as  for  your,  ftedfaftnefs  in  the  covenant, 
ye  have  made  it  maoifeft  that   ye  liave  driven  k  out  and 

In. 


Ser.  XIX.  Upon  Psalm  cxix.  133.        (    ^267 

in.  At  every  ftrait  and  temptation  ye  meet  with,  ye  put 
a  commentary  upon  the  covenant  ;  even  whatever  in 
your  vain  thought,  fuits  bell  with  your  outward  advan- 
tage.    The 

5.  Piece  of  diforderly  walking  amOngft  you,  is  that 
ye  are  .moft  careful  for  your  goods,  gear,  cattle,  uc. 
Ye  are  careful  for  many  things ;  but  the  better  part,  and 
the  one  thing  needful  is  little  your  ftudy.  Chrift,  his 
caufe,  and  crofs  isefteemedas  of  little  value  amongftyou. 
A 

6.  Piece  of  diforderly  walking*  and  loofe  practice  a- 
mongft  you,  is  your  making  captains  to  return  back  to 
Egypt.  Woes  us,  fay  you,  that  we  meddled  fo  much 
with  the  caufe  of  God.  Let  us  return  back  to  Egypt  ; 
let  us  make  mids-men  that  will  make  peace  betwixt  us 
and  malignants,  and  let  us  comply,  and  be  with  them 
as  we  were  long  iince.  But  let  me  tell  you,  Sirs,  if  you 
fhou'd  dwell  in  Egypt  all  your  davs,  if  ye  go  not  through 
the   red  fea  of  troubles  and  afll  ctiuns,  Canaan    ye  fhall 

••uever  fee.  O  Sirs,  wiliyejofe  a  Canaan  for  going  thro* 
the  wildernefsj  wherein  is  troubles  ?  Will  ye  lofe  heaven 
and  happinefs,  for  bearing  a  little  of  the  crofs  ?  Will  ye 
not  lay  all  at  Chrift's  feet  ?  Will  ye  lofe  fuch  a  noble 
prize  for  needlefs  things  ?  Will  ye  fpendyour  money  fot 
that  which  is  not  oread,  and  your  labour  for  that  which  fa* 
iisfiethnot?    The 

7.  Piece  of  diforderly  walking  that  is  amongft  you,  is 
the  making  orts,  or  refufe  of  God's  truths  in  your  walk, 
ftlany  of  you  in  your  walk  and  practice  take  part  and 
and  leave  part  of  God's  commands  as  ye  pleafe.  Ye  take 
one,  and  lqave  two  ;  or  ye  take  one,  and  leave  one  ; 
and  ye  take  the  moft:  eafy>  and  thofe  ye  leave  that  are  the 
moft  difficult  and  hazardful  :  Theie  mult  be  left  till  th* 
days  grows  better.  But  why  be  fo  mnch  afraid. of  that 
which  is  hard  and  hazardous  ?  The  more  difficult  the 
work  is  that  God  has  put  you  upon,  the  more  ihall  your 
furniture  be.  The  harder  the  work  is,  your  Mafter  iliall 
help  you  the  better  through.  O  then*,  will  ye  let  an  or- 
derly walk  be  your  care  and  ftudy.     The 

8.  Piece  of  diforderly  walking  is  made  up  of  new  coin- 
ed d  it  pen  fat  ions,  or  exculing  of  unlawful  tricks.  Men 
and  women  are  taken  up  in  thefe  days  with  improving 
their  parts  in  excufing  unlawful  deeds.  They  will  bring 
arguments  enough  from  a  difficulty  to  excufe  thcrnfelves 
from  following  duty.  They  will  not  bring  one  argu- 
ment to  encourage  therofelves  in  duty  j    but  when  they 

L  1  have 


a6S  Mr.  M.  Bruce's  Sermons.         Ser.  XIX. 

have  laid  it  by,  they  will  bring  twenty  arguments  to  ex* 
cufe  themfelves  in  fhifting  it,  where  they  will  not  have 
one  for  going  about  it.  Therefore  I  charge  you,  as  yc 
will  be  anfwerable  to  your  great  Lord  and  Matter,  that  ye 
fet  about  your  duty  at  all  hazards,  and  do  not  excufe 
yourfelves  for  fluffing  it.    The 

9,  Piece   of  disorderly  walking,   is  an  atheiftical  one. 
There  are  many  of  you  that  walk  as  if  there  were  not  a 
God  in   heaven,  and  as'if  ye  had  not  immortal  fouls  to 
be  faved,  or  damned,  and  as  if  there  were  neither  a  hea- 
ven nor  hell.     Will  ye  tell  me,  Sirs,  have  ye  any  thought 
of  a  heaven  or  hell  ;  and  of  a  living  God,  who  will   pu- 
nifli  you  for  ever   if  ye  give  him  not  obedience.     Dars 
you  live  like  beafts  ?  Dare  you  go   to  your  beds,  and  rife 
like  the  beads  ?  If  you  believed  in    God,  you  durft  not 
venture  on  the  breaking  of  his  commands,  or  on  taking 
one,  and  leaving  two  at  your  pleafure.     Wilt   thou  tell 
me,  man,  or  woman,  haft  thou  the  faith  that  thou  haft  a 
foul  to  be  faved  ?  There  is  never  a  word  of  this ;  but  all 
yonr  care  is  to  provide  for  your  houfe  and  families.  This 
makes  many  ot  you  go    to   church  ever   the   light  and 
belly  of  your  own  confeience  :    When  we  have  gone  all 
the  length  of  conformity,  it  is  all  for  this  end  and  pur- 
pofe.     But  what  if  you  ihould  die  in  half  a  year,  or  lefs  ? 
dare  you  not  put  your   wife,  children,  <bc.  upon  God's 
hand,  that  he   may  be   a  hufband,    and  a  father  unto 
them  ?   You  that   have  broken  God's    commands,  and 
violated   his  laws  for    them  that  you  might  abide  with 
them,  you  have  done  what  you  could   to  take   the  fa- 
vour from  them  of  him   who  provideth   both  for  them 
and  you.     Whereas  the  man  that  abides   faithful  in  the 
caufe  of   Gcd,  may  think,  that   although    God   ihould 
take  me  away  the  night  before  the  morrow,  I  have  con- 
fidence to  leave  my  wife  and  children,  and  all  in  God's 
hand.     But  you  that  have  fold  Chrift's   caufe,  and  foul 
and  confeience,  to  buy  them  bread,  how  think  ye  thefe 
will  be  provided  for  ;  or  how  can  you  have  the  confidence 
to  leave  them  on  God's  hand,  to  provide  for  them  ?  In- 
deed, he  that  hath  left  God's  bleifing  to  them,  by  being 
faithful  to    the   caufe,  he   may  expecT:  that  God  will  fee 
to  rhem.     I   trow,  there  be  many  fuch   brutifti    beaftly 
walkers    amongtt   you.     I  fear  there  are    many  amongft 
you  that  never  knew  what  religion  meant.     But  ye  were 
religious  enough,  if  ye  had  as  good  a  crop  as  your  neigh- 
bours, and    as  many  cattle  :    For  you    never  faw    more 
good  in  religion  than  \}\  that  which  brought  moil  adv.m- 


Ser.  XlX.  Upon  Psalm  cxix.  133.  269 

tage  with  it.  Ye  never  learned  that  religion  that  made 
folk  lofe  any  thing. 

Now  I  would  put  two  queftions  to  you  that  are  thus 
beaftly  and  brutifh  walkers,     The 

(1.)  Is,  for  what  were  ye  created  and  brought  into  the 
world  ?  Was  it  to  be  a  fervant,  a  ilave  unto  the  world  ? 
Woe,  poor  fervant  and  flave,  unto  thee.  Waft  thou 
brought  into  the  world,  to  live  unto  thyfelf,  and  for  no 
other  end  than  to  fpend  time,  and  to  bring  the  wrath  of 
God  upon  thyfelf,  and  treafure  up  wrath  againft  the  day 
of  wrath  ?  Therefore,  Sirs,  as  ye  would  anfwer  the  end 
of  your  creation,  ftudy  a  walk  conformable  to  the  word 
of  God. 

(2.)  The  other  queftion  I  would  afk  of  you,  ye  bru- 
tifh walkers,  is,  what  will  ye  take  to  the  grave  with  you  ? 
You  have  cattle,  goods,  and  gear  ;  but  will  ye  take  thefe 
to  the  grave  with  you  ?  I  would  have  men  and  women 
fo  walking  as  they  may  have  fomething  to  take  to  the 
grave  with  them.  Ye  that  have  only  your  portion  of  this 
world's  goods,  ye  cannot  take  thefe  to  the  grave  with 
you.  Indeed  ye  have  fomething  that  will  cleave  clofely 
to  you,  and  that  is  the  curfe  of  God.  This  (hall  go  to 
death,  and  the  grave  with  you,  except  rs  fpsedily  re- 
pent. But  the  orderly  walker,  although  he  lofts  all 
his  worlJly  means,  yea  and  his  life  alfo,  has  ftiil  thels 
five  things  to  take  to  the  grave  with  hi  in,  that  none  ells 
but  an  orderly  walker  hath. 

1.  If  thou  be  an  orderly  walker,  thon  haft  the  favour 
of  God  to  take  to  the  grave  with  thee.  O  gallant !  when 
we  come  before  the  tribunal  of  God,  he  will  know  us, 
becaufe  c"  what  paft  betwixt  us  in  the  days  of  our  order- 
ly walking.  But,  O  fad  !  our  Mafter  will  fay  to  many 
I  never  knew  you,  becaufe  of  your  diforderly  walking 
And, 

2.  If  you  bs  orderly  walkers,  ye  have  the  teftimony  of 
a  good  confcience  to  take  to  the  grave  with  you.  But 
you  that  have  a  disorderly  walk,  you  have  the  worm  tb«.t 
will  never  die,  to  take  unto  the  grave  with  you.  O  Sirs, 
itisadifmal,  gloomy  fight,  to  fee  one  going  to  die  with 
an  ill  confcience.  O  then,  men  and  women,  all  your 
neglect  of  family  duties,  public  and  private  worfhip,  and 
your  finful  compliances  (hall  yet  roar  in  your  conicien- 
ces  ;  and  your  dealing  deceitfully  with  God,  (hall  (ting 
you  to  the  heart.  The  ihritks  of  an  awakened  confcience 
(ball  diftracl  you  for  ever.  This  is  the  portion  of  adif- 
prderly  walker  j  but  the  orderly  walker  hus  a  good  cun;- 

h  1  2  fciencfe 


1f°  Mr.  M.  Bruce's  Sermons.         Ser.  XIX. 

fcicnce  to  take  to  the  grave  with  him,  and  that  will  be  a 
continual  *feaft  unto  him.     The 

3.  Thing  that  if  ye  be  orderly  walkers,  ye  have  to  take 
to  the  grave  with  you,  is  God's  bond  for  eternal  life, 
This  is  all  my  f ah  at  ion,  he  hath  made  an  everlafling  cove~ 
riant  witVme.  You  have  the  promife  of  God,  which  is 
his  bond   for  eternal   life   lying  In   your   charter.     The 

4.  Thing,  you  orderly  walkers,  have  to  take  to  the 
grave  with  you  is  a  ftock  of  God's  grace,  which  will 
ihortly  diiibive  in  eternal  glory.  And  is  not  this  plea- 
farft  ?  For  O  but  grace  be  good  company  to  take  to  the 
grave,  think  of  it  as  ye  will. 

Lajliy>  You  that  are  orderly  walkers,  have  a  bundle  of 
the  fruits  of  an  honeft  life,  and  all  the  expences  ye  met 
with  in  going  through  the  houfe  of  your  pilgrimage. 
Well  then,  *think  ye  not,  but  that  the  Chriftian  that  has 
thefe  fiv!=,  things  may  go  through  death  cheerfully  unto 
eternity  ? 

Well,  I  fhall  not  ftay  upon  it.  The  thing  I  would  fay 
unto  you  is,  ye  will  have  enough  ado  to  get  your  feet< 
kept  ftraight  in  the  way.  Why  fo,  Chriftian  ?  Becaufe 
the  Chriftian,  you  know,  for  all  his  difficulties,  has  itill 
a  law  in  his  members,  warring  againjt  the  law  of  his 
mind.  And  thefe  two  fight  againft  one  another.  There- 
fore, the  Chriftian  muff  make  it  his  exercife  to  fide  with 
the  law  of  his  mind,  with  grace,  and  with  Chrift  and 
his  caufe  ;  for  it  will  be  your  bell:  w  do  iot  if  ye  refolve 
to  clo  well:  Ye  muft  fide  with  the  honeft  party  at  all  ha* 
tfards.  Will  ye  tell  me,  Sirs,  is  it  not  fbme  of  your  lan- 
guages, Shall  we,  for  a  little  of  your  preaching  on  a  week 
or  labbath  day,  hazard  the  lofs  of  all  we  have?  3Muit 
fuch  and  fuch  a  well  ftocked  manlofeall  for  religion  ? 
It  coft  much  work  and  good  guiding  to  us,  aud  our  fa- 
thers, before  we  got  this  money,  goods,  gear,  or  bit  of 
land  bought  or  fewed  ;  and  would  ye  have  us  quit  all 
for  religion  ?  Take  heed,  Sirs,  what  I  fay. — I  am  allow- 
ing none  to  quit  his  means,  or  lands  either  ;  uniefs  he  be 
called  unto  it.  But  if  they  will  not  quit  it  when  laid  in 
competition  with  religion,  and  the  caufe  of  Chrift,  then 
it  fhall  prove  the  curie  of  God  unto  them.  By  keeping 
it,  ye  fhall  be  loiers  ;for  I  defy  you  to  have  your  Ueps 
Ordered  according  to  the  word  of  God,  bur  that  ye  mull 
cither  lofe  your  goods,  or  that  which  is  better.  But  re- 
number that  Ifaid  it  in  my  Mafters  name,  that  the  or- 
derly walkers  by  their  lofing  lhall  be  gainers  ;  for  thefe 
three  things  fhall  hold  you  on  foot. 

1,  Though 


Ser.  XIX.  Upon  Psalm  cxix.  133.  271 

1.  Though  all  the  world  and  all  the  devils  in  hell  had 
declared  the  contrary,  that  fhall  hold  your  feet  from  Ai- 
ding, which  you  have  in  Rev.  iii.  10.  Becaufe  thou  haft 
kept  the  word  of  my  patience,  1  wilt  alfo  keep  thee  from  the 
hour  ef  temptation,  which  fhall  come  upon  alt  the  world  to 
try  them  that  dwell  upon  the  earth.  Sure  keeping  indeed  ! 
You  (hail  be  kept  better  than  all  the  acts,  or  laws  of  the 
land  could  keep  you.  He  that  is  an  orderly  walker  fhall 
be  kept  in  the  hour  of  temptation,  which  fhall  come  on 
all  the  world,  to  try  them  that  dived  on  the  face  of  the 
earth.  So  that  never  one  fhall  know  where  to  hide  his 
head,  when  thou  fhak  be  kept  under  the  fhadow  of  his 
wings.     A  -k 

2.  Thing,  that  will  hold  you  up,  fay  the  contrary  who 
will,  is  that  he  will  make  up  your  loflcs.  And  is  not 
that  a  good  debtor  ?  The  befr  debtor  that  ever  we  had 
is  Chrift.  O  may  not  his  promiies  ferve  you,  Sirs,  that 
fhall  hold  true  to  lofers,  Mat.  xix,  20.  A  hundred  fold 
and  inherit  everlafting  life.  I  would  not  give  this  for  all 
the  world.  So  lay  your  hand  to  your  heart,  Sirs,  ye 
that  will  lofe  nothing  for  Chrift.  It  may  be,  poor  man,  or 
woman,  thy  mailer  comes  hard  to  thy  door,  and  thou 
muft  either  peiifh,  or  lofe  what  thou  haft  in  the  world. 
But,  I  fay,  an  hundred  fold  in  this  life,  and  life  everlaft- 
ing fhall  be  rhy  attainment,  if  thou  be  a  lofer  for  Chrift. 
I  would  we  had  all  our  ftocks  lent  at  ten,  or  eight,  nayt 
fix  a  hundred,  though  too  much  to  receive  according  to 
the  laws  of  the  land,  and  a  hundred  to  one,  who  ever 
had  fuch  advantages.  But  I  tell  yoiij  Sirs,  Infers  for 
Chrifr,  fhall  have  a  hundred  for  one  per  annum  for  thefe 
lofs.  But,  fay  ye,  what  becomes  of  the  Mock  ?  But  if 
eternal  life  will  not  do  for  that,  ye  (halt  never  be  payed. 
Dare  ye  lofe  nothing  for  Chrift,  or  the  truth  ?  Dare  ye 
not  vemure  him  to  pay  your  debt,  both  ftock  and  inie- 
rehY  ?  If  ye  dare  not  venture,  then  Chrift  will  difdain  to 
have  fuch  bale  creditors  as  ye  are  ;  but  he  will  have  cre- 
ditors that  will  be  more  honourable,  and  more  like  him- 
(elf :  And  for  your  part,  fome  moth  lhallcome  into  your 
whole  (ubftance,  that  fhall  coniume  what  was  moft  pre- 
cious 'unto  you.  Ye  fhall  have  nothin .»  to  pay  your 
rent,  for  the  land  fhall  not  yield  its  increale,  becaufe  ye 
are  the  perfons  that  thought  more  of  thefe  thing! 
precious  Chrift,  and  his  gofpel,  and  placed  your  cfr 
more  in  thefe  things  than  in  an  orderly  walk  v.kh  God. 
I  pray  you,  if  ye  would  avert  judgment,  then  walk  order- 
ly.    The 

3.  Thing, 


2jz  Ma.  M.  Bruce's  Sermons.         Ser.XIX, 

3.  Thing  that  fhall  hold  your  feet,  fay  the  contrary 
who  will,  is,  that  however  much  enemies  fhall  put  you  to 
lofe  for  God,  he  fhall  make  them  account  for  it  unto  the 
laft  farthing }  even  for  the  lead  wrong  that  ever  they 
have  done,  or  ever  intended  to  do  to  the  people  of  God. 
That  is  a  ftrange  reckoning  in  the  third  chapter  of  Joel. 
The  king  of  Aflyria  never  dreamed  of  it  till  it  came,  and 
then  count  he  muft,  ver.  5.  Becaufe ye  have  taken  away 
my  fiver,  and  my  gods,  and  have  carried  unto your  temple  t 
my  goodly  plea/ant  things.  But,  Lord,  might  they  have 
faid,  we  never  faw  one  fraction  of  thy  filver,  and  gold. 
It  matters  not,  fays  he,  fince  it  belongs  to  my  people,  it 
belongs  to  me,  and  to  my  ufe  ;  and  therefore  he  makes 
them  account  for  it  to  the  leaft  farthing  :  For  it  ye  fold  my 
children  to  the  Grecians,  that  ye  might  remove  them  far  from 
their  border,  ver.  6,  Ye  muft  account  for  it.  He  him- 
fclf  will  tike  his  people  into  his  own  hand,  and  make  up 
all  the  loffes,  that  they  have  fuftained  from  enemies,  and 
then  he  will  take  their  enemies  in  his  hands  alfb,  and  pay 
himfelf.  If  they  have  as  much,  he  wi]l  have  it,  and  if  not, 
he  will  arreft  them,  and  fend  them  to  eternal  wrath,  and 
there  they  fhali  be  for  ever  fcourged  with  this  motto  wrote 
upon  them,  God's  Judgments  ;  becaufe  they  have 
made  thsmfelves  up  now  with  the  ruins  of  the  church  of 
Chrift. 

Now  thelafl  words  in  the  text  are,  let  no  fin  have  domi- 
nion over  me.  But  upon  thefe  I  mall  only  fpeak  a  few 
words  and  fhut  up  the  whole.     And 

1.  A  lively  Chriftian  in  a  lively  exercife  would  rather 
be  a  prifoner  to  any  thing  than  fin.  I  had  rather  be 
prifoner  to  man  all  my  life,  than  be  in  bondage  to  fin. 
The  men  of  the  world  will  fay  for  this,  ye  will  get  a  bet« 
ter  houfe  than  ever  your  fathers  built.  Well,  I  lay, 
if  ye  will  take  notice  and  obferve  it,  1  had  rather  be  pri- 
foner to  man  all  my  life,  than  be  in  bondage  to  fin  one 
day.'  He  fays  not,  Let  not  this  and  the  other  man  rule 
over  me ;  but  let  not  fin  have  dominion  over  me.  Well 
faid  !  There  is  hope  in  l'uch  a  man's  condition,  as  long  as 
it  is  fo,     A 

2.  Thing  that  ye  would  take  notice  of,  is  this,  that  all 
the  flock  of  grace  that  is  in  a  Chriftian's  bofom,  will  not 
keep  fin  from  having  dominion  over  him,  except  God 
keep  him  by  divine  afliftance  :  For  here  he  puts  God  to 
it.  David  was  as  well  Mocked  with  grace  as  any  of  us  all, 
&nJ  yet  he  durft  not  venture  upon  his  own  ftrength,  for 

guard- 


Ser.  XIX.  Upon  Psalm  cxix.  133.  273 

guarding  him  againft  iniquity  and  temptations.  No  ;  he 
muft  have  the  Lord  betwixt  him  and  his  iniquities.  O 
but  it  is  good  if  we  could  have  the  Lord  between  us  and 
our  iniquities. 

3.  Ye  may  obferve  that  an  orderly  walker,  and  fin 
having  the  dominion  over  him  are  inconfiftent,  and  a 
well  ordered  walk  and  fin  not  having  the  dominion  are 
moft  congruous  to  one  another.  Wherefore  ye  that  are 
flaves  to  fin,  never  dream  that  ye  will  attain  to  a  well 
ordered  walk,  as  long  as  ye  fuffer  fin  to-  have  dominion 
over  you.  There  is,  donbtlefs,  a  number  of  you  hearing 
me  this  day,  that  have  fin  and  corruption  for  your  mafter: 
And  I  am  fure  fin  is  the  worft  mafter.  It  were  better  to 
be  under  the  feet  of  a  tyrant  a  year,  than  under  the  feet 
of  fin  for  one  day. 

Eor  Ufe,  try  whether  fin  or  grace  has  the  dominion 
over  you.  Is  there  nothing  in  the  world  ye  are  fo  afraid 
of  as  fin  ?  Is  there  nothing  rejoices  you  more  than  to  have 
dominion  over  it  ?  In  this  cafe,  the  Chriftian  may  fing, 
though  ye  have  taken  all  I  have  from  me,  yet  I  am  a 
gainer,  nay,  a  conqueror  as  long  as  I  keep  an  orderly 
walk  ;  I  fhall  be  a  conqueror  over  fin  and  corruption  ; 
and  I  think  this  as  good  as  the  acquifition  of  any  confor- 
ming in  any  day  of  the  year.  Some  of  you  think  a  con- 
queft  over  fin  of  little  value.  Many  of  you  are  fo  drag- 
ged at  the  heels  of  iniquity,  that  this  never  troubles  you. 
But  it  will  make  you  fcriegh  and  cry  out  when  Chrift 
comes  in  flaming  fire,  taking  vengeance  on  all  fuch  di- 
ibrderly  walkers.  The  men  of  the  world  fay,  what  do 
ye  mean  ?  We  have  a  foul  to  be  faved  as  well  as  ye  have. 
Indeed  fo  ye  have,  and  it  is  a  fore  matter  ye  ihould  be  fo 
untender  of  it.  They  fay,  they  have  a  confeience  to 
keep  as  well  as  we  :  True ;  but  it  is  ill  feen  by  your  prac- 
tice. 

The  thing  that  I  would  fay  to  you  that  do  not  ftudy  to 
hinder  fin  from  having  dominion  over  you  is,  beware  of 
the  tyranny  of  fin  that  is  predominant  over  you.  If  fin 
get  the  table  head  for  one  hour,  it  may  coft  twenty  hours 
before  ye  get  it  down  again.  If  it  put  you  off  your  feet 
but  for  one  day,  it  may  coft  you  a  years  work  ere  ye  win 
where  ye  were  again,  and  perhaps  you  may  not  wip  at 
where  ye  were  all  the  days  of  your  life.  Ptead  2  Chron. 
xvii.  Read  it  with  terror  :  There  Jehofaphat  walked  in 
the  firft  ways  of  David  his  father,  ver.  3.  And  pray, 
Sirs,  what  was  the  difference  betwixt  David's  firft  ways, 

and 


274  Mr«  M.  Bruce's  Sermons.  Ser.  XIX. 

and  his  fecond  ways  ?  Went  he  one  way  in  his  youth, 
and  another  in  his  old  age  ?  What  means  the  teripture  to 
fay  fo  ? — i  will  tell  you  what  it  means  ;  when  David  got 
a  wrong  caft  with  fin,  he  never  had  fuch  a  buttle  again 
all  his  life,  nor  looked  like  as  he  did  before.  O  then 
guard  againft  fin  in  thefe  backfliding  times:  For  ye  may 
get  a  caft  now  that  ye  may  never  get  over  again.  1  fear, 
there  are  many  that  have  put  forth  their  hands  to  iniqui- 
ty at  this  time,  that  fliall  never  retrieve  what  beauty 
they  had  before,  and  they  fliall  never  be  in  their  fecond 
v/ay  as  in  their  firft  way.  It  will  be  as  with  folk  who 
have  drunk  a  cup  of  poifon,  though  they  get  a  remedy 
and  recover ;  yet  they  never  have  their  native  colour  : 
They  ftiil  retain  fomething  that  will  ftick  to  them,  that 
they  fliall  never  caft  the  dregs  of  again  :  They  can  ne- 
ver be  fo  ufeful  in  the  country  where  they  live  :  And  that 
you  fhall  fee  and  hear  of  ;  and  therefore  t  lay  this  upon 
you,  that  ye  carry  thd  faith  of  this  aiong  with  you,  that 
if  fin  get  the  upper  hand  of  you,  it  will  juftle  you 
out  of  an  orderly  walk  for  many  days. 

And  therefore  ftudy,  and  labour  to  keep  yourfelves 
from  iniquity  ;  efpecially  from  the  fins  of  thet'e  backflid- 
Sng  times.  Put  it  upon  God  himfelf  to  order  your  Jieps 
aright  in  his  word  ;  and  to  his  name  be  thepraife. 


SERMON 


t  ns  J 


SERMON      XX. 


M  ark  ix.  43 , 

And  If  thy  hand  offend  thee,  cut  it  off:  it  is  better  for: 
thee  to  enter  into  life  maimed,  than  having  two 
hands r  to.  go  into  heilb  into  the  fire  that  fhall  never 
be  quenched*. 

[An  Aster  noon's  Sermon/]. 


7"VH  ERE  are  two  things  that  may  be  regiftered  by 
Chrifmns  in  our  day,  and  I    would  have   all  of 
you  to  regiiter  them 

The  iirft  is,  that  there  is  much  in  religion  and  there 
are  many  myftcries  in  godlinefs  ;  and  I  think  ye  fliould 
never  difpenfe  with  yenr  ignorance  of  thefe.  But  becaufe 
they  are  myfferies  we  lay  them  afide  never  to  be  praclifed 
by  us.  We  told  you  in  the  forenoon  of  fix  mytteries  * 
auc   religion  hath  in  its  bolbm.     We   fhall  now  proceed 

•  According  to  the  M-anufcript  this  and  the  forenoon  Sermon 
were  preached  after  the  affair  of  Pentland,  in  1666.  Thefe  myf- 
leries  are,  1.  The  believer  s  l^iog  an  enemy  to  himfelf.  2.  He  is 
the  greateit  merchant  in  thev/orfd.  3.  He  is  both  glad  and  ibrrow- 
ful.  4.  He  values  mo$,  and  yet  values  leaft.  5,  He  is  (till  ad- 
ding and  yet  catting  off.  6,  He  ftill  labours  and  yet  trufts  all  to 
Chriit.  In  the  fame  afternoon's  Sermon,  after  (peaking  on  each 
of  thefe  myfterits,  he  comes  to  foe.ik  orfe?en  kinds  of  right  hand 
idols  that  mult  be  cJt  off ':  <j.)  The  idol  of  credit,  (a.)  That-of" 
inoidirrate  love  to  the  world.  (3.)  Security  and  !*ve  of'  eafe. 
(4;)  That  of  the  covenant  of  works,  or  creature  merit.  (5.) 
*1  hat  of  temporal  profit  and  pleafur?.  (6.)  That  cf  fav#uf  to  a 
temptation.  Then  he  runs  over  ei-^hr  pieces  of  offence  piven  the 
Chrifti?n.  \jt>  Quarrels.  id,  The  good  cf  the  word  beiflg mar- 
red. $dt  Mifcanying  in  duty.  4M,'  Satan's  temptations.  $tbt 
Being  nindered  in  duties,  dtb,  Fretting  at  God's  d'fpenfatfons. 
l'th,  B-ing  Jed  captive  by  the  law  of  his  members.  He  conclaves 
the  tight  with  thele  three  clalks  ;  viz.  Seif-love,  t&€  OUtwaftl 
letur  cf  the  law,  and  popular  efteera  and  ekjwsple,  . 

M  ttk  and 


2^6  Mr.  M.  Britce's  Sermons.  Ser.  XX. 

and  give  you  other  two  :  But  I  trow,  for  the  moft  part 
we  are  ftraogers  unto  them  all.     The 

i.  Myftery  is  this,  that  the  Cbriftian  while  he  is  in  the 
world,  fhould  be  always  living  upon  things  not  feen.  O, 
fay  the  men  of  the  world,  if  we  could  fee  heaven  with 
our  bodily  eyes,  we  would  think  fomething  of  it  :  But 
fince  we  cannot  take  it  up  with  our  bodily  eyes,  we  think 
a  bird  in  our  hand  worth  two  flying:  We  think  fhe 
goods  and  gear  we  have  in  this  world,  (as  being  now  in 
our  hand,)  mud  be  better  than  heaven  that  we  cannot 
now  fee.  Yet  faith  makes  the  Chriftian  live  upon  things 
not  feen  :  for  we  lock  not  on  things  ivhicb  are  feen,  which 
are  temporal.  That  is  a  ftrange  look  to  look  through  all 
things  unto  heaven,  and  fo  get  a  fight  of  the  glory  that 
is  there.  Faith  will  get  a  fight  of  heaven,  and  look  as  far 
as  the  glory  that  is  there.     The 

2.  Myftery  couched  in  the  bofom  of  religion  is,  when 
fenfe  fays,  be  comes,  and  reafon  fays,  he  will  not  come  \ 
the  Chriftian  by  religion  fays,  he  ivill  come%  and  -will  not 
tarry.  That  is  a  ftrange  myftery,  Sirs.,  Know  ye  any 
thing  of  it  ?  It  is  clear,  Hab.  ii.  3.  Though  it  tarry ,  wait 
for  it  „•  hecaufe  it  willfurely  ccme>  it  will  not  tarry.  Senf« 
and  reafon  fay,  he  tarries,  but  faith  fays  he  will  come, 
and  will  not  tarry.  The  men  of  the  world  fay,  the  Lord 
will  not  come  to  Scotland  again  ;  but  they  are  but  fools  » 
for  when  he  comes,  he  will  be  the  worft  fight  that  fome 
of  them  ever  faw. 

The  fecond  thing  we  are  to  regifter  in  our  bofom  in 
this  our  day,  is  that  wherever  there  is  religion  indeed, 
it  hath  ftill  much  hard  work  going  along  with  it  :  For 
one  to  cut  oft" the  hand,  is  a  hard  work.  Pteligion  may 
putthe  people  of  God  upon  duties  with  thefe  three  things 
attending  them  :  Therefore  do  not  think  to  live  idle  if 
ve  would  live  religious.    Take  notice  and  obferve, 

(1.)  The  leaving  of  houfes  or  lands,  wife  and  children, 
and  all  other  relations  may  attend  religion.  They  muft 
have  thy  feeming  good  fortune  in  the  world,  and  take 
Chrift  and  hiscrofs  for  all.  That  muft  be  a  very  hard  and 
difficult  duty,  that  puts  folk  upon  quitting  ail.  The  difciples 
of  Chrift  did  fo.  Up  ftands  Peter  Mat.  xix.  27.  and  fays, 
ll'e  have  forfaken  allt  and  f 9 (lowed  thee.  Peter  had  goods 
and  pear,  friends  and  relations  too,  doubtlefs  ;  but  fays 
he,  We  have  left  allx  and  followed  thee.  And  will  ye  tell 
me,  have  any  of  you  left  all,  and  followed  Chrift? — 
It  is  true,  it  was  but  of  little  value  that  the  difciples  had 
when  all  is  done  :  For  we  read  only  of  fome  boats,  and  a 

few 


Ser.XX.  Upon  Mark  ix.  23^  277 

few  nets  that  they  got  their  living  with,  and  tliefe  feemed 
to  be  old,  for  they  were  mending  them  when  Chrift  cal- 
led them.     However  they  left  all,  and  followed  him. 

2.  Religion,  or  perfeverance  in  duty  may  put  folk  to 
much  fenfible  lofs  with  little  fenfible  advantage  attending 
it  for  the  prefent.  Is  it  not  a  fenfible  lofs  to  cut  offa 
hand,  or  a  foot,  or  put  out  an  eye  ?  All  the  world  that 
fee  me  do  this,  know  that  I  am   a  fenfible  lofcr,  and  I 

have  no    promife  of   prefent  advantage   by    it. But  he 

fends  me  to  heaven,  and  to  hell  to  feek^  (6  to  fpeak,  ad- 
vantage  —All    the   advantage   I   am    to   have  by  the 

game,  I  am  to  gather  off  the  confiderations  of  heaven 
and  hell.  Now  that  is  a  very  difficult  duty  that  puts  ms 
to  fenfible  lofs,  while  I  have  no  up-making  at  prefent, 
but  muft:  travel  a  long  journey  as  far  as  heaven  or  I  ger 
my  up-making  or  advantage,  But  faith  hath  ftill  this 
nob'e  property  ;  it  will  make  a  long  time  feem  fhort  : 
For  what  is  the  matter,  man,  for  all  thy  lofTes  ?  A  few 
years  will  make  thee  as  if  thou  hadft  had  no  iofles.  in  a 
few  years  thou  muft  die  and  leave  all,  be  as  it  will;  and 
it  is  a  fore  matter,  that  though  thou  haft  no  leafe  of  thy 
goods  and  gear,  and  though  thou  wilt  lofe  all  in  a  few 
years  at  any  rate,  yet  thou  wilt  keep  them  now  when  Chrift 
calls  thee  to  forfake  them  ;  yet  thou  wilt  keep  them  to 
bring  tne  curfe  of  God  upon  thyfelf,  and  wilt  not  rather 
forfake  them  now  for  Chrift  who  through  his  purchafe 
would  bring  thee  to  heaven  and  glory,  and  will  not  brings 
Chrift  to  be  thy  debtor,  fo  to  fpeak,  for  the  intereft  un- 
til thou  go  thither.  Some  few  years  may  make  thee  lofe 
it,  whether  thou  wilt«or  not;  and  may  be,  thou  mayifc 
lofe  it  before  thou  die,  and  not  for  fo  good  a  caufe.  Job 
had  more  thcufands  to  boaft  of  in  one  day,  than  any  of 
you  has  to  boaft  of  in  twenty  ;  and  ere  twenty  four  hours 
came  about,  he  had  nothing.  .  Naked,  fays  he,  came  lout 
of  my  mother's  womb  ,•  and  naked  JJjall  1  return  thither, 
"What  is  the  matter,  would  he  fay,  though  I  go  three 
years  naked  in  the  world,  if  my  matter  call  me  to  it  ?  I 
came  naked  into  the  world,  and  let  me  go  nakec]  out  of 
it.  A  little  time  will  pnt  an  end  to  all  my  toil.  Now, 
Sirs,  death  will  make  you  part  with  it  in  a  little,  be  as  it 
will.  And  may  ye  not  credit  your  Mafter  with  two  or 
three  years  intercft,  or  fo  much  percent  ;  for  thou  fl 
have  no  want*,  if  it  be  for  thy  good,, thou  (halt  have  thy 
dinner,  thy  fupper,  and  wonder  wrapped  about  the  head 
of  it.  O  gallant  !  We  will  get  our  breakfalt  and  our 
fupper,  and  wonders  wrapped  about  the  head  pi  them. 
M  m    2,  We 


Ser.  XX.  Upon  Psalms  cxix.  133.  j'jg 

"We  got  them  long  fince  as  the  fruit'  of  our  own  han- 
dy work;  but  now  we  get  them  as  wonders.  I  got  my 
food  long  fince  ;  but  now  it  hath  a  wonder  wrapped  about 

the  head  of  it.     The   folk  recorded  in    Mat.  ii.  15, 21. 

got  their  dinner  with  a  wonder  wrapped  about  the  head 
of  it.     A 

(3.)  D  fficult  duty  that  religion  may  put  folk  upon  ; 
and  it  is  this,  it  may  put  you  upon  a  duty  that  may  go 
betwixt  you  and  your  cblefeft  enjoyments  in  a  world. 
The  lofs  of  thy  choiceft  enjoyments  attend  that  duty  that 
religion  puts  thee  upon  following.  And  is  not  that  a 
difficult  thing  ?  Well  could  the  devil  fay,  "Jk'm  for  Jkin%  all 

that  a  man   hath   will  he  give  for  his   life%  Job  ii.  4. 

Religion  may  bring  lofs  of  lives  with  it  :  Religion 
is  become  a  very  difficult  work  now  a- days  ;  when 
folk  muft  Iofe  lives  for  it.  Therefore  ye  muft  carry  the 
faith  of  this  along  with  you,  that  by  lofing  your  life  ye 
Jhatl  fave  it.  Now  religion  will  tell  man  what  nature 
cannot  tell  him  ;  religion  will  tell  a  man  what  the  boaft- 
ers  of  the  country  will  never  tell  him  ;  the  word  of  the 
Lord  tells  me  that  by  lofing  I  fhall  gain.  Therefore  fays 
lvaul,  I  am  willing 'to  he  offered  up  afqerjfice.     But, 

(4  )  Religion  may  put  folk  upon  very  painfnl  duties  :  It 
is  a  very  painful  duty  to  cut  off  a  hand,  a  foot,  and  to 
pluck  out  an  eye.  Religion  will  make  ycu  ftveat  ere  ye  be 
done  with  it.  I  trow,  fome  folk  have  fevate  more  in  go- 
ing to  hell,  than  ever  fome  of  you  have  done  in  going  to 
heaven.  Will  ye  do  as  much  to  gain  heaven  as  fome  folk 
dp  to  gain  hell  ?  Will  you  do  as  much  to  gain  heaven, 
as  fome  folk  do  to  get  food  and  raiment.  Some  folk 
will  work,  and  work  to  be  rich,  and  yet  will  never  be 
rich.  Will  ye  labour  as  much  for  heaven  as  feme  folk  do 
for  riches  ?  But  again, 

(5)  Religion  will  call  ycu  to  fuch  duties  as  will  offer 
violence  to  yourfelves,  which  is  a  thing  which  nature  can- 
not digelt.  See  two  pieces-of  violence  that  a  man  in  duty 
offers.    The 

1.  Piece  of  violence  is  this,  he  offers  violence  to  hea- 
ven. The  kingdom  of  heaven  fujfers  violence,  and  the  violent 
take  it  by  force.  Therefore  he  lays  the  ladder  to  heavens 
walls  as  it  were,  and  takes  it  by  violence.  Bnt,  I  trow, 
there  are  no't  many  of  you  at  that  violent  work.  And 
then, 

2.  The  man  offers  violence  to  himfclf  :  He  plucks 
cut  the  eye,  and   he  cuts  off  the  hand  and  the  foot  of 

him- 


Ser.  XX.  Upon  Mark  ix.  13;  299 

himfelf.  But  I  trow,  ye  be  all  become  now  gre?t  p'tier* 
of  yourfelves.  Well  then  for  ufe  of  this,  lay  y&are 
account  with  difficult  duties.  Lay  your  -account  with. 
very  painful  duties  :  Lay  yonr  account  with  offering  vio- 
lence to  yourfelves.  Thefe  are  the  things  ye  muft  refolve 
on,  if  ye  have,  a  mind  for  heaven. 

The  obfervat'-on  we  left  oft"  at  in  the  forenoon,  was 
this,  Thai  the  Chriftlan  may  have  right  band  idols  that  offend 
him  in  his  wa$  towards  heaven.  We  told  you  what  this 
imports,  and  what  were  the  qualifications  of  thefc  ido*s  ; 
and  what  way  thefe  right-hand  idols  offend  the  Chrilrian 
in  hisCbrifrian  courfe.  The  next  thing  propofed,  and  to 
be  fpoken  to,  is,  Wherein  the  iadnels  of  this  lies,  to 
have  right-hand  idols  offending  folk.  Now  the  fadnels 
of  it  lies  m  thefe  three  things. 

(1.)  As  long  asthy  right  hand  '*>  oO~ending  thee,  thou 
art  like  a  kingdom  divided  againft .  itfelf ;  for  when  we 
work  all  one  way  it  is  heartfome  :  But  when  one  niece  of 
us  works  againft  another  ;  O  that  is  fad.  When  the  hind 
offends  thee,  it  is  very  fad  upon  that  account,  becauie 
it  is  like  a  kingdom  divided  again®  itfeif.     But, 

(2  )  The Taddnefs  of  it  lies  in  this,  that  then  the  devil 
nrver  wants  an  agent  to  p'ead  his  cnu.fe  in  our  bofom, 
For  my  part,  I  think  it  a  very  (ore  matter  that  it  mould 
be  io.  O  the  agents  the  devil  has  againft  us.  Ere  fce 
want  agents  for  himfelf,  he  will  make  the  wife  an  agent 
againfrherhuzhind,  or  the  knfband  againft  the  wife,  uvi 
one  Chriftian  againfc  another.  O  think  ye  hot  that  is  2 
fad  matter  that  one  of  you  fliojuWi  plead  the  devil's  c?ufe 
againft  another.  Yea,  ere  he  want  an  agent,  he  will 
take  the  hand,  the  foot,  or  the  eye  of  a  Chriftian  to 
piead  his  caule  againft  the  Chriftian.  O  but  it  would 
break  a  hundred  hearts  to  fee  how  many-agents  the  devil 
will  get  in  a  Chriftian's  boforn  ! 

(3.)  The  fadnefs  of  it  lies  in  this,  that  it  rnarrs  the 
poor  mans  progrefs  towards  heaven,  and  furthers  Ids 
progress  towards  hell  ;  and  think  ye  not  that  a  very  lad 
matter.  O  Chriftbns,  is  heaven  no  more  worth  to  you, 
than  a  little  pleafure  ?  Now  tor  ufc  of  this,  know,  Sirs, 
that  there  are  right-hand  idols  amongft  you.  Then,  O 
beware  of  them.  /  But  another  ufe  that  I  intend  now  to 
inhlt  upon,  is  this, 

That  it   is  the  choice  dnty,  and  .the  ^reat  thing   that  Go  I 
calls  for  at  the  Chriftian' s  bandt  that   -whatever  c- 
him  in  his    Chnjliancourfcy  though   it    were  tit  right- 
hand 


280  Mr.  M.  Bruce's  Sermons.  Ser.XX. 

hand,  foot  or  eye,  yet,  fays  Chrift,  Cut  it  eff,  andcafl  it 
from  thee.     Cut  off  right-hand   idols,  and  never  let 
them  come  near  thee  again. 

Now  in  treating  of  thefe,  I  will  {hew, 

I.  What  this  cutting  off  3s,  that  a  Chriftian  muft  ftudy 
in  order  to  cut  off  right-hand  idols. 

II.  Wherein  lies  the   commendablenefs  of  this,  to  be 
cutting  them  off 

III.  A  word  of  Caution,  in    aofwer  to  fome   objections. 

IV.  A  word  of  Ufe,  and  go  forward. 

I,  Firft  thing  to  be  fpoken  to,  is,  What  this  cutting  off 
5s,  that  a  Chriftian  muft  ftudy  in  order  to  cut  off  right- 
hand   idols      This  imports  three  things. 

1.  That  there  muft  be  no  quarter  granted  your  idols. 
Ye  muft  cut  off  all  treaties  and  parleys.  Treat  none. 
Parley  none.  Cut  off  all  thefe  for  they  will  feek  a  parley 
with  thee.  They  will  give  down  fomethinor  •,  if  thou  wilt 
come  one  bit  of  ground,  they  will  come  another.  The 
men  of  the  world  will  plead  for  a  parley  ;  and  they  will 
give  down  fomething,  if  thou  wilt  come  fome  length,  and 
meet  them.  But  ye  muft  now  compound  none.  Say,  I 
wili  hear  none,  but  to  the  door  with  them,  and  cutting 
off  is  the  work  I  will  be  at  with  them. 

2.  This  imports  that  a  Chriftian  fhould  be  well  acquaint* 
ed  with  the  fword  whereby  they  are  to  be  cut  off.  Ma- 
ny would  have  idols  and  lufts  cut  off;  but  they  know  not 
the  fword  whereby  they  are  to  be  cut  off*.  There  is  a 
fword  and  the  back  on  it.  If  ye  know  not  that,  ye  will 
never  cut  off  right-hand  ido's  and  lufts.  This  fword  is 
the  word  of  God,  and  the  back  of  it,  is  the  Spirit  of 
God.  Now  ye  muft  take  both  :  The  fword,  and  the 
back  of  it  •,  for  though  ye  take  the  fword,  if  ye  want 
the  back  of  it,  it  will  be  blunt.  It  may  well  ruffle  the 
fide  of  lufts,  but  it  will  not  draw  their  blood  •,  And  tho* 
it  draw  their  blood,  it  will  not  take  away  their  life  with- 
out the  back.  Know  ye  the  fword,  and  know  ye  the 
back  of  that  ye  mnft  have  ?  If  ye  cut  off  lufts  and  idols, 
that  are  near  and  dear  unto  you,  ye  muft  have  both  the 
fword,  and  the  back  of  that  fvrord  to  cut  them  off. 

3.  It  imports  that  there  muft  be  a  piece  of  cruelty  ufed 
by  the  Chriftian  againft  himfelf,  if  ever  he  get  rid  of 
them.     I  think  there  is- a  fenfelcfs  fort  of  pitilulneis  a- 

motfgft 


Ser.  XX.  Upon  Mark  ix.  23;  a8i 

mongft  fome  folk,  thatthey  cannot  take  the  life  of  cor- 
ruption ;  they  do  not  cut  off  idols.  Ay  but  the  devil  and 
they  will  make  no  bones  of  it  to  take  their  life.  Where- 
fore art  thou  io  fparing  of  them,  fince  they  are  fo  cruel 
to  thee.  This  imports  that  there  muftbea  piece  of  cruel- 
ty ufed  by  the  Chriftian  even  to  himfelf,  if  he  would  be 
rid  of  right-hand  idols  in  the  day  of   the  crofs.     But, 

4.  This  cutting  is  fuch  as  has  thefe  five  things  going 
along  with  it.     And 

1.  It  is  a  cutting  off  atl  parleying  with  lufts  and  idols. 
The  Chriftian  is  ftill  lure  to  lofe  by  parleying.  Therefore 
cut  off  all  parleying  ;  for  there  is  no  parleying  in  hea* 
ven  with  lufts  and  idols. 

(2  )  Thou  muft  cut  off  all  meat  and  drink  from  thy  i- 
dols.  Make  no  provifim  for  the  fleJJj.  Provide  nothing  for 
thy  lufts  ;  for  ftill  the  more  thou  feedeft  them,  thou  wilt 
be  the  worfe  ufed  by  them.  Make  no  provtfion  for  the 
ilefh,  to  fulfil  the  lufts  thereof.  But  it  is  a  poor  trade 
fome  of  you  drive,  when  ye  bring  meat  tind  drink  to  your 
lufts  on  a  Sabbath  morning.  No  wonder  God  make 
fome  of  you  go  empty  to  your  beds  at  night;  becaufe  ye 
fed  your  lufts  all  the  day  long. 

3.  Ye  muft  cut  off  all  fofter- fathers,  that  cherifh  the 
fprouting  and   fpringing  of  lufts.     They  muft  be  cut  off. 

4.  Ye  muft  cut  oft' the   right-hand  lefs  timoroufly. ■ 

"When  it  firft  begins  to  break  out,  and  fet  up  its  head, 
thou  muft  bring  the  fword  which  is  the  word  of  God,  and 
the  back  of  that  fword,  which  is  the  Spirit  of  God  ;  and 
drive  its  heads  in  pieces.  But  ye  are  fo  little  in  obferving 
thele  lufts,  that  ye  let  them  come  to  a  dreadful  length 
ere  ever  ye  draw  a  fword  amongft  them.     But 

5.  Thou  muft  have  much  revenge  and  indignation  at  fin 
attending  thy  cutting  off  of  idols.  Thou  muft  cut  them 
off  with  revenge  and  indignation  of  fpirit.  Thou  muft: 
not  cut  them  off  with  indulgence  ;  but  thou  muft  cut 
them  oft*  with  detefta.tion,  and  caft  them  away.  I  wot 
not,  Sirs  ;  I  think  fome  folk  make  a  deal  of  noife  about 
cutting  off  right  hand  idols,  as  it  were,  in  the  morning  ; 
but  in  the  evening  are  at  peace  with  them  a^ain.  Many 
are  cutting  offright-hand  idols  in  the  morning,  and  caft* 
ing  them  away  ;  and  in  the  evening  are  writing  letters 
for  them  again.  It  will  never  be  well  with  the  Chriftian, 
till  he  cut  themoft'with  the  fpirit  of  revenge  and  indig- 
nation. 

(4.)  Now  there  is  a  fourth  way  of  cutting  off  right 
hand  idols  ;  and  it  is  this  •,  thou  muft:  cut  them  off  con- 

.  *        ftautlvr 


2#2  Ma.  M.  Brucs's.  Sermons.  Ser.XX. 

ftantly.  The  fword  mult  never  go  out  of  thy  hand  ;  for 
there  are  many  of  them  ;  anJ  they  are  all  to  be  cut  off. 
It    cannot  be  told  how  many  cuts  a  right-hand  idol  that  is 

born  and  bred  with  thee  will  take  before    it  is  cut  off. 

Therefore,    it  mult  be  a  conftant  work.     And 

(5.)  Ye  muft  cutoff  with  gladnefs,  heartily  and  chear- 
fuliy.  So  hearty  and  chearful  n>uH:  thou  be  in  it,  that 
thou  never  w'enteft  about  an  action  more  chearfully  and 
heartily  all  thy  life.  But  I  trow,  it  is  a  backward  and 
drooping  like  work  with  fom-e  of  you  to  cut  off  right- 
hand  idols  ;  fo  that  the  devil  may  read  the  copy  of  it  in 
your  countenances.  Though  ye  be  parting  with  them, 
at  one  time,  yet  ye  give  them  quarters  at  another  time  -9 
it  may  be  ere  many  days  go  about,  the  devil  and  bis  lufts 

may  get  leave  to  come  in   again   to  their  old  place. > 

But 

(6.)  It  is  a  cutting  off  wherein  the  Ghriftian  makes' 
Hie  of  three  pieces  of  fpiritual  wifdom. 

1.  Hi  cutteth  off  the   root  as  wej^  as  the  branches. 

Let  the  branches  bring  thee  to  the  root  ;  and  let  the  root 
bring  thee  to  the  branches;  and  fo  cut  off  all.  Still  let 
the  itreams  bring  thee  to  the  fountain.  It  will  never 
be  well  with  the  Chriftian  till  the  roots  of  idols  be  pluck- 
ed up  in  the  dtiy  of  trouble. 

2.  Make  ufe  of  this  piece  of  wifdom  :  Get  a  ftronger 
hand  than  thine  own  to  help  thee  to  cut  them  off.  It 
will  not  be  thy  work,  nor  induftry,  neither  will  it  be  thy 
grace,  gifts,  nor  parts  that  wil!  cut  off  right-hand  idols, 
No;  nothing  lefs  than  the  Spirit  of  God;  nothing  Ids 
than  the  ftrength  of  Chrift  will,  make  thee  cut  off  right- 
hand  idols  ;  therefore  get  the  Spirit  of  God,  and  the 
ftrength  of  Chrift  ftill  in  the  bargain,  and  the  work  will 
profper  better  on  thy  hand.      And 

3.  Let  this  piece  of  wifdom  be  in  cutting  off  thy  right- 
hand  idols,  whenever  thou  haft  cut  them  off,  hi  a 
watch  over  the  place    where  thou  haft  cut  it  off/   When- 

-cver  thou  haft  cut  off  a  right-hand  idol,  and  buried 
ir,  iet  a  watch  upon  ih«j  mouth  of  the  grave,  that  .lb 
wberxver  it  fets  up  its  head,  the  watchman  may  give  an 
alarm  that  the  ol4  enemy  is  up  again. It  is  a  fore  mat- 
ter that  fome  ChrittiarVs  have  the  fame  ado  this  year,  as 
to  the  cutting  eff  right-hand  idols,  that  they  had  fevera'l 
years  finTce.  Will  not  that  become  an  heart-break  that 
they  have  the  fame  fa  ares,  the  fame  lufts,  and  temptations 
to  right  again'!,  that  they  had  i'everal  years  fipce?  It  muft 
feethVirbad  guiding  that  hath  made  it  (o  ?    For  if  thoii 

feadft 


Ser.  XX.  Upon  Mark  ix.  23.  283 

hadft  fet  a  watch  upon  the  grave  of  thy  idols,  when  thou 
overcameft  them,  thou  hadft  not  been  fo  much  troubled 
with  them  now,  as  thou  art. 

Another  thing  requifite  in  cutting  off  right-hand  idols, 
and  that  is,  thou  muft  cut  them  offfo  as  you  and  they 
may  never  dwell  together  in  one  houfe  again,  nor  in  one 
man's  land  Ye  muft  fo  cut  them  off,  that  you  and  they 
ihall  never  dwell  under  one  soof again. 

II.  The  next  thing  to  be  fpoken  to,  is,  Wherein  the 
commendablenefs  lies  of  cutting  off  right  hand  idols  in 
the  day  of  trouble;  and  the  commendablenefs  of  it  lies 
in  thefe  three  things. 

17?,  Thou   wilt  thereby  be  faved   from  many  offences, 

at  Chrift,  and  his  way,  that  others  will  be  guilty  of. » 

Thou  fayeft  that  Chrift  lurks  much  in  thy  bofom,  and 
it  fays  that  heaven  is  pleafant  to  thee  :  It  is  fo  pleafant, 
that  it  makes  thee  cut  off  a  hand,  a  foot,  and  pluck  out 
an  eye,  ere  thou  want  it.  Whatever  hinderance  may 
be  in  the  way,  that  would  make  Chrift  feem  unpleafant 
and  unlovely,  yet  fays  the  Chriftian  that  hath  right-hand 
idols  cut  off,  I  will  quit  all  before  I  quit  him.  But  I  wot 
well  :  Chrift  is  not  fo  delightfome  to  fome  of  you,  that 
before  ye  quit  right-hand  idols,  ye  will  lay  your  life  at 
flake.     But 

2dlyf  The  commendablenefs  of  this  exercife  lies  in  thisf 
that  it  fays  thou  art  obedient  to  thy  king's  command  — — 
And  I  never  heard  of  a  Chriftian  lofing  by  his  obedience  ; 
but  I  have  heard  of  many  lofing  by  their  difobedience. 
Therefore  be  cutting  off  right-hand  idols,  if  ye  would 
be  obedient  to  your  King  and  Head,  your  Lord  and  Maf- 
ter. 

3^/y,  The  commendablenefs  of  it  lies  in  this,  that  it 
fays  that  grace  is  uppermoft  in  thy  bofom.  As  long  as 
grace  carries  the  day  in  a  Chriftians  bofom.  His  mafter 
will  not  be  ill-pleafed  with  him.  He  may  well  try  thee, 
he  will  not  be  angry  with  thee.  He  may  well  put  thee  u- 
pon  the  touch-ftone,  to  make  it  known  to  the  world, 
and  to  thyfelf,  what  fluff  thou  art  of  ;  but  he  will  do  no 
more  evil  to  thee.  Now  with  regard  to  cutting  off  thefe 
do  not  miftake  ;  for  a  right  hand  idol  the  throat  of  which 
a  Chriftian  may  have  got  cut  this  year,  may  the  next 
year  be  alive  again.  Now  there  are  three  reafons  why  it 
may  be  fo. 

1.  Your  negligence  in  not  fetting  a  watch  upon  the 
grave  of  that  idol.    Now  becaufe  of  thy  negligence   it 

N  n  J         hath 


284  Mr.  M.  Bruce's  Sermons.  Ser.  XX. 

hath  gotten  up'its  head  again.  It  hath  had  a  powder 
plot  under  the  ground,  and  fa  hath  laid  thee  upon  thy 
back  again.— — But  "', 

idly,  God  in  his  juftice  hath  been  provoked  to  do  To. 
What  way  doth  God  in  his  juftice  ordinarily  take  with  a 
fleepy  profeffor  ?  Even  thus ;  he  permits  his  old  lufts 
and  fins  to  come  back  again  upon  the  poor  man  •,  lufts 
that  he  thdught  were  dead  and  buried  ;  lufts  that  drag  the 
poor  creature  at  their  heels  again,  becaufe  he  was  not 
vigilant  to  watch  againft  fuch  fins,  and  mourned  not 
more  for  them. 

2dlyt  It  may  be  an  old  luft  or  idcl,  that  thou  thonghtfr. 
was  now  dead  and  buried,  is  come  back  again  to  thee 
upon  this  account,  becaufe  thou  haft  been  the  perfon 
that  had  trufted  more  to  himfelf  than  to  Chrift ;  and  as 
long  as  thou  trufteft  to  thyfelf,  no  wonder  thy  old  idols 
come  back  again,  and  lay  thee  upon  the  breadth  of  thy 
back. 

III.  But  do  not  miftake  this,  that  many  times  the 
Chnftian  may  go  about  that  exercife  of  cutting  offrigbt- 
hand  idols,  but  may  be  fadly  vexed  with  thefe  five  ob- 
jections. And  all  thefe  objections  are  rife  in  Scotland  in 
thefe  days,  that'hinder  poor  folk  from  cutting  off  right- 
hand  idols. 

The  fir  ft  objection  againft  cutting  off  right-hand  idols 
is,  nature  ;  nature  fays,  No,  I  will  lofe  none  of  my  mem- 
bers. O  monftec,  fays  the  idol,  wilt  thou  deftroy  na- 
ture, to  cut  oft  thy  right  hand  :  That  is  a  thing  I  cannot 
think  to  do.  Nature  fays,  No,  I  cannot  cut  them  off. 
But  God  fays,  Ye  muft  cut  them  off.  Now  whether  is 
God  or  nature  to  be  obeyed  ?  Think  ye  not  that  it  is 
better  to  obey  God  than  nature ;  and  therefore  though 
nature  fay  no  ;  yet, thou  muft  either  cut  them  off,  ordif- 
cbey  God  ;  and  fo  thou  fhalt  have  but  a  poor  life  of 
it.     A 

Second  objection  againft  cutting  off  right-hand  idols  ; 
and  that  is,  neceffity;  nectffity  fays,  I  muft  not  doit; 
for  how  fhall  I  work,  if  I  want  my  hand  I  If  I  want  my 
eye,  how  (hall  I  be  ufeful  to  the  poor  people  of  God  ?  I 
will  then  be  fit  for  nothing*  Neceffity  fays,  I  cannot  want 
my  goods  and  gear,  my  houfe  and  my  land.  I  cannoc 
meddle  with  the  contradictions  of  neceffity  ;  neceffity 
has  no  law,  fays  the  poor  man.  But  wilt  thou  confider 
thy  neceffity  :  Keep  thy  goods,  thy  gear,  thy  pleafures 
and  enjoyments ;   Yet  God   fays,  Cut  them    off:    And 

whe- 


Ser.  XX.  Upon  Mark  ix.  23.'  285 

whether  is  God,  or  thy  carnal  necefiity  to  be  obeyed. — . 
Thou  fayeft  thou  wilt  not  be  ufeful  to  other  Chriftians, 
if  thou  want  thy  goods,  <bc.  I  fay,  thou  .wilt  befcnore 
ufeful  by  fetting  them  a  good  example,  than  that  thou, 
fhouldft  fpend  all  that  thou  haft  upon  them.  Give  them 
a  copy  and  exampfe  ;•  for  by  quitting  your  goods  and  gear, 
at  God's  call,  you  may  be  ufeful  through  the*bleffing  o^ 
God  to  make  many  give  obedience  to  Chrift's  call,  and 
to  Iy  down  at  Chrift's  feet  ;  and  that  will  be  better  than  if 
thou  hadft  given  all  thou  hadft  to  the  poor  and  diflrelT- 
ed.     There  is  a  \ 

Third   objection    againtf  cutting   ofF  right-hand  idols 
and   that  is,  Reafon.     Reafon  fays,  No  5    watch  againft 
it  :  Am  not  la  rational  man  ?    I  never    law  or  heard  of 
fuch  irrational  folk.     They  fay  that  for  a  work  of  refor- 
mation, they  will  lofe  all  that  they  have  ;    and  think  ye 
that  a  rational  deed  ?  I  am  called  to  act   rationally,  lay* 
the  men  of  the   world,  and  that  were  an  irrational  act, 
to  leave  my  wife  and  my  phildren.     Cut  wilt  thou  tell  me, 
wife  man,  where  thou  learnedft  that   wifdom.     I  will  not 
give  a  fourpence    piece    for  thy   owning  the  covenant  ; 
for  you  will  fay  one  thing  for  it  this  year,  and   another 
thing  contrary  to  it  the  next. — But  for  my  part,  I  think 
no  wonder  that  thofe  who  are  not  true  to  God,  will  ne- 
ver be  true   to  a   covenant  of  man  either.     But  our  Maf- 
ter  commands  you  to  cut  off;  and  that  hath  equality  and 
reafon  in  the  bofom  of  it.     Bat  I  will  not  (ay,  that  the 
reafon  that  his  commands  have  in  their   bofom,  will  fuit 
with  thy  carnal  reafon  ;    nor   will  I  fay,  that  thy  cirrat 
reafon  will  fuit    with   a  divine    rule   and  divine  equality^ 
that  hath  a  right  and  fanctified   reafon  in  the  bofom  of  ic. 
Well,  there  may  be  a  divine  command  lying  at  thy  door, 
and  yet  thou  be  fo  blind,  that  thou  canft  fee  little  reafon 
for  obeying  it.  Yet  the  command  has  an  unanfwerable  rea- 
fon in  the  bofom  of  it.     Well,  the  power  of  an    infinite 
God  muft  prevail,  and    have    weight    with  thy  heart  to 
perfuade  thee  to  do  it  ;     for  that  hath  reafon  in   its  bo- 
iom,  though   thou   at    prefent    fee  no  reafon  for  if. 

There  is  a  fourth  objection  againft  cutting  ofF  right- 
hand  idols,  and  that  is,  thou  thinkeft  it  a  foul  fhamd  to 
do  it.  All  the  country  fide  will  call  thee  a  fool,  to  cut 
ofFthy  right  hand.  They  willfwear,  and  fay,  thou  mur- 
dered both  thyfelf,  and  thy  family  :  Thou  haft  made 
thyfelf  one  handed,  they  will  fay,  and  that  is  thy  fhim: , 
and  the  ruin  of  thy  family.  Wilt  thou  tell  me,  wife  man  ; 
wilt  thou  call  that  thy  (liame,  which  is  thy  duty  ?    Thou 

N  n  2  iff 


286  Mr.  M.  Bruce's  Sermons;  Ser.  XX, 

favoured  of  the  things  that  be  natural  and  carnal,  of 
flefh  and  blood  5.  but  thou  favoured  not  the  things  that 
bccAGod,  a*id  the  Spirit  of  God.  But  I  would,  car- 
pal wretch,*  put  thefe  two  things  to  thee. 

1.  Whether  is  it  mod  fhame  to  go  to  heaven  or  hell  ? 
Chrift  fays,  it  is  better  to  go  heaven  with  one  hand, 
than  to  go  to  hell  with  two  hands,  and  fhame  and  the 
curfe  of  God  with  thee  ;  For  fuch  fhame  (halt  thou  have, 
and  much  fhame  fhall  come  upon  thee. 

2»  Whatever  fuppofed  fhame  is  in  the  obedience  to 
command,  yet  there  is  no  real  fhame  in  it:  .There- 
fore, whether  wilt  thou  be  beft  content  to  carry  a  real 
Jhame,  or  an  imputed  fhame  ?  For  whatever  imputed  or 
fuppofed  fhame  may  attend  the  obeying  of  God's  com- 
mands, yet  it  hath  no  real  fhame  attending  it  ;  for  as  fure 
as  God  is  in  the  heavens  above,  the  man  that  ventures, 
moft  for  God  now,  fhall  be  the  lead  afhamed  man  in 
Scotland,  fay  the  contrary  who  will.-! — Thefe  wife  folk 
who  dare  venture  nothing  for  Chrift,  nor  his  caufe,  fhall 
take  the  fide  of  the  ftreet,  when  that  man  fhall  take  the 
crown  of  it.  Is  it  more  fhame  to  be  going  to  heaven  with 
one  hand,  than  having  two  to  be  going  to  hell  ?  Remern- 
ber  I  faid  it,  that  there  is  no  fhame  in  heaven  :  neither 
jninifters  nor  profefibrs  will  bear  any  fhame  there,  tho' 
they  have  cutoffright-handidols  for  Chrift.  It  is  no  fhame 
for  me  to  be  obeying  my  Matter's  command.  My  credit 
lies  in  this,  to  be  cutting  oft'  right-hand  idols  at  his  com* 
anand.    There  is  a 

Fifth  objection  againft  cutting  off  right-hand  idols  for 
Chrift,  andthat  is,  ye  think  it  is  an  act  of  cruelty  ;  and 
Chriftiani  us  rather  be  companionate.     Shalt  thou 

be  cruel  to  thyfeif  ?  It  is  an  act  of  cruelty  to  cut  the  very 
right-hand  ofi  himfclf :  He  hath  but  two  hands  to  get  his 
bread  with  :  And  if  he  fhall  cut  off  one  of  them,  how 
fhall  he  far  ^^Re  hath  but  two  feet  to  go  through 
the  world  with*  S»d  if  he  muft  cut  off  one  of  them,  how 
muft-he  go  iifl&k  ?  I  wot  well,  fay  the  wife  men  of  the 
world,  religion  never  allowed  any  man  to  be  cruel  to  him- 
felf.  But  I  wot  well,  religion  never  allowed  a  man  to 
pity  himfelf,  but  confiftently  with  that  pity  that  he  is  to 
*  ihow  to  his  foul.  Art  thou  not  cruel  to  thyfeif?  fays 
the  wife  man  :  Thou  haft  but  a  poor  weakly  body,  that 
cannot  take  with  ether  folk's  beds,  and  cannot  take  with 
every  fort  of  diet,  and  yet  tbou  wilt  caft  thyfeif  into  ex- 
tremity and  trouble  in  following  bits  of  preaching  up  and 

down 


Ser.  XX.  Upon  Mark  ix.  23.  287 

down  the  country  ;  and  many  a  wet  foot,  and  cold  bath 
thou  wilt  get,  and  that  will  be  the  very  mean  of  thy  death. 
Art  not  thou  cruel  then  to  thyfelf  ?  For  thou  mightft  well 
be  in  thy  own  chamber  ;  and  have  thy  own  bed,  d:et,  and 
fire-fide  ;  and  that  were  far  better  for  thee.  Now  thou 
mayft  die  in  fome  mofs,  or  in  a  wildernefs,  or  at  fome 
dyke  fide,  and  never  one  that  pertains  to  thee  fee  thee. 
Or  thou  mayft  die  among  ftrangers,  and  never  one  of  thy 
relations  get  notice  of  thee  ;  and  art  not  thou  cruel  to  thy- 
felf then  ?  It  matters  not,  fays  the  poor  man,  I  muft  have 
the  breafts.  I  would  be  more  cruel,  if  I  fhould  let  my 
foul  famifti  for  want  of  the  breafts.  Whether  or  no, 
think  ye  our  matters  command  cruel  ;  for  here  he  com- 
mands to  cut  off  the  right-hand,  and  pluck  out  the  right 
eye.     I  would  fay  two  words  to  thefe. 

1,  It  is  no  cruelty  for  a  man  to  obey  God's  commands, 
be  upon  what  coft  it  will.  Am  I  cruel  to  obey  him  who 
has  purchafed  a  crown  of  glory  tome.  For  we  muft  cut 
off  right  hand  idols,  elfe  wc  cannot  enter  into  heaven. 
But, 

2.  Are  we  cruel  to  ourfelves,  when  we  are  cruel  to> 
near  and  dear  idols  and  iufts  that  would  he  our  death,  if 
we  be  not  theirs  ?  When  the  bufinels  is  brought  to  this 
pafs,  then  we  will  kill  ere  we  be  killed.  The  law  of  na- 
ture, and  the  law  of  the  nation  bids  you  kill  right-hand 
idols,  that  would  Icill  you  for  ever.  Then  111  kill,  ere  I 
be  killed. 

- 

Now  for  Ufe,    What  are  ye  all  doing  ?    Are  ye  cut- 
ting ofFall  right-hand  idols  ?    Are   ye  c  ffftU   par-, 
lcying  with  them  ?    Are  ye  cutting  oftfe  lion  frctfi 
them?  Well,  I  have  this  day,  Sirs,  *|H^E|  -.jou.' 

17?,  Cutting  off  right-hand  idols  wiaffifiv^rbu  a  kindly 
work  amongft  you,  till  ye   cut  off  with  -   and  in- 

dignation.    Therefore,  if  ye  would  f«j$  his   work 

chearfuliy,  ye  mould  cut  them  oft"  with  And 

idly,  I  have  thefe  news  to  tell  you,  mM*M?  long  as  ye 
have  right  hand  idols,  the  devil  and  you  are  llill  neir 
hand  one  another.  He  has  ftill  the  fhort  cut  to  get  at 
you.  He  hath  not  much  ado  to  prevail  ;  for  he  hath 
ftill  an  agent  within  ;  a  friend  in  the  heart  that  will  do  the 
bufinefs.  Therefore,  quit  your  grips  of  the  world,  wife, 
children,  goods,  <bc.  and  gripe  to  God  by  a  covenant  ; 
and  that  fhall  prove  more  profitable  to  you  than  all  ye 
had  or  could  enjoy  in  this  pieient  world. 

Another 


288  Mr.  M.  Bruce's  Sermons.  Ser.XX. 

Another  thing,  and  that  by  way  of  obfervation  from 

thefe  words,  Better  enter  into  life  maimed,  fays  he. 

And  the 

(i.)  Obfervation  is  this,  that  Chriftians  may  be  fent  to 
heaven  with  a  fenfible  Jofs,  as  to  all  outward  appearance, 
wanting  a  hand  ;  that  is,  fenfibly  a  Chrift  ian  may  Iofe  his 
worldly  fubftance,  and  that  is' a  right-hand  to  him  ;  and 
never  get  it  made  up  on  this  fide  of  time  ;  but  he  may  go 
to  heaven  with  a  fenfible  lofs  to  all  outward  appearance. 
I  go  untolifehalt  and  maimed  :  I  go  into  life  wanting 
my  goods,  foe.  and  the  world  knows,  that  I  am  a  fen- 
fible lofer. 

(2.)  Obfervation,  A  Chriftian  that  lays  down  his  for- 
tune at  Chrift's  feet,  muft  be  well  read  both  in  the  confi- 
deration  of  heaven  and  hell  ;  and  then  he  will  not  ftand 
to  lay  down  all  he  hath  at  Chrift's  feet. 

Thelaft  obfervation  here  is  this,  that  heaven  is  the  up- 
making  of  all  the  loiTes  that  Chriftians  meet  with  here. 
The  men  of  the  world  fay,  that  they  would  not  Iofe  as 
much  for  religion  as  we  have  done  ;  for  they  never  faw 
fomuch  worth  in  it.  It  is  a  ftrange  thing,  Sirs,  that  you 
are  offended  at  religion.  I  wot  well,  pure  religion  never 
did  you  much  hurt.  The  men  of  the  world  fay,  thefe 
are  a  number  of  poor  unnatural  fools,  that  will  neither 
take  care  of  wife,  nor  children.  This  is  ftrange,  Sirs  5 
for  I  wot  well,  fome  of  us  love  our  wives  and  children, 
and  love  to  provide  for  them,  as  well  as  other  folk  love 
to  provide  for  theirs.  If  fo  be,  we  could  get  it  done  with 
a  good  confeience.  Bnt  when  Chrift's  caufe  and  covenant 
come  in  competition  with  thefe,  we  will  take  the  better, 
and  leave  the  worfe,  any  time  in  all  the  year. 

But  to  fpeak  a  word  or  two,  to  the  life  that  believers 
will  have  in  heaven,  that  will  make  up  all  their  loftes,  there 
is  an  eightfold  piece  of  life  to  be  obtained  by  all  the  poor 
and  deipifed  followers  of  Chrift,  When  a  believer.gets  ' 
a  right  impreflion  of  thefe  upon  his  fpirit,  he  will  not 
Hand  to  cut  off  right  hand  idols  for  Chrift.     The 

1.  Is  a  life  of  peace  with  God  ;  peace  with  your  own 
confeience  ;    peace  with  angels  ;    and  peace  with  all  the 

faints. O  fweet  life,    a  life  of  peace,  peace    for  ever, 

without  interruption.  Here  I  defy  my  former  failings 
to  moleft  my  peace  ;  yea,  juftice  itfeif  to  trouble  my 
peace.     Here  is  a  life  q£  peace.     O  fweet  life  !  There 

is  a  \        .  - 

2.  Piece  of  life  we  will  get  in  heaven,  and  that  is  a  life 
of  pleafure  j  pleafure  for  evermore  ;    And  what  puts  the 

cope 


Ser  XX.  [Upon  Mark  ix.  if.  289 

cope  {tone  upon  all  our  other  joys  in  heaven,  It  \spkafure 
at  his  right-hand  for  evermore.     But  a 

3.  Piece  of  life  to  be  had  in  heaven,  is,  a  life  of  vic- 
tory. You  will  have  a  victorious  life  in  heaven  ;  then 
ye  will  be  mafter  and  more  of  yourfelf  :  then  you  will  be 
matter  and  more  over  your  lufts  and  idols  j  mafter  over 
death  and  the  grave  ;  mafter  of  the  law  ;  and  mafter  of 
temptations  ;  mafter  of  the  outward  man  ;  mafter  of 
enemies  \  and  mafter  of  all  things  that  mattered  you  be- 
fore. O  the  victorious  life  of  heaven  !  All  our  fongs 
will  be  fongs  of  victory  and  triumph,  to  the  praife  of 
of  the  Lamb  always  finging  hallelujahs  of  victory.—— 
And 

4.  As  we  will  have  a  life  of  victory,  fo  we  will  have 
an  honourable  life.  O  the  honour  we  will  be  advanced 
to  with  crowns  on  our  heads,  and  fcepters  in  our  hands, 
and  cloathed  with  robes,  of  which  we  have  beard  only  the 
fame,  even  the  garments  of  falvation*  O  gallant!  Heard 
ye  ever  tell  of  the  like  of  that  garment  ?  For  the  crown 
upon  your  head,  it  fhall  be  all  fet  about  with  the  fulfilling 
of  the  promifes  of  the  covenant  of  grace,  and  the  upmak- 
ing  of  all  the  articles  of  the  marriage  contract,  like  coftly 
diamonds.  O,  honourable  life!  We  fhall  live  like  kings 
and  priefts,  all  wearing  crowns  and  fcepters  ;  and  being 
all  kings  and  priefts  to  God,  and  to  the  Lamb  for  ever* 
And 

5.  As  it  is  a  life  of  honour,  fo  it  is  a  life  of  excellent 
enjoyment  that  we  will  get.  O  the  gallant  enjoyment 
that  we  will  have  there  !  The  enjoyment  of  him  whom 
we  long  looked  for  ;  the  enjoyment  of  him  of  whom  we 
got  but  half  looks  and  vifits  before  ;  the  eternal  enjoy- 
ment of  him  whom  we  thought,  or  were  afraid  we  would 
never  fee.  O  gallant  !  Who  would  not  go  half  through 
hell  for  the  enjoyment  of  thefe  ?   And 

•  (1.)  The  enjoyment  of  himfelf  fully,  fo  that  all  that 
,  is  in  God  is  for  my  good,  as  if  there  were  not  another  to 
partake  of  it  ;  but  myfelf  alone.  I  fhall  enjoy  him  fully 
and  wholly,  as  if  there  were  not  another  to  enjoy  him 
but  I  alone.  All  that  he  hath  fhall  be  mine^  I  fhall  enjoy 
him  fully. 

(2.)  I  fhafl  enjoy  him  immediately,  face  to  face.  I 
fhall  ftand  in  no  need  of  any  advocate,  mediator,  or  days- 
man betwixt  us.     And 

(3.)  I  fhall  enjoy  him  everlaftingly.  I  fhall  for  ever 
feed  upon  him,  and  there  fhall  be  no  end  of  it.  Having 
this  enjoyment,  and  being  in  his  arms  ouce,  it  fha.ll  bs 


-- 

soo  Mr.  M.  BtiucE's  Sermons.  Ser.  XX. 

enjoymem  to  all  eternity.     Think  ye  not  that  I  fhall  have 
a  brave   life  of  it.     O  Sir?,  will   ye   not  venture  a   right-  - 
hand,  or  a  right  eye  for  that   which  fhall  pay  you  for  all. 
The 

6.  Enjoyment,  or  life  in  heaven,  is  a  life  of  excellent 
difcoveries,  that  we  never  faw  the  like  of  before  now. 
There  is  a  five- fold  difcovery.     And 

(i.)  We  will  get  a  difcovery  of  one  God,  and  three 
perfons  in  the  Godhead,  one  in  three,  and  three  in  one, 
as  far  as  the  creature  is  able  to  comprehend.  O  gallant  ! 
We  could  never  take  up  that  before  fully.  O  that  is  a 
great  myftery  !  We  fhall  have  there  the  difcovery  of  three 
hi  one,  and  one  in  three. 

(2.)  We  fhall  behold  that  great  myftery  of  God  and 
man,  both  in  one  perfon,  and  both  concurring  together 
for  the  advancement  and  glorification  of  the  Chriftian' 
And 

(jjV)  We  fhall  have  a  difcovery  of*  all  the  links  of  that 
union  betwixt  the  father  and  the  fon  ;  between  the  Sou 
as  head,  and  all  particular  believers  as  members  in  him  ;. 
and  in  the  Father  as  head  of  the  Son,  and  the  Son  in  the 
Father  ;  and  Child  in  us,  and  we  in  him  •,  and  fo  we  in 
Chrift  and  in  the  Father  ;  and  the  Father  in  the  Son,  and 
the  Son  in  the  Father  ijjapd  all  believers  in  the  Father 
and  the  Son  ;  and  the  Father  and  the  Son  in  all  believ- 
ers.    O  great  and  glorious  myftery  ! 

(4.)  We  will  get  a  difcovery  of  all  the  articles  of  the 
covenant  of  redemption  between  the  Father  and  the  Son 
for  the  falvation  of  the  finner.  O  pleafant  !  We  could 
never  fee  that  before  To  fully.  We  will  fee  what  the  Fa- 
ther required  of  the  Son,  and  what  the  Son  undertook 
to  the  Father  for  the  redemption  of  loft  man  :  And  we 
will  fee  the  love  in  the  bofom  of  the  Father  and  the  Son, 
both  in  one,  to  and  for  loft  man  ;  and  both  the  Father 
and  the  Son  making  out  their  word  in  compleating  the 
work  of  the  redemption  of  poor  loft  man,  and  would  ye 
have  more  ? 

(5.)  We  fhall  fee  the  great  and  eternal  weight  of  glo- 
ry, that  our  crois  hath  been  working  out  for  us  •,  and  we 
never  faw  this  fo  fully    before  •,  though  we  knew  ftill  that 

it  was  working  out  an  eternal  weight  of  glory  for  us  : 

But  we  will  never  get  a  full  difcovery  of  that  glory,  till  we 
come  there.  Then  we  fhall  fee  it,  fo  as  to  wear  and  en- 
joy it  for  ever.  We  had  ftill  a  glance  of  it  before,  but 
thin  we  ihail  poiTcfs  it.  O  Sirs,  is  not  this  a  pleatant  life 
pclilft  of  fo  many  fair  fights  I    Excellent  difcoveries  and 

noble 


Ser.XX.  Upon  MaR£  ix.  13.  291 

noble  enjoyments  !  Think  ye  not  but  a  poor  man  or  wo- 
man will  quit  goods,  and  all,  that  has  fuch  a  life  to  look 
to  as  this  ?  Think  ye  not  that  we  may  venture  a  right  hand 
idol  for  it. 

7.  There  is  a  feventh  piece  of  life  that  we  will  have 
there  :  It  is  a  glorious  and  profitable  life.  We  will  always 
profit,  and  need  no  ordinances,  nor  need  to  feek  good 
fermons  ;  We  will  need  nothing  ;  for  we  will  have  God 
for  all  :  For  we  will  be,  as  it  were,  in  his  very  bofom. 
And  there  is  no  temple  there  ;  for  we  will  have'Chrift  in 
place  of  fun,  moon,  meat,  drink,  6r.     We  will  live  in 

the  vilion    of  the  face   of  our  mafter   Chrift. We  will 

feed  wholly  upon  that.  O  Sirs,  is  not  this  a  very  glo- 
rious and  profitable  life,  that  we  (hall  have  ?  For  we  fhall 
ftill  have  profit  with  it,  and  it  is  a  very  glorious  life  \  for 
we  ill  all  ftill  have  glory  in  perfection  with  us. 

8.  We  fhall  have  a  life  of  abundance  and  all  the  parts 
of  life,  even  all  that  I  have  mentioned.  We  fhall  have 
no  fcarcity,  fcant,  nor  want,  as  we  ufe  to  fay.  Of  thefe 
things  there  fhall  be  abundance,  abundance  of  peace  and 
pleafure,  abundance  of  victory,  abundance  of  enjoyment, 
abundance  of  difcoveries,  abundance  of  glory,  and  profit, 
and  every  thing,    and   no   icarcity  or  icrimpneis    there. 

For  Ufe%  well  then,  Sirs,  dwell  much  upon  heaven  and 
the  life  that  is  there  -,  aud  fee  if  that  will  move  you  to  cut 
off  right-hand  idols  for  Chrift  \  but  if  that  will  not  move 
you  to  do  it,  then  confider  the  torments  of  hell,  and  fee 
if  thefe  will  move  you  to  cut  them  off.  Dwell  much  upon 
the  coniideration  cf  hell  where  the  ivsrm  dieth  not,  and  the 
fire  is  not  quenched.  Will  not  the  terrors  of  this,  move 
you  to  cut  off  right-hand  idols  for  Chrift  ?  Is  it  not  bet- 
ter to  be  going  about  painful  duties,  than  to  be  pained  in 
hell  for  evermore  ?  Is  it  not  better  to  ferve  Chrift  upon 
any  terms,  than  to  ferve  the  devil,  and  get  his  wages  af. 
ter  all  ?  O  Sirs,  dwell  much  upon  this  confideration,  that 
ye  maybe  perfuaded  to  cut  off  right-hand  idols.  Stand 
not  wuh  Chrift  upon  thefe  things  \  for  he  ftands  not 
v/ith  you  about  greater  things.     Study  this,  and  ye  ihall 

have  a  brave  life  of  it. And  may  he  that  is  able,  per- 

fuade  you  to  do  it.     Amen. 


The  End  of  Mr,  Michael  Bruce's  Sermons. 
O  0  TH 


C  292   ] 

THE 

SERMONS 

O    F 

Mr.    JOHN    W  EL  WOOD. 

S    E   R   M    O   N     XXL 


Amos 


111, 


Tou  only  have  I  known  of  all  the  families  of  the  earth 
therefore  I  will punifh  you  for  all  your  iniquities. 


THERE  are  two  things  in  the  words  here,  firft  a 
threatening,  I  will  punifb  you  for  all  your  iniquities. 
That  is,  though  others  flip,  ye  fliall  not  efcape  with  any  fin. 
Secondly,  we  have  the  reafon  for  it,  Tou  only  have  I  known 
cfall  the  families  of  the  earth.  By  knowledge  here  is  not 
meant  that  general  knowledge  whereby  he  knows  all 
things  ;  but  as  amongft  men,  one  will  fay  of  fuch  a  man 
I  know  him,  and  of  another  I  know  him  not  in  the  leaft  ; 
I  am  not  in  the  leaft  acquainted  with  him.  So  he  knew 
them  only,  that  is,  he  converfed  with  them  •,  he  and  they 
were  friends,  and  in  Covenant.  You  only  are  my  peo- 
ple, that  I  have  refpe&ed  above  all  others  Now  they 
perhaps  thought,  that  he  might  have  fpared  them. 
But  he  fays  otherways,  1  will  pimijb  you  for  all  your  iniqui- 

■r  This  Sermon  was   preached  at  Calder  Crook,  March  18th. 

ties. 


Sbr.XX;      Mr.  J.  Wel wood's  Sermons."  293 

ties.     Like  a  man  that  will  take  care  to  punifh  or  correct 
his  own  children  for  their  faults  more  than  any  other. 

Doct.  Cod  will  not /pare  to  punifh  the  people  that  he  hath 
taken  for  his  people,  and  into  covenant  with  himfsf,  for 
their  fins,     Teat  the  more  kindncfs  he  hath  Jhewed  unto 
♦  them,  he  -will  the  more  pumflo  them  for  their  fins. 

He  punifhed  the  fins  of  heathens,  but  far  more  the  fins 
of  his  profeflfed  people.  You  know  what  is  faid  of  the 
faints,  Pfal.  lxxxix.  31.  and  xcix.  8.  Thou  waft  a  God  that 
forgaveji  them,  though  thou  lookefl  vengeance  on  their  in- 
ventions. For  proof  of  this,  we  ihail  only  mention  thefe 
two  things. 

1.  Look  into  Mofes'  fong,  wherein  the  Lord  fhews 
the  method  that  he  will  take  with  his  people,  and  there 
you  will  fee  what  wrath  he  threatens  when  they  fin  againft 
him. 

2.  For  a  comment  of  the  Lord's  carriage  towards  his 
people,  fee  what  he  did  for  them  in  Egypt,  and  yet  what 
came  upon  them  in  the  wildernefs,  Look  into  the  books 
of  the  Judges,  and  Kings ;  there  we  never  find  tbat  they 
efcaped  when  they  had  finned.  Now  the  reafons  are 
thefe, 

ift,  To  fhew  his  fpotlefs  holinefs  and  righteoufr.els, 
and  that  he  will  not  countenance  fin  in  whomsoever  it  is. 
Thejufticeof  God  (hone  moft  in  punifhing  his  own  fon  ; 
for  though  he  was  his  own  beloved  fon,  yet  he  would  pu- 
nifh him  for  that  fin  which  was  his  by  imputation  only. 
And 

idly,  Becaufe  the  fins  of  his  people  are  of  another  co- 
lour, or  dye,  than  the  fins  of  thofe  who  know  not  God, 
as  being  done  againft  much  love  and  much  light ;  forswhere 
no  law  is,  there  is  no  tranfgrefhn,  Rom.  iv.  15.  Others 
are  in  fome  refpett  without  law.  But  where  he  hath  ma- 
nifefted  himfelf  clearly  in  his  fon  by  the  revelation  of  his 
word,  the  fins  offuch  are,  of  a  fca/Iet  dye  and  colour. 

%dly,  It  is  to  cleanie  and  purify  them  from  fin,  and 
therefore  he  will  not  leave  them  unpunifhed.  People, 
you  know,  take  not  much  pains  in  cleanfing  a  common 
veiTel  ;  but  fcour  painfully  an  honourable  one.  So  wheja 
the  Lord  hath  a  mind  to  keep  a  people,  he  mnft  punifh 
them  :  For  they  can  be  of  no  ufe  to  him,  if  they  be  not 
purged  from  their  fins.  We  conclude,  then,  that  we 
muft  look  for  punifhment  upon  thefe  lands.    For, 

O  0  2  1.  \7e 


294         Mr-  J»  Wel wood's  Sermons.     Ser.XXI. 

i.  We  are  feciire,  and  think  that  the  Lord  will  not  do 
good  or  evil.  But  fince  we  have  done  evil,  he  will  alio  do 
evil  to  us.  I  profefs,  God  hath  privileged  us  highly,  and 
favoured  us  much:  and  though  that  cannot  be/aid  of  us, 
that  you  only  have  I  known  of  all  the  families  oj  the  earth  ; 
yet  as  much,  nay  more  than  of  others,  can  be  faid  of  us, 
he  brought  us  out  of  Popery  and  Prelacy,  and  did  great 
things  for  us  ;  and  brought  us  ihto  the  bond  of  asfolemn 
a  covenant,  as  ever  was  entered  into,  and  (hone  moft 
glorioufly  amongft  us.  So  that  no  people  had  choicer 
or  purer  means,  and  down-pourings  of  the  Spirit  upon 
them.  And  will  he  not  punifh  us  that  he  hath  been  fo 
"kind  unto  ?  1  have  nourifhed  and  brought  up  children,  and 
they  have  rebelled  againft  me. 

-2  Our  fins  are  univerfal  and  great.  We  have  forfak« 
en  his  laws  that  he  hath  fet  before  us.  We  have  not 
hearkened,  tho'  he  hath  fent  all  his  prophets,  Tending  them 
early,  but  we  have  not  hearkened  unto  them  ;  but  per- 
secuted them  that  were  fent  unto  us. We  have  bro- 
ken his  covenant  and  changed  his  ordinances,  gone  a 
whoring  after  the  calves  of  Dan  and  Bethel,  the  court 
religion  :  the  land  is  alfo  full  of  lying,  {'wearing,  un- 
cleannefs,  drunkennefs,  opprefnon,  fabbath-breaking, 
and  all  ranks  have  rebelled  againft  the  Lord  from  the 
king  to  the  cotter  ;  and  only  a  fmall  remnant  have  kept 
their  garments  clean.  The  reprefentatives  of  the  land 
have  heinoufly  tranfgrefTed  againft  the  Lord  ;  and  the  reft 
have  connived  at,  and  walked  after  the  commandments  of 
men.  Thefe  lands  are  defiled  under  the  inhabitants  there* 
of.  We  have  done  worle  than  the  heathens  ;  even  fuch 
things  as  would  not  have  been  mentioned  among  them. 
They  would  have  abhorred  our  persecution,  perjury,  and 
profanity.  Neither  have  they  changed  their  gods,  'which 
are  yet  no  gods.     And 

3.  We  are  impenitent,  and  have  hardened  our  neck, 
and  refufed  to  return.  1  do  not  deny,  that  if  there  were 
an  univerfal  repentance  from  the  higheft  to  the  loweft  ; 
if  all  were  mourning  and  weeping  for  our  provocations, 
there  would  be  hopes  that  the  Lord  would  turn  from  the 
fiercenefs  of  his  anger.  But  there  is  no  appearance  of 
that  :  We  have  a  whore's  fore  head  :  we  harden  our  necks, 
and  refufe  to  be  afliamed.  We  fay  we  have-not  finned. 
The  men  of  Nineveh  JJjall  rife  up  in  judgment,  and  condemn 
this  generation.  ^  See  what  came  upon  that  impenitent 
people  ?  Zeph.  i.  7,  8.  Bold  thy  peace  at  the  prefence  of  the 
Lord  Cod ;  for  the  day  of  the  Lord  is  at  hand ;  he  hath  pre- 
pared 


Ser.XXL  Upon  Amos  iii.  il  29$ 

faredafacrificef  he  hath  bid  his  guefts.  And  it  /ball  come 
to  pafs  in  the  day  of  the  Lord's  facrifce,  that  J  will  punifh 
the  princes,  and  the  kings  children,  andallfucb  as  arc'  cloth- 
ed withftrange  apparel.  Nay,  none  dare  (peak  now  of 
the  public  fin9  of  thefe  lands.  Ifa.  xxx.  8.  Now  go,  write 
it  before  them  in  a  table,  and  note  it  in  a  book,  that  it  may 
be  for  the  time  to  come,  for  ever  and  ever 

4.  Great  is  the  fecurity  of  thefe  lands;  how  few  like 
Noah  !  but  how  many  like  the  old  world  !  how  many  are 
like  thefe  in  Ifa.  xxii.  12,  13.  And  on  that  day  did  the 
Lord  God  of  hafts  call  to  weeping,  and  t9  mourning,  and  to 
baldnefs,  and  to  girding  with  fackioth  :  And  behold \  joy  and 
gladuefs,  faying  oxen,  and  killing  /beep,  eating  fiefh% 
end  drinking  wine ;  let  us  eat  and  drink,  for  to-morrow  we 

/ball  die.  How  little  humbling,  like  that  of  good  Jofiah, 
amongft  us.     And 

5.  Judgment  hath  now  begun  at  the  houfe  of  God, 
His  people,  and  the  choiceft  of  them,  have  iuffered,  and 
that  very  hard  things,  fuch  as  imprifonment,  fining,  ba- 
nimment,  isc.  and  if  it  hath  been  fo  done  to  the  green 
tree,  what  (ball be  done  to  the  dry  ?  The  Jews  having  gone 
firftinto  captivity  for  their  good,  the  Lord  fays  of  the  na- 
tions, that  fhouid  refufe  to  drink  of  the  cup,  as  in  Jer- 
xxv.  28.  And  it  /hall  be,  if  they  refufe  to  take  the  cup  at 
thine  hand  to  drink,  then /halt  thou  fay  unto  them,  Thus  faith 
the  Lord  of  ho/Is,   Ye/ball  certainly  drink. 

6.  The  righteous  perifitth,  and  no  man  layeth  it  to  heart. 
How  are  the  oid  Minifters  and  Chriftians  confumed  I 
Surely  then  wrath  is  approaching.  Ivlourn  not  for  them 
that  die,  for  they  are  got  into  the  harbour  before  a  great 
florm  fall  upon  us. 

7.  The  Lord's  raefiengers  have  long  threatened  wrath  ; 
and  though  the  words  of  the  prophets  feem  to  many  to 
be  but  wind,  yet  they  (hall  prove  fire,  and  the  people 
of  thefe  lands  fhall  be  for  ftubble  :  They  feem  to  men., 
but  as  mocking,  as  Lot  did  to  his  fons  in  law.  But  fee 
Amos  viii.  7.  The  Lord  hath  fworn  by  his  excellency,  fur ely 
J  will  not  forget  any  of  their  works.  And  befides,  thefe 
who  are  molt  intimate  with  the  Lord,  and  with  whoni 
his  fecret  is,  are  all  apprehenuve  of  wrath.  The  Lord 
ufually  warns  his  Noahs  of  approacliing  danger. 

8  Look  upon  the  face  of  affairs,  and  ye  may  fee  a 
ftorm  gathering.  As  folk  by  the  waves  do  fee  the  ap- 
proach of*  a  tempefl  ;  fo  thefe  divisions,  and  the  ftrengttt 
of  Papifts,  now  fpeak  forth  wrath.  But*  you  may  object, 
and  fay, 

Objec, 


296         Mr.  J.  Welwood's  Sermons?     Ser.  XXL 

Object.  I.  The  Lord  is  merciful.  Anf.  Yes  ;  but  not 
to  impenitent  finners.  He  hath  been  merciful,  and 
waited  long  :  But  he  will  yet  mix  wrath  wirh  mercy 

Object.  2.  But  he  doth  not  always  punifh  the  wicked 
in  this  world,  as  Job  proves,  and  Solomon  fays,  Eccl. 
ix  2.  Anf.  Granting  he  fhould  not,  but  fuffer  the  na- 
tions to  run  on  in  fin,  it  were  nothing  to  our  advantage: 
it  were  the  faddeil  fight,  and  greateft  judgment  that  we 
could  meet  with.  Buthe  doth  punifti  fometimes,  and  we  have 
no  affurances  that  he  will  not  do  fo,  in  the'prefent  cafe. 
Look  ye  to  his  ordinary  method,  and  to  former  times  ; 
and  ye  may  think  it  more  likely,  that  he  will  not  fuffer 
the  grey  hairs  of  this  generation  to  go  down  to  the  grave 
in  peace,  in  regard  that  he  hath  put  upon  their  girdle  and 
fhoes,  the  blood*  of  the  covenanted  work  and  people  of 
God. 

Object.  3.  But  it  may  be  y^t  long  to  it.  Anf.  God 
doth  indeed  foretimes  referve  wrath  unto  the  day  of  wrath. 
Times  and  feafons  are  in  his  own  hand  ;  but  it  may  be 
Jooner  than  the  moft  part  expect  it,  confidering  how  fa  ft 
the  two  cups,  the  cup  of  the  godly,  and  the  cup  of  the 
wicked,  are  filling  up  ;  and  the  long  peaee  we  have  had  ; 
and  how  white  the  harveft  feems  :  And  when  the  Lord 
draws  his  fword,  he  will  not  want  inftruments  for  it. 

Well  then,  the  conclufion,  or  application  ftands  thus  : 
That  it  is  more  than  likely  that  the  Lord  will  punifh 
thefe  lands  for  their  fin  ;  and  as  our  fins  have  been  great 
and  univerfal,  fo  will  our  ftroaks  and  plagues  be  ;  as  it 
was  in  the  lair  of  the  ten  plagues  of  Egypt.  The  Lord's 
fword  muft  go  from  the  throne  to  the  handmaid.  And 
there  was  a  cry,  fuch  as  was  never  before  heard  in  the  land 
of  Egypt.  He  hath  a  fword,  famine  and  peftilence  to 
plead  by.     And 

1.  He  will  plead  with  our  rulers.  Under  "this  rank,  I 
comprehend  all  in  public  office  in  thefe  lands,  from  the 
king  to  the  conftable,  with  all  that  are  their  fervants,  and 
execute  their  wickednefs.  For  three  tranfgrejfvms  of  our 
rulers \  and  for  four ,  he  will  not  turn  away  the  punifhment 
thereof.     And  that 

(1.)  For  their  perjnry,  and  changingof  his  ordinances, 
and  cafting  the  work  of  God  behind  their  backs,  letting 
up  the  calve?  of  Dan  and  bethel,  which  they  think  moft 
advantageous  to  their  (landing.  But  it  fhall  be  their 
neck-break  and  downfall  at  laft. 

(2.)  For  their  making  thefe  lands  fin  by  eftablifhing  i- 
niquity  by  law,  and  forcing  people  to  obey  it.  <■ 

•     (3  )  Tor 


Ser.  XXI.  Upon  Amos  Hi.  2,  297 

(3.)  For  their  perfecuting  the  godly,  and  the  way  of 
godlinefs,  encouraging  and  favouring  wickednefs,  perju- 
ry and  profanity. 

(4.)  For  their  oppreflion,  their  eyes  being  only  fet  u- 
pon  their  covetoufnefs,  feeking  only  after  their  own  mer- 
cenary gain,  to  gratify  their  lufts,  and  not  the  good  of 
the  people. 

(5.)  For  their  profanity,  whoredom,  fwearing,  cur- 
ing, drinking,  fabbath-breaking,  mocking  of  godli- 
nefs, neglect  of  ferving  of  God-,  all  which  abound  a- 
mongft  them.  Therefore  hejball  overturn,  overturn,  0- 
verturn,  until  he  come  ivhofe  right  it  is,  and  he  Jhall  give  it 
him,  Ezek.  xxi.  27  He  fhall  break  them  with  his  iron 
mace,  and  they  (hall  perifh  in  his  ire  and  indignation, 

2.  He  fhall  plead  againft;  the  prelates,  the  clergy,  the 
prieits  of  the  calves  of  Bethel,  that  our  rulers  have  made, 
and  fet  up  of  the  lowed:  of  the  people.  Thefe  are  the 
tail,  I  mean  prelates,  curates,  elders,  beadles,  and  all  o- 
ther  officers  in  the  houfe  of  Baal.  For  three  tranfgref- 
fions  of  the  Prelates,  and  their  underlings,  and  for  four, 
he  will  not  turn  away  the  punifhment  thereof.  1.  Be- 
cause of  their  perjury  and  apoftacy.  2.  For  their  perfe- 
cuting of  the  godly,  and  godlinefs,  they  being  the  fire- 
brands for  ftrengthening  the  hands  of  evil  doers.  3.  For 
their  crying  peace,  when  there  was  no  peace,  feeing  vain 
divinations,  murderiug  many  fouls  thereby.  4.  For 
their  profanity  ;  filling  the  land  with  profanity.  There- 
fore, the  Lord/halt  bring  evil  upon  them,  even  the  years 
of  his  vifitation.  And  they,  and  the  people  unto  whom 
they  prophefy,  fhall  becaft  as  dung  upon  the  earth. 

2.  He  will  plead  with  our  nobility  and  gentry.  For 
three  tranfgreffions  and  for  four,  he  will  not  turn  away 
their  puniftiment. 

(1.)  For theircompliance  with  the  apoftacy.     And   , 

(2  )  For  their  making  the  people  to  fin,  partly  by 
example,  and  partly  by  being  in  fome  meafure  executors 
of  the  laws  of  the  rulers. 

(2  )  For  their  not  helpiug  the  Lord  againft  the  mighty  ; 
but  abiding  in  the  tents  of  their  riches,  eafe  and  wealth, 
and  not  countenancing  the  Lord's  work.  '  Even  the  bell 
of  them  are  guilty  ;  in  regard  that  when  they  fhould  have 
flood  againft  the  invafion,  they  have  at  leaft  been  filent, 
and  at  eafe  in  Zion. 

(4.)  For  their  oppreflion  of  the  poor,  and  racking  of 
rents.  Therefore  ihall  their  houfes  and  lands  be  turned 
over  t^  otJb^rs,  and  the  very  nettles  fhall  grow  up  in  the 

place 


mgZ         Mr.  J.  Welwond's  Sermons,      Ser.  XXL 

«plrce  where  their  tables  flood,  and  their  pofterity  fhall 
beg  their  bread. 

4.  He  will  plead  with  our  commons,  even  with  the: 
multitude  for  three  tranfgreffions  and  for  four,  he  will 
not  turn  away  their  punilhment. 

(i.)  For  their  walking  willingly  after  the  finful  com- 
mandment of  the  rulers,  and  turning  about  with  every 
wind  of  doctrine. 

(2.)  For  their  ignorance  of  God,  that  though  he  hath 
given  ihem  the  great  things  ,of  his  law,  yet  they  have  been 
efreemed  as  ftrange  things. 

(•;,)  For  their  carnality  and  worldly  mindednefs. 

And 

(4.)  For  the  avarice  and  profanity  tbat  prevails  amongft 
tlrern,  old  and  young,  by  lying,  fwearing,  fabbath-break- 
ing,  drnnkennefs,  uncleanneis,  and  neglect  of  feeking 
God  — Therefore  will  the  Lord  plead  by  fword,  famine, 
and  peftilence.  Their  carcafes  fhall  fail  as  dung  to  fatten 
the  land. 

5.  The  Lord  will  plead  with  the  indulged,  I  mean  thofe 
minifters  that  accept  of  indulgence,  and  thofe  who  com- 
ply with  it.  For  three  tranigreffions,  and  for  four,  he 
will' not  turn  away  their  punilhment. 

(1.)  Becaufe  of  their  giving  up  their  power  or  liberty 
into  the  hands  of  the  magifirates,  and  fo  becoming  the 
ftrvants  of  men. 

(2,)  Their  making  peace,  aad  a  confederacy  with  ene- 
mies and  haters  of  God  :  Therefore  wrath  (hall  be  upon 
them. 

(3.}  Their  not  feeking  the  things  of  Chrift,  but  their 
own  things,  being  at  eale  in  Zion,  dwelling  in  their  deled 
houfes,  while  the  Lord's  houfe  lies  wafig  ;  and  not  fympa- 
thizing  with  Zion  in  her  diftrefs  :  making  their  peace 
with  enemies,  and  by  reproach  adding  unto  the  afflictions 
cf  Jofeph. 

(4  )  For  their  giving  an  uncertain  found,  not  preach- 
ing freely  and  faithfully  what  the  Lord  bids  them,  and 
what  the  lins  of  the  times  call  for.  Therefore  they  (hall 
bear  their  iniquity,  and  be  like  jhat  vine  tree  mentioned, 
Ezek.xv.  that  when  cut  down,  is  not  of  ufe  fo  much  as 
to   be  a  pin  to  hang  any  vefiels  upon. 

6.  As  the  Lotd  hath  faid,  fo  he  will  alfo  further  plead 
with  the  non-conformift  miniflers,  that  have  neither  yet 
turned  afidc,  with  Prelacy,  nor  with  the  indulgences. 

(1.)  For  their  cowardlinefs,  and  faint-heartednefs  at 
the  beginning  of  our  trouble,  ia  not  doing  what  in  them 

'    lay 


Ser.  XXI.  Upon  Amos  iii.  2.' 

lay  to  ftop  the  current  of  this   apoftacy  ;  not  giving  fr< 
and  open  teftimony  then  as  it  ought  to   have  been  given  ;' 
neither  doing  it  iince. 

(2.)  By  thefe  compliances  with  Prelacy,  hearing  of 
curates,  and  being  (tumbling  blocks  to  others,  in  cauf- 
ing  them  to  fa.U.  Yea,  and  let  me  fay,  Who  hath  been  as 
the  Lord's  fervant,  his  mej/enger  whom  he  hath  fent?  For 
the  generality,  they  have  always  erred  in  heart,  and 
have  not  walked  in  his  ways,  nor  fully  followed  the 
Lord. 

(3  )  For  their  divifions  and  heart-burnings  one  againfl: 
another.  Therefore  fhall  all,  except  a  few,  fall  in  the 
wildernefs,  and  fo. (hall  not  enter  into  the  land  of  pro- 
mife.     And 

Ltifti'y,  The  Lord  will  plead  with  thofe  called  conven* 
ticlers,  which  yet  are  the  belt  in  the  land  ;  and 

(r.)  For  their  former  compliance  with  thefc  finful 
courfes.     And 

(2.)  For  their  formality  and  hypocrify,  and  unfruit- 
fulnefs  under  the  means  of  grace.  The  mod  part  for  all 
their  hearing  and  profeffion,  being  unregenerated  and  ig- 
norant of  the  life  and  power  of  true  godlinefs. 

(3.)  For  their  carnality  and  earthly  mindednefs  ;  mind- 
ing their  own  things ;  not  beiug  fo  zealous  for  God,  and 
his  work  as  they  ought,  and  fliould  be,  but  lukewarm 
and  full  of  carnal  wifdom,  <bc 

(4.)  For  their  many  divifions,  the  love  of  many  -being 
-waxed  coldt  and  heart-burnings  and  animofuies  waxed 
hot.  Therefore  the  /inner s  in  Zion  Jhall  be  afraid^  and 
fearfnlnefs  Jhall  furprize  the  hypocrites.  Two  parts  fhall 
be  cut  off,  and  a  third  part  (hall  pais  through  the  fire. 
We  have  a  catalogue  of  thofe  folk  appointed  unto  ruin* 
when  the   Lord  (hall  come    to  punifli  the  inhabitants  o€ 

Judah,  Zeph.  i.    1, 13.     And   it   will   fuit  our  times 

very  well. 

1.  For  the  (tumbling  blocks,  which  feem  to  (ignify 
principally  the  idols,  he  will  root  the  idol  of  Prelacy  out 
-of  the  land,  and  we  will  be  at  no  lofs  thereby.  But  our 
fins  will  make  us  get  a  fcourge  aifo.  Thofe  who  have 
been  the  occafion  of  the  (tumbling  of  otheps  ;  thofe  who 
were  eminent  in  place,  parts,  or  gifts,  who  have  trained 
others  by  their  practice  to  lukewarmnefs  and  compliances, 
ihall  not  efcape. 

2.  The  wicked  ;  that  is,  all  profane  ungodly  wretches 
who    are   unregenerated,  whofe  /pot  is  not  the /pot  of  his 

P  p  children. 


o  Mr.  J.  Welwood's  Sj-rmons.      Ser.XXI. 

children,  may   tremble  and   be   afraid,  when  he  comes  to 
punifli  thefe  lands. 

3.  The  remnant  of  Baal.  /  will  cut  off  the  remnant  of 
Baal  from  this  place.  And  that  may  be  the  Papi'f  whom 
the  Lord  will  punifh,  and  root  out  of  thefe  lands  in  the 
day  of  vifitation. 

4.  7hc  chemarims  with  the  prie/h.  The  Prelates,  C11-. 
rates,  <&c,  For  thole  chemarims  were  the  peculiar  chap- 
lains, or  priefb,  who  had  unhallowed  themfelves  by  theic 
apoftacy  *.  , 

5.  Thofe  that  worfhip  the  ho/}  of  heaven  upon  the  hwife* 
tops  ;  which  may  be  undtrltotytl  of  the  open  and  avowed 
hearers  of  curates,  and  compilers  with  abjured  prelacy. 
And 

6.  Thefe  that fwear>hy  the  Lord  and  Malcham  ;  that  is, 
thole,  folk  that  halt  between  two  opinions,  between  Pre- 
lacy and  Preibytery. 

7.  And  thofe  that  are  turned  back  from  the  Lord  ;  that 
is,  fuch  as  have  fallen  from  their  piofcillon  or  zeal,  or 
have  turned  apoi'late.     And 

8.  Thofe  that  have  net  fought  the  Lord,  nor  enquired  for* 
him  ;   all  fuch  as  are  neglecters  of  prayer  ;  and  iuch 

as  for  fear  of  danger,  will  not  countenance  duty  ;   all  our 
indifferent  and  lukewarm  gentry  and  others. 

9.  The  princes,  &c.  that  are  clothed  in  Jl range  apparel; 
that  is,  magistrates,  that  look  not  like  Chriitian  magif- 
trates,  who  fhould  have  a  .copy  of  the  law,  &c  but  are 
like  unto  heathens  ;  even  all  the  great  ones. 

10.  All  thofe  leap  upon  the  thr&fhoU,  and  fill thgir  maf 
ters  houfes  with  violence:  All  wicked  fervams  who  are  di- 
ligent to  execure  the  command?,  even  the  wicked  com- 
mands of  magi  urates,  troopers,  nurTcngers,  darks,  intel- 
ligencers, 6<r-     And, 

if.  Alt  the  merchant  people,  he.  even  fuch  as  are  en- 
riching thenifelves  ;  and  mind  nothing  but  (craping  the 
world  and  worldly  things  together.     And 

La/In ,  Thofe  men  that  are  Jet  tied  upon  their  lees  ;    that 

is,  all    wile   and    fubtle    folk,  who,  as  we  commonly  fay, 

juke  and  let  the  jaw  go  over  ;  os  if  you  would  have  thefe 

comprehended  in  (lion  terms,  woe  unto  thefe  five  forts  of 
1 

#  Cheffmrim  fignlfies  the  b!a;:k  o»e«  ;  or,  the  priefls,  who  are 
worfnipptrs  of  tl-eSre;  whole  eioa'bs  and  faces  w^re  o'ten  black, 
*  r  ti*oie  wl  0  cificiited  io  the  burning  of  children"  to  Moiecb  ;  or 
?poibte  ODri  oft'be  feed  of  Aaron,  feeing  the  word  plainy  me*ns 
Jv.oiatfCJS  pricits.  See  the  Dq'ch  Amratators  on  2  Kings  xxin. 
5*    Browo's  diet,  on  iLewcid  Cbematim* 

folk  ; 


Ser.  XXI.  Upon  Amos  in.  2. 

folk  ;  it   will    be  ill    with  them,  when  the  Lord  comes  V 
punifli  the  inhabitants  of  the  land  for  their  iniquity. 

[1.3  AH  persecutors,  that  have  had  any.  hand  in  that 
work 

[2.]   All  profane  and  wicked  perfons. 

L3.]    All  compilers. 

[4]  Ail  hypocrites,  that  have  a  profeiTioo,  and  form 
of  godlinefs,  and  yet  have  no  more.      And 

[5.3  All  the  godly,  mil  have  not  followed  the  Lord 
fully,  but  have  turned  aflCe  to  fome  crooked  way. 

For  Ufe,  I  would  fay  this  fhort  word  unto  you.  Yea, 
the  Lord  fays  it  unto  you,  Ifa.  xxvi.  20.  Come,  my  peo- 
ple, enter  thou  into  thy  chambers,  and  flat  thy  doors  about 
thee,  hide  thyfelf,  as  it  were,  for  a  little  moment,  until  the 
indignation  be  overpaft.  And  who  are  his  people,  fee  PfaL 
xci.  1    He  that  dweilethin  the  fecret  place  of  the  Mofi  High, 

Jviil  abide   under  the  Jhadow  of  the  Almighty. He  Jhall 

cover  thee  with  his  f cithers.  Get  under  the  fhadow  and 
protection  of  God.  If  you  afk,  how  {ball  we  do  in  order 
to  obtain  that  ?  I  anfwer,  there  are  three  forts  of  folk, 
that  he  will  protect  in  that  day,  and  I  would  have  you 
give  all  diligence  to  be  found  of  that  number.     And 

1.  They  are  thefe  that  figh  <V^£ry  >  that  is,  thofe  who 
are  examining,  and  humbling  tbemielves  like  good  Jo- 
iiah  Let  every  one  of  you  fearch  out  your  fins,  and  ron- 
feis  them.  Judge  yourfelves  that  ye  be  not  judged '.;  and 
that  is  more  than  one  days  work.  Ifa.  ii.  12.  The  day  of 
the  Lord  of  hofls  Jhall  be  upon  cv  erf  one  thit  is  proud  and  lof- 
ty, and  upon  every  one  that  is  lifted  up,  and  he  Jhall  be 
brought  bin. 

2.  fhofe  that  flee  in  by  faith  to  the  Lord  Jefus  Chriit 
See  Ifa.  xxviii.  16.  When  the  prophet  is  fptaking  of  ap- 
proaching danger,  and  telling  them  that  their  refuge  of 
lies  fhould  not  fhelter  them  from  it,  he  tells  them  of  a 
true  fhelter,  Behold  I  lay   in  Zion  for   a  jure  foundation ,  a 

Jlone,  atricdjione,  &c.  So  make  fti re  of  the  Lord  jefus 
Chriit  Get  in  to  the  city  of  refuge,  that  the  avenger 
of  blood  may  not  touch  you.  You  know  that  the  blood 
of  the  lamb  fprinkled  upon  the  door-pofi:?,  kept  a  vav  the 
the  deftroying  angel  ;  lb  nothing  but  Chr ill's  righteouf* 
nefs  will  be  a  true  fhelter  u-nto  ycu.  Tie  is  the  true  ark, 
and  Noah  efcaped  by  being  heir  of  that  righteoufriefs, 
Nahutn  i.  7.  The  Lord  is  good,  and  a  fitting  h .11  in  the-day 
tf  trouble  ;     and   he   knoiueth  them  that  trufi  in  him,  ;  So 

Pp;  the a 


■ 

jttti        Mr.  J.  Welwood's  Sermons.'        Ser.  XXI 

t^fiPhen,  get   faith,  and   the,  lively  exercife  of  it  in   your 
fouls.     And 

La/lly,  They  are  thofe  who  are  upright  in  keart,  and 
»keep  clean  garments  like  Noah,  Lot  or  Caleb,  and  Jo- 
fhua  that  followed  the  Lord  fully.  If  ye  would  be  free 
of  wrath,  keep  from  fin  ;  and  efpecially  the  fins  of  the 
time  ;  fuch  as  lukewarmnefs  and  compliances.  Mai.  iv. 
1,2.  But  unto  you  that  fear  my  name,  fiall  the  Sun  of  rig h- 
teoufnefs  anfe  with  healing  under  his  wings.  Prov.  xi.  4. 
Riches  profit  not  in  the  day  of  wrath \  hut  righteoufnefs  deli- 
vereth  from  death.  Ifa.  xxx.  16.  flefhall  dwell  on  high  ,♦ 
his  place  of  defence  Jhall  he  the  munition  of  rocks.  Therefore 
J  fay  unto  ym>  Watch  ;  —  For  you  only  have  I  known  of  all 
the  families  of  the  earth,  therefore  I  will  punijh  you  for  yoii'r 
iniquities. 


SERMON       XXII, 


L 


S  O  N  G    V,     8, 

— ^-Tellhim,  that  Iamfickoflove.    * 

OVE  ficknefs  is  that  trouble,  which  arifes  from 
the  want  of  the  enjoyment  of  the  party  beloved. 
There  are  three  things  contained  here. 

Firfi,  That  the  fpoule  loves  Curia  ;  and  this  is  pro- 
per  to  the  godly  man  ;  Cbrift  is  precious  to  him  :  This 
is  not  the  conftant  mark  of  thofe  that  are  gracious  to  be  a- 
iTured  of,  and  to,  feel  Chrift's  love  to  them.  But  if  they 
have  love  to  him,  and  to  every  one  that  loves  him  ;  if  he 
is  to  them  the  pearl  of  great  price,  they  may  be  fure,  he  is 
theirs,  though  they  feel  not  his  love. 

Secondly,  That  he  is  abfent.     And 

Thirdly,  This  troubles  them. 

Doct.  I.  Chrijl  will  fometimes  abfent  himfelf from  his peo- 
**'  This 


Ser  XXII.  Upon  Sono  v.  8  303 

This  is  fnppofed  here,  and  you  may  clearly  fee  it,  in 
the  verfes  before.  This  we  once  fpoke  to  *.  And 
therefore  (hall  but  only  hint  at  it  now.  There  is  no 
doubt  of  it,  but  that  he  may  depart  from  his  people  ;  and 
they  may  want  the  fenfible  feeling  of  his  love.     You  fee 

it  in  the  cafe  of  the  fpoufe  here,  and   in  the  pfalms. 

There  you  have  the  experience  of  the  faints,  you  will  find 
it  there  very  frequently  :  I  will  hint  at  fome  reafons  for 
this.     And 

1.  It  is  for  correction  ;  when  they  grieve  him,  then  to 
punifh  them  for  their  mifcariages,  he  will  abfent  him- 
teijf. 

2.  To  put  them  upon  purfuing  him.  /  will  return, 
to  my  place.  In  the  time  of  their  afflycliont  they  will  feek 
me  early. 

3.  To  teach  folk  to  live  by  faith,  and  to  believe  ttis 
love,  when  they  do  not  feel  it.  For  fuch  is  our  jealoufy 
of  him,  though  he  hath  given  us  much  affurance  of  his 
love,     yet  at  every  new  trial  we  doubt  of  it, 

4.  It  is  to  make  us  prize  it  the  more,  when  we  get  it  ; 
for  we  would  loath  the  manna,  if  we  had  it  (till.  I  will 
only  add  that  fyr  ufe,  whifch  I  faid  at  firft.  None  mould 
conclude  his  hatred  from  his  abfence,  or  the  want  of  the 
the  fenfe  of  his  love.  But  we  lay,  that  all  his  people  ei- 
ther enjoy  him,  or  elfe  that  is  the  only  thing  in  all  the 
world,  they  would  mod  gladly  be  at. 

Dotrr.  II.  Chrifl's  abfence  is  af/liclwg  to  his  people. 

Says  David,  Thou  didji  hide  thy  face i  and  I  was  troubled, 
Pfal.  cxx.  5.  There  are  two  things,  that  of  all  other?, 
aremoft  afflicting  to  his  people  ;  and  thefe  are  fin  and  dif- 
tance  from  God.  Thele  are  the  two  things  that  embit- 
ter the  life  of  his  people,  as  the  two  daughters  of  Heth, 

did  that  of  Piebekah,    Gen.   xxvii,  46. In  the   prolecu- 

tion    of  this, 

]/?,  We  will  infift  a  little  to  fhew  you  how  afflicting  the 
Lord's  abfence  is,  to  his  people  here.  It  makes  them 
Tick  before  it  cafts  them  upon  their  beds.  Now  accord- 
ing to  the  meafure  of  a  foul's  love  to  Chriit,  and  accord- 
ing to  the  degrees  of  his  abfence,  the  grief  for  the  want 
of  him  is  more  or  lefs.  But  thefe  things  following  will 
ihew  it  a  little.     And 

*  It  appears  here,  that  hz  had  difcoarfed  before,  on  the  pre- 
ceding verfes. 

1/. 


304  Mr.  J.  Wel wood's  Sermons      Ser.XXIL 

i.  Their  fcrious  purfuit  of  him,  when  he  is  zway.— . 
So  it  is  here  in  the  cafe  of  the  fpoufe  :  She  pnrfues  him 
from  duty  to  duty  ;  and  then  (lie  begs  the  help  of  others 
for  finding  of  him.  So  Davie!,  Pfal.  xxii.  2.  He  cryed 
by  day  and  by  night,  and  was  not  filent. 

2.  There  is  grief  and  melancholy  when  they  w*nt  him, 
Pfal.  xiii.  2.  How  lo?ig  /bajl  I  take  counftl  in  my  fowl,  having 
forrow  iu  my  heart  daily.  It  is  with  his  people,  as  it  was 
with  Mephibofhetb,  who  was  mourning  all  the  time  the 
king  was    away  :    There   is   no  place   in    their  heart  for 

^  3.  The  time  is  long  and  wearifome  to  them  :  That  day 
is  along  day,  when  he  is  away,  Pfal.  xiii.  1.  how  hug 
ivilt  thou  forget  me  ?  /or  ever,  &c. 

4.  Nothing  can  comfort  them:  As  he  faith,  I  refit  fed 
fo  be  comforted.  Chrift's  abfence  is  fuch  a  bitter  thing  that 
no  earthly  thing  can  comfort  folk;  no  corn  and  wine, 
and  company.  Nay,  not  only  fo,  but  duties  and  ihe  fel- 
lowship of  the  godly  can  do  no  good  -,  no,  till  he  come, 
(as  one  comments  upon  Mary's  cafe,)  the  company  of 
angels  and  apoftles  could  not  comfort  her. 

5.  This  (hews  it  :  Take  off  the  burden  of  Chrift's  ab- 
fence, and  lay  on  the  heaviell  burden,  the  man  will  think 
himfelf-  well.  No  burden  is  comparable  to  this.  A  wo- 
man once  that  had  hadjjtaay  afflictions,  laid  in  the  end, 
Ihe  had  had  none  but  ChfWs  abfence. 

6.  It  will  have  influence  upon  the  body  :  As  that  of 
Heman,  /  am  nfflitltd,  and  ready  to  die  from  my  youth  up  ; 
while  I  fvffer  thy  terrors  1  am  difiracled,  Plal.  ixxxviii  15. 
And 

7.  It  will  make  folk  heartlefs,  even  in  worldly  mat- 
ters, when  Chnftabfents  himfelf  from  them. 

'idly,  Wherefore  is  it,  that  Chrift'9  abfence,  and  the 
want  of  the  fenfe  of  his  love  is  fo   afHicYmg  to  his  people  ? 

1.  Becaufe  of  his  people's  love  to  him,  Plal.  xviiio. 
For  thou  wilt  not  fuffer  thine  holy  one  to  fee  corruption,  that 
is,  Chrift.  And  Pfal.  Ixxiii.  25.  Whom  have  1  in  the  hea- 
vens hut  thee,  and  there  is  none  upon  earth  that  I  defire  (>e- 

fides  thee.  There  is  nothing  fo  precious  to  a  foul  as 
(Thrift;  no,  not  life  itfelf.  He  can  part  wth  all,  but  not 
with  him. 

2.  Becaufe  of  the  fwectnefs  of  his  love.  Pfal.  xvi.  ult, 
and  Song  i.  2.  For  thy  love  is  better  than  wire.  Pfalm 
lxiii.  5.  My  fou  [ball  be  fatisfed  m  with  mirrow  and  fat- 
vefs.    It  is  a  fou  Satisfying  thing. — -Filling  the  foul  with 

j°7 


Ser.  XXIT.  Upon  Song  v.  S.  305 

joy  aDd  peace  :  AH  things  are  trifles  in  comparifon  of 
this. 

3.  When  he  ahfents  himfclf,  then  his  people  appre- 
hend he. is  angry,  and  they  have  provoked  him.  For 
although  he  went  away,  yet  if  they  knew  he  was  not  dif- 
pieafed,  they  would  the  bettei  bear  it  :  But  the  fling  of  this 
affliction,  is  lin.  And  it  looks  ordinarily  to  be  the  wages 
of  fin,  and  that  is  death. 

4  When  he  abfents  himfelF,  his  people. are  many  times 
apt  to  fail  into  doubting  of  their  intereii  in  him.  Or  if 
no:  into  that,  yet  the  meafure  of  their  aiTurance  dimini- 
iheth.  Indeed  fon»e  have  attained  unto  fuch  evidences 
of  their  aiTurance,  that  even  when  they  feel  not  his  love, 
they  will -riot  give  way  to  doubting  about  it. —  But  others 
will  qucftion  if  ever  he  loved  them.  Unlcfs  folk  be  ftili 
handling  his  love,  there  is  fo  much  unbelief,  and  Sa- 
tan is  fo  bufy,  and  there  is  fo  much  corruption  and  un- 
belief to  work  upon,  that  folk  are  ready  to  doubt;  and 
folk  that  give  not  way  to  racking  doubts,  yet  will,  not 
find  themielves  much  refreshed,  until  they  get  fome  new 
confirmation  of  their  intereit ;  and  what  fays  this,  but  the 
decaying  of  aiTurance  ? 

5.  When  Chrift  departs,  he  leaves  the  foul  in  a  win- 
ter-like cafe.  His  departure  is  like  that  of  the  fun  :  For  he 
is  often  called  a  fun.  You  mull:  underftand  that  though 
there  be  (fill  the  roots  and  habits  of  grace,  yet  when  he 
departs,  they  all  droop  and  contract ;  and  then  as  in  the 
night,  the  hearts  all  get  out  of  their  dens  j  fo  luOs  and 
eviis  creep  out,  and  Satan  and  the  world  has  the  foul  at 
an  advantage.  Firft,  When  darknefs  and  eonfufion  fills 
the  foul,  it  is  as  if  the  windows  werefhut.  Secondly, 
Hardnefe  of  heart,  that  is  like  a  ftone,  that  will  not  be 
wrought  upon.  Thirdly,  Deadnefs,  lumpifhnefs,  and 
heavinefs.  Fourthly,  Wandring,  reftlefsnefs  and  roving 
of  heart,.  Fifthly,  Not  profiling  by  any  duties  ;  foifc  go 
heavily,  and  ail  duties  are  a  burden.  Sixthly,  Uieleilneis  ; 
folk  being  withered  and  dry.  Seventhly,  AH  the  graces 
droOp  and  decay,  faith,  love,  &c.  Eighthly,  Evils  get 
up  their  heads,  and  temptations  eafiiy  prevail;  and  La  Il- 
ly, Every  burden  becomes  a  load. 

Ufe  1.  This  will  try  whether  ye  be  Chriftians  or  not  ? 
How  are  your  fouls  affected  with  his  ab/ence  ?  This  wijl 
prove  your  love.  I  fe.-ir  many  of  us  know  not  wKat  it  is 
to  have  him,  or  want  him.  I  fear  to  aik  mauv  or  you, 
Have  you  him  ?  Are  you  allured  erf  li is  Love  ?    Yon  durij 

not 


306  Mr.  J.  Welwood's  Sermons.     Ser.  XXII* 

not  fay,  Yes  :  And  yet  you  can  live  well  enough  without 
it.  And  can  you  fay  that  when  you  find  fomewhat  of 
him  in  duty  ;  then  is  your  chiefeft  joy  ;  and  when  you 
mils  him,  nothing  can  make  up  the  want  of  him  ? 

Ufe  2.  Is  his  abfence  fo  troublefome  to  you  ?  Then 
have  a  care,  that  you  ftir  him  not  up,  till  he  pleafc  :  For 
his  love  is  a  tender  thing,  it  is  eafilyput  away. 

I.  Improve,  and  entertain  him,  when  you  have  him, 
Sail  when  the  wind  blows  ;  for  if  he  fee  folk  entertain 
him  coldly,  he  will  get  him  gone. 

2  Beware  of  being  lifted  up  :  carry  humbly  ;  for  if  he 
fee  folk  become  frothy,  he  will  get  him  gone. 

3.  Carry  watchfully,  for  he  is  one,  who  loves  righ- 
teoufnefs,  and  hates  iniquity. 

Ufe  3.  Then  there  is  need  of  fome  help,  how  to  carry 
under  his  afflicting  abfence.     And 

1.  Search  out  the  cafe,  and  how    it  is  ;    and  however 

it  may  be,  humble  yourfelves  under  his  mighty  hand. 

Humiliation  and  meeknefs  are  a  fovereign  remedy. 

2.  Be  ferious,  and  diligent  in  purfuiug  after  him.  Give 
it  not  over,  for  in  due  time,  ye  fhali  reap,  if  ye  faint  not 
Gal.  vi.  9. 

3.  You  that  have  got  fome  evidences,  live  by  faith 

You  that  have  gotten  but  little,  yet  ufe  arguments  torefift 
defpair;  for  many  have  been  deceived.  And  you  that 
have  an  intereft,  confider  all  is  yours  j    yea,  heaven  itfelf. 


SERMON 


C   307   ] 


SERMON    XXIir. 


2  Corinthians  xiii.  5- 

Examine  yourfelves,  whether  ye  be  in  the  faith  ;  prove 
your  own  /elves    :  know  ye  not  your   own  /elves  : 
bow  that  Jefus  Chrift  is  in  you,  except  ye  be  repro. 
bates  f 


THIS  people  were  much  employed  in  judging  the 
apoftle  ;  and  fo  he  turns  them  to  another  work, 
to  judge  and  examine  themfelves.  They  were  queftion- 
ing  his  eftate,  he  bids  them  examine  their  own.  His  ear- 
ned way  of  preffing  this  duty,  imports  folks  backward- 
ness to  it,  and  a^fo  the  importance  of  it,  and  what  feriouf'* 
eels  ought  to  be  in  it. 

Doct.  Folk  Jhould  examine  themfelves ,  whether  they  be 
believers   or   not.     They  Jhould   labour  to  know  fheir 
Jlate,  and  to  beat  a  point  about  it. 

There  are  two  things  in  it  here.     And 

I.  We  would  fay  fomewhat  for  opening  up  the  nature 
of  this  duty  of  felf  examination. 

II.  We  would  fay  fomewhat  to  this,  how  reafonable  it 
is»  that  folkfhould  fet  about  this  duty,  and  labour 
to  know,  whether  they  be  in  a  gracious,  or  in  a  na- 
tural eftate. 

I.  What  it  is  that  folk  are  to  examine,  aad  fearch  out  ? 
And  that  is, 

f  The  title  of  this  Sermon  bears  that  it  was  preached  at  Bank- 
head,  April  7th,  1677.  I  fuppoic  one  oi :  the  Bankheads  in  Lou* 
don  Parifh- 

aq  t.Whe- 


Ser. XXIII.  •   Mr*  J.  Welwood's  Sermons.        308' 

i.  Whether  they  be  in  the  faith  j  i.  e.  whether  they 
be  believers.  Now  there  are  two  forts  of  folk  in  the  world. 
Some  that  are  in  an  ill  eftate  ;  and  if  they  die  in  it,  they 
periih  :   And  fome  that  are  in  a  good  eft  ate  ;  when  they 

die,  they  go  to   heaven. :Now    the  folk   that  are  in  an 

ill  eftate,  they  are  called  folk  in  a  natural  eftate  •,  that  is 
fuch  an  eftate  as  they  were  born  in,  unregenerate,  unre- 
newed, ungodly,  wicked,  unbelievers. Then  they  thar. 

are  in  a  good  eftate,  are  called  converted  folk,  gracious 

folk,  godly  folk,  folk  in  Chrift So  that  it  is  all  one  to- 

fearch  out  every  one  of  thefe.  Well  then,  the  thing  that 
every  ope  of  you  is  to  iind  out,  is  this,  whether  ye  be  in 
the  number  of  the  people  of  God,  or  of  the  wicked  : — — 
And 

2.  What  is  the  rule  folk  muft    walk  by,  in  the  fearch  ? 

What  is  the  balance  folk  mud  weigh  ihemfelves  in  ?« . 

What  is  the  touch-ftone  they  muft  try  themfelves  by  ?'- 

For  you  know  that  if  folk  take  wrong  weights  ,  they  will 
go  tar  wrong,  and  cheat  themfelves.  Some  folk  take 
weights  from  Satan,  and  their  own  dreadful  nattering 
hearts.  By  which  means  they  go  down  to  the  grave  whh 
a  lie  in  their  right  hand.  Some  weigh  themfelves  with 
other?,  and  thofe  none  of  the  ftri<fteft  neither  ;  and  (0 
think  themfelves  good  enough.  But  we  muft  weigh  our- 
felves  in  the  balance  of  the  fancluary,  the  word  of  God  j 
which  fhows  the  way  of  death  and  life  *,  and  udcribes  the 
godly,  and  the  ungodly  man,  giving  marks  of  both  iorts  ; 
and  folk  mnft  try  themfelves  by  thefe  marks. 

3.  What  fort  of  fearch  muft  rolk  make  :  What  they  are  ? 
Whether  they  are  believers,  or  not  ?  Many  might  at  tfce 
firft  find  out  that  they  are  unbelievers,  but  no  man  finds 
out  that  he  is  a  believer,  without  a  ferious  fearch,  and 
much  diligence  in  prayer,  reading,  meditation,  and  o- 
ther  means.  Yea,  leta  man  do  what  in  him  lies,  he  will 
never  get  a  fatisfying  difcovery  of  his  condition,  without 
the  Spirit  of  the  Lord  ftep  in,  and  clear  up  to  the  man 
his  condition.  And  he  does  it  ufualiy  in  ipme.exercife  of 
hearing,  prayer,  meditation,    <&■. 

4.  What  is  the  end  of  this  felf  examination  ?  It  is 
this  ;  that  if  a  man  get  it  cleared  up  to  him,  that  he 
is  a  believer,  he  may  then  have  peace  and  comfort,  and 
go  to  God  as  his  Godx  and  put  hand  to  all  the  pronwes 
as  his  own.  Again,  if  he  fees  that  he  is  unconverted, 
and  cannot  be  at  a  point,  he  may  get  out  of  that  eftate, 
and  be  reftlefo,  until  he  get  his  peace  made  up  with  God. 

II.  We 


St?r.  XXIII.    Upon  i  Corinthians!  xVu:  $.         309 

II.  Wc  would  fay  fomewhat  to  thi$,  how  reafonab?e  it 
is  that  folk  fhouldfet  about  this  duty,  arid  labour  to  knovr 
whether  they  are  in  a  gracious  eftate,  or  in.  a  natural 
eftate.     Reafon 

1.  It  is  a  thing  that  may  be  known,  if  f6lk  would  be 
at  the  pains  to  know  it.  Thofe  that  are  out  of  Chrift, 
if  they  were  willing,  might  eafily  know  how  it  is  with, 
them.  But  they  have  no  will  to  know  it  Yea,  they 
fhut  out  the  light.  Again,  ye  that  are  in  Chrift,  if  ye 
were  diligent,  ye  might  know  it  j  for  the  word  is  clear  -, 
and  there  is  a  vaft  difference  betwixt  the  godly  and  the  un- 
godly man  or  woman. 

2.  I:  is  a  thing  that  many  are  deceived  Hi.  If  thfcrfc 
were  much  bad  money  pafling  in  the  country,  and  many 
deceived,  ye  would  take  heed. — Satan  and  folks  hearts 
deceive  many  ;  therefore  every  one  of  us  has  need  to  try 
before  we  truth     But  try  thejpirits^  &c.   I  John  iii.  1. 

4.  To  be  deceived  in  thigBRa&er  is  very  dangerous.  If 
a  man  think  he    is  in  i  %tate,  while  he  is  not  fo  ; 

he  will  fit  (till  and  periuVJ^tf-hereas  indeed,  if  he  knov* 
his  danger,  it  may  put  him  to  his  feet.  A  falfe  peace  is 
that  which  ruins  the  world  of  mankind  very  much. 

Ufe  I.  I  would  fpeak  to  fevef  al  forts  of  folk  here. 

And  there  are  fome  of  you'  here,  that  know  very  well 
that  you  are  not  believers  ;  you  know  that  you  are  going 
down  to  the  pit";  and  that  not  without  light,  but,  as  one 
faid,  with  a  candle  in  your  right-hand.  You  have  your 
fears,  and  would  fain  be  out  of  them.  What  is  it  then, 
that  hinders  folk  from  coming  out  of  that  eftate,  and 
from  feeking  to  be  godly  ?     It  is  that 

1.  They  look  upon  religion  to  be  too  lrrift.     They  cm- 

not  be  imprifoned  ;   they  would    fain  have  a  latitude. — 

They  cannot  be  at  the  pains  to  be  religious.  But  truft  me 
it  is  not  fo  OricTt  ;  and  if  once  ye  knew  it,  you  would  not 
for  a  world  be  in  the  cafe  you  are  in.  Pray  that  God 
would  give  you  a  heart  to  wkvk  iu  godlinefs,  otherwife  all 
the  terrors  ot  the  law  will  not  do  it. 

2.  They  have  a  falfe  hope  rooted  deep  in  their  hearts 
by  Satan  5  as  in  the  cafe  of  Evali  :  Ye  /ball  not  <l'te% 
f/iid  Satan,  They  hope  (for  all  that  God  fays,)  they  ffiail 
not  die.  But  if  you  remain  in  that  condition,  you  fiuil 
die,  if  the  Lord's  word  be  true. 

3.  They  hope  to  do  better.  They  will  not  convert 
yet  ;  thev  will  put  ofFconverfion  from  day  to  day.     One 

Q^q  1  well 


3to        Mr^  J.  Welwood's  Sermons.    Ser.  XXIL 

well  compares  many  folks  refolutions  to  the  hindermoft. 
wheel  of  a  coach,  that  is  ftill  following  the  fore  wheel, 
butjnever  overtakes  it.  Up,  if  it  be  poiiible,  and  fet  to 
this  night.  Satan,  and  your  refolutions  have  cheated  you, 
and  you  will  be  daily  more  hardened  therein. 

Iff  ell.  There  are  fome  of  you,  I  fear  many,  that  are  not 
only  ungodly,  and  in  a  natural  eftate  ;  but  that  have  no- 
thing like  godlinefs.  He  that  runs  may  read  it  ;  and  yet 
you  deceive  yourfelves,  and  fit  ftill,  and  think  all  is  well, 
and  you  are  fafe  :  And  yet  you  are 

1.  Grofly  ignorant,  and  know  nothing  of  God,  nor 
his  ways,  nor  his  will. 

2.  You  neglect  fecret  prayer,  and  all  that  ye  do,  is  to 
Sain,  or  blefs  yourfelves,  when  ye  ly  down,  or  rife  up. 
.And 

3.  Ye  are  grofs  finners.  Ye  will  fwear  by  the  devil, 
by  faith,  conscience*  anojyAg^  Others  of  you  will  fay 
foul  talk,  &c.  May  Ugfll  Erink,  and  fall  out  with 
one  another.  Your^rrr™  Htalk  on  the  fabbath-day, 
as  about  about  your  corn^ajTWattle ;  and  yet  you  come  out 
to  meetings.  He'that  raansAnay  read  that  you  are  in  a  na* 
tural  eftate,  and  in  that  broad  way  which  leads  to  death. 
So  that  it  is  a  wonder,  how  ye  get  yourfelves  deceived. 
But  you  and  Satan  get  it  done  together      And 

(i.)  By  your  grols  ignorance,  knowing  nothing  of  the 
way  of  God,  nor  gpodlinefs  ;  as  it  is  eafy  to  make  an  ig« 
norant  man  thihk  a  piece  of  brafs  to  be  gold. 

(2.)  By  your  prefumptuous  hope  of  a  God  in  Chrift. 
You  hope  that  the  Lord  will  have  mercy  upon  you,  and 
not  be  fo  cruel  as  to  caft  you  into  the  pit.  But  he  is 
nor  merciful  to  any,  but  to  penitent  folk,  that  flee  into 
Chrift,  and  are  holy.  Ye  will  fay,  ye  repent  day  and 
night.     Oh,  your  folly  in  this  ! 

(3.)  It  flows  from  this,  that  you  are  unwilling  to  know 
your  condition,  and  Abut  out  the  light.  When  .ye  are 
marked  out,  yet  ye  fay,  that  ye  .fhall  maintain  a  faife  peace, 
and  are  unwilling  to  come  out  of  that  eftate  of  fin  and  un- 
godlinefs  wherein  you  are.  Oh,  flee  from  the  wrath  that 
is  coming  upon  you.  Though  one  fhould  rife  from  the 
dead  *,  and  tell  you  that  fuch  as  you  are  yet  expofed  to 
divine  wrath,  you  would  Dot  be  perfuaded  of  it.     Ob,  up 

and 

u  *  Not  inapplicable  to  this  is  that  rerrtukable  relation,  in  the 
life  of  Braia  Canon  of  r\beims,  Anno  iroo  At  the  funeral  of  a 
great  doctor,  who  had  lived  in  great  reputation  for  his  learning 

v  and 


i.XXIII.    Upon  2  Corinthians  xi'ri.  5.  31c 

Adbe  doing.     If  they  hear  not   Mofes  and  the  prophets* 
Aeither  will  they  be  perjuadcd  though   one  rofe  from  the 
/dead.  r 

U/e  III.  There  are  many  amongft  you,  like  the  foo- 
lifli  virgins  that  had  lamps  but  no  oil.  Xou  pafs  for  chrif* 
tians  in  your  own  and  others  eyes  ;  but  are  not  fo.  Po- 
ffibly  fome  of  you  are  not  far  from  the  kingdom  of  God, 
and  yet  will  never  come  there  ;  if  ye  come  no  further. 
For  ye  are  many  hundred  miles  out  of  the  way.  Again, 
fome  are  nearer  it,  and  come  a  further  length,  and  yet 
never  come  from  a  natural  eftate. 

I.  Foik'may  attain  to  tilings  that  are  good  in.  them- 
feives  ;  and  yet  not  be  godly.  (1.)  Knowledge  beyond 
others,  and  gifts  in  prayer  and  fpeaking.  (2  )  A  form 
of  godlinefs  ;  to  pray,  read  and  hear.  (3.)  Reformation 
as  to  many  things,  even  fo  a^to  efcape  the  pollutions  of 
the  world  through  the  lyjHti&ge  of  the  truth,  and  of 
Chriit.     (4.)  They  may  J  Kk  and  may  lay  them- 

felves  out  in  a  good  mew-  B^QN^  riSnt  wa7-  ^nc^ 
(5.)  They  may  have  fom^^R  Rm^t&ftlie  Spirit  thatis 
common  both  to  the  godly*  ^1^0^  he  URgodJy.  But  yen 
they  have  no  grace  fuch*as  forrow  ror  fin,  attrj  a  delight  in 
the  word  of  God,  a  defire  after  Chrift,  fear  ofperifhing, 
a  defire  of  falvation,  ftirring  up  to  diligence,  <6r.  &c» 

N.  B.  By   an  alarm   of  the  enemfqp   approaching,  he 
was  obliged  to  flop  before  the  application  was  ended. 

and  godlinefs,  the  following  accident  happened*  Wirn  the  p. ie.l 
who  officiated,  came  to  thefe  words  in  tne  iervice,  Refponae  inf- 
hi>  Anfwer  me,  the  corpfe  immediately  rofe,  and  cried  in  a 
terrible  manner,  Jujlo  Dei  judicio  accufatus  fuv?,  that  is;  1  am 
accu fed  by  the  jufi  judgment  of  God.  On  this,  a)l  the  people  rVto 
out  ot  the  church.  On  the  next  day,  they  came  back  ro  go  thro* 
the  fervice,  but  when  the  prieit  repeated  the  fame  words  as  before, 
the  corpfe  rofe  in  like  manner  as  on  the  former  day,  and  roareii 
out,  Juflo  Dei  judicio  judicatus  fum,  I  am  judged  by  thsri^h- 
t sous  judgment  of  God,  Upon  thts  they  left  the  corpfe  tor  that 
day  likewife.  On  the  third  day  they  made  another  attempt  to  fi- 
mfli  the  ufual  obfequies,  wheD  the  report  <:f  what  had  bappentp 
the  preceding  days  h«:d  drawn  together  the  whole  city.  Then  at 
the  fame  words,  the  corpfe  tried  out  in  a  molt  hideous  manner, 
JuJlo  Dei  judicio  condemnatvs  fum.  I  a,n  condemned  by  the  rigt)- 
t  co  us  judgment  of  God.    Ste  Baxter's  Saintj    Everlajling  Reji. 


S  E  RMOS 


C  j*»  1 


SERMON      XXIV. 


i  Peter  \v.  i8.> 

And  if  the  righteous  fcareely  befaved,  where  /hall  the 
ungodly  and  the /inner  appear  f 


i 


T  is    a  great  matter  for  a  man  to  come  to  heaven,; 
even  for  a  man  that,J,s*pry  ferious  and  faithful.     It 
is  true,  there   are    manjj^fuXghmk  to  be    faved  ;  yea,  I 
think  there  are   few  cj^d^^^Ett  do  not  think  to  come  at 


heaven.  But  I  fear  that  nMjj^tenth,  nay  not  the  twentieth 
man  of  you,  will  con\a»Jn£re.  Nay,  even  very  profaoe 
and  ungodly  men  willTth/ibk  to.  come  to  heaven.  This, 
however  ftrange,  is  evident  to  any  perlon  that  will  but 
oblerve  the  delufion  of  the  fons  of  men.  Speak  to  god- 
lefs  men,  or  natural  men,  who  know  nothing  of  heart- 
work,  or  experiences  in  rehgion.  Aik  them,  if  they 
think  they  are  in  favour  with  God,  or  think  to  obtain 
heaven  ?  Yea,  they  think  that  every  one  will  get  there. 
I  believe,  ye  think,  that  heaven  will  be,  fo  to  fpeak,  a 
cage  of  unclean  creatures  :  But  I  tell  you  there  is  no  fuel* 
thing  at  all.  Few  folk  will  come  there.  Read  Pial  xv. 
Lord,  iv bo  Jhall  dwell  in  thy  holy  hili  ?  &c.  Ha.  xxxii.  17. 
Who  amongjt  us  Jhall  dwell  with  devouring  fire  ?  (Vho  amongfl 
us  Jhall  dwell  with  everlafiing  burnings  ?  A«nd  who  will  be 
able  to  ftand  before  him  in  that  day  ? 

Now  we  (hall  hint  at  fome  things  in  general,  and  fhall 
give  you  fome  reafons  why  the  righteous  are,  fcareely  lav- 
ed.    As 

ijlt  Becaufe  none  are  fo  righteous  as  to  be  without  their 
own  faults,  their  own  fins,  and  failings.  None  are  fo 
righteous  but  that  they  have  their  own  ftrayings.  David 
confefies  this,  /  have  gone  ajlray  like  a  lojl  Jleep,  Jeek  thy 
fervantt  Pitjl.  cxix.   176. 

*  This  Sermon  is  faid  to  hare  been  preached  at  Bogle's  hole, 
Parilhof  Weilmoreland  Clydfda.'e,  and  was  pubUlud'fome  time 
age* 

zdfy, 


Seb.XXIV.         Upon  i  Peter  iv.  18.  313 

ldlyy  Becaufe  God  is  a  very  haly  and  a  fpojlefs  God  ; 
and  therefore  it  is  very  much,  fo  to  fpeak,  to  live  with 
him.  Not  that  he  is  an  unmerciful  God,  or  any  way 
cruel  ;  but  he  is  fo  holy  a  God  in  his  nature  and  divine 
perfections  ;  and  thefe  being  compared,  the  corruptions 
that  remain  in  the  holjeft  of  men,  and  the  fpotlefs  holi* 
nels  of  God,  and  that  infinite  indignation  that  he  hath 
againit  fin  :  I  fay,  comparing  thefe  together,  it  is  no  won- 
der that  the  holieft  of  men  find  a  difficulty  in  coming 
to  heaven.  David  fpeaks  of  broken  bones,  Pfal,  li.  8. 
And  of  roaring  all  the  day  long,  Plal.  xxxii.  3.  But  leav- 
ing the  doclrjnal  part,  we  fhail  add  fome  few  ufes. 

Vfe  I  Is  it  fo,  that  the  righteous  are  fcarcely  faved  ? 
'Then  I  think  we -may  conclude,  that  there  will  be  few 
-faved  in  this  generation,  when  the  Lord  comes  to  count 
and  reckon  with  it.  For  if  ye  confider  the  revolutions  of 
thefe  times,  we  think  it  more  than  probable,  considering 
too  how  long  God  hath  fpdrfed  us,  that  there  are  fad  days 
coming  upon  thefe  lands,  when  God  will  judge  thefe 
lands,  and  bring  wrath  and  anger  upon  them.  It  will 
then  be  hard  for  the  moft  godly  and   ferious,  who  have 

kept  clean  garments,  to  be  faved  in  that  day. rlndeed, 

Abraham,  Lot,  Jacob,  Caleb,  and  Jofliua  efcaped  when 
the  Lord  poured  out  his  wrath  on  the  wicked  generati- 
ons, wherein  they  lived.  But  indeed  they  were  a  ftrange 
fort  of  perfons.  Then  confider  if  it  has  been  fo  done  in 
the  green  tree,  w  hat  will  be  done  in  the  dry ,  Luke  xxiii^j. 
If  the  Lord  hath  chaftened  his  own  people  ;  if  he  has  lo 
fharply  f  mitten  them,  that  their  blood  hath  been  fhed, 
and  their  heads  have  been  fet  up  in  the  view  of  the  wdrl'd  ; 
if  they  have  met  with  troubles  and  toilings,  then  what 
fhall  becomeof  an  ungodly  party!?  What  will  come  on  ma» 
lignants  and  prelates  ?  What  will  come  on  our  church, 
and  Hate  folk  ?  What  will  come  on  onr  magiftrates,  and 
clergy,  and  upon  the  ungodly  people  of  the  land  ?  Think: 
yje,  that  if  the  Lord  hath  dealt  fo  fharply  with  his  own 
houfe  and  people,  that  he  will  pafsby  them  ?  Nay,  I  wilt 
tell  you,  that  the  Lord  hath  a  fword  prepared  for  our 
king,  our  couniellors,  courtiers,  and  nobles,  for  decla- 
ration takers,  for  prelates,  curates,  and  lukewarm  gen- 
tlemen, ere  1  For  my  /word  flail  be  bathed  in  heaven  « 
behold  itjhall  cave  down  upon  ldumea%  anM  upon  the  people 
of  my  cut  ft  to  judgment,  lid.  xxxiv.  5.  I  am  fure  it  wid 
be  a  hard  matter  to  efcape  at  that  day.  There  are  many 
folk  who  think  that  the/  will  bend  down,  a«d  let  tbebU'ft 


294        Mr.  J.  Welwood's  Sermons.      Ser.XXIV. 

go  over  them.  Many  think  that  they  will  live  at  eafe 
in  Zion,  and  others  think  they  will  be  wife  and  keep  a 
whole  fkin,  and  keep  their  eftates,  lands,  trades,  6r. 
and  will  not  appear  for  God,  when  he  calls  them  to  wic- 
nefs  for  him. 

Well,  then,  the  Lord  will  fend  fomc  ftroaks,  that  will 
not  only  come  on  the  folk  that  are  not  for  God.  but  it 
will  come  upon  all  forts  of  people.  Truly,  we  think  it  is 
terrible  to  think  of  that  day  of  the  Lord  that  is  a  coming. 
As  for  our  rulers,  they  have  acted  ftrongly  and  mightily 
againft  the  Lord;  and  they  fay,  the  Lord  hath  forfaken 
the  earth.  Yea,  but  he  hath  not.  And  they  fay,  the 
Lord  will  not  require  what  they  have  done.  But  as  the 
Lord  lives  and  reigns,  he  will  repay  them  to  their  faces  all 
of  them  together,  even  from  the  graateft  unto  the  leaft 
of  them  ;  from  the  king  to  the  loweft.  "Without  omit- 
ting one  of  them,  he  will  repay  them  fevcrely  for  all  the 
mifchiefs  they  have  done. — ^-What  are  they  ?  As  ma- 
ny kings  and  counfellors  as  would  lie  betwixt  us  and  the 

fun,  are  no  more   but  as  a  pile  of  grafs  before  God. 

They  are  as  nothing,  and  lefs  than  nothing.  He  will 
care  no  mote  to  beat  the  abominable  party  that  we  call 
rulers  down  unto  the  loweft  hell,  than  I  would  do  to 
tread  a  worm  under  my  feet.  Yea,  his  own  people  who 
have  many  fad  days  and  nights  about  their  (ins  ;  who 
vralh,  and  do  all  to  keep  tbemfelves  from  their  fins  ;  yet 
they  have  fore  bones,  and  enough  to  do  with  it.  And 
do  you  think  that  fuch  an  abominable  party,  that  have 
affronted  Jefus  Chrift  to  his  face,  yea  we  may  fay  of  our 
rulers,  that  they  have  caft  out  a  flag  of  defiance  againft 
God  ;  and  have  defied  him  before  fun,  moon,  and  all 
the  world  ;  do  you  think  that  fuch  fhall  efcape  ?  No,  but 
he  will  come  out  in  battle  array  againft  them,  and  as  he 
lives,  he  will  lay  them  in  the  duft  ere  it  be  long.  Will 
ye  believe,  Sirs*  that  our  great  folk,  our  abominable  de- 
claration-takers;  do  ye  believe  that  hellifh  prelates,  abo« 
minable  curates,  and  felfifh  wicked  noblemen  ;  do  ye 
think  that  thefe  gentlemen  will  efcape  the  hand  of  God  ? 
I  fay,  they  fhall  not  at  all  :  As  he  lives,  he  will  threlh 
them  down,  and  their  houfes  ;  and  make  their  poftetity 
beggars.  He  will  bring  his  indignation  over  them,  (o 
that  the  generation  to  come  will  hifs  at  them.  I  profefs 
this,  that  any  (perfon  that  confiders  matters  at  this  day, 
will  fee  this  generation  gone  perfectly  out  of  their  right 
wits,  lcoofefsit  is  a  hard  matter  for  a  man  to  befaved, 
even  when  he  is  raoft  circumfpeft  vnd  watchful.     But  Oh  I 

to 


Ser.  XXIV.  Upon  rPETER  iv.  18.  ji£ 

to  think,  what  will  come  upon  this  generation.  I  will 
tell  you,  ftat  not  only  the  wicked  perfecuting  party,  and 
the  complying  party  will  be  overthrowu,  but  even  his  own 
people  mall  notefcape,'  as  you  have  it,  Ezek.  xxi.  SL  4,  e, 
10.  We  verily  believe  this  ;  and  he  who  believes  mail  iee 
it.  Even  his  own  people,  even  thofewho  have  the  root 
of  the  matter  in  them,  God  will  overthrow.  He  will  fend 
them  in  his  anger  through  death,  and  he  will  fpare  few 
miniflers,  few  non-confocmift  minifters.  He  will  have 
them  die  in  the  luildernefs.  So  there  mail  be  but  a  few 
that  fhall  come  through,  and  fee  the  glory  of  the  Lord. 
I  fear  there  are  but  few  that  will  be  found  for  God.  I  will 
tell  you,  I  trow,  there  are  few  minifters  that  will  be  found 
what  they  ought  to  have  been  ;  and  few  people  what  they 
ihould  have  been  as  to  the  keeping  their  garments  clean. 
This  hath  been  a  blackening  time,  a  tempting  time.  At 
firft  it  fullied  all  forts  of  fo!k.  Alas  !  people  were  all 
defiled  in  the  beginning,  with  hearing  the  curates,  com- 
plying with  prelacy;  anckmany  folk  grew  fecure,  wary 
and  crafty  All  have  bent  their  tongues  to  lies  ;  but 
none  have  been  valiant  for  the  truth  up  and  down  Scot- 
land. Few  have  been  free  for  him  j  but  a  deep  fort  o£ 
compliances  prevail*  amongft  all  forts  of  folk.  ,  I  will  tell 
you  truly  what  I  think  is  the  Lord's  mind,  and  it  is  this  i 
I  think  that  the  Lord  will  rid  himfelf  of  this  generation  ; 
I  think,  that  he  hath^ftvorn  in  his  anger,  that  until  he 
have  their  heads  under  ground,  he  will  never  do  good 
for  Scotland.  He  hath  fworn,  that  until  he  have  this  ge- 
eeration,  minifters  and  profeflbrs,  in  their  winding  Greets, 
and  the  worms  eating  them  up,  he  will  ftretch  forth  his 
hand  againft  Scotland.  They  have  been  a  party  that  have 
not  atted  for  God.  I  do  not  deny  but  that  a  remnant 
fhall  be  faved.  But  I  trow,  ye  need  not  thatch  houfes 
with  them  that  fhall  be  faved.:  They  will  not  be  (o  many 
as  folk  think.  I  a  (lure  you,  they  will  be  odd  fort  of  peo- 
ple whom  God  will  favc.  They  will  be  but  a  few  mini- 
fters, profeiTors,  and  chriftiaus,  that  he  will  fpare.  But 
he  will  have  their  carcafes  dragged  out  of  the  way.  I 
profefs,  I  think  the  land  is  gone  <]uke  wrong.  As  for 
our  rulers,  what  are  they  but  incarnate  devil?  ?  And  as 
for  our  nobles,  we  can  hear  tell  of  none  of  them  for  God. 
Indeed,  we  deny  not  but  that  there  are  fome  of  them  bet- 
ter than  others  are.  Some  have  fome  fort  of  religion  at 
heart,  but  dare  not  avow  it.  As  for  all  our  gentlemen 
that  we  can  get  in  Scotland,  we  may  write  them  in  three 
inches  of  paper  j  and  as  for  minifters,  they  are  few  ;    of 

R  r  Cimftian*, 


ji6      ,Mr.  J.  Welwood's  Sermons.      Ser. XXIV. 

Chriftians  there  are  fome  more,  but  not  many. — And  I 
will  allure  you,  fpare  whom  the  Lord  will,  he  will  not 
{pare  profefTors.  I  think,  if  he  (pare  any,  it  will  be  the 
ignorant  people  in  the  north  who  have  not  known  his 
name.  But  as  for  them  that  have  known  him,  and  his 
mighty  works,  he  will  have  them  dragged  out  of  the 
way.  I  think  he  may  fpare  the  ydung  people  that  are 
riling  ;  the  young  ones  that  know  nothing;  but  as  for  the 
old  Chriftians,  that  have  not  been  for  God,  he  will  have 
them  taken  out  of  the  way.  He  will  not  let  them  live  at 
all,  that  have  fo  exceedingly  corrupted  themfelves 

It  would  not  have  been  thought,  that  Scotland  would 
have  become  fo  naughty.  I  think,  profefTors  in  Scot- 
land will  turn  incarnate  devils  ;  and  of  all  the  noblemeri 
and  gentlemen  in  Scotland,  there  fhall  not  be  twenty  that 

will  appear   for  God.     I  trow,  I  have  doubled  them. 

Who  would  have  believed  that  Scotland  would  have  been 
fo  naughty.  Scotland  hath  been  a  nation  full  of  hypo- 
crify  ;  nothing  but  a  whitcd  wall.  But  ftay  until  the  play 
be  ended,  and  he  will  make  a  clean  land.  He  will  not 
come  with  a  rake,  fo  to  fpeak,  but  with  a  befom  ;  that 
fhall  fweep  malignants,  prelates,  noblemen,  gentlemen, 
i3C  It  will  fweep  them  and  their  pofterity  away  :  It  will 
fweep  profefibrs  away  alfo.  I  allure  you,  as  to  the  very 
godly  that  have  been  moft  free  for  God  in  their  perfonal 
and  particular  walk,  it  fhall  be  much  for  them  to  win 
through  :  It  fhall  be  much  for  them  not  to  be  over- 
thrown in  the  deluge  of  wrath  that  is  coming.  I  warrant 
there  be  many  faying,  that  they  fhall  never  be  moved,  as 
Davzd,  Pfal.  xxx.  8.  Many  fay  in  their  hearts  with 
thcfe  wicked  men,  1  /ball }  not  be  moved,  for  I/hall  never  be 
in  adverfity,  Pfal.  x.  6.  But  ftay  till  God  arife  and  plead, 
and  he  lhall  bring  adverfity  on  thofe  that  are  at  eafe  in 
Zion%  and  truji  in  the  mountains  of  Samaria,  Amos  vi.  I. 
and  can  carry  handfomely  in  troubles  ;  thefe  fhall  go  unt* 
captivity ,  iviththefirfi  that  go  unto  captivity  :  For  I  think 
that  many  in  this  land  do  not  believe  that  there  is  a  God  ; 
or  that,  he  will  do  either  good  or  evil,  Zeph.  i.  12. — I  fee 
that  this  is  fo  fettled  in  the  imagination  of  all  ranks  of 
people  in  Scotland,  that  I  profefs,  \k  the  Lord  flay  ma- 
ny y<  ars  away,  Scotland  will  b  come  a  company  of  devils 
and  dHperatc  Atheifts  ;  and  they  will  call  the  proud  hap- 
py, and  fay  with  thole  Mai.  i.  14.  It  is  in  vain,  to  ferve 
the  Lcrd,  and  fhall  think  thofe  the  fineft  folk  that  can 
con) ply  moft,  and  follow  the  cour.e  of  rhe  prefent  times. 
I  will  ceil  you,  I  trow  many  folk  luve  b££u   dreaming  of 

deliverance* 


Ser.  XXlV.         XJptN  i  Peter  !v.  i8:  3^ 

deliverances,  both  minifters  and  profeflbrs  ;  but  if  ye 
dream  aright  ;  ye  will  dream  that  God  will  come,  and 
fend  wrath  and  indignation,  and    make  Scotland  tremble, 

and   overwhelm  it  as  by   the  flood  of  Egypt,  ifa.  x.  £4. 

I'll  tell  you,  if  Scotland  had  deliveiance,  it  were  not  tel- 
ling them.  The  profeflbrs  in  Scotland  would  run  mad  : 
they  are  fitter  for  .the  grave.  He  muft  rid  himfelf  of 
this  generation,  and  that  is  a  great  part  of  its  delivery, 
Thefe  things  are  but  dreams  with  many  who  fancy  the 
Lord  hath  no  fuch  thoughts.  I  aflure  you,  they  (hall  be 
odd  fo^k  that  (hall  ftand  when  he  appears.  They  ihall 
be  folk  that  have  neither  touched,  tailed,  nor  handled  the 
corruptions  of  thefe  times.  If  ye  will  take  the  deliverance 
right,  take  this  of  it  ;  that  when  the  Lord  (hall  deliver 
Scotland,  there  lhall  be  glorious  days  in  it.  But  it  fhall 
be  a  coftly  deliverance,  and  he  will  have  the  mod  of  all 
forts,  efpecially  minifters,  fwept  away,  ere  the  deliverance 
come  :  and  he  will  have  another  fort  of  people  than  the 
prelent  lukewarm,  formal  generation.  He  will  have  an- 
other fort  of  people,  both  minifters  and  profeflbrs,  than 
at  this  day  he  hath.  He  will  have  folk  that  will  not  feek 
their  own  things,  but  his  things.  For  if  he  cannot  get  a 
church  to  his  mind,  he  cares  not  for  it.  He  cares  not  to 
caft  it  into  the  depths  of  the  lea.  What  cares  he  for  the 
laws  of  men,  or  for  kings  or  councils  ?  They  are  before 
him,  but  as  the  dirt  of  the  ftreets.  He  will  have  a  church 
fitted  for  glorifying  him,  or  elfe  none  at  all;  as  Amos 
ix.  7.  Are  ye  not  as  the  children  of  the  Ethiopians  unta  me p 
0  children  of  Ifrael  ?  faith  the  Lord,  Have  I  not  brought  up 
Jfrael  out  of  the  land  of  Egypt  ?  and  the  Pbiliflines  from 
Caphtor,  and  the  Affyrians  jromKir  ?  i.  e.  What  am  I  con- 
cerned with  you  ?  What  art  thota,  ScotHnd,  unto  me  more 
than  the  Turks  ,  or  Americans  ?  What  cares  he  for  mi- 
nifters and  profeflbrs  ?    He  can  make  as  good  out  of  the 

ftones  :  He  will  have  them  out  of  the  way. 1  will  tell 

you,  that  I  think  there  are  few  down-right  for  God  in: 
any  thing  that  I  can  take  up.  There  are  very  h\v  Calebs 
and  Jomuas.  It  feems  a  very  ftrange  thing  that  many 
think  he  will  take  polluted  defpifed  Scotland;  nav,  he 
will  have  Scotland  fwept  t  He  will  have  it  turned  upftde 
down,  ere  it  be  a  platter  for  his  fervice.  There  are  many 
who  think  he  will  take  Seotland,  and  all  the  filthinefs  and. 
fins  that  are  in  it  ;  and  why  may  he  not  make  our  ru-  ' 
lers  repent  ?  and  a  number  of  fuch  things.  Indeed  he 
can  make  them  repent ;  but  truly  I  tell  you,  he  hath  a  . 
mind  to  hurl   them  out  of  the  way  ;  nay,  he  hath  a  mind 

R  r  2  to 


318        Mr.  J.  Welwood's  Sermons;     Ser.  XXIV. 

to  hurl  the  godly  out  of  the  way  alfo.  He  will  rid  him 
felf  of  the  godly  that  have  the  root  of  the  matter  in  them, 
and  yet  have  not  been  even  down  for  him.  And  do  ye 
think  that  he  will  ipare  the  malignant  party  ?  No,  they 
fhaH  not  be  fpared  ;  For  if  one  part  of  hell  be  hotter  than 
another,  they  fhall  have  it. 

Ufe  II.  Are  the  righteous  fcarcely  faved  ? — I  would  fpeak; 
a  ward  to  them  that  are  here.  Whence  is  it  that  feveral 
of  you  have  the  confidence  that  ye  lhall  be  faved,  fince 
the  righteous  are  fcarcely  faved  P  I  think  whoever  is  mod 
godly,  will  fay,  that  it  is  very  much  for  him  to  get  the 
hopes  that  he  fhall  be  faved.  I  remember  a  faying  of  a 
godly  man  in  Air,  when  he  was  dying,  <{  For  a  long  timet 
*'  fays  he,  I  have  not  gone  the  length  of  the  market  erofs 
*'  without  thoughts  of  God  and  Chrift  ;  yet  I  am  in 
%i  doubt  now  about  my  falvation  */'  What  think  ye  of 
that,  Sirs  ?  It  is  reported  of  one  who  lived  many  years  a 
retired  life,  wholly  taken  up  with  the  matters  of  his  fal- 
vation, that  after  fo  long  a  time's   retirement,  he  was  itill 

in  great  vexation  and  perplexity  about  his  foul's  ft  ate. 

We  fpeak  not  this  to  difcourage  you,  as  if  the  work  of 
religion  were  a  hard  and  intolerable  work  ;  but  I  will  tell 
you  the  even-down  truth  of  the  matter,  the  man  that  is 
faved,  goes  through  the  fevereft  trial,  and  it  is  well  if  he 
cfcapes  with  the  life.  It  is  a  very  great  truth,  that  the 
wan  who  fhall  wreftle,  weep,  and  cry,  and  (hall  ly  ©ut 
of  his  bed  when  others  are  in  it ;  (hall  keep  at  a  diftancc 
from  fin,  and  be  humbled  for  it  ;  lhall  have  fo  much  re* 
Jigion  that  all  his  neighbours  fliall  wonder  at  it ;  when 
fuch  a  man  hath  been  many  days,  nights,  weeks,  and 
years  ferioufly  taken  up  with  the  wo'rk  of  his  falvation, 
minding  nothing  in  comparifon  of  it,  daily  mourning  over 
fin,  mortifying  a  body  of  fin  and  death,  yet  after  all,  it  is 
much  for  that  man  who  hath  taken  all  this  pains,  to  at-* 
tain  unto  the  peace  of  God.  I  tell  you,  1  think  religion 
is  another  buiinefs  than  folk  think  it  to  be.  I  wifli  that 
many  of  thofe  folk,  who  have  but  a  clipped  religion,, 
(hat  will  not  carry  them  to  heaven,  knew  the  exercifes  of 
the  truly  godly.  I  think,  that  is  made  out  in  this  gene- 
ration, that  many  who  in  words  have  a  form  cf  godiinefs^ 
yet  indeed  deny  the  power  thereof,  I  tell  you  we  have  ob  • 
ierved,  there  would  come  out  of  a  place  three  or  four 
thoufar.d,    and   amongft   all  thofe  four    thoyfand,    in 

John  Stuart  Prc-Yofl  of  Air. 


Ser.  XXIV.  Upon  i  Peter  iv.  17.  31$ 

moft  places  in  Scotland,  ye  fliall  not  get  me  fifty  that  ia 
the  judgment  of  charity,  are  truly  righteous  :  And  again 
take  thole|fifty,and  ye  (hall  think  it  much  if  there  be  forty 
that  have  the  experience  of  heart  work.  Ye  m#y  pofli- 
l^ly  think  this  ievere  language  ;  yet  we  fay,  we  have  ob* 
ferved,  that  there  would  come  out  of  a  place  three  or  four 
thoufand,  of  whom  there  would  not  be  fifty,  that  a  ju- 
dicious perfon,  in  the  judgment  of  charity,  could  fay, 
upon  examination,  were  religious  and  Chriftians  indeed. 
They  have  perhaps  another  walk  than  others  ;  praying 
in  their  families  and  alone  ;  and  a  have  a  good  meaning. 
But  heart  religion  is  aftrange  thing  :  It  is  a  ferious  bufi- 
nets  to  take  the  kingdcnl  of  heaven  by  violence.  Mat.  xi.  12. 
It  is  a  great  matter  for  a  man  to  get  an  eye  to  Chriif  ;  to 
get  corruption  mortified,  and  his  heart  fct  on  things 
above.  I  remember  what  one  fays  of  people's  miftaking 
of  grace,  "  Grace  is  nothing  but  Chrift  conquering, 
?■  triumphing,  and  fighting m  the  foul:  Where  grace  i^ 
"  there  is  much  hammering  between  grace  and  corrup- 
•■•  tion."  I  affure  you,  it  is  no  fmali  matter,  for  a  man 
to  be  redeemed  from  death  ;  from  a  devilifh  creature  to 
become  a  heavenly  creature;  to  have  his  lift  hid  with 
Chrift  in  Gody  Col.  iii.  3.  Truly  religion  is  an  uncouth 
bufinefs.  I  have  heard  of  the  feriouinefs  of  fome  folk \ 
I  have  thought  it  ftrange,  that  all  their  religisn  is  to  give 
the  Lord  a  good  evening,  and  a  good  morning  in  prayer, 
and  hearing  of  fermons.  Such  never  knew  what  it  was 
to  be  purfuing  after  falvation  to  purpofe;  never  knew 
what  it  was  to  be  concerned  for  their  fouls,  Co  as  to  forget 
all  other  things  in  comparifon  of  this  ;  never  knew  what 
jt  was  to  fee  the  Lord  Jefus  and  his  fufficiency,  and  a  new 
way  rtruck  out  unto  them  that  they  knew  not  before  ; 
what  it  was  to  prevent  the  morning  with  their  cries.  It 
is  a  very  great  truth,  that  the  moft  part  of  profeflbrs  will' 
prove,  foolifh  virgins  at  the  end  of  the  day.  I  tell  you 
that  I  am  fure  of  it,  if  thou  art  a  wife  virgin,  thou  haft 
fulpecled  thou  waft  a  foolifh  virgin,  and  it  has  been  agreac 
work  unto  thee  to  get  it  cleared  that  thou  waft  one  of 
the  wife  virgins.  Was  it  not  unto  thee,  to  get  that  mvj 
?iame,  and  white  fione  ?  Rev.  ii.  17.  But  I  profefs.I  know 
.  not  what  ye  mean  to  do,  and  how  you  intend  to  be  faved, 
and  on  what  grounds  ye  have  builded.  For  my  part, 
when  I  have  conferred  with  folk,  I  found  few  of  them 
that  could  give  me  a  reafon  of  their  hope  ;  but  they  would 
fenfelefly  lay,  that  they  hoped  to  come  to  heaven,  and 
could  fay  no  more.    But  I  would  fay,  that  the  righteous 

ate 


320        Mr.  J.  Wel wood's  Sermons.     Ser.XXIV 

arc  fpdrcefy  fwed.  I  know  fome  fenous  perfons,  that 
have  been  Cbriftians  fifty  years,  that  ftill  have  fears  about 
their  falvation.  But  I  think  there  are  leveral  of  you 
that  harve  little  religion  ;  fo  little  that  a  man  would  buy 
your  religion  over  dear  at  one  fliilling,  fo  to  fpeak.  Yc 
think,  however,  you  are  going  to  heaven.  Ay,  but  few 
come  there.  But  1  fay,  if  ye  knew  the  religion  of  thofe 
who  are  religious  to  purpofe,  it  would  aftonifh  you  ;  and 
make  you  wonder  :  The  daughters  of  Jerufalem  faid  when 
the  fpoufe  was  feeking  her  beloved  ;  What  is  thy  beloved, 
more  than  another  beloved?  Cant,  v,  9.  I  afTure  you  it  is 
another  Chrift,  another  ialvation,  another  heaven,  ano- 
ther glory  they  are  aiming  at,  than  the  mod  part  of  folk 
are  feeking.  If  ye  knew  the  religion  of  many,  ye  would 
ftand  aftonifhed  at  it.  Will  ye  but  anfwer  this  queftion  ;: 
ye  know  tha*.  there  is  a  heaven,  and  that  there  is  a  hell.  In 
which  of  thf  fe  two,  doth  every  one  of  you  hope  to  land 
at  the  end  of  the  day  ?  Whether  hope  ye  to  be  faved,  or 
damned  ?  Which  of  thefe  two  will  ye  land  in  ;  whether 
in  falvation  or  damnation  ?  All  will  have  hope  :  But  I 
will  tell   you    that  the   devil,  and   your  own  hearts  have 

confpvred    to   make  you   fools -I  think,  fome    of  yoju 

have  hope  ;  bnt  you  dare  not  fay,  you  are  certain,  or 
that  you  havefure  grounds  to  build  upon.  But  I  befeech 
you,  if  ye  can  hearken  to  it,  try  whether  your  hope  be 
right  hope,  or  not  ?  There  are  fome  folk,  that  build  their 
hopes  on  an  unfure  foundation  ;  and  their  hopes  are  falfe. 
And  what  ff  your  hopes  be  builded  on  fuqh  a  foundation  ? 
The  moft  part  deal  with  flipping  fingers,  in  a  matter  of 
fo  great  importance,  Caft  not  away  your  fouls,  nor  ruin 
them  eternally.  In  the  mean  time,  ye  know  not,  but  ye 
lhali  hive  your  lot  eternally  in  devouring  fire  I  For  many 
are  fleeping,  and  the  devil  is,  as  it  were,  drawing  the  ve- 
ry throat  out  of  them.  But  fays  another,  it  may  be,  I 
am  in  Chrift:.  But  what  if  ye  make  pillows  of  that  fort, 
until  the  devil  carry  you  away  to  hell?  I  tell  you,  you 
are  Atheifts,  that  build  upon  fuch  grounds.  May  be  ye 
are  in  Chrift  ;  it  may  be,  that  ye  will  go  to  heaven  :  But 
it  may  be,  ye  will  be  damned  eternally.  Nay,  fays  ano- 
ther ;  it  is  more  likely  that  I  am  in  Chrift,  than  that  I 
am  not.  Now  how  prove  ye,  that  it  is  more  likely  that 
you  are  in  Chrift  ?  That  is  a  ftrange  bufinefs  ;  it  is  an 
herb  that  grow?  not  in  every  garden.  Truly  Atheifts 
think  that  it  is  likely  they  may  go  to  heaven.  Every  bo- 
dy hath  a  thought  of  going  thither.  But  happy  are  they, 
that  have  not  ihcir  hopes  built  on  fuch  a  foundation. — - 

The 


Ser.  XXIV.  Upon  i  Peter  if,  18.  32^ 

The  foolifh  virgins  thought  they  would  certainly  get  to 
heaven.  Lt  is  very  difficult  for  a  man  to  have  the  perfua- 
fion  and  experience  or  ferious  heart  work.  I  have  feea 
fo«!k  very  ferious,  and  yet  it  was  to  them  a  ftrange  difficul- 
ty, to  be  fure  whether  they  would  be  faved  :  Wbereas, 
Atheifts  who  have  nothing  of  religion  hope  to  be  faved, 
aud  yet  fleep  io  a  found  Ikin.  I  will  tell  you,  all  is  not 
gold  that  glitters.  There  are  many  religious  curates  in 
the  land  that  will  not  be  fuch  in  eternity.  Every  one 
would  think  that  fuch  a  man  is  religious  ;  but  his  religion 
will  not  be  current  above.  But  I  (ay  unto  thee,  man,  if 
thou  haft  not  tried  it  by  the  touch-ftone  of  the  fcripture, 
and  found  thy  religion  to  be  good  and  current,  I  trow, 
thou  art  a  perfect  Atheift  ;  for  the  way  that  men  try  wffe- 
ther  gold  be  counterfeit,  ishy  the  touch-ftone.  Now  the 
touch-ftone  that  folk  fliould  betake  themfelves  to,  is  the 
fcripture.  Canft  thou  prove  thy  hope  by  the  fcripture, 
the  Spirit  of  God  letting  you  fee  by  that  touch-ftone  that 
you  are  religious  ?  But  I  trow,  take  and  weigh  many  of 
us,  in  the  balance  of  the  fancluary,  we  will  be  found  ve- 
ry light.  I  could  wifti  that  many  of  you  were  doubting 
of  your  clipped  religion.  It  is  the  ruin  of  the  mofl  part 
of  the  world,  that  they  are  like  fuch  as  take  money,  and 
look  not  whether  it  is  good  or  bad,  and  fo  they  are 
cheated.  Many  folk  never  queftion  nor  examine  them- 
felves about  this.  But  remember  that  the  righteous  are 
fcarcely  Javed.  I  can  aflure  you,  it  is  much  for  one  to 
attain  unto  falvation,  even  when  he  is  wonderfully  fe- 
rious. I  can  aflure  you  that  many  have  watched  day  and 
night,  and  have  cried  and  repented,  and  yet  to  this  day 
are  ftai  k  naught.  Many  fuch  religious  men  are  in  hell 
this  day,  that  had  greater  religion  than  many  of  us  have. 
I  know  a  man  ftill  alive,  who  is  now  &  drunkard,  and  a 
declaration-taker  *,  that  was  once  fo  ferious,  that  he 
hardly  flept,  being  fo  taken  up  about  bis  falvation,  and 
then  lived  godiy,  and  yet  is  an  Atheift  at  this  day.  I  be- 
lieve that  many  of  you  never  had  a  perplexed  day  about 
your  foul?,  and  yet  ye  thiuk  ye  are  religious  :  And  ir  yc 
tiad  any  conviclions,  they   were  but  cutted  fingers  that 

*  Ifuppofe  he  means  that  declaration  irapofed  Acl:  nth.  Pari. 
«66r.  in  vnich  the  takex  acknowledges  the  abftlute  unlimited 
|>ower  of  the  kintr,  condemns  the  moit  innocent  means  of  feeking 
the  redrefs  oi  grievances,  and  abjures  our  Solemn  Covenants — • 
&e  YVocirdw's  Church  hiftory,  and  Crockiha.nk's  Church  hiltory, 

wer€ 


%2z        IVIr.  J.  Welwood's  Sermons.     Ser.  XXIV. 

were  foon  healed  again,  like  the  fcratch  of  a  pin.  If  I. 
had  but  one  word  to  fay,  it  would  be  this,  be  fure  that 
ye  be  in  Chrift,  that  the  devil  and  your  own  deceitful 
beans  be  not  cheating  you.  I  pray  you,  take  heed,  and 
have  oil  in  your  lamps  ;  for  there  are  many  Jukcwaraa 
people  in  this  generation. 

Vfe.  III.  There  is  a  third  word  of  life.  There  a'tf 
feme  truly  godly  ;  aud  ye  have  difficulty  in  attaining  to 
|he  light  of  his  countenance,  to  grace,  to  dominion  over 
fin.  Yeareoften  faying  with  the  church,  Is  there  any 
for  row  like  unto  my  for  row  ?  Lam,  i.  \%.  But  be  content  ; 
for  the  truth  is,  (as  Mr  Rutherford  faith,)  "  We  would 
"jtfiave  two  fummers  in  one  year,  heaven  here  and  heaven 
"  hereafter."  But  it  is  very  fair,  if  we  go  to  heaven 
though  it  be  in  a  bloody  winding  (heet.  Al'aph  was  loon 
•puzzled  in  that  cafe,  that  he  fliould  be  in  fuch  an  afflicted 
condition  as  he  was,  Pfal.  lxxiii.  13  Verify  1  have  clean/' 
ed  my  hands  in  vain,  and  waftied  mine  hands  in  innocency, 
for  all  the  day  long  have  i r  been  plagued \  and  chafined  every 

morning. And    for   mine  own  part,  I  know  one  that 

thefe  feventeen  years  hath  been  in  a  conftant  terror  ok  foul, 
I  trow  many  here  have  never  had  fo  much  all  their  life- 
time, as  that  perfon  hath  had  in  one  hour.  So  I  fay,  it 
is  very  well  that  you  are  Caved,  and  go  not  to  hell  eternal- 
ly :  It  is  very  well  tho*  a  man  fhould  be  tofTed  in  body  and 
foul  every  day,  if  he  get  heaven  in  the  end.  If  he  fhould 
lofe  health,  means,  wife,  and  children,  and   be  troubled 

every  day,  and  yet  get  heaven   at  laft,  it  is  well. 1  con- 

fefs,  that  there  are  many  in  this  generation,  that  would 
*have  all  conveniences;  but  I  think  it  very  well,  when  the 
Lord  is  plucking  up  what  he  hath  planted,  and  throwing 
down  what  he  hath  built,  if  a  man  get  his  foul  for  a  prey. 
While  it  is  fo,  jeekeji  thou  great  things  for  thy/elf '?  feek 
them  nott  Jer.  xlv.  45.  If  ye  get  heaven,  tho'  ye  fwtn> 
through  a  feaof  troubles,  it  is  very  well.  There  are  two 
things  that  every  man  ihould  labour  to  be  at,  till  he  be  a 
conqueror. 

1.  He  fhould  labour  to  be  above  fin,  aad  that  he  be  ia 
hazard  by  it  no  more. 

2.  To  be  above  every  cloud  of  defert'on,  and  to  fail  fa'w 
before  the  wind.  But  when  he  has  lived  an  age,  he  mud 
be  content  to  have  clouds,  and  to  have  a  body  of  fin  and 
death  to  w'rettle  with  •,  he  mull  fall  aad  rife  ;  ride  the  ford 
as  he  finds  it,  and  take  it  as  he  comes  to  it.  So,  my 
friends,  be  content  if  ye  get  heaven,  and  have  any  afTu- 

ff&nct 


Sek,  XXIV.         Upon  i  Peter  \v.  iS.  323 

ranee  of  that.  It  may  be,  if  the  Lord  will,  he  will  hold 
up  his  own.  But  the  truth  is,  ye  will  have  a  fea  voyage. 
before  ye  ftep  within  the  gates  of  heaven.  Corruptions 
will  follow  you,  and  will  not  leave  you  till  ye  be  within 
the  threfholds  thereof.  Till  then,  Satan  will  purfue  you. 
But  when  you  are  there,  all  your  enemies  will  take  the 
retreat,  and  fhall  never  vex  you  any  more.  But  refolve 
ye  muft  to  meet  with  trouble  and  perplexity,  and  waves 
roaring.  But  here  is  comfort,  ye  (hall  not  be  made  fhip- 
wreck  of.  There  fhall  come  upon  you  mountains  of 
waves,  as  if  they  would  overwhelm  you  ;  but  they  fhall 
not  prevail. — -Surely  in  the  floods  of  great  waters ,  they 
/bail  not  come  nigh  unto  you,  Pfal.  xxxii  6.  Only  I  pray 
you,  take  this  note  along  with  you  j  for  I  think  m»ny 
ferious  folk  cannot  get  fin  under  foot,  and  cannot  fenfi- 

bly  have  God's  countenance  :  Yet  ye  muft  be  content. 

Ye  may  fay,  if  I  could  get  the  afTurance  of  heaven,  I 
would  be  better  content.  Nay,  my  friends,  ye  muft  be 
content  to  have  darknefs  as  well  as  afTurance.  Ye  muft 
be  content  with  what  ye  meet  with  j  for  unbe def  and  fin 
are  the  caufe  of  it. 
Well,  if  folk  get   to   heaven,  it   is  very  well  though 

your  efcape   fhould  be  with  the  fkin  in   your   teeth. 

I  warrant  you,  ye  would  ba  at  eafe.  Our  iudulged  folk 
mull  be  at  eafe  :  And  when  the  deceitful  liberty  was 
coming,  all  dreamed  of  eafe,  and  of  fleeping  in  a  found 
ikin.  But  hold  your  tongue  :  You  fhall  get  eafe  enough 
5n  heaven.  But  let  us  take  God's  way,  as  long  as  we  are 
here.  It  is  a  ftrange  bufinefs  !  what  would  folk  do  witti 
fo  much  eafe?  If  we  were  to  live  here  eternally,  folk, 
might  look  for  eafe.  But  we  will  not  be  long  here  :— 
Therefore,  let  us  be  faithful  for  God.— -Truly  I  would 
never-fried  a  tear,  although  God  overthrow  all  thefe  lands. 
The  Lord  hath  fhaken  a  few  out  of  their  eafe,  and  he  is 
coming.  Is  it  then  time  for  you  to  fit  at  eafe  ?  Is  it 
time  for  you,  0  ye,  to  dwell  in  your  deled  houfes,  and  this 
houfe  lies  ivqfte  $  Hag.  i.  4.  God  cannot  now  get  a  houle 
to  fet  his  gof'pel  in  :  But  ye  muft  have  your  cicled  houfes. 
I  fhould  not  care,  though  he  fhould  burn  Edinburgh  and 
Glafgow  both,  and  all  that  will  not  acl:  for  God.  Many 
thought  it  ftrange  to  tee  a  ftately  piece  of  Glafgow  burn- 
ing ;  but  I  thought  nothing  of  it.  "Why,  becaufe  they 
have  burnt  the  covenants,  and  deftroyed  the  work  of  re- 
formation ;  They  have  laid  our  plea/ant  things  wafle  ;  and 
what,  though  thefe  cities  fhouid  be  both  burnt ,?  A  great 
bufinefs  indeed  !  If  God  be  honoured,  re:  cone  care,  whe- 

S  f  •  .  thtr, 


324        Mr,  J.  Wel wood's  Sermons.      Ser.XXIV. 

her,  or  not,  people  and  honfes  fhould  be  caft  unto  the 
bottom  of  the  fea.  It  is  a  generation  that-hath  blafphe- 
mous  thoughts  withm  them.  They  think,  fo  to  fpeak, 
that  God  was  made  for  them,  that  Scotland  was  made 
that  they  might  build  houfes  in  it,  and  dwell  in  them. — 
But  the  world  was  made  to  ferve  God,  and  if  they  will 
not  ufe  their  power  for  him,  what  need  is  there  for  any 
of  them,  -be  they  kings,  noblemen,  or  malignants  ?  A 
great  matter  !  though  he  fhould  fend  them  down  to  de- 
firudtion.  They  are  worth  very  little  altogether.  Folks 
thoughts  are  clean  wrong. 

Ufe  IV.  Bui'  for  a  fourth  word  of  Ufe,  Are  the  righ- 
teous fcarcety  faved  ?  Then  I  would  fay,  truly  ye  had 
need  to  be  exact,  watchful  and  diligent  ;  For  I  fuppole, 
ye  are  all  wrong  that  are  not  at  this  work.  God's  anger 
is  great  againft  this  generation.  But  ye  will  fay,  How 
fhall  we  be  fo  watchful  and  diligent,  as  that  we  may  be  on 
good  terms  with  God,  and  that  he  may  have  no  contro- 
versies againft  us,  when  he  comes.  Are  ye  thinking  this  ; 
God  is  coming  againft  Britain,  as  he  lives  ;  in  battle  he 
fliall  come  and  drive  down  kings,  nobles,  and  prelates  ; 
and  he  will  fend  forth  hell  and  damnation  amongft  them  ; 
he  will  take  vengeance  on  this  land.  Then  whether  or 
notj  are  ye  fludying  to  walk  nprightly  ?  Now  I  will  tell 
you  that  that  religion  which  would  ferve  to  carry  a  man 
through  in  Montrofe's  days,  and  at  Dumbar,  will  not 
carry  a, man  through,  in  thefe  times  of  Scotland's  trial. 
I  affure  you,  he  will  be -a  ftrange  man  that  will  not  be  hit 
with  a  ftroke,  when  God  comes  in  fury  againft  thefe 
lands.  I  believe  there  are  feverals,  that  have  not  the  leaft 
doubt,  but  that  they  fhall  efcape  the  wrath  that  is  com- 
ing upon  thefe  lands  :  But  many  fliall  efcape  eternal 
wrath  that  fhall  not  efcape  it.  Therefore,  ye  have  need 
to  be  exact  in  your  walk  ;  ye  have  need  to  be  on  your 
watch-tower.  .1  profefs,  that  not  only  the  foolifh,  but 
even  the  wife  virgins  will  be  found  fleeping,  when  G$d 
comes.  I  trow,  there  fliall  be  few  that  fliall  not  be  made 
to  tremble  at  h'i3  coming  ;  thofe  that  are  molt  righteous 
will  fcarcely  be  fuved.  I  confefs,  that  God  will  yet  mow 
down  the  profefTors  in  Scotland,  even  as  a  man  moweth 
down  grafs.  The  finner  in  Zion,  and  the  hypocrite  in 
heart  fhall  be  mqwn  down.  There  will  be  few,  but  he 
will  have  fomewhat  againft.  Unto  feme  he  will  fay,  Ye 
have-heard  the  curates,  and  never  mourned  over  it  :  And 
to  others  he   will  fay,    Ye   preached  not    at   all  hazards, 

and 


Ser.  XXIV.  Upon  i  Peter  iv.  18.  3:5 

and  ye  were  ^not  infant  in  fe  of  on  >  and  out  offeafon  ;  but 
fhifted  and  fhunned  hazards:  To.  others,  Ye  gave  no 
faithful  warning  :  And  to  others,  Ye  did  not  redeem  the 
time;  many  fermons  ye  have  heard,  but  little  inffructicn 
ye  have  taken  :  And  to  others,  he  will  have  it  to  fay,  Ye 
have  made  a  confederacy  with  mine  enemies  To  gentle- 
men he  will  have  it  to  fay,  The  things  ye  minded  was  on- 
ly dung  ;  But. I  ihall  make  foul,  body,  and  all  imait  for 
t'hefe  things. .  So  I  trow,  there  wrjlj  be  few,  but  he  will 
have  a  fore  and  fad  ditty  againft  at  that  day.  He  will 
have  uncouth  things  to  fay  unto  folk,  and  he  will  find 
very  few  fuch  as  he  wonld  have  them  be. 

Therefore,  I  befeech  you  to  be  religious  to  purpofe  ; 
for  God  is  coming.  Noah  and  Lot  preached  to  the  old 
world,  but  they  were  nothing  the  better.  And  th:c  ge- 
neration feem  to  be  perfuaded  that  hell  and  damnation 
will  be  in  the  end  ;  and  yet  they  are  hardened,  and  given 
up  unto  the  devil  "to  be  deluded.  Truly,  [  will  tel!  you, 
it  is  well  if  there  be  one  righteous  in  a  parifh.  For  my 
part  I  find    few  minifters  or   profeflbrs  either,  but  what 

are  quire  wrong. As   for  people's    p:;b;ic  and  private 

walk,  there  are  few  ferious  feekers  of  God,  fo  as -to  re- 
deem  the  time  when  the  days  are  evil.  Oh  !  1  wV\\  tell 
you,  where  I  think  the  life  of  religion  lies  ;  it  is  about  the 
border,  about  Teviordale,  and  about  the  Me  irns  arid  .An- 
gus ;  3nd  thofe  prof'eiTbrs  that  do  not  offer  them  help 
mult  be  twept  away  ;  thole  have  got  inch  a  wj 
that  they  cannot  be  ferious ,  they  t  :ek  the    Lord  ; 

there  is  fuch    a  fpirit  of  ituprk'ity  amon^ft.  them.      1  pray 
you,  who    are  acquainted    with  this   pai 
that  God  lhall  give  to  Weft   Monklaml    fuch  an  afraken- 
.  as    fhall   make   all  their    heads   nrid    the  fmart  of  It. 
y  once  had  a  minifter  who  took  muchpaius  for  their 
fakes,   when  he   was   not   prefent   with   them  :   Yet,  as  to 
.the  generality  of  them,  they;have  become    inconfftryt 
Reuben.     If  they  get    fom'ething   for    the  back    or 
thsy  care  for   none  of  thefe  things.     Vm    1  tell  you,  the, 
1  wicked  borderers  up  and  down  (hall  rife  nii  arid  can 
this  parii'h  ;     even  thole  borderers  w  ome  z-a- 

-lous  tor  the  truth.      If  God    plague   no* 
except  there    be  Serious  repentance,  I  am 
They  lay  they  have   got  fome  dirt  or  the  workf,  and 
hug  that  in  their  arms,  and  th< 
but  I  could  \\"iih  it  tonere  rather  in  :,. 
I  wifh   it.  were  quit:    away,     hut    I 
thing,  1    am  fure  Chat  ior  tju 

b'    1    2 


SfiR.XXIV.     Mr.  J.  Welwood's  Sermons.  .      326 

Chrift  and  duty,  the  Lord  (hall  fweep  both  them  and  it 
away.  I  am  fure  that  there  are  many  that  will  yet  curie 
the  day  that  ever  they  were  laird  or  lord,  that  ever  they 
had  riches ;  but  fhall  wifh  that  they  had  gone  begging  from 
door  to  door.  This  is  the  thing,  if  I  could  word  it,  or- 
dinary religion  and  diligence  will  not  do  the  bufinefs,  I 
allure  you.  Ye  have  need  to  get  the  thing  very  clear, 
and  have  your  teftificate  lying  befide  you.  Haft  thou  been, 
dying  daily  ?  Haft  thou  been  fuftering  daily  ?  That  is  to 
fay,  haft  thou  been  forecasting  thefe  things  in  thy  mind  7 
Haft  thou  been  thinking  what  fhall  I  do,  if  the  Papifts 
fhould  rife,  and  cut  the  throats  of  both  the  great  men, 
and  the  mean  men  of  this  generation  ?  Our  king  and 
council  are  all  dreaming;  and  that  is  no  ftrange  matter  ; 
for  readily  great  folk  are  {till  dreaming.  But  profefTors, 
and  even  the  godly  are  dreaming  too.  There  are  few 
now  awake  *,    few  upon  their  feet ;    and    few  upon  their 

watch-tower  this  day Inawordall  will  have  enough 

to  do,  when  the  Lord  fhall  come  out  of  his  place,  to  patiifh 
the  inhabitants  of  the  earth. 

XJfe  V.  Are  the  righteous  fcarcely  faved  ?  Do  notf  J 
pray  you,  then,  mifinterpret  things,  when  judgment? 
come  upon  thefe  lands.  "When  it  comes  to  that,  fay  not 
that,  they  had  no  religion  in  them.  When  God  comes  to 
punifh  Scotland,  many  a  man  that  had  his  heart  right 
with  God,  will  go  to  the  grave  that  day.  Miftake  not 
his  way,  when  he  fmites  fome  \  think  not  thai  ye  are  righ- 
teous, and  they  wicked.  And  that  he  hath  burnt  many 
folks  houfes,  think  it  not  ftrange  •,  it  is  well  if  folk  be  not 
burnt  themfelves.  It  is  a  fmall  matter,  they  have  met 
within  comparifon  of  their  fin;  it  is  nothing  at  all.  I 
wifh  you  and  ail  others  to  efcape,  though  ye  had  twenty 
houfes  burnt  down  to  the  ground.  I  wifh  you  may  ef- 
cape,* though  the  houfe  be  pulled  down  *,  for  I  aflure  you 
many  an  honeft  man  hath  been  killed  in  his  bed,  his  body 
being  call  to  the  dogs,  and  hisblood  fpiltupon  the  ground: 
This  was  the  way  he  went  to  heaven.  But  this  I  would 
fay  unto  you,  do  not  miftake  thefe  things  that  the  peo- 
ple of  God  meet  with.  We  have  heard  of  fome  godly 
folk,  that  it  would  grieve  one's  heart,  and  make  one's 
hair  ftand  upright,  to  fee  or  hear  the  afflicYions  they 
were  in.  So  do  not  mifinterpret  that  fire,  by  thinking 
thefe  were  greater  finners  than  others,  or  more  guilty  than 
yourfelves.    Nay  thefe  wicked  bifhop's  houfes  eicaped, 

and 


327  TTpon  i  Peter  iv.  if.  Ser.  XXIV. 

and  thofe  churches  that  are  polluted,  and  that  proves  the 
contrary.  But  I  will  tell  you  what  was  the  language  of 
it,  not  only  to  thofe  who  were  under  the  prefent  danger, 
but  to  the  reft  of  the  city  and  country  adjacent,  who  be- 
held it :  And 

1.  This  was  the  language  of  the  rod  to  the  ru- 
lers, king,  and  council :  Will  ye  not  let  out  the  prifo- 
ners? Yet,  it  fays,  he  can  let  them  out,  and  that  (hall 
prove  your  damage.  There  is  one  whom  they  took  be- 
fore, and  they  have  taken  him  unjuftly  again,  and  that 
contrary  to  their  own  laws,  therefore  he  muft  efcape. 
I  tell  you  there  is  a  day  coming,  when  God  fhall  confume 
Britain,  and  until  that  time  his  prifoners  fhall  never  alto- 
gether be  freed.  But  then  he  will  caufe  his  defolating 
fire  to  loofe  them,  and  the  wicked  fhall  be  incloled  in  fire 

eternally. 1  remember  the  words  of  Jeremiah  to  Zede- 

kiah,  when  they  were  commanded  to  let  the  fervants  go 
free,  Jer.  xxxiv.  17.  Well,  fays  Jeremiah,  Therefore,  thus 
faith  the  Lord,  Te  have  not  hearkened  unto  me,  in  proclaiming 
liberty,  every  one  to  his  brother,  and  every  man  to  his  neighs 
hour  :  behold,  J  proclaim  a  liberty  for  you,  faith  the  Lord, 
to  the/wordy  to  the  pejlilence,  and  to  the  famine,  and  I  will 
make  you  to  be  removed  into  all  the  kingdoms  if  the  eartb0 
Well  the  Lord  fhall  proclaim  liberty  to  thofe  ;  and  he  will 
let  the  prifoners  go  free  ;  and  for  that  end  the  {'word  muft 
go  up  and  down  the  city,  until  the  Lord  proclaim  a  li- 
berty to  hell  and  deftrucYion  to  receive  them  down, 
if  they  repent  not.  I  could  wifli  they  would  repent  ;  but 
they  are  (till  running  on  in  this  evil  way,  and  hardening 
themfelves,  it  ieems,  until  the  Lord  make  himfelf  lid  oc 
them. 

2.  It  cries  alfo,  Fear  God,  and  give  glory  to  him  ;  for 
the  hour  of  his  judgment  is  come,  Rev.  xiv.  7.  Fear  him 
that  can  burn  houfes.  There  is  fuch  a  fear  of  councils, 
troopers,  and  foldiers  :  But  the  Lord  can  do  that  in  a 
(hort  time,  that  they  cannot  do  in  a  long  time.  I  believe, 
the  Lord  hath  done  more  hurt  to  Glafgow  by  the  fire, 
than  the  council  and'troopers  have  done  ail  thefe  ye;»rs 
by-gone  *.  It  is  he  that  maketh  the  fummerand  winter, 
yet  we  fhew   no  due  fear  of  him.     But  itrong  is  the  fear* 

* /The  burning  here,  no  doubt,  means  that  fire  which  brake 
eut  in  Glafgow  in  1677.  on  which  occafion,  feveral  prifoners  were 
releafed  by  the  hnmanity  of   the  inhabitants  :  Among  which  pri- 
foners was  the  worthy  laird  of  Kerfland,  whofeems  to  be  the 
fon  here,  faid  to  have  been  retaken.     A  little  after,  hi 
te  Holland,  where  he  died,   Nov,  14th.  x6So. 


3^3        Mr.  J.  Welwood's  Sermons;    Ser.  XXIV. 

of  men.  Thefe  lands  are  foon  frighted  for  any  little  thing 
whereby  they  may  be  expoled  unto  trouble.  Ye  fear  noc 
to  break  the  laws  of  God  ;  but  ye  fear  to  break  the  laws 
of  men.  What  need  we  care  fo  much  for  them  ?•  Let  us 
rather  fear  him,  and  ferve  him. 

o.  This  burning  fpoke  this,  Labour  not  for  that  meat 
•which  perijheth  :  but  for  that  which  enduretb  unto  cverlafi- 
ifig  life.  Set  your  affetlions  on  things  above,  and  not  on 
things  on  earthy  Col  iii.  2.  Lay  up  your  treafurc  in  hew 
vcn,  where  neither  moth,  nor  rufl  doth  corrupt.  It  had  this 
cry  alfo,  That  men  fhouid  not  truft  in  uncertain  riches. 
I  warrant  you,  many  a  man  took  much  piins  to  rear  up 
thefe  ftones  that  the  fire  hath  burnt  down,  that  forgot 
God  in  prayer.  I  warrant  you,  there  were  more  pains 
taken  in  building  up  thefe  ftones,  than  were  taken  by  ma- 
ny about  their  falvation. 

4.  It  cries,  Have  ye  treafure  in  heaven  ?  Are  ye  mak- 
ing fur  e  of  fomething  that  (hall  not,  nay  cannot  be  taken 
from  you  ?  Miry  hath  chojen  that  good  party  that  Jhall  not 
be  taken  away  from  her,  Luke  x.  42.  So  fet  not  your  af- 
fections upon  .the  things  of  this  world.  Ye  fee  lairdfhips 
and  lordlhips  fold,  and  turned  over  from  hand  to  hand  5 
and  yetfome  men  will  not  ftand  to  fell  their  fouls  for  a  bit 
of  ground  to  their  pofterity,  and  it  may  be,  he  that  comes 
after  them,  will  (quander  away  all.  It  fays,  feek  a  king- 
dom that  cannot  be  ihaken,  ad  a  habitation  that  cannot  * 
be  diiTolved. 

5.  It  cries  this,  Is  it  a  time'  to  plaifter  your  houfes, 
while  his  people  are  reduced  to  wandring  and  hardships. 
It  is  obfervable,  that  it  is  the  heft  piece  of  GlafgOw,  that 
is  burnt.  And  I  trow,  both  Glafgow  and  Edinburgh 
iTiall  be  in  the  hollow,  ere  all  be  done.  Many  gentle- 
men's and  noblemen's  houfes  fhall  go  all  to  defoiation,  ere 
all  be  over. 

6.  And  it  hath  another  cry,  It  fays  that  much  fin  was 
committed  in  thefe  honfes.  And  be  what  houfes  they 
will,  fin  might  have  been  the  caufe  of  the  wall  being  fmit- 
ten  again.  .  And  . 

'  7.  It  cries,  If  "ye  repent  not,  ye  fhall  all  likewife  pet  i  7>,, 
Luke  xiii.  3.  It  fays  to  thee,  O  Glafgow,  if  ye  tear  not,  and 
feck  not  God,  he  will  fend  fome  fad  thing  againft  you: 
For  when  he  fends  his  judgments,  they  have  a  Ipu 
to  others  to  take  heed.  Ths,refore,  I  befeech  you  to 
take  lieed.  Thefe  people  that  had  their  houfes  burnt, 
dreamed  as  little  of  fuch  a  judgment  th^ni  e,   ?.s- 

ye  do  now.    Prelates   and  malignaots  are  dreaming 

cr 


tf 


Ser.  XXIV.  U*on  i  Peter  iv.  18;  329 

of  judgments,  and  the  devil  thinks  long,  Co  to  fpeak,  to 
have  them,  and  perhaps  he  will  get  them  time  enouph. 
Many  of  you  think,  there  are  no  judgments  coming.— 1— 
But  what  ground  can  ye  have  for  that  ?  "Why,  ye  are  fo 
fecure.     They   are   indeed  happy,  that   are  fecure  upon 

ood  grounds. Therefore,  I  befeech  you  by  the  mer- 
cies of  God,  as  ye  love  the  welfare  of  your  own  immortal 
fouls,  fearch   your  own  fouls,  try  your  ways,  and  turn 

unto  the   Lord. Few   fpend  time   in   prayer,  as  they 

ought. 

Now  we  fhail  fay  no  more  but  this  ;  fearch  out  the  e«- 
vil  of  your  ways,  and   pray  for  enlightening  grace.     The 
Lord  make  you    confider  theie  things,  and  to   his  name 
be  everlafting  praife.     Amen, 


The  End  of  Mr.  John  Wel  wood's  Sermons. 


THE 


t    33d    3 

THE 

PREFACES,  LECTURES,  and  SERMONS jjfc 
O    F 

Mr.    RICHARD  CAMERON. 

L   E   C   T   U    R   E  .  I. 

Matthew  xviii.  i, — *— 17* 

j  At  the  fame  time  came  the  difciples  unto  Jefus,  fay- 
ing, Who  is  the  greatejl  in  the  kingdom  of  heaven  f 

&  And  Jefus -called  a  little  child  unto  him ',  and  fet 
him  in  th$  midft  of  them. 

3  And  faid,  Verily  I  fay  unto  you,  Except  ye  be  con- 
verted,  and  become  as  little  children,  ye  [hall  not 
enter  into  the  kingdom  of  heaven. 

4  Whofoever  therefore  fhall  humble  himfelf  as  this 
little  child,  the  fame  is  greatejl  in  the  kingdom  of 
heaven. 

5  And  wbofo  fhall  receive  one  fach  little  child  in  my 
name,  receivethme. 

6  But  whofojhall  offend  one  of  thcfe  little  ones  which 
believe  in  me,  it  /were  better  for  him  that  a  mil" 

Jlone  were  hanged  about  his  neck,  and  that  he  were 
dr owned Jn  the  depth  of  the  fea. 

7  ^f  Wo  unto  the  world  becaufe  of  offences  :  for  it 
wuft  needs  be  that  offences  come  :  but  wo  to  thai 
man  by  whom  the  offence  cometh* 


Lect.  I.    Mr.  R.  Cameron's  Sermons,  6c.        331 

8  Wherefore  if  thy  hand  or  thy  foot   offend  thee,  cut 
them  off>  and  caft  them  from   thee  :  it  is  better  for 
thee  to  enter  into  life  halt  or  maimed,  rather  tioan 
j£   having  two  hands,  or  two  feet,  to  be  caft  into  ever- 
Ot  lofting  fire. 

y  And  if  thine  eye  offend  thee,  pluck  it  out,  and  caft 
it  from  thee:  it  is  better  for  thee  to  enter  into  life 
with  one  eye,  rather  than  havivg  two  eyes,  to  be 
caft  into  hell-fire. 

10  Take  heed  that  ye  dsfpife  not  one  of  thefe  little  ones  ; 
for  1  fay  unto  you,  that  in  heaven    their  angels  do 

always   behold  the  face  of  my  Father  which  is  in 
heaven. 

1 1  For  the  Son  of  man  is  come  tofave  that  which  was 
loft. 

1 2  How  think  ye  f  If  a  man  have  an  hundred  ftjeep$ 
and  one  of  them  gone  aftray,  doth  he  not  leave  the 
ninety  and  nine,  and  goeth  into  the  mountains,  and 

feeketh  that  which  is  gone  aftray '? 

13  And  if  fo  be  that  he  find  it,  verily  I  fay  unto  you , 
he  rejoiceth  more  of  that  jheep,  than  of  the  ninety 
and  nine  which  went  not  aftray  : 

14  Even  fo  it  is  not  the  will  of  your  Father  which  is 
in  heaven,  that  one  of  thefe  little  ones  Jhould  perifh. 

15  %  Moreover,  if  thy  brother  fhall  trefpafs  againjl 
thee,  go  and  tell  him  his  fault  between  thee  and 
him  alone  :  if  he  fhall  hear  thee,  thou  haft  gained 
thy  brother. 

1 6  But  if  he  will  not  hear  thee,  then  take  with  the? 
one  or  two  more,  that  in  the  mouth  of  two  or  ,  three 
witneffes  every  word  may  be  eflablifbed. 

1 7  And  if  he  fhall  neglecl  to  hear  them,  tell  it  unto 
the  church  :  but  if  he  neglecl  to  hear  the  churcht 
let  him  be  unto  thee  as  an  heathen  man,  and  a  pub- 
lie  an. 

T  t  Unto 


33*         Mr«  R»  Cameron's  Sermons,  6c,     Lect.  I. 


UNTO  whom  are  ye  come  here  today  ?  Are  ye 
come  to  a  man  only  ?  Are  ye  come  to  fee  a  reed 
fhaken  with  the  wind  ?  Thofe  who  came  out  to  fee  a  man 
only,  or  to  be  feen  of  men  here  to-day,  will  probably  gt> 
away  as  filthy  as  they  came.  But  thofe  who  are  come 
rightly  here  to-day,  are  come  to  get  a  view  of  our  Lord 

and  Saviour  Jefus  Chiift. .Well,  there  are  many  of  you 

come  here  to-day  :  If  ye  be  come  unto  him,  it  is  well  ; 
as  we  hope  fome  of  you  are.  But  we  will  not  fay,  ye  are 
all  come  to  Jefus  Chrift.  But  if  ye  be  come,  what  have 
ye  to  fay  unto  him  r  What  have  ye  to  afk  of  him  here 
fo-day  ?  Have  ye  any  doubts  that  ye  would  have  folved  ? 
Indeed,  if  ye  take  that  occaiion  of  applying  to  God  either 
in  relation  to  the  ftate  of  your  bodies  or  your  fouls,  you 
will  have  fome  queftions  to  propofe,  and  fome  doubts  to 
be  folved  by  him.  Folk  will  commonly  make  a  great 
noife  and  boaft  about   fheir  coming  to  Chrift.     And  yet 

when  they  do  come,  they  have   little  to  /ay  to  him. 

Indee'd,  you  are  all  welcome  to  come  unto  Chrift,  and' 
they  that  are  diiciples,  will  come  with  their  doubts  unto 
him. 

Here  itisfatd,  ver.  I?  At  the  fame  time  came  the  difci- 
pies  unto  Jefus.  O  but  there  are  many  that  will  makelK 
profeffion  of  coming  unto  Chrift.  It  is  faid,  that  the 
multitude  came  unto  Chrift.  Indeed  many  came  unto 
the  ordinances  j  but  it  is  the  diiciples  only  that  come  to 
liim.  At  the  fame  time  'came  the  difciples.  Thofe  that 
know  they  have  any  thing  of  friendftiip,  will  come  :  and 
being  come  to  him,  they  will  have  fomewhat  to  fay  unto 
him.  They  will  not  come  without  an  errand.  At  the 
fame  time  came  the  difciples  unto  Jefv.s%  fo}ingt  Who  is  the 
great  eft  in  the  kingdom  of  heaven. 

Now  in  the  beginning  of  the  chapter,  you  have  here 
Firft,  A  queflion  propounded  by  the  difciples  unto  Chrift, 
and  Secondly,  An  anfwer  by  him  to  the  queftion.  And 
indeed  there  is  more  in  this  anfwer  than  what  they  looked 
for.  So  for  thole  who  will  eomeferioufly  to  Chrift  with  any 
queftion  or  doubt,  God  will  give  them  more  in  the  an- 
fwer than  what  they  expert  or  look  for.  But  for  the  an- 
fwer itfelf,  it  imports,  that  there  was  (omething  that  was 
not  right  among  the  diiciples,  even    that   there   was  too 

•  By  the  feqnel  of  this  difcourfe,  »t  appears,  that  this  leclure 
was  delivered  at  Kirkrnaho,  within  a  few  miles  of  Dumfries 

much 


Lect.  I.     Upon  Matthew  xvni.  i, 17.         333 

much  carnal,  or  earthly  ambition  amongft  them.  It  is 
natural  for  men  and  women,  to  defire  to  be  great,  and  to 
be  labouring  to  make  themfelves  of  an  high  account  in 
the  world  ;  and  even  minifters  themfelves  are  not  free  of 
this  evil  ;  they  ufually  have  their  own  failings,  and  a- 
mong  others,  they  have  this  evil,  a  carnal  afpiring  unto 
earthly;  greatnefs,  as  we  fee  now  in  the  church,  in  the 
cafe  of  many  of  the  bifhops  ;  and  the  difciples  here  were 
contending  which  of  them  fhould  be  the  greateft.  But 
we  fee  here  that  Chrift  doth  not  encourage,  or  ftrength- 
en  them  in  this  notion  ;  but  labours  to  take  them  off  from 
it,  by  presenting  unto  them  a  humble  little  child,  telling 
them  that  except  they  became  as  little  children,  they 
could  not  enter  into  the  kingdom  of  heaven.  And  Jefus  caU 
led  a  little  child  unto  him,  and  fet  him  in  the  mid/l of  them. 
Here  they  feem  to  imagine  that  their  Lord  and  Matter  Je- 
fus Chrilt  was  to  have  an  earthly  kingdom  here.  How 
many  have  we  in  thefe  days  who  would  be  conteut  to  fol- 
low Chrift-,  provided  they  might  have  their  idols  alfo  ? 
O  but  our  Lord  would  have  many  followers,  if  he  would 
take  unto  himfelf  a  kingdom  here  upon  earth. — "-Well, 
but  as  to  that  queftion,  our  Lord  forbears  them,  and 
doth  not  altogether  difdain  their  carnal  fuit,  nor  fay9,  I 
will  give  you  no  anfwer  to  what  ye  aik.  No,  indeed  ; 
ifcis  anfwering  of  them  imports  thefe  three  pnrticulars. 

\ft,  That  one  may  be  greater  in  the  kingdom  of  hea- 
ven than  another,  though  not  in  the  church  militant. 

idly,  That  there  may  be  no  degrees  of  temporal  great- 
nefs in  the  church. 

yl'y,  And  yet  that  there  are  fpiritual  degrees  :  For  in- 
ftance,  one  may  have  more  grace  ;  ?nother  more  know- 
ledge ;  and  a  third  more  holiriefs.  One  may  be  more 
ufeful  to  the  church  in  his  day  and  generation  than  ano- 
ther. Now  our  Lord  anfwers  them  here,  by  preaching 
unto  their  very  fenfes,  to  their  eye,  and  their  ear.  And 
Jefus  called  a  little  child  unto  him,  &c.  Our  Lord  takes 
much  notice  of  little  children.-  He  reproves  them  that 
would  have  hindered  little  children  from  coming  unto 
him  ;  for  they  were  all  very  welcome.  And  who  knows 
but  that  children,  I  mean  young  folk,  may  get  more  good 
of  the  word  than  thofe  of  more  advanced  years,  and  even 
{hame  thofe  that  are  in  old  age  ?  He  called  unto  him  a  little. 
child,  and  fet  him  in  the  midft.  He  does  fo  flrit,  to 
preach  unto  their  eyes  ;  and  then  he  preaches  to  their 
ears,  telling  them,  and  not  without  a  note  of  obfervati- 
on,  that  ex cpt  they  be  converted,  ajid  become  as  litt'e  chil- 

T  t  2  (ken 


334         Mr.  R»  Cameron's  Sermons,  <ye.     Le'ct.  It 

*/r*»,  they  Jhould  not  enter  into  the  kingdom  of  heaven. 7— 
And  indeed  as  little  children  are  few  in  comparifon  of  the 
reft  of  the  houfe  :  So  God  knows  how  few  in  all  this  conr 
gregation,  are  really  within  the  church.  Now,  if  we  take 
the  church  for  the  church  militant  here  upon  earth,  there 

will  be  but  few  children  in  the   houfe  of  God. Now, 

ye  know,  if  ye  be   true  believers,  and   walking  towards 

heaven,    ye    muft   be   converted Now   then   are    ye 

converted  ?  Ye  muft  be  converted,  ere  ever  ye  be  fit  for 
the  kingdom  of  heaven.  You  muft  fee  what  conversion 
is.     And 

i.  You  muft  be  convinced  of  fin.^ There  muft  be 

brokennefs  of  heart,  and  godly  forrow  for  fin.  Ye  muft 
be  convinced  of  the  wrath  of  God  that  is  due  unto  all 
the  breakers  of  his  holy  law  ;  and  ye  muft  likewife  fee, 
that  there  is  nothing  in  yourfelves  to  merit,  or  purchafe 
any  thing  at  the  hand  of  God.  Thus  you  are  to  be  tru- 
ly humbled,  as  little  children  ;  for  children,  ye  know,  are 
very  humble  creatures.  The  child  of  a  nobleman  will 
be  as  familiar  with  the  child  of  his-tegant,  or  cotter,  yea, 
with  the  child  of  a  beggar,  or  any  other  poor  man,  as 
with  the  child  of  one  who  is  of  equal  degree.  Now  this 
Is  one  mark,  whereby  folk  may  know,  whether  they  are 
in  a  ftate  of  grace  or  not  ;  that  is,  if  they  be  converted, 
and  become  as  little  children,  they  jhall  inherit  the  kingdom h 
cf  Cod  ;  for  of  fuch  is  the  kingdom  of  God  ;  and  whofoever 
Jhall  humble  him/elf  as  this  little  child,  the  fame  is  the  great* 
eft  in  the  kingdom  of  heaven.     A 

2.  Mark  of  thofe  that  are  in  Chrift  is,  that  they  will 
frill  have  a  refpect  unto  all  that  are  converted,  or  that 
they  look  upon  as  godly  To  this  purpofe  is,  ver.  5. 
Whojo  Jhall  receive  one  fuch  little  childt  receiveth  me.  And 
moreover,,  thofe  who  look  upon  the  people  of  God,  as 
fuch,  may  per(uade  themfelves  that  they  have  more 
than  ordinary  of  the  favour  of  God.  For  as  the  pride  of 
man's  heart  brings  him  low.  fo  to  follow  truth  and  ho- 
line(s  in  humility  of  heart  doth  really  exalt  the  foul  in 
the  fight  of  God.  There  is  no  greater  piece  of  wifdom, 
than  for  folk  to  employ  themfelves  in  the  fervice  of  the 
only  wife  God  ;  for  if  we  humble  our/elves  under  his  migh- 
ty hand ',  he  will  exalt  us  in  due  time.  There  is  no  greater 
iol'ly  than  to  be  proud  ;  for  fuch  God  refifteHhy  James  iv.  6. 
Such  he  will  caft  down  frpm  their  excellency  :  and  will 
exalt,  or  fet  up  thofe  of  low  degree  *,  fuch  as  are  humble 
and  holy,  and  ftill  love  the  image  of  God  in  theft  bre- 
thren. 

3,  Ano<> 


Lect.  I..     Upon  Matthew  xviii.  i, — ■ — 17.       335 

4.  Another  mark  whereby  ye  may  know  whether  ye 
be  of  the  number  of  thofe  who  belong  to  the  kingdom  of 
God,  is,  that  ye  will  be  loth  to  offend  any  of  thofe 
little  ones  who  belong  unto  Chrift,  as  in  ver.  6.  Whofi 
/hall  offend  one  of  tbefe  little  ones  -which  belong  tome,  &c 
And  that  becaufe, 

( 1.)  They  are  few  in  number. 

(2.)  They  are  much  defpifed  by  the  world.  Ye  know 
who  they  are:  The  fcripture  hath  pointed  them  our. 
You  will  even  know  them  by  this  ;  they  will  be  very  loth 
to  offend,  or  do  any  thing  willingly  or  wittingly  to  offend 
any  of  thefe  little  ones  •,  I  fay  to  offend  any  of  thofe  who 
belong  to  Chrift.  Yea,  they  will  rather  fuffer  the  worft 
punifhment  that  enemies  can  inflict,  than  offend  one  of 
their  brethren  in  the  leaft.  Now,  having  given  thefe 
marks  of  thofe  who  belong  to  the  kingdom  of  God, 
he  comes  to  draw  thefe  inferences. 

I.  Woe  unto  the  -world  becaufe  of  offences,  &c.  ver.  7. 
The  world  indeed  denounces  many  woes,  and  that  againit 
thofe  who  leaft  defegve  them.  But  our  Lord  never  de- 
nounces any  without  fufficient  ground  and  reafon.  Woe% 
fays  he,  unto  the  -world  becaufe  of  offences.  Woe  unto  the 
world,  for  what  I  For  offences.  What  fays  the  world  ? 
Why,  there  mail  be  no  offences.  Nay,  fays  our  Lord  ;' 
it  muft  needs  be,  that  offences  come.  Well,  then,  fays 
the  world,  fince  it  is  fo  that  offences  mud  needs  come, 
there  (hall  come  offences  enow  ;  we  fhall  help  them  for- 
ward. But  fays  our  Lord,  Woe  unto  that  maty  by  whom 
the  offence  cometh.  There  muft  needs  be  offences  3mongft 
the  godly,  and  there  muft  needs  be  offences  among  the 
minifters,  that  tl»e  weaknefs  of  man  may  be  known  ;  hft 
we  ihould  lay  too  much  weight  upon'minifters,  even  that 
which  belongs  to  the  Lord  himfelf.  Now,  fchere  are  two 
forts  of  woes  and  two  forts  of  offences,  ^fhe  rirft  woe  is 
of  temporal  affliction  ;  the  fecond  woe  is  of  eternal  judg- 
ment. Now,  thofe  who  are  godly  may  give -much  of- 
fence, and  much  woe  may  come  after  it.  But  fhat  is  the 
oniy  temporal  woe.  But  for  the  wicked,  there  is  no 
doubt  but  they  give  a  great  deal  of  offence  ;  and  though 
they  elcape  temporal  woes,  yet  there  is  an  eternal  woe 
abiding  them,  which  they  fliail  never  be  able  to  evade  or* 
efcape,  "* 

Now  for  clearing  this  further,  as  there  are  two  forts 
of  woes,  fo  there  are  two  kinds  of  offences  :  The  one  is 
the  offences  given,  and  woe  unto  them  by  whom  they  are 


336       Mr.  R.  Cameron's  Sermons  &c.     Lect.  L 

given.  The  other  is  the  offences  taken.  Now  there  may 
be  offences  taken,  where  there  is  none  really  given.  Now 
we  need  not  here  enlarge  upon  this  kind  of  offences, 
Baving  the  laft  occafion  delivered  fomewhat  of  them  al- 
ready. Only  it  is  evident  that  there  is  an  offence  taken, 
becaufe  we  /peak  againft  the  indulgence.  But  this  would 
fay,  if  we  have  given  the  offence  juftly  ;  it  is  by  one  of 
thefe  two  things  ;  either  by  fpeaking  of  it,  (as  indeed  it 
is  a  thing  in  itfelf  finful,  which  few  of  our  minifters  will 
refufe  to  acknowledge  ;)  or  otberwife,  as  a  thing  lawful, 
but  not  expedient.  All  things,  fays  the  apoftie  Paul,  are 
not  expedient  for  me.  But  this  is  clear,  that  it  is  a  fin  of 
fons  and  daughters  *,  and  the  Lord  hath  contended  with 
fons  and  daughters  for  fin  :  And  fince  it  is  both  expedient 
and  convenient  for  people  to  know  it  to  be  fin,  that  it 
may  not  become  univerfal  wickednefs.  So  for  this  of- 
fence, whether  it  bean  offence  given,  or  taken,  the  Lord 
knoweth  the  fin  of  it  lieth  not  at  our  door,  therefore  let 
them  lay  it  at  their  door,  where  it  (hould  belaid. 

2.  The  fecond  inference  our  Lord  draws  here,  is  in 
ver.  8.  If  thy  handy  or  thy  foot  offend  thee,  cut  them  off,  Sec. 
Here  are  the  things  that  a  finnermuft  part  with.  There 
are  many  that  have  many  things  that  they  count  as  dear 
.unto  them  as  a  right  hand,  foot  or  eye.  But  here  we 
fee*  be  what  they  will,  be  they  never  fo  near  and  dear 
unto  us,  when  they  come  in  competition  with  Ch  rift's 
caufe,  or  intereft  and  glory,  they  muft  be  cut  off,  or 
plucked  out  and  caft  away.  Indeed  there  are  fome  things 
very  near  and  dear  unto  a  Chriftian.  O,  fays  the  Chrif- 
tian,  I  cannot  want  fuch  a  friend  -,  I  cannot  be  without 
the  company  of  fuch  and  fuch  a  godly  man  :  He  is  as 
dear  to  me  as  my  right-hand,  or  my  right- eye.  Well, 
admit  he  is  or  lingular  ufe  unto  you,  ftill,  fays  Chrftt,  if 
it  were  your  rig;%L-eye  that  offends  you,  ye  muft  pluck 
it  out,  and  part  with  it.  But,  fay  ye,  I  cannot  give  up 
fuch  a  friend,  or  fuch  a  minifter  :  He  is  a  worthy  man  : 
I  cannot  want  him.  Well,  fays  Chrift,  if  he  be  thy  right- 
hand,  and  offend  thee  thou  muft  cut  him  off,  and  caft 
him  from  thee;  for  it  is  better  for  thee  to  enter  into  life 
halt  andmaimed%  than  having  two  hands  to  be  cajl  into  ever- 
lafiingjire.     But  a 

3.  Inference,  is,  concerning  our  carriage  towards  thefe 
little  ones.  It  hath  more  woes,  and  take  heed  that  there 
be  none  fuch  among  you  whodefpife  thefe  little  ones,  who 
belong  to  Chrift.  And  however  much  they  are  defpifed 
Bow,  the  day  is  coming   that  they  (hall  not  be  defpifed  ; 

And 


Lect.  I.      Upon  Mattrew  xviii.  i, 17.         337 

And  though  ye,  and  all  the  world  ftiall  defpife  them,  yet 
our  Lord  takes  a  great  care  of  them.  Take  heed,  fays 
he,  ver  10.  that  ye  defpife  not  one  of  thefe  little  ones.  For. 
I  fay  unto  you.  that  in  heaven  their  angch  do  always  heholi 
the  face  of  my  Father.  Not  that  there  are  none  of  thefe  little 
ones,  that  fhall  not  be  angels  in  heaven  •,  but  there  are 
none  of  thern  but  what  have  angels  which  do  always  be- 
hold the  face  of  my  Father  which  is  in  heaven.  The^ 
have  each  of  them  angels  waiting  upon  them,  that  guard 
them  while  walking  through  the  weary  wildernefs  of  this 
world.  There  is  no  doubt  but  that  all  the  truly  godly 
here  have  their  angels  attending  them  this  day.  There 
is  no  doubt  that  the  angels  are  looking  down  upon  this 
meeting  here  to-day.  O  how  many  eyes  are  now  upon 
us  \  Ye  are  a  conliderable  meeting  here  gathering  by  de- 
grees \  but  there  are  more  than  what  ye  now  fee  :  And 
behold  our  Lord  himfelf,  and  his  angels  now  behold  us  ; 
and  the  devils  of  hell,  many  of  them,  no  doubt,  are  here, 
alio  this  day.  And  he  is  a  ftrange  man,  and  ihe  a  ftrange 
woman  who  finds  not  thefe  devils  at  prefent  fuggefting 
fome  wicked  motion  to  divert  them  from  hearing,  or 
ffealing  away  the  word  that  it  may  not  profit  you. 

But  ye  may  fay,  what  are  the  good  angels  doing  here 
to-day  I  Why,  they  are  even  taking  notice  how  ye  carry 
and  behave.  They  will  not  take  a  look  only,  and  then 
prefently  go  off;  but  they  will  take  fpecial  not'ce  of  all 
that  are  here  this  day.  When  going  home,  and  when  at 
home,  they  will  carry  the  tidings  to  heaven,  of  what 
they  have  heard  or  feen.  O  if  there  were  any  foul  con- 
verted, how  would  they  fly  joyfully  through  the  firft  and 
fecond  heaven,  until  they  entered  in  among  the  reft,  be- 
fore our  Lord  Jelus  Chrift  the  Angel  of  the  covenant. ■ 

What  tidings,  will  Chrift  fay,  have  ye  concerning  my  p^o-, 
pie  to-day,  and  of  that  meeting  at  Kirkmahoe  ?  Wha 
can  tell  how  joyful  the  news  would  be  that  fomefouls  that 
before  were  Grangers  to  Chrift,  were  converted  and. 
brought  in  to  Chrift  this  day  ?  O  but  it  would  be  joy- 
ful tidings  unto  the  angels,  if  fome  poor  young  man,  or 
woman  •,  fome  of  this  or  that  rank  ;  fome  gentleman,  or 
lady,  were  here  brought  in  to  Chrift  this  day!  But  we 
fear,  that  they  will  have  very  fad  news  to  tell  of  us  this 
day.  For  what  are  the  angels  ?  Are  they  not  miniflring 
fpiritsfent  forth  to  minijler  to  them,  that  fhall  be  heirs  of  fit- 
7)  at  ion  ?  Heb  i  n.  They  are  fo  not  only  at  meetings 
and  ordinances,  but  even  when  in  their  houfis,  and  at 
tjieir  daily  employments,  or  when  travelling  by  the  way, 

whatever 


333        Mr.  R.  Cameron's  Sermons,  6c.    Lect.  I] 

whatever  rifings  up  or  fittings  down  they  have.  They 
take  good  notice  of  all  the  wrongs  done  unto  them,  whe- 
ther by  devils  or  wicked  men  ;  and  they  carry  all  thefe 
things  before  the  Lord  in  heaven.  Alas  !  Such  are  the 
wrongs  now  done  unto  the  Lord's  people  that  they  can- 
not make  language  of  :  They  cannot  get  their  wrongs 
told,  or  laid  out  before  the  Lord.  But  the  angels  who 
can  lay  them  all  before  the  Lord,  take  good  notice  of 
everyone  of  thefe. 

•  But  wherefore  is  it,  that  angels  give  fuch  attendance  ? 
What  ?  Will  no  lefs  ferve  the  faint  upon  earth,  but  to 
have  angel?  to  ferve  him.  No  indeed.  But  what  is  the 
reafon  ?  Juft  becaufe  it  is  the  Lord's  will  and  pleafure. 
The  Son  of  man  came  to  feek  and  to  jave  that  which  was  lofty 
ver.  ii.  And  if  he  came  himfelt  to  feek,  fave  and  fuf- 
fer  for  them,  well  may  they  come,  attend  and  guard 
them  home  unto  heaven,  whether  the  forerunner  is  now 
entered  to  prepare  manfions  for  them. — In  my  Father's 
boufe  are  many  manfions* 

4.  A  fourth  inference  is,  That  the  mafter  Chrift  will 
not  lofe  any  of  thofe  little  ones  for  whom  he  died,  and 
whom  he  effectually  calleth  ;  as  you  may  fee  'in  the  ny 
I2»  13,  and  14  verfes  where  Chrift  is  fpeaking  of  the 
Iheep  that  were  gone  aftray :  But  he  will  carry  on  that 
good  work  once  begun  by  the  Spirit,  unto  perfection. — * 
He  will  carry  it  on  unto  the  day  of  the  Lord.  We  fee  in 
the  laft  verfes  we  have  read,  how  Chrift  the  Lord  gives 
it  to  his  own  ;  how  they  fhall  carry  in  cafe  of  offences  ; 
whence  it  is  evident,  that  one  godly  man  may  be  offend- 
ed by  another.  But  what  fhall  a  godly  man  do  in  fuch  a 
cafe  as  this  ? 

Firft,  If  the  offence  be  fecretly  given,  he  is  to  ufe 
means  that  it  may  be  fecretly  taken  away.  Moreover  %  if 
thy  brother  fhall  trefpafs  againft  thee,  go  and  tell  him  his 
fault  between  thee  and  him  alone  That  is,  fecretly:  But 
what  if  I  cannot  prevail  with  him  ?  Then  take  unto  thee 
two,  or  three  more,  that  in  the  mouth  of  two  or  three  wit- 

nejfes  every  word  may  be  eftablijbed. That  brother  muft 

be  one  that  at  leaft  hath  fomewhat  o.f  aprofeflion.  If  that 
will  not  do,  take  two  or  three  elders,  or  moft  intimate 
friends  with  thee  :  But  if  all  this  will  not  do,  tell  it  to 
the  church,  that  is,  the  whole  collective  body  of  profefT- 
ed  minifters  and  Chriftians.  Now  the  independents  will 
admit  of  none  but  fuch  as  can  give  a  particular  account 
of  their  converfion.  But  this  can  never  be ;  for  the  de- 
vil 


Lect.  !".     Upon  Matthew  xviii.  i,— — 17.        339 

vil  will  have  his  tares  amongft  Chrift's  wheat,  until  the 
harveft  of  the  Lord,  Mat.  xiii.  24,  <£rc.  But  if  neither 
particular  fecret  means,  nor  two  or  three  witneffing  bre- 
thren, nor  the  collective  body  of  the  church  prevail  ; 
then  he  is  in  the  laft  place  to  be  cited  before  the  magil- 
trates  of  the  church,  that  is,  pr  efbytery  or  fynod  ;  but 
it  he  neglect  to  hear  them,  and  will  not  be  perfuaded  to 
obey  any  of  thefe,  let  him  be  unto  thee  an  heathen  man 
or  a  publican,  and  worfe  than  if  he  had  never  been  a  pro- 
fefTor.  It  is  true,  the  Independents  draw  many  argu- 
ments from  this;  but  here  we  (hall  make  none  againft 
them  ;  but  only  refer  you  to  what  the  learned  Mr  Ruther- 
ford lays  upon  that  place,  in  his  peaceable  plea  for  pref- 
bytery  *, 

Now  as  to  that  which  we  have  to  fay,  ye  fee  that  mi- 
rnftershave  a  warrant  to  rebuke,  and  if  they  can  to  repel 
offences  alio.  Asforfome,  who  take  occafion  from  this 
place  in  their  preaching  to  condemn  fome  that  have  upon 
this  occafion  preached  againft  the  indulgence,  we  may 
here,  by  the  way,  tell  you  they  fay  it  was  our  duty  firft 
to  have  told  them  of  it  in  fecret.  Now  in  anfwer  to  this, 
As  for  fe*cret  rebukes  and  admonitions,  they  have  not 
been  wanting.  It  can  be  made  out,  that  when  the  feconc! 
indulgence  was  granted,  there  was  a  meeting  of  the  mi- 
nifters  at  Edinburgh,  where  it  was  debated  this  way  and 
the  othtr  way,  whether  it  were  lawful  to  accept  of  any. 
Notwithstanding  all  this,  many  have  ftept  in,  and  accept- 
ed of  the  indulgence,  and  feveral  have,  begun  to  preach 
in  other  places  of  the  kingdom,  holding  it  to  be  good 
and  lawful.  Now,  if  there  can  be  no  Other  way  got,  let 
us  pray  and  cry  unto  the  Lord,  that  thefe  may  be  takea 
away  from  being  an  offence  unto  his  church.  1  fay,  they 
ought  themfelves  to  betaken  away,  and  for  which  I  fhall 
give  you  two  fcripture  texts,  the  one  in  the  old,  and  the 
other  in  the  new  Tsftament.     And 

i//,  For  that  in  the  old  Teftament,  you  find  in  Jofhua 
vii.  what  Achan's  offence  brought  upon  the  church,  and 
how  they  proceeded  againft  him,  Now  he  was  but  one: 
man  that  committed  this  trefpafs  ;  and  the  mod  part  con- 
cluded that  he  was  a  good  man ;  and  we  can  fay  nothing 
to  the  contrary,  for  Jofhua  fays  to  him,  Make  confejfion  to 
the  Lord,  and  give  glory  to  God.  And  ye  fee  although  he 
had  committed  this  fin  by  himfelf ;   yet  he  brought  a  curls 

•See  Mr  Rutherford's  Peaceable  Plea  for  Pafbytery,  Chap. 
VIII.  pag.  85. 

U  u  upon 


Lect.  I.    Mr.  R.  Cameron's  Sermons,  tic.        340 

.  upon  the  whole  church  and  people  of  Ifrael.  And  Jojhua 
brought  him  before  the  Lord  and  all  the  children  of  Ifrael. 
What  need  was  there  for  all  that  ?  Becaufe  it  concerned 
•the  whole  congregation.  Having  brought  him  out,  Jofhua 
fi  faid,  I  pray  thee  my  fon,  make  confejfwn  to  the  Lord>  and 
give  glory  unto  God.  And  O  but  mmifters  and  profeiTors 
have  this  day  turned  afide.  They  have  committed  abo- 
minations, and  taken  the   accurfed  thing.     Rut  let  (hem 

make  confeffion  to  the  Lord,  and  give  glory  to  God. 

And 

idly,  For  the  proof  from  the  new  Teftameijt,  fee  Mat. 
xxiii.  13.  when  our  Lord  in  the  audience  of  the  people, 
cries  out  againft  the  Scribes  and  Pharifees,  for  the  fins  of 

the  church  of  the  Jews. Woe  unto  you,  ye   Scribes  and 

Pharifees y  hypocrites ,  for  ye  Jhut  up  the  kingdom  of  heaven 
againft  men.  Not  long  before,  he  was  telling  the  multi- 
tude, and  his  difciples,  of  the  Scribes  and  Pharifees,  that 
they  fat  in  Mofes'  feat ;  and  fays  he,  Whatfoever  they  bid  you 
cbferve>  that  obferveand  do  ;  but  do  not  ye  after  their  works : 
for  they  fay  and  do  not.  Here  he  is  fpeaking  of  them  a- 
gain,  and  he  denounces  [even  or  eight  woes  againft  them, 
for  their  fins  in  this  place  ;  and  yet  perhaps  there  were 
none  of  them  prefent,  at  lead  very  few  heard  Chrift  on 
this  occafion.  But  their  fins  and  offences  were  public  ; 
and  therefore  he  proclaims  their  fins  publicly  to  the 
church,  and  that  before  all  ;  Woe  unto  you  .Scribes  and 
Pharifees.  He  denounces  their  punifhment  before  the 
world.  Now  if  we  were  rightly  fearching  into,  and  try- 
ing the  fins  of  our  church  in  Scotland,  we  would  find 
that  we  have  great  reafon  to  turn  our  laughter  into'  mourn* 
ing,  and  our  joy  into  heavinefs. 


SERMON 


C    34t     ] 


SERMON       XXV. 

Song  ill.  3, 

Saw' ye  him  whom  my  foul  loveth. 


THERE  is  none  upon  the  earth  that  hath  fo  great 
joy  as  a  believer  has  ;  there  is  none  upon  earth  that 
hath  fo  great  forrow  as  the  believer.  When  the  be- 
liever hath  the  Lord's  face  fhining  upon  him,  then  he 
has  more  gl'adnefs  in  his  heart,  than  the  wicked  man  in 
his  belt  eftate,  even  when  corn  and  wine  abounds,  as  we 
have  it,  Efal.  iv.  7.  But  it  is  fad  when  fo  few  know  this 
by  experience.  But  the  believer  when  the  Lord  with- 
draws and  hides  his  face,  he  is  then  neither  to  bind  nor 
hold,  as  we  ufe  to  fay,  when  to  his  fenfe  there  is  no  for- 
row like  unto  his  forrow,  as  it  is  exprefTed  in  Pfalm  xiii.  1 . 
How  long  /ball  1  take  counjel  in  my  foul,  having  forrow  in 
my  heart  daily  ?  And  for  the  making  out  of  this,  we  may 
likewifc  fee  in  the  former  chapter.  There  the  fpoufe  bat 
got  a  Lift  gripe  of  her  beloved.  Well,  what  fays  (lie  in  the 
4verfe?  fie  brought  me  to  the  banquet  ting  houfe9  and  his 
banner  over  me  was  love.     In  a  word,  ihe  tells  you  what 

that  is  ;  his  banner  over  me  was  love.     What  is  that  ? ■ 

Why,  it  is  fo  much  of  him  in  her  heart  that  fiis  could  hold 
no  more.  Stay  me  with  flagons ,  comfort  me  with  apples  ; 
for  Iamfick  of  Uue.     In  a  word,  ihe  (hews  what  it  is,  and 

it  is  this,  Hold  thy  hand,  for  I  can^ontain  no  more. • 

But  did  this  continue  with  her?.  No  ye  may  foon  fee  a 
change  as  in  the  beginning  of  this  chapter.  By  night  on 
my  bed,  I  fought  him  whom  my  foul  loveth  ;  but  1  found  him 
not.     The  people  of  God  want   not  their  night.     Weeping 

may  endure  for  a  night  ;  hut  joy  come  thin  the  morning.-, 

I  will  tell  you,  and  I  am  fure,  that  a^great  part  of  the 
ministers  and  particular  believers  may  fay  as  to  the  church 
that  this  is  the  night  wtt|g£*  and  I  will  not  (ay,  but  that 
there  are  feme  particul  ns,  though  very  rare,  that 

may   be   tryfted    with   f\ve£&  hours  with  Jofhua,  Samuel 

0    u    2  a  lk! 


342     Mr,  R.  Cameron's  Sermons,  &c.  Ser.  XXV* 

and  David,  Pfal.  Ixi.  3.  When  David  was  in  the  wilder* 
nefs  of  Judah,  he  fays,  My  foul  thirfteth  for  thee  ;  myflefb 
longeth  for  thee  in  a  dry  and  thirjly  land,  where  no  -water 
is.  We  fay  a  poor  believer  may  be  fatisfied  with  marrow 
and  fatnefs  ;  and  may  fay  as  in  that  fifth  verfe,  My  mouth 
Jhall  praife  thee  with  joyful  lips,  when  I  remember  thee  upon 
my  bed,  aud  meditate  on  thee  in  the  night  watches.  I  will 
not  fay,  but  that  fome  particular  perfons  in  thefe  days, 
when  the  Lord  hides  his  face  from  the  houfe  of  Jacob, 
may  have  fome  fweet  hours  upon  thefe  considerations. 
But  I  fay  fuch  are  very  fingular  ;  and  feldom  to  be  found. 
1  rrow,  for  the  mod  part  they  are  at  the  worn:  with  it. 
Thofe  that  never  favv  the  Sun  of  righjeoufnefs,  cannot 
now  fee  the  fun  look  down  upon  them.  For  now  we 
fcarcely  fee  moon  or  frar  light.- — Many  folk:  "know  notthe 
light,  becaufe  they  have  not  been  experienced  in  the  Sight. 
Few  difcover  or  difcern  betwixt  the  day  and  the  nighr. 
By  night  upon  my  bed,  my  fongs  were  of  him.  O  how  ma> 
ny  have  quitted  their  prayers  lirce  the  hour  and  power  of 
darknefs  commenced  ;  I  mean  fince  the  twency-fecond 
of  June  f,  many  have  given  over  their  prayers,  and  ma- 
ny have  given  over  ordinances. 

They  fay  that  thefe  preachings  and  field-meetings  would 
not  fuit  them.  But  I  hope  it  is  not  come  to  this  yet, 
that  all  are  left  off  feeking  of  him  in  duty. 

But  now  after  this,  fays  fhe,  By  night  on  my  hed%  J  fought 
him.  I  even  fought  him,  but  it  was  only  in  the  feaion 
of  the  night.  Would  it  have  been  thought  that  (he  would 
have  been  frequent  In  calling  upon  him  in  the  night  ?  I 
trow,  it  is  not  fo  with  many  in  the  land  ;  both  profef- 
fors  and  particular  believers  are  grown  moft  remifs  in 
feeking  him.     J  fought  him  upon  my  bed.     It  was  very  care- 

kily. —The  church   was  now  fleeping,  and  difcouraged 

by  diforders.  But  how  have  many  now  given  over  pray- 
ing, given  over  duty  altogether  :  All  they  do,  is  only  for 
the  calming  of  conscience.  Weil,  lam  afraid,  that  they 
who  have  done  fo  this  morning,  will  not  find  him.  I 
trow  many  have  been  very  whole-hearted  ;  and  perhaps 
ye  may  find  it  to  have  been  fo,  ere  ye  rife  off  the  place 
v.  here  ye  are  now  fitting.  Ye  have  been  feeking  him  in 
the  ni^ht  time,  and  yet  have  not  found  him,  becaufe  ye 
have  been  fo  carelefs  in  going  about  your  duty  in  the  fea- 
ion of  the  night.     The   fpoufe, found  him  not  fo  long  as 

f  This  feems  to  refer  to  the  .break  of  BothweJ,  which  was 
June  isd.  36/0, 

(lie 


Sbr.XXV.  Upon  Song  Hi.  3.  343 

fhe  lay  in  her  bed.  So  the  Lord  will  not  be  found  of 
profeflors,  until  they  be  more  lively  in  duty.  But  more 
of  this  when  I  come  to  the  words  of  the  text  afterwards. 
Well,  what  did  (lie  ?  She  fought  him  in  her  lied  in  the 
houfe  quietly.  She  had  no  will  to  be  heard  without  doors. 
It  is  dangerous  indeed,  fay  many,  to  go  to  the  fields 
in  the  night  time.  Folk  may  {tumble,  and  fall  over  fame 
ftonc  or  other.  "Well,  what  does  fhe  ?  She  rifes,  and 
goes  about  the  city,  and  in  to  the  ftreets  :  That  is,  to  the 
public  ordinances,  to  the  ^preaching  of  the  word.  She 
fought  him,  bnt  fhe  came  no  fpeed.  The  watchmen  that 
go  about  the  city,  fmote  heri  and  took  her  vail  from  her. — • 
Here  by  watchmen  *mufl?'  be  underftood  minifters:  And 
therefore  ye  fhould  feek  for  the  pure  ordinances.  I  will 
tell  you,  ye  may  come  here  to-day,  and  yet  find  your- 
felves  no  better ;  but  ye  may  go  to  the  Lord,  and  pray 
and  cry  to  him,  that  he  would  blefs  the  ordinances  unto 
you  :  Ye  mull  go  back  again  to  him  in  fecret,  when  ye 
have  done  with  the  public  ordinances.  Well,  when  (he. 
has  found  the  watchman,  what  fays  fhe  to  him  D  She 
fays  in  the  words  of  the  text,  Saw  ye  him  whom  my  foul 
loveth  ?  She  had  her  cafe  more  ready,  I  trow,  than  the 
molt  part  of  folk  have.  They  may  talk  to  minifters, 
hours,  yea,  whole  days,  ere  they  propole  iuch  queftioos 
as  this,  Saw  ye  him  whom  my  foul  loveth  ?  And  ye  know 
that  bySpoule  is  fignified  the  church,  or  particular  belie- 
vers :  And  by  her  well  beloved  is  meant  Jefus  Chxift  the 
beloved  of  his  people.  But  in  the  voids  more  particularly, 
ye  have  the  object  of  her  love  ;  joys  {\it,*him  whom  myfouf 
loveth:  That  is,  Jefus  Chrift.  He  is  the  object  jpr'  her 
love  in  the  night  of  trial,  in  the  night  of  darknefs,  in  the 
night  of  defertion  and  perfecution.  The  foul  loves  him  and 
ftill  iays,  Saw  ye  the  object  of  the  believer's  love  ?  fome- 
times  he  will  flip  away,  as  \t.  were,  from  the  church,  and 
withdraw  and  hide  his  f?ce  from  her.  Therefore  feek 
him,  and  long  to  get  a  fight  of  him.  I  trow,  many  may 
fay,  fince  I  faw  him  it  is  now  a  long  time,  Can  ye  teil 
what  he  faid  to  you,  and  what  ye  faid  to  him  ;  what  pafr. 
betwixt  him  aud  your  fouls 5  whether  law  ye  him  in  the 
public  ordinances,  or  few  ye  him  in  private,  or  faw  ye  him 
in  fecret  excrcifes  when  alone,  or  faw  ye  him  when  read* 
ing  or  meditating  upon  his  word  ?  But  1  think  ye  that 
never  had  a  view  of  him  fhould  be  faying,  O  where  (hall 
I  get  a  fight  of  him.  I  will  tell  you,  if" ye  faw  him  indeed 
aright,  it  would  overload  your  hearts.     There  was  never 

one 


344  '  Mr.  R-  Cameron's  Sermons,  6c.   Ser.  XXV. 

one  that  faw  him  aright,  bnt  his  heart  was  drawn  out  af- 
ter him.  There  is  no  fuch  lovely  objecYas  he,  neither  in 
heaven  nor  upon  the  earth  befides  him.  O  what  a  lovely, 
excellent,  beautiful  one  is  he  !  O  Sirs,  how  little  can  we 
fpeakofhim  !  Time  would  fail  us  to^tell  how  excellent  a 
one  he  is.  He  is  far  more  glorious  than  the  mountains  of 
prey.  I  will  tell  you,  he  is  as  well  worth  the  feeking  af« 
ter  as  ever  he  was,  notwithstanding  all  the  things  that  the 
feekers  and  followers  of  him  have  met  with  in  this  dark 
and  cloudy  day. 

And  there  is  another  thing  in  the  words  ;  as  fhe  was 
under  defertion,  fo  fhe  was  under  the  fenfe  and  feeling 
of  it.  Therefore  fays  Hie,  Saw  ye  him  whom  my  foul  lov- 
eth  ?  I  cannot  endure  this  way.  Will  ye  tell  me,  mini- 
sters ?  Will  ye  tell  me,  profefTors,  what  fhall,  I  do  ?  For 
I  cannot  live  without  him  and  his  company  at  this  rate  ; 
for  every  day  is  a  week,  and  every  week  is  a  month,  and 
every  month  is  a  year  ;  liace  I  loft  fight  of  my  well  be- 
loved. 

Now,    that   which   we   particularly    intend  from    the 
words,  is  this, 

That  Jefus  Chrijl   is  the  objetl  cf  the  church's  and  the  be- 
liever's love,     indeed  he  is  belt  worthy  of  it. 

There  are  fome  foJk  that  have  no  love  at  all  ;  and  they 
have  little  or  no  hatred  either;  and  there  are  fome  that 
have  fome  love  but  if  is  milplaced.  Indeed  it  is  ill  be- 
■  ftowed  love,  tha.t  is  not  beflowed  on  Jefus  Chrift  himfelf. 
David  beftowed  his  love  veil,  when  he  faid,  Whom  have  I 
in  the  heavens  but  thee  ?  a\d  there  is  none  upon  earth  that 
1  d-fwr.  be  fides  theet  Pfal.  laxiii.  2>.  Now  fays -Die,  Saw 
ye  him  whom  my  foul  lov  eth  Alt  is  not  a  mouth  or  lip-love. 
No,  it  is  a  foul's  love,  and  there  are  many  who  want  that. 
Sirs,  many  minifters  and  profehlora  love  is  not  like  this. 
I  trow,  many  make  no  love  or\it  ;  they  think  there  is  no 
need  of  profefling  their  love  this  way.  But  I  will  tell 
,you,  the  believer's  love  to  Chrift\is  a  furelove  ;  it  will  not 
be   love  in    the   mouth  only,  but  in   the    innermoft  parts 

©f  the    foul. The   chief    placi   of    the    foul   is    kept 

for  Cbrift  ;  and  if  Chriil  be  away/ it  is  kept  empty.  The 
jpfalmift  fays,  IVben  my  foot  was  lik\  to  flip  awayt  my  foul 
trufied  in  God.  1  will  put  my  confidence  in  him.  Many 
folk  put  their  confidence  in  themfel\\es,  or  in  fome  other 
thing  :  They  take  other  things  in  his  room  when  he  de- 
ferts  them,  before  he  comes  back  agaih.     But  woe  to  t'hit 

foul 


Ser.  XXV.  Upon  Song  iii.  3.  345 

foul  that  takes  other  lovers  in  his  abfence,  if  ever  he  re- 
turn back  again.  King  Saul  once  thought  he  had  God 
in  him  ;  but  the  Lord  left  him,  and  he  let  other  things 
come  into  his  foul,  and  to  came  of  it  in  the  end  of  the 
day. 

Now  I  fay,  the  Lord  Jefus  Chrift  is  the  object  of  the 
believer's  love,  and  that  under  the  confideration  of  thefc 
two  things  following. 

I.  We  fhall  confider  what  he  is  in  himfelf. 

II.  Let  us  confider  what  he  has  done  for  believers, 

and  what  be'has  done  for  the  church  in  general. 

I.  I  fay  let  us  confider  what  he  is  in  thefe  three  re- 
fpecls, 

1.  What  is  his  birth?  Ye  know,  if  a  man  come  to 
make  fuit  to  a  woman,  fiie  will  be  fure  to  enquire  what 
parents  he  is  defcended  from.  And  is  there  any  like 
our  Lord  ?  He  is  defcended  of  honourable  parentage  :  He 
is  the  Son  of  the  Father  ;  he  is  the  Son  of  God,  and  as 
he  is  man,  he  is  the  Son  of  David.  This  is  a  wonderful 
thing,  that  the  Son  of  God  fhould  offer  marriage  to  the 
meaneit  man  or  woman  in  all  the  land.  Ye  would  think 
it  much,  if  the  king  having  one  lawfully  begotten  Son* 
iliould  fend  him  to  you,  and  fhouid  defire  marriage  with, 
a  mean  girl,  who  had  fcarceiy  as  much  as  to  cover  her 
nakednefs.  But  O  wonderful  !  He  has  fent  his  only  be- 
gotten Son,  who  is  God  equal  with  himfelf.  He  has  fent 
him  down  from  heaven  to  earth,  to  treat  for  marriage 
with  the  pooreft  believer  that  is  therein. 

2.  Confider  what  he  hath. He  is  heir  of  all  things. 

All  power  in  heaven  and  earth  is  given  unto  him.  Such 
is  the  believer's  beloved.  It  is  he  that  has  much  power, 
ruling  over  heaven,  earth,  and  hell,  and  the  abfolute  dif- 
pofal  of  all  things.  He  hath  grace  and  glory,  and  every 
good  thing  to  give  unto  them  that  -wait  upon  him.  Is  it 
any  wonder  then,  that  the  fpoufe  fays,  Saw  ye  him  •whom 
my  foul  hveth  ?  She  could  not  endure  the  want  of  him 
when  he  abfented  him/elf.     But  indeed  many  becaule  they 

cannot  get   the  prefent  things,  think  little  of  Chrift. 

Yea,  ye  will  fay,  if  a  man  be  faithful  and  honed,  he  has 
nothing  left  him  in  the  earth,  he  is  brought  to  much 
mifery  in  following  of  Chrift  :  If  a  man  be  honeft,  he 
may  expect  the  lofs  of  all.  Therefore  ye  think  Chrift  is 
not  a  good  mafterj  or  a  $ood  hufbaud  \  fince  his  follow- 
ers 


346    Mn.  R.  Cameron's  Sermons,  &c.    Ser.  XXV. 

ers  are  fo  ill  treated  upon  the  earth.  But  I  will  tell  you, 
nay  I  aflure  you,  that  the  believer  has  as  good  a  right  to 
the  world  as  any  other  hath  ;  and  the  man  that  is  call 
out  of  houfe  and  hold  for  Chrift,  has  as  good  a  right  to 
it  as  any  has  j  ai.d  ere  all  be  done,  and  the  work  ended, 
it  {hall  furely  be  feen  that  the  believer  who  has  his  heart 
filled  with  the  love  of  Chrift,  has  the  fureft  grip  of  thefe 
things  of  any.  O  then,  faw  ye  him  whom  my  loveth  in 
this  night  of  perfecution  upon  the  church  ?  When  the 
Lord's  people  are  meeting  with  fuch  bitter  things,  even 
thofe  who  are  waiting  upon  the  Lord,  and  giving  him  cre- 
dit. Such  however  ihail  have  much  more  than  perfecu- 
tors  have,  notwithstanding  the  fad  things  they  have  met 
with.  Yea,  minifters  and  profeffbrs,  though  ye  had  not 
two  pence  to  rub  upon  one  another  ;  ye  have  more  than 
all  the  persecutors  have :  Ye  have  himfelf,  and  that  is 
more  than  all  other  things. 

3.  Let  us  confider  what  he  is,  as  to  his  perfon.  Ye 
know  when  a  young  man  makes  fuit  to  a  young  woman, 
Hie  not  only  afks,  what  is  his  birth,  and  what  he  hath  ? 
But  hasfome  defire  to  know  what  he  is  in  himfelf.  Is  he 
a  well  favoured  man  ?  So  the  fpoufe  in  Song  v.  8.  goes 
to  the  watchmen,,  and  to  the  daughters  of  Jerufaiem, 
that  is,  to  the  bulk  of  profefTors,  and  (he  fays,  ver*  8.  / 
charge  y  on  i  0  ye  daughters  of  Jerufaiem^  that  if  ye  find  my 
ivell- beloved,  ye  tell  him,  that  I  am  Jick  of  leve  :  Fori  can- 
not want  him  any  longer.  It  it  likely  ihe  was  at  the  pri- 
vate meetings  with  others  here  ;  and  when  they  were  met 
together,  fhe  prays  them,  if  they  faw  him,  that  they  would 
tell  him  her  <:ale  5  but  I  trow,  the  greateft  part  of  be- 
lievers are.  feldom  giving  employment  of  this  kind.— — 
Well,  fays  (he,  1  charge  you,  0  ye  daughters  of  Jerufaiem % 
to  tell  him  thai  1  am  fkk  of  love.  But  fay  they,  What  is 
tby  beloved  more  than  another  beloved?  that  thou  makeft 
fo  much  noife  about  him.  There  are  many  now  that  (ay, 
what  do  folk  mean  to  make  fo  much  ado  about  Chrift  ? 
They  will  not  go  here,  or  ihere  ;  Nor  take  the  preach- 
ing that  other  folk  rake  and  fatisfy  themfelves  with  : — 
They  will  be  above  the  religion  that  others  fatisfy  them- 
felves with. — Indeed,  fays  lbs,  my  beloved  is  white  and 
ruddy  *,  fairer  than  the  font  of  men,  and  the  chief  eft,  of  ten 
th-Aifand.  And  indeed  fo  he  is,  and  ever  will  be  to  any 
who  know  the  power  of  religion.  He  will  be  unto  them 
the  pearl  of  great  price.  He  has  been  fo  to  many  of  the 
church  of  Scotland.    Indeed  he  has  been  refrefhing  unto 

them. 


Ser.  XXV.  Upon  Song  fit.  3.  347 

them  every  way  ;  and  he  fills  the  defires  of  the  hungry 
and  longing  foul  ;  and  to  conclude  all,  His  mouth  is  mofl 
fwect  :  yea,  he  is  altogether  lovely.  This  is  my  behvedt 
and  this  is  my  friend ',  0  daughters  of  Jerufalem. 

II.  The  fecond  thing  tobe  confidered,  is,  What  he  has 
done  for  the  church,  and  for  believers.  And  we  fhall 
go  through  fome  things  that  he  has  done  for  the  church 
in  general,  and  for  believers  in  particular;  for  indeed  he 
has  done  and  fufFered  very  much  for  them.  And  ye 
know,  what  will  commend  one  man's  love  very  much  to 
another,  and  that  is,  if  he  has  done  great  things  for  him. 
Well,  our  Lord  has  been  at  much  pains  and  colt  both* 
for  believers  I  affure  you,  it  is  much  our  commenda- 
tion ro  love  him.  Nay,  it  is  much  our  duty  to  love  him> 
who  firft  loved  us,  when  we  could  give  him  no  love  back 
again. 

1,  I  tell  you  what  he  has  done  for  u$,  he  has  takea 
upon  him  our  nature.  This  is  a  very  common  thing  that 
ye  have  heard  very  often  of,  but  it  is  foon  forgotten,  by 
iome  at  leaft,  and  little  thought  of.  He  took  upon  him 
our  nature  ;  he  took  not  upon  him  the  nature  of  angels  ; 
but  the  nature  of  poor  ruined  man.  O  this  is  a  heart-en- 
gaging consideration  !  Many  think  nothing  of  this,  that 
Chrift  left  his  place  in  heaven,  and  came  from  the  Fa* 
ther's  bofom,  and  took  upon  him  our  nature.  But  is  not 
that  a  great  wonder,  the  eternal  Son  of  God,  the  fecond 
Perfon  of  the  glorious  Trinity,  came  down  here  upon 
earth,  and  took  upon  him  the  nature  of  the  feed  of  Abra- 
ham ?  O  wonderful  condefcenfion  !  Many  think  nothing 
of  this  •,  but  I  will  tell  you,  poor  doners  could  never  o- 
therwife  have  gone  up  to  heaven  to  him.  No,  for  if  he 
had  appeared  like  himfelf,  the  fecond  Perfon  of  the  ever* 
bleffed  Trinity,  if  he  had  appeared  in  his  regal  robes  if 
glory  and  majefty,  we  could  not  have  looked  near  bun. 
Ye  know  when  the  Lord  defcended  upon  mount  Sinai, 
and  gave  the  law,  all  Ifrael  cried  unto  Mofes,  Let  not 
the  Lord f peak  any  more  to  us^  after  this  manner  ;  but  go 
and  hear  the  Lord  /peak  ;  and  [peak  thou  Unions,  Herein 
is  the  Lord's  wonderful  condefcenfion  difplayed,  that  he 
took  on  him  our  nature,  and  became  bone  of  our  bone, 
and  fleili  of  ourikfh.  And  ihould  not  this  engage  us  to 
love  him  very  much  ?   And 

2.  Let  usconfider,  that  he  not  only  took  on  him  our 
nature  ;  but  he  took  on  him  the  form  of  a  fervant.  He 
came  not  only  like  man,  but  like  a  mean  man.    Indeed, 

X  x  had 


348     Mr.  R.  Cameron's  Sermons,  be.   Ser.  XXV. 

had  he  come  like  rich  or  great  men,  poor  folk  would  not 
have  got  leave  to  come  near  him  \  not  fo  much  as  to 
touch  the  hem  of  his  garment.  But  our  Lord  has  his 
own  way  of  coming.  He  comes  like  a  poor  mean  man 
into  the  world  ;  and  he  goes  oft  times  to  poor  mens  hou- 
fes.  It  is  true,  he  went  fornetimes  into  the  rich  mens 
houfes  when  they  were  to  get  good  of  him.  Zaccheus 
had  great  riches  :  Chriftcameto  his  houfe,  and  laid,  This 
day  is  falvation  come  to  thine  houfe.  But  then  Zaccheus 
caft  away  his  ill  gotten  gain.  So  I  fay  our  Lord  Chrift 
comes  in  the  form  of  a  fervant  ;  and  feeing  he  came  in 
fucha  poor  mean  way,  and  fhould  not  this  make  us  look 
unto  him  ?  Great  men  fhould  not  defpife  poor  folk,  tho' 
there  were  a  great  difference  between  them.  Indeed, 
the  great  men  will  talk  of  great  things  ;  but  they  are  no 
more  in  his  fight  than  the  pooreft  beggar  that  goes  on  the 
ground.     But 

3.  I  will  tell  you  further  what  he  has  done.  He  has 
taken  upon  him  all  our  infirmities,  and  our  difeafes.  He 
mtas  a  man  offorrows%  and  acquainted  with  grief.  He  was 
tempted  in  all  things  like  unto  us,  that  he  might  be  able  to 
fuccour  them  that  are  tempted.  Here  there  may  be  fome 
that  are  hungry,  thirfty  and  cold,  as   it  was  fo  with  fome 

when  put  to   thele  ftraits  after  the  affair  ofPentland. 

Although  it  has  not  been  juft  fo  with  thofe  who  have 
been  at  Bothwel,  at  Pentland  they  were  like  to  perilh  in 
woods,  moffes,  be.  They  were  both  cold,  hnngry  and 
thirfty.  Ye  know  what  persecutions  they  fufTered  by  ene- 
mies :  But  may  not  this  be  matter  of  comfort  to  all  fufFe- 
rers  in  affliction,  We  have  not  an  high  prieft-  that  cannot  be 
touched  with  our  infirmities,  but  one  who  was  exercjlfed 
with  fad  afflictions,  and  fuffered,  and  was  perfecutcd  in 
his  body,  in  our  nature  ;  and  therefore  knows  well  how 
to  fupport  and  fuccour  his  people  in  all  their  afflictions  ? 
And  fhould  not  this  engage  us  to  love  him,  and  to  defire 
conformity  unto  him?  For  indeed  he  knows  well  how  to 
fee  to  us,  and  how  to  comfort  us  under  all  cafe  and  con- 
ditions. 

4    I  tell  you   further  yet,  what  he  has  done  for  us. 

He  bore  the  wrath  of  God  for  believers,  for  all  that  come 

to   God     in   and   through    him. This    is    a     ftrong 

engagement  uuto  all  the  people  of  God  to  love  him  with 
their  whole  he^irt  and  foul,  that  has  borne  that  wrath  that 
would  have  crufhed  all  the  eleel,  yea   all  the  world,  and 

kept  them  in  the  place  of  torment  for  ever  and  ever 

He  bore  that  wrath.that  made  him  fweat  great  drops  of 

blood, 


Ser.  XXV.  Upon  Song  Hi.  3;  34^ 

blood,  and  cry  out,  My  foul  is  exceeding  forrowful,  even 

unto  death. What  (hall  I  fay  ?  He  was  fo  deferted  o£ 

God  as  made  him  cry  out  upon  the  crofs,  Eli,  Eli,  lama 
fabbachthani,  my  God,  my  God,  why  haft  thou  forfaken  me  ? 
Mat.  xxvi.  38.  and  xxvii.  46.  I  think  the  perfon  that 
has  foul's  love  to  Chrift,  has  good  reafon  and  may  well 
bear  the  wrath  of  man  :  For  that  wrath  is  far  inferior  to 
the  wrath  that  Chrift  hath  borne  for  his  people.  O  how 
this  ought  to  endear  Chrift  unto  us  ! 

5.  I  will  tell  you  what  Chrift  has  alfo  done  for  belie- 
vers. Take  heed,  Sirs,  he  has  even  died  for  them,  even 
that  curfed  death  of  the  crofs.  Hence  he  has  taken  away 
the  fting  of  natural  death,  and  he  will  keep  us  from  e- 
ternal  death,  if  we  believe  in  him  ;  for  while  we  were  yet 
/timers,  Chrift  died  for  the  ungodly, 

6  He  not  only  died  for  us  ;  but  went  down  and  per- 
fumed the  grave  for  believers  ;  fo  that  they  may  fay,  0 
death  I  where  is  thy  fting  ?  0  grave  !  where  is  thy  victo- 
ry ?  But  take  heed,  Sirs,  now  :  For,  I  think,  if  ye  be 
believers,  ye  will  have  love  unto  him  on  this  account. 
Thofe  who  have  gone  to  a  fcaffbld  for  Chrift,  have  done 
it  chearfully  ;  fo  that  their  dying  day  has  been  thebeft 
day  that  ever  they  faw  in  their  life,  yea  they  have  been 
fo  joyful  that  their  fouls  have  been  made,  as  it  were, 
leap  out  of  their  bodies,  becaufe  our  Lord  has  gone  thro' . 
death  and  the  grave  for  them  ;  therefore  they  have  the 
victory,  and  have  overcome  death  and  the  grave  :  Which 
leads  us 

7.  Unto  this  that  he  hath  done   for  believers,  and  that 

is,  he  rofe    again    and   overcame  death" *But  O  how*  ~ 

few  are  buried  with  him  in  baptifm,  aud  have  mortified 
every  iin  and  corruption  arifing  within  theiVl,  that  they 
may  partake  of  his  refurrection  unto  eternal  life  and  fal- 
vation  ! 

Laftly,  I  will  tell  you  what  Chrift  doth  to  endear  him- 
felf  unto  us  ;  he  intercedes  always  at  the  Fati/er's  right- 
hand  for  you,  if  ye  be  believers.  Chrift's  graying  re- 
fpects  every  believer  in  the  church  of  Scotland  :  He  prays 
even  for  minifters  and  profefTors,  that  have  in  a  great 
meafure  given  over  their  prayers  for  him  and  his  caufe  ; 
and  hence  he  is  able  tofave  all  that  come  unto  him  ;  becaufe 
he  ever  lives  to  make  intercejjlon  for  us.  I  fay,  conlUer 
thefe  things,  and  you  will  think  it  no  wonder  that  the  be* 
liever  loves  him  above  any  other  object  whatever.  No 
wonder  that  the  fpoufe  makes  fuch  ado,  faying,  Saw  ye 
him  whom  my  foul  h  vet  h  P —But  there  are  many  folk  that 
X  x  2  will 


Ser.XXV.    Mr.  R.  Cameron's  Sermons,  &c.     35© 

will  not  love  Chrift  ;  for  as  much  as  they  talk  of  Kim. 

Many  folk  do  not  know  him,  and  therefore  they  cannot 
love  him.  Although  many  folk  have  a  little  love  unto 
him,  yet  they  love  other  things  better  than  him  ;  they  do 
not  love  him  indeed.  And  though  they  may  have  fome 
fort  of  love  to  him,  yet  they  dare  not  fay,  Tell  me ,  0  thou 
whom  myjoul  loveth,  where  thou  feedeft,  and  where  thou 
makefl  t by  flock  to  reft  at  noon.  Now,  many  unto  whom 
Chrift  manifefts  himfelf,  dare  not  fay  fo,  that  their  fouls 
love  him. 

(1.)  There  are  fome  that  becaufethey  get  not  fuch  and 
fuch  manifestations  of  him,  never  love  him,  nor  think 
that  he  loves  them,  Indeed  thofe  whom  our  Lord  bears 
in  himfelf  upon,  fo  to  fpeak,  with  life   and   power,  do 

love  him  and  that  very  much. They  are  fick  of  love  ; 

they  are  made  to  fit  under  hisfbadow  with  great  delight,  and 
his  fruit  is  fweet  unto  their  tafie.  Stay  me,  fays  the  fpoufe, 
with  flagons  ,•  comfort  me  with  apples,  for  I  am  fick  of  love  ^ 

0  if  ye  knew  what  the  people  of  God  have  met  with  on 
prearching  days,  faft  days,  communion-days,  and  in  fer- 
vent and  fecret  duties  ;  how  they  have  found  him  letting 
out  fo  much  of  himfelf  unto  their  fouls,  whereby  they 
have  been  made  to  go  out  much  in  love  to  him.  I  find 
that  many  times  there  has  been  love  to  Chrift,  and  that 
by;  meeting  with  him  in  ordinances  :  They  have  been  made 
therein  to  have  more  love  to  him  ;  as  you  may  fee  Pfal. 
Jxxiii.  2.  But  as  for  rne^  my  feet  were  almofl  gone  ;  my  fieps 
had  well  nigh  flipt.  For  I  was  envious  at  the  focliflj,  when 
J  Jaw  the  pro/perity  of  the  wicked.  Yea  he  was  at  this 
with  it,  Verily  I  have  clean  fed  my  heart  in  vain,  and  wafb- 
edmy  hands  in  innocency.  He  was  at  that  with  it,  verily 
all  my  religion  hath  been  in  vain  :  All  the  duties  I  have 
fet  about  in  prayer,  ^id  going  to  ordinances,  ha\re  been 
to  no  purpofe.  What  the  better  have  I  been  for  all  thefe 
than  the  reft  of  the  world  ?  But  when  he  began  to  rumi- 
nate upon  this,  he  fays,  It  was  too  painful  for  me,  until! 
*ment  unto  thd  fanBuary  of  God.  Then  undcrftocd  1  their 
end,  and  that  thou  hadft  fet  them  on  flippery  places,  and 
that  notwhhftanding  all  their  profperity,  they  were  but 
poor  creatures.  Then  he  comes  to  fay,  ver.  23.  Whom 
have  I  in  heaven  but  thee,  and  there  is  none  upon  earth  that 

1  defire  befides  thee  ?  So  when  the  Lord  fpeaks  to  the  cafe 
of  the  deferted  believer  in  a  fenfible  manner,  then  he  can- 
not but  love  Chrift,  and  that  to  a   very  high  degree. 

But 

2.  The 


Ser.  XXV.  Upon  Song  iii.  3.  351 

2.  The  perfon,  that  can  fay  he  heard  the  voice  of  my 
prayers,  cannot  fay  but  he  loves  him,  as  it  is  Pfal.  cxvi.  i. 
1  love  the  Lord,  becaufe  he  heard  my  voice  and  my  fuppiica* 
tion.  He  loves  him  fo  well,  that  his  foul  is  bound  to  love 
him.  I  love  the  Lor dy  becaufe  he  heard  my  voice,  O  but 
the  Lord's  hearing  a  foul,  when  it  begins  to  pray  may 
engage  that  foul  to  love  him  much.  What  wonder  is  if, 
that  *hat  foul  loves  him  well  that' is  heard  of  him  ?  Thofe 
whom  the  Lord  loves,  and  admits  unto  fellowihip  and 
communion  with  him,  when  he  hears  and  anfwers  their 
prayers,  fhould  fay,  I  love  the  Lord.     And 

(3.)  Thofe  to  whom  the  Lord  intimates  the  forgivenefs 
of  their  fins,  may  love  him  very  much  ;  as  Pfal.  ciii.  2,  3. 
Blefs  the  Lordt  0  my  foul ;  and  forget  not  all  his  benefits^  who 
forgivetb  all  thine  iniquities.  I  allure  you,  that  the  perfon 
who  can  trutji  fay,  that  he  hath  not  only  forgiven  all  his 
iniquities,  but  that  he  hath  a!fo  admitted  him  unto  fellow- 
fhip  with  himfelf,  and  engaged  his  foul  to  rejoice  in  him. 
O  but  reafon  will  fay  that  that  foul  cannot  love  him  as  it 
would,  or  ought.  But  I  know  that  there*are  many  now, 
that  cannot  take  up   a  loul  by  thefe  marks  that  we  have 

fpoken    of. 1  a  flu  re  -you  that  I    would  have  you  once 

wounded  ;  for  this  is  not  a  time  to  heal.  But  we  fhaji 
give  you  fome  marks  of  thofe  who  have  this  love  in  exer- 
cife,  and  as  we  run  over  them,  we  fhall  give  you  fome 
doctrinal  ufes  with  them.  We  fhall  mention  lix  or  feven, 
marks,  as  the  Lord  fhall  permit,  help  and  enable  us. 
And 

1,  Thofe  who  love  Chrift  will  be  much  thinking  of 
him  :  For  ye  know,  that  if  there  is  a  perfon  or  object  that 
one  loves  much,  he  will  not  readily  let  that  perfon  or  ob- 
ject be  long  out  of  his  mind.  Ye  know  it  is  (aid,  Pfalftl 
i.  2.  B'lefjed  is  the  man  ivhofe  delight  is  in  the  law  of  the  Lords 
and  David  fays  again  Pfalm  cxix.  On  his  law  do  I  meditate 
day  and  night.  Now  the  perfon  that  loves  him,  will  be 
thinking  much  upon  bim,  and  will  be  ftill  labouring  to 
get  much  love  unto  him.  Indeed  I  know  fome  men  in 
the  world,  that  think  not  much  of  him,  or  of  what  he 
he  hath  done  neither.  But  they  deceive  and  cheat  them- 
felves.  O  labour  to  think  much  of  him,  and  to  get  more 
love  to  him.  Indeed  there  are  fome  perfons  that  the 
more  they  are  loved,  the  lefs  they  care  for  thofe  who  love 
them.  But  it  is  not  fo  with  Chriff.  O  how  few  are  they 
that  hate  vain  thoughts,  but  love  the  law  of  the  Lord. 
How  few  are  they  that  hate  vain  thoughts,  but  rather 
eutertain  them.    But   do  not  entertain  vain   though'*  of 

God. 


352    Mr.  R.  Cameron's  Sermons,  6e.    Ser.XXV, 

God,  of  Chrift,  and  of  what  he  hath  done,  and  what  an 

excellent  one  he  is. 1  trow,  many  of  you  have  your 

thoughts  running  out  after  other  things  ;  but  have  fel- 
dom  a  thought  of  Chrift  :  all  this  fays,  that  there  is  little 
love  to  him.  Ye  know  the  wife  loves  her  huCband,  altho' 
he  be  away  from  her.  The  fpoufe  loves  Chrift,  though 
lie  be  for  the  prefent,  abfent  from  her  :  Her  love  to  him 
ftill  rifes  up,  leading  her  to  alk,  Saw  ye  him  whom  my  foul 
hvetb  ? 

2.  Thofe  who  love  Chrift  will  fpeak  much  of  him  ; 
But  alas  !  There  are  many  folk  among  whom  there  is  not 
one  word  of  Chrift  to  be  heard.  I  tell  you,  there  is  much 
talk  about  religion  and  religious  matters,  but  little  talk 
of  Chrift  ;  much  talk  of  other  mens  faults  and  failings, 
(alas  !  that  we  fhould  have  fo  many  of  thefe  to  talk  of,) 
but,  believer,  ye  fhould  not  fpend  your  time  fo  much  in 
this.  When  ye  are  met  together,  let  not  your  diicourfes 
about  the  indulgence,  fyc.  juftle  out  your  fpeaking  of 
Chrift,  and  love  to  him.  Let  not  theefteem  of  his  worth 
and  excellency  go  down  amongft  you.  But  I  trow,  ye 
may  be  long  amongft  profefTors,  before  ye  hear  much  talk 
of  this  kind,  O  fad,  fad,  that  the  defections  of  the  time 
ihould  be  the  only  talk  of  profefTors,  and  anent  malig- 
nants  and  others.  Indeed  there  are  many,  who,  if  they 
be  met  together  in  company,  and  if  one  afk  them  a  qnef- 
tion  about  this,  will  juft  look  down,  and  if  they  can,  they 
will  bring  in  another  difcourfe  to  put  it  out  of  head  and 
heart.  But  when  any  one  ftates  a  difcourfe  about  the  di- 
visions of  the  time,  if  they  get  once  in  their  foot,  they 
will  be  fure  it  (hall  not  fail  upon  their  fide.  But  I  am  fure 
the  man  that  hath  ever  met  with  Chrift,  and  that  ever 
hath  clofed  with  him,  and  hath  any  fenfe  .  of  it  upon  his 
foul,  cannot  be  long  in  company  without  high  and  honou- 
rable thoughts  of  him.  If  he  wants  him,  he  will  purfue 
after  him  ;  efpecially  if  he  has  love  in  exercife,  he  will 
be  longing  for  him.  But  alas  !  Religion  is  like  to  wear 
out  in  thefe   our  days. 

3.  Thofe  that  have  love  to  Chrift,  will  do  what  they 
can  to  bring 'mothers  to  him.  Ye  find  the  fpoufe  fays 
here;  Saw  ye  him  whom  my  foul  ioveth  ?  But  what  fol- 
lows ?  1 held  him ,  and  would  not  let  him  go.  And  then  fhe 
fays,  Go  forth,  0  daughters  of  Jerufalcm,  and  behold  king 
Solomon  with  the  crown  wherewith  his  mother  crowned  him 
in  the  day  of  his  efpoufalst  and  in  the  day  of  the  gladnefs  of 
his  heart.  She  had  met  with  Chrift  herfelf,  and  flie  had 
much  love  to  him  5  and  therefore  fhe  invites  her  compa- 
nions 


SfeR.  XXV.  Upon  Song  iii.  3.  353 

tiions  to  go  forth  vafter  him,  to  go  out  from  a  loft  world* 
and  behold  him  with  the  crown  upon  his  head.  O  then 
take  a  view  of  our  Lord  Chrift  with  the  'crown  upon  his 
head,  wherewith  his  mother  crowned  him.  Indeed  there 
are  not  a  few  minifters  and  profeffors  who  think  not  a 
little  of  themfelves  ;  and  there  are  almoft  none  now,  but 

fuch  as  are  faying,  Go  not  out  and  behold  him. -We 

heard  how  it  was  carried  in  our  late  meetings  :  They, 
it  feems,  difcharged  perfons  from  going  forth  after  him. 
I  trow,  there  are  many  profeffors  up  and  down  the  coun- 
try, that  have  caft  off  that  which  God  hath  commanded 
in  his  word.  Many  have  efpoufed  this  way  •,  but  away 
with  thofe  folk  ;  be  what  they  will,  it  were  better  for  us 
if  we  were  rid  of  thofe,  that  bid  us  quit  the  good  old  way, 
for  which  our  anceftorsloft  fo  much  before  they  would  quit 
it.  They  parted  with  relations,  eftates,  and  ill  things  for 
it.  But  there  are  many  folk  that  cry,  Away  with  Chrift 
and  his  ordinances  both.  In  fuch  a  way  would  they  have 
us  caft  off,  even  the  moft  pure  and  lively  ordinances.—- 
But  now,  fays  the  fpoufe,  Go  forth  %  and  behold  the  king. 
So  I  would  have  you  go  forth  that  ye  may  obtain  falva- 
tion  unto  your  fouli  from  Chrift.  This  is  no  cruel  advice, 
Love  Chrift,  and  get  falvation  from  him,  though  ye 
fliould  lofe  all  ye  have  in  aprefent  world. 

4.  Thofe  who  have  true  love  to  Chrift,  will  be  loth  to 
offend  him.  Hence  they  will  have  an  abhorrence  of  all 
fin,  as  in  Pfal.  cxix.  27.  I  love  thy  commandments  above 
gold;  I  hate  every  f al few  ay.  Thefe  two  always  go  hand 
in  hand.  As  for  the  man  that  fays  he  hath  love  to  Chrift, 
and  yet  hates  not  every  falfe  way,  away  with  his  love. 
Alas  !  Ye  may  fee  there  is  little  love  to  Chrift  now  in 
Scotland.     Iniquity  abounds,  and  the  love  of  many  waxes 

cold. 1  would  fay,  the  man   that   pays   the    Gels  hath. 

little  love  to  Chrift,  at  leaft  his  love  is  not  in  exercife, 
oris  key  cold,  as  we  ufe  to  f»y  :  Doing  (oy  ye  give  it  un- 
der your  hand,  that  ye  comply  with  that  party. 

5.  Thofe  who  have  taken  the  indulgences,  firft  or  Iaft ; 
thofe  who  have  complied  with  them,  let  them  be  godly 
men,  or  be  what  they  will  •,  in  this  caf$  they  have  not 
love  ro  Chrift  in  exercife.  I  am  fure,  whatever  they  are, 
or  have  been,  their  being  under  thefe  aihes  is  no  good 
mark  ;  for  if  they  had  this  love  in  exercife,  they  durft: 
not  for  their  fouls  do  as  they  have  done  ;  for  wherever 
the  exercife  of  this  love  is,  perfons  will  be  loth  to  offend 
Chrift,  they  will  be  afraid  that  he  may  ftaud  at  a  diftance 

from 


354      Mr.  R.  Cameron's  Sermons  6c.    Ser.  XXV. 

his  ordinances.  David  fays,  Pfal.  cxxxix.  21.  Do  not  I 
hate  them y  0  Lord,  that  hate  thee  P.  ,  1  will  tell  you,  I  do 
not  like  thofe  who  are  familiar  with  the  ftated  and  avow- 
cd  enemies  of  our  Lord  and  Mafter  Chrift,  and  are  fond 
of  favour  from  ttiem.  Away  with  fuch,  whatever  they 
have  been,  they  have  not  their  love  in  prefent  exercife  ; 
whatever  they  have  been  before,  this  fays  to  the  world, 
that  their  love  is  now  gone.  And  when  it  is  recovered  a- 
gain,  fuch  conduct  will  be  grieving  to  them.  Indeed 
the  want  of  love  to  Chrift  portends  a  fad  cafe.  There- 
fore, beware,  all  of  you,  of  being  cheated,  and  drawn  out 
of  God's  way.  Beware  of  being  too  familiar  with  thofe 
\yho  are  clothed  with  the  royaL  prerogative  of  Jefus 
"Chrift  to  the  prejudice  of  religion.  Do  not  beguile  your- 
felves.  Do  not  I  hate  them,  that  hate  thee,  0  Lord.  But 
ye  may  fay,  fhould  we  not  love  our  enemies  ?  True,  we 
fhould  love  our  enemies  ;  but  as  they  are  the  (rated  ene- 
mies of  Chrift,  and  going  on  in  a  ftate  of  enmity  and  de- 
fection from  him,  they  are  more  than  our  enemies  ;  they 
are  enemies  to  Chrift,  and  going  on  in-perfecuting  God's 
caufe  ;  enemies  to  the  gofpel,  and  to  a  covenanted  work 
of  reformation.  In  thic  view  we  fhould  hate  and  abhor 
them.  We  declare  againil  them,  and  all  that  comply  with 
them,  and  all  that  ftand  upon  their  fide.  A  lad  day 
awaits  them  :  They  are  worfe  than  they  of  Laodicea, 
who  were  neither  cold  nor  hot,  whom  on  this  account, 
he  threatens  to  fpue  out  of  his  mouth*  What  better  are 
thofe  minifters  who  have  accepted  of  the  indulgence,  than 
Curates,  or  even  Papifts  ?  I  afTure  you  the  curate  hath 
more  the  form  of  a  church  officer  than  they  ;  for  they 
have  not  the  form  of  a  church  o£icer  at  all  ;  and  fo  are 
not  Chrift's  minifters  :  Nay,  they  are  the  king's  minifters. 
They  were  once  minifters,  and  as  fuch  we  did  acknow- 
ledge them  •,  but  now  they  are  the  king's  and  the  coun- 
cil's minifters  :  They  hold  of  them,  and  receive  their  li- 
berty from  them.  They  have  done  more  hurt  to  the  work 
of  reformation  by  their  compliances,  than  all  other  open 
and  avowed  enemies.  Therefore,  I  fay,  do  not  deceive 
yourfelves  in  this  refpeel  •,  for  we  and  they  are  two  parties 
now.   . 

6.  Thofe  that  love  Chrift  have  a  great  refpeel  to  all  his 
commands.  They  have  a  great  refpect  to  his  tabernacles. 
JHoiv  love  I  thy  dwelling  place  J  How  amiable  are  thy  taher- 
nacieSi  0  Lordofhojis!  We  would  not  deilre  you  to  caft 
at  minifters,  who  labour  to  keep  the  ordinances  of  Chrift 
pure  and  entire.     If  they  would  make  it  appear,  that  they 

have 


Ser.XXV.  Upon  Song  III .  3.  jrj 

have  love  to  Chrift,  and  if  this  were  really  the  cafe,  they 
would  have  as  tender  a  refpeft  to  him  as  ever  they  had, 
and    hate   every   wicked   way ;     and  they  would  love  the 

faints  thefe  excellent  ones  in  whom  is  all  his  delight* 

There  is  little  love  to  Chrift  where  there  is  fo  little 
love  and  fympathy  to  one  another.     And 

Lajllyy  Thofe   who  have   love   to  Chrift)  will   ever  be 

ready  to  lofe  and  quit    all    other  things  for  him. Says 

Chrift  himfelf,  Mat.  x.  37.  He  that  loveth  any  thing  bet" 
ter  than  toe,  is  not  -worthy  of  me.  They  are  not  for  Chrift  ; 
they  prefer  other  things  to  him,  when  it  comes  to  this, 
that  they  muft  quit  the  one,  or  the  other.  But  ye  muft 
quit  all,  and  buy  that  pearl  of  great  price.  They  who 
^o<o,  fhall  be  no  lofers  ;  for  they  (hall  have  an  hundred 
fold  in  this  life>  and  life  everlafling  in  the  world  to  come, 
1  allure  you,  if  ye  had  love  to  Chrift,  ye  would  think  it 
much  to  get  an  opportunity  to  give  him  a  proof  of  it. 
You  would  even  thank  God  for  this  opportunity,  and 
fay,  Although  I  fhould  lofe  aft,  yet  I  have  got  an  oppor- 
tunity of  giving  a  proof  of  my  love  to  him  in  this  evil  time. 
And  it  is  the  beft  time  that  ever  many  faw  ;  for  they  have 
had  an  opportunity  to  give  a  proof  of  their  love  unto  this 
excellent  prince,  and   ever-lovely  one. 

Now  I  ftial!  only  add  thefe  two  things  by  way  of  Ex- 
hortation. 

2.  If  ye  would  have  love  to  Chrift,  fee  that  ye  keep 
your  fins  ever  before  you.  The  reafon  is;  where  there 
is  always  a  conviction,  and  fenfe  of  guilt  upon  your 
hearts,  and  ore  fees  the  hazard  be  is  in  by  his  fins ;  there 
is  a  care  to  run  unto  him,  and  to  make  ufe  of  that  blood 
that  fpeaketh  better  thongs  than  the  bl.odof '  slhcl.  Ye  would 
in  this  cafe  have  recourfe  to  that  fountain  that  h  opened  t? 
the  houfe  of  David,  and  inhabitants  of Jcmfalem  for  fin  and 
for  uncleannefsy  Z?.ch.  xiii.  i,  Re  always  thinking  upon 
the  wrath  due  to  us  for  fin.  I  allure  you,  thofe  who  keep> 
their  hearts  mod  under  the  fenfe  of  their  fins,  will  have 
much  love  to  Chrift.  The  want  of  this,  is  one  reafon 
that  fo  many  have  fo  littre  love  to  him,  and  fo  much  love 
to  other  things:  For  if  ye  had  a  true  lenfe  of  fin,  wrath 
and  judgment,  ye  would  have  much  love  to  Chrift,  and 
he  would  be  above  all  in  your  hearts,  and  ye  would  exalt 
him  in  your  fonls  :  for  it  fs  through  faith  in  him,  that 
we  ftand  and  rejoice  in  tribulations,  as  the  appitle  expref- 
fei  it.  And  the  apoftle  was  fcnfible  of  this.  It  is  in 
Chrift  that  we  have  the  hope  of  the  glory  of  God,  and 

Y  y  »ot 


%$6     Mr.  R.  Cameron's  Sermons,  <tc.   Ser.  XXV. 

not  only  fo,  but  we  rejoice  in  tribulation alfo,  knowing 

that  tribulation  \worketh  patience,  and  patience  experience, 
end  experience  hope,  aud  hope  maketh  not  ajhamed.  How 
fo  ?  Becaufe  the  love  of  God  isjhed  abroad  in  our  hearts  by 
the  Holy  Ghoft  which  is  given  unto  us,  R.om.  v.  2,  3 

Lafily,  Be  much  in  the  grace  of  repentance.  Be  much 
in  prayer,  and  much  in  the  exercifes  of  true  lave  to 
Chrift  in  an  evil  time,  when  the  Lord  is  calling  forth  un- 
to this  exercife  in  all  thefe  duties.  But  above  all,  I  ex- 
hort and  obteft  you  to  be  much  in  love.  Have  the  love 
of  Godjbed  abroad  in  your  hearte.  Fix  upon  Jefus  Chrift 
by  faith  ;  and  ftudy  to  be  much  in  love  to  him  :  For  he 
is  an  able  Saviour  to  bring  about  falvation  to  the  church 
In  the  foddeft  cafe  the  can  be  in. 


PREFACE. 


WHAT  are  you  doing  here  this  day  ?  There  are 
feveral  of  you  come  from  afar,  h  it  your  zeal 
■for  the  Lord  of  ho/it  that  has  brought  you  here  ?  I  wot  well, 
there  are  not  many  zealous  for  l^m  in  our  land  ;  other- 
wile  where  there  is  one  here,  there  would  be  twenty  ;  and 
where  there  is  ten,  there  would  be  an  hundred.  And 
yet  O  what  a  heartfom  affembly  would  this  be,  if  true  zeal 
were  the  principal  thing  that  moved  you  to  that  which 
3s  the  work  and  exercife  of  the  day  in  this  place  ?  O  how 
few  can  fay5  That  the  zeal  of  thy  hotife  hath  eaten  me  up  ; 
the  reproaches  wherewith  they  have  reproached  thee  have 
fallen  upon  me  ? As  for  you  that  have  not  this  end  be- 
fore yon,  viz.  That  Chrift  may  come  unto  this  land,  and 
have  the  crown  fet  upon  his  royal  bead,  ye  have  little  to 
do  here,  and  we  would  willingly  he  rid  of  you.  And 
we  take  thefe  hills  around  us  to  witnefs  againft  you  this 
day,  if  this  be  uot  your  end  to  bring  Chrift  back  again 
unto  this  land.  For  we  will  "be  as  miferable  a  people  as 
ever  was,  if  he  come  not  back.  Are  ye  come  here  to 
figh  and  cry  for  all  the  abominations  that  are  done  in  the 
midft  of  the  land  ?  There  is  little  like  that  yet.     Oh,  how 

few 


See.  XXVI.        Upon  Hose  a  xiii,  9,  10.  357 

few  tears  this  day  I  am  afraid  (hall  be  in  ourLord's  bottle? 
It  may  be  ye  are  weary  in  coming,  and  have  been  fweat- 
ing  by  the  way :  But,  Sirs,  did  not  thofe  things  for  which 
you  are  come  here,  coft  our  Lord  fweating  great  drops 
of  blood  ?  What  are  ye  come  here  for  ?  Are  ye  come 
to  feek  Jefus  of  Nazareth  who  was  crucified  ?  Laftyear 
about  this  time,  (yefterday  twelvemonth  as  the  week  falls 
out,  but  to-morrow  twelvemonth  as  the  month  falls  out) 
our  Lord  was,  as  it  were,  upon  the  mount  of  Olives  ; 
he  rode,  as  it  were,  triumphantly  upon  the  head  of  a 
fmall  party  to  the  market  crofs  of  Rutherglen  *,  and  ma- 
ny cried  Hofannah  to  the  Son  of  David  for  a  few  days 
after.  But  fince  the  22d  of  June  1679,  how  many  have 
cried  out,  •'  Crucify  him,  crucify  him,  away  with  him  ; 
•'  we  will  have  no  more  to  do  with  him  ;  Chrift  is  too 
i(  dear  a  Lord  for  us  :  thefe  field  meetings  of  his  are  too 
V  collly  for  us  -,  we  wifh  there  had  never  been  any  o£ 
«*  thefe  field  meetings  in  Seotland."  Well,  Sirs,  are 
there  none  of  you  that  were  eye  and  ear  witnefiTes  of  this 
grievous  departure  of  Chrift,  June  22d  ?  And  are  there 
none  of  you  crying  out,  I  have  not  feen  a  fight  of  him. 
fiace  ;  aed  alfo  crying  out,  Oh,  where  {hall  I  fiud 
him  ? 

But  I  will  tell  you,  Sirs,  our  Lord  has  appeared  to 
fome  fince.  We  can  inftance  the  day  and  particular  place, 
wherein  the  Lord  has  of  late  appeared  gloriouily  in  this 
land,  even  as  glorioufly  as  ever  heretofore,  if  ye  will  fuf- 
fer  us  to  fay  it  without  bosfting  or  vanity.  And  may 
not  this  beget  a  longing  deiirc  in  you,  to  get  a  fight  of 
him  too  ;  as  it  is  now  more  than  a  twelvemonth  fince  ye 
faw  his  power  and  glory  in  his  fancluary  and  his  meet- 
ings. Now  then,  behold  our  king  Solomon  with  the 
crown  upon  his  head  ;  the  crown  wherewith  his  mother 
crowned  him  in  the  day  of  efpoufals.  See  if  ye  will  take 
him  again  to  be  your  King  ;  and  fee  if  ye  will  put  your 
hands  to  his  crown  which  is  now  lying  upon  the  ground, 
and  do  what  you  can  to  fet  it  upon  his  royal  head  again  ; 
for  it  becomes  him  belt  of  all  to  wear  it. 

Now,  we  have  been  but  mockers  in  this  land,  and 
therefore  our  bands  have  been  made  fir onger.  But  if  we 
mock  him  now,  his  next  departure  will  be  perhaps  wi- 
thout hopes  of  his  return.  But  if  we  be  wife,  we  will 
hold  him,  and  refute  to  let  him  go,  until  we  bring  him  in* 

*  This  was  the  annivcrfory  day  for  the  reftoration  of  Char.  II 
wherein  the  Rutherglen  Tellimony  was  publifhed,  May  ;o,  l^l9* 

Y  y  2    '  to 


358    Mb.  R.  Cameron's  Sermons,  6c.    Ser.XXVL 

to  our  mother9:  hou[e>  and  to  the  chambers  of  her  that  conceiv- 
ed us. 

ifi,  O  then  ftir  up  yourfelves  ;  and  be  earned:  in  pray- 
er with  God.  Think  not  that  it  is  the  minifter  only  tbat 
inuft  pray  ;  all  mud  pray  5  ye  that  will  not  join  in  pray*. 
cr,  what  differ  ye  from  thefe  beafts  that  are  prefencly 
around  us  ? 

2dly,  You  who  will  not  join  in  crying  unto  the  Lord, 
this  day's  work  (liall  be  a  dreadful  wicnefs   againft  you. 

Now  let  us  ad^refs  ourfelves  unto  the  Lord  in  prayer. 
In  the  mean  time,  remember  that  which  is  faid,  Seek  the 
Lord,  and  ye  /hall  find  him.  We  have  wanted  him  over 
ioog  : And  we  may  not  well  want  him  any  longer. 


SERMON      XXVL 


Ho  sea  xiii.  9,  10. 

0  Ifrael,  thou  hafl  chflroyed  thy/elf,  but  in  me  is 
thine  help.  I  zvill  be  thy  king  :  where  is  any  other 
that  may  fave  thee  in  all  thy  ciiie*  f  a?id  thy  judges 
of  whom  thou  faid  ft \  Give  me  a  king  and  princes  f 

HOW  'applicable  is  all  that  is  in  this  prophecy  to 
us  in  this  land  !  Nor  is  there  any  place  in  it  all 
that  may  be  more  fitly  applied  to  us,  than  thefe  words 
that  were  juft  now  read  in  your  hearing  :  In  which  ye 
have, 

1.  A  charge  to  Ifrael  ;  a  charge  which  the  Lord  is 
giving  to  us  in  this  land  at  this  day.  As  the  prophet  Ho- 
feafaid  to  Ifrael,  0  Ifrael,  thou  haft  deftroyed  thyfelf  :  So 
we  have  it  in  commiffion  to  fay  to  the  church   of   Scot- 

f  This  Sermon  was  preached  on  Friday,  May  aoth.  1680.— 
being  a  day  of  public  faftiag  and  humiliation". »  [      , 

land  ; 


SfcR.XXVI.        Upon  Hosea  xiii.  9,  10.  3^ 

land  j  Thotthaft  deftroyed  thyfelf,  O  church  of  Scot- 
land ;  Ominifters  of  Scotland,  O  commons  and  people 
of  ali  forts  in  Scotland,  ye  have  deftroyed  yourfelves. — 
This  is  a  fad  charge.  I  know  not  whether  we  (hall  get 
it  fent  or  thruft  in  within  the  doors  of  your  confeiences  ; 
doors  that  are  fo  ftrongly  fliut  and  bolted.  But  if  we  can- 
not get  the  doors  of  your  heart  open,  to  lay  this  home 
upon  your  confeiences,  that  they  may  always  tell  you  ye 
have  deilroyed  yourfelves  ;  then  if  we  can  do  more,  we 
fhall  leave  it  at  your  own  doors  ;  and  when  the  Lord  by 
his  judgment  blows  it  in,  it  (hall  abide  in  the  hearts  of 
fome,  and  fhall  be  therein  as  the  worm  that  dietb  not,  and 
the  fire  that  is  not  quenched.  Had  you  not  hearts  hard  as 
ftone  this  might  move  them  ?  This  is  the  way  our  Lord 
takes,  firft  to  wound,  and  then  to  heal.  But  O  if  your 
hearts  were  once  broken  !  v 

2  As  there  is  a  charge  in  thefe  words,  fo  there  is  a 
difcharge,  or  way  to  get  the  charge  difcharged.  What 
a  wonder  that  fach  a  charge  fhouid  be  difcharged  !— — 
There  is  a  help  here,  even  for  murderers,  yea,  for  felf- 
murderers.  But  how  can  this  diicharge  be  attained  unto  ? 
Not  by  the  principal,  but  by  the  Cautioner,  or  furetyf 
In  me  is  thine  help ;  as  we  fhall  have  occafion  to  fhew  af- 
terwards. 

3.  The  way  in  which  this  charge  fhall  be  difcharged, 
1  will  be  thy  king  :  Which  fays,  If  you  will  have  me  to 
help  you,  you  mud  take  me  to  be  your  king  :  Not  ouly 
to  be  your  prophet  and  prieft;  but  to  be  your  king  to 
bear  rule  over  you,  and  in  you,  and  to  defend  you. — 
Many  have  no  will  to  take  him  to  be  their  king  ;  but 
thole  who  will  not  take  him  to  be  their  king,  fhall  have 
no  help  from  him.     And 

4.  There  are  very  enforcing  reafons,  why  this  is  requir- 
ed *,  for  fays  he,.  Where  is  there  any  other  that  may  fave 
thee  ?  Let  me  fee  any  other  that  can  fave  the  church  of 
Scotland  this  day,  and  let  me  fee  another  that  can  fave 
poor  loft  fclf-deltroying  tinners  of  whom,  fure,  there  are 
many  here  this  day.     For  the 

1 .  Firft  o(  thefe,  viz.  The  charge,  or  that  which  they 
were  charged  with,  which  was  a  deflroying  or  murdering 
of  themfeives.  And  who  was  charged  here  ?  It  was  even 
Ilrael,  a  people  near. unto  the  Lord.  It  is  no  wonder, 
that  there  is  a  note  prefixed  unto  it  ;  for  the  mod  of  bea* 
thens  will  not  do  this.  Nay,  animals  of  the  brute  crea- 
tion will  not  do  it..  And  yel  men,  yea  men  that  ai 
led  Chriif  ians,  will  do  it  \  many  who  are  baptized    in  the 

name 


f 

360    Mr.  R.  Cameron's  Sermons,  6c.    Ser.  XXVI. 

name  o(  Chrift,  will  do  it.  But  if  there  be  any  place  of 
dcftruction  n  the  caverns  of  hell  hotter  than  another, 
as  we  doubt  not  that  there  is,  many  of  thofe  who  call 
themfelves  Chriftians  wiil  not  reft,  until   they  have  caft: 

themfelves  into   that  place. 1  confefs  it  is  (aid,  Pfalm 

lxxiii.  27.  Thou  haft  deftroyed  all  them  that  go  a- whoring 
from  thee, — It  is  true,  if  we  take  deftroying  for  a  punifhing 

of  evil,  then  it  is  the  Lord   that  deftroys. Is  there  evil 

in  a  city,  and  the  Lord  hath  not  done  it  ?   Amos  iii.  6, 

But  there  is  a  deftruction  by  fin  here  meant,  which 
jnan  brings  upon  himfelf,  though  few  are  fenfible  of  this 
destruction.  But  that  deftrviction  that  cometh  from  the 
Almighty  all  fhall  be  fen  dole  of.  They  that  are  far  fr< 
him  fhall  perifh.  And  there  is  a  temporal  and  an  eternal 
deftrucYion  that  come  from  him  ;  for  hell,  (if  we  fpeak 
of  it,  many  will  laugh,  and  make  a  fport  of  it,  and  yet 
even  hell)  hath  enlarged  itfelf  to  receive  many  of  this 
generation.  Ah  !  how  many  are  running  headlong  to 
this  place  !  Indeed  the  devil  will  get  many  of  this  wicked 
and  adulterous  generation.  And  for  temporal  deftruc- 
tion, that  will  come  upon  them  alfo,  although  many  are 
putting  the  evil  day  far  away  from  them.  And  ye  that 
have  deftroyed  yourfelves  by  fin,  there  is  a  day  com- 
ing when  our  Lord  will  deftroy  you.  Indeed  the  evil 
day  is  not  fo  far  off  as  many  think.     But  I   warrant,  ma- 

oy  of  you  wiil  no:  believe  it,  until  it  come  upon  you. 

As  in  the  days  of  Noah,  there  was  nothing  but  eating  and 
drinking,  &£.  until  the  flood  came  and  deftroyed  them 
all  :  So  this  generation  will  do  nothing  but  put  off  time, 
till  judgments  come  upon  them,  faying,  Let  us  cat,  drink, 
and  he  meny t  for  to-morrow  we  muji  die.  It  is  fin  that  pro- 
cures that  deftruction.  0  7/raelt  thon  haft  deftroyed  thy felf. 
But  fay  fome,  Was  it  not  the  devil  that  deftroyed  Ifrael  ? 
Yes,  the  devil  was  the  firft  deftroyer :  He  was  the  fir  ft  and 
chief  deftroyer.  bin  came  from  him  :  He  is  the  great 
Abaddon  and  Apollyon.  But  we  may  fay  this,  though 
it  be  a  fuppofition  that  fhall  never  b^  acompiifhed,  that 
•though  there  were  no  devil ;  yet  there  is  that  in  the  heart 
of  man  that  would  deftroy  him.  From  whence  come  wars 
and  fightings  among  ft  you  ?  Come  they  not  hence  even  of  your 
lujls  ?  James  iv.  1.  Therefore  let  none  think  to  free 
themfelves,  either  from  deftroying  themfelves,  or  from 
the  procuring  caufes  thereof  ;  and  there  are  none  of  us 
here  that  have  our  hands  clean. 

Now  I  fhall  only  run  briefly  over  thefe  words,  and  not 
infift.    O  but  man  is  a  blind  darkened  cixaiure  !    He  has 

a  great 


Ser.  XXVI.        Upon  Hosea  xiii.  o,  io.  361 

a  great  averfion  to  that  which  is  good,  and  a  great  prone- 
Dtis  unto  that  which  is  evil.  There  is  no  creature  upon 
earth  to  mad  and  wild  as  man.  But  I  mall  only  propofe 
a  quell  ion,  and  anfwer  it,  and  fo  go  on  from  the  tirft 
particular  in  the  the  text. 

You  may, fay  to  me^  feeing  that  we  have  deftroyed  our- 
felves,  how  and  by  what  means  have  we  deftroyed  our- 
felves  in  this  land  ?  I  anfwer,  we  (hall  go  no  further  than 
the  book  or'  Hofea  to  demonftrate  uuto  you  by  what 
things  we  have  deftroyed  ourfelves  in  this  land.  I  mail 
refer  you  unto  thefe  three  places,  where  you  may  read 
the  caufes  of  a  fafl:  this  day.  The  lirft  is,  Hofea  iv.  I. 
For  the  Lord  bath  a  controverjy  ivith  the  inhabitants  of  the 
land ;  becaufe  there  is  no  truth,  nor  mercy,  nor  knowledge 
sf  God  in  the  land.  By  fwearingl  and  lying,  killing,  and 
flea  ling,  and  committing  adultery ,  they  break  out,  and  blood 
touches  blood.  Some  may  fay  here,  O  inhabitants  of  Scot- 
land, the  Lord  hath  a  controverfy  with  you  :  Why  ? 
Becaufe  there  is  no  truth,  nor  knowledge  of  God  in  the  land* 
There  is  a  great  ignorance  even  of  the  veryfirft  principles 
of  religion.  It  will  be  very  eafy,  Sirs,  to  introduce, Po- 
pery into  Scotland.  O  the  grofs  ignorance  of  our  prin- 
ciples that  are  contained  in  our  Catechifms,  larger  and 
fhoner,  and  Confeffion  of  Faith,  fworn  to  in  the  Cove* 
nants.  But  how  comes  it  that  there  is  fo  little  know- 
ledge of  God  in  the  land  ? 

(2.)  Becaufe  of  [wearing,  lying,  ftealing,  and  committing 
adultery.  I  wonder  if  there  be  any  fuch  finners  here  this 
day.  Are  there  any  fwearers  here  this  day  ?  Such  as  pro- 
fanely fwear  by  the  holy  name  of  God  ?  I  will  tell  you 
there  are  enow  of  you  in  the  weft  country,  that  fcruple 
not  to  fwear  by  faith,  and  truth  f  We  have  but  little  to 
do  with  fuch  profeflbrs  :  For  they  are  both  a  burden,  and 
a  (tain  to  their  profeffion,  that  will  not  leave  off  fwearing. 
It  is  a  very  fad  thing  that,  though  we  reprove  you,  we 
cannot  get  you  to  leave  off  your  minced  oaths,  heith 
and  faith,  vc.  By  fwearing  and  lying,  and  ye  may  look 
unto  thefe  things,  that  are  private  perfonal  faults.  I  con- 
fels,  fo!k  are  much  to  be  pitied  at  this  time  who  take  a 
liberty  to  lie,  efpeeially  when  foldiers,  come  to  the  houfe, 
and  alk,  if  fuch  a  man  was  there  ?  It  is  true,  ye  are  not 
bound  at  the  very  firft,  (if  ye  can  without  fin  fhift  it,) 
to  tell  them,  but  beware  of  lying  on  any  account :  Rather 
tell  them  that  inch  an  one  was  there,  though  you  and 
your  houPe  fhould  be  ruined  by  it  ;  yea  though  it  ihould 
tend  to  the  prejudice  of  the  beft  miuifters  in  Scotland. 

God 


J 362      Mr.  Pi.  Cameron's  Sepmons,  vc    Ser. XXVI. 

God  will  not  give  you  thanks  for  faving  ones  life  by  a 
lie.  Let  us  be  ftric~t  and  ingenuous,  both  with  God  and 
man. 

(2.)  And  by  killing;  and  alas  what  killing  19  now  in 
this  land,  both  in  fields,  and  on  fcaffolds  ?  I  confefs  few 
of  us  have  our  hands  free  of  killing  diieclly  or  indirectly. 
All  are  either  killed,  or  are  guilty  of  killing,  Alas,  there 
are  fome  now  that  are  killed  for  his  fake  ;  and  yet  they  are 
fcarcely  free  of  killing,  that  is  to  fay,  by  complying  fome 
way  or  other  with  thefs  murdering  perfecuters.  I  fhall 
only  add  one  word,  that  they  who  have  paid  the  cefs,  can 
fcarcely  purge  themfelves  of  this  killing.     And, 

(3)  %  baling  and  committing  adultery.  You  know 
what  it  is  to  commit  adultery.  That  enemy  of  God  that 
now  fits  upon  the  throne  is  one  of  the  moft  vile  adulterers 
that  lives  ;  and  from  him  it  defcends  to  nobles,  gentlemen, 
burgefTes,  and  commons  of  all  forts,  fo  that  every  one  is, 
as  it  were,  neighing  after  his  neighbour's  wife.  O  dread- 
ful !  what  think  ye  of  thefe  things  ? 

(4.)  They  break  out,  and  blood  toucheth  blood.  Ye 
know  the  blood  that  was  fhed  at  Pentland,  was  amongft 
the  firft  blood  fhed.  Indeed  the  marquis  of  Argyle, 
Mr.  James  Guthrie,  and  Jord  Warrifton  died  before 
that.  But  this  was  the  flrit  blood  died  in  the  fields  pub- 
licly after  the  overthrow  of  the  work  of  reformation,  and 
after  the  ejection  of  the  miniilers.  And  Pentland  was 
not  well  over,  till  the  blood  Ihed  at  Bothwel  followecj. 
Therefore  (hall  the  land  mourn,  and  every  one  that  is  left 
therein  (hall  tangui/b.  Yet,  let  no  man  Jtrive,  or  reprove 
cne  another.  For  my  people  are  as  they  that  Jl  rive  ivtth  the 
friefti  And  you  that  will  not  mourn  now,  ye  fhall  yet  be 
made  to  mourn  :  but  they  that  figh  and  cry  now,  for  the 
abominations  done  in  the  land,  (hall  yet  laugh  at  thefe  a- 
bominable  rioners  Ye  mould  not  walk  one  foot  in-their" 
wicked  and  pernicious  ways.  And  yet  no  man  Jha  11  ft rive, 
I  will  tell  you  what  the  Lord  lays,—  My  Spirit  fhall  no 
more  ft rive  vjzth  man,  Gen.  vi.  3  and  I  will  no  more  be  a 
reprover  unto  you.  You  fee  the  mod  part  of  Scotland 
get  no  reproof.  Ye  fee  that  it  is  the  cafe  of  the  moft  part 
of  the  minUters  ot  Scotland,  not  only  of  the  indulged, 
but  of  the  non  indulged,  that  the  Lord  is  not  re- 
proving and  driving  with  them.  It  is  in  the  righteous 
judgment  of  God,  that  even  thofe  minhlers  who  have 
accef*  'o  preach  to  fome  of  the- great  men  of  the  land, 
give  them  little  reproof.  Well,  what  comes  of  it  ?  ver. 
4).  M}  people  are  dejiroyedfor  tauk  of  knowledge  $   and   be- 

caufe 


Ser.  XXVI.  Upon  Hosea  xiii.  9,  10/  363 

caufe  thou  haft  rcjccled  knowledge,  I  will  alfo  rejetl  thee, 
that  th-Atfialt  be  ni  prieft  unto  me,  feeing  thou  haft  forgot' 
ten  the  law  of  thy  God. 

There  are  many  minifters  in  Scotland,  (it  is  true  I  am 
hut  a  young  man  that  fays  it,)  that  fhall  not  be  any  mini- 
fters, if  there  (fhould  be,  or)  were  no  more  minifters  to 
be  had  in  it.  We  muft  fpeak  againft  minifters,  a«d  we 
muft  cry  for  the  fins  of  the  ministers  of  Scotland,  that 
have  betrayed  the  work  of  reformation  ;  and  even  gone 
beyond  curates  and  bifhops  in  betraying  and  deftroying  of 
it  The  Lord  will  lay  that  woe  unto  their  charge,  which 
you  may  read  through  the  whole  chapter. 

2.  Another  indiclment  we  have  to  give  you,  is  from  the 
beginning  of  this  viii.  chapter,  Set  the  trumpet  to  thy  mouth* 
We  mull:  fet  the  trumpet  to  our  mouth,  and  give  a  certain 
found  For  he  Jhall  come  as  an  eagle  againft  the  houfe  of  the 
Lcrdy  becaufe  they  have  tranfgreffed  my  covenant,  Thefe 
are  enemies ;  and  yet  the  Lord  will  raife  them  up  to  come 
againft  his  own  houfe,  that  is,  againft  the  minifters  of 
Scotland..  There  is  as  much  mercy  for  malignants,  as 
for  the  minifters  and  profefibrs  of  Scotland.  Why  ?  Be- 
caufe they  have  tranfgreffed  my  covenant.  What  follows  ? 
lfrael  foall  cry  unto  me,  my  God,  we  know  thee,  lfraelhath 
c aft  eff  the  thing  that  is  good ;  the  enemy  Jhall  purfue  him. 
You  and  I  were  well  acquainted  long  ftnee  ;  but  fays  he, 
I  will  be  mocked  no*  more.  Here  is  the  charge,  lfrael 
hath  cafl  off  the  thing  that  is  good ;  lfrael  hath  broken  and 
nanfgrefled  the  covenant.  So  this  land  has  broken  the 
covenant,  and  caft  off  the  thing  that  is  pood.  What  is 
the  breach  of  this  covenant  ?  hew-isir  evidenced  ?  In  the 
4th  verfe,  They  have/??  up  kings,  but  not  by  me  :  they  have 
made  princes  and  1  knew  it  net.  If  this  be  vot  the  cafe  of 
Scotland  at  prefent,  I  am  miftaken.  But  as  this  wasipoke 
fomewhat  to  in  the  preface,  we  thall  not  infift  upon  it 
now.  But  I  think,  there  was  never  a  generation  of  more 
worthy  men  about  a  evil  deed,  than  the  bringing  home 
of  that  abominable  perfon  from  Breda  in  Holland,  to  be 
again  fet  up  in  Scotland.  But  when  he  came  home,  hovr 
many  georiemen  were  put  off.  and  declared  incapable  of 
place  and  power  in  judicatories  and  armies,  and  the  chief 
of  nialighante  put  in  their  place.  They  have  fet  up  kings, 
but  not  by  we  ,-  and  made  princes,,  and  I  knew  it  not.  The 
Lord  was  "not  with  them,  in  an  approving  way,  when  they 
dfd  this?  ;ind  fo  came  of  it.  But  the  Lord  anfwered  us 
according;  to  the  idol  of  our  own  hearts.  We  may  fay, 
we  and  our  fathers  have  francd.  And  pray  tell  me,  whac 
Z  z  reafon 


'364    Mr.  R.  Cameron's  Sermons,  err.  Ser.XXVI* 

reafon  there  is  for  giving  Ifrael  this  charge  that  is  not  for 
giving  it  to  Scotland.     A 

3.  Indictment  is  in  this  xiii.  chap,  from  the  beginning, 
when  Ephraim  fpake  trembling,  he  exalted  himfelf  in  Ifrael ; 
hut  when  he  offended  in  Baal  he  died.  And  now  they  Jin  more 
and  more;  and  have  made  them [elves  molten  images  of  their 
filver>  according  to  their  own  under/landing.  You  have  the 
fame  in  theforecited  chap.  viii.  4.  Of  their  filver  and  their 
gold  have  they  made  them  idols  that  they  may  be  cut  off.  It 
is  very  ordinary,  when  a  people  fet  up  that  which  they 
have  not  the  Lord's  will  or  confent  unto,  that  cutting  off 
follows  it :  fuch  a  thing^is  done  that  they  may  be  cut  off. 
This  land  after  they  had  fet  up  a  king,  fet  up  idol  princes, 
«nd  next  prelacy,  then  the  indulged,  and  at  the  third  hand 
popery  is  fet  up  in  fubftance.  It  was  fet  up  that  day  in 
which  the  duke  of  York  got  fuch  a  reception  in  Scotland*. 

Now  by  thefe  (and  other)  things,  we  have  deftroyed 
ourfelves ;  we  have  brought  ourfelves  very  low  ;  even  we 
of  the  anti-indulged  have  brought  ourfelves  low.     And  I 
tell  you  how  we  have  done  it :  we  have  done  it  by  joining 
with  thofe  that  were  for  the  king  that  was  (et  up,  without 
the  Lord's  counfd  or  direction.     They  would  take  him  5 
there  were  few  or  none,  bnt  what  in  fome  fort  joined  with 
the  Hamilton  declaration  laftyear.    The  truth  is,  we  have 
all  deftroyed  ourfelves  *,  and  it  were  not  well  for  us,  that 
the  world  knew  all  that  every  one  h  guilty  of.     God  for- 
bid, that  every  one  knew  what  every  one  of  us  hath  done. 
But  let  all  of  us  look  unto  ourfelves,  and  fee  what  wc 
have  brought  upon   ourfelves.     We  will  not  get  a  field 
meeting  in  Scotland  but  what  is  here  at  this   time.     Laft 
year  we  had  twenty  or  thirty,  that  carried  the  Lord's  ban- 
ner from  one  place  to  another  in  Scotland.     It  is  not  fo 
now ;  but  it  is  much  that  we  have  fuch  a  meeting  as  this. 
God  be  thanked  for  it.     But  we  are  brought  very  low ; 
and  our  perfecutors  are  ftronger  than  we ;    and  they  are 
now  faying,  we  have  got  them  under;  and  let  us  keep 
them  fo.     They  have  been  very  fucceftful  this  week  ;  they 
have  taken  feveral  both  out  of  Kyle  and  Clydefdale  ;  and 
they  think  they  will  get  us  all  apprehended  ;  and  there  is 
a  great  appearance  of  it.     They  will  be  head  and  hang  us, 
and  if  poflible,  eradicate  us  from  the  face  of  the  earth. 
Ye  may  fay,  and  how  fhall  we  get  this  prevented  ?  Indeed 

*  This  feems  to  refer  to  the  duke  of  Yoike  being  fo  much  car- 
reffed  by  the  Scots,  and  being  admitted  the  year  before  this  dif- 
courfe  was  delivered,  a  member  of  the  privy-council  of  Scotland 
without  talcing  the  udial  oaths. 

we 


Ser.  XXVI.  Upon  Hos£a  xiii.  7,  10;  365 

we  are  at  that  with  it  which  David  was  at,  when  the  peo" 
pie  fpake  of  (toning  him  :  we  look  upon  our  right  hand, 
and  upon  our  left  hand,  and  there  is  no  man  that  knorvs  er 
cares  for  us.  We  are  a  party,  on  whom  few  look  upon  the 
right  hand,  viz.  few  of  the  minifters  and  profeflbrs.  The 
moft  part  of  them  have  got  into  towns  and  country  places  ; 
and  the  beft  news  they  could  hear,  would  be,  that  a  par- 
ty of  the  enemy  had  come  and  cut  every  one  of  us  off. 
Refuge  faileth  us.  What  fhall  we  do  ?  Ye  (hall  not  find  a 
man  among  ten  of  us,  that  has  any  thing  to  defend  kim- 
felf  with.  There  were  fome  hope,  if  all  that  are  here  had 
arms-,  but  even  fome  that  have  them,  are  afraid  to  wear 
them.  There  is  do  courage  amongft  us.  Let  us  fpeak  a- 
bout  the  matters  of  God,  we  will  fcarcely  agree  together  ; 
not  one  fpeaks  comfortably,  nor  agrees  with  another.  Let 
us  look  to  our  nation,  there  is  none  to  help  us,  we  may 
fay,  where  will  we  caufe  our  fhame  to  go  ?  Our  ene« 
mies  laugh  at  us,  and  it  is  fad,  that  we  have  done  it  all 
with  our  own  hands.  Nay,  I  will  tell  you,  if  we  had 
kept  our  hands  free  of  fin,  it  had  been  otherways  with, 
us :  we  might  have  defyed  all  our  enemies.  But  now  we 
are  fcattered,  like  ilieep  without  a  fhepherd,  or  like  a  leaf 
tofTed  and  driven  to  and  fro  with  the  wind.  But  let  us 
encourr.^e  ourfelves  in  th.e  Lord  our  God. 

IT.  In  me  is  thine  help,  The  4th  verfe  of  this  chapter,  it 
is  faid,  Yet  1  am  the  Lord  thy  God  from  the  land  of  Egypt. 
And  thoujhalt  know  no  God  but  me  ;  for  there  is  no  Saviour 
befides  me.  Now,  there  is  help  for  us  in  him,  who  brought 
Ifrael  out  of  Egypt  through  the  red-fea.  We  are  not  rn  a 
more  dangerous  cafe  than  the  Israelites  were  in,  when  they 
came  out  of  Egypt.  They  had  as  great  an  army  purfuing 
them  as  our  king  can  command  j  the  fea  before  them  ; 
the  hills  on  every  fide  ;  and  yet  they  pafied  through  late- 
ly ;  while  Pharaoh  and  all  his  hoft  were  drowned.  We 
are  not  to  look  for  miracles  *,  but  we  may  look  for  won- 
ders: and  the  Lord  will  do  great  wonders  for  the  peo- 
ple that  own  his  caufe  :  and  we  will  not  be  loofed  or  deli- 
vered without  wonders.  The  Lord  is  our  hope  and  help 
that  brought  us  out  of  Egypt*     And 

We  might  fpeak  to  many  cafes  of  confeience,,  and  par- 
ticular foul  exercifes  here,  but  we  muftbe  taken  up  mottly 
with  public  things.  Indeed  thofe  who  can  fay,  that  the 
Lord  has  brought  them  out  of  an  eftate  of  black  nature 
jnay  be  fure,  (however  the  Lord  bring  them  into  many 
temptations  of  the  devil,  who  may  aflault  them  with 
Z  z   2  ilro.n^er 


366    Mr.  R.  Cameron's  Sermons,  &<r.    Ser.  XXVI. 

ftronger  and  ftronger  temptations  than  at  firft,)  that  he, 
who  brought  out  of  the  land  of  Egypt,  will  help:  He  is 
able  to  fave  all  that  come  unto  him.  I  will  tell  you,  where 
our  help  is  ;  it  is  in  him  who  delivered  our  fathers  from 
popery,  in  the  days  of  Queen  Mary  and  her  tyranny  :  Our 
help  is  in  him  who  delivered  them  from  the  fubtihty  and 
cruelty  of  that  fox  James  VI.  Though  now  dead,  we 
may  juflly  call  him  lo.  Chrifl:  called  Herod  a  fox.  He 
delivered  us  too  from  that  yoke  wreathed  on  our  necks  by 
Charles  I.     In  Mm  is  our  hefp.     And  O  that  he  would  help 

us  from  the  tyranny  of  this  man  upon  the  throne  ! But 

on  what  terms  will  he  help  ?  AVe  muft  cry  for  help  ;  for 
the  godly  man  perifheth,  and  no  man  layeth  it  to  heart. 
Help  Lord,  forotherways  we  are  helplefs.  Let  our  hearts 
look  unto  him,  and  cry  for  help.  Would  you  have  help  ? 
Cry,  firs,  for  it.  Our  Lord  is  faying,  I  will  tell  you  what 
are  the  terms  :  if  you  would  have  help  from  me,  you  mull 
take  me  to  be  your  king  ;  you  muft  take  me  to  be  the 
head  of  the  church.  Our  Lord  Jefus  is,  and  mull  be  king 
upon  his  holy  hiil  of  Zion.  There  is  no  king  in  the 
church  befides  him  ;  the  Lord  has  given  him  to  be  king 
to  rule  in  you,  and  over  you.  What  (ay  ye  ro  this  ?  Our 
Lord  is  now  dethroned,  and  that  tyrant  is  entered  into 
his  place.  After  he  had  got  the  civil  power  into  uis  hand  ; 
that  would  not  fatisfy  him,  but  it  behoved  him  to  have  the 
crown  and  fcepter  of  Chrifl:  alfo.  But  if  it  lets  him  well, 
let  the  world  fee  and  judge.  Now,  are  ye  content  to  let 
the  King  of  glory  the  Lord  of  hofts  enter  into  your  hearts 
and  fouls?  And  O  what  fay  ye  in  Gailoway  and  Nithf- 
dale  ?  Will  you  take  Ghrift  to  be  your  king,  and  to  be 
the  anointed  king  of  the  church  ?  Will  ye  acknowledge  no 
lord  over  God's  heritage,  but  the  Lord  Jefus  Chrifl:  him- 
felf  ?  And  what  fay  ye  of  Clydefdale  and  Lothian  ?  Are 
there  any  of  you  here  content  to  call  yourfelves  at  his  feet, 
and  to  enter  your  names  in  his  lifl  amongft  his  fubjec~ts  ? 
There  are  few  followers  of  the  Larub  this  day  in  our  land. 
Come,  and  fet  down  your  names,  and  fubmit   unto  him, 

and  give  away  yourfelves  unto  him There   were  hope 

in  iJraei  concerning  our  cafe,  if  there  were  any  this  day, 
crying,  1  am  content  to  take  him  for  my  King,  my  Loid, 
and  Saviour. 

III.  I /will  be  thy  king  fuppofes  more  than  this;  ye  fUall 
have  no  other  king  befides  me.  1  will  tell  you,  the  moft 
part  of  (he  land  cry  out,  We  will  have  no  other  king  but 
Cvefar  :  No  other  king  but  king   Chailes.     But  we  mull 

r  cry 


Ser.  XXVI.       .  Upon  Hosea  xiii/ 9,  10.  367 

cry  we  will  have  no  other  king  butChrift,  What  is  that  ? 
gay1  ye,  are  ye  againft  all  monarchy  and  civil  government  ? 
We  are  not  much  taken  up  with  that,  if  God  let  pure  go- 
vernment be  eftablifhed,  that   is    moft    for  the  good   and 

advantage    of    civil  and   ecckfiaftic    fociety. But    we 

fi  t  up  kings,  and  princes,  but  not  by  him.  If  you  would 
have  him  be  for  you,  ye  mult  cut  oft  this  king,  and  thefe 
princes,  and  make  able  men  be  rulers,  endued  with  Sui- 
table qualifications  both  of  body  and  mind,  that  may  em- 
ploy their  power  lor  the  caufe  and  intereft  of  God. • 

What  would  we  do  with  fuch   powers   as   {fate  themfelves 
in  oppofition  to  God  ?  If  wc  had  the  zeal  of  God  within 
us,  we  would  not  call  him  our  king  ;    and   even  with  re- 
gard to  the  nobles  and  magiftrates  of  this  land,  we  would 
not  acknowledge  them  to  be  magiftrates.     Ye   read  in  the 
Alls  of  the  General    AJTernbiy,  where  Momrofe  is  called 
James  Graham  *.     But  ye  will  fay,  there   was  an    act   of 
Parliament    that   declared  him  a   traitor,  as  one  that  had 
forfeited  both  life  and  fortune.     But,  fay  ye,  ye   will  not 
lock  upon  them  in  this  light,  as  the  Aflembly  has  not  de- 
pofed  them.     Nay,  but    they  have    clone    what    (h.ferves 
depofition  :   And  even  our  king  and  princes  the  molt  part 
of  them  deferve  depoiition.     O  for  MorJecars  frame  this 
day,  that  woutd  not  lift  his  cap  to  a  wicked  Raman  :--— - - 
And  what  reafon  had  Mordecai  to   rcfufe  to   do  io,  that 
we  have  not  ?  If  we  had    the  zeal  of  God   upon  our  Poi- 
nts, we  would  not  call  him  or  them  fuperiors,  but  wou'd 
do  what  we  could  againft  them.     I  will  be  thy   king. -    Ye 
mull  take  Chrift   to   be  your  king  :    The  Lord  kno<vs  we 
are  obliged  to  fpeak    thefe   things,     I  will   tell  you,  Sir", 
if  ever  ye   fee  good  days    in    Scotland  without  difowj 
the  preient  magiftrate,   then    believe  me     no    more.     laj 
deed  that  is  not  much  :  But  look    to    the  word   of  God, 
if  ye  would  raife  up  ten    thoufand,  yea  a   hundred    th-v;- 
fand  men,  ye   fhouid  not  profper,  or   have  fuccei^ 
though  they  were  well  trained  and  equipt,  if  they  ow/'ed 
the  prefent  magiftrates.     Our  Lord  will  fet   up  other 
giftrates,    according   to   his   promife,  Ifa.   xlix.    ify   An'd 
kings  Jhall  be   thy  nurfing  fathers,  and  q-^cas  thy  farfivi* 
mothers.     And    who   knows  but   God  vail  make  out  that 
yet  ?  Jer.  xxx.  21.  And  their  nobles  jbait  be  of  i/jj?;:/i'ht:s> 

•James  Graham,  Earl  of   Montrofe,  rofe  with  Mr  M'Oonali 
againft  the  Covenanters  1644  ;    having  fought    fix  \-,^-'i  ;$,  in  two 

year's  time,  he  occafioned   the  death  of  30,000   Go  ;; 

He  rofe  again  in  1650,  but   was  defeated  and  ex.ccuu'a  a   £<3hv 
burgh  on  ag.iliows  30  feet  high, 

and 


3©"S    Mr.  R.  Cameron's  Sermons,  6c.  Ser.  XXVI. 

and  their  governor  fhall  proceed  from  the  midjl  of  them.  In- 
deed by  governour  we  principally  underftand  our  Lord 
Jefus  Chrift  :  But  when  he  turns  back  the  captivity  of 
his  church  and  people,  none  (hall  be  governors  but  fuch 
as  fhall  be  for  htm,  at  leaft  by  profeffion.  Indeed  when 
our  king  was  fet  up  in  a  better  cafe,  than  what  we  are 
now  in,  he  profefTed  himfelfto  be  a  Prefbyterian,  though 
any  rational  man  might  have  known  he  was  but  a  trea- 
cherous man  :  It  was  but  a  dreadful  mocking  of  God 
to  require  fuch  oaths  of  him  who  could  be  bound  by  no 
oaths.  Yea  none  of  them  will  be  bound  by  any  oath 
whatfoever.  And  now  are  ye  ready  to  take  Chrift  for 
your  king  in  the  fenfe  we  have  explained.  If  ye  be  come 
to  this,  then  ye  fhall  be  free  of  the  cefs  :  And  were  we 
come  to  this,  then  I  doubt  not  but  the  Lord  would  make 
you  profper.  1  know  not  if  this  generation  will  be  ho- 
noured to  caft  off  thefe  rulers  ;  but  thofe  that  the  Lord 
makes  inftruments  to  bring  back  Chrift,  and  to  recover 
our  liberties  civil  and  ecclefiaftic,  fhall  be  fuch  as  fhall 
difown  this  king,  and  thefe  inferiors  under  him,  and  a- 
gainft  whom  our  Lord  is  denouncing  war.  Let  them  take 
heed  unto  them  (elves  ;  for  though  they  fhould  take  us 
to  fcaffolds,  or  kill  us  in  the  fields,  the  Lord  will  yet  raife 
up  a  party  who  will  be  avenged  upon  them.  And  are 
there  none  to  execute  juftice  and  judgment  upon  thofe 
wicked  men  who  are  both  treacherous  and  tyrannical  ? 
The  Lord  is  calling  men  of  all  ranks'  and  ftations  to  exe- 
cute judgment  upon  them  And  if  it  be  done,  we  can- 
not but  juftify  the  deed  ;  and  fuch  are  to  be  commended 
for  it,  as  Jael  was,  Blcffed  above  women  fljall  Jacl  the  wife 
of  Heber  the  Ken'ite  be.  She  put  her  hand  to  the  nail t  and 
her  right-hand  to  the  workmans  hammer  ;  and  with  the  ham- 
mer Jhe  fmote  Si/era,  Jhe  fmote  off  his  headt  -when  [he  had 
perced  and  ftricken  through  his  temples ,  Judges  v.  24,26. 
Now  we  come  to  the  laft  thing  in  this  particular  ;  1 will 
be  thy  king  ;  where  is  there  any  other  that  may  jave  thee  ? 
And  we   fhall  only   add  a  few  things  j    for  neeeftity  calls 

upon  us  to  be  very   plain  and   free: And  yet  we   fhall 

deal  rationally,  as  knowing  what  we  fpeak  unto  you. — 
I  do  this  day,  as  it  were,  hold  up  our  Lord's  flag  or  ftan- 
dard,  and  denounce  waragainft  all  the  men  of  thefe  abo- 
minations. And  as  for  any  that  will  this  day  take  our 
Lord  for  their  alone  king,  and  inlift  themfelves  under 
his  banner,  we  fay  again  for  their  encouragement,  that 
they  are  warranted  before  angels  and  men  of  all  ranks 
and  denominations  in  the  world,  (o   to  do. — And  our 

Lord 


Sbr.  XXVI.        Upon  Hosts  a  Fiii.  9,  18.  369 

Lord  will  yet  raife  up  feme,  that  will  reward  them  as  they 
have  done-unto  us,  and  as  the  Lord  hath  fometimes  done. 
It  may  be,  he  will  raife  up  foreigners  to  punifh  this  peo- 
ple ;  and  yet  he  will  make  poor  worm  Jacob  a  Jharp 
threjhing  injirument,  having  teeth,  whereby  he  Jhall  threjh 
the  mountains  and  beat  them  fmali,  and  Jhall  make  the  hilit 
as  chaff,  Ifa.  xl.  14,  15.  And  happy  Jhall  he  be  that  re- 
ivardeth  thee  as  thou  haft  ferved  us,  Pfalm  cxxxvii.  8.— . 
They  talk  of  raifing  up  rebellion.  But  they  are  rebels 
to  our  Lord,  and  we  cannot  live  comfortably  in  the  land 
with  thefe  traitors.  We  had  rather  die  than  live  with 
them,  and  outlive  the  glory  of  God  departing  altogether 
from  thefe  lands. 

Now  /  will  he  thy  king.  Where  is  any  other  that  may 
fave  thee  in  all  thy  cities  ?  Will  ye  take  him  to  be  your 
king  ?  What  fault  find  ye  in  him  ?  I  will  tell  you,  he  is  a 
juft  king.  He  comes  meek  and  lowly.  Rejoice  greatly, 
O  daughter  of  Zion  :  Shout,  0  daughter  of  Jerufalem  ;  be- 
hold thy  king  comethunU  thee  ;  he  is  juft  and  having  falva- 
tion,  lowly,  and  riding  upon  an  afs,  and  upon  a  colt  thefoleof 
an  afs,  Zach.  ix.  9.  He  comes  indeed,  with  a  defpicablc 
party  not  well  appointed.  When  he  hath  a  mind  to  exe- 
cute judgment,  he  can  make  a  mean  party  ferve  his  turn. 
And  O  but  he  is  merciful.  He  will  never  prove  cruel 
to  any  of  his  fubjccls.  He  is  wife  too.  We  are  called 
Phanaticks,  and  indeed  we  are  but  foolifh  creatnres.— — 
Weil,  but  our  Lord  has  as  much  wifdom  as  out-wits  the 
greateft  politician  in  the  world.  He  laughs  at  the  pre- 
tended wifdom  of  courts.  .  He  laughs  at  yon  wicked 
wretch  that  ins  upon  the  throne,  and  the  general  in  Kil- 
marnock f.  He  that  fts  in  heaven  Jhall  laugh,  the  Lord 
Jhall  have  them  in  derijion.  He  is  as  able  this  year,  as  he 
was  the  Lift  year  at  this  time,  and  as  the  caufe  is  his  own, 
it  is  ftrong  a  caufe  as  ever  it  was.  Think  not  then  our 
cafe  a  defperate  cafe.     Now 

IV.  For  the  laft  thing  here,  which  is  the  motive  to 
prefs  all,  Where  is  any  ether  that  may  fave  thee  in  all  thy 
cities,  and  of  thy  judges  of  whom  thou  faidft,  Give  me  a  king 
and  princes.  There  are  many  that  look  for  fafety  from 
the  king  ;  Our  fathers  thought  if  they  had  back  the  king 
again,  he  would  defend  them  from  the  feclarian  armies. 
Well,  the  Lord  did  give  him  to  them   in  his  anger,  and 

t  General  Thomas  Dalziel  had  his  head  quarters  about  this' 
time  attheDeen  of  Kilmarnock. 

took 


37©      Mr.  R.  Cameron's  Sermons,  6c.  Ser.  XXVI. 

took  him  away  in  his  wrath  at  Worc'efter  :  And  he  will 
yet  take  him  away  in  wrath  to  the  mo  ft  part  in  Scotland, 
and  when  he  goes  away,  a  great  vengeance  will  accom- 
pany his  departure  to  the  greatcft  part.  Gracious  God, 
make  us  rid  of  him  !  And  what  looking  was  there  to  great 
meri  i.j  our  land,  not  long  tince,  in  the  year  1669,  whea 
le.rdale  came  down  to  Scotland  ?  They  laid  he  was 
9  fby\erian  in  heart  ;  it  was  agaiplf  his  will  Prelacy 
w .-s  iet  up  in  Scotland.  lie  has  given  a  brave  deliverance, 
called  it  the  day  of  fmall  things  5  for  he  gave  the 
indulgence  footing  firft  and  laft  *. 

Again,  when  Duke  Hamilton  f  was  coming  down  to 
Scotland,  we  looked  to  him  for  fafety  :  And  ye  know, 
he  was  the  chief  man  that  broke  that  party  at  Penthnd  : 
Ye  know  what  heads  were  fet  up  that  looked  towards  his 
houfe,  that  were  taken  down  iaft  year.  Now  you  fee 
how  bloody  he  i?,  thirfting  as  much  for  our  blood  as  any 
in  Scotland.  Which  of  ail  thy  judges  can  fave  thee.  1  can- 
not but  repeat  it,  the  laft  year  our  adverfe  party  in  Scot- 
land went  mad  in  cruelty  ;  fo  that  (he  Duke  of  Mon- 
month  cried  out  againft  their  rage  and  blood  thirftinels. 
And  indeed  had  he  not  been  at  Bothwel,  there  had  been 
more  bloodlhed  and  carcafes  lying  upon  the  ground.  I 
trow,  it  had  been  better  for  thoie  men  that  have  taken 
the  bond  fince,  to  have  died  in  the  field,  and  for  the 
caufe  of  God  :  Some  looked  unto  the  Duke  of  Monmouth 
for  fafcty  :  But  he  is  not  free  of  the  blood  that  was  fried 
upon  the  fields  that  day,  or  fince  thaw/me  upon  fcafFoids. 
Where is  there  any  other  that  may  fave  thee,  and-  of  all  thy 
judgcs)  of  luhom  thcu  faidJU  &iv*  M8  a  tog  and  prin- 
ces. 

And  now  fome  arc  looking  unto  his  uncle  ;  yea  many 
in  Scotland  cried,  there  was  no  trouble  while  the  Duke 
of  York  was  in  the  country  ;  and  though  he  be  a  Papift, 
he  will  perfecute  none  on  account  or  religion.  Miniders 
and  profefTors  would  thus  be  content  to  live  with  I\.plb, 
as  they  do  in  Ireland  yonder.  But  I  tell  you  a  judgment 
wi',1  come  on  Ireland,  and  on  Scotland  for  their  fakes. 
Where  is  any  ether  that  may  five  thee  ?  In  vain  is  fnlvation 

*  The  Earl, -afterward-  Duke  of  Lauderdale,  from  a  principal 
Covenanter  being  turned  a  great  malignant,  was  made  Secretary 
o'  ilate  to  Charles  II.-  and  on?  or  his  favourite  counfcllort. 

f  Duke  Hamilton  <c:nt  two  rrkffages  t0  tne  Covenanters  to  by 
down  their  arms.  He  w.-.s  at  Pentland,  and  narrowly  efcaped 
being  kiikd. 

hiked 


Ser.  XXVI.       Upon  Hosea  xii   o,  io.  371 

looked  for  from  the  hills  and  multitude  of  mountains*  Look 
not  to  minifters  neither.  When  the  army  was  gather- 
ing, there  were  few  minifters  there.  It  was  faid,  there 
are  no  minifters  here.  Bat  when  they  did  come,  the 
vengeance  of  God  attended  them  f. 

Now  confidering  thefe  things,  we  may  fay  to  Scotland  as 
Chrift  faid  to  Jerusalem,  If  thou  in  this  thy  day ,  hadft  known 
the  things    that  belong  to    thy  peace  I    but  now  they  are  hid 
from  thine  eyes.     Ye   will   not   look   to  Chrift  ;    and  yet 
there  is  no  other  ye  can  have   help   from,  but  from  him. 
There  is  none  to  help  you  at  all,  except  you  acknowledge 
him  as  your  king  and  head  ;    and  except  you  acknowledge 
no  other  magiftrate  but  according  to  what   he  ordains  in 
his  word.     See  what  David  fays  2  Sam.  xxiii.  3.  He  that 
ruteth  over  men  mufl  be  juft,  ruling  in  the  fear  of  God. 
J\nd  compare  this  with  Exod.   xviii.   21.    2   Chron.  xix. 
7,  9    Moreover ;  thou  fljalt provide  out  of  all  the  people,  d- 
hle  men,  fuch  as  fear  God,  men  of  truth  hating  covetoufnefs, 
Therefore  let  the  J ear  of  Cod  be  upon  you,  take  heed,  and  do 
it,  for  there  is  no  iniquity  with  the  Lord  your  God.     Ye  fee 
iuch  fhould  be  men  that  fear  God,  and  men  of  truth.     O 
take  heed  and  conilder  what  ye  are  doing :  Cry  unto  the 
Lord,  and  let  us  fight  againft  tbefe  wicked  rulers  with  the 
weapons  of  the  fpiritual  warfare,  the  arms  of  fecret  pray- 
er.     Let  us  pray  unto  the  Lord  to  cut  them  off  ;  and  the 
Lord  will  raife  up    thofe   that  will  contemn  and    defpife 

them. The  virgin  the  daughter  of  Z ion  hath  defpifed  thee, 

and  laughed  thee  to  f corn  :  The  daughter  of  Jerufalem  hath 
Jhaken  her  head  at  thee.  And  ()  that  ye  knew  that  your 
help  is  only  in  the  Lord,  and  that  you  muft  refign  your- 
felves  over  to  him.  Indeed  the  juncture  ot  time  is  fuch, 
that  we  muft:  (rate  ourfekes  in  oppofuion  to  thefe  ene- 
mies. We  muft  not  trifle  with  them  any  more  We  muft 
be  content  either  to  quit  them  ai!,  cr  comp'y  with  thero. 
I  defy  a  man  to  keep  his  houfe  without  fintul  terms  and 
temptations.  If  we  would  refolve  to  quit  all  for  Chrift, 
he  would  return  us  all,  and  give  us  as  much  as  we  had, 
and  twice  as  good  and  more.     Amen.    v 

JV.  B.  It  would  appear  from  thefe  word;  in  this  Ser- 
mon, "  We  will  not  get  a  field  meeting  in  Scot- 
"  land  but  what  is  here  this  day  ;"  that  Mr  Cargil 
was   with   him   this   day,  and  if  fo,  it  behoved  the 


t  He  xnears  ihe  E'raftian  party,  wo  were  in  the  king's  inte< 
reft  at  Bothwel. 

A  a  a  mecSnr 


yjz    Mr.  R.  Cameron's  Sermons,  6c    See.  XXVII. 

meeting  to  be  at  Aikengilloch,  where  Mr  Cargil 
preached  the  fame  day  from  thefe  words,  Ifa.  xxx. 
27.  Behold  the  name  of  the  Lord  comet  h  from  afar ; 
burning  with  his  anger,  &c.  which  Sermon  I  once 
intended  to  have  published  amongft  others  ;  but 
the  fmallnefs  of  this  Volume  could  not  admit  ofc  it. 


PREFACE. 


P\  O  any  ©f  you  know,  whether  the  Lord  will  be 
.1  J  here  this  day  ?  How  many  of  you  have  been  endea- 
vouring to  wreftle  with  the  Lord  this  laft  night,  that  he 
might  come  here  to  this  meeting.  It  is  likely,  that  there 
are  feveral  here,  fo  to  fpeak,  that  though  they  faw  him, 
would  not  know  him  ;  and  though  they  heard  him,  they 
would  not  know  his  voice.  O  how  many  are  come  here 
to-day,  that'  are  as  great  ftrangers  unto  him  as  they  were 
that  hour  they  were  born.  O  how  many  are  ftrangers 
to  God  in  our  I/rael  !  But  if  ye  knew  what  communion 
and  fellowfhip  with  him  were,  ye  would  fay  all  the  world 

is  but  taftlefs,  and  but  lofs    and  dung   unto  you. If  ye 

get  a  tafte  of  him  this  day,  ye  will  fay  that  he  is  fweeter 
than  the  honey  comb  :  And  whom  have  I  in  heaven  but 
thee  ?  and  there  is  none  upon  the  earth  that  1  defire  be  fides 
thee.  If  this  frame  were  amongft  you,  how  plealant 
would  it  be  !  It  is  likely,  the  Lord  will,  in  lefs  or  in  more, 
countenance  this  defpifed  meeting  gathered  here  to-day, 
Whatever  be  amongft  us  :  For  indeed  we  are  black  with 
perfecution  :  And  for  the  enemies,  they  are  indeed  a 
terror  unto  men  ;  and  we  the  defpifed  party,  are  a  ter- 
ror unto  fome  <jf  them.  Rut  there  is  a  remnant;  and 
they  being  in  our  Lord  Jefus  Chrift,  are  comely  and  de- 
firable.  *^ 

Slow  ftfr  up  yourfelves  ;  and  fince  ye  are  aflembled, 
ye  fhall  all  have  an  offer  of  him  this  day.  Prepare  fox- 
it  ;  we  are  in  fome  hopes,  that  we  fhall  get  him  offered 
unto  you.  If  ye  fit  this  offer  or  invitation,  it  is  a  hun- 
dred to  one,  if  ever  ye  get  the  like  opportunity  again  ; 
it  is  a  hundred  to  one,  if  ever  ye  get  the  like,  or  if  ye  get 

not 


JLect. II.  Upon  Psalm  xcii»  373 

not  a  leal  of  judicial  hardnefs  clapt  upon  you.  It  will  be 
much  if  ever  ye  get  a  time  or  feafon  for  receiving  him  a- 
gainin  this  world.  He  will  be  feenof  fome  of  you,  and 
there  are  others  of  you  that  will  never  fee  him.  And 
will  ye  be  content  to  want  a  fight  of  him  ?  It  may  be,  ye 
fhall  never  fee  him,  till  all  the  world  fee  him  at  the  laft 
day,  when  ye  fhall  fee  yourfelves  on  his  left  hand.  He 
it  now  upon  the  door  threfhold,  fo  to  fpeak  ;  and  he  is 
loath  to  go  from  Scotland  :  And  will  ye  deal  with  him 
not  to  go  away  ;  for  if  he  go  away,  our  meeting  will  be 
but  a  heartlels  one.  Then  be  earneft  with  him  in  pray- 
er, and  fo  call  upon  his  name. 


LECTURE    II. 

Psalm  xcii. 

I  It  is  a  good  thing  to  give  thanks  unto  the  Lord : 
and  to  fing  praifes  unto  thy  name,  0  thou  mojl 
High. 

%  To  Jhew  forth  thy  loving  kindnefs  in  the  morning 
and  thy  faithful nefs  every  night  i 

3  Upon,  an  inftrument  of  ten  firings,  and  upon  the 
pfaltery  ;  upon  the  harp  with  a  folemn  found. 

4  For  thou,  Lord,  haft  made  me  glad  through  thy 
works  :  I  will  trinmph  in  the  works  of  thy  hands. 

5  0  Lord,  how  great  are  thy  works  /  and  thy  thoughts 
are  very  deep. 

6  A  hrutifk  man  knoweth  not  :  neither  doth  a  fool 
under fland  this. 

7  When  the  wicked  fpring  as  the  grafs9  and  when  alt 

A  a  a  %  .  I  he 


374       Mr.  R.  Cameron's  Sermons,  &c.    Lsct.  II. 

the  workers   of  iniquity  doflourifh  ;  it  is  they /hall 
be  deflroyedfor  ever, 
t  But  thou,  Lord,  arlmojl  high  for  evermore. 

9  For  la,  thine  enemies,  O  Lord,  for  lo,  thine  ene- 
mies Jh  all  per  ifh  :  ail  the  workers  of  iniquity  Jh  all 
befcaitered. 

10  But  my  horn  (halt  thou  exalt  like  the  horn  of  an 
unicorn  :  If  hall  be  anointed  with  frejh  oyl. 

I.I  Mbie  eye  a  If o,  /hall  fee  my  de fire  on  mine  enemies  : 
and  mine  ears  /ball  hear  my  defire  of  the  wicked 
that  rife  up  again/1  me. 

12  The  righteous  fhall  flour  i/h  like  the  palm*ttee  :  he 
fhall  grow  like  a  cedar  in  Lebanon. 

13  Thofe  that  be  planted  in  the  houfe  of  the  Lord, 
fhall  flour  ijh  in  the  courts  of  our  God. 

14  They  fhall flill  bring  forth  fruit  in  old  age  :  They 
fhall  be  fat  and  flour  i/hing : 

15  To  /hew  that  the  Lord  is  upright  :  he  is  my  rock, 
a*d  there  is  no  unrighteoufnefs  sn  him. 


TH  E  ground  of  our  following  Le&ure,  as  we  have 
it  in  the  ninety-fecond  Pfalm,  is  a  fong  or  pfalm  of 
praife  for  the  Sabbath  day  :  Ye  lee  that  this  is  the  title  of 
the  pfalm,  a  pfalm  or  fong  for  the  Sabbath  day  ;  not  but 
that  it  may  be  made  ufeot  on  other  days^:  there  is  no  rea- 
fon  or  v-arrant  to  refpect  other  days,  or  to  refine!  the 
Lord  unto  us  ;  But  I  will  tell  you  what  it  imports ;  it  im- 
ports that  the  praifing  and  giving  thanks  to  him  is  an 
<*xercife  fuitable  to  the  Lord's  people  ;  and  we  think  if 
«we  had  but  a  right  up-taking  of  the  Sabbath,  we  would 
fpend  much  of  it  in  finging  pfalms  of  praife  to  him.  Ye 
know,  that  the  Jewifh  Sabbath  was  the  feventhorlaft  day 
cf  the  week,  wherein  ihe  Lord  refted  from  his  work  in 
making  of  the  world  ;  and  the  Chriilian  Sabbath  is  the 
firft  day  of  the  week,  whereon  Chrift  rofe  again  from  the 
work  of  man's  redemption.     Let   us   then    remember  to 

give  thanks  unto  him  that  rofe   again  from  the  dead. 

It  is  not  revealed  unto  us  what  day  of. the  month  he  rofe  ; 
becaufe  we  are  not  to  keep  other  days,  than  what  he  hath 
appointed  in  his  word.     But  we  keep  other  days  upon  ne- 

ceffary 


Lect.  II.  Upon  Psalm  xcii.  ^7S 

ccfiary  accounts.  Ye  heard  yefterday,  they  were  giving 
thanks  for  the  blacked  day  that  ever  Scotland  faw,  and 
for  a  day  we  will  all  mourn  for  ere  long  ;  and  on  fuch  a  day 
it  were  more  fuitable  that  we  were  all  mourning  ;  for  there 
is  not  a  Prefbyterian  in  Scotland  that  is  not  mourning  for 
the  twenty  ninth  of  May,  a  doleful  day  to  the  church  of 
Scotland  !  But  let  us  give  thanks  that  Chrift  came  into  the 
world,  and  that  he  laid  down  his  life,  and  that  h.e  is  rifen 
again,  and  is  afcended  unto  the  Father's  right  hand,  and 
lives  and  reigns  for  evermore. 

It  is  likely  ye  find  it  hard  work  to  praife  him  at  this 
time  ;  but  have  we  not  great  reaion  to  blefs  him,  that  he 
hath  again  aflembled  a  part  of  his  people  in  this  land  in 
great  hazard,  and  difmiffed  them  in  peace  ?  I  warrant 
you,  that  on  friday  *  many  thought  we  fhould  have  been 
left  dead  carcafes  on  the  place  by  the  dragoons,  if  they  had 
got  leave.  They  would  have  got  a  breakfa(V  of  us,  and 
many  would  have  been  glad.  But  blefTed  be  the  Lord, 
who  gave  us  not  to  their  teeth  ;  he  gave  us  outward 
ftrength,  and  which  was  much  more,  he  gave  us  iigns  of  his 
prefence  *,  and  have  we  not  reafon  to  praife  him  for  his 
goodnefs,  and  to  give  thanks  unto  the  Lord  for  his  mer- 
cies to  give  and  beftow  more  than  ye  have  feen  and  heard  ? 
And  this  night  ihould  ye  be  made  to  praife  him  for  fri- 
day's  night,  even  for  that  day,  and  that  night,,  and  our 
fafety  to  this  day.  Many  think  we  have  a  poor  life  of  it ; 
many  in  the  parifh  of  Afflect,  and  the  parifhes  thereabout 
are  at  eale  :  But  if  ye  knew  our  life,  ye  would  envy  and 
covet  it;  for  as  our  affliction,  abounds,  our  confblation 
alfo  fuper-abounds ;  and  this  takes  all  the  bitter  out  of  our 
cup,  and  a  fweet  cup  we  have  of  it  now. 

Their  way  urfder  the  law  of  praiiing  the  Lord,  was  u- 
pon  the  timbrel,  the  harp,  pfaltery,  and  ten  ftringed  in- 
struments, and  other  instruments  of  mufick,  that  belong- 
ed to  ceremonial  worfhip,  that  is  now  abolilhed.  Chrifb 
v/ho  is  the  end  of  the  law  has  torn,  or  taken  away  the  ce- 
remonies of  the  taw  :  and  there  is  no  warrant  now  to  make 
ufe  of  the  organs,  as  they  do  in  the  popifh  church, 
and  in  the  prelatical  church  of  England,  and  even  a- 
mong  them  that  are  more  reformed,  thofe  over  in  Hoi* 
land.  O  but  we  have  a  great  advantage  in  being  free  of 
ihefe.  But  there  are  fome  in  the  other  extreme,  that  are 
for  no  mufick  at  all :  but  we  are  to  ring  and  praife  vocal- 

•  This  refers  uoto  their  meeting  on  the  18th,  when  the  forego- 
ing ferruon  was  delivered. 

IT, 


376      Mr.  R.  Cameron's  Lectures,  6r.    Lect.  II. 

ly,  and  with  the  heart  too.  This  reproves  quakers,  who 
make  a  mock  at  finging  of  pfalms  But  we  will  let  them 
lee  a  fine  ancient  warrant  for  vocal  mufic,  Eph.  v.  i8,  19. 
And  he  not  drunk  with  wine,  /peaking  to  your/elves  in  pfalms y 
hymns,  and  fpiritual  fongs,  making  melody  in  your  hearts  to 
the  Lord.  See  that  all  duties  be  done  in  his  name  :  and  ye 
mud  ftudy  to  be  holy,  and  to  have  his  Spirit,  and  to  be 
Chriftians  :  and  fee  that  ye  be  kindly  affectioned  one  to 
another.  Now  this  is  the  reafon  why  he  thus  crys  up 
thankfgiving  :  thanks  to  the  Lord;  indeed,  fays  he,  I  find 
it  true  that  the  devil  fays  of  Job,  (though  falfly  applied,) 
doth  Job  fefve  the  Lord  for  nought  ?  Job  i.  9.  It  was  not 
for  his  own  end,  but  from  a  better  principle.  Then  he 
adds,  thou  haft  made  me  glad  through  thy  work,  the  ivorks  of 
thy  hand.  Can  ye  give  any  account  of  that  ?  when  ye  look 
to  the  moon,  to  the  ftars,  to  the  rivers  and  brooks,  do 
ye  fee  the  hand  of  God  in  them  ?  When  ye  look  to  the 
very  corn-ridges,  do  ye  fee  the  hand  of  God  in  them,  and 
in  every  pile  of  grafs  ?  Meditations  of  this  kind  would 
make  you  more  meet  to  praife  him. 

But  how  few  fee  any  thing  in  the  creation !  There  are 
foroe  that  fee  more  of  God  in  looking  to  the  creatures,  than 
in  many  fermons.  Thou  haft  made  me  more  glad  through 
the  works  of  thy  hands.  And  this  may  make  us  glad,  that 
we  have  fuch  a  meeting  in  the  land.  But  if  ye  had  much 
faith,  the  Lord  would  do  great  things  for  us,  and  meet- 
ings of  this  kind  would  not  fall  to  the  ground.  The 
Christian  that  is  ftrong  in  faith,  finds  in  all  things  he  looks 
unto  matter  of  praife  to  God,  the  foul  is  made  lively,  when 
it  can  praife  God,  that  the  wicked  is  flourilhing :  it  is  a 
good  token,  that  prelates  and  malignants  are  great  and 
iuccefsful.  In  this  it  is  very  well ;  it  is  in  order  to  fome 
great  thing  ;  the  fafter  they  ride,  the  better  for  his  peo- 
ple ;  it  is  in  order  for  fomething  upon  the  hack  thereof. 
But  if  ye  faw  this,  ye  might  flng  in  hopes  of  the  victory  ; 
or  ye  would  fing  better :  for  the  victory  is  real,  feeing  ye 
may  fee  it  by  faith,  as  if  ye  faw  it  with  your  own  eyes. 

Then  he  fays,  I  will  triumph  in  the  works  of  thy  hands. 
Some  would  triumph  in  a  great  army,  with  a  great  man 
at  their  head,  or  in  a  parliament ;  but  know  ye  what  it 
is  to  triumph  in  the  works  of  his  hands  ?  O  his  thoughts 
are  very  deep.  It  is  true,  the  thoughts  of  the  Pope's  Con- 
clave are  very  deep;  the  thoughts  of  the  Turks  Alcoran 
are  deep  ;  and  the  thoughts  of  the  counfel  of  Britain  are 
very  deep  ;  and  the  plots  of  our  enemies  are  very  deep  : 
But  O  how  deep  are  his  thoughts  !  He  firsjn  the  heavens 
and  laughs,  and  will  laugh  all  their  devices  to  nought. 
*  Ye 


Legt.  II.  tFpoN  Psalm  xcii.  ^JJ 

Ye  would  all  read  the  Lord's  mind  :  But  it  were  not  good 
that  ye  knew  and  Taw  the  good  that  is  in  the  Lord's  pow- 
er and  purpofe  to  do  for  thefe  lands,  for  Scotland,  Eng- 
land, and  Ireland  If  we  knew  it,  we  would  be  apt  to 
turn  delirious  and  light  headed  ;  our  weak  heads  would 
not  bear  the  new  wine  of  heaven.  No,  we  could  not  bear 
it ;  a  bruti/h  man  knowetb  noty  neither  do  fools  under  ft  and 
this,  ver.  6 

Hence,  we  may  obferve,  that  all  men  by  nature  are  but 
brutifh  fools.  What  is  the  king,  and  what  is  the  council, 
and  what  are  all  our  perfecutors,  but  fools  and  phanaticks  ? 
But,  I  fay,  they  are  nothing  different  from  thefe  horfes,  if 
not  madder  :  for  we  make  them  ride  through  mofs  and 
muir,  and  fometimes  we  ride  them  fo  deep,  that  we  can- 
not get  them  out  again.  The  devil  rides  and  drives  king 
Charles  II  and  his  council  through  mofs  and  muir,  and 
over  craigs  and  rocks.  And  mark  ye  this,  when  he  will 
leave  them  again  ;  nay,  he  will  keep  them,  till  he  take 
them  to  hell,  arid  keep  them  in  torments  to  all  eternity. 
Indeed  the  Lord  feems  to  frown  many  a  time,  and  many 
a  time  his  people  think  they  cannot  take  up  his  mind  :  but 
what  think  ye  of  that  word  ?  ver  7.  The  wicked  fprin%  as 
the  grdfs.  The  wicked  flourifh  this  day.  I  profefs  it  is 
very  goad  news.  It  is,  that  they  may  be  caji  down,  and 
they  foall  be  dsftroyed  for  ever.  We  think  that  they  are 
ngt  unripe*,  now  they  are  flourifhing  ;  it  is  that  they  may 
be  cut  off.  Ye  know  they  were  not  fo  flourifhing  laft 
year,  as  they  are  this.  Ye  think  they  will  be  overcome, 
when  they  are  not  flourifhing ;  but  ye  are  all  miftaken. 
We  were  Orong  laft  ye*r,  two  troops  would  not  have  ter- 
rified us  *,  now  we  cannot  get  a  meeting  that  dare  engage 
with  one  troop.  But  be  not  difmaid,  difpond  no  more: 
the  day  rf  year  redemption  draweth  nigh<:  they  fpring  like 
grafs  ;  it  is  that  they  may  be  cut  off.  Our  Lord  will  make 
them  caft  away  their  arms,  as  fait  as  the  poor  men  did  laffc 
year  upon  the  twenty-fecond  of  June  at  Bothwel  bridge. 
We  had  many  gentlemen,  and  minifters  that  were  not 
worthy  to  be  called  minifters  :  it  was  an  ill  omen  ;  it  was 
not  pronvfllng  like,  that  we  were  overhigh,  and  they  were 
not  flourifhing  as  now.  Lift  up  your  heads,  and  beftir 
yourfelves,  and  cry  unto  him,  help,  Lord,  for  the  godly 
man  perifjeih.  What  follows  ?  they  puff  at  them,  They 
think  nothing  of  boafting  in  the  moft  high  God  ;  and  they 
think  nothing  of  religion.  They  are  haling  the  godiy  to 
prilons  :  I  prolefs,  it  is  the  very  good  news  that  will  bring 
a  ftroak  they  do  not  thirik  of.     He  will  fay  to  devils,  they 

arc 


378     Mr.  R.  Cameron's  Lectures,  &c.    Lect.  If. 

are  your  own,  take  them  :  and  if  they  were  once  away,  they 
jfliali  be  like  the  waters  or  Noah. — For  that  popery,  thefe 
biihops,  fupporters  of  popery,  prelacy  and  indulgences, 
if  they  were  once  away,  they  (hall  never  return  again  upon 
the  earth  anymore. — It  is  the  true  church  will  never  want 
enemies.  But  in  my  mind,  he  will  never  fill  the  kiikswidi 
the  like  of  them  in  this  world  again.  I  am  not  afraid  of 
them  ;  they  will  away,  its  true  ;  they  may  take  and  {hoot 
us  in  the  fields,  and  take  us  to  prifons  and  fcaflblds  ;  but 
they, cannot  do  that  without  orders  and  permiffion  ;  they 
cannot  wrong  one  hair  of  our  heads.  But  this  we  are  lure 
of,  they  will  away ;  they  fhall  go  away  with  ftink  ;  and 
the  people  that  are  adhering  to  this  way,  to  our  cove- 
nants, to  the  confeilion  or  faith,  our  larger  and  (horter 
catechifms,  fhall  be  the  people  that  fhall  be  delivered.  This 
is  ^good  news.  And  we  have  ground  to  believe  that 
our  life  is  fecure,  and  that  our  bread  and  our  water  is 
Cure  ;  more  fure  than  if  the  king  lliould  fay,  Ve  (hA\  have 
your  life,  and  a  guard  to  keep  you.  We  do  not  fear  him; 
we  are  not  beholden  to  him  for  any  thing  ;  neither  will  we 
truft  to  any  thing  he  lays.  For  my  part  I  would  not- be- 
lieve him,  to  fpeak  the  truth  in  one  word.  And  our  Lord 
hath  a  greater  controverfy  with  him,  and  his  family, than  with 
any  in  our  land.     Our  Lord  is  higher  than  pope,  king  and 

prelates. Indeed  they  think  to  be  above  him;  the  Turk 

has  a  great  part  of  the  world,  and  this  king,  and  that 
king  has  a  little  blade  or  leaf  of  the  world.  He  ofts  it 
to  them,  and  what  does  he  care  to  can1  a  bone  to  a  dog  ? 
But  our  Lord's  name  is  a  great  name,  and  he  miift  be  ex- 
alted above  all  principalities  and  powers  whatfoever.  For 
lo  /  thine  enemies  fljall  perijb  ;  nil  the  -workers  of  iniquity 
jhali  be  jcattered,  ver.  9.  It  is  thrice  repeated  in  this 
pfalm,  that  they  fhall  perilh  and  be  deftroyed.  Ye  ha\  j 
God's  word  for  it,  we  may  fay  it  is  a  good  old  word  •,  it  is 
long  fince  that  word  was  faid,  that  his  enemies  fhall  be 
deftroyed.  But,  (ome  may  fay,  they  are  ftiil  prospering. 
I  anfwer,  he  has  been  ftill  deilrpying  them,  as  they  be- 
come ripe  for  deftruclion  it.  What,  would  ye  have  them 
deftroyed  before  ye  know  what  they  are  ?  He  knows  them 
well  enough  at  fir  A  \  but  he  would  have  his  people  know 
them  too  ;  that  they  may  lee  that  he  is  a  righteous  Judge. 
Where  he  de^roys,  they  mail  never  get  up  again  ;  the 
Babylonians  were  deftroyed  two  thoufand  yens  iince,  and 
they  have  never  got  np  again.  Pharaoh  was  deftroyed, 
and  he  never  got  up  his  head  again,  Senacherib,  Alexan- 
der, and  other  enemies  of  God  are  deftroyed  j  and  have  ne- 
ve 


Lect.  II.  Upon  Psalm  xcii.  379 

ver  appeared  again  ;  for,  lo !  thine  enemies  /ball  peri/h. 
But  if  ye  will  know  the  revelation,  and  thofe  that  have 
commented  upon  it,  and  thofe  that  have  written  upon  the 
Bible,  they  all  agree  upon  it,  that  the  time  is  near  that  they 
{hall  come  down.  But  fays  David,  the  church's  repre- 
fentative,  they  /ball  be  deflroyed:  And  fays  he,  further, 
mine  horn  /ball  be  exalted,  that  is,  his  power  and  the  in- 
tftreftof  bis  flock.  The  intereft  of  this  world  is  the  flock 
of  the  beafh  The  people  of  God  are  a  nuifance  to  them, 
they  cannot  hear  of  them  ;  but  they  fhall,  fays  he,  ^e  0- 
nointed  -with  freJJj  cit,  they  fhall  be  favoury  and  defireable  ; 
mine  eye  fijallfee  my  defire  upone  mine  enemieu  We  w  >«.  Id 
not  be  cruel;  but  we  would  be  at  that,  ah,  Lord,  hold 
thine  hand;  the  vengeance  fhall  be  io  great,  when  it 
comes  *,  aivd  mine  ear  fhall  hear  my  defire  of  the  wicked y  that 
rife  up  againfi  me.  The  righteous  [ball  flour  i/h*  like  the  palm- 
tree.  Here  ye  fee  it  is  beft  to  be  planted  in  the  houfe  of 
God ;  but  I  wot  well,  there  is  no  curate-plant  in  his  houfe 
this  day.  And  are  not  the  indulged  worfe  ?  for  they  are 
alfo  under  the  fign  and  badge  of  the  beaft.  How  is  it  that 
they  hold  their  miniftry  ?  They  hold  it  in  dependence  upon 
the  devil's  vicegerent,  for  if  ever  he  had  a  vicegerent  on 
earth,  it  muft  be  Charles  II.  and  preach  as  they  will  either 
in  houfes  or  churches,  they  fhall  not  flourifh  ;  and  what 
they  add  to  their  eftates,  or  have  for  bed  and  back,  or  to 
eat,  it  is  dear  bought :  they  fhall  not  flourifh.  But  for 
the  people  here,  they  fhall flour -i/b,  and  bring  forth  fruit  in 
old  age.  And  may  not  any  perfon  fee  that  they  have  nei« 
ther  fruit  nor  leaves.  I  appeal  unto  you  that  are  hearers, 
if  they  be  as  lively  as  they  were  wont  formerly  to  be.  There 
is  neither  minifler,  nor  elder  that  hath  fided  with  the  e- 
nemy,  and  hath  taken  that  liberty  to  preach  in  the  houfe, 
but  what  hath  loft  both  fruit  and  leaves. 

And  the  conclwfion  of  the  whole  is,  to  fhew,  that  the 
Lord  it  upright  :  he  is  my  rock.  And  his  people  fhal!  get 
leave  to  ilouriih  always  before  him.  Ye  fee  they  fhall  get 
leave  to  fee  and  behold  him.  He  is  my  counfellor  and  con- 
folation,  fays  he.  There  are  many  at  this  day,  that  will 
not  have  this  to  be  :  they  will  not  take  him  for  their  coun- 
fellor ;  but  black  is  that  couulVl  they  take  among  them- 
felves  He  is  my  rocky  vndfortrefs  ;  and  they  that  truft  in 
him,  fhall  never  be  afbamed.  Ye  fhall  yet  look  tip  like  men  ; 
and  they  ihali  not  have  the  confidence  to  look  man  er  wo- 
man in  the  face,     Amen. 


B  b  b  S  E  R- 


C   380  3 


SERMON     XXVIP 

John  v.  40. 
And  ye  will  not  come  to  me,  that  ye  might  have  life* 

THERE  were  many  of  the  Jews,  as  ye  may  fee  from 
the  preceding  part  of  this  chapter,  that  came  to 
Chrift  in  the  external  ordinances,  following  the  gofpel ; 
and  yet  the  ends  they  had  before  them  were  not  good. 
Therefore  he  upbraids  them  with  this;  And  ye  -will  not 
come  to  me,  that  ye  might  have  life. 

Now,  1  would  afk  you  this  queftion,  What  went  you 
out  to  fee  ?  Came  ye  out  to  fee  a  man, — a  reedjhaken  with 
the  wind  ?  Or  came  ye  out  to  fee  a  multitude  gathered  to- 
gether? Or  came  ye  out  to  fee  a,  minifters  deportment  ? 
Or  came  ye  out  to  betray  us  ?  Well,  whatever  way,  our 
Lord  knows  your  ends,  and  the  greateft  finner  here,  fov 
ought  I  know,  fhall  be  welcome  to  come  to  Jefus  ChrTft  : 
He  is  fayir^,  you  in  the  parifh  of  Crawford-John,  will  ye 
cane  anto  me  F  Ye  in  the  parifh  of  Douglas,  will  ye,  come 
unto  me  ?  Ye  in  the  parifli  of  AfrlecT  11  ill  ye  come  unto  me, 
that  ye  may  have  life  ?  Now  our  Lord  knows  every  one  of 
your  ends  in  coming  here  this  day. 

New  in  the  words  read,  there  are  thefe  two  things  ob* 
fcrveable : 

Firftj  That  there  is  a  great  onwillingnefs  to  come  to 
'Chrift,-  And  ye  will  not  come  to  me.  There  is  a  great  un- 
wiUingnefs  in  Scotland  this  day  to  come  to  Chrift;  «;he 
king  will  not  come  :  the  council  will  not  come  ;  the  pre- 
late? will  not  come:, and  the  indulged  with  their  favour 
xiii  not  come;  Chrift.  fays  they  will  not  come,  and  the 
t'evil  lays  they  fhall  not  come. 

Finally,  I  obferve,  That  they  that  come  to  Chrift  get 
life  ;  that  ye  might  have  life.  They  get  a  life  that  is  worth 
the  having.  We  think  much  of  the  natural  life;  but  this 
hie  will  avail  us  when  the  other  is  gone. 

■\  According  to  Patrick  Walker,  this  frrmon  was  preached  at 

bottom  near  Crawford  John,  the  laft  Sabbath  bin  ooe  pi  his 

li«e  ;  but  according  to  two  different  manui'cript  copies  at  preient 

be* ore  me,  the  foregoing  preface  and  leclure,  this  and  the  fallow- 

er  noon's  ietmuB,  were  delivered  May  30th,  i6$o,  at  or  near 

,-•  Kt.v  head. 


5er.  XXVII.    Mr.  R.  Cameron's  Sermons,  &v.    381 

.  Now,  in  fpeaking  unto  the  firft  of  thefe  observation  s> 
I  fhall, 

I.  Shew  you  that  there  is  a  great  unwillingnefs  in  din- 
ners to  come  to*  Chrift. 

II.  I  (hall  [hew  you  how  it  is  that  tinners  are  Co  unwil- 
ling to  come  to  Chrift. 

III.  I  fhall  make  feme  fhort  application  of  the  doctrine. 
And, 

I.  I  return  unto  the  firft  of  thefe,  to  fhew  that  there  is 
a  great  unwidingnefs  in  finners  to  come  to  Jefus  Chrift  : 
and  to  make  out  that,  ye  may  fay  what  is  it  to  come  unto 
Chrift  ?  Now  (as  I  was  hinting  at  in  the  lecture,)  as  to 
coming  unto  Chrift,, if  he  were  coming  in  pomp  or  gran- 
deur as  a  king  in -a  bodily  fhape,  we  would  (loop  down, 
and  take  him  by  the  hand,  and  put  him  in  our  bofom. 
Come  then  ;  O  will  ye  come  in  a  believing  way  to  him  ? 
In  a  wor.1,  will  ye  believe  the  doctrine  ?  It  is  more  plainly 
to  believe,  and  reft  upon  him  as  he  is  offered  to  you  in  the 
gefpej.  \  wot  well,  they  are  great  fools  that  will  not  ft  t 
to  their  feal  to  what  our  Lord  here  fays  :  How  long  Jb  ill 
I ftretch  out  my  hand  to  a-  gain  faying  people  ?  how  long  fhaU 
I  fay  unto  you ,  behold  me  I  behold  me  1  Many  a  time  ye  have 
been  called  upon  at  preaching  days,  and  on  faft-days  ;  but 
are  there  not  many  of  you  as  ignorant,  as  thofe  that  ne- 
ver heard  of  him  ?  In  clearing  of  which  I  fhall  offer  veu 
thefe  few  particulars.     And 

(1  )  There  is  a  great  unwillingnefs.  Confider  how  great 
a  work  it  is  to  bring  men  to  make  ufe  of  the  means,  yea, 
of  the  outward  or  external  means.  It  is  tr«e,  there  are 
very  few  of  the  fens  of  men,  but  they  make  ufe  of  fome 
fort  or  form  of  worfhip ;  but  for.  the  powerful  and  ef- 
fectual means  that  he  has  appointed,  it  is  not  eafy  to  bring 
folk  to  thefe  ;  it  is  not  eafy  to  bring  people  out  to  hear  the 
periecuted  gofpe!  this  day  :  There  are  not  many  free  to 
hear  preaching  in  the  open  fields ;  it  is  not  eafy  t^  bring 
folk  to  read  the  word.  I  trow,  the  Bible  is  a  flighted  book 
by  many.     And 

(2  )  There  are  fome  that  are  brought  to  the  ufe  of 
means  ;  but  how  unconcerned  are  they,  whether  they  pro* 
fit  by  theie  means  or  not !  Folk  that  give  way  to  fleep,  give 
evidence  that  they  are  not  much  concerned  about  coming 
unto  Chrift.  The-claping,  or  rather  raking  up  of  their 
eyes  fays  to  me,  that  they  are  not  icrioufly  infifting  for  a 
meeting  with  Chrift. 

Bbb  2  (3.)  U 


382    Mr.  R.  Cameron's  Sermons,  6c.  Ser.  XXVII. 

(3.)  It  is  very  hard  to  convince  men  of  fin.  Many 
come  to  hear  preaching  and  read  the  Bible;  but  thofe 
that  are  not  convinced  of  fin,  have  never  come  to  Chrift. 
They  cannot  hear  them  that  are  free  in  telling  them  their 
faults.  It  is  true,  they  will  hear  of  fin  in  general,  but  howr 
liard  is  it  to  get  folk  to  particularize  their  fins.  There  is 
not  a  man  amongft  a  thoufand,  that  will  take  freely  and 
fully  with  fin  ;  and  to  all  iuch  our  Lord  is  faying,  ye  will 
not  come  unto  me,  that  ye  might  have  life. 

(4.)  Let  us  confider,  how  hard  a  thing  it  is  to  bring  a 
man  to  grief  for,  and  hatred  of  fin.  Some  are  brought  to 
ordinances,  and  fome  to  read  the  word,  and  fome  even  to 
conviction  of  fin;  but  will  they  quit  it  ?  It  is  true,  ye 
may  be  grieved  for  fin  ;  but  have  ye  grieved  and  hated 
yourfelf  for  your  fin  ?  O  if  ye  got  but  a  view  of  the  faints 
on  mount  Zion,  cloathed  with  righteoufnefs,  even  that  of 
Chrift,  and  a  fight  of  the  terror  ok  God,  ye  would  know, 
that  it  is  a  bitter  thing  to  depart  from  the  living  God  ;  ye 
would  abhor  nothing  like  fin.  Where  there  is  fo  little 
hatred  of  fin,  it  is  an  evidence  that  ye  will  not  come  to 
him  who  is  the  propitiation  for  fin  ;  even  him  who  came 
to  be  a  propitiation  for  thofe  that  are  lick  and  difeafed 
with  fin. 

(5.)  Confider  how  few  are  prevailed  with  to  refolve  and 
•ndeavour  to  forfake  fin.  There  are  many  folk  will  be 
convinced  of  fin,  and  grieved  for  it ;  but  they  cannot  quit 
it.  Many  a  man  that  has  even  paid  that  wicked  cefs,  will 
acknowledge  it  an  evil  and  a  fin.  Woes  me,  (ays  he, 
I  would  they  had  taken  thrice  as  much.  But  fay  to 
them,  will  ye  pay  it  again?  They  are  at  a  ftand  there. 
And  likewife  they  will  acknowledge  the  indulgence  is  a 
fin  ;  but  they  rauft  not  leave  it ;  it  is  fo  fweet  a  cup,  ye 
mufl:  not  take  it  from  your  heads  ;  but  ye  muft  drink  it,  if 
it  ihould  be  your  death.  Many  have  been  leprous  with 
thaty  and  they  will  become  loathfome  to  the  people  of  God. 
This  fays,  that  ye  are  not  content  to  come  to  Chrift  ;  for 
it  is  he  that  foriaketh  &->■>  that  obtains  mercy.  But  ye 
that  refolve  not  to  quit  with  all  fin,  ye  but  deceive  your- 
felves.-  They  that  take  not  Chrift  ho be  their  Prophet, 
Prieft  and  King,  will  but  put.  a  cheat  upon  themfelves. 
There  are  many  that  will  fay,  that  they  will  take  him  in 
all  his  three  offices  ;  and  yet  retain  fecret  and  public  fins; 
fuch  are  a  hating  and  loathing  to  themfelves.  Woes  me 
for  Scotland  this  day,  for  its  public  fins  !  woes  me  for  mi- 
nifters  and  profeiTo^s,  that  are  a  bad  example  to  poorig\ 
Doraqt  people  !  how  few  ia  (his  generation  will  go  to  hea- 
ven I 


Ser.  XXVII.  Upon  John  y.  40.  383 

Ten.  And  woes  me  to  fee  you  a  generation  of  vipers  I 
This  was  fpoken  by  John  Baptift,  when  he  faw  them 
coming  out  unto  the  ordinances,  when  they  had  no  mind 
to  quit  their  old  carnal  ways.  Therefore  he  fays,  0  ge- 
neration of  vipers^  who  hath  warned  you  to  flee  from  the 
wrath  to  come  ?  Mat.  Hi.  7.  But  the  man  that  refolves  to 
come  to  Chrift,  resolves  to  quit  houses,  lands,  wife,  chil- 
dren, yea,  and  his  own  life  alfo,  if  Chrift  call  for  it  this 
day.  The  days  were  in  this  land,  when  men  had  much 
zeal  for  Chrift  ;  they  thought  themfelves  happy  to  be  zea- 
lous for  God's  name  :  And  now  we  have  the  fame  op- 
portunity that  our  fathers  had,  who  put  all  in  hazard  for 
the  Doctrine,  Worfhip,  and  Difcipline,  and  Form  o£ 
the  laws  of  th,e  houfe  of  God.  They  put  themfelves  into 
the  ftate  of  the  quarrel  to  get  the  gofpel  in  its  purity  tranf- 
mitted  to  pofterity  in  fucceding  generations.  But  O  how 
few  men  now  will  quit  any  thing  for  Chrift  !  Will  you 
not  do  as  much  as  quit  thefe  things  for  him  ?  I  tell  you, 
that  ere  long,  you  and  theie  things  fliall  be  for  ever  part- 
ed afunder. 

(6.)  Letus  eonfider,  that  it  is  a  very  hard  matter  to 
bring  people  to  quit  their  own  righteoufnefs.  Any  06 
you  who  have  feen  your  own  ruined  and  polluted  eftate 
by  nature,  you  run  to  dudes  to  get  fome  eaie,  but  found 
ye  it  ?  And  yet  ye  have  run  away  to  another  duty,  think- 
ing to  find  it  there,  There  are  many  who  think  that  re- 
ligion confifts  in  fetting  about  duties,  and  fo  they  have 
their  duties  for  their  faviour.  But  I  will  tell  you,  what 
your  duties  may  do  ;  they  may  gain  you  the  teftimony 
of  minifters  and  profefibrs  \  but  they  will  never  take  you 
to  heaven  ;  they  will  not  take  you  by  the  pit  of  deftruc- 
tion  •,  for  many  will  fay,  Lord,  Lord,  have  we  not  prophe- 
jiedin  thy  name  ?  and  done  many  wonderful  things  ?  And 
he  will  fay,  Depart  from  me,  1  know  you  not.  Many  will 
fay,  have  we  not  preaehed  ?  Have  we  not  heard  ?  And 
have  we  not  fuffered  many  things  in  thy  name  ?  But  our 
Lord  will  fay,  ye  trufted  too  much  to  thefe  duties,  and 
never  faw  your  own  righteoufoeis  ro  be  but  as  filthy  rags  : 
Ye  took  me  not  for  juftification,  fanclificatioh,  righteouf- 
nefs, and  all  things.  O  Sirs.  bew...  r  of  your  fouls,  and 
lave  yourfelves  from  this  untoward  generation.  If  you 
will  not  come  to  Chrift,  we  fiiall  be  free  of  your  blood, 
*and  if  ye  will  perifh,  we  fiiall  not  perifh  with  you. 

II.  We  (ball  (hew  unto  voivhow  it  is,  that  finners  are 

fo 


384    Mr.  R.  Cameron's  Sermons,  6c.  Ser.XXVII, 

fo  uo  willing  to  cooie  unto  Chrift.  Xe  -will  not  come  unt? 
me. 

ift.  This  proceeds  or  flows  from  blindnefs  of  mind 

The  underftanding  is  darkened,  and  the  eyes  and  ears 
of  the  foul  are  flopped.  Indeed,  there  fell  a  ftrange 
darkneis  upon  man  immediately  after  the  fall  ;  fo  that 
man  doth  not  fee  fince  that  rime  ;  for  the  mind,  the  will, 
the  underftanding,  the  coufcience,  and  all  is  gone  wrong. 
Man  then  became  a  deaf,  blind,  frail  creature  :  Hence 
the  crofs  of  Chrift  is  burdenfome  unto  him,  and  he  (its 
the  call,  and  lets  Chrift  ftand  ftill  knocking  at  the  door 
of  the  heart,  unuihis  head  be  wet  -with  the  dew,  and  his 
locks  with  the  drops  0}  the  night. 

ziit  It  flows  from  the  ilubbornnefs  of  the  will.  Some- 
time? the  mind  may  be  enlightened  ;  but  the  devil  draws 
back  the  will  again.  The  Lord  tel's  the  man,  that  he 
mult  quit  his  fins ;  but  the  devil  fays,  hath  God  laid,  ye 
ihalldie  ?  Ye  f jail  nqt  furely  die,  Gen.  Hi.  4.  O  knew  ye 
ever  what  it  was,  to  have  the  Lord,  as  it  were,  drawing 
at  the  one  arm,  and  the  devil  drawing  at   the  other  •,  fo 

that  ye  were  like  to  be  rent  in  pieces  betwixt  (he  two 

The  man  that  hath  come  to  Chrift  hath  been  thus  racked 
between  the  flefh  and  the  1  pipit  i  but  I  trow,  the  ftrong 
man  keeps  the  hoife  \  and  he  will  be  faying,  I  will  go  out 
of  the  man  to  day  ;  but  I  will  leave  iomewhat  »  for  I  will 
return  unto  my  houfe  again,  and  when  he  comes,  he 
brings  feven  other  fpirits  wori'e  than  himfelf.  O  that  our 
Lord  would  come  this  d-y>  and  knock  at  the  door  of* 
your  hearu  :  But  the  devil  pjrhaps  may  fay,  you  and  I  (hall 
cot  part  10  ioon.  But  when  CJi'rift  gives  an  irrefutable 
knock,  he  mull  come  out  by  authority  j  he  can  command 
him  immediately  to  come  forth 

3/i,  This  unw'ilhngneis  to  come  to  Chrift  flows  from 
the  affections  and  deiires  that  are  all  wrong  directed.  O 
it  is  much  to  get  a  man's  affections  off  the  world  :  We 
may  fay  to  you  as  David  faid,  Pi  aim  iv.  %  How  long  will 
ye  love  vanity,  and  feck  after  leafing,  Selah.  How  long 
will  ye  love  the  world,  which  pr^mileth  fair  things  ;  but 
payeth  or  performetk  nothing  bui  troubles  and  vexation 
of  fpirit. 

III.  The  third  thing  I  propofed,  was  fome  fhort  Ufe  of 
the  doctrine.     And 

Ufe  1.  Do  ye  know  any  thing  of  this  unwillingnefs  to 
come  to  Chrift  ?  Are  there  any  of  you  here  faying,  this 
^ft6trine  is  true,  that  ye  arc  telling  us  ;    Ye  have  told  me 

the 


Ser.  XXVIT.  Upon  John  t.  40.  385 

the  thoughts  of  my  heart  ;  for  there  is  a  great  unwilling- 
nefs  in  me  to  come  toChrift.  There  are  fome  that  think 
it  as  eafy  to  believe,  as  to  take  a«  piece  of  bread  in  their 
hands,  or  a  drink  out  of  a  man's  hand  Alas!  Ye  came 
over  eafily  by  your  religion  in  the  well  of  Scotland,  and 
fo  comes  of  it.  Ye  have  taken  it  up  at  your  feet  :  Ye 
have  been  born  with  it.  Others  fay,  that  they  have  been 
fanclincd  frcm  the  womb  :  Indeed,  John  BaptUt  was  fo  ; 
but  there  are  not  many  fuch  at  this  day  5  for  he  was  a 
lingular  and  an  excrciieJ  man.  Ye  may  think  ofyour- 
fclvcs  as  ye  ivilL  but  if  ye  have  not  fome  kind  of  a  laiv 
work  within  you,  ve  will  no  more  come  to  heaven,  than 
devils  will  do.     There  are  io  •  6  of  you  that  have  been  el-v 

ders,  that  know  nothing  of   this  law  work  within  you. 

Ye  are  ignorant,  utterly  ignorant  j  and  fo  cannot  be  ten- 
der of  the  glory  of  God  and  his  caufe.  We  told  you  of 
it  this  day  fifteen  days,  that  the  Lord  was  in  earneft  with 
you,  from  Rev.  iii.  20.  Beheld,  1  ftand  at  the  deer,  and 
knock  :  If  any  man  hear  my  voice,  and  open  the  door,  I 
ivill  come  in  to  him,  and  will  [up  with  him,  and  he  with  me* 
And  ye  were  fomewhat  moved  :  We  fay,  that  this  is  good 
indeed  to  be  moved  j  but  it  does  no  good  without  iome 
law  work  O  fad  to  think  upon  the  weft  of  Scotland  S — 
I  know  no  place  wherein  more  will  go  to  hell  than  in  ma- 
ny places  in  the  weft  of  Scotland  :  The  wild  Highlands 
have  not  fitten  fo  many  calls  as  thou  haft  done.  O  weft, 
thou  haft  been,  Capernaum  like,  lifted  up  unto  heaven, 
but  t^cujhalt  be  thrufi  down  to  hell.  O  ye  in  the  weft,  ye 
all  have  religion,  truly  ye  are  like  the  church  of  I,ao- 
dicea,  who  lacked    nothing  ;  but    knew  not    that  fhe  was 

lukewarm,   pour,    wretched,  blind    and    naked. It 

may  be,  ye  think  ye  have  enough,  and  ftand  in  no 
need  of  preaching,  or  perfecured  gofpel-ordinances  *, 
and  yet  ye  are  the  people  in  all  Scotland  that  are  in 
the  worft  condition.  5  would  not  have  the  accompts  on 
my  head,  that  you  profeflbrs  in  Clydldale,  Ayr,  Gallo- 
way and  Tweedale  have  for  all  the  world.  He  hath  iieen 
crying  unto  you  in  the  y  '■  'hes  of  Moorkirk,  Crawford- 
John,  and  Douglas,  that  yc  will  not  come  ui: to  me  that  ye 
might  have  life.  And  what  (ay  ye  unto  us  ?  Are  there 
any  here  that  fay,  we  will  not  ?  Shall  we  go  away,  and 
tell  our  Matter,  that  ye  will  not  come  unto  him  \  O  ye 
profeflbrs  and  elders,  ye  are  a  fhaqj|  and  d'fgrace  unto 
religion.  The  truth  is,  that  many  of  you  have  go>that 
which  ye  fh.t'i  never  caft.  Ye.i,  many  a  man  iince  the 
affair  of  Hamilton  moor,  hath  got  a  judicial  ftroak  ;  (o 

that 


■J 

386    Mr.  R.  Cameron's  Sermons,  6c.  Ser.  XXVfL 

that  the  caufe  amongft:  minifters  and  profeffors  now  fcems 
loft. 

Ufe  2.  Are  there  any  here,  that  are  at  this  with  it, 
indeed  I  find  it  very  difficult  to  clofe  with  Chrift  ?  But 
before  wc  fpeak  to  this  we  fhall  pray  a  ihort  word  *. 

NOW  for  you  that  are  faying  this,  it  is  true,  it  is  not 
eafy  to  bring  folk  to  Chrift.  I  have  had  a  profeffion  for 
many  years,  fay  ye,  and  yet  I  fear  I  have  never  yet  come 
to  Chrift.  But  I  fay,  our  Lord  is  here  this  day,  faying, 
Will  ye  take  me,  ye  that  have  had  a  lie  fo  long  in  your 
right-hand  ?  "What  fay  ye  to  it  I  You  that  have  been 
plagued  with  deadnefs,  hardrafs  of  heart,  and  unbelief, 
lie  is  now  requiring  you  to  give  in  yoor  anfwer,  What 
fay  ye,  Yes,  or  No  ?  What  think  ye  of  the  offer  ?  And 
what  fault  find  ye  in  him  ?  There  may  be  fome  faying, 
If  I  get  or  take  him,  I  mall  get  a  crofs  alfo  Well,  that 
is  true  ;  but  ye  will  get  a  fweet  crofs.  Thus  we  offer  him 
unto  you  in  the  parifhes  of  Auchinleck,  Douglas,  Craw- 
ford John,  and  all  ye  that  live  there  about  :  And  what 
fay  ye  I  Will  ye  take  him  ?  Tell  us  what  ye  fay  for  we 
take  inftruments  before  thefe  hills  and  mountains  around 
us,  that  we  have  offered  him  unto  you  this  day.  Ye  that 
are  free  of  Cefe  paying  f,  Will  ye  take  him  ?  Ye  that 
are  free  of  fe  jond  %,  now  tendered  by  the  enemies, 
will  ye  accept  oi  him  this  day,  when  the  old  profeffors  are 
taking  offence  at  his  way  and  crofs  ?  O  will  ye  call:  your 
eyes  upon  him  ?  Angels  are  wondring  at  this  offer  ;  they 
fland  beholding  with  admiration,  that  our  Lord  is  giving 
you  fuch  an  offer  this  day.  Nay,  thofethat  have  gone  to 
hell  many  years  ago,  who  are  now  crying  out  in  the  ago- 

#  It  was  probably  in  the  delivery  of  this  part  of  the  Sermon 
that,  according  to  Patrick  Walker's  account,  both  minifter  and 
the  greater  part  of  the  people  fell  into  a  fit  of  calm  weeping,  which 
obliged  the  minifter  to  Hop  fhort,  and  pray  ;  which  he  did  power- 
fully, both  in  behalf  of  the  people  aflembled  on  that  occafion,  and 
on  the  behalf  of  "the  church  ;  and  however  defective  this  Sermon 
may  now  appear,  perhaps  the  delivery  of  no  Sermon '(except  that 
by  Mr  Livingftone  at  the  kirk  of  Shots)  was  more  remarkably 
blefled  with  fuccefs  from  the  Lord  in  Scodand  fince  the  primitive 
times. 

f  The  Gefs  called  the  black,  or  ten  term  Cefs,  was  firft  impof- 
«d  in  1678.  for  the  fuppreffion  of  the  Gofpel  then  faithfully  preach- 
ed in  the  fields. 

%  This  bond  was  called,  The  Bond  of  Indemnity ;  whereby 
many  after  the  affair  of  Bothwel,  were  taken  engaged  agaiuft  the 
ufe  of  defenfive  arms. 

fties 


&er.  XXVII.  UroN  John  v,  40.  3$ 7 

nics  of  torment,  maybe  faying,  G  that  we  had  fuch  an 
bffer,  as  yonder  parifh  of  Auchinleck  ?  O  come,  come 
then  unto  him  ;  and  there  fhall  never  be  more  of  your 
by-part  (ins;  they  fhall  be  buried.  But  if  ye  will  not 
come  unto  him,  it  Jball  he  more  tolerable  for  Sodom  and 
Gomorrah,  than  for  you.  Now  what  fay  ye  to  me  ?  And 
what  ihall  I  fay  to  him  that  fent  me  unto  you  ?  Shall  I 
fay,  Lord,  there  are  fome  yonder  faying,  I  am  content 
to  give  Chrift  my  heart,  hand,  houfe,  lands  and  all  I 
have  forhiscaufe.  Now,  if  ye  can  make  abetter  bar- 
gain, then  do  it.  Look  over  to  the  Shaw-head,  and  thefe 
hills,  and  take  a  look  of  them,  for  they  are  all  witne/Tes 
now  ;  and  when  you  are  dying,  they  fhall  all  come  before 
your  face.  We  take  every  one  of  you  witnefs  againft  a- 
ftofher ;  and  will  not  that  aggravate  your  forrow  whea 
they  come  into  your  mind  and  confidence,  faying,  We 
heard  you  invited  and  obrefted  to  take  Chrift,  and  we 
were  witneffes  ;  and  yet  ye  would  not.  And  now  we 
come  in  here,  as  witneffes  againft  you.  There  is  fome 
tendernefs  amongft  you  now,  and  that  is  favourable  like 
to  look  upon.  But  yet  that  is  not  all:  The  angels  will 
go  up  to  report  at  the  throne  what  is  every  ODe's  choice 
this  day  :  They  will  go  up  to  heaven,  and  report  good 
news,  and  thus  they  will  fay,  There  were  fome  in  the 
parifh.es  of  Auchinleck,  Douglas,  and  Crawford  John 
that  were  receiving  our  Lord  in  the  offers  of  the  gofpel, 
and  he  is  become  their  Lord  ;  and  this  will  be  welcome 
news.  Many  in  hell,  will  be  faying,"  Woes  us  !  There 
are  fome  going  away,  and  will  not  come  here  ;  They 
are  taking  die  alarm,  and  flying  from  the  wrath  to  come, 
that  is  now  devouring  us.  O  we  had  the  offer,  but  will 
never  get  it  again.  But  ftny,  fays  the  devil,  we  will  fet 
the  troopers  and  dragoons  upon  them;  and  they  fliall 
betaken,  and  their  minifler  ihall  be  killed.  Yea,  they 
fhall  be  taken,  and  imprifoned,  bantfhed,  and  all  ruined  : 
But  we  defy  him  and  rbern.  Ye  will  not  come,  ye  that 
live  here  about,  for  fear  of  this;  and  fo-me,  it  may  be, 
have  not  come  here  on  that  account.  O  dreadful  ftupid 
fear  !  that  has  come  upon  you.  £nt  our  Lord  has  come 
to  your  door.  Wiil  ye  take  him,  yea,  or  not  ?  Will  ye 
take  him  home  wr'tb  ycu  ?  It  is  a  great  wonder  that  any 
one  in  Scotland  is  getting  fuch  an  offer  this  day.  About 
this  time  twelvemonth,  it  would  have  been  thought 
ftrange  to  have  heard  it  (aid  that  field-meetings  would  have 
come  under  fuch  difdain  But  take  him,  and  change 
your  minds.     Give  up  with  banning,  curfing,  and   fwear- 

C  c  c  ing  ; 


388    Mr.  R.  Cambron's  Sermons,  6c.  Ser.  XXVII. 

ing;  give  up  with  Cefs  paying  ;  give  up  with  the  indul- 
gence ;  and  give  up  with  all  the  minifters  that  take  not 
up  thecrofs  of  Chrift  which  we  are  bearing  at  this  day  : 
Take  the  glorious  perfon  who  has  occafioned  our  com- 
ing here  this  day  into  this  wild  place.  What,  fbail  I  fay 
that  any  of  you  were  content  to  take  him  ?  I  would  fain 
think,  that  Tome  will  take  him  :  And  if  ye  from  the  bot- 
tom of  your  heart,  have  a  mind  to  take  him,  ye  (hall  get 
theearneft  of  the  Spirit ;  he  will  in  no  ways  caft  you  out. 
Poor  vile  drunkard,  take  him  :  Swearer,  adulterer*  and 
liar,  be  what  ye  will,  we  give  you  the  call,  and  warning 
to  come  and  take  him.  Up-futen  profeffor,  it  is  fuch  as 
you  he  is  feeking  after.  Our  Lord  cannot  get  entertain- 
ment amongft  the  Scribes  and  Pharifecs,  Well,  poor 
thing,  that  haft  neither  fkill  nor  religion,  are  ye  con- 
tent to  take  him  ?  He  fpeaks  peace  to  you  ?  Go  and  fin 
no  more  :  And  let  us  not  return  again  unto  folly ,  and  jludy 
to  redeem  the  time  becaufe  be  days  are  evil. 

Ufe  3.  Firft,  To  them  that  have  come  to  him  before 
this  time.  He  will  have  you  come  to  him,  and  draw  nea- 
rer to  him  than  ever  hitherto  ye  have  done.  Secondly, 
Ye  that  have  taken  him  now,  do  not  doubt,  if  ye  be  wil- 
ling and  in  earned  ;  if  ye  can  believe,  all  things  are  pojfhle 
to  him  that  believeth  ;  and  he  that  believes  not  is  condem- 
ned already.  But  we  would  mod  gladly  have  you  be- 
lieve. 3dly,  Have  ye  come  to  him?  See  then  that  ye 
continue  with  him.  He  is  faying  to  you,  as  he  faid  to 
the  twelve,  Will  ye  alfo  go  away  P  And  we  may  fay  with 
Peter,  Lord,  to  ivhcmjhall  we  go  ;  for  thou  haft  the  words 
of  eternai  ///*.— Continue  with  him,  that  ye  may  get  that 
which  is  fpoken  of  in  Luke  xxii.  28,  29.  Te  arc  they  which 
have  continued  with  me  in  my  temptations  y  and  J  appoint  un- 
to you  a  kingdom,  as  my  Father  hath  appointed  me.  And  ye 
Jhallfit  on  thrones  judging  the  twelve  tribes  of  Ifrael.  It  is 
true,  ye  that  have  come,  have  many   fitting   on  your  a- 

flize  .to-day. -But     the    time    is    coming,— — That 

Charles  Stuart,  and  our  noblemen,  counfellors  and  per- 
fecutors  fhall  be  brought  in  like  thofe  goats  on  his  left 
band.  And  Chrift  fhall  fay,  Did  ye  not  perfecute  us  ? 
Did  you  not  fpoii  and  plunder  us?  Did  you  not  kill  and 
banilh  us  ?  And  they  will  be  conftrained  to  fay,  Yea, 
Lord.  Well,  fays  he,  go  away  to  everlafting  burning. 
And  ye  fhall  confent  to  go  away  from  them  {or  evermore. 
They  laugh  at  you  now  -,  but  ye  fhall  laugh  at  them  then  : 
when  his  people  fhall  overcome  them  by  the  blood  of  the 
Lamb%  and  by  the  word  of  their  tejlimony.     And  they  loved 

me 


Ser.  XXVII.  Upon  John  v.  40;  389 

not  their  lives  unto  the  death%  Rev.  xxii.  n.  Ye  that  have 
come  to  him,  and  got  any  thing  from  him,  keep  it  for 
your  own  good  :  For  if  it  be  wanting,  it  is  not  eafily  got- 
ten again. 

And  ye  that  have  not  been  willing,  and  ye  that  have  not 
come  to  him,  and  ye  that  have  not  been  content  to  be 
made  willing,  ye  have  not  come  toinlift  with  him.  Come 
however,  and  no  more  faults  (hall  be  remembred.  We 
fhali  clofe  with  that  word,  Col.  iii.  6.  As  ye  therefore  have 
received  Chriji  Jefus  the  Lord,  fo  walk  in  him.  So  ye  that 
have  taken  him,  walk  worthy  of  him  *,  and  when  our 
Lord  returns  to  the  land,  they  (hall  be  the  perfons  that 
fhall  be  moft  eminent,  that  abide  by  him  now,  yea,  they 
lhall  be   moft  eminent  about  the   throne.     I  doubt  not, 

but  it  is  faid  in  heaven  this  day,  of  our  late   fufferer9, 

Thefe  are  they  that  came  through  great  tribulations,  and  have 
ivafied  their  garments  in  the  blood  of  the  Lamb.  If  we  had 
not  this  to  look  unto,  O  we  might  be  fad  ;  But  this  may 
bear  us  up  in  all  our  difficulties,  diftrefTes  and  afflictions. 
Amen. 


S    E  R  *  M   O    N     XXVIIL 

JoH  N    V.    40. 

And  ye  will  not  come  unto  me,  that  ye  might  have  life. 
[  An  Afternoon's  Sermon.  J 

IT  is  a  work  above  the  reach  of  men  or  angels  to*  per- 
fuade  a  foul  to  come  to  Chrift.     There  is   nothing  fo 

difficult,  or  perplexing  to  fieih  and  blood  as  to  clofe 
with  Chriit.  There  is  nothing  that  corrupt  nature  has 
fucha  reluclancy  to,  and  prejudice  againfl:  as  this.  It  re- 
quires the  mighty  power  or  God,  to  bring  folk  to  fubjec- 
tion  to  him,  and  to  bring  down  the  itrong  holds  ot  iin 
within  them,  and  every  vain  thought.  When  Chr/jft  aflc- 
Ccc;  cd 


390   Mr.  R.Cameron's  Sermons,  <bc.  S$r.  XXVIH. 

ed  Peter,  Whom  do  ye  Jay  that  1  am  ?  He  anlwered,  Thou 
crtCbrifty  the  Son  of  the  living  God.  Well,  no  thanks  un- 
to Peter  for  that.  For,  fay6  Chrift;  Flejb  aud  blood  hath 
not  revealed  this  unto  thee.  Now  what  fort  of  anfwer  re- 
folve  ye  to  give  our  Lord  this  day  ?  Alas  !  Alas  !  I  fear 
he  will  have  that  to  fay  unto  this  land,  which  he  faid  un- 
to the  Jews,  John  i.  2.  He  came  unto  his  own,  and  his  own 
received  him  not.  Indeed,  Scotland  is  his  own  peculiar 
inheritance  :  He  married  Scotland  ;  but  not  all  the  peo- 
ple in  it.  However  it  is  his  Covenanted  land.  We  may  (ay, 
will  ye  not  be  prevailed  upon  to  ciofe  with  him  ?  Perhaps 
ye  may  never  get  the  like  offer  again  :  He  is  in  your  of- 
fer to-day,  and  it  is  fuch  a  day  as  we  cannot  promife  you 
the  like  to  morrow.  Now  there  are  thefe  two  things  to 
perfuade  you  to  come  unto  Chrift. 

Firft,  If  ye  will  not  receive  him,  there  is  nothing  but 
perdition  for  you.  Pfal.  xxiii.  27,  28.  Thou  haft  defrayed 
nil  them  that  go  a-whoring  from  thee.  Bat  furely  it  is  good 
for  me,  to  draw  near  to  God,  I  fay,  thole  that  go  away 
from  God,  go  to  perdition.  Now  choofe  ye  5.  for,  this 
day,  falvation  and  damnation  are  fet  before  you.  As 
JVIofes  faid  unto  the  people  of  Jfrael,  this  day  I  have/** 
before  you  life  and  death,  blcjjings  and  curfwgs.  Ye  have 
been  living  long  at  a  great  diftance  from  God  :  And  this 
day  the  devil  is  ftanding,  and  inviting  you  to  come  unto 
him  as  faft  as  our  Lord  is.  He  will  be  telling  you, 
then  if  ye  clofe  with  Chriit,  ye  will  be  now  caft  out  of 
yourhoufeby  the  laird  ;  and  the  council  will  caft  you  out, 
Uut  I  will  tell  you,  that  the  higheft  of  them  and  you  bcth, 
xnuft  next  day  bow  yourfeives  before  him,  when  he  comes 
to  judge  the  quick  and  the  dead  :  And  then  they  (hall  be 
made  fit  upon  their  knees,  as  malefactors  to  receive  the 
fentence  in  that  day,  when  kings,  princes,  earls,  coun- 
sellors, prelates,  curates,  and  all  perfecutors  together 
ihall  be  made  come  before  him,  JPfalm  Ixv.  %.  Unto  thee 
/ball  all  fie fb  come.  Would  ye  come  unto  him  before 
death  •,  then  come.  Many  would  have  it  put  off  till  after 
death,  and  then  theymuft  come.  But  fays  he-  ye  would 
not  come  to  me  betore  death,  now  depart,  and  go  away 
unto  thefe  devils,  and  you  and  they  dwell  together  thro* 
the  endiefs  ages  of  eternity, 

The  (econd  motive  in  the  text  is,  that  ye  might  have 
life;  that  is,  Come  unto  me,  and  ye  jfhall  have  life,  If 
ye  faw  yourfeives  as  you  are  in  a  ltate  of  nature,  ye  would 
ihiuk  yourfeives  worfe  than  the  brute  creation  that  perilh: 

iJut 


Ser.  XXVIII.  Upon  John  v.  40,  791 

But  come  unto   me,  and  ye  fhall  have  life  arid  immortal 
happineis.     And  from  this  we  obierve, 

I.  That  ye  {hall  get  Chrift  who  is  the  life  of  his  people. 

II.  I  (hall  (hew  you  in  what  refpe£ls  Chrift  is  their  life. 

III.  What  Chrift  hath  purchafed  for  them.     And 

I  For  the  flrft  of  thefe,  by  life  here  is  meant  Chrift 
himfelf.  Come  unto  Chrift,  and  ye  fhall  get  himfelf,  e- 
ven  him  who  is  the  image  of bis  father ,  and  the  brightnefs 
of  bis  glory,  the  life  of  the  higher  houfe.  But  O  who  can 
defcribe  him,  from  the  crown  of  the  head  to  the  fole  of 
the  foot !  Tongue  cannot  exprefs  •,  all  the  mathematicians 
cannot  calculate  ;  all  the  rehetoric  in  the  world  cannot  in- 
vestigate what  he  really  is.  There  is  no  fpot  in  him  at  all ; 
and  the  pooreft  man  or  woman  here,  may  have  their  fouls 
wathed  and  faved  by  him.  He  defcribes  himfelf,  John  xiv. 
£  I  am  the  way,  the  truth,  and  the  life,  that  is,  I  am  the 
way,~-the  light, — and  the  life  of  my  people. 

II.  I  muft  tell  you  in  what  refpedls  Chrift  is  the  life  of 
his  people.  He  is  thefe  three  refpecls.  \ft,  He  is  the  me- 
ritorious caufe  of  this  life,  idly,  The  giver  of  it  unto 
them,  John  xiv.  27.  My  peace  I  leave  with  you  s  and  my 
peace  I  eive  unto  you.  ^dty,  He  is  the  maintainer  of  this 
life.     He  gives  life,  and  be  maintains  it  in  his  people. 

Firji,  Our  Lord  is  the  phyfician,  and  likewife  the  phy- 
sical caufe  of  this  life.  So  he  may  b,e  called  with  much  pro- 
priety their  life.  Know  ye  not  that  A  dam  in  eating  of  the 
forbidden  fruit,  forfeited  life  for  himfelf,  and  all  his  pos- 
terity ?  What  way  is  that  life  reitored  again,  but  by  the 
coming  of  the  fecond  Adam  I  John  x.  10  I  am  come  that 
yc  might  have  life,  and  that  ye  might  have  it  more  abundant- 
ly. It  is  not  your  duties  that  procure  Ibis  life  unto  you. 
There  are  people  called  Socinians,  and  Arminians  in  Eng- 
land, and  upon  the  borders  of  Scothnd,  that  maintain 
that  folk  may  obtain  favour  with  God,  union,  communi- 
on and  felloivfhip  with  him,  through  their  own  duties  : 
the  Quakers  hold  the  fame  error.  O  how  derogatory  is 
this  to  the  fufterings  of  Chrift  and  his  declarative  glory  in 
the  world  ! 

Secondly,  Chrift  may  be  called  the  life  of  the  foul,  be- 
caufe  he  gives,  or  infufes  life  into  it  by  his  word  and  Spi- 


rit freely, 


Thirdly, 


392    Mr.  R.Cameron's  Sermons,  &c*    Ser.  XXVIH* 

Thirdly y  He  is  the  maintainer  of  this  life.  He  calls  him* 
felf  the  bread  of  life ;  and  you  know  bread*is  the  ftafF,  or 
fupport  of  life  :  So  he  is  the  maintainer  of  the  life  of  the 
foul.  Take  heed ;  I  trow,  I  may  be  fpeakiug  in  a  ftrange 
language  to  you,  rather  than  plain  Scots.  They  think 
fuch  a  roan  cannot  err ;  he  is  in  a  ftate  of  grace  •,  but  the 
truly  godly  cannot  acT:  or  ftir,  when  they  fit  down  upon 
this  bottom. — At  one  time  they  get  liberty  to  pour  out 
their  hearts  in  prayer  before  God  for  themfelves,  for  the 
church  and  their  friends ;  at  another  time,  they  cannot  get 
one  word  to  fay  *,-— they  cannot  get  their  heart  to  go  along 
with  them ;  but  it  turns  afide  like  a  deceitful  bow  : — It 
^quickly  turn?  afide,  and  not  a  word  can  they  get,  but  fin- 
ful  queftioning  with  Satan.  And  what  is  the  reafon  of 
all  this  ?  Why  Chrift  is  away,  who  is  their  life.  O  it 
5s  wonderful,  when  he  comes  to  a  foul,  then  the  poor 
creature  can  put  forth  acts  of  faith,  love  and  tendernefs  : 
another  time,  it  can  do  no  more  (comparatively  fpeak- 
ing)  than  a  beaft  ;  Chrift  their  life  is  away.  But  M  ye  will 
come  to  him,  he  will  put  life  into  your  fouls,  and  main- 
tain it  in  you.  Says  David,  Pfalm  xxiii,  3.  He  rejioreth 
my  foul,  that  is  my  life.  And  how  is  it  that  the  foul  be- 
comes dead  and  lifelefs  ?  It  is  when  Chrift  is  abfetu  :  but 
when  he  comes  again*  he  reftores  life  and  comfort  unto 
the  foul. 

III.  What  Chrift  hath  purchafed.  And  he  hath  pur- 
chafed  life  for  his  people.  Indeed,  it  were  a  great  tafk  for 
men  and  angels  to  reckon  up  all  that  Chrift  hath  purchaf- 
fed  for  them  that  have  come  to  him:  It  would  take  all  this 
night,  this  week,  yea,  this  year,  and  more  time  than  I 
could  calculate  all  my  life.  Ye  would  think  him  a  rich 
man  that  had  as  many  dollers  as  would  cover  all  this  moun- 
tain ;  but  the  man  that  comes  to  Chrift  hath  more  riches 
than  all  the  parishes  of  Douglas,  Moor-Kirk,  Crawford- 
John,  and  Auchinleck ;  although  they  were  accumulated 
to  the  iky.  O  there  is  life  in  him  !  and  if  ye  knew  what 
this  life  were,  your  hearts  would  leap  for  joy.  Come  to  me% 
that  ye  might  have  life.  By  life  here,  is  only  meant  Jefus 
Chrift,  and  a  right  to  him  and  all  his  fulnefs. — Bat  eye 
hath  not  feen,  nor  ear  heard,  neither  hath  it  entered  into  the 
heart  of  man  to  conceive,  what  he  hath  laid  up  for  them  that 
love  (or  come  to)  him. — Ye  arc  dead,  (fays  the  apoftle  Paul, 
Col.  3.  iii  )  and  your  life  is  hid  with  Chrifi  in  God. — But 
what  he  nath  puicuafed  we  fhall  fum  up  briefly  in  theie 
four  particulars.    And 

4  1.  He 


Ser.  XXVIII.  Upon  John  v.  40.  393 

1 .  He  hath  purchafed  faith,  love,  and  all  other  graces 
unto  his  people  ;  yea,  all  the  graces  of  the  Spirit.  There 
is  ftill  fomewhat  a  wanting  to  the  poor  creature.  But  when 
Chrift  comes  into  the  foul,  he  fills  up  all,  and  the  foul  is 
fatisfied  abundantly. — -There  is  ftill  a  doubt  how  to  get 
grace  ;  but  come  to  Chrift,  and  in  him  all  the  treafures  of 
wifdom  dwell,  and  all  the  graces  of  the  Spirit. — Indeed, 
upon  coming  to  him,  if  ye  be  drunkards,  ye  muft  leave 
your  cups ;  and  if  fwearers,  you  muft  reform  your  lan- 
guage ;  and  if  voluptuous,  ye  muft  be  reformed,  or  ra-* 
ther  mortified  to  t'hofe  things  to  which  ye  were  addicted  j 
however  they  may  be  loved,  all  muft  go,  when  the  poor  fin- 
ner  comes  to  Chrift.  But  the  man,  that  hath  his  eye  u- 
pon  Chrift,  cries  for  grace  and  more  grace  ;  for  ftill  the 
more  grace  he  hath,  the  more  he  defires  and  expects.  Now 
if  ye  come  unto  Chrift,  ye  fhall  get  grace ;  for  it  is  the 
way  to  watch  at  wifdom's  gates  :  and  ye  might  blame  your- 
felves,  if  your  fouls  be  empty  of  the  grace  of  God  ;  for 
he  hath  the  fullnefs  of  all  the  graces  of  the  God  head : — 
And  for  what  end  hath  he  them,  but  even  that  he  may  let 
out  and  communicate  them  unto  all  his  members,  and  fo 
enrich  all  that  come  unto  him  by  faith  ? 

2.  By  life  is  underftood  peace  itfelf:  and  if  ye  would 
commuuicate  or  partake  of  his  peace,  then  come  to  him, 
and  ye  fliall  have  peace.  This  is  afecond  piece  of  Chrift's 
purchafe,  that  he  hath  procured  for  them  that  come  un- 
to him.  Many  think,  that  if  they  come  unto  Chrift,  there 
is  nothing  but  war,  and  fire,  and  fword  for  them.  Well, 
fays  Chrift,  /  came  not  for  peace,  but  for  a  fword.  1  came 
to  fet  fire  on  earth  ;  and  what  if  it  be  already  kindled  ?  I  am 
come  to  fet  the  hufband  and  the  wife,  the  fifter  and  bro- 
ther at  variance  one  with  another.  Nay,  I  am  come  to 
Jet  grace  and  corruption  by  the  ears.  With  fin  and  Safan 
make  war  5  but  come  to  Chrift,  and  ye  fhall  have  peace  ; 

but  no  peace  with  them. Many  now  are  for  taking  the 

king's  and  council's  peace  :  but  may  ye  not  as  well  take  the 
devil's  peace?  And  becaufe  they  are  what  they  are,  I  would 
not  take  up  their  peace  at  my  foot.  Ye  cannot  have  peace 
with  God,  if  ye  make  peace- with  the  devil's  vicegerent:  ye 
cannot  have  peace  with  both  at  once;  for  what  concord  bath 
Chrift  with  Belial?  2  Cor.  vi.  15.  Our  perfecutors  have  not 
the  peace  of  our  Lord  Jefus  Chrift  •,  but  if  ye  knew  what 
were  in  our  Lord's  hand,  ye  would  think  them  all  fools 
and   frantick  that   would   not  quit  all  other    things  for 

;  him  ;  for  that  peace  they  have   in  him   is  a  lafting  peace ; 
for  the  prince  of  peace  hath  created  it  in  their  fouls.  They 

have 


394    Mr.R.Camergn'sSerkJoks,  &c.    Ser.  XXVIII. 

have  trouble  and  tribulation  while  here ;  but  in  the  multi- 
tude of  their  thoughts  within  them,  his  comforts  delight 
their  fouls.  Ye  fhall  have  tribulation  in  the  world,  but  in 
him  ye  fhall  be  compared  with  a  well  grounded  peace. 
But 

3.  In  the  third  place,  I  tell  you,  ye  {hall  pet  a  right  unto 
all  the  good  things  of  this  life.  They  think,  they  are  free 
of  danger,  and  fure  of  their  life  that  are  at  peace  with  the 
king,  hut  he  that  feeks  to  fave  his  iif6  fhall  lofe  it.  1  trow, 
ye  are  furer  of  your  iife  than  they  are  :  for  they  cannot 
take  your  life  from  you.  We  have  a  furer  charter  than 
cither  king,  duke,  earl  or  marquis  ;  for  if  they  leave  their 
land,  ye  will  not  fee  them  have  a  bit  of  bread  to  eat,  nor 
a  fip  of  water  to  drink. — —  NVbuchadnezar  was  richer 
than  any  of  them  ;  and  yet  he  was  driven  from  men  to 
heafts  :  and  did  eat  grafs  with  oxen.  As  for  thofe  that  have 
taken  the  bond,  paid  the  cefs,  kept  up  the  indulgence, 
if  we  were  to  live  long,  perhaps  we  fhould  fee  tjiern  beg- 
ging, coming  about  and  crouching  for  a  piece  of  bread 
and  a  bit  of  money ;  yea,  and  at  laft  a  gallows  may  be  fet 
tip  to  hang  fome  of  them  upon  :  or  every  one  of  them  may 
iheathe  his  fword  in  anochcrs  fide.  But  this  people  may 
come  kindly  and  boldly  unto  him,  and  fay,  ftbrd  give  us 
bread  to  eat.  Yea,  fays  he,  ye  fhall  not  want  that ;  and 
if  I  take  much  away,  I  fhall  make  a  little  fufiice  you  : 
Whereas  your  enemies  fhall  never  have  enough  ;  they  can 
never  be  farisfied.  They  take  away  your  lands ;  but  they 
can  never  take  away  the  right  of  your  lands.  It  is  true, 
religion  does  not  take  away  the  civil  law :  but  ye  know 
that  the  land  was  given  away  unto  the  Lord.  This  was 
included  in  the  covenants  :  and  they  became  the  charters 
of  all  the  lands  in  .Scotland.  Ye  may  (ay,  he  bath  3  grtac 
eftate  or  lord  {hip  ;  but  be  what  he  will,  he  is  a  perfecutor. 
Poor  men  have  ioft  their  eftates  and  their  lives ;  and  the 
.king  hath  loft  his  right  to  the  crown,  when  he  caufed  the 
covenants  to  be  burnt,  he  was  no  longer  juft iy  a  king  ;  but 
a  degenerate  plant  *  and  hath  now  become  a  tyrant.  Theie. 
perfecutors  have  loft  a  right  to  their  lands  ;  yea,  they  have 
loft  a  right  to  their  life  ;  and  the*  time  will  come,  when 
there  will  not  be  one  <*  them  living.  The  Lord  will  rai(e 
tip  magiftrates  that  will  do  execution  upon  them  f.     But 

ye 

+  Hltft©ttgft  th's  was  not  fully  executed  upon  thefe  perfecutors  at 
the  revolution,  as  it  ought  to  have  been,  according  10  the  law  of 
the  Lord  ;  W'nofo  fcadt thwarts  bleed,  by  man  jball  his  hlocdhejhed, 
Gen.  ix.  6*    it  may  however  be  accompliihed   upon  the  fuc- 

1  ccftors 


Ser.  XXVIII.  Upon  John  v.  40.  3^ 

ye  that  are  come  to  Chrift,  your  life  is  fecured ;  they  may 
behead  or  hang  you  ;  but  the  right  remains  to  your  chil- 
dren :  and  your  young  ones  fhail  yet  pofTefs  the  land.  But 
it  will  not  be  fo  with  perfecutors :  their  children  fhail  be 
vagabonds,  and  die  begging  their  bread.     The 

4.  Or  laft  thing,  that  he  hath  purchafed  for  them,  is 
glory.  He  will  give  them  grace  and  glory ,  and  he  will  with* 
held  no  good  thing  from  them  that  walk  uprightly.  It  is  but 
a  fmall  thing  that  ye  can  lofe  for  him;  but  there  is  glory 
abiding  the  believer.  And  is  not  that  good  news,  and 
what  would  ye  have  more  ?  He  hath  promifed  this,  and  he 
will  not  be  flack  concerning  hispromife.  But  as  for  them 
that  prove  falfe  to  their  word,  we  have  no  (kill  of  them. 
The  king  hath  dealt  treacheroufly,  and  hath  falfified  his 
word, — and  proved  as  great  a  liar  as  in  the  nation.  But 
come  unto  this  King,  and  ye  will  ever  find  him  true  to  his 
word.  Fear  not  them  that  can  only  take  away  the  natural 
life  :  they  cannot  take  away  your  right,  your  peace,  and 
your  glory,  even  thai  fulnefs  of  joy  and  pleasures,  that  are  at 
'his  right  kind  for  evermore.  Tour  life  is  hid  with  Chrift  in  God. 
There  are  fome  who  are  hiding  their  means  ;  and  whea 
they  have  gathered  them  together  into  fome  fecret  place, 
the  enemy  may  come  and  take  all  by  the  lump.  But  come 
to  our  Lord,  and  ye  fhall  have  your  peate  in  God  fecur- 
ed. Ye  hide  your  means  from  them  ;  but  come  unto  our 
Lord,  and  ye  lhall  have  them  all  keept.  Ye  may  have 
bad  neighbours,  and  they  may  tell  the  enemy  where  any 
thing  ye  have  is  But,  I  fay,  come  to  Chrift,  and  ye  (hall 
have  your  treafure  and  peace  fecured.  I  wonder  wli£» 
ther  ye  be  more  taken  up  with  this  prefent  life,  than  with 
the  life  or  glory.  It  is  laid  by  Satan,  Job  ii.  4.  Skin  for 
Jkin>  yea,  all  that  a  man  hath  will  he  give  for  his  life.  But 
a  man  that  hath  got  this  fpiritual  life,  is  willing  to  forego 
the  natural  life  to  keep  this.  It  is  faid,  men  may  have 
grace  yet  not  in  exercife.  True,  but  ye  that  have  it  not 
in  exercife,  ye  fhail  go  to  hell  with  it  •,    for  what  end  do 

your  graces  ferve,  if  they  be  not  made  ufe  of  now  ? O 

what  ways  the  devil  contrives  for  men  to  fave  the  natural 
life  !  but  if  ye  have  this  life,  ye  will  do  what  ye  can  to 
preferve  it.     What  Ggnirks  ever  fo  much  gold  and  mo- 

fuccefTors  of  them,  who  let  thefe  enemies  go  out  of  their  hands  ; 
as  the  Lord  faid  fto  Ahab  concerning  the  king  of  Syria,  or  Je- 
hu concerning  Baal's  priefts,  i  Kings  xx.  41.  2  Kiops  x.  24.  Be* 
taufe  thou  haft  let  go  out  of  thy  bind,  a  man  *whom  I  appointed  to 
utter  dejiru&ion,  thtrtfore  thy  life  Jhall  go  for  his  life,  and  thypeo* 
pie  for  his  peo  fit, 

Dd(l  F.rV, 


396    Mr.R.  Cameron's  Sermons,  6c.    Ser.XXVIIL 

ney,  if  ye  want  meat  and  drink,  and  cannot  have  it !  The 
man  that  hath  this  life,  muft  have  the  word  ;  becaufe  it  is 
the  bread  of  life,  and  the  food  of  the  foul.  The  man  that 
hath  this  life,  may  better  want  dinner  and  fupper,  than 

want  the  food  of  the  foul. Yea,  he  had  better  want  all 

other  things,  than  want  the  word. — It  is  true,  he  may  be 
hunted  up  and  down  in  the  wild  muirs ;  but  the  word  will 
come  in  by  the  way :  how  fweet  it  is,  and  how  fweetly 
will  it  fuit  the  poor  man's  cafe  and  condition  !  Well  then, 
ye  that  can  eat  and  drink,  and  never  mind  God,  your 
fouls  are  in  a  moft  dreadful  cafe  and  fituation.  When  ye 
fhall  be  tormented  in  hell,  it  will  then  be  a  dear  bought 
life  unto  you  For  both  foul  and  body  mnft  fo  caft  int» 
hell,  and  ly  there  to  all  eternity.  Such  are  the  woeful  ef- 
fects thereof.     But 

(i.)  If  ye  knew  anything  of  this  life,  ye  would  rot 
want  the  word  from  the  time  of  waffling  your  hands.  For 
ye  cannot  walk  one  ftep  aright,  it  the  Lord  be  not  acknow- 
ledged every  moment,  which  is  a  token  or  mark  of  a  life 
ftill  growing  in  the  knowledge  of  God  and  of  his  Son  Jefus 
Chrift.     A 

(2.)  Mark,  or  evidence  of  a  man  that  hath  this  life,  is, 
that  he  will  quite  all  for  it.  When  it  comes  in  competition 
with  the  lofs  of  the  other  life  :  He  will  let  it  go,  though 
it  were  ten  lives,  before  this  fpiritual  life  be  in  hazard  of 
perifhing  by  (hip-wreck.     A 

(3.)  Evidence  of  the  man  that  hath  this  life,  is,  that  it 
will  be  his  great  work  and  ftudy  to  get  it  fed  and  cloathed. 
It  exercifes  him  to  get  it  fed  with  the  Spirit,  and  cloathed 
with  the  righteoufnefs  of  Chrift.  He  cares  not  what  be- 
comes of  him,  provided  he  be  found  in  Chrift,  having  onr 
his  righteoufnefs.  This  is  his  great  ftudy.  He  delights  in 
fpiritual  company.  But  I  trow,  your  minifters  delight  in, 
and  can  frequent  the  malignant's  company,  and  the  com- 
pany of  fwearers,  drunkards,  fabbath-breakcrs,  perfecut- 
ors,  more  than  the  company  of  fericus  Chriftians.  Ye 
can  fit  down  and  take  the  faciament  with  them  \  but  away 
with  fuch  minifte-rs  :  and  ye  that  are  profeftors,  ye  ly  in 
the  burying  place  of  the  dead,  as  a  woman  that  will  not  be 
with  her  hufband,  though  fhe  loved  him  never  fo  well, 
when  once  dead. — The  dead  minifters, — the  formal  pro- 
fefiors,  and  lukewarm  Chriftians  are  very  many.  There 
is  no  company  fo  lively  as  the  minifters  and  profefibrs  that 
have  the  life  of  goiliinefs  :  and.  there  is  no  company  fo 
Joathfomeas  the  mirrftersand  profeflbrs  that  have  nothing 
of  the  power  of  religion,  or  godlinefs  among  them. 

And 


Ser.  XXIX.  Upon  Isaiah  xlix.  25.  397 

And  I  (hall  conclnde  with  this  word :  know  ye  any  thing 
of  the  power  of  his  refurre&ion  ? — Ye  can  talk  of  it,  bu, 
ye  (hould  be  ftudying  and  endeavouring  to  die  unto  fine 
and  to  live  unto  righteoufnefs.  Above  all  ftudy  to  live 
near  Chrift.  Keep  clofely  with  him  in  this  hour  and  power 
cfdarknefs.  But  what  can  we  fay,  but  what  hath  been 
faid,  that  there  is  a  great  unwillingnefs  to  come  unto 
Chrift  ?  Te  will  not  come  to  me  that  ye  might  have  life  :  And. 
they  that  come  fhall  have  life.  The  Lord  help  us  to  come, 
Amen. 


>e<><xx.xx*>s<>eo<^^ 


PREFACE/ 


NOW,  know  ye,  wherefore  ye  are  come  here  to  day? 
I  trow,  many  of  you  cannot  tell  more  than  thefe 
horfes  befide  you.  But,  but  do  not  ye  look  on  this  as 
your  principal  end  that  you  have  now  before  you,  name- 
ly, to  fancYify  a  fa  ft  unto  the  Lord,  and  turn  unto  him 
with  prayer,  fading  and  mourning.  I  am  fure,  it  is  a  ne- 
cefiary  and  feafonable  duty  ;  and  it  is,  at  leaft,  a  great  part 
of  this  day's  work  to  fet  about  thefe  things,  that  the  Lord 
calls  for  at  our  hands  in  this  day  of  perplexity,  and  break- 
ing down  in^thc  valley  of  virion  for  the  Lord  God'of  hofts. 
Now  I  would  afk  every  one  of  you  this  queftion,  though 
the  truth  is,  I  am  not  acquainted  with  you  all,  nor  the 
half  of  you,  there  are  many  of  you,  that  I  never  faw  in 
the  face  before  ;  but  our  Lord  knows  you  all.  Now,  be- 
ware, for  he  is  very  nigh  you  :  he  is  nearer  every  one  of 
you  than  ye  are  aware  of:  yea,  he  is  nearer  you  than  your 
very  hands  and  arms  are  ;  and  his  eyes  are  like  a  flaming 
fire,  and  he  knows  what  you  have  done  privately  and  fe- 
cretly  :  he  knows  your  down-fitting,  and  your  upriflngs, 
and  knows  and  underftands  all  your  thoughts  afar  off". 

•  This  Preface  and  the  following  Sermon  was  delivered  at  the 
in  the  parifh  of  Carluke,  upon  Thurfday  the  8th  of  July, 


(being  a  faff  day)  1  680.  fourteen  days  before  his  death  ;  the  Ser- 
mon was  publimed  anno  1733.  under  this  title,  Giod  News  to 
Scotland* 

D  d  d  %  Now 


398     Mr.  R.Cameron's  Sermons,  6c.    See,  XXIX, 

Now  this  is  the  queftion  that  I  would  aik  you,  men  and 
women  ?  Whither  or  not  you  have  made  confcience  of  fet* 
ting  a  day  a  part  to  the  Lord  in  fecret  for  this  end,  to  wref- 
tie  with  him  for  the  turning  away  of  his  fierce  anger  and 
difpleafure  that  hath  been  burning  like  a  hot  oven  fo  long 
againft  this  poor  land?  There  are  twenties,  nay,  hundreds, 
nay,  thoufands  iu  Scotland,  that  will  come  running  to 
a  public  faft  that  never  had  a  fecret  fad  in  their  families. 
Could  ye  never  fpare  one  of  the  fix  days  of  the  week  from 
your  employment  to  the  Lord  ?  But  I  tell  you,  your  pub- 
lic fafting  will  do  no  good,  except  you  have  private  wref- 
tlings  betwixt  God  and  you. 

How  would  ye  know  what  ye  {hould  faft  for  ?  the  truth 
3s,  I  will  not  take  upon  me  to  tell  you  at  this  time  wha* 
ye  are  to  faft  for :  But  ye  (hould  faft  and  humble  your- 
felves  in  the  fight  of  God  :  for  if  I  had  begun  at  fix  o'clock 
in  the  morning,  it  would  have  employed  me  till  fix  o'clock 
at  night,  to  have  told  you  the  caufes  of  fafting.  It  might 
take  perhaps,  as  much  paper  to  fpecify  the  particulars  of  the 
libel,  that  God  hath  againft  us,  as  would  ly  betwixt  me  and 
Edinburgh.  And  if  ye  would  faft  aright  for  your  private 
iins,  and  family  fins,  the  hufband  fhould  faft  for  the  fins 
of  his  wife,  and  the  wife  for  the  fins  of  her  hufband,  and 
both  fhould  faft  for  the  fins  of  their  children,  and  ye  fhoul4 
faft  for  your  own  fins  and  your  fathers  fins ;  for  we  and 
eur  fathers  have  finned  againft  the  Lord.     And  we  may  fay* 

0  but  there  be  much  fin  within  us  that  never  appeared  un* 
to  the  world  !  And  O  that  we  were  trembling  with  tears 
running  down  from  our  eyes  for  all  the  evils,  wickednefs 
and  abominations  that  have  been  committed  in  general 
through  the  land.  And  in  particular  families,  and  in 
private.  We  know  well  enough,  that  it  is  a  wonder  that 
the  earth  bears  us.  The  generation  hath  exceeded  Tyre 
and  Sidon.  The  wickednefs  done  in  Scotland  is  come  to 
fuch  a  pitch,  that  they  contend  who  fhall  fwear  the  great* 
eft  oaths,  and  go  the  greateft  length  in  villany.  And 
from   whence  come  thefe  ?    They  come  from  our  iufts, 

1  will  tell  you  this;  if  ye  would  look  into  your  hearts,  ye 
would  not  think  it  ftrange  from  whence  thefe  things  come : 
for  the  feeds  of  thefe  things  are  in  the  heart  of  both  men 
and  women.  There  are  none  here,  who  if  they  were  not 
more  beholden  to  God  than  to  themfeives,  would  not  have 
gone  the  greateft  length  that  ever  any  profligate  hath 
gone  in  this  generation.  But  truly,  our  rulers  may  fay 
that  they  will  defy  any  that  fhall  come  after  them,  to  ex- 
ceed them  in  wickednefs.    I«et  us  however  confider  our 

©wo. 


Ser.  XXIX.  Upon  Isaiah  xlix.  52:  399 

own  ways,  and  turn  gut  feet  into  the  ways  of  his  command* 
merits  and  teftimonies .  Unlefs  we  be  mourning  for  ouc 
own  fins  j  it  fets  us  but  ill  to  mourn  for  the  land's  fins$ 
For  we  fhould  firfl  take  the  beam  out  of  our  own  eye,  before 
we  take  the  mote  out  of  our  brother's  eye,  I  afftare  you,  if 
ye  take  a  look  of  matters  at  this  day  ;  we  will  fee  no  need 
to  fay  to  the  reft  of  the  land,  Stand  by,  for  lam  holier  than 
thou.  For  there  are  none  of  us  but  what  are  beholden 
to  the  free  mercy  of  God.  For  whom  he  will,  be  jufti- 
feth  ;  and  whom  he  will,  he  bardeneth.  But  as  to  the  fins 
of  the  land,  I  do  not  intend  at  prefent  to  enter  upon  them. 
We  are  wearied  of  fpeaking  of  them,  and  afhamed  06 
them.  I  think,  they  fhould  hardly  be  mentiond  amongft 
us,  if  we  could  get  them  buried  :  Fori  think  that  the  ru- 
lers, and  thofc  who  comply  with  them,  fhould  not  be 
much  fpoken  of  :  We  ihould  quit  them.  And  it  is  a 
great  queftion  with  me,  Whether  we  fhould  mourn  foe 
their  fins  any  more,  or  not  ?  It  is  true,  we  fhould  mourn 
over  the  difhonours  done  to  God.  Hence  fays  the  pfal- 
mift,  Rivers  of  waters  run  down  mine  eyesf  becaufe  they 
keep  not  thy  law.  As  for,  the  great  ones  of  the  land,  I 
have  for  my  part,  given  them  over.  But  we  fhould  weep 
for  the  vengeance  ©f  God  that  is  a-coming,  and  may  not 
long  be  protracted.  Let  us  then  cry  unto  him,  to  whom 
vengeance  belongs,  Stir  up  thyfelf,  0  thou  avenger  of  blood* 
We  need  not  pray  much  more  for  them  But  let  us  pray, 
that  the  Lord  would  bring  his  declarative  glory  from  un- 
der that  cloud  that  hath  hung  fo  lone  over  it.  Now,  we 
have  great  need  to  be  looking  ferioufly,  and  taking  heed 
■what  we  are  doing  ;  for  the  eyes  of  many  are  upon  us. 
I  trow,  there  are  few  here,  that  have  been  preparing  right- 
ly for  this  work  ;  and  it  may  be,  there  are  fo.ne  of  us 
here,  of  as  light  a  fpirit  as  any  in  the  land.  O  but  light- 
nefs  of  behaviour  becomes  us  ill  at  this  time  !  It  becomes 
us  rather  to  be  grave  and  fober,  taking  heed  uruo  our 
ways  :  For  many  are  waiting  for  our  halting.  Now  it 
is  likely,  you  have  not  been  praying  for  a  frame  and  fur- 
niture for  this  day  ;  and  many  are  come  here,  and  cannot 
■well  tell  what  brought  them.  However  when  ye  are  come, 
engage  heartily  in  the  work  of  the  day,  feeing  the  Lord 
threatens  either  to  go  away,  or  elfe  to  come  in  wrath  to 
deftroy  the  land.  Let  us  then  cry  to  him,  to  fpare  a  rem- 
aaoi  in  whom  he  will  be  glorified. 

SERMON 


C   400   ] 


S    E   R   M   O   N    XXIX. 


Isaiah  xlix.  24,  i$,z6. 

Shall  the  prey  be  taken  from  the  mighty,  or  the  law- 
ful captive  delivered  t  But  thus  faith  the  Lord, 
Even  the  captives  of  the  mighty  fhall  be  taken  away, 
and  the  prey  of  the  terrible  jhall  be  delivered  :  for 
I  will  contend  with  them  that  contendeth  with  thee9 
and  I  will/ave  thy  children.  And  I  will  feed  them 
that  opprefs  thee,  with  their  own  flejh,  and  they 
fhall  be  drunken  with  their  own  blood,  as  withfweet 
wine  :  and  all Jlejh  fhall  know  that  I  the  Lord  am 
thy  Saviour  and  thy  Redeemer  y  the  mighty  One  of 
Jacob. 


WE  may  claim  a  fpecial  intereft  in  this  place  of  (crip- 
ture  beyond  many  other  places  of  it.  Look  in- 
to the  very  firft  verfe  of  this  chapter.  Liften,  0  ifles,  and 
hearken  ye  people  from  afar  ;  It  would  appear,  that  this 
was  unto  Britain  :  Liften  unto  me,  O  Britain  and  Ireland. 
The  Lord  is  crying  unto  us,  this  day,  to  liften  unto  him. 
You  will  fay,  What  is  the  Lord  faying  ?  What  will  the 
Lord  cry  unto  us  ?  We  cannot  now  take  time  to  fpeak 
unto  all  that  is  in  this  chapter,  and  make  application  of 
it.  But  look  to  the  thirteenth  verfe,  Sing,  0  heavens  ,* 
and  be  joyful,  0  earth.  For  the  Lord  hath  comforted  his  peo- 
ple, and  will  have  mercy  upon  his  afflitlcd. 

He  is  crying  unto  us,  Sing,  0  heaven  /  that  is,  Sing,  O 

church :    And   rejoice,    O    earth. Sing,    O    ftate  : 

Sing  both  church  and  ftate  of  Scotland,     O  how  fhould 
we  fing  ?  Hath  not  the  Lord  forfaken  and  forgotten  us  ? 
Nay,  though  it  appears  fo,  yet  it  is  not  really  io,    A  wo- 
man 


Ser.  XXIX.        Upon  Isauh  xlix.  24,  6c9  401 

man  may  forget  her  fucking  child,  but  the  Lord  cannot  form 
get  his  people.  The  purpofe  of  God  is  pregnant,  and  a- 
bout  to  bring  forth  a  great  deliverance  unto  the  church 
and  (rate  of  Scotland.  If  we  faw  the  days  that  our  Lord 
Is  to  beftow  upon  us  in  Scotland,  and  had  a  view  of  the 
minifters  that  (hall  be  in  it,  it  would  make  us  fing.  Ye 
think  now,  that  the  minifters  are  gone.  Indeed  a  great 
part  of  them  are  fo  ;  and  the  magiftrates  are  rejected  by 
us.  We  declare  before  fun,  moon  and  ftars,  that  this  is 
the  cafe.  But  the  Lord  hath  yet  minifters,  that  fhall  be 
polifhed  (hafts  in  his  quiver  ;  and  he  will  yet  give  us  ru- 
lers, and  will  make  out  that  promife,  ver.  23.  And  kings 
Jhall  he  thy  nurjing  fathers.  So  that  if  we  faw  the  good 
days  that  are  corning  upon  the  backofthefe  troubles,  we 
would  not  get  men  and  women  kept  from  dancing  for  joy  ; 
ye  would  all  go  home  with  gladnef3,  rejoicing  as  if  ye 
were  frantick  for  joy.  Rut  you  may  fay,  how  can  this 
be  ?  For  there  are  two  things  to  be  objected  againft  it. 

1.  The  fewnefs  of  them  who  have  kept  ftraight.  But 
erelong  that  (hall  be  made  out,  ver.  20,  21.  The  children 
which  thou  Jhalt  have,  after  thou  haft  loft  the  others,  fhall 
fay%  the  place  is  too  ft  rait  for  me  :  Give  place  to  me,  that  I 
may  dwell.  Then  jhalt  thou  fay >,  Who  hath  begotten  me  thefe  ? 
and  who  hath  brought  up  thefe  ?  Behold,  I  was  left  alone, 
thefe  where  had  they  been  ?  Indeed  the  Lord  is  coming  to 
make  this  land  defolate.  There  will  not  be  many  men, 
nor  women,  nor  children  in  it;  and  the  remnant  that  he 
will  leave  in  it,  will  be  a  poor  afflicted  people.  But  that 
fmall  company  will  leaven  the  whole  lump  again  :  So  that 
the  number  of  the  Prefbyterians  who  adhere  to  ChrifVs 
caufe,  and  to  the  defpifed  and  perfecuted  party  in  Scot* 
land,  wilt  not  get  room  to  dwell  in  Scotland  ;  and  the 
reafon  will  be,  becaufe  all  the  neighbouring  nations  will 
come  and  take,  as  it  were,  a  copy  of  the  doctrine,  wor- 
ship, and  difcipline  of  the  church  of  Scotland.  But  you 
may  fay,  how  can  that  be  ?  You  have  the  word  of  God 
for  it.  But  this  word  hath  not  been  made  out  very  much 
to  any  church  as  yet.  The  truth  is,  it  is  fet  down  for  the 
ifles,  and  feemstohave  a  refpect  to  Britain  and  Ireland, 
efpecially  Scotland,  Liften,  0  ifles  unto  me. 

2.  The  (econd  objection  is,  from  the  ftrength  and  pow- 
er of  enemies.  Weil,  come  away  with  that  ;  make  lan- 
guage of  your  cafe,  and  the  church's  cafe.  What  you 
fay  as  to  that,  you  will  fay,  is  very  fad,  and  you  are  Co 
imprefied  with  it,  that  when  you  go  to  God  with  the 
church's  cafe,  you  are,  as  it   wsre,  tongue-tacked,  and 

cannot 


4e*    Mr.  R.  Cameron's  Sermons,  6c.    Ser.  XXIX. 

cannot  get  it  properly  exprefTed.  Well,  here  is  your 
cafe  brought  to  your  hand.  There  is  a  queftion  here 
propofed  by  God  himfelf ;  and  it  is  ju ft  our  language, 
at  lead  the  language  of  fuch  as  would  prefer  Jerufalem 
'above  their  chiefeft  joy.  .And  it  is  this,  Shall  the  prey  be 
taken  f rem  the  mighty  ,  or  the  lawful  captive  be  delivered  P 
Is  not  this  our  cafe  ?  In  a  word,  are  we  not  made  a  prey  ? 
And  they  thai  have  made  us  a  prey  are  mighty  :  And  we 
are  captives  :  And  if  you  take  lawful  captive  for  the  cap- 
tivity of  the  juft  :  Or  thus,  we  are  in  captivity  according 
to  their  law  that  is  eftablifhed  by  iniquity, 

Now  I  fhall  not  be  long  in  fpeaking  what  I  intend  to 
fay  from  thefe  words.  But  as  to  the  queftion,  there  are 
thefe  two  or  three  things  in  it.  I  fhali  only  name  them, 
and  not  come  over  them  again.     And 

Firft,  There  is  obvioufly  held  out  by  it,  that  fometimes 
the  people  of  God  are  made  a  prey.  I  wot  well,  that 
word,  Ifa.  lix.  15.  Tea,  truth  failetht  and  he  that  depart- 
etb  from  evil  maketh  him/elf  a  prey:  is  made  out  in  our 
day.  I  will  tell  you,  that  there  are  many  folk  in  this 
land,  that  think  that  by  forbearing  fome    practices   that 

fome  men  are  forward  to  at  this  time,  to  cvite  trouble. 

Nay,  but  forbearing  duty  is  your  (in  ;  and  if  ye  (in  not 
with  others,  ye  make  y©urfelves  a  prey  to  them.  But  the 
providences  of  this  time  are  afufficient  commentary  upon 
this.  The  truth  is,  they  are  not  worthy  of  their  room 
tiow,  that  are  not  a  prey  in  Scotland.  That  man  that 
can  keep  the  crown  of  the  caufey,  is  not  worthy  of  a  good 
day,  or  a  good  evening,  though  he  was  the  beft  minifter 
in  Scotland.  I  hardly  know  a  worfe  mark  of  a  man  or 
woman  than  this,  that  they  arc  not  a  prey.  The  truth 
is,  any  man  may  fhoot  us ;  and  we  count  it  our  glory 
that  it  is  fo.  Thofe  who  are  free  to  buy  or  fell,  to  go 
to  kirk  or  market,  have  their  freedom  at  a  dear  rate. 
Well,  we  are  a  prev  and  captives.  They  have  many  of 
our  Lord's  fervants  both  men  and  women  in  prifon  ;  and 
all  according  to  their  law.  Well,  we  muft  not  take  it  ill 
that  itisfo.  You  fee  there  is  na  ftrange  thing  happened 
■unto  us,  but  what  hath  befallen  many.  Such  things  have 
befallen  the  church  before.  And  the  Lord  hath  warned 
us  not  only  in  general,  Jf  any  man  come  unto  me,  he  muft 
deny  him/elf,  and  take  up  his  crofs.  And  through  many  tri- 
l>nlations%  luemufl  enter  into  the  kingdom  of  heaven  :  But 
particulars  are  condefceaded  upon,  and  cordials  fuitable 
to  thele  particulars.     There  is  a  iuitable  cordial  promifed 

in 


Ser  XXiX.        Upon  Isaiah  xlix.  24,  6c.  '  403 

in  this  chapter,  beware  of.  grudging.  We  are  a  prey 
now  i  but  ere  long,  they  that  prey  upon  us,  fiiall  them- 
felves  be  preyed  upon. 

Secondly,  The  fecend  thing  that  we  may  here  obferve, 
is,  that  it  is  incident  to  the  church  and  people  of  God, 
not  only  to  be  made  a  prey,  but  to  be  made  a  prey  to  the 
mighty,  ftrong  and  terrible  ;  For  fo  much  the  words  will 
bear.  We  may  fay,  our  perfecutors  are  ftronger  than 
we.  Ye  know,  if  we  were  only  a  prey  to  men  as  ftrong 
as  ourfeives,  we  would  laugh  at  them,  and  but  play  with 
them,  as  we  ufe  to  fay  :  But  the  truth  is,  thefe  that  have 
led  us  captive,  are  mighty  ;  they  have  forces  and  armies 
at  their  command. 

Thirdly,  The  words  import  this  likewife  ;  that  not  only 
is  the  church  fometimes  a  prey  to  the  mighty  ;  but  alfo 
the  people  of  God  will  be  juft  on  the  point  of  defpairing 
that  ever  they  can  be  delivered.  Again,  Shall  the  prey 
he  taken  from  the  mighty  ?  Shall  the  prey  be  taken  from 
the  king  ;  from  the  council  ;  from  the  forces  and  fo.l- 
diers  ?  How  can  it  be  ?  It  cannot  be.  When  we  look 
to  our  right  hand,  there  is  none  to  care  for  us  ;  all  refuge 
fai/eth  us.  There  is  a  queftion  here,  which  I  defire  all 
the  minifters  in  Scotland  to  anfwer.  Afk  them,  will  yon- 
der prey  be  taken  from  the  mighty  ?  Nay,  fay  they,  we 
need  uotattempt  it  ;  and  we  ourfelves  who  know  it,  are 
on  the  point  of  defpairing.  We  begin  to  think  it  need* 
lefs  to  preach,  pray,  faff,  weep,  or  fight:  For  when  we 
attempt  to  rife,  or  to  ufe  the  means,  the  Lord  comes, 
and  gives  us  fuch  a  blow,  that  we  are  made  to  fit  down, 
and  cleave  fafter  to  the  ground  than  ever  before.  Nay, 
if  we  could  get  all  the  angels  of  heaven,  to-day,  to  afk 
them  this  queftion,  it  would  puzzle  them,  Shall  the  prey 
Ixe  taken  from  the  mighty  ?  It  is  true  indeed,  believers  that 
attain  unto  any  intimacy  with  God  may  get  a  fight  of  tlu's, 
That  God  will  deliver  his  church  :  But  then  there  comes 
the  matter  :  By  iv km /ball  Jacob  arifeyfor  he  is  very  /mall  f 
Here  is  oneto  anfwer  potitively  and  affirmatively,  and  tell, 
how  it  (hall  be  accomplished.  The  Lord  even  fays,  I  fee 
that  though  I  fliould  charge  minifters  and  angels  to  tell 
how  the  prey  mall  be  taken  from  the  mighty,  they  will 
not  do  it.  I  will  then  take  it  on  myfelf  to  anfwer  this 
queftion.  For  immediately  before,  you  fee  he  promi- 
ie-th  to  make  kings  their  nurfing  fathers,  which  fliews 
us  this,  that  after  God  hath  promifed  a  thing  he  doth  not 
inftantly  and  immediately  perform  it  ;  for  between  God's 
giving  apiomife  to  his  oeople,  and  the  accomplishment 
E  c  e  there- 


404     Mr.R.  Cameron's  Sermons,  6c.  Ser.XXIX. 

thereof,  there  may  follow  fuch  things  as  may  make  us 
think  it  will  never  be  accomplished,  but  rather  the  con- 
trary. When  people  aye  under  theie  things  that  prog- 
nosticate the  contrary  of  what  he  hath  promised  in  his 
word,  and  on  which  he  'hath  caufed  us  to  hope  ;  then  he 
comes  in  himfelf,  ver.  25.  But  thus  faith  the  Lord,  even 
the  captives  of  the  mighty  /ball  he  taken  awjy.  Which  is 
an  anfwerto  this,  Shall  the  prey  be  takenfrom  the  mighty  ? 
Say  the  mighty,  Nay,  ye  fhall  never  be  taken  out  of  our 
hands  :  Yea,  and  moft  part  of  the  people  think  (o.  But 
Thus  faith  the  Lwd,  even  the  captives  of  the  mighty  /hall  he 
taken  away,  and  the  prey  of  the  terrible  Jhall  be  delivered. 
O  do  ye  believe  this  ?  I  am  fure  if  ye  did,  ye  would  be  con- 
tent to  fuffer  affliction  and  perfecution  -,  to  be  fined  and 
caft  out  of  your  houfes  ',  to  wander  and  take  your  lives 
in  your  hand  for  a  while.  There  is  as  much  in  this 
word,  as  may  make  us  go  away  fiuging,  and  may  com- 
fort us  againft  all  the  trouble  this  time  may  threaten  us 
with. 

I  If  ye  talk  of  news,  here  is  good  news,  The  prey  Jhall 
he  takenfrom  the  mighty,  and  the  lawful  captive  delivered. 
But  fay  ye,  there  is  little  appearance  of  it,  where  is  the 
man  to  do  it  ?  I  know  no  nobleman,  gentleman,  nor 
common  to  do  ir.  We  had  thefe  to  go  to  within  thefe 
few  years  i  but  now  the  commons  are  involved  in  the  fame 
guilt  with  the  gentlemen  ;  and  are  lying  bye  as  well  as 
they.  There  is  no  minifter  or  profeffor  to  do  ir.  Indeed 
rhe  Lord  will  not  intruft  the  work  of  our  deliverance  to 
one  of  us  ;  thanks  be  to  him  for  that :  For  if  it  were  fo, 
we  would  ly  under  troubles  always,  and  the  work  would 
be  razed  to  the  foundation  :  So  that  there  wou4d  be  no 
memory  of  it  tranfmitted  to  pofterity.  Then  fay  ye  to 
the  Lord,  how  fhall  the  prey  be  taken  from  the  mighty  ? 
And  this  will  be  his  anfwer,  /  will  contend  with  them  that 
contend  with  thee,  and  I  wilt  five  thy  children  ;  arid  will 
feed  them  that  opprc/s  thee  with  their  own  ficfi:  Never 
think,  that  ye  will  get  falvatidn  till  God  come  and  con- 
tend with  his  enemies.  Many  would  invert  the  Lord's 
order  and  method  ;  they  would  firftbave  falvation,  and 
then  contending  with  enemies  :  But  that  is  not  God's  way, 
and  take  it  in  hand  who  will,  it  (hall  not  profper.  Thofe 
who  take  outward  falvation  and  prefrrvation  in  a  time 
of  trouble,  in  the  church's  din"  refs,  before  the  Lord  comes 
to  contend,  fhall  find  that  when  the  Lord  comes  to  con- 
tend with  enemies,  he  will  contend  with  them  too.  O 
how  many  iniailUrs  and  profefTors  will  God  have  to  con- 
tend 


Ser.  XXIX.        Upon  Isaiah  xlix.  24,  6c.  405 

tend  with,  when  he  comes  back  to  Scotland  to  contend 
with  them  that  conte.-.d  with  him  and  his  people  !  Many 
think,  that  if  we  had  fuch  army  as  we  had  lull  year,  wc 
would  contend  with  them.  Well,  the  Lord  God  of  hofts 
will  contend  with  them  ere  long  5  and  he  will  feed  them 
that  opprefs  his  own  people,  with  their  own  flefh. 

But  many  folk  may  think  this  is   cruelty. If  mini- 

fters  only  and   profefibrs  had  faid  it,  It  might  have  beea 
thought  cruel  :    But  it  is  the  Lord's   word.     When  our 
Lord  come  ,  he  will  be  fevere,  he  will,  to   fpeak  after 
the  manner  of  men,  be  cruel :  But  he  is  juft  and  righteous. 
The  instruments  he  will  make   ufe  of,  whether   they  be 
his  own  people  or  not,  mult   handle  enemies  after   ano- 
ther fort,  than  they  have  been  handled  ;    yea,  they  will 
take  pieces  out  of  their  flefh,  and  make  them  eat  it;  and 
make  them   drink  their  own  blood  as  fweet  wine.    Tha 
will  the  Lord  do,  and   make   them  know  that  he  is  the 
Lord  and  Redeemer  of  his  church  and  people.     He  is  not 
known  to   be  the  Lord  now  ;  but  is  mocked   and  lightly 
cfteemed  :    But  when  he  comes   to   execute  juftice  and 
judgment  on  the  land,  he  will  make  all  know  that  he  is 
the  Redeemer  of  his  people,  and  that  his  loving-kindnefs 
hath  be&n  remaining  with  them  all  aloifg.     And   be  they 
who  they  will,  whom  the  Lord  will    raii'e  up  to  execute 
jndgment   in  this   land,  they  will   reward  them   as   they 
have   rewarded,  or  done  unto  us.     They  will   not  {'pare. 
As  he  lives,  he  will  bring  cruel  forreigners,  ere  he  want. 
But  we  may  fay,  we  need  not   trouble  ourfclves  about  it,  . 
iince  the  Lord  will  do  it,  we  may    ly  by.     We   need  noi; 
trouble  ourfeives  about  it  :    Many  would  be  at  that.     In- 
deed the  Lord  will  do  it  :  But  we  muft  be  in  the  ufe  of  the 
means  that  are  incumbent  on  us.     I  fhali  fpeak  to  feveral 
means  to  be  ufcd,  in  order  to  haften  the  Lord's  delivery  of" 
the  captives,  and  his  contending  with  them  that  contend 
with  his  people. 

1.  The  firll  two  or  three  of  them,  2/iz.  of  thofe  means,  yc 
may  fee  in  Rev  xii.  1 1 .  In  the  10  verfe,  it  is  faid,  The  ac- 
cufcr  of  cur  Brethren  is  cafl  down..  What  is  meant  by  that  ? 
It  means  that  the  devil  hath  got  a  fore  frroke.  How  got 
he  that  ?  ver.  11.  And  they  overcame  by  the  blood  of  the 
Lamb.  What  is  that  ?  It  is  believing  in  Jefus  Chrift,  and 
employing  him,  and  giving  him  much  cred't  who  is  the 
Captain  of  our  falvation,  and  was  made  perfect  through 
fullering.  O  fad,  that  there  is  16  little  faith  exer- 
cifed  in  our  days.  For  faith  will  fay  to  this  mountain, 
Remove  to  yonder  place  ;  and  it  will  be  removed.  There 
Eeu  is 


4o6     Mr.  R.Cameron's  Sermons,  &c.    Ser.  XXIX. 

is  nothing  impojfible  to  him  that  believes.  They  overcame  by 
the  blood  of  the  Lamb.  Indeed  he  that  believes,  will  over- 
come, if  it  were  on  a  fcaffold,  or  even  lying  upon  the 
ground  in  the  fields,  and  his  blood  guftiing  out  :  For  his 
blood  when  it  is  gone,  is  by  virtue  of  the  blood  of  Jefus 
Chrift,  crying  for  vengeance.  O  the  noble  victories  that 
have  been  won  on  fcaffolds,  and  other  places  in  ihis  land 
by  our  Lord  over  the  dragon  and  his  angels  1  The  dragon, 
and  his  angels  have  fought  with  Michael  and  his  angels  ;  but 
the  dragon  hath  beencajt  down. 

2.  A  fecond  mean  is  their  teftimony.  They  overcame 
by  the  word  of  their  teftimony.  It  is  a  (name  for  this  gene- 
ration, that  they  are  fo  much  for  filence,  and  againft  a  tef. 
timony,  when  the  Lord  is  extorting  it  from  them.  And 
5f  any  appear  for  a  teftimony,  the  reft  are  afraid  and  off 
fended  thereby.  Ihey  overcame  by  the  word  of  their  tef- 
timony. Had  we  openly,  plainly,  and  avowediy  pleaded 
with  our  mother-church,  and  teftified  againft  the  fins  oi 
our  rulers,  we  (hould  not  have  lain  fo  long  under  the 
feet  of  the  ufurper,  of  him  who  is  the  ftated  enemy  of 
Jefus  Chrift,  nor  under  the  feet  of  thofe  under  him. — r 
Indeed,  it  is  a  teftimony  at  this  time  to  come  out  to 
preach,  and  to  hear  preaching  in  this  manner.  But  O 
that  fuch  a  teftimony  were  in  our  power,  we  fliould  fet 
about  it ;  for  my  part,  I  would  think  it  our  duty,  were  there 
a  poffibility  that  we  could  get  away,  to  go  and  tell  them, 
to  their  faces,  that  they  are  traitors  to  God,  and  abomi- 
nable perfons  ;  this  we  have  often  faid  in  the  fields,  that 
our  chief  ruler  is  a  traitor  to  God,  and  our  mother- 
church  ;  and  when  we  go  to  the  market  crofles/to  declare 
it  by  papers,  the  moll  part  are  offended  in  our  Lord  at 
this  time.  But  I  will  teli  you,  I  defire  not  to  take  the 
praife  to  myfelf,  but  I  fay,  if  that  teftimony  be  adhered 
unto  ;  it  will  give  them  a  fore  blow,  even  that  teftimony 
or  paper  that  hath  accidentally  fallen  into  their  hands, 
and  hath  been  left  at  crofles.  If  the  teftimony  given  at 
Eutherglen,  May  29  1679  had  been  adhered  unto, 
we  would  have  feen  other  things  of  that  people  than  we 
have  feen.  The  Lord  would  have  countenanced  his  peo- 
ple, and  owned  their  teftimony.  I  fay,  fet  about  the  giv- 
ing of  a  teftimony  :  This  will  hairen  the  Lord  to  come  out 
of  his  place  to  fave  his  children. 

3.  They  overcame  by  not  loving  their  lives  unto  the  death. 
That  is  by  fuffering  ;  and  indeed  fuffering  gives  a  noble 
dafh  to  enemies.    We  never  loft  any  thing  hy  fuffering 

cleanly, 


Ser.  XXIX.       Upon  Isaiah  xlix.  24.  be  4t>7 

cleanly,  but  gained  much  by  thofe  who  have  loft  their  lives 
on  fields  and  fcaffolds.  Many  folk  will  fay,  indeed  wc 
fliould  fuffer ;  but,  fay  they,  we  fliould  not  6ght.  But 
Jet  me  fee  the  man  that  lays  he  is  not  for  fighting  ;  (it  is 
true,  if  the  Lord  call  not  to  it,  it  fliould  be  fo,)  but  for 
fuffering,  it  may  be  confined  in  the  breath  h  of  a  farthing, 
that  that  man  will  fuffer  :  for,  thofe  that  cry  down  defen- 
sive arms  in  thefe  times,  when  they  fee  it  comes  to  this,  yoa 
muft  do  this  or  fuffer,  will  fuffer  the  wrongs  done  to  Je- 
ius  Chrift";  but  they  will  never  fuffer  the  leaft  lofs  as  to 
xheir  own  matters:  They  will  fuffer  the  gofpel  to  go  away. 
"We  are  afhamed  of  fuch  folk  as  pretend  to' fuffer  for 
Chriftj  while  in  the  mean  time,  they  fubmit  to  every  temp* 
tation,  there  is  never  an  act  made  by  the  enemies  for  fomc 
years  paft,  but  they  yield  to  it.  Some  will  fay,  I  conld  noc 
help  taking  the  bond,  and  paying  the  cefs,  and  locality, 
I  wot  well,  (fays  each  of  them,)  I  did  it  againft  my  will  : 
So  that  it  was  my  affliction  and  fuffering.  But  as  for  fuch 
fuffering,  the  Lord  will  not  thank  you  for  it :  it  is  not  fuf- 
fering, it  is  yielding. 

(4.)  There  is  a  fourth  mean,  we  would  prefcribe  to  you 
in  order  to  the  doing  what  ye  can  to  haften  the  Lord's 
contending  with  them  that  contend  with  you;  and  you  may 
read  it,  Luke  xviii.  7.  Pray  always^  and  faint  not;    wi$ 
not  Cdd  avenge  his  own  e!ecj>  that  cry  to  him  day  and  night, 
though  he  bear  long  -with  them  ?    Ye  muft  never  give  over 
praying  :  refufe  to  give  him  reft,  or  keep  filence  till  be  e~ 
ftablijh  truths  and  make  Jerufalem  a  praife  in  the  -whole  earth. 
Many  of  you,  it  may  be,  have  prayed  long  and  come  lit- 
tle fpeed  :    ive  have  been  in  pain  ;  but  brought  forth  wind* 
Yet  you  muft  continue.     Continue  this  month,  or  this 
year,  and  ye  may  get  deliverance  the  next.     We  cannot 
let  a  time  •,    but  we  know  not  how  foon  our  deliverance 
may  appear  to  the  view  of  ail ;    to  the  terror  of  enemies, 
and  confuiion  of  them  that  reproach  us ;  and  to  the  joy  oi 
all  his  people  who  wait  for  it  \    for  he  is  in  all  appearance 
coming.     Then,  cry,  come  forward;     He  will  avenge  his 
eteft.     But  if  ye  quit  your  duty  in  prayer  before  he  coio;., 
ye  will  get  no  thanks  when  he  comes  for  what  ye  have 
done.     According  to  Ezek.  xviij.  24     If  the  righteous  man 
commit  /in,  his  right  eon [nefs  Jhall  be  forgotten.     There   are 
many  fuch  righteous  men  in   Scotland.     But  when   our 
Lord  comes. — as  for  fuch  as  turn  afide  unto  their  crooked 
-ways,  he  Jhall  lead  them  forth  with  the  workers  of  iniquity , 
Plal.  exxv.  5.     Up,  therefore,  and  be  doing  :  up  to  your 
prayers,  and  the  Lord  will  be  with  you. 

(5-)  An~ 


4©8     Mr.  R.  Cameron's  Sermons,  &c.    Ser.  XXIX. 

(5.)  Another  mean  to  haften  the  Lord's  return  you 
have,  in  Pfa!.  Ixxvi.  5,  look  into  the.ioth  ver/e,  Surely 
the  -wrath  of  man /ball  praife  thee  ;  the  remainder  of  his  wrath 
/bait  thou  rejirain.  Would  you  have  the  remainder  of 
man's  wrath  reftrained  ?  would  you  have  greater  things 
than  ver.  1 1.  Voir,  and  pay  to  the  Lord  your  God.  That 
is  the  firft ;  but  what  follows,  ver.  12.  He  will  cut  off  the 
J'pirit  of  princely  he  is  terrible  to  the  kings  of  the  earth. 
Would  you  have  the  Lord  cut  off  the  fpirit  of  princes  j 
cut  off  that  bafe  and  abominable  family,  that  have  been 
tyrannizing  over  thefe  kingdoms  ?  would  you  have  him 
terrible  to  king  Charles,  James  duke  of  York,  and  the 
duke  of  Monmouth  too  ?  Then  vow,  and  bring  yourfelves 
under  engagements  to  the  Moll  High.  Let  us  never  ima- 
gine, that  ever  a  party  in  Scotland  will  thrive,  or  that  our 
Lord  will  give  fuccefs  unto  them,  even  uling  other  lawful 
means,  except  they  vow  to  the  Lord,  a«d  endeavour  to 
perform.  But  you  may  fay,  did  not  that  party  who  arole 
and  appeared  in  the  fields  1666,  renew  the  covenant  at 
Lanerk;  and  yet  they  were  broke  at  Pentland  ;  and  never 
looked  fo  prosperous  like  afterwards,  as  they  did  before. 

I  dare  fay  it  in  my  Mailer's  name,  and  in  his  ftrengtU 
will  make  it  out,  that  the  reafoo,  the  only  one  I  kuow, 
that  the  covenant  then  (worn  ro,  had  fo  little  iocreafe  and 
fuccefs,  was,  becaufe  they  took  in  the  king's  intereft,  not- 
wiihftanding  his  having  declared  himfelf  before  a  flated 
enemy  to  Jefus  Chrift  and  his  intereft.  You  may  read  and 
always  obferve,  that  in  the  feveral  reformations  that  were 
in  Judah,  or  in  the  church  of  the  Je*ws,  they  always  en- 
tered into  covenant  with  accommodations  to  the  circum- 

flances,  (tins  and  duties  of  that  time.) 1  do   not  deiire 

to  reflect  upon  our  fathers  for  bringing  home  Chanes  Stew* 
art  to  get  the  crown;  indeed  fome  of  them,  and  amongft 
others,  the  reverend  and  worthy  Mr  Livinglton  did  re.- 
gret  and  go  mourning  to  the  grave  forit.f  Yea,  his  acti- 
ons lince,  and  the  connivances  of  thofe  who  had  his  favour, 
or  any  power  under  him,  evidence,  that  it  is  impofliple 
to  manifeft  or  maintain  the  royal  prerogatives  of  Jefus 
Chrift,  and  yet  maintain  the  king's  civil  rights. — Since  it 
is  fo  declared  that  we  muft  either  quit  him  as  king,  or 
Chrift,  indeed  for  my  part  I  am  tor  no  king  but  Jefus 
Chrift,  fmce  they  will  have  none  but  Csefar.  When  Chnft 
is  feated  upon  his  throne  and  his  crown  upon  his  head,-— 
let   fuch   magiftrates    be    appointed    in    every    particular 

f  See  Mr.  Livingfton's  life,  Page  40*    And  Biography  P.  331. 

ftation 


Ser.  XXIX.        Upon  Isaiah  xlix.  24,  6c  409 

ftation,  as   will  employ  their    power    for    the  advance- 
ment of  his  kingdom,  and  for  deftroying  the  kingdonl  of 
ilarknefs  in  this  land,  and  in  everyplace  where  Chrift  fhalt 
reign  :  and  then  let  them  be  owned.     We  are  conftrained 
to  fay  this,  and  can  fay  in-  our  Lord  and  Matter's  name, 
that  ye  fhould  not  (tumble  at  vowing  and  giving  teftimo- 
ny,  ;  but  let  vows  and  covenant  go  through  the  land.  Yea, 
though  we  fhould  not  have  an  army  in  Scotland,— yet  as 
the  Lord  lives,  though  he  had  not  a  party  to  back  him,  he 
will  bring  down  all  about  us.     Vow  and  pay  to  the  Lord ; 
end  he  will  cut  off  the  f pit  it  of princes ,  and  be  terrible  to  the 
kings  of  the  earth.     Yea,  they  fhall  bring  gifts  and  prefents 
to  our  king  j  for  he  will'  make  them  all  fhake  and  quake. 
It  was  cbferved,  by  old  bilhop  Spotfwood  in  Edinburgh, 
when  the  laft  bifho^s  were  brought  down,  when  he  heard 
that  fome  noblemen  and  gentlemen    were    for  renewing 
the  national  covenant,  O,  fays  he,  we  have  done  with  it, 
fince  the  people  are  renewing  their  covenant  with   God. 
And  O  that  there  wer~  perfonal  entering  into  covenant; 
and  that  there  were  genera!  and  national  vowing  to  God  ; 
that  they  would  have  none  to  be  head  of  his  churth  but 
Chrifl  •   wad  vhat  they  would  have  none  to  rule  over  them 
but  fuch  as  are  fearers  of  Cody  and  a  terror  to  evil  doers, 
haters  of  covetoufnefs,  and  a  praife  to  them  that  do  well.     If 
it  were  fo,  we  durft  pawn  our  foul' for  it,  (if  we  had  it  at 
our  difpofal),  that  our  Lord  would  foon  arife  out  of  his 
place,  and  let  us  fee  our  defire  on  our  enemies      O  that 
we  were  fo  wile  now  :  But,  poor  people,  they  are  much 
difbeartened  and  difcouraged  :  they  think  that  no  means 
will  do  good.     O  that  we  were  come  to  acknowledge  that 
we  have  been  walking  contrary  to  him,  and   he  unto  us, 
Lev.  xxvi.  40,  41.     He  would  foon   in  this  cafe  appear 
for  our  de'iverance      If  ye  afk  me,  how  can  I  fpeak   fo 
confidently  of  the  Lord's  appearing,  and  contending  with 
his  enemies,  ftnee  there  is  fo   little  apperance  of  it?  I  an- 
fwer,  there  is  more  appearance  of  it  now,  than  there  was 
in  the   beginning  of  June  of  year,    when  ye  had  an  ar- 
my, (before  the  break  at  Bothwel).     If  ye  were  near  God, 
and  if  thefe  things  were  let  about  that  we  have  fpoken  to, 
ye  would  fee  delivery  very  foon.     And  I  will  tell  you  why 
I  cannot  think  that  the  time  can  be  far  oiF,  in  which  the 
Lord  is  coming  to  contend  with  them  that  contend  with  his 
people  ;    I  will  tell  you  the  fymptoms  of  it  in   thefe   two 
things.     And  the 

if:  Is,  that  the  people  of  God  are  very  low:-- — And 
the 


4*o    Mr.  R.  Cameron's  Sermons,  &c.    Ser.  XXllL 

id%  Is,  that  the  enemies  of  God  are  very  high.  It  may 
be,  that  they  will  be  higher  yet:  the  army  is  nothing  that 
they  have,  compared  to  what  they  may  have :  he  will 
have  all  his  enemies  gathered  together;  and  then  bring  a 
fatal  ftrokc  upon  them.  For  our  part,  we  fhould  not 
care,  that  not  enly  this  army  that  they  have,  were  in  a 
body  j  but  that  all  our  Lord's  enemies  in  Europe  were  ga- 
thered together,  that  he  might  cut  them  off.  It  is  true, 
cror  power  is  gone  ;  but  he  will  not  want  ways  to  do  i?„ 
though  his  people  fhould  never  draw  a  fword.  There  is 
none  now  fhut  up  or  left  ;  but  the  nearer  is  his  coming, 
ss  you  may  fee,  Deut.  xxxii.  36.  For  the  Lord  fljali  judge 
Bis  people ,  and  repent  himfetf for  his  ferv  ants  ;  when  he  feeth 
that  their  power  is  gone,  and  there  is  nonejhut  tip  or  left. 

Now  I  would  advife  you  to  look  much  over  the  pro- 
phetical fermons  of  worthy  Mr.  William  Guthrie:— For 
he.  fpake  clearly  of  what  is  now  our  lot ;  and  »nany  things 
fee  pointed  out  as  marks  of  the  Lord's  return.  All  outward 
things  that  we  looked  to  are  laid  bye.  Great  men,  and 
multitudes  of  rninifters  and  profefibrs  now  have  gone  ;— - 
indeed  it  is  fad  to  think  on  the  ways  they  have  gone.  Yea, 
many  minifters  are  faying,  yonder  people  will  get  leave  to 
ftand  or  fall  to  themfeives ;  none  will  join  with  them.  Some 
anay  think,  O  but  it  would  be  a  hopeful  buiinefs,  -if  all  the 
sntnifters,  proftiTors  and  people  would  join  in  one.  Indeed, 
if  I  faw  them  all  coming  to  join  in  one  as  matters  now  ftand, 
I  would  think  it  good  wifdom  to  run  away  from  that  uni- 
on ;  it  would  be  a  black  mark.  He  will  not  give  his  glo- 
ry to  another  :  He  will  have  iew  means,  and  thefe  deipi- 
cable  ones,  that  his  glory  may  the  more  confpicuouffy 
appear.  And  if  they  be  fuch  as  attract  the  eyes  of  the  peo- 
ple. I  will  warrant  you,  they  fhall  be  laid  bye  alio  :  though 
he  will  make  ufe  of  fome  means  and  inftruments.  O  to 
wait  on  him  for  counfel,  wifdom,.  courage,  and  furniture 
ctf  every  fort,  for  doing  and  fullering  any  thing  he  may  be 
calling  us  to.  His  and  our  enemies  are  laughing  at  us. 
Well,  go  to  the  Lord,  and  put  him  to  make  out  his  word. 
Thus  haft  thou  faia\  and  be  as  good  as  thy  word.  Thou 
fcaft  heard  the  blafphemy  of  thine  enemies.  Plead  with 
farm  :  you  may  plead  more  familiarly  with  him,  than'whh 
any  man  in  the  country  fide.  Haft  thou  not  faid,  fof  the 
§ppreffion  of  the  pour \  and  fighiv.g  of  the  needy ,  thou  vnlt  a* 
rife.  O  that  we  were  bm  groaning  to  the  Lord,  and  telling 
him  what  he  hath  promiled.  We  would  get  wonderful 
things  made  out  by  him  ;  concerning  myfons.}  and  my  daugh- 
ter st  command  ye  me.     Nay,  there  are  as  great  things  to  be 

got 


Ser.  XXIX.        Upon  Isaiah  xlix.  24,  <bc.  411 

got  from  the  Lord  now,  as  ever  :  he  never  faid  to  the  houfe 
of  Jacob y/eek ye my face  in  vain.  Let  us  make  ufe  of  prayer, 
and  that  will  not  hinder  us  to  make  ufe  of  other  means.  I  will 
affure  you,  that  you  will  make  all  your  enemies  to  trem* 
ble  and  fhake  yet.  What  have  we  to  fear  ?  Is  not  the 
Lord  on  our  fide  ?  and  if  fo,  it  matters  not,  who  be  againft 
us.  Have  we  not  the  word  of  God  to  be  our  delight  and 
fupport  in  the  time  of  our  affliction  ?  Unlefs  the  law  of  the 
Lord  had  been  our  delight,  we  had  fainted  •  We  had  either 
declined  to  that  which  is  finful,  or  we  had  been  care^ 
lefs,  or  had  lain  down  in  defpair,  which  would  have  been 
finful  alfo. 

Now,  on  the  whole,  ye  fee  our  cafe  propofed  in  a  word 
to  God,  Jhall  the  prey  be  taken  from  the  mighty %  or  the  law- 
ful captive  delivered  ?  With  his  anfwer,  Thus  faith  the 
Lord,  the  prey  Jhall  he  taken  from  the  mighty ',  and  the  prey 
of  the  terrible  Jhall  be  delivered  ;  for  1  will  contend  with  him 
that  contendeth  with  thee,  and  1  willfave  thy  children.  Now 
go  with  the  anfwer  of  this  queftipn  from  the  Lord,  be- 
lieving that  he  is  to  arife  and  contend  with  them  that  con- 
tend with  his  people. 

N.  B.  The  reader  will  obferve  fome  fmall  additions  of 
words,  or  parts  of  fentences  to  the  copy  formerly 
printed.  Thefe  additions  were  made  as  ferving  to 
render  the  fenfe  more  complete,  in  confequence  of 
comparing  feveral  manufcripts.  Perhaps,  the  worthy 
perfon  who  firfl  publifhed  the  former  edition,  had  not 
the  opportunity  of  feeing  more  than  one  of  thefe  copies. 
So  that  the  additions  above  mentioned  can  be  no  re- 
flection upon  his  integrity,  as  he  feems  to  have  follow- 
ed the  manufcript  clofely  from  which  he  transcribed. 


Fff  SER. 


C  412  3 


SERMON     XXX. 


Being  his  laft  Sermon  preached  on  Kype  Water  in  E- 
vanbale,  July  i8th,  i6So,  three  days  before  he  was 
killed  at  Airs-moss. 

Psalm  xlvi.  10. 

Be  JFiff,  and  know  that  I  am  God :  7  will  be  exalt- 
ed among  the  heathen  :  I  will  be  exalted  in  the 
earth* 


OUTWAPiD  troubles  ordinarily  begin  and  occafion 
many  (lirrings  and  commotions  within,  either  when 
they  are  beginning,  or  in  the  time  of  their  continuance,  or 
even  about  the  time  in  which  the  Lord  is  to  put  a  period 
to  them.  Hence,  the  Spirit  of  God  here,  having  fpoken  of 
great  defolatron,  and  of  making  wars  to ceafe. — of  breaking 

the  bow, of  cutting  the  f pear  t and  burning  of  the  cba~ 

-riots;  addeth  this,  Be  JIM,  and  know  that  lam  G&d. 

Now,  before  we  enter  particularly  upon  thefe  words, 
we  fhall  anfwer  a  queftion  that  may  be  herc-propofed  ; 
Whence  it  is  that  difquiet  of  m'md  arifes  from  outward 
troubles  ?  for  furely  it  is  not  from  troubles  themfelves  :  it 
muft  be  from  fomewhat  within  ;  for  if  matters  were  right 
within,  though  in  the  fire  or  water,  we  would  be  calm  and 

ten 

I  fhall  only  name  thefe  five  things. 

In  the  flrft  place,  difquiet  within  when  troubleous  times 
are  without,  flows  from  the  love  of  the  world.  It  is  cer- 
tain that  a  man  whole  predominant  evjl  is  txvetoufnefs,  or 
a  reigning  love  for  the  world,  muft  of  neceffity  in, outward 
commotions,  have  much  diforder  and  inquietude  within  : 
inquietude,  which  makes  him  fay,  thefe  troubles  may  fpoii 
sne  of  my  &ou(e,  my  cattle,  my  goods,  and  all  I  have. 

But 


Ser.XXX.    Mr.  R.  Cameron's  Sermons,  6c.     413 

But  O  that  ye  could  fay  with  Paul,  lam  crucified  to  the 
world,  and  the  -world  unto  me.  Then  ye  would  learn  that 
ldTon,  1 have  learned  in  whatever  fiat e  I  am>  to  be  content, 
A  worldly  man  in  time  of  external  troubles,  cannot  be 
content  with  his  lot  or  condition. 

2dly,  It  flows  from  a  cowardly  fearful  difpoGtion. 
Then  are  fome  of  a  cowardly  humour  and  difpofition  ;  and 
hence  even  though  they  have  much  love  to  Chrift,  and 
iome  what  of  faith,  and  may  be  much  denied  to  the  world 
,alfo  ;  yet  if  fearfulnefs  pofTefs  them,  if  the  fear  of  mea 
have  more  weight  with  them  than  the  fear  of  God,  they 
will  be  much  call;  down  in  the  time  of  outward  diforders. 
We  may  fay,  that  there  was  never  a  generation  wherein 
there  was  more  of  the  fear  of  men,  and  lefs  of  the  fear  of 
God,  than  in  this  age  ;  wherein  that  word,  Prov.  xxix.  25* 
The  fear  of  man  bringeth  a  fnarc>  Sec.  is  made  out:  and 
many  a  fnare  has  the  fear  of  man,  brought  all  ranks  of 
men  in  this  land  into. 

3<//y,  It  flows  from  want  of  acquaintance  with  God0 
Hence  fays  Eliphaz,  Job  xxii.21.  Acquaint  now  thyfetf 
with  himt  and  be  at  peace  :  thereby  goodjbal!  come  unto  thee. 
And  here  the  text,  Be  ftill,  and  know  that  1  am  God.  O 
that  folk  were  looking  to  God,  and  had  the  faving  know- 
ledge of  him  ;  that  they  were  looking  up,  and  iaw  his  hand 
in  all  that  they  are  exercifed  with  :  this  would  contribute 
much  to  make  them  cairn  and  flill  in  their  minds  under 
every  difficulty. 

4th!yt  It  flows  from  unbelief.     Ye  know,  when  the  dif- 
ciples  were  toiled   in  the  fea,  their  minds  were  as  much 
troubled  as   the  waves.     And    what  was  the    reafon    of* 
this  ?  They  were  of  little  faith.     Why  are  ye  troubled  and 
fearful  ?  You  are  of  little  faith. 

La/iiy,  It  flows  from  over  much  hafre,rafhnefst  and  great 
/prwardneis.  I  (aid  inquietude  of  mind,  is  inwardly  ex- 
perienced not  only  in  the  beginning  of  outward  trouble  ; 
but  even  when  God  is  about  to  put  an  end  to  it.  Some 
folks  minds  will  be  in  a  ftrange  hurry  ;  the  reafon  is,  their 
inordinate  and  excefHve  defire  of  the  fpeedy  accompliih- 
ment  of  what  they  are  in  the  hope  and  expectation  of  from 
the  word  of  God,  which  he  has  caufed  us  to  hope  in.  In- 
deed it  is  very  hard  to  tell  what  hour  of  the  night  it  is  now; 
but  fure  we  may  fay,  that  this  is  not  the  beginning  of  our 
troubles  ;  we  may  date  their  beginning  more  than  eighteen, ' 
years  hence  :  nay,  we  may  date  their  beginning  from  the 
year  1650.  Who  knows  then,  but  that  the  time  may  be 
drawing  near,  when  the  Lord  may  make  theic  wars  ceaie 
F  f  f  2  for 


414      Mr.  R.  Cameron's  Sermons,  6c.    See.  XXX. 

for  a  time  ?  but  the  truth  is,  they  muft  come  to  a  greater 
height,  ere  they  ceafe,  and  ere  we  have  peace  in  our  bor- 
ders. Who  knows  but  the  day  is  approaching,  when  our 
Lord  is  to  break  the  bows,  and  burn  the  chariot,  and  cut 
down  thofe  who  have  had  plenty  of  bows  and  fwords  for 
years  paft  ?  But  whenfoever  the  Lord  is  to  make  an  end 
of  thefe  troubles,  let  us  ftudy  to  be  (till,-  and  know  that 
he  is  God.  There  is  much  neglect  of  this  doctrine  now ; 
it  is  but  a  gropping  in  the  water  to  fpeak  to  many  folk. 
But  what  our  Mafter  gives  us  to  fpeak,  that  we  muft  fpeak, 
and  it  will  not  return  empty.  Woe6  me  !  that  it  is  all  we 
can  do  by  preaching,  to  make  you  more  ripe  for  ftrokes, 
and  judgments,  and  as  to  the  greater  part,  we  fear  for  ut- 
ter deftrudlion  at  laft. 

But  for  the  further  explanation  of  thefe  words,  Bejlill%- 
and  know  that  lam  God, 

I.  I  (hall  fpeak  of  what  is  here  forbidden,  be  Jill. 

II.  I  fhall  fpeak  to  what  is  required,  and  know. 

III.  Shew  you  what  are  the  reafons  annexed  thereunto. 

IV.  I  fhall  make  fome  ufe  or  application,  as  the  Lord 
fhall  ftrengthen  and  aflift. 

* 

I.  I  am  to  fpeak  to  what  is  here  forbidden.  There  are 
many  things  here  forbidden,  of  which  we  fhall  only 
mention  thefe  two  or  three  ;  as  we  take  not  upon  us  to  o-» 
pen  or  unfold  all  that  is  contained  in  thefe  words.  Many 
are  the  myfteries  that  are  contained  and  wrapped  up  in  the 
fhorteft  fentences  of  fcripture.     The 

Firfi  Thing  here  forbidden  is,  inward  difquiet,  defpon- 
dency  or  anxiety  about  worldly  things,  Pfal.  xlii.  5,  After 
David  had  reckoned  up  his  troubles*  he  corrects  himfelf 
and  fays,  Why  art  thou  caft  down,  0  my  foul  ?  Why  art  then 
difquiet ed  in  me  ?  He  allows  not  himfelf  to  be  thus  dif- 
quieted.  O  firs,  know  ye,  what  it  is  to  fpeak  to  fouls  ? 
Some  have  a  fafhion  of  muttering  to  themfelves  they  can- 
not tell  what.  Some  folk  at  this  time  fay,  they  have  dif- 
penfations  at  this  time  to  be  caft  down  and  dejected  for, 
I  am  afraid  many  are  in  the- one  extreme  of  too  much  It*, 
berty  and  lightnefs  of  fpirit ;  and  others  are  in  the  other 
extreme,  of  being  too  anxious  about  many  things;  neither 
of  which  God  allows,  Be  ye  careful  for  nothing*  What 
can  you  profit  yourfelves,  or  the  church  of  Chrift,  either 
by  your  fiaful  carfulnefs,  or  by  your  unbelieving  anxiety  ? 

Secondly, 


Ser.  XXX.  Upon  Psalm  xlvi.  10.  41 

Secondly ,  This  text  of  fcripture  forbids  quarrelling  with 
and  murmuring  againft  God.  Now  let  me  apply  as  I  go 
alowg.  There  are  very  few,  and  thefe  very  well  circura- 
ilanced,  that  find  themfelves  in  no  hazard  of  quarreling 
with  God.  I  think  almoft  that  if  angels  were  on  earth, 
they  would  be  in  hazard  of  it.  I  will  aflure  you,  there 
are  none  that  have  corruption,  but  they  have  need  to  be 
afraid  of  this.  But  many  give  way  to  this  quarreling, 
and  confider  not  the  hazard  thereof.  Beware  of  it,  for 
it  is  a  dreadful  thing  to  quarrel  with  God  ;  Who  may  fay 
unto  him,  What  doeft  thou  ?  It  is  a  good  account  of  Aa- 
ron, thatwhen  God  made  fire  to  deftroy  his  Tons,  he  held 
his  peace.  Let  us  then,  while  we  bear  the  yoke,  fit  alone, 
and  keep  filence,  and  put  our  mouths  in  the  duft,  if  fo 
•  be,  there  may  be  hope,  Lam  iii-  28,  29.  Ye  know,  the 
murmuring  of  the  children  of  Ifrael  colt  them  very  dear, 
Beftill,  that  is,  beware  of  murmuring  againft  me,  faith 
the  Lord.  God  gives  not  an  acconnt  or  his  matters  to 
any  ;  becaufe  there  may  be  many  things  ye  cannot  fee 
through  ;  and  therefore  ye  may  think  it  better  to  have 
wanted  them,  and  much  more  for  the  credit  of  God  and 
the  church.  I  fay,  God  gives  not  an  account  of  his  mat- 
ters to  any.— Beware  then,  of  drawing  fuch  conclu- 
fions. 

Thirdly,  This  forbids  fretting  becaufe  of  evil  doers.— . 
Ceafe  from  anger ,  and  forfake  wrath.  Fret  not  thyfelf  in 
any  ways  to  do  evil,  Pfal.  xxxvii.  8.  O  but  it  is  dange- 
rous to  lofe  ground,  or  footing.  It  is  very  dreadful  to 
hear  a  godly  man  fay  what  he  fays,  ver.  13.  Verity  I  have 
cleanfed  my  heart  in  vain,  andwajhedmy  hands  in  innocen- 
cy.  What  is  that  ?  Why,  my  religion  has  been  all  in 
vain  ;  my  mortification  is  to  no  efFec"rf  and  my  prayers 
to  no  purpofe.  God  chaftens  me,  and  he  fmiles  upon 
the  wicked.  Then  beware  of  envying  the  wicked,  though 
all  things  appear  to  profper.  Beftill,  fays  God,  for  I  fit 
in  heaven,  and  am  laughing  at  them  all  the  while. 

II.  I  come  now  to  fpeak  of  what  is  here  required. 

And 

\fit  It  requires  fixednefs  of  mind,  and  ftayednefs  of 
heart,  Ifa.  xxvi.  3.  Thou  wilt  keep  him  in  perfeel  pcace> 
whofe  mind  is  flayed  on  thee,  becaufe  he  tru/leth  in  thee. 
And  Pfal.  exxi.  7.  He  Jhall  not  be  afraid  of  evil  tidings,  his 
heart  is  Jixed%  truftngin  the  Lord.  Ye  would  do  well  to 
be  much  in  putting  up  that  requeft  in  prayer  to  the  Lord 

at 


416     Mr.  R.  Cameron**  Sermons,  6c.     Sur.  XXX. 

at  this  time,  Lord  fix  our  hearts:  Fix  our  Spirits,  and 
compofe  our  miftds  to  rely  on  thee  in  troublous  times. 

2d,  It  requires  eompofure  of  fpirit.  For  fome  are  of 
fuch  a  temper  naturally,  that  they  will  carry  calmly  un- 
der ftrange  viciffitudes  or  changes  ;  neither  being  much 
caft  down  with  crofs  trials,  nor  much  lifted  up  with  fa- 
vourable difpenfations.  But  I  fay,  this  too  requires  fub« 
gniffion  to  God.  A  holy  fubmiffion  to  God  is  now  be- 
come a  ftranger,  and  a  rare  thing  in  the  country  amongft 
us.  I  cannot  now  ftay  to  fpeak  upon  the  nature  of  this 
kind  of  fubmiffion  :  But  I  will  tell  you  in  a  word  what  it 
is  ;  it  is  taking  well  with  the  providential  difpemations 
of  God,  becaufe  he  alone  has  done  it,  and  if  ye  cannot 
fee  through  them,  ye  hope  againft  hepe^  that  God  will  bring 
good  out  of  thefe  :  And  if  fubmiffion  be  fo  entertained, 
it  will  make  the  foul  triumph  and  rejoice  in  perfecutions, 
famines,  and  in  every  trial  and  tribulation  whatfoever. 

3d,  It  requires  not  only  fubmiffion  as  to  what  is  paft? 
and  what  we  are  prefently  under  ;  but  alfo  a  quiet  and  pa- 
tient waiting  on  tbe  word  for  an  outgate  and  relief  as  to 
what  he  may  tryfle  us  with  in  time  to  come.  O  but  he 
that  has  fubmiffion  has  need  of  much  patience  »  as  when 
we  are  enabled  to  look  backward,  and  fee  that  he  has  done 
all  things  well  ;  fo  likewife  we  fhould  refblve  not  to  take 
any  thing  amifs  that  he  does  for  the  time  to  come.  We 
ihould  not  limit,  or  fet  bounds  to  him  ;  but  let  him  tak$ 
his  own  way  in  granting  that  which  19  moft  upon  our  fpt- 
rits,  and  fulfilling  the  defires  of  our  hearts. 

III.  As  for  the  reafons  annexed  to  thefe,  we  fhall  only 
give  you  thefe  two,  that  are  contained  in  the  text,  ba 
(till,  and  wait  on  God. 

1.  Becaufe  he  is  God  fiill.  Think  not  that  he  is,  in 
anyrefpecl;,  lefsQod  than  he  was  many  years  ago.  It  is 
true,  he  appeared  more  yilibly  to  men  twenty  or  thirty 
years  fince,  in  this  land,  than  he  does  now  ;  but  he  is  the 
lame  God  now,  that  he  was  then  when  his  work  flouriuV 
fid  in  Britain  and  Ireland.  He  is  the  fame  God  yefierday, 
to-day,  and  fer  ever:  Although  he  be  far  out  of  our 
view,  yet  he  is  the  fame  God,  O  for  high  and  honoura- 
ble thoughts  of  him  :  For  though  he  be  unchangeable  ; 
yet  O  how  often  do  our  thoughts  change  of  him  !  Onr 
good  thoughts  of  him  ebb  and  flow  as  his  difpenfations 
towards  us  are.  Sometimes  folk  have  good  thoughts  of 
God;  and  at  other  times  they  begin  to  think  he  hath  for- 
gotten the  earth.    How  dangerous  is  fuch  a  thought,  for 

he 


SfcR.  XXX.         Upon  Psalm  xlvi.  10.  4!7 

he  hath  as  much  power  for  managing  and  governing  his 
affairs  now  as  ever  :  He  is  always  fitting  in  the  afiembiy 
of  the  gods,  and  rules  in  themidft  of  hisfnemies. 

We  now  intend,  \k  the  Lord  will,  to  fpeak  to  the  other 
part,  Know  that  I  am  Gody  (but  it  may  be  at  another  op- 
portunity.) And  O  who  can  tell  this!  All  the  angels 
that  are  beholding  him,  in  the  greamels  of  his  glory,  and 
the  brightnefs  of  his  countenance  ;  cannot  tell  the  hun- 
dredth, nay  the  thoufandth  part  of  him.  But  we  may  know 
much  more  of  him  than  we  do,  both  by  his  works  of 
creation  ;  for  the  heavens  declare  the  glory  of  God  :  And 
likewife  by  what  may  be  known  of  him  by  the  works  of 
his  providence.  At  this  time,  I  afiure  you,  the  prefent 
providences  may  fupply  the  want  of  preaching.  The  dif» 
penfations  of  this  time  have  much  in  them.  By  thefe  dif~ 
penfttion3  we  may  know  many  things  that  our  fathers 
knew  not  ;  they  had  not  the  means  of  knowing  many  of 
the  myfterious  fecrets  of  God's  nature,  that  we  may  fee 
by  the  difpenfations  of  the  time.     A 

2.  R.eafon  is,  /  will  be  exalted  amongfl  the  heathen. 

"What  need  yon  trouble  yourfelves,  you  that  are  the  peo- 
ple ot  God  ;  hear  what  he  is  faying.  If  everyone  of  you 
were  concerned  in  this,  you  would  hear  what  God  is  fay»» 
ing  ;  but  unto  many  the  reproach  of  Chrift  is  a  bnrden. 
You  th»t  are  in  hazard  for  the  truth,  be  not  troubled  : 
our  Lord  will  be  exalted  among  the  heathen.  But  ma- 
ny will  fay,  we  know  he  will  be  exalted  at  the  laft  and 
great  day,  when  he  (hall  have  all  the  wicked  on  his  left 
hand.  Yes,  but  fays  he,  1  will  be  exalted  on  the  earth  : 
He  has  been  exalted  on  the  earth :  But  the  moft  wonder- 
fully exalting  of  his  works  we  have  not  yet  feen. — The 
people  of  God  have  been  right  high  already.  O  but  the 
church  of  the  Jews  was  fometimes  very  high  ;  and  fome- 
times  the  Chrlftian  church  1  fn  the  time  of  Conftantine 
fhe  was  high.  Yea,  the  church  of  Scotland  has  been  ve- 
ry high;  fur  as  the  moon,  clear  as  the  fun;  and  terrible  as 
an  army  with  banners.  The  day  has  been,  when  Zicn  was 
ftately  in  Scotland.  The  terror  of  the  church  of  Scot- 
land once  took  hold  of  all  the  kings  and  great  men  that 
paffed  by.  Yea,  the  terror  of  it  took  hold  on  Popifli 
princes  ;   nay  on  the  Pope  himfelf  ;    but  all  this  exalting 

that  we  have  yet  feen,  is  nothing  to  what  is  to  come. 

The  church  was  high  ;  but  it  fliall  be  yet  much  higher. 
There  is  none  like  the  God  of  Jefhutun.  The  church  of 
Chrift  is  to  be  fo  exalted,  that  its  members  (hail  be  made 
rideupQn  the  high  places  of  the  earth,  Let  us  not  be  judg- 
ed 


417     Mr.  R.  Cameron's  Sermons,  6r.    Ser.  XXX. 
ed  to  be  of  the  opinion  of  (ome  men  in  England  called  the 
fifth-monarchy  men,  who  fay  that,  before  the  great  day, 
Chrift  fhall  come  in  perfon  from  heaven  with  all  the  faints 
and  martyrs,  and  reign  a  thoufand  years   on  earth.     But 
we  are  of  the  opinion  that  the  church  fhall  yet  be  more 
high  and  glorious,  as  appears  from  the  book  of  Reve« 
lation,  and  the  church  fhall  have  more  power  than   ever 
lhe  had  before  ;    and   therefore  we   declare  avowedly  in 
oppofition  to  all    tyrannical  magiftrates  over   proteftants, 
and  over  Prefbytcrians  ;    magiftrates  that  are  open  ene* 
inies  to  God.     We  declare  we  will  have  none  fuch  ack- 
nowledged as  lawful  magiftrates  over  us  ;  we  will  have  none 
but  fuch  as  are  for  the  advancement  of  piety,  and  the  fup- 
preffion   of  impiety  and  wickednefs.     Let  all  the  world 
fay  as  they  will,  we   have  the   word   of  God  for  it,  Jer. 
xxxi.  21,  22.     The  work  begun  fhall  be  carried  on  in 
fpite   of  all  oppofition  :    Our  Lord  fhall  be   exalted  on 
earth ;  and  we  do   not   queftion  much  but  that  he   fhall 
be  yet  exalted  in  Scotland.     But  I  afTure  you,  that  we  in 
Scotland  have  need  to  take  heed  to  ourfelves.     I  am  very 
much  afraid,  that  we  may  even  have  done  with  good  days 
in  Scotland  for  all  this.     But  let  us  ftir  up  ourfelves,  and 
take  hold  of  him  by  faith  :  For  I  affure  you,  if  ye  be  not 
delivered,  and  make  a  free  and  purified   people,  we  fhall 
no  more  be  a  free  corporation,  nation,  or  embotfied  peo- 
ple, than  the  Jews  are  at  this  day.     I  fay  not  this  to  dif- 
quiet  you,  but  to  ftir  you  up  to  take  hold  of  Chrift,  and 
his  ftandard  on  which  it  fhall  be  written,  LET  CHRIST 
REIGN.     Let  us  ftudy  to  have  it  fet  up  amongft  us.    It 
is  hard  to  tell,  where  it  fhall  be  firft  erecled  $    but   our 
Lord  is  to  fet  up  a  ftandard  :  And  O  that  it  may  be  car- 
ried to  Scotland.    When  it  is  fet  up,  it  fhall  be  carried 
through  the  nations  ;  and  it  fhall  go  to  Rome,  and  the 
gates  of  Rome  fhall  be  burnt  with  fire.     It  is  a  ftandard 
that  fhall  overthrow  the  throne   of  Britain,  and  all  the 
thrones  in  Europe,  that  will  not  kifs  the  Son  left  he  be  an- 
gry ;  and  in  his  anger  they  per  ifh  from  the  way.     Be  JIM,  and 
know  that  lam  God.     1  will  be  exalted  among  the  heathen  ; 
1  will  be  exalted  in  the  earth. 

Now  of  what  has  been  faid,  there  is  a  threefold  Ufe  to 
be  made. 

Ufe  I.  Of  information.  From  what  has  been  fpoken, 
your  judgments  may  be  informed,  both  as  to  what  rs 
to  beunderftood  by  thefe  words,  Be  fiilt,  and  alfo  with 
regard  to  what  is  the  duty  of  the  gr«fent  day.     We  refer 

you 


Ser,  XXX.         Upon  Psalm  xlvi.  10-  419 

you  in  fome  meafure  to  the  particulars  formerly  mention- 
ed. For  the  truth  is,  if  ye  would  have  any  good  or  edi- 
fication by  a  preaching,  firft,  inform  your  judgments  ; 
aud  then  cry  unto  thr  Lord  for  ftrength,  and  wiilingnefs 
of  mind  to  do  what  ye  are  informed  of  to  be  duty  :  For 
as  long  as  the  duty  is  dark,  the  will  and  affeStions  are  not 
rightly  exerciied  with  regard  to  what  is  fpokeu  ;  nor  can 
praflife  what  is  taught. 

Ufe  II.  Of  reproof.  Many  folk  may  be  reproved  by 
what  is  here  fpoken.  I  wifh.  we  all  would  take  with  our 
reproofs,  and  mind  that  word,  He  that  being  often  re- 
proved,  hardeneth  his  neck,  Jh.ul  fuddenly  be  deftroyed,  and 
that  without  remedy ,  Prov.  xxix.  1.  And  this  doctrine 
reproves  thefe, 

1.  It  reproves  thofe  who  are  ftupid  and  unconcernedly 
lying  bye  from  their  duty   at  this  time  :    For  when  it  is 
faid,  be  JIM,  the  meaning   is  not,  that   ye  fhould   ly  bye, 
and   be  idle  ;    no,  but  that   ye  lhould   make  ufe  of  the 
means.     Many  folk   fay,  at  fuch  a  time  we  may  ly   bye 
from  duty  ;  but  we  ly  bye  molt  from  duty,  .when  we  axe 
mod  called  forth  to  help.     We  fee  that  wheii  Judas  was 
approaching,  Chrift  calls  the  dilciples,  to  watch  and  pray 
with  him  ;  but  inftead  of  that  they  fell  a  flee  p,  Mauhcw 
xxvi.  40,  43.     But  he  did  the  work  without  them.    And 
if  the  work  were  not  laid  upon  one  who   could  do  it  wi- 
thout the  help  of  minifters  and  profeflbrs,  we  might  lay 
it  bye  altogether.     I  will  be  free  with  you  :    Many  of  you 
have  given  over  the  work  that  ye  had  on  your  hands  about 
a  twelvemonth  ago.     I  know  none    that  have  done  this 
more  than  thou,  O  Evandale.     Ye  of  this  parifh  were  a- 
mong  the  firft  laft  year  ;  and  now  ye  are  among  the  laft  : 
I  trow,  it  is  becaute  of  the  love  or  the  world.     Many  be- 
fore this,  were  much   concerned  in  the    work,  ard   now 
have  laid  it  bye.     Why,  we  are  fewers,  and  have    herita- 
ges, and  are  afraid  to  offend  the  great  man  and  his  fubfti- 
tutes.     You  will  not  only  lofe  their  favonr,  but  your  he- 
ritage alio.     O   but    the  love  of  the  world  is  a  great  ene- 
my to  this  calmnefs  and  quietnefs  of  mind,  be  ftUL ■ 

I  am  fure  ye  cannot  have  much    peace  of  confcicnce*  till 

ye    be  at  work    again,  and  as    much   fo  as   ever. Rue 

fays  the    houfe  or  bit  of  land,  as  it   were,  Will  ye  quit 
me  thus  ? 

But  again  there  may  be  fome  that  have  grown  rernifs 
in  duty,  not  from  love  to  the  world,  but  from  timidity 
and  feartulnels.      A  ftrange  feaifulnefs  feized  on    folk 

G  g  g  after 


420       Mr  R.  Cameron's  Sermons,  <bc.     Ser.  XXX. 

after  the  break  ;  it  did  fo  to  fuch  degree,  that  they  have 
not  yet  cad  it  off.  Some  are  naturally  of  fuch  a  fearful 
and  timorous  difpofition.  But  I  fay,  beware  of  lying 
bye,  you  in  Evandale,  or  any  other  pariili  :  For  he  is  as 
able  to  do  his  work  this  year,  as  the  latt,  when  he  had  an 
army  at  his  back.  He  then  turned  his  back  upon  them, 
fxcaufe  they  took  in  the  intereft  or  his  ftated  and  avowed 
enemies  ;  for  he  faw  this  was  incontinent..  But  fay  iome, 
you  know  my  lord  is  my  lord>  and  the  chamberlain,  and 
the  laird  :  But  ye  know  not  that, God  is  God  ;  otherwite 
ye  would  not  do  as  ye  do.  But  fay  fome,  you  my  lord  is 
more  my  lord  than  before,  But  I  lay,  not  at  all :  The  ene 
mies  have  no  more  power  than  the  laft  year,  before  the 
rife  at  Bothwell.  It  was  then  thought  that  they  had  not 
much  power  :  The  meeting  then  almoft  detyed  them  : 
But  our  Lord  has*  no  Ids  power  than  ue  had  ;  And  O 
that  thefe  things  were  believed  by  us  ! 

2,  It  reproves  thofe  who  take  over  great  a  lift.  I  need 
not  fpeak  much  againfl:  it.  Folk  that  are  of  an  anxious 
fpirit  about  events,  would  have  a  deliverance  foon.  bay 
shcy,  if  it  ftiould  fall  out  in  a  week,  a  month,,  a  year,  or 
two  years  either,  they  would  be  content  to  venture  all  for 
u. You  fhould  lay  a  yeaV  or  two  out  of  your  own  ex- 
pence  ;  and  then  you  would  have  all  you  wanted  ;  ctnd 
fomething  to  come  in.  But  you  might  be  content  to  lay 
cm  what  you  have,  if  it  were  for  feven  years  i  nay,  if 
it  were  for  all  your  days,  and  your  Ion's  days  ;  but  >t  is 
probable  and  likely  that  h  will  not  be  to  long  ;  but  wc  (hail 
fay  nothing  as  to  tnat. 

life  III.  Of  exhortation.  But  I  cannot  tdt,  whether 
1  fhall  fpeak  much  on  it  at  this  time  ;  But  only,  are  ye 
not  in  *ove  with  this,  &e\fltll  ?  Would  ye  not  be  content! 
to  be  at  this  with  it?  i  ihall  only  name  Iome  things, 
whereby  we  may  attain  to  calmncls  of  fpirit  in  all  times 
and  feafons.     And 

(i.)  Labour  to  have  much  of  the  aw^,  fear  and  dread 
©f  God  upon  your  fpirits.  Stand  in  awet  am! Jin  r.ot>  com- 
mune -with  your  own  hearts,  Pfal  iv.  4.  Little'do  we  mind 
that  word.  Ifa- viii.  13.  Santhfy  the  Urd  cf  kfis  himfelf, 
and  let  him  he  your  fear ,  and  let  him  be  yonr  dread — And 
then  follows  the  promife,  and  he  Jhali  be  {or  afaucluary, 
0  that  ye  dfciuid  let  the  Lord  always  before  you.  ConiV 
tfer  this,   who  iays  it,  and  it  comes  to    pais  f  and  the  Lord 

km  not   commanded  it. It  is     neither    lord,     laird, 

general,  •  -or  teto&  chateau  ftfrud  in  thy   light,  O  Lord, 

if 


Ser.  XXX.  Upon  Psalm  xlvi.  10.  42f 

if  once  thou  be  angry.  If  this  were  on  our  fpirit,  looking 
to  and  fearing  of  men  would  much  difappear  :  If  this  con- 
deration  were*  on  our  fpirits,  man's  greatness  would  not  be 
.once  named  by  us.  If  we  looked  to  the  greatnefs,  fove- 
reignty  and  power  of  God,  and  could  fay,  the  Lord  of  hofis 
is  with  us,  the  God  of  Jacob  is  our  refuge,  we  would  have 
compofure  of  fpirit.  Then  l£t  the  impreflion  of  this  be 
likewise  upon  you,  that  if  ye  be  againft  God,  he  will  be  a. 
gainft  you  aifo.     And 

(2.)  Ye  fliould  be  brought  to  calmnefs  and  fubmiftion. 
Beware  of  finning,  or  correfponding  with  what  is  finful. 
Stand in  awe ,  and  Jin  not,  and  be  ft  ill.  Now,  whether  have 
they  mod  peace  this  day  that  have  complyed  with  the  de- 
fections of  the  time,  or  thofe  that  have  kept  their  hands 
moft  clean  of  them  ?  whether,  or  nor,  are  thofe  that  have 
complied,  as  afraid  of  the  enemy's  coming  amongft  them, 
as  others  ?  I  trow,  they  are  as  afraid  as  thofe  who  have  a 
good  confcience  before  God  and  man.  The  man  that  has 
a  good  confcience  has?a  good  bed  to  fieep  on,  were  it  in  a. 
mofs,  mtite,  or  mountain  in  the  open  field  expofed  to 
wind  and  weather.  But  for  a  guilty  confcience,  there  is 
no  getting  free  from  it.  A  man  that  hath  a  good  confci- 
ence before  he  fees  them  may  be  afraid,  but,  when  come, 
his  fears  evanifhes. — But  an  evil  confcience  is  never  without 
fears  ;  and,  O  man,  if  thy  heart  condemn  thee,  God  caa 
lay  much  more  to  thy  charge.  Many  folk  venture  on  fin . 
to  get  (witward  peace  and  quiet  ;  but  by  getting  that  they 
forfeit  inward  peace  and  tranquillity  of  mind.  But  as  for 
the  man  that  is  on  good  terms  with  God,  though  the  earth 
be  removed,  and  the  mountains  caji  into  the  fea,  or  turned 
ttpjide  down,  he  will  not  be  afraid.  For  cad  a  man  over  a 
height,  or  precipice,  he  ftill,  as  it  were,  falls  on  his  feet,  if 
he  have  a  good  confcience.  It  is  true,  when  in  provi- 
dence, he  is  caft  here  and  there,  he  thinks  that  this  will 
ruin  him  ;  but  when  the  confufion  is  paft,  and  he  isco.ne 
to  himfeif,  he  finds  himfeif  better,  or  at  leaft  as  well  as 
as  he  was  before^ 

(3  )  A  word  to  you  that  would  be  ftill.  Commune  with 
your  own  hearts  Confufic*rs  and  commotions  arife  in 
Chriftians  or  believers,  either  from  the  fubtile  'devices  of 
Satan,  or  the  troubles  of  the  world,  or  the  riling  up  of 
their  own  corruptions,  and  the  law  of  the  members  not 
only  rebelling  againft  God,  but  prevailing  over  the  law  of 
the  mind.  A  man  that  is  not  talking  or  communing  with 
himfeif,  either  concerning  his  ftate  or  frame,  cannot  be  right. 
For  it  is  one  thing  we  ftiould  talk  much  with  ourfelves  a- 
G  g  g  2  bout 


4:2      Mr.  R.  Cameron's  Sermons,  drc.    Ser.  XXX. 

bout,  whether  our  ftate  be  good,  or  bad  ?  But  if  there  be 
no  doubt  of  the  goodnefs  of  your  ftate;  then  commune 
with  your  hearts  about  the  frame  of  your  hearts.  We 
tnuft  begin,  and  commune  with  our  heart  concerning  our- 
felves,  and  then  about  the  providences  of  God,  and  fay 
whence  are  thefe  ?  Does  this  difpenfation  come  from  God  ? 
Then,  fays  the  foul,  will  God  hurt  or  do  me  wrong  ?  no. 
If  a  providential  difpenfation  comes  upon  us  before  we 
commune  with  our  hearts,  it  will  be  ready  to  caff  us  on 
our  backs. — But  let  trace  it  us  back  to  its  firft  appearance, 
and  examine  our  hearts  about  it,  and  hold  our  gripes, 
that  we  may  get  to  the  end :  and  though  it  feem  terrible, 
yet  it  may  be  very  advantageous  to  our  foul :  and  fo  there 
may  be  a  great  calm  in  the  mind  all  the  time. 

(4.)  Would  ye  be  (fill  ?  Then  ftrive  to  have  faith  in  ex- 
ercife  all  the  time.  Thou  wilt  keep  him  in  perfetl  peace, 
-whofe  mind  is  flayed  on  thee,  becaufe  he  trufteth  in  thee.  I 
ihall  not  bid  you  do  as  the  difciples  did,  or  fay,  Lord  in* 
creafe  our  faith  :  for,  fays  Chi  i  ft  to  them,,  if  ye  had  hut  a 
grain's  weight  of  true  and  real  faith,  ye  might  fay  unto  this 
mountain,  be  thou  removed,  and  caft  into  the  fea.  Many 
folk  would  be  at  fomething  that  bears  much  bulk  :  and  it 
5s  no  wonder  that  fome  would  be  at  that,  for  I  have  no 
fkill  of  that  faith,  that  has  no  bulk  at  all.  Theleaft  faith 
in  exercife,  has  more  ftrength  than  thoufands  of  men  and 
armies  O  but  faith  hath  a  ftrange  power  with  God.  Ar* 
mies  and  prayer  without  faith  have  no  power  with  God, 
It  is  faith  that  makes  prayer  and  armies  fuccefsful.  Try 
if  you  have  faith  :  and  if  you  have  it,  cry,  Lord,  J  believe , 
help  my  unbelief.  Deny  it  net, 'though  never  fo  fmall.  If 
you  have  any, — ufe  the  little  you  have,  and  you  may  get 
more ;  and  this  will  tend  much  to  eftablifh  and  compofe 
your  heart  in  an  evil  time. 

We  might  (peak  of  many  advantages  that  folk  might 
have  by  being  ftill  or  fixed,  which  we  cannot  flay  now  to 
mention.  I  ihall  only  notice  thefe  two,  which  are  very 
defireable. 

1/?,  The  man  whofe  heart  is  fixed  trufting  in  the  Lord, 
fhall  not  be  afraid  of  evil  tidings.  His  heart  is  fixed,  fill 
trufiing  in  the  Lord.  When  evil  tidings  come  to  a  believ- 
er, if  he  has  not  been  at  pains  to  compofe  himfelf,  his 
heart  will  jump  to  his  mouth  :  bat  if  his  heart  be  right  and 
fixed,  it  will  never  move  him.  It  is  true,  he  will  look  to 
God  for  afSftance  and  direction,  how  to  fet  about  the  du- 
ties which  that  difpenfation,  calls  for  at  his  hand— We 

might 


Ser.  XXX.  Upon  Psalm  xlvi.  10.  423 

might  have  a  pleafant  life  with  fuch  difpenfations,  if  we 
had  much  of  this  fixednefs  of  heart. 

Lafl/y,  If  we  had  this  fixednefs,  we  would  be  fit  to  go  a- 
bout  duties,  My  heart  is  fixed,  my  heart  isjixed,  fays  thePfal- 
mift,  Pfal.  Iviii.  7.  and  what  follows  ?  Iwilljing  tQ  thee.  And 
clfewhere,  Pfal.  cxii.  7.  His  heart  is  fixed trufiing  in  the  Lord, 
Which  fays,  that  without  being  ftill,  there  is  no  right  go- 
ing about  duty.  "Without  it,  we  cannot  wreftle,  pray  or 
praife.  How  can  minifters  preach,  or  people  hear  >  how 
can  there  be  reading,  or  praying  aright  without  being  ftiil  ? 
The  man  that  is  difquieted  and  fearful,  is  unfit  for  any 
piece  of  duty.  I  fay  the  man  that  is  difquieted,  not  fub- 
mitting  to  the  will  of  God,  is  unfit  for  any  duty  he  calls 
for  at  his  hand  :  He  is  a  prey  to  every  temptation.  Wc 
fay,  it  is  good  fifhing  in  troubled  waters:  the  devil  firft  la- 
bours to  confufe  men,  and  then  he  eafily  catches  them : 
Then  he  will  bufk  his  hook,  and  take  by  one  temptation 
or  another :  So  that  the  thing  to  be  underftood  here,  is, 
to  be  patiently  waiting  on  God,  and  to  beware  of  grudg- 
ing, murmuring,  difpondency,  fearfulnefs,  and  difquiet 
of  mind. 


Th$  End  of  Mr.  Richard  Cameron's  Sermons. 


THE 


I  424   3 

THE 

LECTURES,    and   SERMONS, 

OF 

Mr.  DONALD  CARGILL 

LECTURE     1\V 

2  Cor.  vi  4, 11. 

4  For  we  that  are  in  this  tabernacle  do  groan,  being 
burthened :  not  for  that  we  would  be  unclothed,  but 
clothed  upon,  that  mortality  might  be  /wallowed  up  of 
life. 

5  Now  he  that  hath  wrought  us  for  the  f elf  fame  thing* 
is  God,  who  alfo  hath  given  unto  us  the  earnefi  of 
the  Spirit* 

6  Therefore  we  are  always  confident,    knowing  that 
\  whilfl  we  are  at  home  in  the  body,  we  are  abfent 

from  the  Lord. 

7  (For  we  walk  by  faith,  not  by  fight.) 

8  We  are  confident,  I  fay,  and  willing  rather  to  be  ab* 
fent  from  the  body,  and  to  be  prefent  with  the  Lord 

9  Wherefore  we  labour,  that  whether  prefent  or  ab- 
fent, we  may  be  accepted  of  him* 

10  For  we  mujl  all  appear  before  the  judgement  feat  of 
Chrifi,  that  every  one  may  receive  the  things  done  in 
his  body,  according  to  that  he  hath  done,  whether  it 
be  good  or  bad* 

+  The  M.  S.  bears  that  this  Lefture,  and  the  following  Ser- 
mon were  delivered  at  Partick-lone,  (I  fuppole  that  near  Glai- 
gow>)  Nov.  3d,  1678. 

\  11  Know- 


Lect.III.     Mb.  D.  Cargij.l's  Sermons,  6c.      425 

1 1   Knowing  therefore  the  terror  of  the  Lord,  we  per- 

fwade  men ;    but  we  are  made  manifefl  unto  God, 

and  Itruft  a!fo>  are  made  manifejl  in  you  consciences* 

7  E  may  fay  of  tbefe  words,  before  we  begin  to 
V  fpeak  upon  them,  the  Lord  make  them  like  Chrift's 
box  of  ointment,  wherewith  he  was  anointed  unto  his  buri- 
al.— We  may  fay,  O  how  great  alterations  does  death 
make  upon  nature  !  It  makes  its  averfion,  its  great  defire. 
And  what  is  nature's  greateft  averfiani  is  it  not  death  ? 
yet  through  grace  it  becomes  the  greatelt  and  moil  foiid 
deiire  or  man.  But  this  is  not  the  iirit  work  or  grace  u- 
pon  man's  fotti  :  there  muft  be  divers  works  prior  to  this  : 
r.he  foul  will  not  be  made  willing  to  ftep  off  the  ftage  of 
time,  except  it  fee  what,  it  is  to  itep  unto.  But  there  are 
feveral  tilings  in  thele  words  that  hold  out  unto  us  what 
proceeds,  or  begets  this  deiire. 

1.  There  is  preparation.  Now  in  a  word,  a  foul  that 
hath  a  right  deiire  of  death,  is  a  wrought  foul,  (fo  to 
fpeak).  And  who  hath  been  the  worker?  The  Spirit  of 
God  as  you  have  it  in  verfe  5.  Now  he  that  hath  -wrought 
the  /elf  jame  thing  for  us  is  God.  Now  the  preparation  is 
wrought  in  the  foul ;  and  the  worker  is  God  :  and  what 
bath  he  been  doing  with  it  ?  juft  like  a  piece  of  clay  in 
the  hand  of  the  potter,  he  hath  been  beating  and  working 
it,  and  then  forming  it  after  his  own  image  and  likenefs  : 
and  now  it  is  thus  a  prepared  and  wrought  foul:  the 
worker  is  God  :  the  thing  he  is  working  them  to,  is  his 
own  image  ;  and  fo  the  Lord  is  working  an  image  to  him- 
f'elf  in  every  foul  to  which  he  hath  given  a  deiire  of  death. 
Now  we  may  iay,  what  working  is  there  yet  amongit  von  i 
Death  is  working  with  iomc  :  But  we  know  not  if  life  be 
working  with  it  j  and  wo  unto  that  foul  that  finds  not 
death  and  life  working  together. 

2.  As  there  is  preparation,  fo  there  is  mortiiication, 
which  mud  be  the  iecond  thing  prior  to  this  deiire  oi  death. 
~We  have  now  been  for  a  long  time  withered  ;  but  now 
Something  oi  expediences,  and  fomewhat  ot  religion  let  us 
fee  the  vanity  ot  ali  temporary  things  j.  and  we  begin  to  e- 
fieem  them  as  little  as  they  efteem  us.  A  foul  tjm  efteesms 
worldly  tilings  little,  mult  be  a  loul  that  is  making  for  hea- 
ven, m  a  word,  every  man  hath  waited  upon  a  vain 
heart,  and  upon  vain  ex pt  Nations.  Now>  this  is  here  difr 
covered  unto  the  apoftle,  and  this  diicoyrry  begets  an  a- 
veriion  in   him  to  them,  and  fo  he  begins  to  turn  uimfclf 

Anu'thcr 


426      Mr.  D.  Cargill's  Sermons,  6c'.     Lbct.  III. 

another  way — And  how  long  will  an  immortal  foul  fol- 
low a  vain  and  a  foolifh  heart?  We  may  fay,  that  there  is 
a  certain  point  of  eminence,  and  till  a  foul  arive  at  that 
where  it  may  get  a  view  of  the  world's  vanity,  as  the  devil 
gave  Chrift  of  its  glory,  (and  that  is  mortification,)  I  fay, 
until  we  come  at  that  fight  of  the  vanity  of  the  world,  that 
will  beget  an  averfion  and  deteftation  of  it  in  us,  and  un- 
till  we  have  been  on  that  mount,  we  never  can  fet  our  hearts 
and  affections  upon  heaven  as  we  ought.  You  are  not 
climbing  up  this  mount  yet  perhaps ;  but  you  mult  fall  a- 
bout  it,  and  be  dead  unto  fin,  before  you  get  a  view  that 
will  mortify  your  hearts  fully  :  for  we  walk  by  faith,  not 
byftght. 

3.  There  is  a  third  thing,  which  is  fome  affurance  of  e- 
ternal  life.  For  we  are  confident,  1  fay,  and  willing.  A 
foul  will  never  loofe  the  one  foot,  untill  affured  where  to 
fet  dovIS,  or  fix  the  other.  We  will  not  fay  but  that  crof- 
fes  and  afflictions  beget  paflionate  wifhes  in  many  :  but 
they  will  foon  retract  thele.  But  the  folid  defire  that  the 
foul  abides  at,  is  in  confequence  of  the  affurance  of  eter- 
nal life.  In  this  cafe  the  ibul  defires  to  be  tranfported. 
We  may  fay,  that  the  afTured  Chriftian  is  as  forry  to  go 
back  again,  as  you  are  to  go  forward. — And  how  is  it 
that  fome  are,  as  it  were,  dragged  away  to  eternity  ;  and 
others  go  off  willingly  and  triumphantly  ?  There  is  a  dy- 
ing man ;  but  yet  he  is  as  a  bridegroom  going  out  of  his 
chamber  ;  >as  it  were,  to  be  efpoufed  unto  the  Queen  of 

heaven. Affurance,  we  fay,  fliould  then  be  had;    and 

it  is  no  wifdom  to  venture  upon  eternity,  untill  we  be  ia 
fome  meafure  fure  about  the  things  of  eternity.  We  may 
fay  this  one  word,  and  we  dare  not  come  below  it,  and  it 
is  this,  that  we  fliould  fcarcely  leap  off  the  ftage  of  time 
into  eternity,  until  once  allured  that  we  have  our  peace 
made  up  with  God  f  But  more  particularly,  we  may  ob- 
ierve  from  thefe  words. 

\ft,  There  is  a  Chriftian  affection,  a  great  Chriftian  af- 
fection fhown  to  eternity  ;  and  the  reafon  of  it  is  given  in 
a  word,  ver.  8. — and  willing  rather  to  be  abfent  from  the 
body,  and  to  be  prefent  with  the  Lord.  He  is  a  man  fubject 
and  fubmifiive  unto  God  ;  and  he  dare  not  well  tell  his 
mind,  until  firft,  he  hear  fome  intimation  from  him  ;  and 

+  He  himfelf  in  his  laft  fpeech  upon  the  fcaffold,  fays,  M  1  blefs 
"  the  Lord,  that  thefe  thirty  years  and  more,  I  have  been  at  peace 
•'  with  God,  and  was  never  fhakeo  loofe  of  it ;  and  now  I  am  as 
**  fure  of  my  intereft  in  Chrift  and  peace  with  God,  as  all  within 
•'  this  Bible  and  the  Spirit  of  God  can  make  me." 

if 


Lect.  III.    Upon  2  Corinthians  v.  4, — -11.    427 

if  once  he  hear  God  fay  it,  he  will  run  before,  as  ye 
know,  it  is  faid  of  Chrift,  that  after  he  told  his  difciplest 
that  he  was  going  up  to  Jerufaleni,  that  he  Jet  his  face  fled* 
faflly  to  go  up  to  Jerufalem, — and  was  the  foremoft,  (we 
may  fuppofe),  in  all  the  company.  Ye  know,  he  was  go- 
ing up  there  never  to  return  back  unto  the  world  again. 

2d(y,  We  muft  have  refoluti  *n ;  and  what  is  that  ? 
Why,  it  is  juft  to  carry  well,  until  we  come  unto  God, 
even  labouring  :  and  for  what?  For  this; — That  whether 
prefent  or  abfent  we  may  be  accepted  of  him  :  that  is,  tl;  it  when 
we  come  home  to  God,  we  may  get  the  welcome  cf  good 
and  faithful  fervant.  As  long  as  we  flay  here,  it  is  the 
Chriiiian's  refolution,  to  carry  well,  until  he  get  there. 
And  further,  he  gives  the  reafons  of  his  refolution,  (1.) 
In  regard  of  himfelf;  and  (2.)  Iorefpect  of  others.    And 

1.  With  regard  to  himfelf,  ver.  10.  For  we  muft  all  ap- 
pear before  the  judgement  feat  of  Chrift,  He  fhajl  then 
take  and  examine  all  our  works,  like  a  fchool-mafterwho 
comes  in  at  night,  and  takes  an  account  of  all  his  fchol- 
ars  ;  let  me*  fee,  fays  he,  how  ye  have  learned  ;  how  ye 
have  performed  your  talk  :  or  like  a  miflxefs  with  her 
maid,  who  fays,  how  have  ye  wrought  to  day  ?  In  a  word, 
we  muft  every  one  give  an  account  unto  him  of  what  we 
have  done  in  the  body.— But  we  may  fay,  this  word,  that 
it  will  be  a  long  account  with  many  :  but  grace  will  make 
it  fliort  unto  fome,  and  will  end  it  all  in  a  word4  I  freely 
forgive  it  all:  yea,  1  have  done  it  already. 

2.  There  is  another  reafon,  and  it  is  in  refpect  of  ci- 
thers, ver.  1 1 .  Knowing,  therefore ',  the  terror  of  the  Lord, 
we  perfuade  men.  When  we  think  upon  this,  we  would 
gladly  have  others  with  us  ;  and  we  know  not,  if  they  fhall 
be  difcharged  before  God,  who  have  not  been  ufefui  or 
helpful  in  bringing  in  others  unto  him.  But  this  we  are 
fure  of,  that  the  more  ye  can  be  inftrumental  to  bring  o- 
thers  to  God,  ye  (hall  be  the  more  welcome  unto  him.  It 
is  a  wonder  that  any  who  have  the  leaft  impreffion  of  the 
terrors  of  God  upon  them,  are  not  more  earned  in  their 
dealing  with  him  on  the  behalf  of  others.  But  we  fhall 
{peak  a  word  further  upon  thefe  words.     And 

Firft,  Fir  we  in  this  tabernacle  do  groan,  being  burt.hened. 
Now,  all  groan  ;  but  they  groan  differently,  and  on  dif- 
ferent accounts,  all  groan  both  good  and  bad  :  but  if 
your  ears  were  at  their  heart,  you  would  hear  a  great  va* 
riety  of  reafons.  (1.)  Some  groan  ;  but  why  ?  Becaufe 
the  world  is  not  more  full  and  fuccefsful  unto  them  :  (2  ) 
And  becaufe  it  is  cot  free  of  all  affliction:  and  (3.)  Be- 
Hbh  caiife 


428      Mr.  D.  Cargill's  Sermons,  6c.     Lect.  III. 

caufc  it  is  not  of  longer  continuance :  for  ere  ever  they  are 
aware  of  it,  age  is  upon  them. 

I/?,  We  fay  that  fome  groan,  becaufe  the  world  is  not 
more  full, — free,  and  of  longer  continuance  unto  them  ; 
fuch  folk  evidence  clearly  that  they  have  no  right  to  any 
thing,  at  leaft  their  heart  believes  it  is  fo.  Again,  we  may 
fay,  that  there  are  fome,  on  the  other  hand,  who  rejoice 
that  the  world  is  no  fuller,  freer  or  of  longer  continu- 
ance unto  them  :  they  fay,  that  all  this  is  needful.  And 
indeed  if  the  world  wanted  its  crofo,  it  would  be  worfe 
for  us  ;  and  it  is  aUo  well,,  that  it  is  of  no  longer  continu- 
ance. 

2d!y,  We  would  fay,  that,  tho'  they  be  groaning  under 
various  wants,  and  on  different  accounts  *,  yet  there  is  an- 
other thing  here;  there  are  ibme  put  betw.een  two  gvc.it 
{traits  ;  or  as  ye  ufe  fometimes  to  fay,  between  the  devil 
and  the  deep  lea ;  they  are  both  afraid  to  die,  and  they 
cannot  live  with  pleafure.  even  as  they  would.  They  are 
afraid  of  dying,  like  children  that  are  afraid  to  go  in  the 
dark,  becaufe  they  know  not  what  may  be  there. — We 
Miall  fay  this  one  word  unto  you,  either  make  more  harte 
to  be  holy,  or  elfe,pray  for  a  long  life:  but  what  will 
long  life  do  to  you  ?   for  it  Ih  all  foon  be  expired. 

3^/y,  Here  is  another  kind  of  groaning,  and  this  is  a 
great  caufe  of  ir.  The  words  feem  emphatical  importing, 
as  was  faid  before,  that  we  believe  and  rejoice,  and  we 
groan  and  mourn  too;  and  therefore,  there  are  thefe  three 
things  that  make  us  do  fo. 

1.  The  believer's  croues  and  trials  make  him  mourn, 
and  why  fo  ?  Even  becaufe  every  crofs  hath  a  temptation 
in  it.  Indeed  we  faid  a  word 'before,  which  feetns  to  con- 
tradict this  ;  but  they  agree  well  together.  Believers  may 
be  content  with  thefe  croiTes  in  the  world  ;  and  yet  may 
groan  under  them.  They  may  groan  when  they  find  their 
forrows  ;  and  rejoice  when  they  find  their  profit  therein  : 
and  fo  both  joy  and  mourning  may  be  contained  therein 
together. 

2.  They  groan,  becaufe  of  the  bondage  and  thraldom 
they  are  under  ;  and  what  are  they,  like  ?  They  ly  low, 
and  they  are,  as  it  were,  under  the  devil's  foot,  fo  to  fay. 
O  this  thraldom  of  fin  !  when  fhall  we  fee  an  end  of  it  ? 
We  think  that  every  foul  of  you  fhould  be  efTaying  to 
have  this  yoke  broken  in  pieces.  O  when  will  it  be  taken 
off,  never  to  be  put  on  again  !  and  when  will  it  be  faid, 
henceforth  thou  lhalt  be  free  from  all  temptations  to  fin, 
and  fhall  be  uq  longer  in  thraldom  unto  it ! 

3'-  A 


Lect.  III.    Upon  2  Corinthians  v.^,— ii,  1429 

3.  A  third  thing  is  hope  deferred  that  makes  the  heart  fick. 
The  great  and  vaft  difproportion  between  what  they  are 
intitled  to  and  their  condition,  makes  them  groan.  What  is 
their  right  ?  why,  for  as  low  as  I  lit  here,  I  have  a  patent 
right  in  my  bofom  unto  a  kingdom.     It  is  well  hid  there  ; 

and  if  it  is  not  there,  it  is  not  well. So  I  fay  there  re  a 

vaft  difproportion  betwixt  their  rights,  and  their  prefent 
condition  ?  why,  they  are  under  the  feet  of  men,  and 
the  vileft  of  men  \  under  devils,  and  the  malice  of  devils  : 
but  they  never  get  all  their  will  about  them.  So  that 
hope  defer  r-ed^  makes  the  heart  fick ,  and  makes  it  groan. — - 
O  when  fhall  we  be  be  fully  freed  from  this  !  There  is 
a 

Second  thing  that  we  may  fpeak  a  word  here  unto  is* 
that  this  groaning  is  the  effect  of  fin  ;  and  it  began  with 
the  body  ;  and  it  will  end  with  the  body  :  For  fo  long 
as  the  body  continues   here,  fin  and  it    will  be  together* 

Sin  began  with    the    body  in   the   womb: We   never 

heard  of  a  bibe  that  leaped  in  the  womb  for  joy  but  one  ** 
Others  may  do  it,  but  it  is  on  another  account.  I  fay, 
we  never  read  of  any  but  one  who  leaped  upon  this  confi- 
deration  ;  viz.  that  of  the  hope  that  the  foul  had  of  its 
eternal  freedom  through  its.  Mediator.  So  I  fay,  this 
may  help  to  diminifh  your  affections  to  the  world.  You 
muft  be  kept  groaning  ;  that  is  the  firft  thing  that  makes 
us  content  to  quit  the  body  ;  for  we  groan  while  we  keep 
it.  So  choofe  whether  ye  will  dwell  with  it,  or  be  di- 
vorced fron?  it  in  your  affections,  orbe  content  with  thefe 
groanings  ye  ihall  have  while  in  the  body.  But  we  fay, 
they  are  great  fools  who  have  great  expectations  of  free- 
dom, while  in  this  tabernacle.  Ye  have  been  difappoint- 
ed,  and  yet  ye  will  fet  it  up.  But  fet  it  up  when  ye  will, 
ye  will  find  it  {haken,  and  fometimes  the  foul  drooping, 
and  full  of  fears.  But  we  may  fay  that  it  malt  always 
groan,  while  here  ;  until  it  groan  out  its  laft.  And  then 
k  (hall  have  its  freedom  •,  for  we  that  are  in  this  taberna- 
cle do  groan*  It  is  not  without  caufe  that  we  groan  :  For 
we  (it  befide  ill  neighbours;  and  we  have  great  taxes  laid 
upon  us.  We  aie  like  a  people  in  flavery,  whofe  rents 
are  all  taken  from  them  by  reafon  of  bondage,  and  bur- 
dens laid  upon  them.  So  that  there  is  caufe  of  groaning, 
and  this  is  one  thing,  that  there  will  be  ftill  a  burden  011 
every  foul,  fo. long  as  it  is  in  this  tabernacle.  If  there  were 
no  more  but  this  body  of  death,it  would  be  a  great  burden , 


♦  VIZ.  JohnBaptift,  Lukei.  *t, 

Hhh2 


It 


r4$o       Mr.  D.  Cargjill's  Sermons,  &c.    Lect.  III. 

It  is  true,  it  is  not  become  the  burden  of  fome,  I  may 
fay,  of  many  :  But  the  worfe  is  their  cafe.     But 

Thirdy,  Wc  come  more  particularly  to  fhew  the  caufe  : 
And 

iji,  Negatively,—— -Not  that  we  would  be  uncloathed,  but 
chathed  upon,  Grace  hath  brought  all  the  terrors  of 
death  unto  this  :  It  is  but  juft  like  one  putting  off  a  worn 
fuit  of  cloaths,  and  putting  on  a  fuit  of  new  apparel. 
O  death,  wno  waft  fo  dreadful,  thou  art  now  but  like  the 
putting  off  old  rags,  and  putting  on  hew  apparel.  Did  ye 
never  lee  the  fondnefs  of  a  child  in  putting  on  new  gar- 
ments ?  Though  there  be  no  fuch  fondnefs  here  ;  yet 
there  is  as  great  a  refolution  and  deiire  in  every  true 
Chriftran  to  be  thus  cloathed  upon.  So  fays  the  true, 
Chriftian,  I  would  fee  how  it  would  fit  me  :  I  would  glad- 
ly fee  how  this  cloathing  would  fet  me.  So  firft,  he  lets 
you  fee  negatively  ;  Not  that  wejhould  be  uncloathed,  that; 
5s,  we  have  no  pleafure  in  thinking  that  wefhallbe  an- 
nihilated, or  reduced  to  nought.  The  pafTionate  wifhes 
of  the  worldly  man  look  no  further  than  that,  O  if  I 
were  dead  !  But  if  dead,  what  would  then  become  of 
you  ?  Before  ye  wifh  for  that,  fee  better  unto  it.  Where 
there  is  not  fuitable  preparation  for  death,  life  is  better  : 
Bnt  where  there  is  preparation  for  it,  fay,  not  paffionately, 
but  calmly,  Lord,  fend  it  when  thou  wilt,  or  let  thy  fer- 
ixrnt  depart  in  peace,  for  niine  eves  have  fe  en  thy  fal  vat  ion* 
Not  to  be  uncloathed.  What  is  that  ?  Not  to  be  brought  to 
nothing,  but  to  have  my  body  taken  away.     But 

2d,  Pofitively. >I  defire  to  he  cloathed  upon.     I  am  like 

a  man  that  hath  a  rich  marriage  to  confummate.  I  would 
have  both  my  wedding  and  wedding  cloaths  on  :  And  iji 
effect,  death  will  both  bring  me  unto  my  marriage,  and 
the  putting  on  of  my  rich  fuit  of  wedding  garments.     So 

.that  I  deiire,  fays  the  believer,  to  be  clothed  upon. He 

would  be  bra*,  and  he  cannot  be  bra5  enough,  for  his 
bridegroom  :  But  the  bride,  or  believer  knows  that  the 
bridegroom  will  prepare  a  fuit  for  him.  And  in  a  word* 
fome  folk  fay  of  their  cloaths  that  they  were  never  well, 
fince  they  put  them  on.  But  we  are  fure  that  we  fhall 
be  for  ever  weli,  after  we  have  put  this  heavenly  cloathing 

o«n. -The  witnefs    of  the   fpirit  continues   with  them, 

they  fhall  continue  and  laft  through  all  eternity  fo  — — 
And  Ohappy  foul  that  never  refts,  till  it  come  to  look  u- 
pon  the  terrors  of  death,  like  one  juft  putting  off  his  old 
cloaths,  and  putting  on  a  fuit  of  new  robes,  or  apparel, 
for  to  meet  the  bleffed  bxidegropm  of  fouls,-— -that  morta. 


Lect,III.    Upon  2  Corinthians  v.  4,— ii.    431 

lity  might  he  /wallowed  up  of  life.—— — I  would  be 
through  death,  fays  the  believer ;  and  I  rauft  be  through 

it. 1  would    have^  mortality    [wallowed  up    of  life  % 

and  I  would  die  once,  and  never  die  more.  My  dying 
fhews  me  to  be  mortal,  but  I  (hall  be  immortal  after  that.  I 
would  have  it  once  over  for  all.  Only  thefe  defires  arc 
with  great  fubmiffion.  He  fubmits  unto  the  difpofal  of 
Cod,  that  mortality  might  he  fw  allowed  up  of  life. 

Now  in  the  next  verfe  there  are  fweet  things  :  He  ih&t 
hath  wrought  us  unto  the  /elf fame  thing  is  Cod,  who  hatb  at  fa 
given  unto  us  the  earneft  of the  Spirit.  This  (hews  that  he 
makes  no  more  hafte  than  good  fpeed,  as  we  fometimes 
fay  :  For  all  defires  without  thefe  things,  are  foolifh  ;  they 
are  finful  defires,  till  thefe  experiences  take  pkce,  I  am 
wrought  to  it,and  have  the  earned  of  it.  We  fhallnot  fpealc 
further  upon  this  preparation,  having  noticed  fomewhat 
anent  it  already  ;  but  we  think  that  right  preparatioa 
hath, 

1.  An  intereft  in  Chrift. 

2.  Bleflednefs,  Bleffed  is  that  fervant9  that  when  hit 
tnafter  comes>Jhall find  him  fo  doing  ;  that  is,  the  great  pre- 
paration. And  the  thing  we  fhould  look  well  to  is,  to 
have  an  intereft  in  Chrift ;  and  to  be  diligent  in  the  work 
of  mortification  and  holinefs.  He  that  hath  wrought  us  un- 
to this  felf  fame  tbiug,  is  God.  And  there  are  thefe  three 
things  included  in  it, 

Firft,  It  is  God  that  hath  in  effect,  wrought  that  in 
us. 

Secondly,  It  is  that  fame  God  that  hath  hath  wrought 
that  fitnefs  in  us  for  that  kingdom  and  glorious  inheri- 
tance above,  with  the  faints  in  light  and  glory.     And 

Laftly,  He  hath  given  the  earneft  of  the  Spirit ,  and  that 
makes  all  fure.  We  have  fitneis,  and  we  have  aptnefs, 
and  we  have  the  earnef)  of  the  Spirit  5  and  that  cnfures 
all  unto  us, 


SERMON 


I    43*    1 


SERMON      XXXI. 


John  viii.  34,  35- 

Jefus  anfwered  them,  Verily  verily  I  fay  unto  you9 
Whofoever  committeth fin,  isthefervantoffin.  And 
the  fervant  abideth  not  in  the  houfe  for  ever  :  but 
the  Son  abideth  ever* 


THE  R  E  are  many  things  that  do  not  anfwer  their 
pretences,  but  efpecially  thefe  ;  firft,  man's  fhow, 
or  outward  appearance  ;  fecondly,  man's  boafting  ;  and 
thirdly,  man's  hopes.     I  fay 

Firft,  Man's  fhow  anfwers  not  its  pretences.  Every 
man,  fays  the  Spirit  of  God,  walks  in  a  vain/how,  2  Cor. 
vii.  14.  That  is,  the  walk  he  walks  in  is  but  a  vain  (how. 
Indeed  one  fhows  riches,  and  he  hath  poverty  :  Another 
fhows  gladnefs,  and  he  hath  fadnefs  ;  another  fhows 
honefty,  and  has  nothing  but  deceit,  and  the  crooked- 
nefs  of  the  ferpent  within  him.  Ail  thefe  pretences  hold 
not. 

Secondly,  Man's  boafting  holds  not.  Boafting  is  the 
greateft  and  fureft  thing  in  man  ;  for  he  makes  nothing 
the  matter  of  his  boafting  for  ordinary,  but  that  which  is 
fureft  and  greateft  in  him.  Well,  that  holds  not  pace 
with  its  pretences.  The  apoftle  when  fpeaking  of  boaft- 
ing, fays, — our  boafting  is  found  a  truth.  Which  inti- 
mates that  it  is  but  rare  or  feldom,  that  man's  boafting 
is  founded  in  truth.  But  our  boafting,  fays  he,  hold?  j or 
truth;  we  may  fay  this  of  it',  that  no  creature  may  boaft: 
in  God's  Jight  ;  and  if  there  be  any  thing  before  boafting, 
it  immediately  Aides  away  aftei  boafting,  and  never  re- 
turns till  it  is  rctracled  again  ;  away  then  with  boafting, 
and  O  that  we  boafted  of  this,  and  nothing  but  this,  that 
we  are  true  believers  in  Chrift  Jefus. 

Thirdty 


Ser  XXXI.  Upon  John  viii.  34,  35-  433 

Thijdly%  Man's  hopes  hold  not  the  thoufandth  part. 
Man's  hopes  never  anlwer,  or  quadrate  with  his  preten- 
ces. What  are  man's  hopes  at  beft  ?  Why,  they  are  juft 
like  afield  of  corn,  upon  which  the  winter  comes  before 
it  be  full  ;  and  fo  it  is  blafted  :  And  O  but  this  field  was 
rank  in  (ummer.  Now  of  thefe  things  we  may  fay,  man's 
(how  is  vain  :  His  boaftings  often  fall,  and  his  hopes  fail. 
But  that  which  is  more  than  all,  as  it  is  in  other  things, 
fo  it  is  alfo  in  religion  :  Men's  pretences  hold  not  in  re- 
ligious things.  And  thefc  arc  Firft,  things  moft  intereft- 
ing.  Secondly,  things  that  make  the  deepeft  imprefiion  ; 
and  thirdly,  things  or  the  moft  fubtle  conveyance  :  For 
it  is  a  devilifh  and  deceitful  heart  that  fometimes  mana- 
ges thefe  things.  O  then  we  have  need  to  take  good  heed 
here,  when  v/e  entertain  or  take  up  with  religious  perfus- 
ions. Thefc  arc  failing,  they  mufter  up  greatly,  and 
make  a  fair  appearance  ;  b^t  they  never  or  (eldom  an- 
iwer  their  pretences. 

But  to  omit  other  things,  we  (hall  only  inftancc  in  thefe 
particulars,  that  are  here  fpoken  in  the  words  of  the  text. 
It  is  a  debate  betwixt  Chrift  and  a  people  ;  he  holds  them 
to  be  in  a  (late  of  thraldom,  and  they  aver  themfelvcs  to 
be  free.  There  is  much  between  thefe  two  :  But  we  arc 
Aire  that  truth  muft  be  on  Chrift's  fide  of  the  queftion. 
You  fay,  ye  are  free  ;  but  ye  arc  fervants  ;  and  tbefer- 
v ant  abide th  not  in  the  boufe  for  ever.  Ye  are  in  bondage. 
But  lay  ye,  we  are  fo  far  paft  feeling  that  we  cannot  tell 
whether  we  are  bond  or  free  men.  There  are  fome  when 
they  boaft  moft  of  freedom,  that  are  moft  in  flavery  to 
fin  •,  they  talk  as  if  they  were  the  only  free  men  in  the 
world  :  And  yet  they  are  fo  wedded  to  their  own  lofts* 
that  they  cannot  get  from  them,  nor  by  them.  We  may- 
fay  this  of  lome,  that  they  think  the*e  are  none  free,  but 
thofe  that  have  got  over  the  law  of  God,  or  the  cheeks 
of  an  awakened  conference.  Indeed  there  is  a  lamb  feed- 
ing in  a  large  place,  and  yet  not  altogether  free.  What 
j«  freedom  ?  What  is  bondage  or  thraldom  ?  In  a  word, 
a  man  is  free,  when  he  has  got,  by  the  Spirit  of  God, 
fuch  a  power  over  himfelf,  as  to.  govern  himfclf  by  di- 
vine laws,  religion,  and  right  reafon.  So  far  as  ye  ex- 
ceed thefe,  if  it  were  but  in  the  inftance  of  yonr  four 
hour's  drink,  fo  far  ye  are  Haves  to  fin.  We  may  men- 
lion  lefs  things,  to  which  ye  are  (laves.  In  a  word,  man 
is  a  ftave,  where  aftcttion  and.  fenfuality  rule,  and  take 
the  fcepter  out  of  the  baud  of  religion  and  right  reafon. 
Now 

Upon 


434     Mr.  D.  Cargill's  Sermons,  6c.  Ser.  XXXI- 

Upon  the  other  hand,  what  is  bondage  or  thraldom  to 
fin  ?  Why,  it  is  when  a  man  is  carried  up  and  down  againft 
reafon  and  religion.  Confider  then,  and  weigh  the  mat- 
ter, and  fee  who  are  bond,  and  who  are  free.  But  we 
fhall  proceed  a  little  further,  and  fpeak  fomewhat  of  the 
evidence  of  this  thraldom  to  (in.  What  is  it  ?  It  is  the 
commiffion  of  fin  :  The  commiffion  of  fin  is  an  indica- 
tion of  this  thraldom.  I  fay,  the  commiffion  of  fin  :  Who- 
mever committethJint  is  the  fervant  of  Jin.  I  need  go  no 
further  to  prove  it.  We  are  fure,  there  is  an  undoubt- 
ed truth  here  ;  if  we  could  explain  it  rightly,  we  might 
foon  make  it  evident,  who  are  free,  and  who  are  bound 
unto  fin. 

And  that  we  may  underfland  this  the  better,  we  (hall 
not  fpeak  of  every  commiffion  of  fin.    But 

I.  We  (hall  fpeak  of  that  commiffion  of  fin,  that  de- 
notes, or  evidences  a  man  to  be  the  fervant,  or  flave 
of  fin. 

II.  We  fhall  fpeak  of  that  fubje&ion  to  fin,  that  makes 
one  a  fervant  to  it,and  fo  liable  to  ejection  and  expul- 
iion  out  of  the  houfe  of  God. 

I.  Of  the  commiffion  of  fin.  We  are  not  to  fpeak  of 
every  commiffion  of  fin  ;  for  there  are  none  who  are  not 
under  the  commiffion  of  fin  either  ignorantly  pr  willing- 
ly :  For  there  is  no  foul,  or  mind  fo  illuminated  as  to 
reach  the  knowledge  of  every  fin  and  duty.  And  on  the 
other  hand,  there  is  no  confeience  fo'much  renewed  as  to 
give  warning  at  every  approach  of  fin  and  iniquity  ;  But 
Jin  is  many  a  time  done,  ere  ever  a  man  knows  of  it,  or 
the  confeience  checks  him  for  it  \  and  therefore  we  fpeak 
not  of  every  commiffion  of  fin.  Neither  do  we  mean 
thofe  fins  that  are  committed  through  weaknefs.  There 
are  innumerable  thoughts  in  man's  heart,  that  he  cannot 
get  overcome,  mattered,  or  excluded  ;  and  yet  upon  the 
one  hand,  we  will  not  fay,  that  thefe  thoughts  are  not 
finful ;  for  finful  they  are  indeed.  Nor  on  the  other  hand, 
%vill  we  fay,  that  thefe  thoughts  denote  a  man  the  fervant 
of  fin , — for  there  are  fightings  againft  them,  and  where 
fighting  is,  we  ,  are  not  fervants,  but  enemies;  for  we 
would  fight  for,  and  not  againft  thofe  we  were  fervants 
uoto. 

Bnt    more  pofitively  of  the  c bmmiilion   of  fin    here 
meant.    And 

i.  They 


Ser.  XXXI.        Upon  John  viii.  34,  35.'  43^5 

1.  They  are  commiflions  that  are    done  willingly. 

2.  95h*t  are  done  ordinarily.     And 

3.  Thai    are  allowed. 

1/?,  They  are  commiflions  that  are  done  willingly  : • 

For  we  are  fure,  that  where  the  will  is,  there  is  the  man  ; 
ami  there  is  ferviuide  to  fin.  An  evidence  of  fervitudc 
is  a  will  going  forth  to  fin.  And  where  is  your  will  i 
We  may  lay  this  one  word,  if  there  were  not  the  will, 
there  would  not  be  fo  frequent  a  prevalence  of  fin  :  For 
the  will  keeps  the  door";  and  (huts  the  door.  If  the  will 
be  againit  any  particular  fin,  it  may  prevail  once  ;  but 
not  always.  Thus  the  indication  of  fervitude  is  a  willing- 
nicfs  or  the  mind  to  fin. 

2<:i/r,  As  there  is  willingnefs  in  this  cafe,  fo  they  are 
or-.iinary,  or  habitual  commiffions  that  are  meant.  We 
will  not  call  him  a  fcrvant,  that  only  performs  one  z£t  to 
another  :  No,  he  muft  abide  conftantly  at  his  work,  and 

then  he  gets  both   the    name  and  wages  of  a  fervant. ~ 

Where  will  ye  be  found  working  through  the  day  ?  Ye 
will  be  found  either  working  to  yourfelves,  or  to  fin  ? 
And  he  that  works  to  himfelf,  works  to  fin  too,  if  he 
hath  not  firft  wrought  unto  God.  What  are  ye  think- 
ing ?  What  are  your  thoughts  ?  And  where  are  your 
hearts  ?  You  are  at  fervice  ;  but  I  am  afraid  it  is  at  the 
(ervice  of  iin,  or  of  yourfelves.  How  feldom  are  we 
found  in  the  (ervice  of  our  God  ? 

3/A,  They  are  allowed  commifllons *.  And  what  are 
thefe  ?  Why,  all  thefe  fins  that  we  have  not  retracted. — 
But  what  call  you  thefe  ?  They  are  fins  done  with  the 
full  confent  of  the  will.  Do  you  retraft  your  fins  as  Toon 
as  they  are  committed  ?  He  is  not  a  lervant  of  fin,  that 
retraces  and  repents  for  fin  as  foon  as  committed.  To 
fay  no  more  at  prefent,  all  fins  that  are  not  retracted,  are 
allowed. 

If.  Of  fubjeclion  to  fin,  And  it  is  not  every  fubje£tion 
to  fin  ;  but  a  fubjection  and  ferviuide  to  fin,  that  makeSt 
us  liable  to  expulfion  out  of  God's  houfe  ;  for  as  we  faid 
before,  every  fin  does  not  determine,  a  mao  to  be  a  fer- 
vant of  fin  :  For  he  may  be  fubje&ed,  by  force.  But 
that  we  may  prefs  this  a  little  further,  ye  fhouhl  confider 
that  if  you  would  know  whpfe  fervants  ye  are,  and  whole 
work  ye  are  doing  ;  if  you  be  ferving  fin,  fin  is  your 
matter,  and  de.ith  fliall  be  your  wages.  And  O  but  there 
is  a  great  part  ofyour  work,  fin.  We  are  fure  that  the 
denomination  is  from   the  greateft  part  of  yottr  acYions. 

I  i  i  Well 


436    Mr.  D.  Cargill's  Sermons,  6c.    Ser.  XXXI, 

Well  then,  if  this  be  a  maxim  in  Divinity,  fure,  the 
greateft  part  of  this  company  will  be  fervants  to  fin  ;  for 
the  moft  part  of  our  work,  is  fin.  I  fay,  then,  look  to 
it.  What  is  your  work  ?  Under  whofe  fubjecYion  are 
you  ?  And  whom  do  you  ferve  ?  Whether  is  it  God, 
yourfelves,  or  Tin  ?  For  one  of  thefe  three,  you  are  all 
ferving.  God  fhould  be  ferved  fi*ft,  and  moft  :  Ourfelves 
next  :  And  fin  not  at  all.  Not  being  debtors  to  fin  we 
ought  to  be  purfuing  it  unto  death  ;  for  it  has  injured 
us  j  and  in  not  purfuing  it  unto  death,  we  are  fervants 
unto  it.     ftut 

1.  Are  you  in  fubjeclion  and  working  to  God  ?  let  every 
man  now  fpeak  according  to  bis  own  confcience  i  wha* 
is  your  fervice  done  to  God  ?    Now  we  are  fure,  many  a 

foul  will  be  filent,  not  having  wherewith  to  anfwer. 

What  mall  I  then  pitch  upon  ?  And  what  fervice  (hall  I 
fay  for  you  ?  Well,  this  is  my  fervice  :  I  am  following 
God's  ordinances  :  I  am  heariug  preaching  on  the  fab- 
bath  ;  and  I  am  abftaining  from  my  own  ordinary  work 
and  fervice.  Is  not  that  fervice  to  God  ?  Well,  well,  we 
fhall  confider  this.  But  ye  fliould  know,  that  there  is  no- 
thing fervice  to  God,  without  obedience  to  his  command, 
Ifyeare  doing  that  out  of  obedience  to  Gcd  ;  then  are 
ye  fervants  to  him  ;  but  otherwife,  to  fpeak  with  reve- 
rence, ye  are  but  putting  a  cheat  on  God,  if  ye  could. 
Ye  meet  under  his  banner,  and  then  juft  turn  back  to 
the  enemy  again.  There  are  fome  heritors  bound  to  lit- 
tle more  by  their  charters,  than  to  anfwer  before  the 
court  thrice  a  year :  And  we  are  Inch  gentlemen's  ten- 
nants  as  thefe.  We  think  it  enough  to  appear  at  court. 
But  will  God  regard  you  as  fervants  on  that  account  ? 
God  will  have  other  fervice  than  that.     And  he  will  put 

every  man  to  it If  then  1  be   a  father,  -where  is  mine 

honour  ?  and  if  lie  a  mafter,  where  is  my  fear  ?  Mai.  i  6. 
And  if  his  fervants,  where  is  his  fervice.  But  we  are  fure, 
that  if  ye  be  fervants,  ye  can  fay,  here  is  my  reward  ; 
feek  it  out  till  ye  find  it  :  And  if  ye  find  it  not,  reft  not 
until  you  attain  unto  that  which  is  a  ferving  of  God,  or 
e4fe  you  ferve  but  yourfelves. 

Before  we  fpeak  or  a  ferving  of  ourfelves,  we  may  fay 
this  one  word,  that  there  is  nothing  right  fervice  unto 
God,  but  what  is  inward,  and  of  the  Spirit  :  for  we  may 
fay  this,  that  ye  can  never  ferve  God  without  inward  pu- 
rity cf  the.  confeience,  and  righteoufnefs  of  the  mind.  Do 
ye  think  that  words,  pra)er,  or  any  other  religious  duty 


*\  l 


Ser.  XXXI.        Upon  John  viii.  34,  35.  437 

are  a  ferving  of  him,  though  there  be  not  inward  purity  of 
mind  ?  Nay,  we  lhall  fay  that  the  principle  thing  in  God's 
fervice  is  the  inward  part ;  and  the  outward  is  rather  for 
exercife  to  yourfelves,  than  for  him  ;  for  he  looks  on  the 
fpirit  only.  But  there  is  need  of  external  ordinances  here : 
and  if  there  were  not,  there  fhould  not  be  any  more  ex- 
ternal ordinances  than  in  heaven;  for  there  are  no  fuck 
external  ordinances  there :  the  fpirits  in  heaven  ftill  wor- 
ship him  ;  and  they  do  fo  conftantly  in  the  acts  of  love, 
and  in  the  uninterrupted  enjoyment  of  him.  But  remem- 
ber that  there  is  no  fervice,  if  it  be  not  in  a  well  drefled 
houfe.  Right  fervice  is  a  readinefs  to  receive  your  Lord 
with  a  pure  heart,  and  to  weep  and  mourn  when  he  ab- 
fents  lumfelf  long. — Ye  ferve  God,  when  ye  keep  your- 
felves right,  and  without  doing  fo  there  is  no  ferving  him 
in  an  acceptable  way.  Why  do  ye  woflip  me,  teaching 
for  doElrine  the  traditions  of  men  ?  This  is  the  fuggeition 
of  Satan,  and  the  deceitfulnds  of  your  hearts.  Let  every 
man  and  woman  tell,  whom  they  (ervc,  and  whom  they 
pitch  upon  for  their  matter  ;  orelfe  let  them  acknowledge 
that  they  are  yet  to  begin  this  fervice  of  a  truth. 

2-dlyf  We  are  ferving  ourlelves  :  and  it  is  not  very  dif- 
ficult to  find  out  fuch  a  man.  Here  ye  will  get  the  whole 
week  unto  yourfelves  ;  and  yet  ye  will  not  think  much  to 
take  a  part  of  the  Lord's  day  alio.  Ye  will  take  the  whole 
week  unto  yourfelves  :  Ye  will  rile  in  the  morning,  and  fail 
to  work  withoutcraving  a  bleffingon  your  own  hands,  ex- 
cept it  be  in  a  fuperftitious  manner  by  a  iaining  or  bleiiing 
yourielves.  It  is  a  wonder  th.it  men  and  women  can  rife  • 
up,  go  out,  and  not  return  until  night  in  this  manner  — 
Where  are  ye  all  the  day  ?  areyouat  God's  fervice?  we  may 
fay,  that  as  forne  are  afhamed  to  be  idle;  fo  others  fiiould 
be  afhamed  to  be  found  fo  often  working  in  their  (hops, 
in  their  houles,  fields,  and  fo  conlrant  at  their  own  affairs 

without  minding   the  fervice  of  God. As  in  fome  idle- 

nefs  is  their  fin  ;  fo  in  others  laborioufnels  becomes  both 
their  fin  and  tteir  flume.  I  am  afraid  you  will  tind  it  lo 
at  laft. 

2dly9  And  we  are  the  fervants  of  fin.  But  I  need  not 
put  a  difference  between  thefe  two,  being  fervants  to  fio9 
and  fervants  to  ourlelves ;  for  they  amount  all  to  one  her.d, 
though  they  have  fome  diftinclions.  7 he  fervants  of  p.n. 
Where  will  ye  find  men  occupied  ?  for  if  we  may  fay  fo, 
he  hath  his  cap  in  his  hand  :  he  bows  to  it,  and  gives 
way  to  it :  then  kiiTes  it  and  huggs  it  in  his  bofom.  We 
will  fay  this  of  it  \  and  we  fhall  fpeak  but  little  of  many  of 
I  i  i  2  thefe 


438    Mr.  ©.  Cargill's  Sermons,  6c,    See.  XXXf. 

thefe  things  that  we  might  fpeak  unto  :  But  we  are  fureof 
this,  that  we  will  not  find  a  man  in  all  this  company,  but 
be  hath  got  fome  particular  fin,  that  in  lefs  or  more  hath 
the  dominion  over  him.  It  is  fad  enough,  it  is  fad,  that  in 
an  afiembly  confiding  of  fome  thoufands  there  is  not  one 
amongft  them  all,  but  what  hath  fome  fin  reigning  in 
him,  not  yet  caft  out,  while  others  are  fetting  up  fin  in 
their  hearts  every  day. 

Ufe,  Now  try  yourfelves  throughly.     Are  ye  not  freed  ? 
And  what  are  ye  freed  from  ?  are  ye  free  from  Inn's  ?  the 
luft  of  covetoulnefs,  the  luft  of  paflion,  pride,  fenfuality? 
"What  is  it  ye  have  got  loofe  from,  that  had  once  a  grip 
of  you  ?  Some  have  got  this  iuft,  but  not  all  out  :  and  in 
effect,  when  a  man  has  got  the  one  eye  thruft  out,  oj: 
blinded  accidentally,  .commonly  the  other  we  think  is  the 
fkronger.     So  we  are  lure  if  ye  put  not  all  your  lufts  out, 
thofe  you  leave  behind,    will  be    ftronger  than   before. 
Jt  is  beft  to  thruft  them  all  out. — -And  for  further  trial 
an  this,  what  is  it  that  hath  moft  power  over  you  ?    And 
how  fhall  ye  know  it?  What  is   it  that  diverts  you  moft 
from  God  and  his  fervice,  when  ye  {hould  go  to  it  ?  And 
what  is  it  that  takes  you  from  meditation,  prayer,  reading, 
and  other  duties  in  the  fervice  of  God  ?    What  is  it  that 
hath  a  greater  power  over  you  than  God  hath  ?  Remem- 
ber, then,  whole  commands  you  obey,  and  whofe  fervants 
ye  are.     If  fin  hath  a  greater  power  over  you  than   God, 
and  if  ye  are  under  the  power  of  fin  and  the  dominion 
thereof,  you  are  thus  fervants  of  fin.     Here  we  thought 
to  have  fpoken  a  word  unto  this,  whofe  fervants  ye  are  : 
but  we  fhall  only  notice,  that  if  ye  be  the  fervants  of  fin, 
ye  fhould  remember  what  fhall  be  your  wages.     The  even- 
ing approaches:  the  labourers  muft  be  called   and  paid  ; 
and  whom  have  ye  your  wages  to  afk  from  ?  From  fin  > 
Then  the  wages  of  fin  is  death  — Then  ye  muft  go  to  death, 
devils,  and  hell  to  receive  your   wages.     Ye   would   not 
bow  a  knee  to  God  ,   ye  would  not  obey  his  commands  : 
ye  have  nothing  therefore  to  demand  from  him.     He  hath 
given  you  more  than  ye  deferved  :    he  hath  given  you  fo 
many  years  life  and  maintainance ;  and  yet  ye  never  bow- 
ed heart  or  knee  unto  him.     How  many  are  here  whom 
yon  will  never  find  in  a  clofet,  field,  garden,  barn   or 
barn-yard,  bowing  a  knee  unto  God.     And  think  ye  that 
is  a  ferving  of  him  ?  I  think  it  is  not. 

We  have  one  word  to  fay  unto  you  :  The  fervants  of  ffn 
will  be  expelled  out  of  th?  houfe  of  God  :  for  certification 
of  this,  The/ervant  afrdelb  not  in  the  houfe  for  even  but  the 

fin 


Ser.XXXL         Upon  John  vfijU  34,  35.  439 

fon  abide:  in  the  koufe  for  ever.  We  fhall  fay  this  of  it, 
this  houfe  is  to  be  diffipated,  and  the  other  is  to  be  taken 
up,  and  all  the  fervants  are  to  get  their  ieave. Remem- 
ber the  bond  woman  and  her  Ton  are  to  be  call:  out.  It 
will  come  to  this  with  you,  if  ye  be  evil  fervants  :  he  will 
not  deal  with  you  as  fome  with  their  fervants:  they  will 
not  fend  them  away  without  Tome  what  to  furnifh  their 
houfe  Bin  ye  fhall  be  brought  before  God's  awful  tribu- 
nal-, and  from  thence  fent  away  empty  and  bare  unto  e-- 
verlafting  mifery.  All  thofe  benefits  which  bear  up  you? 
hearts  on  earth,  and  thofe  duties  that  your  lbuls  tookplea- 
fure  in,  fhall  be  taken  away  from  you. 

I  lay,  then,  this  is  the  doom,  this  is  the  fentence,  that 
the  fervants  of  fin  fliall  not  abide  in  the  houfe  for  ever. 
Now,  we  might  infift  on  this  a  little  ;  //?,  To  fhew  yom 
the  truth  of  it  :  idly%  The  greatncfs  of  fuch  a  judgment : 
but  for  brevity's  fake,  only  remember, 

\fl%  That  it  is  Chrift  himfelf  that  fpeaks  it.  This  is  c- 
nough  for  the  truth  of  it.  If  ye  abide  the  fervants  of  fin, 
ye  (hall  abide  (laves  to  wrath  for  ever  :  for  the  fervants  of 

fin  go  unto  hell ;  that  is  the  place  of  their  reward. So  if 

ye  be  the  fervants  of  fin,  look  to  it  fpeedily,  before  it  be 
too  late      But 

2d!y,  On  the  other  hand,  for  the  greatnefs  of  the  evil  of 
being  excluded  out  of  the  houfe  of  God,  this  only  ferves 
Sufficiently  to  fhew  the  greatnefs  of  this  judgement  and  mi- 
fery, that  it  is  to  be  excluded  from  the  prefence  of  God, 
from  Chrift,  angels  and  tbefpirits  of  juft  men  made  per f eft, 
and  from  all  their  preafures  and  enjoyments,  which  are 
but  external.  But  this  difh  ftiall  foon  be  over,  and 
then  comes  the  great  and  lading  difh  of  glosy  from  which 
they  are  caft  out.  And  O  what  horror  of  confcience  will 
the  mcft  part  of  the  world  be  in,  that  are  the  fervants  of  fin, 
when  forced  to  take  their  leave,  or  laft  farewell  of  God, 
never  to  fee  his  face  again  in  mercy  ! 

Now  thefe  fhould  be  the  things  our  hearts  fhould  hi  u- 
pon  :  whofe  fervants  we  are;  and  fee  who  will  be  kept  to 
continue  in,  or  be  caft  out  of  God's  houfe  for  ever.  We 
pray,  and  intreat  you  to  confider  this. 

We  (hall  now  add  no  more  but  this.  Let  thefe  things 
be  laid  to  heart :  and  confider  the  greatnefs  of  your  ha* 
7  ird,  if  you  continue  in  the  fervice  of  fin,  and  neglect  thp 
krvige  of  God,     But  we  fhall  ieave  it  at  prefent. 


5  E  Pw 


C  440   ] 


SERMON    XXXII 


John  viii.  36., 

If  the  Son,  therefore,  make  ycu  free,  ye  foall  be  free 

indeed. 


CHRIST'S  freedom  is  the  greateft  of  privileges,  and 
it  is  in  the  beft  of  hands.  I  fay,  it  is  the  greateft 
of  benefits,  and  it  is  in  the  beft  of  hands.  He  hath  pur- 
chafed  it  at  a  dare  rate,  that  fets  forth  its  precioufnefs  ; 
and  he  beftows  it  freely,  and  that  fhews  his  gracioufnefs. 
Vfe  may  fay  this  one  word,  and  what  needs  more  ?  as  it 
were,  he  isfet  over  this  matter  ;  that  is,  he  is  the  lover  of 
man  ;  for  fo  the  fcripture  ftiles  him  Phi  pan  thropos  ; 
I  fay  he  is  fet  over  this  matter,  as  the  lover  of  man.  It  was 
certainly  a  great  joy  to  Jacob,  and  to  Benjamin  his  fon, 
to  hear  that  Jofeph  was  fet  over  the  land  of  Egypt.  They 
knew  there  was  nothing  under  his  hand,  that  his  bowels 
would  refufe.  There  are  fome  that  know  the  companions 
of  Chrift  to  be  fo  great,  that  their  cry  unto  him  fhall  ne- 
ver be  in  vain.  O  that  either  the  excellency  of  the  bene- 
fit, or  the  gracioufnefs  of  the  giver,  could  ftir  us  up  to  be 
in  earneft  about  it:  for  we  may  fay,  that  if  the  mouth  wcvq 
opened,  and  the  heart  loofed,  if  this  were  never  fo  little, 
that  attainment  would  go  on  to  a  perfect  liberty  from  God, 
fo  that  from  the  gracioufnefs  of  God  we  ihould  attain 
unto  the  higheft  degree  of  this  benefit. 

But  being  directly  led  unto  this  text  of  fcripture  and 
what  is  the  great  intent  of  it  ?  It  is  to  fhew  that  this  pow- 
er of  making  free  is  folcly  in  the  hand  of  Jefiis  Chrift. 

Now  there  are  thefe  things  we  have  to  fpeak  unto. 

I.  That  men  may  attain  unto  freedom  again. 

II.  That  this  freedom  is  to  be  obtained  by  Jefus  Chrift. 

*  This  Sermon  was  preached  as  Quarrel- holes,  December  167?. 

III.  That 


Ser.  XXXII.    Mr.  D.  Cargill's  Sermons,  6'c.     441 

III.  That  this  freedom  by  Jefus  Chrift,  is  a  freedom  in- 
deed ;  other  freedoms  compared  to  this,  arc  nothing 
but  flavery  and  bondage. 

Now  we  (hall  fpeak  a  word  to  thefe,  at  leaft  to  fome  of 

them.     And 

I.  That  men  may  attain  to  freedom.  Again,  man  is  thru  ft 
down,  and  now  very  low  ;  and  he  owes  this  to  himfelf*. 
But  that  which  we  would  obferve  is  this. 

That  though  he  is  brought  down  very  low,  yet  his  cafe 
3s  not  a  defperate  cafe ;  but  he  may, be  reftored  and  raifed 
up  again,  even  unto  the  freedom  of  Jefus  Chrift.  But 
that  we  may  clear  up  this  a  little;  there  are 

1.  Some  infenfible  of  the  want  of  this  freedom,  fo  as 
to  obtain  it  Jt  is  not  in  their  heart.  So  they  want  both 
power  and  defire  to  make  themfelves  free :  but  they  abide 
in  this  cafe,  until  the  great  thraldom  of  bondage  come  upon 
them,  and  then,  they  muft  abide  therein  for  ever. 

2.  Such  is  the  cafe  of  thefe;  there  are  others  with  whom 
the  Lord  deals  another  way,  to  make  them  fenfible  of  their 
thraldom  and  flavery  to  fin.  Hard  crofTes  and  conditions 
come  with  their  bondage  and  thraldom  ;  arid  thefe  working 
together  (through  divine  grace)  beget  a  longing  defire  in 
them  to  attain  unto  this  freedom  from  a  body  of  fin  and 
death.     But 

Fir/ly  If  it  be  inquired  what  freedom  is  this  ?  We  fhall 
not  dwell  long  upon  it.  In  a  word,  man  may  be  made  free 
of  all  that  fin  has  fubjected  him  to.  We  (hall  not  fpeak 
much  further,  as  to  what  degree  this  freedom  of  Chrift 
may  amount  to.  Whatever  would  have  been  the  freedom 
of  man  in  innocence,  we  may  venture  to  fay,  that  this  fhall 
be  no  iefs  5  yea,  it  fhall  be  greater  ;  for  it  is  now  purchas- 
ed by  the  blood  of  Chrift  himfelf,  that  is  infinite  in  merit. 
So  it  mult  be  a  greater  freedom  than  that  which  would 
have  been1  the  purchafe  of  man's  innocency. 

But  what  we  would  ipeak  to,  is,  that  this  freedom  frees 
from  all  the  bondage  and  burden  that  fin  hath  cart  upon 
man  whether  in  foul  or  body;  whether  it  be  to  that  which 
belongs  to  the  whole  perfon  foul  and  body;  or  to  the  Se- 
veral parts  of  the  perfon  foul  and  body  feparated.     And 

i  There  are  thefe  three  things  that  the  foul  enflaved 
to  fin,  is  fubjected  unto  fin.  (1.)  Deprivation.  (2.) 
Slavery  :    And  (3  )   Impt  ifonment.     And 

(;.)  As  to  its  deprivation,  it  is  much  deprived  of  the 
telle  of  God.     What  is  the  foul  of  man  like  ?  It  is  like  a 

rich 


442     Mr.  D.  Cargill's  Sermons,  6c.    Ser.  XXXII. 

rich  heir,  that  fome  nave  fo  taken;  in  that  they  have  fcarcely 
left  him  any  thing,  except  the  title  5  we  have  the  name  of 
men  of  ftrengih,  wifdom,  virtue.  But  there  is  nothing 
left,  fave  the  name  of  thefe.  If  we  take  and  lift  man  to  the 
bottom,  you  will  find  nothing  of  that  excellency  that  ihould 
anfwer  that  name  or  character  in  him.  But  if  .we  confide? 
particularly  his  deprivations,  or  what  we  are  deprived  of, 
we  may  fay  this  one  word,  alluding  to  a  fcripture  (imilie, 
the  belt  of  man  is  but  like  a  reed  fiaken  with  the  wind,  or 
a  blafled  (talk  of  corn,  that  ftands  up ;  but  has  nothing 
but  chaff;  it  appears  fomewhat,  until  it  is  in  your  hand, 
and  then  you  will  find  the  grain  is  gone.  *So  it  is  with 
man  in  this  itate  of  thraldom  :  /in  has  deprived  him  of  all 
true  excellency  and  illumination  :  there  is  neither  light* 
life,  true  wifdom,  nor  any  perfection  now  in  the  foul  of 
man.  So  that  its  deprivation  is  wonderfully  great;  fo 
.great,  that  nothing  is  left  him  that  may  be  really  helpful 
to  him.  But  all  he  hath  is  infirmities,  or  what  tends  moie 
to  trouble  him,  than  to  rid  him  out  of  thefe  entanglements.  A 
(2.)  Thing  fin  hath  fubjected  us  to,  is  to  theflasrtfry  of  lufts, 
woe  unto  lufis.  Every  thing  is  become  a  mauler  to  man  in 
his  fallen  eftate.  What  is  it  that  over-grows  him  not, 
and  holds  him  not  under  flavery  and  luft  ?  So  that  he  is 
not  his  own  man,  r.or  his  own  matter,  nor  the  fervant  of 
God.  In  this,  and  this  only  would  man  be  his  own  maf- 
ter,  in  being  God's  iervant,  and  fo  matter  over  ail  his 
lulls  and  affections  in  the  foul.  Ah  !  it  muft  be  a  great 
fall,  to  fall  from  iuch  a  freedom  into  fuch  n  flavsrjr. 

(3.)  Consider  that  the  foul  of  man  isrhruft  into  prifon, 
and  what  is  the  body  which  is  now  an  habitation  for  the 
foul  ?  Is  it  not  a  prjfon  ?  Have  we  not  ftiut  up  the  foul,  fo 
that  it  hath  neither  endowment,  nor  capacity  to* compre- 
hend any  thing,  like  a  prifoner  that  gets  not  light,  food,  or 
cloathing  ;  for  the  foul  is  fhut  up  in  prifon,  until  the  bo- 
dy be  reitored  unto  the  glorioufnefs  of  the  Son  of  God. 
And 

2.  What  is  the  body  of  man  by  fin  fubjedted  unto? 
Why,  it  is  fubjecled  it  unto  all  infirmities,  ficknefs,  pain 
and  maladies  of  every  kincK.  We  {hail  not  fay,  that  all 
thefe  infirmities  meet  in  one  perfon  ;  but  if  all  the  in- 
firmities of  the  body  through  the  world  were  gathered  to- 
gether ;  ftrange  fpiectacles  of  ftrange  difeafes  and  maladies 
would  be  i'een  :  and  all  thefe>we  are  fubjected  unto,  by 
reafon  of  fin. 

3    Sin  has  fubjected  the  whole  perfon,  foul  and  body, 
unto  the  wrath  of  God  j  fo  that  man  hath  no  uiore  free- 
do  m 


Ser.  XXXII.  HfoN  John  viii.  36.  443 

dom  from  wrath,  nor  fnfpenfion  from  that  great  debt, 
but  fo  long  as  it  plcafeth  God  in  h'i6  infinite  goodnefs  to> 
allow  him.  So  that  while  under  that  thraldom,  fin  has 
put  us  into,  the  Lord  may  call  us  in  a  moment  unto  that 
perpetual  prifon  that  fin  has  fu ejected  us  unto. 

And  laltly,  We  may  add  this,  that  notwithstanding  all 
this,  man  may  attain  unto  freedom  :  yea,  notwithftanding 
all  thefe  mortgages  which  are  innumerable,  for  man,  in 
all  his  ways,  hath  acted  a  part  to  his  own  foul,  like  a  man 
that  fought  to  fet  enough  upon  his  inheritances  when  he 
law  it  would  unavoidably  goa  way;  we  may  fay  this  of 
the  mortgage  of  fouls,  it  is  fo  great,  that  here  is  none 
that  will  plead  an  intereft  to  redeem  them  ;  for  the  foul 
is  not  worthy  of  redemption;  and  we  may  fay  that  there 
is  nothing  left  that  is  precious  in  the  foul,  but  its  immor- 
tality ;  and  it  is  that  which  makes  it  precious,  otherwife 
nothing  would  be  precious  to  it.  And  as  it  is  mortgaged, 
fo  the  bondages  are  many  ;  for  every  fin  make3  new  bonds, 
and  a  new  addition  to  the  rope  by  which  we  are  holden. 
It  is  true,%  we  think  we  have  few  ropes  about  us  j  but  ere 
we  break  (hem,  ye  will  find  them  innumerable.  For  as 
many  as  our  fins  are  ;  fo  many  are  our  bonds  :  and  ye 
know  a  three-fold  cord  is  not  eafily  broken.  And  yet 
notwithftanding  the  number  and  greatnefs  of  our  boffd?, 
there  were  hope,  if  there  were  ftrength  within  :  But  our 
weaknefs  is  as  great,  as  our  bondage  is.  And  yet  after  all, 
man  may  attain  unto  his  freedom  from  under  the  bondage 
and  fhvery  of  fin. 

We  fhall  only  fpeak  a  fhort  word  of  ufe  unto  thi?, 
point.  The  joyful  tidings  of  the  gofpel  have  brought  to 
light,  and  proclaimed,  that  men  may  yet  attain  unto  free- 
dom :  and  therefore  let  every  man  fet  his  heart  upon  this. 

Wc  might  notice  thefe  three  things,  (1.)  There  are  fome 
that  have  already  obtained  this  freedom.  (2.)  There  are 
others  that  have  miffed  it,  and  it  U  gone.  (3  )  There  are 
fome  whole  freedom  is  only  in  the  bud  begun.  (4.)  There 
are  fome  that  are  juft  labonring  about  their  freedom  :  and 
laftly,  there  are  fome  who  utterly  neglect  it.  Now  a  word 
to  each  of  thefe, 

1.  There  are  fome  who  have  obtained  this  freedom,  and 
are  gone,  and  there  are  no  bonds  on  them.  Now  they 
may  ferve  to  encourage  the  reft.  If  we  could  shear  that  com- 
pany from  heaven  who  have  efcaped  thefe  fetters,  they  are 
now  (as  it  were),  looking  back,  and  crying,  courage,  un- 
to thole  behind  :  we  were  as  far  down  and  under  bondage, 
as  ye  gnce  j  but  now  we  are  free.  There  is  nothing  but 
Kkk  the 


444      Mr  D.  CarGill's  Sermons,  &c.    Ser.  XXXIf. 

the  earth  detains  our  bodies  ;  and  we  have  their  refurrec- 
tion  promifed  ;  and  we  have  the  refurrection  of  the  body 
of  Chrift  for  a  pledge.  The  human  nature  of  Chrift  in 
heaven  for  a  pledge,  and  the  promife  of  God  for  our  fe- 
tffcrity  in  that. 

2.  There  are  fome  who  have  miffed  it ;  and  if  they  were 
to  return  back,  they  would  again  mifs  it.  They  are  gone, 
and  hell  makes  no  change  upon  the  nature  of  man.  We 
fpeak  not  this,  as  if  God  would  excufe  any  that  are  in  it  % 
or  yet  diminifh  ought  of  their  torment  :  But  ftill  that  con- 
fcience  is  laying  it  home  to  their  door,  that  the  want  of 
freedom  was  owng  to  their  own  unwillmgnefs:  whatever 
was  in  the  decree  of  God  which  was  not  made  known  to 
them,  till  they  found  it  made  out ;  yet  they  had  the  fame 
offers  as  the  elect  had  who  are  now  in  glory,  and  yet  they 
rejected  them. 

3.  There  are  fome  that  have  their  freedom  begun,  and 
it  is  now  going  on  to  perfection  5  and  there  are  two  thiftgs 
we  would  fay  to  thefe.     And 

(1.)  The  quicker  ye  are,  it  will  be  the  better  for  you; 
for  the  quicker  the  eafier.  They  that  are  flothfulin  this, 
will  have  double  work  of  it :  for  a  Chriftiari  by  his  dili- 
gence, one  day,,  and  flacknefs  another,  gets  the  former- 
days  work  to  do  over  again  :  for  by  every  days  flacknefs, 
Satan  brings  you  a  ftep  back  again,  and  corruption  ga- 
thers ftrength  according  to  your  negligence.  Therefore  be 
quick,  and  remember  it  is  the  everlafting  freedom  of  the 
ioul  that  you  are  now  exercifed  about. 

(2.)  Be  encouraged  in  this  work,  although  there  be  but 
fmall  beginnings :  yet  if  you  have  gained  any  ground, 
there  is  hope.  We  may  fay  that  there  »s  not  a  freedom  in 
the  leaft  degree,  but  it  is  a  certain  pledge,  or  earned  of  a 
total  freedom.  Is  there  a  freedom  from  one  fin,  one  luft, 
one  evil  abftinenee  being  accompanied  with  want  of  affec- 
tion ?  (for  thefe  two  muft  not  be  feparated  :)  then  it  is  pro  * 
mifinglike:  It  is  a  gracious  freedom.  If  the  one  hand 
be  loofed,  it  is  a  fure  pledge  of  the  perfection  of  :   *edom. 

4.  There  are  others  again,  that  have  but  juft  begun  to 
tafte  their  liberty :  and  it  is  much  to  raife  their  hearts  to 
aay  courage,  or  expectation  of  ever  obtaining  it.  We  would 
fay  this  word  to  them,  that  they  fhould  be  like  Abraham, 
who  did  not  cTonfider  the  deadnefs  of  Sarah's  womh,  nor 
his  own  weaknefs.  What  confidered  he  then  ?  He  consi- 
dered the  power  of  God,  that  he  that  promifed  was  alfo 
able  to  do  it.  But  we  fay  unto  poor  men  and  women, 
that  are  begun  to  feek  after  their  freedom,  that  they  fhould 

be 


Ser.XXXIL  Upon  John  viii.  36.  445 

be  encouraged  from  thefe  confiderations.  They  (hould 
encourage  themfelves  from  the  greatnefs,  the  power,  amd 
iofinitenefs  of  mercy  in  him.  There  is  nothing  able  to  with- 
ftand  the  ftrength  and  mighty  power  of  God  ;  for  he  hath 
given  a  proof  of  it :  the  bonds  of  death  were  not  able  to 
hold  the  Son  of  God-  So  the  devil's  bonds  fhall  not  be 
able  to  keep  a  believer,  if  the  Lord  once  fet  to  his  hand  to 
refcue  him.     And  *• 

Lafily,  There  are  fome  who  are  utterly  neglecting  this 
freedom.  We  may  fay  this  word  to  fuch ;  that  the  longer 
they  neglect  it,  the  devil  is  the  more  bufy  and  induftrious 
10  binding  of  them:  for  if  ye  are  not  loofing,  he  is  bind- 
ing, and  fo  it  goes  always  on.  Alas !  How  faft  are  many 
of  you  thus  bound  !  and  ere  long,  I  am  afraid,  they  ihall 
be  a  triumph  to  devils  that  fhall  get  fuch  power  over  them* 
as  to  cijt  off  their  hair,  bind  them  in  chains,  and  put  out 
their  e>'-s. — They  will  thus  be  made  a  public  triumph  and 
derifion  unto  all  the  devils  in  hell.  We  would  count  him 
unwife  who  had  a  burgefs-right  in  a  city,  and  yet  would 
cot  Ihew  it,  nor  take  out  his  burgefs  ticket,  though  he 
knows  net  what  accafion  he  might  have  for  it.  But  O  the 
madnefs  of  man!  who  ftill  neglects  this  freedom  of  an 
higher  kind.  But  to  addrefs  ourfelves  to  all  in  general, 
that  find  any  thing  of  this  llavery  and  bondage;  (But  ah \ 
how  few  find  it  ?)  we  are  in  love  with  our  bonds:  for 
there  is  too  much  fenfuality  amongft  us.  Hence  a  luftful 
eye  has  been  a  greater  burden  to  fome,  than  poverty  has 
been  to  others. 

Again,,  poverty  hath  been  a  greater  burden  to  fome, 
than  a  covetous  eye  has  been  to  others  ;  yea,  than  all 
the  lufts  that  lodge  in  the  heart  of  man.  But,  fome  are 
never  at  reft,  uniefs  when  they  find  the  yoke  of  Satan 
bound  over  them,  There  are  thele  two  things  we  would 
fay  to  fuch. . 

1.  They  muft  firft  break  the  womb  of  nature.  Thefe 
who  do  this,  need  not  defpair  of  obtaining  the  freedom 
tjiat  comes  after.  O  if  we  were  once  out  of  thewomb  of 
corrupt  nature,  there  would  be  nothing  too  hard  for  us. 

2.  As  ye  muft  break  the  womb  of  nature,  fo  ye  muft 
refufe  fubjeetion  to  every  fin.  It  was  a  generous  word 
of  a  noble  Spartan,  who  when  he  was  taken  prifoner  by 
the  enemy,  and  being  threatened  with  flavery,  (tabbed 
himfdf  with  that  word  f ,    "  I   cannot   ferve   Them." 

f  The  like  is  related  of  Cato/who  call  himfelfinto  the  feaat 
Uttica,  rather  than  be  brought  to  flavery.    Clark'3  Examples. 

K  k  k   2  A  word 


r44$     MR.  D.  Cargili/s  Sermons,  6c.    Ser.  XXXIL 

A  word  proper  for  every  Chriftian's  heart.  I  cannot 
ferve  any  but  God  the  Creator,  and  God  the  Redeemer, 
tthoml  am  bound  upon  the  account  of  creation  and  re- 
demption to  ferve. 

To  add  one  word  more,  we  can  hardly  have  right  views 
of  our  freedom,  when  we  ly  under  the  power  of  fo  ma- 
ny things.  We  fpeak  not  only  of  lufts  and  idols,  but  of/ 
thefe  things  we  are  in  fubjeclion  unto.  We  fpeak  not 
of  tbefe  things  as  trifles  :  although  they  be  but  as  trifles  to 
fome  of  you,  yet  they  are  the  indications  of  bondage: 
For  if  ye  caft  not  off  the  leffer,  ye  cannot  caft  off  the 
greater.  But  wherever  the  freedom  goes,  it  makes  a  fair 
way  before  it.  I  will  caft  off  this  and  the  other  thing. 
|  will,  fays  the  believer,  be  in  fubjeclion  unto  nothing  that 
is  (inful  ;  and  will  not  be  under  the  power  of  any  thing 
that  is  unlawful  ;  yea,  under  fubjecuon  unto  r  .  thing, 
though  lawful,  but  uuto  God  only,  and  his  divine  laws. 
We  fay  this  word,  and  we  fay  it  before  God  ;  we  preach 
it  to  you  this  day  ;  and  take  one  of  thefe  two,  either  free- 
dom to  heaven,  or  conviction  to  hell  with  you  :  And  re- 
member that  it  is  declared  by  a  minifter  of  the  gofpel, 
that  you  might  obtain  freedom  in  Chrift.  There  are  none 
that  hear  me  this  day,  but  one  of  thefe  two  they  (hall 
take  with  them  :  And  this  offer  of  freedom  to  thole  that 
reject  it,  fhall  be  a  torment  upon  their  confcience  in  hell 
to  ail  eternity.  Alas  !  will  fuch  an  one  fay,  I  might  have 
been  made  free  from  hell  and  wrath  :  It  was  told  me,  and 
preffcd  on  me  ;  fciut  I  have  rejected  it  unto  my  eternal 
yuin. 

II.  The  fecond  thing  was  this,  that  freedom  is  to  be  ob- 
tained by  Jefus  Chrift.  Here  every  word  is  more  joyful 
than  another.  Joyful  that  there  is  a  freedom  ;  molt  joy- 
ful, that  it  is  to  man,  and  that  the  power  of  this  freedom 

and  liberation  is  in  the  hands  of  Jefus  Chrift  : And 

whol'e  hands  would  you  have  it  in  ?  He  is  on  our  fide. 
It  is  true,  he  is  Mediator;  yet  he  ftands  wholly  for  man. 
Therefore  this  is  the  joy,  that  man  has  freedom,  and 
tha  this  freedom  is  in  the  hands  of  Jefus  Chrift.  We 
may  fay,  that  the  hope  of  freedom  in  him  is  better  than 
the  fruition  of  freedom  in  ourfelves.  How  foon  did  A- 
dam  lofe  freedom,  when  in  his  own  hand.  And  yet  the 
poor  believer,  who  has  not  the  ftrength  Adam  once  had, 
fhall  keep  this  freedom  to  eternity.  But  to  clear  up  this 
point  a  little,  let  us  fee  what  Jefus  Chrill  does  for  this 
freedom,    And 

e>  What 


Se*.  IXXIT.  Won  John  viii.  36.  447 

1.  What  he  has  done  for  procuring  freedom  to  loft 
man. 

2.  How  he  brings  us  to  the  right-hand  of  God,  where 
we  may  obtain  the  perfection  of  this  freedom,  O  to  be 
free  and  amongft  thofe  juftmen  made  perfect  !  thatroy* 
t\  ajfembly  of  the  church  of  the  fir  ft  born  !  But 

Ftrji)  What  does  Jefus  Chrift  for  this  freedom  ?  Why, 
he  hath  paid  down  the  ranfom  for  if,  and  configned  it 
over  to  the  Father's  hand.  His  obedience  and  fufferings 
are  the  ranfom  which  was  configned  over  to  the  Father  ; 
fo  that  now,  whofoever  will,  may  go,  and  receive  fuffi- 
ciently  of  that  ranfom  that  was  weighed  and  paid  down 
for  this  liberation.  Thus  we  fee  where  it  is:  It  is  in 
the  Father's  hand  ;  and  the  fufferings  of  Chrift  were  a 
fealing  of  it  over  accordingly. 

Secondly,  As  Chrift  has  paid  the  ranfom,  and  confign* 
ed  it  over  ;  fo  he  has  procured  the  beftowing  of  the  fpi- 
ritonus.  It  is  by  the  fpijfit,  that  man's  bonds  of  capti- 
vity are  loofed  ;  for  it  is  the  fpirit  that  begets  us  anew  : 
Man  is  begotten  again  by  the  Spirit.  It  is  through  the 
fpirit,  we  are  made  free  ;  even  the  Spirit  of  Chr  ft,  not 
merely  the  Spirit  becaufe  he  proceeds  from  him  ;  but  be* 
caufe  he  is  given  in  confequence  of  his  blood  fhedding 
bis  death  and  fufferings 

Thirdly,  The  power  of  beftowing  this  freedom  is  deli- 
vered, by  the  common  conient  of  the  council  of  heaven, 
unto  Jefus  Chrift,  the  fecond  Perfon  of  the  glorious  Tri- 
nity. For  if  the  Son  make  you  free,  ye  are  free  indeed,— — 
It  is  true,  he  bought  it  not,  as  a  man  buys  a  place  to  bury 
himfelf  in  :  But  he  bought  this  power  and  authority  at  a 
dear  rate,  even  by  being  obedient  unto  death,  even  the  curj* 
ed  death  of  the  crofs  ;  to  the  end  that  heaven  might  be  free 
unto  us,  and  to  give  eternal  life  unto  as  many  as  believe  in 
his  name. 

Fourthly,  As  he  hath  purchafed  this  power,  fo  he  i» 
ready  to  give  liberty  freely  to  every  ooe  that  comes  unto 
him  for  it  :  For  he  is  iriterefted  in  all  our  concernments. 
There  is  a  greater  willingnefs  and  readinefs  in  him  to) 
give  it,  than  there  is  in  us  to  feek,  or  afk  it  of  him  t  al- 
though he  may  let  us  afk  a  while,  yet  his  heart  is  (fill  at 
his  mouth,  if  we  may  ufe  the  exprefiion  :  He  hath  fb> 
great  tompaftion  on  us.  If  any  or  you  come  with  a  Am- 
plication to  him,  he  fays,  What  is  your  fuit  ?  And  what 
is  your  petition,  and  what  is  your  requcft  ?  Why,  fay  ye, 
it  is  even  to  be  freed  from  a,il  thefe  lufts  or  idols,  and  from 

that 


448    Mr.  R.  Cameron's  Sermons,  &c.    Ser.  XXXII. 

that  devil,  who  is  ever  feeking  whom  he  may  deceive  and 
devour.     Now  for 

USE,  This  fays,  or  fpeaks  forth  unto  us, 

i.  An  encouragement  to  all  who  fet  about  this  work. 
Ye  have  *a  throne  to  go  unto,  where  your  fupplications 
fhall  be  heard.  He  hath  not  fhut  his  door  againlt  you, 
fupplications  fhall  be  welcome  here.  It  is  fometimes  the 
cafe  in  Commonwealths,  that  heralds  are  appointed  to 
proclaim  liberty  to  all,  who  will  come,  and  make  them- 
felves  free.  Chrift  fhews  himfelf  ready  to  accept  ©f^all 
that  come.  There  is  an  open  proclamation  in  the  gofpel  ; 
the  law  is  given  out  for  having  a  Commonwealth  erected 
In  heaven  :  And  this  is  published  through  the  world  ; 
Whofoever  will,  let  bim  comet  and  receive  this  freedom 
from  fin,  and  that  freely.     And 

2.  Defpair  not  then  to  get  your  bonds  loofedj  were 
they  never  fo  ftrong :  It  is  true,  feme  fouls  have  made 
themfelves  as  fure  of  hell  as  the  wit  of  men  and  devils 
poflibly  can  do.  We  know  not  what  paction  or  corres- 
pondence you  may  have  had  with  devils,  befides  that  na- 
tural polTeflion  they  have  of  you.  If  ye  be  like  one  who 
hath  made  fure  an  inheritance  to  another,  and  that  other 
hath  difpleafed  him,  and  yet  he  cannot  get  it  back  again, 
being  made  fure  unto  him  before  :  There  is  in  this  cafe, 
doubtlefs,  nothing  but  the  wifdom  of  heaven,  the  power 
of  omnipotency,  with  God's  infinite  love,  that  can  revoke 
or  recal  it. — So  were  there  bonds  never  fo  many,  and  the 
pofTefiion  of  devils  never  fo  fure,  yet  if  you  are  for  free- 
dom, defpair  not  :  For  we  fay  this  one  word,  that  it  is  in 
the  power  of  God  to  overcome  all  thefe  ;  and  it  fhall  be 
his  glory  to  loofe  us,  the  fafter  we  are  bound  in  fin. 
And 

Laftly,  Let  us  betake  ourfelves  unto  him,  and  let  us 
couiider,  what  we  would  have.  Sure,  the  great  defire 
and  petition  of  your  fouls  fhould  be  for  freedom.  Begin 
firft  with  fin.     When  ye  begin  there,  it   is  well :    For  he 

that  begins  with  fin,  needs  not   be  afraid   of  wrath  : 

Wrath  hath  not  power,  but  for  fin  :  And  where  we  are 
freed  from  fin,  we  are  freed  from  challenges  of  con- 
fcience.  There  are  no  fnch  challenges,  but  where  fin 
reigns  :  And  where  fin  reigns  not,  it  is  like  an  old  bond 
cancelled,  the  power  of  which  is  taken  away. 

N.  B.  It  would  appear   from  thefe  words  after  laying 
down  the  general  heads,    ['  Now .  we  fhall  fpeak  a 

«  word 


Ser.  XXXII..         Upon  John  vIh.  36.  44$ 

<«  word  to  thefe,  at  leaft  to  Tome  of  them."  That 
he  had  deferred  the  third  or  laft  head  unto  another 
occafion. 


xxxxxxxxxxxxxxxxx  :x><>c<>o<><>c<x^o<><><x><><x 


TORWOOD    EXCOMMUNICATION. 

Being  the  Lecture  going  before  the  Actjon  it. 
felf,  and  the  Afternoon's  Sermon  following 
that  Awful  Sentence  pronounced  by  Mr.  Do- 
nald Cargill,  at  Torwood,  in  Stirling- 
shire, Sept.  t  i£8o*. 


«kxxxxxxx><xx>oo^^ 


LECTURE    IV. 


EzEKIEL    XXI.    2$,    26,    27. 

25  And  thou  profane  wicked  prince  of  Ifrael,  tvhofc 
day  is  ctme,  when  iniquity  (hall  have  an  end. 

26  Thus  faith  the  Lord  God,  Remove  the  diadem , 
and  take  off  the  crown  :  this  f hall  not  he  the  fame ' : 
exalt  him  that  is  low,  and  abafe  him  that  is  high* 

ay  I  will  overturn,  overturn,  overturn  it,  and  it  fhall 
he  no  more,  until  he  come  whofe  right  it  is,  and  I 
will  give  it  him. 

•  This  was  publifhed  in  the  Year  1741. 

NOW 


45^        Mr.  B.  CarGill's  Sermons,  6c    Lect.  IV. 


NOW,  I  have  only  one  thing  to  beg   of  you,  that 
you  would  not  entertain  prejudices  againft  us  be- 
fore you  bear  us  fpeak. 

1.  God  is  Judge  of  the  whole  world  ;  and  this  word 
gives  us  affhrance  thereof :  1  fay  this  word  gives  afFu- 
ranceto  all  men,  that  God  is  Judge  of  all.  He  will  judge 
oppreflion.  If  he  will  not  relieve  the  oppreffed,  I  doubt 
not  but  he  will  reward  opprefTors. 

2.  God  is  a  righteous  Judge,  and  he  will  not  fufTer 
the  wicked  to  pafs  unpuniihed.  Now,  ye  have  heard 
that  this  word  gives  us  afiurance,  that  there  is  a  Deity, 
a  righteous  Judge.  The  word  fhews  us  this,  and  the 
Lord  knows  whether  it  may  be  rightly  applied  to  fome, 
or  not.  The  words  imply,  that  the  Lord  is  about  to 
make  a  change.  The  Lord  is  wearied  of  many  ;  and  he 
knows  whom  to  put  in  their  place.  He  will  give  them 
their  leave  ;  but  he  is  about  to  make  a  great  change  ;  and 
when  he  is  about  to  make  a  great  change,  he  wiil  take  a- 
way  kings:  he  will  take  away  princes,  and  he  will  take  a- 
way  nobles;  and  he  will  lay  watfe  many  fair  buildings. 
But  ye  may  fay,  why  will  he  make  this  great  change  ?  He 
will  do  it,  if  it  were  no  more,  but  becaufe  men  have  tak- 
en away  his  authority.  Npw,  he  is  faying  to  Britain, 
Who  rules  here  ?  But  ere  it  belong,  he  will  make  them 
know  who  rules  in  Britain.  Andthou  profane  wicked  prince 
tif  JfraeU  &c.  By  their  profanity  and  wickednefs,  you 
may  eafily  call  their  Horoscope  f.  Now  there  is  a  gre:it 
one  fallen:  It  is  not  an  ordinary  death,  or  an  ordinary 
fall ;  It  would  in  that  cafe,  be  too  fmali  a  token  of  God's 
difpleafure.  He  nauft  ftigmatiza  with  more  than  ordina- 
ry brands.    Now 

i/?,  We  fee  that  there  is  a  great  one  fallen.  The  Lord 
Is  faying,  And  thon  prof  ane  wicked  prince  of  Ifraelt  wbofe 
day  is  come,  &c.  As  if  the  Lord  had  faid,  The  day  is 
come,  when  you  rauft  tyrannize  no  longer;  you  mtift 
live  voluptuously  no  more.  O  dreadful  woe  l—wkc/e  day 
is  come  !  Now  mull  he  leave  all  his  pleaftires.  Now  muft 
he  leave  his  court  :  Now  mutt  he  leave  all  his  voluptuouf- 

\  To  cafl:  one's  Horofcops  is  to  calculate  the  time  of  his  nativi- 
ty, and  according  to  the  pretended  principles  of  Aiticlegy,  to 
foreteH  his  foitune  by  trie  afpetfs  of  the  ligoor  the  planet  under 

which  lie  was  born.  _ 

nets  ? 


Lect.  IV.  Upon  Ezek.  xxi.  25,  tec.  451 

nefs  :  Now  muft  he  leave  all  his  difhes.-o — But  we  may 
fay  this  one  word  of  the  wicked,  of  the  moft  voluptuous 
that  ever  lived,  that  their   day  is    coming  ;    And    great 

wickednefs  haftes  and  helps  forward  their  day. Whofe 

day  is  come,  when  iniquity  Jhall  have  an  end.  As  if  he 
had  faid,  I  will  fhorten  thejr  voluptuous  living.  I  will 
fhorten  their  reigning.  I  will  fhorten  their  pleafure. — O 
if  they  knew  what  is  coming  amongft  them, — -when  their 
iniquity  /hall  have  an  end.  O  blefTed  (hall  we  account  that 
day,  when  fin  and  iniquity  fhall  fall,  and  have  an  end. 
We  are  perfuaded,  that  this  joy  is  allowed  to  devout  per- 
fonsin  fcripture  :  when  iniquity  fhall  fall,  there  fhall  be 
no  more  (inful  and  iniquitous  laws  :  When  the  finful 
lawgiver  fhall  fall,  and  God  fhall  arife,  iniquity  fhall  fall 
and  ftop-its  mouth.  But  let  them  fall,  be  who  they  will  ; 
be  they  father,  or  mother,  or  brother,  or  be   who  they 

will;  If  God   arife?,  let   them  fall  before    him. Now 

2dly,  Iniquity  Jhall  have  an  end.  Thus  faitb  the  Lord, 
Remove  the  diadem  ;  take  off  the  crown.  The  Lord  (lands 
bye,  and  as  it  were,  difrobes  him,  Zech.  iii.  4,  5.  where 
the  Lord  ftands  bye,  and  gives  orders  to  take  the  filthy 
garments  from  Jofhua,  and  to  clothe  him  with  change  o£ 
raiment,  and  to  Jet  a  fair  mitre  upon  his  head  Juft  the 
contrary  is  here  ;  the  Lord  gives  orders  to  difrobe  the 
profane  wicked  prince,  to  remove  the  diadem,  and  in  a 
word,  to  rend  his  Injignia  Regalia.  And  is  God  faying, 
Remove  the  diadem,  take  eff  the  crown?  There  may  indeed^** 
be  much  blood  fhedvin  keeping  it  on  :  They  may  keep  it 
for  a  while  ;  but  it  fhall  fall,  and  they  fhall  never  recover 
it  again.  Remove  the  diadem  ;  take  off  the  crown.  This  Jhall 
not  be  the  fame  ;  exalt  [him  that  is  low,  and  ahaje  him  that 
is  high.  Now,  they  muft  change  places.  If  ours  be  ill, 
theirs  fhall  be  worfe. .  We  fhall  fay  this  one  word,  that 
the  worft  change  in  all  the  earth  is  not  like  this  change 
of  a  wicked  magiftrate  3,  for  their  change  is  from  the 
throne  to  eternal  fire;  from  the  crown  to  eternal  fire. 
But  let  the  man  of  low  degree. rejoice  ;  for  unto  them 
their  bringing  low,  comes  from  mercy  \  but  unto  the 
wicked  who  are  high,  from  wrath. 

3<//y,  It  is  to  be  obferved  concerning  the  overthrow  of 

princes,  that  it  is  generally   cf  great  extent. Overturn, 

cverturn,  overturn  :  it  may  be  applied  to  three  ftates,  or 
to  thefe  three  forts  in  the  land,  viz.  king,  nobles,  priefts, 
and  people.  We  fee,  that  one  overturring  fumceth  not. 
Alas!  this  overturning   extends  to  many  mow    Nay,  it 

L  1  1  will 


452      Mr.  D.  Cargill's  Sermons,"  6c.     Lect.  IV. 

will  go  through  it  is  like  an  earthquake  ;  it  will  not 
leave  a  houfe,  unfhaken  in  all  the  city. —  Overturn,  over- 
turn, overturn.  Ye  think,  ye  ihall  be  free  of  it,  Sirs  : 
But  as  the  Lord  lives,  ye  fhall  have  a  part  in  this  over- 
turning. 

In  the  next  place,  This  Jbatl  not  be  the  fame.  It  is  a 
contemptuous  faying,  a  word  of  contempt.  What  does 
the  Lord  regard  a  magiftrate,  when  he  is  an  enemy  to 
him.  Here  he  takes  them  all  in  together,  in  the  very  ac"c 
of  doing  their  wickedness,  and  fays,  This  fliall  not  be  the 
fame.  They  are  all  included.  Is  he  now  a  king,  a  duke, 
an  earl,  a  general  ?  Still  he  is  comprehended.  They  are 
all  moth  eaten  ;  they  are  already  rotten  down.     It  muft 

not  be,  This  fball  not  be  the  fame  ;  it  fhall  be  no  mors. 

And 

Lqftly,  It  is  queftioned,  how  long  (hall  this  be  ? It 

S  anfwered,  until  he  come  tvho/e  right  it  is,  and  1  will  give 
it  him.  Eor  a  while,  the  Lord  fhall  hold  it,  till  he  gee  a 
fit  man,  fit  governors,  or  fit  men  for  the  government. 
They  arc  low,  it  may  be,  this  day,  whom  he  will  make 
fit  for  it.  And  O  that  we  could  pray  that  he  would  raifc 
up  fit  men  for  it.  He  never  gave  it  to  other  men,  but 
by  a  wrathful  permifiion  ;  as  he  doth  all  fuch  things  : 
They  get  them  by  a  per  million  in  his  wrath.     And 

1.  There  is  an  overturning.     And 

2.  Aftyfing.  He  will  in  his  own  time,  put  it  in  their 
hand,  that  will  rule  for  him. 

i.  Then  he  begins.     And  thou  profane  wicked  prince  of 

]frael\  here  obferve  a  ft  range  title  given  unto  a  king  : 

But  Cure  lam,  it  does  not  belong  to,  or  become  a  faith- 
fulminifter,  to  give  any  kins,  who  is  an  enemy  to  God 
any  other  name.  O  the  parafites,  the  court  flatterers,  the 
flattering  creatures  of  this  generation  !  It  is  a  wonder  to 
fee  fo  many  of  them  They  are  not  like  Job.  or  rather 
Elihu  that  would  not  give  flattering  words,  or  titles  unto 
men.  Wefhould  give  gieatnefs  its  due  ;  but  when  em- 
ployed againft  God,  it  ought  to  be  teftified  againft.  It 
is  ftrange,  that  mini  Iters  would  make  us  believe,  thit  the 
fame  titles,  the  fame  names,  and  the  fame  obedience  is 
due  to  them  when  apoftadzed  and  wicked,  that  is  due  to 
them  in  the  right  way.  If  our  hearts  be  hot  right  with 
regard  to  them,  we  will  get  a  fall,  I  affure  ygu ■:  And 
lake  heed,  Sirs,  it  is  a  good  part  of  this  day's  work,  to 
fet  your  hearts    righewith  refpeel  to  them.     Then 

2.  What  means  he  by   profane?  (obferve.)  It  is  either 
when  a  man  neglects  the  wonliip  of  God  altogether,  or 

when. 


Lect.  IV.        Upon  Ezek.  xxi.  25,  6c.  453 

when  he  defiles  all  that  he  handles  thereof.  So  he  is  faid 
tp  be  profane,  who  altogether  neglects  the  worfhip  of 
God,  as  E0»u,  who  worshipped  and  facrificed  a  while  ; 
but  he  foon  left  it,  and  for  one  morfel  of  meat  fold  his 
birthright.  He  is  mod  profane,  who  defiles  the  wor- 
ship of  God  ;  as  they  do,  who  go  from  their  whoredoms 
lo  their  facraments  ;  and  from  their  facraments  to  their 
whoredoms,  as  the  princes  and  great  men  now  do:  So 
that  they  may  juftly  be  called  profane  and  wicked  men. 
And 

3.  He  is  called,  Wicked  prince  of  Ifrael  What  is  cal- 
led wickednefs  ?  Why,  wicked  men  are  full  of  enmity  a- 
gainft  God,  againft  his  way,  and  a  gain  ft  his  people. 
That  is  wickednefs.  In  a  word,  it  is  a  ftiiF,  ftubborn 
kind  of  (inning  ;  a  ft  iff  kind  of  wickednefs  in  finning  : 
They  will  not  fubmit,  or  bow  to  God  at  all. 

Now  let  us  fee,  whether  they  are  fuch  or  not,  who  are 
called  our  rulers.  Let  every  foul  apply  it  without  preju- 
dice Is  not  this  the  ftyle  that  fhould  be  given  them  ? 
They  have  finned  ftubbornly,  and  they  will  not  bow  at 
all  to  God,  whofe  day  is  come,  when  ^iniquity  Jhall  have  an 
end.     But  his  day  is  come  ;    He  Jhall  he  broken.     His  day 

is  coming. There    have  been  great    lamentations   for 

the  death  of  kings;  but  he  hath  been  io  great  a  burden 
to  the  people,  that  in  the  eve^t,  there  (hall  be  as  great 
a  ringing  and  rejoicing.  I  (ay,  When  the  wicked  pe rift 9 
there  is  floating.  Their  death  (hall  be  detired  ;  wheu 
they  are  dead,  it  fhall  be  as  when  the  fea  hath  been  long 
in  a  ftorm  :  It  rages  long  after  the  wind  is  calmed. 
Thus  fiith  the  Lord,  Remove  the  diadem  :  take  off  the  crown. 
This  is  the  Lord's  diirobing  of  him  :  He  is  taking  away 
the  crown.  As  when  a  r'opifh  prieft  turns  Proteitant, 
they  take  him  out  to  fome  public  place  with  all  his  prieft* 
ly  garments  on,  and  then  beginning  at  the  head,  they  take 
off  the  mitre  andaifiobe  him  from  top  to  toe  Juft  {o  here, 
the  Lord  difrobes  him,  and  he  will  take  away  the  In* 
fignia  Regalia,  as  we  faid  before. 

Now  in  a  word,  he  will  do  to  fome,  as  if  a  king  took 
in  a  beggar  from  a  dunghill,  and  fet  him  on  high,  and^ 
put  his  own  robes  upon  him,  and  caufed  him  to  feaft,  and 
be  royally  attended.  Next  day,  he  takes  him  out,  and 
difrobes  him,  and  fets  him  back  where  he  was,  whereby 
he  becomes  moft  contemptible.  When  the  gveatelt  and 
higheft  fall,  they  become  the  greateft  contempt.  The 
higher  they  are,  they  ihall  become  the  more  coatempti- 
L  1  1  %  *b!e. 


'^4  M«.  D.  Cargill's  Discourse,  be* 

ble.  Exalt  him  that  is  low  ;  andabafe  him  that  is  high.  1 
vjill  overturn,  overturn,  overturn.  And  itjljall  be  no  more9 
until  he  come  whofe  right  it  is,  and  I  will  give  it  him. 

Now  they  are  fitting  low  indeed,  whom  he  will  fet  up. 
Pray  that  the  Lord  would  feek  them  out,  and  that  the 
Lord  would  make  a  way  for  them,  and  that  the  Lord 
jtfould  give  fuccefs  in  mercy,  as  there  hath  been  fuccefs  in 
judgement.    Amen* 


HERE  Follows  the  DISCOURSE   before   the 
EXCOMMUNICATION. 

TH  A  T  we  may  make  way  for  what  we  are  about, 
let  us  join  the  firft.  words  of  our  lecture,  And  thou 
profane  wicked  prince  of  Jfrael,  &c,  with  the  laft  words  of 
the  firft  chapter  of  rtie  fifth  epiftle  of  Paul  to  the  Corinth, 
Therefore  put  away  from  among  ft  you  that  wicked  per f on  ;  a 
connection  which  indeed  fhews  that   there  is  a  holy  con* 
Cftency  betwixt  fuch  a  wicked nefs  and  excommunication, 
and  that  the  conclufion  is  juft  and  right,  and  fhouid  ne- 
ceffarily  (if  minifters  of  the  gofpel  fail  not  in  their  duty,) 
be  made.     Although  excommunication  be  one  of  thecen- 
fures  of  the  church,  and  the  higheft  cenfure,  (for  we  do 
not  make  a  difference  between  excommunication  and  ana- 
thematizing, which  is  the  higheft  degree  of  excommuni- 
cation, and  doth  befides  exterminating  add  a  curfe,)  yet, 
this  being  the  higheft  cenfure  of  the  church,  and  the  iword 
of  the  Lord  to  revenge  all  difobedience  to  God,  muft  not 
be  drawn  out  at  all  times  and  againftall  fins.  We  acknow- 
ledge however,  that  it  is  the  fin  ok  the  prefent  generation, 
that  it  hath  been  Co  long  in  drawing  out ;  for  although  it 
be  an  excellency  in   God,  and  a  glory  to  him  to  forbear 
and  fuffer  long ;  yet  it  is  no  excellency  in  us  that  we  do  in 
this  kind  bear  with  them  that  are  evil.     Rev.  ii.  20.  Not* 
•withflanding  I  have  a  few  things  againft  thee,  becaufe  thou 
fliffereft  that  woman  JezebeL    Which  Mr.  Durham  inter- 
prets  of  non-excommunication,  and  cafting  her  ouuof 
the  church  f,  which   was  properly  in  their  power :   But 

9 1  See  more  full  in  Durham  on  the  Revelation,  on  the  above 
cited  text,  chap.  xi.  20. 

though 


Resore  the  Excommunication.  45^ 

though  it  hath  been  our  fin,  that  this  fentence  hath  been 
fo  long  in  being  pafied  ;  yet  it  ihall  have  this  advantage, 
that  the  longer  it  hath  been  a  doing  (being  deferved),  it 
muft  be  acknowledged  to  be  the  more  juft  when  done,  and 
to  have  the  greater  weight. — Nor  yet  muft  this  fword  be 
drawn  out  by  a  private  fpirit,  or  by  a  defire  to  revenge 
private  injuries,  (as  frequently  hath  been  done  under  po- 
pery) :  but  by  the  Spirit  of  God,  and  out  of  zeal  to  God's 
glory,  (thofe  who  live  in  him,  ought  not  to  fee  his  difhon- 
our).  That  fo  we  may  ftigmatize  with  this  brand,  and 
wound  with  the  (word  of  the*Lord,— thefe  enemies  that  • 
have  fo  apoftatized, — rebelled, — mocked, — defpifed,  and 
defyed  thus  our  Lord,  and  to  declare,  that  as  they  are 
none  of  his  ;  fo  they  are  none  of  ours. 

1.  We  fhall  then  difcourfe  a  little  of  the  nature  of  ex- 
communication.    And 

2.  Who  are  the  fubjec*ts  thereof.     And 

3.  What  are  the  caufes  of  it. 

4.  What  are  the  ends  for  which  it  fhould  be  exerted. 
For  the  firft,  The  nature  of  excommunication  is  a  de- 
claring, 

1.  That  a  man,  who  pretends  to  belong  to  the  true 
church,  and  to  be  in  the  right  way,  by  his  finning  is  be- 
come an  alien,  though  he  ft  ill  continue  under  the  co- 
vert of  the  name  of  a  Christian,  and  fearer  of  God.  I  fay 
it  is  a  declaring,  that  notwithstanding  this,  he  belongeth 
to  the  other  body  or  corporation,  whereof  Satan  is  head 
and  not  unto  that  body  whereof  Chrift.  is  the  head  ;  aod 
a  declaring  withal,  that  he  doth  injuriouily,  and  by  ufur- 
pation  wear  that  livery,  bear  that  badge,  and  poflefs  that 
name,  proper  unto  the  fpoufe  and  members  of  Jefus 
Chrift. 

2.  It  is  a  taking  away,  and  rending  of  the  infignia  of 
Chriftianity,  (as  we  fee  is  done  in  the  cafe  of  defaulters, 
when  the  coat  of  arms  of  the  defaulter  is  rent  to  pieces^ 
after  the  perlon  hath  put  off  the  nature,  fubjecYion,  apd 
evidences  of  a  Chriflian  in  the  fight  of  the  church  of  God  ; 

3.  It  is  a  minifteria-1  punifhment,  in  which  the  fervant, 
at  the  command  of  the  Lord  and  Hufband,  takes  from  the 
whorifh  wife,  the  hufband's  tokens,  and  difgracefully 
thrufts  her  out  of  doors,  and  delivers  her  up  to  the  hand 
of  the  hangman  to  be  chaftifed  by  him. 

4.  It  is  a  minifterial  declaring  of  the  mind  of  the  Lord 
{as  a  herard  at  the  public  crofs,  declares  the  mind  of  his 
king  and  ftates,)  concerning  fuch,  viz,  that  God  quits 
formally  thefe  wicked  perfons,  and   divefts  them  of  that 

church 


45°"  Mr.  D.CAaciLL's  Discourse,  &c, 

church  and  domeftick  relation  of  children,  that  they  pro-* 
feffed  to  have  with  him  ;  and  that  he  will  deny  them  from 
hence  forth  that  inflection,  and  thofe  favours  that  they 
might  have  looked  for  in  their  former  eftate,  and  that  he 
quits  them,  and  gives  them  up  to  Satan  as  his  own,  to  be 
tempted,    tortured,    and   punched  of  him  according  to 

God's  will. So  that  they  pals  not  from  God  to  devils 

by  their  own  will  only  ;  but  are  alio  given  up  by  the  juft 
judgment  of  God,  not  to  be  treated,  of  devils  at  their 
pleafure,  but  to  be  punifhed  by  devils  at  God's  pleafure. — 
It  is  very  remarkable,  that  where  this  fentencc  is  juft,  it 
paffeth  the  power  of  devils  to  make  them  have  inch  a  life 

as  they  had  before. For  after  that,  they  are  flit  I  languid, 

vexed,  and  anxious  at  heart,  as  perfons  falling  from  the 
higheft  and  beft  condition,  and  jnftly  caft  oft* by  the  beft 
of  heads  and  hufbands  ;  and  falling  under  the  worft  of 
heads,  and  into  the  mod  dreadful  of  companies  and  con- 
ditions. 

Lq/I/yt  It  hath  the  Lord's  ratification  j  for  that  is  his 
promife,  Wkaifoever  ye  jhall  bind  on  earth,  Jhzllbe  bound  in 
heaven,  Matth.  xviii  18.  So  that  they  may  expect,  that 
henceforth  the  ftrong  and  jealous  God,  will  neglect  and 
contemn  them  as  undervalues  of  his  privileges  \ — follow 
them  with  terrors  as  fugatives ; — hate  them  as  thofe  who 
are  fallen  oft* to  his  greateft  enemies, — <and  as  thofe  who 
have  done  the  greateft  of  mifchiefs  ;  and  laftiy  punifti 
them  as  the  greateft  of  apoftates,  and  rebels  ;  who  have 
preferred  devils  unto  God,  filthinefs  and  wickednefs  unto 
righteoufnefs  and  holinefs. 

The  fecond  thing  is  to  fhew,  who  are  the  (objects  of 
excommunication.  And  they  are  thofe  who  either  are, 
or  were  the  members  of  the  true  church  ;  who  were  en- 
tered by  baptifm,  and  have  fallen  away  by  error  and  im- 
pieties, and  not  thofe  who  are  without  the  church. — All 
Chriftians  we  mean,  one  as.  well  as  another ;  the  great  as 
well  as  the  final  I  ;  minifters  as  well  as  people  ;  for  all  are 
obHged  unto  the  like  obedience.  Though  their  relation, 
offices,  and-  inveftiture,  (fo  to  fpeak),  may  make  a  differ- 
ence. So  he  that  is  the  higheft,  and  hath  the  greateft  be- 
nefits and  beft  opportunities,  is  moil  obliged  to  the  great- 
eft and  moil  loving  obedience,  (as  the  tenents  who  have 
the  greateft  and  beft  farms  are  obliged  to  pay  the  greateft 
rents).  I  fay,  then,  all  people,  priefts,  princes  and  kings, 
are  the  fubjects  of  excommunication;  for  excommunica- 
tion, as  it  hath  caufes,  fo  it  ought  to  follow  upon  the  dif- 
obedience  of  the  fubjects  to  God,  and  that  indifferently 

upon 


Before  the  Excommunication.  557 

upon  all  without  re  (peel:  of  perfons  ;  as  God  who  is  the 
commander  or"  this  judgment,  will  proceed  himfelf  in 
judgement  without  refpec't  of  perfons.  Ambrofe  bifhop 
ot  Lyons,  juftly  excommunicated  Theodofius  the  emper- 
or, for  the  fUughier  committed  by  him  at  ThefTafonica  5 
and  debarred  him  from  the  privilege  and  benefits  of  the  fa- 
crament,  till  he  repented,  humbled  himfelf,  and  acknow- 
ledged his  fault  with  tears f 

'Ihirdlyy  For  the  caufes  of  excommunication,  they  are 

1  Sin3  great  and  uncontrovertible  (at  leaffc  amongii 
thofe  who  have  received  and  acknowledged  the  faith,  and 
the  reformed  religion).  Such  as  bialphemy,  paganilm, 
atneifin,  murder,  adultery,  inceft,  perjury,  willing  and 
open  piofanation  of  the  labbath  ;  or 

2.  When  there  is  added  coniumacy  to  thefe  fins,  and 
cbftinacy  in  regard  of  rept-.tance  5  for  though  the  fins  be 
imaller,  ir  there  be  thefe  things,  there  is  jult  caufe  of  ex- 
communication :  much  more  is  this  the  cafe,  when  the 
iins  are  greater,  and  contumacy  joined  or  added  thereunto. 

Fourthly^  For  the  ends  of  excommunication,  they  are 
thele: 

1  -'Zeal  to  God's  glory,  that  will  not  fuffer  fuch  to  a- 
bide  in  his  houfe  upon  God's  account:  becaufe  they  are  a 
discredit  to  Chriftians  and  faints,  who  are  the  followers  of 
this  fociety,  and  a  reproach  to  the  Holy  One  who  is  the 
head  thereof j  leaft  Inch  (hould  be  accounted  his,  who 
wa.k  fo  contrary  unto  him.     And 

2.  That  wickedneis  which  is  like  leaven,  (if  given  way 
to,)  leavenerh  the  whole  lump,  maybe  hindered  from  fur- 
ther infection  ; — and  that  the  putrified  members  which 
are  ready  to  infect  the  reft,  may  be  cut  off,  before  its  in- 
fection Ipread  further.  This  ought  efpecially  to  be  attend- 
ed to  in  the  cafe  of  the  great  ones  ;  for  as  fins  in  them  are 
in  oft  public  and  vilible,  and  fo  mod  powerful  to  draw  o- 
thers  after  them  who  will  either  reckon  thefe  things  virtu- 
ous, or  at  lead  palliate  them  in  order  to  Hand  fair  for 
their   favour  and  rewards. 

3.  It  is  for  this  end,  to  be  a  warning  to  thofe  who  are 
thus  guilty,  and  call  out,  thefe  cenfures  being  the  fore- 
runners and  prognofiicks  of  ejection  and  banifhment  from 
God,  and  from  eternal  happinefs  ;  and  a  forting  them 
unto  their  own  party  and  fellowlhip,  of  which  they  will  be 
eternally,  if  they  repent  not. 

f  For  this,  fee  at  more  length  in  Arr.brufe's  Life,  Clark's  Lives 
Quaito  Edition,  Page  115. 

THE 


« 


453    ] 


THE 

ACTION  of  EXCOMMUNICATION, 

Lawfully  Pronounced  by  Mr.  Cargill,  upon  the 
following  Perfons,  viz. 

King  Charles  II.  James  Duke  of  York.  James  Duke 
of  Monmouth.  John  Duke  of  Lauderdale.  John 
Duke  of  Rothes.  Sir  George  M'Kinzie,  King's  Advo- 
cate.    And  Thomas  Dalziel,  of  Binns.. 

After  Prayer,  he  proceeded  thus, 

\T7E  have  now  fpoken  of  excommunication,  of  the 
VV  nature,  fubjeel,  caufes,  and  ends  thereof.  We 
fhall  now  proceed  to  the  action  itfelf,  being  conftrained 
by  the  conscience  of  our  duty,  and  by  zeal  for  God,  to 
excommunicate  fome  of  thofe  who  have  been  the  commit- 
ters of  fuch  great  crimes, and  authors  of  the  great  mif- 

chiefs  of  Britain  and  Ireland,  but  efpecially  thofe  of  Scot- 
land.—-In  doing  this,  we  fhall  keep  the  names  by  which 
they  are  ordinarily  called,  that  they  may  be  better  known. 
I  being  a  minifter  of  Jefus  Chrift,  and  having  authori- 
ty and  power  from  him,  do  in  his  name  and  by  his  Spirit, 
excommunicate  and  caft  out  of  the  true  church,  and  de- 
liver  up  to  Satan,  Charles  II.  King,  &c. And  that  u- 

pon  the  account  of  thefe  wicked  nefTes  : 

I/?,  For  his  high  contempt  of  God,  in  regard  that  af- 
ter he  had  acknowledged  his  own  fins,  his  fathers  fins, 
his  mother's  idolatry,  and  had  folemnly  engaged  againft 
them  in  a  declaration  at  Dunfermline,  the  1 6th  of  Auguft, 

1650, he  hath  notwithstanding  all  this,  gone  on  more 

avowedly  in  thefe  fins  than  all  that  went  before  him. 

ldiy%  For  his  great  perjury  in  regard  that  after  he  had 
twice  at  leaft  folemnly  fubferibed  that  covenant,  he  did  (o 
prefumptaufly  renounce,  and  difown,  and  command  it  to 
be  burnt  by  the  hands  of  the  hangman. 

3<//j,  Becaufe  he  hath  refcinded  all  the  laws  for  eftabliih- 
ing  that  religion  and  reformation  engaged  unto  in  that  co- 
venant, and  enacted  laws  for  eftabiiffiing  it  contrary  j  and 

alio 


The  Action* of  Excommunication,      459 

alfo  is  ftlll  working  for  the  introducing  of  Popery  i&o 

thefe  lands.     And 

qtb/y,  For  commanding  armies  to  deftroy  the  Lord's 
people,  who  were  ftanding  in  their  own  juft  defence,  and 
for  their  privileges  and  rights,  againft  tyranny,  and  op- 
preffion,  and  injuries  of  men,  and  for  the  blood  he  hatli 
ihed  on  fields,  and  fcaffblds,  and  feas,  of  the  people  of 
God,  upon  account  of  religion  and  rightcoulnefs  ;  (they 
being  willing  in  all  other  things  to  render  him  obedience, 
if  he  had  reigned  and  ruled  according  to  his  covenant  and 
oath,)  more  than  all  the  kings  that  have  been  before  him 
in  Scotland. 

S-hlyt  That  he  hath  been  ftill  an  enemy  to,  and  perfe- 
cutor  of  the  true  Proteftants  •,  a  favourer  and  helper  of 
the  Papifts,  both  at  home  and  abroad  ;  and  hath  to  the  ut- 
moft  of  his  power,  hindered  the  due.execuiion  of  the  law* 
againft  them. 

6th!y,  For  his  bringing  guilt  upon  the  kingdom,  by  hia 
frequent  grants  of  remiffions  and  pardons  to  murderers** 
(though  it  is  in  the  power  of  no  king  to  pardon  murder, 
being  exprefly  contrary  to  the  law  of  God,)  an  indulgence 
which  is  the  only  way  to  embolden  men  to  commit  mur- 
ders to  the  defiling  of  the  land  with  blood.     And 

La/lty)  To  pafs  by  all  other  things,  His  great  and  dread- 
ful uncleanncfs  of  adultery  and  incefr,— His  drunkennefs, 
his  diflembling  both  with  God  and  men,  and  performing 
his  promifes,  where  his  engagements  were  finful.     Next, 

By  the  fame  authority,  and  in  the  fame  name,  I  excom- 
municate and  caft  out  of  the  true  church,  and  deliver  up 
unto  Satan,  James  duke  of  York,  and  that  for  his  ido- 
latry, (for  1  fhall  not  fpeak  of  any  other  fin,  but  what 
hath  been  perpetrated  by  him  in  Scotland),  and  for  fetting 
up  idolatry  in  Scotland  to  defile  the  Lord's  land,  and  for 
his  enticing  and  encouraging  to  do  fo.     Next, 

In  the  lame  name,  and  by  the  fame  authority,  lex- 
communicate  and  caft  out  of  the  true  church,  and  deliver 
up  unto  Satan,  James  duke  of  Monmouth,    for  coming 

*  Amona  other  inftances  was  that  of  the  Curate  of  Arran,  who 
(hot  one  Allan  Gardiner  merchant  in  Irvine.  His  remiffion  was 
read  in  Council,  January  9th,  ifaz.  Indeed  we  have  at  prefent, 
too  many  inftances  of  the  fame  kind.  Murder,  efpecially  child 
murder,  every  year  efcapes  the  hand  of  juftice,  while  thefts,  and 
imall  robberies  feldom  fail  to  be  profecuted  to  the  utmoft  rigour 
of  law  ;  acircumftance  (hewing  howheinouily  men  refent  whatever 
is  oppciite  to  their  worldly  intereft,  while  they  overlook  the  moft 
©pen  and  direct  breaches  of  the  jaw.  And  the  land  ivas  polluted 
with  bhtdy  Pfal.  civ,  «8, 

*      .  M  m  m  unto 


Mft.  D.  Cargill  5  Sermons,  6c.         460 

„unto  Scotland  at  his  father's  unju ft  command,  and  leading 
armies  againft  the  Lord's  people,  who  were  confirained  to 
rife,  being  killed  in,  and  for  the  worshipping  of  the  true 
God,  and  for.refufirtg*  that  morning,  a  ctfTttion  of  arms 
at  Botfnvel  bridge,  for  hearing  and  redrefling  their  in- 
juries, wrongs  and  oppreflions.     Next, 

I  do  by  virtue  of  the  fame  authority,  and  in  the  fame 
name,  excommunicate  and  caff  out  of  the  true  church," 
and  deliver  up  unto  Satan,  John  duke  of  Lawderd?le, 
for  his  dreadful  blafphemy,  especially  for  that  word  to  the 
prelate  of  St.  Andrews,  Sit  ihou  at  my  rigtk  hand,  until  I 
make  thine  enemies  thy  footftM ':  His  atheistical  drolling  on 
the  fcriptures  of  God,  and  fcoffing  at  religion  and  re'igious 
perfons  : — His  apoftacy  from  the  covenants  and  reforma- 
tion, and   his  persecuting   thereof,  after  he   had  been  a 

profeflbr,  pleader,  and  preffer  thereof: For  his  perjury 

in  the  bufinefs  of  Mr.  James  Mitche'l,  who  bemg  in  coun- 
cil gave  publick  faith,  that  he  fbould  be  indemnified  ;  and 
that  to  life  and  limb  if  he  would  confefs  his  attempt  on  the 
Prelate;  and  notwithstanding  this,  before  the  Jufticiaiy 
Court,  did  give  his  oath   that  there  was  no  fuch  act  in 

council  ; For  his  adultery  and  uncleannefs  ; — -For  his 

counfelling  and  aftifting  the  kink  in  all  his  tyrannies;    o- 

verturning  and  plotting  againft  the  true  religion  ;- For 

his  gaming  en  the  Lord's  day  ;  and  laftiy  for  his  ufual  and 
Ordinary  fwearing.     Next, 

I  do  by  virtue  of  the  fame  authority,  and  in  the  fame 
name,  excommunicate,  caff  out  of  the  true  church,  and 
deliver  up  to  Satan,  John  duke  of  Rothes,  for  his  perju- 
ry in  the  matter  of  Mr.  James  Mitchel :  For  his  adniteries 
and  uncleannefs  :  for  his  allotting  of  the  Lord's  day  to  his 
drunkennefs  ;  for  his  profefftng  and  avowing  his  read)* 
nefs  and  willmgnefs  to  fet  up  Popery  in  this  land  at  the 
king's  command;  and  for  the  heathenifh,  and  barbarous 
and  unheard  of  cruelty,  (whereof  he  was  the  chiefauthor, 
contriver  and  commander,  notwithstanding  his  having  en- 
gaged  otherways,)  to  that  worthy  gentleman  David  Hack- 
ifoun  ofliathillet:  And  laftly,  for  his  ordinary  curfmg, 
fwearing,  and  drunkennefs.     And 

I  do  by  virtue  of  the  fame  authority,  and  in  the 
fame  name,  excommunicate,  calt  out  ot  the  true  church 
and  deliver  up  to  Satan,  Sir  George  Mackenzie,  the 
king's  advocate:  For  his  apoftacy  in  turning  into  a  pro- 
fligacy of  converfation,  after  he  had  begun  a  profef- 
iion  of  holinefs;  for  his  conilant  pleading  againft,  and 
pcjfecuuug  uatQ  the  death  the  people  of  Godf  and  for  al- 

ledging 


461      The  Action  of  Excommunication, 

ledging  and  laying  to  their  charge  things  which  in  his  con* 

f  fcience,  he  knew  to  be  agaipft  the  word  of  God,  truth  arid 

right  reafon,  and  the  ancient  laws  of  this  kingdom  :  And 

I  for  his  pleading  for  forcerers,  murderers,  and  other  cri» 

minais,  that  before  God  and  by  the  laws  of  the  land  ought 

to  die;  for  his  ungodly,  erroneous,  phantaftic,  and  blaf- 

xjhemous   tenets  printed  in  his  pamphlets  and  pafquills. 

%nd 

Laftly,  I  do  by  virtue  of  the  fame  authority,  and  in  the 
fame  name,  excommunicate  and  caft  out  of  the  true 
church,  and  deliver  up  to  Satan,  Daiziel  of  Bins,  For  his 
leading  armies,  and  commanding  the  killing,  robbing, 
pillaging  and  opprefling  of  the  Lord's  people,  and  free, 
iubjecls  of  this  kingdom; — and  for  executing  lawlefs  ty- 
rannies, and  luiUul  laws  ;  and  for  his  commanding  to 
fhoot  one  Findlay  at  a  poll  at  New  mills,  without  any 
form   of  law  civil   or  military,  (he    not   being  guilty  of 

any  thing  which  they  themfelves  accounted  a  crime  :) 

For  his  lewd  and  impious  life  led  in  aduitery  and  unclean- 
neis  from  his  youtba&gjch  a  contempt  of  marriape  which 
is  the  ordinar  fid  for  all  his  atheiitical  and  ir- 

religious conversion  ;  And  laftly,  for  hisunjuft  ufurping 
and  retaining  o(  the  eilire  of -that  worthy  gentleman  Wil- 
liam Muir  of  Caldwell,  and  his  other  injurious  deeds  in 
the  exercife  of  his  power. 

Now  1  think,  none  that  acknowledge  the  word  of  God, 
can  judge  thefe  fentences  to  be  unjuft  :  yet  fome,  it  may  be, 
to  flatter  the  powers,  will  call  them  diforderly  and  unfor- 
mal,  there  not  being  warning  given,  nor  probation  led. 
But  for  aniwer,  there  has  been  warning  given,  if  not 
with  regard  to  all  thefe,  at  leaft  with  regard  to  a  great 
part  ol  them. — — And  for  pronation,  there  needs  none, 
their  deeds  being  notour  and  public;  and  the  molt 
of  them,  fuch  as  themfelves  do  avow  and  boaft  of. — And 
as  the  caufes  are  juft,  (b  being  done  by  a  minifter  of  the 
gofpel,  and  in  fuch  a  way  as  the  prefent  persecution  wourd 
admit  of,  the  fentence  is  jult,  and  there  is  no  king,  nor 
minifter  en  earth,  without  repentance  of  the  perfons,  can 
lawfully  reverie  thefe  fentences  upon  any  fuch  account. 
God  being  the  author  ot  thefe  ordinances  to  the  ratifying 
of  them,  all  that  acknowledge  the  icriptures  of  truth, 
ought  to  acknowledge  them.  Yet  perchance,  fome  will' 
think,  that  though  they  be  not  unjuft,  yet  that  they  3rs 
foolilhly  rigorous:  We  thall  anfwer  nothing  to  this,  but 
that  word  which  we  fpeak  with  much  more  reafon  than 
they  that  firfi  ufed  it;  JbouU'he  deal  with  our  Jijhr,  as  with 
hi  m  m   \  an 


463  Mr.  D.  CAkguV*  Sermons,  6c.   Ser,  XXXIH. 

an  harlot  ?  (hould  they  deal  with  our  Qod  as  an  idol  ? 
Should  they  deal  with  his  people  as  murderers  and  male* 
factors  ?  And  we  not  draw  out  his  fword  againft  them,. 


sermon  xxxm 

This  SERMON  was  preached  on  the  Afternoon s 
after  the  Sentence  of  EXCOMMUNICATION 
was  palled. 

Lamentations  iii.  31,  32, 

for  the  Lord  will  not  caft  off  for  ever.  But  though 
be  caufe  griefs  yet  will  he  have  compajjion  accord* 
ing  to  the  multitude  of  hU  mercies. 


WE  know  not  of  any  Scripture  that  the  Lord  con* 
firms  oftener  unto  us  than  this.  It  is  often  borne 
in  upon  us.  Hay,  he  will  not  caft  off  a  remnant;  for 
the  Lord  will  not  caft  off  for  ever.  O  but  it  is  a  fweet 
word  !  Bnt  alas  I  There  are  many  fweet  words  that  are 
hardly  believed  ;  becaufe  we  are  lying  under  much  guilt. 
There  is  one  thing  fure  •,  God  will  not  caft  off  a  remnant 
forever  :  And  if  ye  be  fure  of  this,  that  ye t  once  had 
him,  we  will  make  you  fure  of  this  likewiic,  that  if  ye 
have  had  him,  ye  (hall  yet  have  him.  Wfc'have  a  great 
pledge  of  his  return  ;  but  we  fear  that  if  ye  have  him  not, 
he  will  not  return  :  And  if  he  return  not*  then  a  foul 
fhould  not  be  cxercifed  about  this,  Jf  ever  he  will  come  a- 
gain  ;  but  rather  if  ever  he  {hall  be  theirs.  Hath  he  ever 
been  yours?  If  he  hath  been  within  you,  I  affure  you 
he  will  yet  be  within  you,  He  Will  yet  return,  and  we 
will  fay  this  one  word,  his  abfence  is  but  ihort  to  fome  ; 

But 


Sun.  XXXIII.         Upon  Lam.  iii.  31,  32.  4<% 

But  to  fome  it  is  very  long.  But  he  that  guides  beft,  gets 
him  fooneft  back  again. 

Now  tbefe  words  forefhew  fad  things  :  A  fad  condi- 
tion indeed  ! 

i.  It  is  a  fad  thing  to  fee  a  people  caft  off.  Is  it  not 
a  fad  thing  to  fee  a  wife  caft  off  by  her  huiband,  and 
thruft  out  of  doors  ? 

2.  As  there  is  a  fad  condition  fhewn  in  thefe  words, 
fo  there  is  a  fair  hope  given,  that  there  will  be  help  given 
in  this  condition.  We  fhall  fay  this  one  word,  That  the 
departure  of  God  would  be  even  mifery,  if  there  were 
not  hope  of  his  return. 

3.  We  have  in  the  words,  the  rife  and  fpring  of  his 
returning.  Tet  will  he  have  companion  according  to  the  mul- 
titude of  his  mercies.  He  fhews  what  is  the  thing  that 
will  bring  him  back,  for  yet  he  will  have  companion.  As 
for  this  defertion,  blame  yourfelves  \  and  for  his  return, 
give  thanks  to  God  :  Give  thanks  to  him  for  his  mercy 
and  companion.  And  bleffed  be  Qod,  that  it  is  fo  :  If 
it  had  not  been  fo,  if  his  bowels  of  mercy  and  companion 
had  not  been  fuch,  if  he  had  not  abundance  of  bowels 
in  him,  we  had  finned  him  out  long  fioce.  Yes,  We 
have  fometimes  wondered,  that  after  all  our  (ins,  provo- 
cations and  backflrdings,  there  fhouid  be  one  fpark,  fo  to> 
fpeak,  of  affection  in  God  towards  us.  Tempt  him  net 
always  very  fore,  though  his  bowels  are  very  great.  But 
O  the  ingratitude  that  is  in  us  !  Our  ingratitude  makes 
fuch  a  bafe  return  for  all  his  goodnefs  long  continued  to* 
wards  us. 

Now  we  fhall  not  go  through  every  thing  in  this  text, 
we  fhall  only  confider  this, — That  the  more  that  catting 
off  caufeth  grief,  (when  the  Lord  cafteth  off  it  caufetb. 
grief,  but  miftruit  in  grief  is  foreft,)  it  helpeth  us  againic 
our  grief,  the  more  we  confider,  that  there  is  hope  thai 
he  will  not  caft  off  for  ever.  But  when  unbelief  is  added  to 
grief;  and  they  are  both  together,  it  is  even  like  a  ftream, 
that  is  carrying  away  the  poor  foul  :  It  is  like  to  be  over- 
whelmed.    But  he  flays  the  ftream  with  this,  For  the  Lvrd 

will  not  c#Jt  off  for  ever. O  but  grief  with    unbelief 

is  fore  !  we  will  fay  this  one  word,  that  grief  that  hath 
unbelief  joined  with  it,  (hould  be  flopped  ;  for  there  is 
no  benefit  by  abiding  that  cafe  long.  Ye  may  fay,  what 
will  (fop  this  grief  that  is  accompanied  with  unbelief.  ? 
In  a  word,  dwell  much  upon  God's  part,  and  be    fore  u- 

pon  yourfelves,.   I  fay,  dwell  much  upon  God's  part. 

\h  hath  not  done  it  without  caufe,  and  the  caui'e  of  it  i?, 

from 


464    Mr.  D.Cargill's  Sermons,  6*.  Ser.  XXXIIf. 

from  ourfelves.  Juftify  God,  and  then  be  much  upon 
his  part  ;  For  though  we  have  procured  it,  he  will  mind 
it.  Wc  (hall  fay  this  one  word,  that  though  God  call  us 
off,  it  fhall  not  be  perpetually.  Though  our  (ins  be  great, 
and  though  our  callings  off  for  our  fins  be  but  iliori,  (O 
it  is  his  companion  and  mercy  that  makes  them  fhort) 
though  we  provoke  him  to  caft  Ui>  off,  yet  bleffed  be  God 
who  hath  done  that  which  will  make  them  that  they  (hall 
mot  be  perpetual,  and  this  is  founded  upon  his  goodnefs, 
upon  the  goodwill  of  God,  upon  his  mercy  and  compa- 
nion. Our  calling  off  flows  from  our  iins  ;  but  this  is 
his  goodnefs  and  companion,  that  he  will  not  caft  us  off 
for  ever.  And  betides,  there  is  nothing  required  as  a 
condition  of  his  engagement,  or  of  the  continuance  of 
his  engagement,  but  what  he  promifes  freely  of  himfelf. 
But  there  are  a  few?  things,  whereby  he  fhows  that  his 
cafiing  off  will  not  be  perpetual,  or  for  ever. 

1.  His  nature  is  unchangeable.  Ah  !  It  wonld  go 
further  than  calling  off;  Yes,  it  would  go  immediately  to 
confuming,  were  he  not  unchangeable  :  We  would  be 
in  a  poor  cafe  :  It  would  even    be    confuming      Though 

we   be    changeable,     yet    he     is    unchangeable And 

in  a  word,  it  rs  not  at  all  in  us,  but  from  him,  if  we 
Hand,  or  if  we  be  in  a  ft.ate  of  believing. 

2.  His  faithfuinefs  engageth   him  :  He  hath   pa  {fed  his 

promife  ;  and  what  he  hath  faid,  lie    will   not  recall. ■ 

What  hath  he  faid  ?  He  hath  faid,  1  %vi!l  never  leave 
theey  nor  for  fake  thee.  What  is  the  Lord  like  unto  in  tlv's 
refpect  ?  We  will  fay,  that  in  one  word,  he  is  like  a  huf- 
band  that  goes  out  and  in,  to  and  fro,  about  his  employ- 
ment :  And  afterward  he  returns  home  afgiiri  ;  and  he  ne- 
ver leaves  his  wife,  nor  h/s  houfe,  or  rather  he  never 
breaks  wedlock.  O  the  faithfuinefs  of  God  !  If  he  had 
dealt  with  us  as  we  have  dealt  with  him,  what  would 
have  come  of  us  ere  now  ?  O  his  faithfuinefs  is  ftrong  ! 
If  his  faithfuinefs  had  not  been  ftrong,  we  would  have 
broken,  and  run  away  from  him,  and  never  returned 
again  :  We  run  from  him.  and  he  brings  us  back  again, 
like  Adam  when  he  had  finned.  But  it  was  God  that 
brought  him  back  again.     But 

3.  As  God's  unchangeablencfs  and  faithfuinefs  are  en- 
gaged,  fo  the  great    affection  and    love   that    is   in    God, 

makes  the  cafting  off  of  his  people    not   be  perpetual. * 

There  is  great  love  and  affection  in  God  towards  hk  peo- 
ple :  He  will  not  only  exercife  his  love  toward '  himfelf 
and  his  own  Son;  but  h<  will  have  a  creature  to  exercife 

-    '     his 


Sf.r.  XXXIII.         Upon  Lam.  iii.  31,  31.  465 

his  love  upon.  O  wonderful  !  that  he  fhould  exercife  his 
love  on  n  creature  :  It  is  a  wonder  that  we  are  not  faying 
every  one  to  another,  I  can  never  love,  but  when  I  am 
loved  of  him. 

4.  As  this  word  imports  a  rafting  off",  fo  it  imports  that 
there  hath  been  anonenefsin  the  cafe.  Where  God  hath 
forfaken  them,  there  his  love  hath  once  been  towards 
them.  If  his  love  did  pot  bind  them,  it  would  be  a  dread- 
ful carting  off.  If  ye  cannot  fay,  that  once  ye  received 
him,  nothing  can  follow.  Now,  this  is  the  foundation; 
I  have  once  been  wirh  God.  Ifeveryehave  been  reiolved 
here,  that  it  is  a  marriage  indeed,  and  there  was  a  remar- 
kable fealt  •,  for  there  is  never  a  marriage  but  there  is  a 
feaft.  lie  would  give  us  the  marriage  and  the  feaft,  if* 
we  would  give  him  the  hearr.  1  would  then  afk  you,  Got 
ye  ev,  v  the  feaft  ?  Had  ye  ever  greater  delight  in  God, 
than  in  ail  other  things  ?  I  (hall  fay  this  one  word,  if  God 
had  been  rhc  greateff.  feaft  and  the  greateft  delight  unto 
yon,  ye  bad  oftener  feafted.  Thus  it  imports  an  one- 
nefs,  and  that  onene-s  is  the  foundation  of  his  return  : 
And  it  likewife  imports  cafting  off,  though  the  Cove- 
nant be  not  broken,  and  that  cafting  oft*  muft  have  a 
great  fault.  And  where  there  is  cafting  off,  it  is  a  won- 
der.there  is  not  a  longing  to  fee  where  the  fault  lies? 
And  what  the  great  fault  or  faults  are  ?  That  fince  caft- 
ing off  hath  a  caufe,  what  that  caule  is  ?  There  muft:  be 
a  Caule,  for  there  is  real  difplcafure  of  God,  though  that 
difplealure  be  conftantly  with  love,  yet  according  to  our 
carriage  he  will  caft  off,  or  delight  in  us:.  And  jiift  as 
we  behave,  we  may  expeel  to  find  him.  There  are  two 
things  here.  There  is  a  real  difpleafure,  and  a  real  caufe 
of  difpleafure  ;  and  therefore  God  is  not  to  you  as  before. 
Then  reflect  upon  the  caufe  :  Reflect  upon  yourfelvee  : 
The  caufe  is  in  you.  O  happy  foul,  that  never  goes  to 
God,  till  it  find  a  fault  with  itfelf,  and  what  is  the  caufe 
of  his  withdrawings  and  acknowledge  it  and  fo  find  him 
again.     But 

5.  The  many  callings  off  now  fay,  that  there  is  great 
untendernefs ;  for  where  there  is  great  untendernefs,  there 
are  many  caftings  off.  If  ye  wou'd  not  have  nim  ftsy 
away  long,  be  vtry  circumipect  ;  be  more  tender  :  for  in 
effect  untendernefs  in  a  Ghriftian,  makes  his  life  difrerno- 
thing  from  that  of  a  Heathen.  A  Chriftian's  untender- 
nefs will  never  keep  off  erotics  5  but  will  keep  off  a  pre- 
fect God,y    N,ow  then  we  ars   furc  cf  this,  that  frequent 

calhn£ 


466     Mr.  D.  Cargill's  Sermons,  &c.   Ser.  XXXIIJ. 

cafting  off  flows  from  great*  untendernefs:  and  this  is 
the  great  fin  of  this  nation.  We  are  perfuaded,  though 
we  never  knew  what  is  within  you,  that  this  is  the  pre- 
fent  generation's  fin  :  For  it  is  evident  that  untendernefs 
can  neither  enjoy  God  long  nor  frequently. 

6.  It  imports  this,  that  if  once  there  be  an  intereft  m 
God,  his  callings  off  will  not  be  perpetual.  The  Lord 
will  not  caft  of  for  ever.  There  is  no  creature  that  hath 
an  intereft  in  him,  but  he  hath  referved  hope  for  it  ; 
fo  that  though  there  be  a  cafting  off,  yet  there  will  be  a  re- 
turn. I  fay, there  are  none  that  have  their  foundation  fure, 
but  he  will  return  unto  them.  Is  your  foundation  fure  ? 
Have  ye  his  tokens  ?  Have  ye,  1  fay,  got  his  tokens  ?--  — 
Have  ye  his  earneft  ?  Have  ye  his-feal  ?•  Have  ye  the  fea!- 
jng  of  the  Spirit  \  I  fear  ye  have  yet  all  thefe  to  feek  ; 
And  without  thefe,  ye  can  have  but  fmall  comfort,  when 
ctft  off:  But  if  ye  have  thefe,  I  affure  you,  he  will  not 
caji  off  for  ever,  Bnt  though  he  caufe  griej ,  yet  he  will  have 
compnjfwn,  accsrding  to  the  multitude  of  his  tender  mercies. 
Then 

i.  We  fee  that  when  God  cafteth  off,  there  m-uft  be 
grief;  becaufe  the  caufe  of  our  calling  off  is  from  our- 
felves. 

2.  It  caufeth  great  grief  becaufe  there  is  much  time 
!cll ;  much   time  runs  over  \    and  we  do  no  good  : 

We  never  do  a  right  turn.  I  think  every  one  fhould  lay, 
with  Jofhua,  Ofun,  /land  thou  /till,  until  I  get  God  again 
We  fhould  weary  of  our  time,  when  he  is  away. 

3.  A  thing  that  not  only  adds  to  our  grief,  and  makes 
it  not  only  great,  but  delperate,  is  want  of  the  affurance 
of  his  returning.  The»greateft  grief  and  mifery  is, 
when  there  is  no  hope  of  returning.  This  makes  grief 
not  only  great,  but  defperate.  I  fay,  it  makes  the  grief 
great,  becaufe  the  caufe  is  from  ourfelves.  It  would 
quiet  our  minds  fomewhat,  if  we  were  not  the  procuring 
caufe  of  it  ourfelves  ;  but  how  can  I  be  quiet,  when  it  is 
procured  by  myfelf  ?  In  this  cafe,  there  is  no  good  done* 
and  much  time  ill  fpent ;  for  all  evils  are  prefent. 

4.  This  cafting  off  brings  not  only  grief,  but  is  defpe- 
rate  without  an  interefbin.  Chn!t  :  But  where  there  is  an 
intereft  in  him,  this  cafting  off  will  not  be  perpetual. — 
ISutye  may  fay,  When  will  he  return  ?  We  will  fay  but 
this  one  word  :  His  returning  will  be  according  to  our 
diligence.  If  ye  can  want  him,  he  will  tarry  the  longer. 
Yes,  indeed  he  will  tarry  the  longer,  if  ye  can  want  him. 
When  he  is  abfent,  ye  never  go  a  right  ftep  till  he  come 

again, 


Ser.  XXXIII.         Upon  Lam.  Hi.  31,  32?  467 

again.  When  be  is  a  way,  all  good  departs,  and  all  ills 
come.  O  how  poor  and  wretched  art  thou  tharcanft 
want  him  !  How  greatly  is  it  your  intereft  to  get  him, 
and  when  got,  to  endeavour  to  keep  him  :  for  when  he 
is  gone,  your  wifdom  is  gone  ;  your  ftrength  is  gone  ; 
you  are  laid  open  to  all  your  enemies,  and  made  a  prey  of 
by  them :  You  cannot  do  any  thing  without  him,  but 
fin. 

USE,  Here  we  might  make  feveral  ufes  of  thefe  things* 
but  we  (hall  only  fpeak  to  this  one,  which  is  even  here 
for  comfort  to  them  that  are  Imitten  with   any  cafting  off 

and  forfaking  : Tet   he  -will  have  companion.     He  hath 

call  the  church  pf  God  long  off;  and  he  hath  call  his 
people  long  off,  which  is  very  fad  :  But  I  trow,  the  peo- 
ple of  God  have  more  ground  to  hope  for  his  return  to 
themfelves,  than  they  have  to  hope  for  his  return  to  all 
the  church  :  For  it  is  now  alike  with  all  nations  :  Wc 
have  no  token  of  reftricting  him  to  our  nation  *•  He  was 
never  reftrieled  to  any  nation  after  the  Jews:  Yet  wc 
are  far  from  difcouraging  any  from  believing  his  return, 
again  unto  this  land.  We  acknowledge  this  indeed,  that 
there  is  more  to  prefs  down  our  hearts,  than  to  hold  them 
up.  But  we  yield  this  alfo  for  your  encouragement,  that 
he  hath  fhewed  as  great  a  love  to  this  nation,  and  as 
frrange  mercies  as  ever  he  hath  done  to  any :  But  they 
will  force  him  away  out  of  defpite  ;  and  he  will  have  them 
once  overturned,  and  then   he  will  rife  up   againft  theic 

will. But  if  he  return,  fee  that  ye  be  not  away,  when 

he  comes.  O  that  woful  Bonding  and  Cefs  paying  ! 
O  this  Shire  1  This  Shire  !  I  know  not  a  place  in  Scot- 
land like  it.  Woe  to  them  when  God  comes  back,  ye 
will  neither  get  favour  nor  pieafure  :  He  will  be  a  terror 
to  you.  But  when  he  comes,  he  will  be  to  the  afflicted, 
their  defire,  and  the  anlwer  of  their  prayers  Have  ye 
kept  his  bed  chafte  ?  If  ye  have  kept  his  bed  chafte,  he  will 
come  again,  and  he  will  thank  you,  fo  to  fpeak,  for  fo 
doing. 

Now  what  fay  the  words  more  ?  They  fay  this  :  I  will 
turn  the  wheel  upon  the  wicked.  He  will  turn  again  and 
fee,  who  is  wrong  and  who  is  right.  There  will  be  ma- 
ny complaints  given  in  unto  him.  Be  ready,  Sirs,  with  all 
your  complaints,  with  all  the  wrongs  done  to  the  work  of 
God,  and  to  his  honour.  This  one  thing  I  fay,  he'  will 
turn  the  wheel  upon  the  wicked,  and  he  will  have  his 
people  up  again ,  though  he  give  them  away  for  a  while. 

N  a  a  Though 


$S8     Mr  D.  Cargili/sSermons,  #c.    Ser.XXXIII»1 

Though  he  caft  down,  he  will  take  up  again.  He  will  ' 
reckon  with  them  for  all  their  wrongs.  Now,  when  he 
comes,  enemies  will  not  get  one  foot  breadth  of  ground. 
Though  he  caufe  grief,  be  ivill  not  caft  off  for  ever.  There] 
the  thing  is,  his  companion  and  mercy,  if  his  companion 
do  it  not,  it  is  impoffible  that  he  fhouid  return.  If  his 
bowels  of  mercy  make  him  not  return  ;  it  is  impoffible 
that  he  will  return  again.  There  is  nothing  that  will  make 
ws  fure  of  his  return,  but  his  companion  aud  mercy. 

N.  B  As  this  action  hath  been  very  much  cryed  out  a- 
gainft,  not  only  by  high  flyers,  but  by  our  modern 
prefbyterians  both  before  and  fince  the  Revolution, 
(which  perhaps  may  yet  be  the  cafe  on  its  publicati- 
on at  prefent),  it  might'therefore  be  no  ways  unne- 
ceflary  to  ohVer  a  few  things. here  by  way  of  vindica- 
tion. But  as  fomewhat  of  that  nature  hath  at  dif- 
ferent times  droped  from  more  able  pens,  I  fhallonljr 
in  this  place  further  add,  or  obferve, 

ift)  That  unlefs  we  fiball  fuppofe  kings  and  great  men 
to  be  above  the  limits  of  church  discipline,  I  fee  no  plauf- 
able  objection  that  can  be  here  made,  except  that  it  was 
done  by  one  minifter,  and  without  forne  ofr  the  formali- 
ties ufed  by  the  church  in  like  cafes.  Thefe  however  may 
be  eafily  accounted  for  from  the  hiftory  of  theie  times  ; 
the  greater  part  of  the  minifters  of  the  prefbvtcna'n  per- 
fuafioo  had  then  accepted  cf  the  indulgence,  whereby  the"y 
became  the  king's  vaflais ;  fo  that  he  could  expect  no  con- 

fent  or  concurrence  from  them  in  that  matter: And 

for  the  more  faithful,  they  were  either  killed,  or  had  ob- 
fronded.  It  is  laid,  however,  '  that  he  ednfulted  fix  or 
feven  of  his  brethren  in  the  bufinefs,  who  gave  their  con- 
fent  to  it.'*  And  for  the  formalities,  the  crimes  wire  o- 
pen  and  avowed  ;  and  when  all  door  of  accefc  was  Quit  a- 
gainft  complaints  or  redrefs  of  grievance,  there  could  be 
no  poffibility  of  citing  thofe  perfons  legally  before  one 
whom  they  had  declared  unju/ily  to  have  forfeited  both 
life  and  fortune  :  and  befides,  it  is  a  received  maxim  in 
this  church,  ■  That  in  cafes  extraordinary,  fome  things  ex- 
traordinary may  be  done.'f 

2diy>  He  had  his  Mafter'a  mirfd  and  divine  approbation 
therein,  as  the  event  declared.     Hear  a  few  of  his  own 

*  See  a  fhort  Vindication  of  Tor  wood  Excommunication,  in  M.  S. 
^  Directory  for  Worihip, 

word* 


. 


Se*.  XXXIII.  Upon  Lam.  fii.  31,  32.  469 

words  on  the  fabbath  following  at  the  Fallow-hilU  In  the 
preface,  he  faid,  "  I  know  I  am  and  will  be  condemned 
M  by  many  for  what  I  have  done  in  excommunicating  theie 

!"**  wicked  men  ;  but  condemn  me  who  will,  I  know  I  am 
41  approven  of  God  :  and  am  perfuaded  that  what  I  have 
I  "done  on  earth,  is  ratified  in  heaven  ;  for  if  ever  I  knew 
I  "  the  mind  of  God,  and  was  clear  in  my  call  to  any  piece 
"  of  my  generation-work,  it  was  in  that  tranfaction.  I 
*•  fhall  give  you  two  figns  whereby  ye  may  know  that  I  am 
fl  in  no  delulion  ;  (1.)  If  fbme  of  thefe  men  do  not  find 
•c  this  fentence  binding  upon  them  ere  they  gooffthe  ftaget 
"  and  be  not  obliged  to  confers  it  from  their  terror  to  the 
•'  affrightment  of  others;  {2  )  If  theie  men  die  the  ordi- 
*'  nary  death  of  men,  then  God  never  fent  me  nor  (pake 
«'  b>'  me."  Which  came  to  pafs,  for  king  Charles  was 
poifoned;  the  duke  of  York  died  a  fugitive  in  France; 
Monmouth  was  executed;  Lauderdale  turned  belly-god* 
and  died  upon  the  chamber  box  ;  Rothes  died  under  the 
dreadful  terror  and  fenfe  of  that  fentence  binding  upon 
him,  fo  that  he  made  the  very  bed  fhake  under  him  j 
Mackenzie  died  atj  London,  all  the  paffages  of  his  body 
running  blood  ;  and  Dalziel  died  in  perfect  health  with  a 
glafs  ot  wine  at  his  mouth.  It  was  obferved  too,  that  thefe 
wicked  men  in  their  life,  grew  dill  vvorfe  and  vvorfe  ;  and 
it  was  thought  that  they  died,  all  except  Monmouth  and 
Rothes,  obitinately  infenlible. — And  if  a  perfon,  or  per- 
sons deferve  the  higheft  cenfure  of  the  church,  and  ic  be 
lawfully  or  legally  inflicled  upon  them;  if  they  live  and 
die  obftinate,  and  infehiible,  either  of  the  aggravation 
of  the  crime,  or  ju  (fuel's  of  the  fentence,  we  cannot 
let  limits  to  divine  mercy;  but  I  can  fee  nothing  to  evade 
the  binding  force  of  Chrift's  cwn  words  in  that  text,  And 
rjbatfoever  ye  (halt  bind  on  earthy  jhatl  be  bound  ki  hearae^ 
**brAb  here  and  hereafter. 


Nom  ^  E  C. 


C  47°  J 


LECTURE     V. 


Jeremiah  xiii.  I3,»  ■*  17. 

tz  Therefore,  thou  fialt  fpeak  unto  them  this  word, 
Thus  faith  the  Lord  Godoflfrael,  Every  bottle  Jhall 
be  filled  with  wine  :    and  they  Jhall  fay  unto  thee,- 
Do  not  we  certainly  know,  that  every  bottle  Jhall  he 
filled  with  wine  f 

13  Thenfhalt  thou  fay  unto  them,  Thus  faith  the  Lord* 
Behold,  I  will  Jill  all  the  inhabitants  of  this  land, 
even  the  kings  that  Jit  upon  Davidxs  throne,  and 
the  priejls,  and  the  prophets,  and  all  the  inhabh 
tants  of  Jerujalem  with  drunkennejs. 

14  And  I  will  dajh  them  one  againjl  another,  even 
the  fathers  and  the  fons  together,  Jaith  the  Lord  :■ 
I  will  not  pity,  nor  f pare,  nor  have  mercy,  but  de* 

Jlroy  them. 

1$  %  Hear  ye,  and  give  ear,  be  not  proud :  for  the 
Lord  harbjpoken. 

16  Give  glory  to  the  Lord  your  God  bejore  he  caufe 
darknefs,  and  before  your  feet  ftumble  on  the 
dark  mountains,  and  while  ye  look  for  light,  he  turn 
it  unto  the  [hadow  of  death,  and  make  it  grofs  dark- 
nefs. 

i7  But  if  ye  will  not  hear  it,  my  foul fl)  all  weep  in  fe- 
cret  places  for  your  pride,  and  mine  eye  Jhall  weep 
fore,  and  run  down  with  tears,  becaufe  the  Lord's 
flock  is  carried  away  captive* 


w 


E  fliall  fay  this  word,  \i  ye    will  give  us  leave  to 
fpeak  it,  that  this  word  was  a  prophefy  :    And 

who 


Lect.  V.     Upon  Jeremiah  xiij.  ia,-v— 17.  •      471 

who  knows  but  it  is  a  prophefy  unto  us.  Now  God  may 
meafure  out  fair  providences,  when  he  hath  very  wrath- 
ful intentions  ;  and  providence  may  appear  faireft  before 
the  greateft  wrath  break  forth.  This  we  Tee  here  in  the^ 
12  verfe,  Every  bottle  Jhall  be  filled  with  wine.  Wine  cel- 
lars, barn,  and  barnyards,  all  (hall  be  full.  But  what 
follows  in  the  14  verfe  ?  /  will  dajh  them  one  againjl  ano- 
ther.— *— Remember,  then,  that  this  is  the  fum  of  thefe 
words, 

1    Here  is  a  vintage,  a  full   and    fair  vintage.    Every 
bottle  Jhall  be  filed  with  wine. 

2.  They  (hall  be  drunk  with  it,  as  in  the  13  verfe,  J  will 

Jill  all  the  inhabitants  of  this  land with  drunkennefs 

2.  They  mall  fall,  and  ftieathe  their  Iwords  in  one  ano- 
ther's fides.     1  will  dajh  them  one  againjl  another.     We 
have  feen  and  known  part  of  the  two  former,  amangft  us. 
And  who  knows  but  the  Lord  hath  thoughts  of  perform- 
ing the  third,  and  of  putting  it  in  execution  in  our  land 
alfo.    Tell  them  that  they  (hall   be   filled  with  wine  and 
drunkennefs  ;  and  they  fhall  da(h  one  upon  another. — — 
But  it  may  be  thought,  this   is  too  like  deceitful   man  : 
This  is  to   give    fair  difpenlations,  and  at  the  fame  time 
have   wrathful  intentions.     Indeed   it   would  not  be   like 
God  to  deal  in  this  way,  had  it  not  been  procured  by  the 
great  wickednefs   of  man  ;    For  we   may  fay  this  word, 
that  the  Lord    never  meafures  out  fuch   providences    as 
this,  but  where  and   when   much  finning   goes  before  : 
But  where  >iic.e  is  much  finning,  then  look,  for  this,  as  a 
confequent,  viz    fair  providences  for  fome  time,  and  then 
the  execution  of  Wrathful  intentions.     Sinning   hath  al- 
ways a   wrathful  end.     Jf  you   confider  rightly,   finnerS 
have   provoked  God :    The   Lord   hath  wrathful  defigns 
towards  them  :    He  intends   to  rain  Jnoiv,  fire,  brinijlone, 
and  a  horrible  tempejl  upon  them  :    He   throws  ftumbliog- 
blocks  before    them,    and    whatever   difpenfations    may 
make  moft   for   their  ruin,  (as    profperity  makes  more 
for  enfnaring  a   man    to   his  deftruclion,  than  adverfity 
doth.)     The  Lord   out   of  anger,  and   in  juftice,  grants 
them  fometimes  adverfity,  with  a  ftumbling  block  caft  u- 
pon    it,  and  fometimes  fair  appearances,  while   you   are 
in  the  way  of  backfliding   and  deftruclion,  to  cauie  you 
to  follow  it.     Know  now,  that   the  Lord  hath  wrathful 
intentions,  and    is  choofing  men's  delufions,  and  carting 
in  ftumbling- blocks  before  msn,  and raining  Jnares  ameng/t 
them  every  day. 

Now 


i<72       MR-  D.  Cargill's  Sermons,  &c.     Lect.  V. 

Now  we  fee  here  thefe  three  things,  in.  #hich  the  Lord 
ilrcws  his  people  what  he  is  about  to  do,  and  what  pro- 
vidences he  is  to  exercife  fir(t  and  lad  :  What  will  he  then 
exercife  ? 

i.  He  will  give  them  a  fair  vintage. 

2.  He  will  fill  them  with  drunkennefs.     And 

3.  He  -will  dajh  them  one  againjl  another.  After  he  hath 
fhown  them  what  providences  he  wilt  exercife,  he  gives 
them  a  word  of  warning,  verfe  1  5  Be  not  proud  ;  for  the 
Lord  hath fpoken.  Deipife  not  thefe  things.  It  is  apart 
of  men's  pride  to  defpife  the  threatening  of  God  againft 
themfelves.  Another  part  of  man's  pride  is  not  to  ac- 
knowledge or  take  with  his  fins.  Be  not  proiW  \  but  give 
£iory  to  God. 

That  which  we  would  here  obferve  is,  That  you  fhould 
improve  the  time  which  God  is  giving  you.  Wherefore 
is  it  that  he  gives  it  you  ?  Remember  that  all  the  time  ye 
get  after  this,  is  to  acknowledge  your  fins,  and  to  get 
free  from  them  before  he  eaufe  darknefs,  and  before  your 
feetftumble  on  the  dark  mountains,  as  ye  fee  in  the  16  verie. 
For  there  are  fuch  dark  mountains  that  ye  have  to  pafs 
over,  that  ye  will  be  made  Humble  upon  them,  if  ye  be 
not  made  free  from  the  prevailing  power  of  fin,  Ye  have 
mountains  which  ye  will  never  get  over,  and  dark  moun- 
tains upon  which  ye  will  never  hold  your  feet,  if-  God 
lead  you  not.  Imagine  this  with  yourfelves,  that  there 
are  dreadful  things  before  yon  ;  and  that  the  moft  effec- 
tual means  ye  can  ufe  is,  to  have  your  conference  ealed  of 
the  burden  of  fin,  before  darknefs  come  upon  you.  i\ 
dark  night  will  be  enough  for  itfelf.  Dark  mountains 
will  be  burden  heavy  enough,  though  ye  have  not  a  load 
of  fin  and  guilt  upon  your  confeiences  Now  take  heed 
to  what  God  is  fpeaking. 

Let  all  the  time  that  God  is  giving  you  after  this  day, 
nay  this  very  hour,  be  employed  in  preparing  for  fad 
diipenfations  that  you  fhall  meet  with.  It  ye  be  wife, 
make  ready  for  them  ;  and  the  belt  way  to  do  it,  is  not  to 
be  proud;  but  to  give  glory  to  Cod ;  that  is,  to  take  with 
fin,  and  acknowledge  iniquity,  before  thefe  dark  times 
come*upon  you. 

Now,  he  concludes  with  this  word,  ver.  17.  But  if  ye 
vjillnat  hear  it,  my  foul  /hall  lyeep  j or  you  in  fecret  places. 
J  can  do  no  more  but  this,  (lays  he).  1  tell  you,  if  ye 
will  not  take  my  counfel  and  advice,  I  can  do  no  more, 
j?ut  go  alone,  and  weep  for  you.  We  have  lent  the  mi- 
nitter  ot  the  gofpel,  (or  rather  God  hath  lent  jhemall  in): 

But 


Iect.V.      Upon  Jeremiah  xiii.  12 17.         473 

But  O  that  they  were  all  weeping  in  fecret  places  !  and  if 
there  are  any  who  are  not  yet  got  within  their  clofets,  ye 
will  fend  them  to  mourn  in  fecret  places  alfo ;  if  ye  will 
rot  be  counfelled  to  give  glory  to  God.  Then  flrive  who 
fhal!  be  firit,  in  calling  off"  fin,  and  in  giving  glory  to 
God  We  are  fure  that  judgments  are  haftening  apace; 
and  if  you  run  not,  they  wilt  overtake  you,  and  will  out- 
run your  cOnfeffion  of  fin  and  repentance  :  your  acknow- 
ledgments perharis  will  come  too  late. 

But  now,  (having  run  over  thefe  words),  we  (hall  pro- 
ceed a  little  further  upon  them.  Tell  them  that  every  bottle 
Jhall  be  filled  with  wine.  And  they  jhall fay  unto  thee,  do  we 
not  certainly  know  that  every  bottle  Jhall  be  filled  with  wine? 
The  Spirit  of  God  eliewhere  hath  this  word,  if  a  man  will 
prcphefy  unto  thee  of  wine*  and  fir  on  g  drink,  he  Jhall  even  be 
the  prophet  of  this  people,  Mic.  ii.  11.  He  will  be  welcome, 
and  well  heard  amongft  them.  But  woe  unto  you,  when 
ye  have  better  temporal  than  fpiritual  things  fpoken  unto 
you.     What  is  that  ?  Say  ye,  Why,  fometimes  God  will 

anfwer  a  man  according  to  the  idols  of  his  own  heart 

The  Lord  is  a  witnefs  unto  us,  that  we  are  as  earneft  and 
deiirous  of  your  welfare  as  of  our  own ;  but  this  har-. 
veil  is  more  dreadful  to  us,  than  if  it  had  been  rain  all  a- 
long.  But  what  we  are  faying,  is,  that  the  Lord  will  an- 
fwer a  people,  (especially  before  a  ftroke  come),  accord- 
ing to  the  idols  of  their  hearts.  They  never  got  a  better 
year  than  this,  I  am  afraid.  But  what  fhall  come  next? 
We  may  fay  this  of  it,  that  whenever  the  wicked  in  Scot- 
land fhall  be  apprehended  and  taken  out  to  fcaffolds  and 
places  of  execution,  they  fhall  be  taken  away  from  a  good 
life,  of  full  barns  and  eellars  of  wine;  fo  that  they  fhall 
think  within  themfelves.  there  was  never  a  worfe  time  with 
us,  although  at  that  time  we  had  never  fo  much. — So  I 
fay,  it  is  evident  that  the  Lord  will  anfwer  a  finning  peo- 
ple according  to  the  evils  of  their  own  heart. 

Now,  would  you  have  wine  ?  Ye  fhall  have  enough. 
Would  you  have  corn  ?  Ye  fhall  have  plenty,  and  as  few 
to  eat  it,  or  rather  over  many,  whom  ye  would  not  de- 
fire, — and  who  knows  but  that  this  carefulnefs  or  bounty 
of  God  in  this  plentiful  harveft  in  Scotland,  may  be  to 
feed  the  enemies  or  God  and  men.  Now,  that  is  one 
thing  ;  but  let  us  fee  next  how  they  anfwer.  Do  we  not 
know  certainly,  that  every  bottle  Jhall  be  filled  with  wine  ? 
Wnat  mean  they  by  this,  do  we  not  certainly  know,  that 
k  is  the  word  of  the  Lord  ?  This  we  are  looking  for,  and 
"Willing  leis  th-aa  this.     But  how  comes  it  that  you  look 

for 


474      Mr.  D.  Cargill's  Sermons,  6c.      Lect.  V 

for  this  ?  It  is  a  wonder  that  ye  look  not  rather  fo»judg- 
ments  of  all  kinds  *,  but  to  be  looking  for  fulneis  of  a- 
dance  of  all  kinds  is  Grange.  But  it  is  here  evident,  that 
the  greatcft  of  finners  and  revolters  from  God  will  be  look- 
ing for  rich  and  full  providences.  We  never  have  our 
expectations  according  to  our  deferts  ;  efpecially,  the  wic- 
ked. Indeed  for  a  tender  broken  hearted  Chriftian,  he 
will  be  looking  for  great  and  terrible  things  from  God, 
and  God,  never  the  lefs,  may  be  defigning  merciful  things 
for  him.  But,  in  a  word,  a  rebellious  heart,  a  perfon 
that  never  rightly  knows  his  own  heart,  may  look  for 
great  outward  temporal  things  or  enjoyments,  and  God 
may  give  that  perfon  great  things :  but  what  follows  in  the 
end,  or  comes  up  in  the  rear  ?  Wealth  and  abundance 
comes,  and  a  fhower  of  the  wrath  of  God  follows  hard 
upon  the  heels  of  that.  When  all  the  workers  of  iniquity 
J!ouri/bt  it  is  that  they  may  be  deft  royed  for  ever.  Now,  do 
we  not  certainly  know,  &c.  we  need  not  a  prophet  to  tell 
us  of  this.  Yet  there  is  fomething  at  the  back  of  that, 
which  you  have  need  of  a  prophet  to  tell  you  of.  If  we 
might  ufe  the  expreflion,  the  front  looks  like  the  faluta- 
tioo  of  Efhmal  to  the  fourfcore  men  that  came  from 
Shechem,  Shiloh  and  Samaria  :  he  met  them  weeping  and 
with  much  concern  :  but  the  rear  was  fatal  with  weapons 
and  armed  men.  He  invited  them  to  come  to  the  govcr- 
nour  :  but  how  were  they  entertained  ?  he  flew  them,  and 
caft  them  unto  the  midft  of  the  pit. 

Now,  you  have  got  one  difti :  you  muft  fee  what  effect 
it  has  upon  you ;  for  fays  the  Lord,  ye  have  heard  this 
gladly:  you  have  received  it,  and  made  it  welcome.  £- 
very  bottle  Jball  be  filled  with  wine.  But  what  comes  next  ? 
J  will  fill  the  king,  the  prie/ls,  and  the  prophets,  and  all  the 
inhabitants  of  the  land  with  drunkennefs .  What  is  this  ?  the 
profperity  of  the  wicked  makes  them,  like  drunkards,  dif- 
tracked  and  diftempered  Profperity  has  made  them  drunk. 
Whom  hath  it  made  drunk  ?  their  kings,  their  priefts, 
their  prophets  and  all  the  inhabitants  of  the  land  (hall  be 
filled  with  drunkennefs.  They  fhall  dafli  one  againft  ano- 
ther, even  the  father  againft  the  fons,  and  the  fons  againft 
the  father  •,  every  one  (hall  fall  foul  of  another,  when 
once  they  are  filled  with  drunkennefs. 

Now,  wc  are  fure,  that  their  profperity,  here  laid  be- 
fore them,  has  made  them  drunk.  We  will  fee  fad  effects 
follow  upon  it,  ere  all  be  done  :  their  aclions  will  declare 
that  they  have  been  drunk.  Would  they  have  done  fuch 
things,  had  they  been  in  their  fober  wind  ?   This  will  be 

your 


JLect.  V.      Upon  Jeremiah  xili.  12,— — 17.        4^ 

yourjin  with  kings,  priefrs,  and  prophets,  and  the  other 
inhabitants  of  the  land  :  the  things  they  have  done,  and 
fhall  do,  (han  evidence  that  they  have  been  drunk  with 
the  profperity  that  they  have  had,  and  that  they  have  been 
bslides  themfelves  :  their  profperity  hath  intoxicated  and 
infatuated  them  For  this  end,  God  hath  fent  profperity 
amongft  them,  to  make  them  drunk  :  it  is  for  this  end,  that 
God  lends  profperity  where  much  fin  hath  abounded,  that 
lie  may  make  them  fall  with  drunkennefs.  He  hath  made 
acts  come  out  of  their  hands,  that  declared  nothing  but 
drunkennefs  or  madnefs  They  muftbe  firft  drunk,  then 
mad,  through  great  prosperity,  when  the  Lord  defigns  to 
bring  them  to  an  end.  As  one  time  the  Lord  fent  a  ly- 
ing fpirit  into  the  mouths  of  the  falfe  prophets  ;  fo  he  will 
fill  all  with  drunkennefs  ;  fo  that  they  will  do  that  which 
they  would  not  have  done,  had  they  not  been  mad  with 
profperity. 

We  (hall  add  this  word,  there  has  been  great  profperity, 
and  men  have  been  intoxicated  with  it.  Well,  wait  on  a. 
little,  and  ye  will  fee  more  mad  actions.  But  what  will 
follow  ?  IheyJJjill  fall  upon  one  another ;  and  be  dajhed  to 
pieces.  Thofe  who  are  fo  much  crying  up  a  king  againffc 
all  rights,  and  after  all  forfeitures,  will  be  as  much  for 
crying  him  down  y  t.  Yea,  there  will  be  more  declara- 
tions emitted  yet,  than  that  at  Sanquhar,  f  Ere  it  be  *ong, 
theie  fame  men  will  go  further  then  that  paper,  and  no 
thanks  to  them  for  it.  But  we  fear  it  will  not  be  upon  God's 
account,  but  upon  their  own  account ;  becaufe  God  hath 
fitfed  them  all  with  drunkennefs!  He  hath  made  them  a 
great  feaft,  and  he  will  fuffer  them  to  break  out  more  and 
more  into  irrational  actions.  This,  we  may  look  for,  and 
we  think  it  is  not  far  off.     The  time  haftens  apace. 

Now,  We  may  obferve  further  from  thefe  words,  J  will 
fM  their  kings,  their  priefis,  and  their  prophets,  Sec.  th-at 
there  is  not  one  wife  and  fober  among  them  a!! ;  a  dread- 
ful token  that  God  hath  determined  ruin  and  punifhment 
for  all,  whether  kings,  priefis,  prophets,  or  common  peo- 
ple :  he  will  reach  them  all. According  to  their  univer- 
sal madnefs,  fo  will  their  punilhment  be  :    what  then  w:!l 

f  This  Declaration  was  publifhed,  June  sad,  ifSo.  ar.d  it  wowlri 
appear  that  this  difcourie,  was  preached  about  the  harveit  follow- 
ing, as  Mr.  CarftiJl  was  executed,  July  27th,  1681. 

t  This  was  too  truly  verified  about  eight  years  «fter  tVn  at 
the  Revolution,  when  religion  was  fettled,  or  eftabiifred  in  thefe 
hods,  merely  upon  tbe  inclinations  of  tU  people— Sss  CUiaa  e? 
Right. 

O  0  0  be 


445      Mr.  D.  Cargill's  Sermons,  6c.     Lect.  V. 

be  the  effects  of  this  drunken  madnefs  ?  it  will  be  a  ftrong 
madnefs,  making  a  man  put  hand  to  himfdf,  kill  him  (elf, 
or  his  own  children,  friends  or  relations.  It  will  be  a  ge- 
neral frenzy,  or  madnefs  that  will  feize  upon  all :  *hat  will 
k  do?  It  will  make  children  and  fathers  kill,  or  put  hand 
to  one  another.  We  may  look  for  it :  the  firft  woe  hath 
been  already  accomplished,  great  profperity,  and  God 
making  them  drunk  with  it :  For  any  wife  man  in  the 
world  may  fee  that  their  actions  indicate  madnefs :  a 
madnefs  that  brings  on  inevitable  ruin,  though  it  tarry  for 
a  while.  We  have  feen  their  firft  actions  :  but  what  ill 
vfollows?  I  will  dajh  them  one  againft  another.  We  have 
ieen  drunkennefs  already  to  be  the  effect  of  the  wicked's 
profperity,  ana*  more  effects  will  follow.  They  will  fall 
foul  upon  one  another.  Ye  will  fee  in  armies,  father  and 
fon,  brother  and  brother  fet  againft  one  another;  and  we 
know  not,  but  it  may  be  that  priefts  againft  priefts,  and 
prophet  againft  prophet  will  be  fighting  together. 

2.  The  next  thing  deiired  is  this,  (i.)  The  providence 
of  God  is  here  fcen  in  profperity  ;  (2.)  In  their  drunken- 
nefs, for  he  is  exercifing  acts  of  juftice  and  wrath  :  And 
He  is  feen  in  dafhing  them  one  againft  another. — This  is 
the  great  end  and  defign  of  God  in  darning  them  one  upon 

another,    namely,    to   deftroy  them. Now,  the  Lord 

adds  a  word  when  he  is  fpeaking  upon  this ;  and  you  would 
think  that  the  pity  and  companion  of  God  would  be  weari- 
ed out  in  this  work.  Nay,  fays  the  Lord,  in  the  middle 
of  the  14th  verfe,  I will  not  pity ,  nor  /pare.  We  fhall  on- 
ly add  this  word,  when  it  comes  to  this  that,  ift9  There 
hath  been  long  profperity ;  2<//y,  Madnefs;  and  $dly,  Ci* 
vil  and  inteftine  broils  with  great  out  breakings,  what 
means  all  this  ?  it  fignifles  this,  that  God  will  never  hold 
his  hand,  till  there  be  utter  ruin.  /  will  not  pity,  nor 
/pare,  nor  have  mercy ,  but  will  deftroy.  He  will  not  flop, 
until  he  make  a  full  end.  O  rurn,  ruin  is  the  thing  in- 
tended $  ruin  for  enemies  ;  for  kings,  for  priefts,  for  pro- 
phets, and  for  people.  O  remember  that  the  companions 
of  God  will  not  hold,  till  there  be  great  deftruction. 
But  we  fhall  only  fpeak  a  word  unto  thefe,  And  that  is, 
The  good  counfel,  or  advice,  that  he  gives  to  every  one 
who  is  in  a  capacity  to  take  it.  Though  many  are  paft  that, 
and  we  need  fpeak  no  more  of  them.  Yea,  we  judge  that 
they  have  got  their  laft  blaft,  or  falutation  :  and  fome  of 
them  the  fcripture  hath  given  over  :  But  there  are  others 
of  them  to  whom  the  Lord  gives  this  good  counfel ;  If 

they 


!Lect.  V.      Upon  Jeremiah  xiii.  12,— —17*       477 

they  hear  it,  as  ye  have  it  in  that  15th  verfe,  Be  not  proud* 
Remember  it  is  God  ye  have  to  do  with.  Hear  ye,  and 
give  ear  •,  be  not  proud ;  for  the  Lord  hath  fpoken  it : 
regard  it ;  it  is  a  word  fpoken  by  a  prophet ;  and 
God's  words  are  in  his  mouth,  and  his  Spirit  is  in  his 
heart.  Therefore,  as  in  verfe  16th,  Give  glory  unto  the 
Lord :  humble  yourfelves  under  the  mighty  hand  of  God. 
What  (hall  we  then  do  ?  Why,  feek  out,  and  acknowledge 
your  fins  ;  and  be  humbled  for  them  before  God  :  and  i£ 
there  be  any  way  in  the  world  to  glorify  him,  this  will  be  the 
one  fpecial  mean  of  it.  O  think  upon  no  way  of  efcaping 
but  by  acknowledging  your  fin  and  iniquity :  for  if  ye  ac- 
knowledge not  fin,  whatever  ye  may  fancy  or  dream  of, 
drunkennefs  will  be  your  deftiny.  Ye  foall  ftumble  upm  the 
dark  mountains. 

We  fhall  not  fpeak  more  particularly  upon  this  now  ; 
but  what  we  have  fpoken  is  the  mind  of  the  Lord  :  and  if 
ye  take  not  God's  counfel  to  repent  of  your  fins  and  tura 
unto  him,  whatever  ye  may  expect,  darknefs  and  Jlumbling 
upon  the  dark  mountains  is  the  thing  defigned  for  you. 
Remember  this,  that  it  is  much  that  ye  have  yet  a  day,  be* 
fore  this  great  day  of  darknefs  come  upon  you  :  darknefs 
will  blind  your  eyes,  and  terror  will  fall  amongft  your 
hands :  and  woe,  woe  unto  thofe  who  fhall  be  proud,  and 
Hand  out  againft  the  threatening  of  God. 

N.  B.  Any  perfon  who  will  deliberately  confider  the 
infatuated  conduct  of  the  prefent  miniftry, — The  aw- 
ful conteft  betwixt  Britain  and  her  Colonies,  where- 
in  almoft  every  one  is  fheathing  his  fword  in  his  bro- 
ther's fide  \  with  the  awful  figns  of  approaching  judg- 
ments, may  eafily  conclude,  that  the  foregoing  dif- 
courfe  is  more  juft  or  applicable  unto  the  prefent 
time  and  circumltance,  than  that  time  wherein  it  was 
delivered. 


Ooo2  S  E  R« 


C  478  3 

SERMON    XXXIV. 

Hebrews  xiii.   14. 

For  here  we  have  no  continuing  city,   but  we  feek 
one  to  come* 


IN  vain  would  we  hope  to  bring  men  to  a  courfe  of 
of  godlinefs,  confidering  how  averfe  the  fkfh  is  to 
it ;  and  in  vain  would  we  deal  with  ourfelves  for  that  pur- 
pofe,  if  great  and  real   advantage   lay  not >n  taking  that 

way. Whatever    the  fkih    objects  as  to  di  fad  vantage, 

yet  there  is  no  real  difadvantage  in  a  religious  life  :  yea, 
there  is  more  advantage  in  this  courfe,  than  will  make  up 
for  all  other  difadvantages.  It  were  good  that  we  were 
confidering  what  advantages  there  are  in  this  way,  and 
comparing  our  advantages  with  our  difadvantages.  It 
■would  gain  our  affections  to  it,  confidering  that  our  Lord 
is  calling  us  to  leave  all  that  which  at  laft  will  prove  our 
eternal  ruin.— As  for  any  thing  lawful,  he  is  not  calling 
Ujs  to  leave  that  \  but  we  are  not  to  idolize,  or  make  a 
god,  (as  it  were)  of  it,  Confider  what  he  is  calling  us  to 
purfue;  it  is  that  without  which  we  cannot  be  eternally 
bappy. 

#Now,  This  is  the  fcope  of  the  words  :  the  apoftle  h 
Jaere  prefling  that  exhortation  which  he  was  giving  in  the 
13th  verfe  ;  (ays  he,  Let  us  therefore  go  to  him  without  the 
t-ampf  hearing  his  reproach.  But  this  feems  heavy;  and 
therefore  he  puts  in  this  reafon  in  the  text,  For  here  we 
have  no  continuing  city.     In  thefe  words,  we  have 

1/2,  The  fhortnefs  of  the  man's  life  figniBed.  It  is  here 
compared  to  a  city.  In  oppofition  to  the  prefent  life,  he 
lets  forth  the  length  of  eternity  ;  But  -we  feek  one  to  come. 

idly,  There  is  the  employment  of  thoie  that  leave  it. — 
JIow  are  they  taken  up  ?  thty  are  as  travellers  going  from 
one  place  unto  another,  until  tbey  at  laft  come  unco  their 
Jong  abode,  or  refting-place,  which  is  heaveu. 

Now, 


Ser.  XXXIV.    Mr.D.Cargjill's  Sermons,  be.    479? 
Now  the  words  hold  forth  thefe  few  things  unto  us. 

I.  That  man's  continuance  on  earth,  and  enjoyments 
of  earthly  things  are  but  for  a  (horttime. 

II.  That  the  confideration  of  this  (hort  time  on  earth, 
fhouid  take  our  hearts  off  from  earthly  thiogs,  and  fee 
them  upon  Chriftonly. 

III.  That  we  muft  all  flit  and  remove    from  this  earth, 

for  here  we  have  no  continuing  city. 

IV.  That  all  (honld  be  feeking  after  Chrift,  and  that 
city  or  eternal  habitation  of  reft. 

Now  we  fhall  fpeak  to  fome  of  thefe. 

T.  The  fir ft  thing  which  we  propofed  to  fpeak  unto^ 
was,  That  man  has  but  a  fhort  time  or  leafe  on  earth. 
The  Spirit  of  God  points  it  out  by  fundry  exprefiions, 
Pfal.  xxxix.4.  Lord,  make  me  know  mine  end,  and  the  mea- 

Jure  of  my  days.  And  wh;*  is  the  aofwer  ?  Behold,  thou 
haft  made  my  days  as  an  hand  breadth,  yea  ihorter,  and 
minesgeisas  nothing  before  thee.  And  afterward,  Pfal. 
xc.  5.- — r-Says  Mofes,  when  fpeaking  of  man's  life, 
They  are  like  a  fleep  ;  in  the  morning  they  are  nke  grafr 
that  groweth  up,  and  in  the  evening  it  is  cut  down,  and 
withereth.  Our  days  are  but  as  a  thought ;  nay,  the 
Holy  Ghoft  points  them  out  to  be  jfaorter,  James  iv.  ij» 
For  what  is  your  life  ?  It  is  even  a  vapour  that  appearetb 
a  little,  and  then  vani[heth  away.  It  is  rather  a  vapour, 
than  a'reality.     It  is  but  a  vapour  that  continueth  a  little 

,  time  :  And  doth  not  experience  prove  all  this  ?  Are  we 
not  here  to  day,  and  away  to-morrow  ?  The  .great  thing 
we  ought  to  confidcr  is,  that  our  time  here'  is  but  fhort  ; 
a  truth  feldom  minded,  and  more  i'eldom  laid  to  heart. 

USE  I  If  our  time  here  be  fhort,  it  ought  to  be  the 
better  employed  ;  it  fhouid  make  us  early  up  in  the  morn* 
ing,  and  late  up  at  night  about  our  main  work.  It  be- 
comes us, 

1.  To  confider  our  ways  and  what  belongs  to 
our  peace.  It  is  a  good  advice  that  Solomon  gives  us* 
Eccl.  xii.  1.  Remember  thy  Creator  in  the  days  of  thy  youth, 
he/ore  the  evil  days  come.  And  yet  the  mod  part  of  us, 
for  all  that  is  fpoken  from  the  word  of  the  Lord  concern- 
ing theihortnefs  of  man's  life,  think  not  that  our  time  is 

ihort  ; 


SfiR.  XXXIV.         Upon  Heb.  xiii.  14.  ^ 

fhort,  but  long  enough,  and  fo  remember  not  that  the 
evil  days  are  coming  upon  us. 

2.  We  ly  down,  and  know  not  if  ever  we  fhall 
rife  up  again.  Should  we  not  then  improve  our  time  ? 
For  is  there  any  perfon  fo  certain  of  his  iife  that  he  can 
fay,  1  lhall  live  fo  long  ?  And  is  it  not  of  God's  good 
providence,  that  it  is  fo  fhort,  and  fo  uncertain  unto 
us  ? 

3.  Confider  that  it  is  not  only  fhort  and  uncer- 
tain, but  alfo  full  of  trouble  and  mifery. And  is  it  not 

enough  for  every  perfon  ?  What  is  dying  and  a  decaying 
old  age  but  labour  and  mifery  ?  And  fhould  not  this  be 
confidered  and  laid  to  heart,  that  our  life  is  not  only  fhort 
and  uncertain,  but  full  of  mifery  ?  And  fhould  not  the 
time  we  now  have,  be  well  employed  on  that  aceount  ? 

4,  To  incite  you  to  employ  your  time,  confider 
that  the  time  is  fhort,  and  the  tafk  is  great.  Are  there 
not  many  ftrong  holds  of  fin  and  corruption  to  fubdue  and 
conquer  ?  Hath  not  man  a  little  world  to  fubdue  in  his 
own  heart  ?  Now,  lay  thefe  two  together,  that  your  time 
is  fhort,  and  your  work  great ;  and  this  may  make  us 
employ  and  improve  it  to  the  beft  advantage. 

.  5.  To  provoke  you  to  a  right  improving  of  time,  con- 
fider further,  that  there  is  nothing  of  greater  moment 
or  concernment  than  eternity ;  an  eternity  of  happinefs, 
or  an  eternity  of  mifery.  It  were  good  for  us  that  we 
were  confidering  this,  and  laying  the  precioufnefs  of  the 
foul  in  the  balance  with  all  earthly  things,  that  we  might 
fee  which  of  them  is  of  molt  value  ;  for  as  our  Lord  fays, 
What  is  a  man  profited,  if  he  Jhould  gain  the  whole  world9 
andlofe  his  own  foul,  Mat.  xvi.  26.     And 

6.  Confider  that  eternity  is  fall  approaching,  and  our 
Lord  Jefus  is  coming  to  judgment.  His  lafl:  words  are, — 
Surely  I  come  quickly  t  R.ev.  xxii.  20.  And  is  Chrift  haften-* 
ing  ?  Should  not  every  believer  then  be  haftening  to 
meet  him  ?  If  believers  loved  Chrift  as  well  as  he  loves 
them,  they  would  be  more  hafty  to  meet  him.  It  is  a 
wonder  to  fee,  what  we  are  employed  in,  and  yet  never 
employing  our  time  aright. 

Lq/tty,  Confider  that  the  bridegroom  is  coming,  and 
the  bride  muft  be  prepared.  It  ought  to  be  all  our  work, 
or  tafk  here,  to  be  made  ready  to  meet  him,  that  we 
may  not  be  found  unprepared.  O  what  a  dreadful  thing 
will  it  be  to  be  found  unprepared  when  Chrift  comes  ! 
when  the  mid-night  cry  is  made,  Behold  the  Bridegroom 
tometb,  go  ye  out  tomeet  him. 

USE 


Mr.  D.  Cargill's  Sermons,  6x.   Ser.  XXXIV 

USE  ft.  That  we  may  further  incite  you  to  a  right 
employing,  or  improving  of  time,  confider  the  advanta- 
ges that  thofe  who*  rightly  improve  their  time  have. 

And 

1.  They  have  this  advantage,  that  it  keeps  from  many 
challenges  of  conscience,  that  we  otherwife  might  have. 
O  but  thefe  who  employ  their  time  right,  have  much 
peace  ;  there  is  much  comfort  and  good  fpoken  to  them. 
Indeed  there  are  none  that  have  luch  a  peaceable  outgate, 
as  that  man  who  is  flill  preparing  and  looking  for  it.— 
But 

2.  It  hath  this  advantage,  that  it  makes  them  have  a 
clear  and  comfortable  outgate,  when  they  enter  into  eter- 
nity, when  about  to  launch  out  of  time  :  Ye  have  noth- 
ing in  that  cafe,  to  do,  but  to  (rep  into  your  Matter's 
houfe.  And  O  what  fad  thoughts  they  will  have,  who 
have  employed  their  time  otherways  ! 

3  It  hath  this  advantage  alfo,  that  all  his  refreshments 
are  fweet  who  employs  his  time  aright  :  His  fleep  is  fweet, 
bis  waking  is  fweet,  and  all  is  fweet.  The  wife  man  fays, 
that  the  reft  of  a  labouring  man  is  fweet  ;    but  efpecially 

when  he  has  been  about  his  matter's  work. Now 

we  fhall  give  you  ibme  directions  how  ye  may  employ 
your  time  aright. 

(i.)  You  ought  to  divide  your  work  into  talks,  fetting 
fo  many  hours  apart  for  hearing,  fo  many  for  reading, 
praying,  meditating,  &c.  and  fo  many  for  your  ordinary 
calling.  It  would  be  an  excellent  thing,  if  we  were  talk* 
iag  ourfelves,  and  faying,  fuch  a  thing  we  refolve  to  do, 
and  fuch  a  thing  we  mutt  do.  O  but  this  would  make  a 
Chriftian's  work  fweet  unto  him  ! 

(2.)  You  mould  employ  your  time  well,  ye  mutt  have 
much  heavenly  and  fweet  prayer,  with  the  Pfalmift,  Pfal. 
xxxix.  4.  Lord  make  me  know  mine  end.  And  Pfal.  xc.  12. 
So  teach  us  to  number  sur  daysy  that  we  may  apply  our 
hearts  unto  wifdom.  If  this  were  our  main  care,  and  prin- 
cipal petition,  there  would  not  be  fo  much  mifpent  time 
amongft  us  as  there  is. 

(3.)  In  the  morning  when  we  rife,  we  Should  be  think- 
ing upon  our  laft  end  ;  and  in  the  evening  we  fhould 
take  an  account,  how  we  have  fpent  the  day,  and  then 
be  mourning  over  what  we  have  done  amifs  therein. 

USE  III.  We  fhould  not  be  troubling  our  thoughts  with 
vain  piofpcc'rs.  Are  there  not  many  who  have  projected 
things  fortwentv  years  thence  ?  And  who  knows  if  they 

(hall 


"gfiR.XXXIV.        Upon  Hbs.  xiii.  14.  4g2 

fhall  live  fo  long  ?  But  it  were  good  for  us  that  we  were 

employing  our  time,  and  catting  off  vain  and  foolifh  pro- 

fpects.     The  apoftle  James  f peaks  well  to  this,  chap.  iv. 

13.  G&  to,  now,  ye  that  fay  to-day,  or  tomorrow,   we  will 

"go  to/ucb  a  city,  and  continue   there  a  year. — Whereas  ye 

know  not,  whatjhai!  be  on  the  morrow.     If  we  would  con- 

iider  the  fhortnefs  of  our  time,  we  would  think  the  care 

of  every  day  enough  for   itfelf. —  But  this  is  a  burdening 

of  ourfelves  with  unneceffary  cares,  adding  a  load    to    a 

..burden:   Are  not  the  cares  of  a  day  fufficient  for  itfelf? 

Why  then  do  we  care    for  to-morrow,  or  for  many  days 

hence  ?    And    farther,  you  iliould  confider,    that   thefc 

-unnecefTary  cares  put  the  heart  out  of  frame  *,  they  indif. 

pofe  the  heart  fo  that  we  cannot  get  our  time  fo  well  fpent 

as  we  ought  :  Nor  do   they  only  indilpofe   for  duty,  but 

duties  are  juftled  out  ;  and  thefe   thii.gi  that  are  at  hand, 

are  put  far  off,  and  thefe  things  things  that  are  afar  off, 

are  brought  near  :  And    you  know   far  off  thoughts  put 

death    and   eternity  out   of  mind  :    And    are  there  not 

many  who  when   they  put  death,  judgment  and   eternity 

far  out  of  mind,  are  fuddeniy  fuipn'zed  by  them. Now 

confider,  which  of  thefe  are  molt  neceffary  ;  and  having 
found  that  which  is  moll  neceffary,  let  your  thoughts  be 
employed  about  it. 

USE  III.  That  the  coniideraticn  of  this  fhortnefs  of  our 

time,  fhould  not  only  take  off  our    hearts   from  earthly 

.things;  but  it  fhould  even  help  to  mitigate  the  crois,  and 

.help   to  render   it  more  eafy  ;    that  we  may  fuffer  more 

contentedly.     Our  iongeft  afllicYions  muft  be,  as  it  were, 

but  for  a  moment,  iince  our  time  is  but    as   a  moment, 

•  and  fhall  fhortly  be  at  an  end      And 

I.  Confider,  that  even  whilft  we  are  eating,  drinking, 
fleeping,  <bc.  our  time  is  faft  elapiing,  and  all  our  crof- 
ies  and  affliclions  ere  long,  fliall  be  ended.  We  fpeak 
this  to  believers  :  But  for  unbelievers,  however  fad  their 
crofTes  may  be,  it  were  better  for  them  that  they  were  thus 
continued  and  lengthened  out  to  them  thro'  all  eternity : 
at  death  they  emerge  out  of  one  woe,  oniy  to  enter  into 
a  greater  woe  and  mifery.  But  death  to  believers  is  au 
entrance  into  eternal  happinefs  :  And  they  ought  to  be 
more  earneftly  longing  for  it,  as  the  hireling  for  the  end 
of  the  day.  It  is  ftrange  that  there  is  any  intermiffion  of 
afflictions  in  our  moments  of  time  ;  for  a  crofs  abides 
Hot  always,  there  is  ftill  fome  intermiffion  of  it  Thence 
our  life   is  compared  to  a  weaver's   ihuydc  ;  It  flips  thro* 

many 


483     Mr.  D.  Cargill's  Sermons,  &c>  Ser.  XXXIV. 

many  threads  in    a  little  time,  and   fo  fteals  away  11  h per- 
ceived, or  infenfibly. 

2,  Confider,  that  though  you  be  under  many  creffes 
or  afflictions,  yet  if  believers,  you  ftiall  be  freed  from 
them  all  by  Jefus  Chrift.  Jefus  Chrift  fhall  make  up  all 
your  hard  (hips  :  You  (hall  fhortly  arrive  at  reft  ;  and 
reft  unto  them  that  are  weary,  O  how  fweet  is  it  !  and  a 
fweet  reft  it  is  for  thofe  who  are  feeking  after  him.  But 
thole  who  mind  not  Chrift,  have  nothing  to  do  with  this 
reft,  that  rtmaineth  for  the  people  of  God.  But  O  believer, 
in  thy  Father's  houje  are  many  manfions  :  Thou  mayft  well 
be  ftraitened  here  i  bet  there  are  no  ftraitning  circum- 
ftances  there. 

USE  I.  Is  our  life  fhort  ?  Then  it  becomes  us  to  be  mo- 
derate in  all  things,  even  in  the  ufe  of  all  lawful  enjoy- 
ments. The  Apoftls  inculcates  this,  1  Cor.  vii.  29,  30. 
The  time  is  fhort :  it  rematneth  that  both  they  that  have 
wives,  he  as  they  that  hive  none  ;  aud  they  that  weepy  as 
though  they  weep  not  ;  and  they   that  ufe  this  world,  as  not 

abufing  it  ;  for    the  fafbicn  of  this  world  paffeth  away. 

Ir  becomes  us  to  be  taking  our  hearts  off  from  all  earthly 
things,  and  Outlying  to  be  weaned  from  them  :  for 
what  are  they  ?  They  are  as  nothing.  It  is  Orange,  that 
we  who  feek  after  other  things,  (hould  be  fo  taken  up 
with  fuch  frivolous  things.  But  thofe  who  weep  for 
Chrifi's  prefence,  iiiail  be  made  rejoice.  Now  for  direc- 
tions how  to  get  your  hearts  taken  ofF  from  earthly  things, 
take  thefe  two  things. 

1.  Do  not  bellow  too  much  of  your  time  upon  thofe 
things  that  are  of  a  perifhing  nature.  It  is  ft  range  to  tee 
even  believers  fo  much  taken  up  with  the  world,  and  «hs 
cares  of  this  life.  This  eats  out  the  comfort  of  the  lipuj  ; 
and  where  there  is  very  much  of  this,  there  cannot  be 
much  profperity  in  true  godlinels  •,  and  where  there  is 
much  real  godlinels,  there  cannot  be  much  of  this,  theie 
two  being  inconfiilent  with  one  another.  We  cannoc 
fervc  God  and  mammon  ;  for  as  the  thoughts  of  "the- one 
rife  up,  the  other  goes  down.  Is  it  not  ftrange,  that  ws 
.  fhould  beNfomuch  taken  up  with  thefe  things  ?  The  apG- 
file  gives  it  as  a  mark  of  thofe  that  perifh,  rTirn.  vi.e* 
10.  Bvt  they  thai  will  he  rich,  fall  into  many  temptations , 
and  hurtful  iu/ts ,  which  drew n  men  in  definition  and  per" 
d it  ion 

2     If  thou  wouldft  have  thy  thoughts  weaned  from  the 
world, — as  thou  fhcuidft  let  it  havejittle  of  thy  time,  fc 

P  p  p  give 


Ser.  XXXI V.  Upon  Heb.  xiii.  14.  4$^ 

give  it  little  of  thy  affections.- If  believers  Were  doing 

this,  they  would  be  more  chearful ;  and  be  that  is  moll: 
chearful,  in  going  about  duty,  is  mod  taken  up  with 
this  city.-— But  v/e  fiek  for  one  to  come  ;  and  confider 
what  a  ftir  it  would  make,  if  Chrift  (hould  come  and  take 
thefe  things  away,  and  if  our  mountain  were  moved. — - 
Think  what  ye  would  do,  if  put  to  difficulties.  Indeed 
it  would  be  better  if  this  world  had  none  of  our  affec- 
tions. 

USE  II.  This  doctrine  reproves  thofe  who  caft  away 
all  thoughts  of  employing  their  time  aright,  and  whofe 
confeiences  tell  them  not  of  their  mifjpending  of  time.  It 
is  the  Apoftle's  direction,  Eph.  v.  15.  See  that  ye  walk 
not  as  foots ,  but  as  wife  ;  redeeming  the  time  becaufe  the  days 
are  evil.  There  are  few  of-  us,  but  what  have  our  bye- 
gone  time,  ro  take  in  again,  and  redeem.  In  the  fhort 
time  we  have  to  live,  we  ought  to  be  as  travellers  who 
have  ftiil  their  time  till  the  day  be  far  fpent,  and  are  ob- 
liged to  run  more  hi  oae  hour  than  in  three  before. 

USE  III.  And  from  thif  we  would  pofe  you,  are  ye 
ready  to  meet  Chrift,  and  ready  for  eternity  ?  Have  ye 
nothing  to  do,  but  to  come  and  meet  him  ?  We  fay,  are 
ye  ready  to  ftep  into  eternity  ?  Well,  if  it  be  not  fo,  ye 
have  need  to  be  ferious  in  time  *,  for  we  are  not  fure  of  a- 
nother  day,  or  another  Sermon.  Confider  eternity  will 
come  once,  and  if  ye  fpend  not  your  time  well,  it  will  be 
ill  with  you.  Take  the  Apoftle's  advice,  Walk  while  ye 
have  the  day.  Hath  God  given  you  a  day  ?  Then  ye 
ihould  be  ferious  in  it ;  for  we  wot  not,  if  we  fhall  have 
another.  And  is  it  not  a  mercy  that  we  are  not  lying 
in  the  bofom  of  the  earth  unprepared  and  unconverted. 
If  you  mifpend  this  time,  then  it  will  come  upon  you  •» 
wrath  will  come  upon  you.  On  the  whole,  thefe  words 
are  a  direction  to  you,  to  contidcr  the  time  is  paffiug  o«, 
and  erelong  we  muft  all  away, — -for  here  we  have  no  con* 
timing  city,  but  wefeekfor  one  toeome. 


SERM  ON 


C   487   ] 


SERMON    XXXV. 


Revelation  xx.  ii,  12. 

And  lfaw  a  great  white  throne,  and  him  that  fat 
on  it,  from  whofe  face  the  earth  and  the  heaven 
fled  away,  and  there  was  no  place  found  for  them* 
And  If  aw  the  dead,  /mall  and  great,  /land  be/ore 
God  ;  and  the  books  were  opened,  and  another  book 
was  opened,  which  is  the  book  of  life  •  and  the 
dead  were  judged  out  of  thofe  things  which  were 
written  in  the  books,  according  to  their  works. 


TH  E  R  E  are  fome  who  have  a  fight  of  the  Iaft 
judgment  in  vifion  :  There  are  others  who  have' 
h  by  faith  ;  but  the  world  fhall  have  a  fight  of  it  at  laft 
in  icfelf,  and  feel  the  effects  of  it.  Then  we  {hall  not 
only  be  beholders,  but  we  £hall  be  a  party.  Every  perfon 
fhall  be  a  party,  and  each  party  ought  to  be  confidering 
what  will  be  their  place  and  portion  ;  whether  the  tett 
hand  of  Chrift  fhall  be  their  place,  and  wrath  their  por- 
tion ;  or  his  right  hand  their  place,  and  heaven  and  hap- 
pinefs  their  part  and  portion.  But  we  fhall  only  fay  this 
before  we  proceed  to  particulars,  That  there  is  not  a  more 
blefTed  and  profitable  fight  upon  earth,  than  a  fancYiJied 
fight  of  the  laft  judgment.  Its  profitablenefs  appears  in 
this  one  thing,  that  it    awakens  and  roufes  the  foul  of  a 

man,  when  thinking    upon  it. What    i9  jt  like  then  ? 

It  is  like  a  fright  to  the  body.  They  will  fleep  no  more, 
when  once  affrighted  throughly  by  the  judgment  of  God. 
A  fanclified  fight  of  it  awakens  fouls,  Co  that  they  never 
reft  until   it  be  thorough   work   with  them.     It  is  faid  of 

•  Thij  Serraon  was  preached  Sept.  t6Zo, 

1J  p  p  x  jbnie, 


Ser.  XXXV.      ,Upon  Rev.  xx.  ii,  i%.  486 

fomc,  that  they  never  fmiled  after  forne   faint  views  o 
this :  This  is  the  cafe  of  the  throughly  convinced  (inner, 
at  leaft   till  he   is   brought  to  reft  in   the   Lord  Jefus 
Chrift.        ' 

But  then  there  is  fomething  more  in  it  than  this ;  it  not 
only  awakens  the  foul,  but  leaves  a  carefulnefs  in  the  foul 
to  be  ready  againft  that  judgment  come,  and  againft  the 
time  that  that  white  throne  fliall  appear,  or  be  erected. 
Ye  know  what  is  (aid  of  repentance,  ;  that  it  leaves  forrow  . 
and  indignation  for  (in.  So  does  the  fight  of  this  judg- 
ment. Seeing,  then,  that  all  thcfe  things  Jball  be  dijpjlved^ 
•what  manner  cf  perfons  ought  ye  to  be  in  ail  holy  converfation 
andgodlinefs  t  2  Pet.  iii.  1  i . 

{  But  tjiat  we  may  proceed,  the  thing  that  we  have  to 
ppeak  concerning  this  laft  judgment,  is,  concerning  the 
^reparation  to  it. 

I.  The  parties  to  be  judged,  who  are  the  dead  ;  under 
which  are  comprehended,  thoie  who  (hall  be  then 
alive,    as  aljo  Enoch  and  E Has. 

II.  The  Judge,  Jefus  Chrift  the  Mediator,  who  hath 
the  keys  of  hell  and  death,  and  is  appointed  Judge 
both  of  quick  aud  dead,  and  is  called  God,  in  ths 
12  verfe  of  this  chapter.     And 

I.  I/aw  the  dead,  [mall  and  great,  jtand  before  God. 

The  parties  here,  then,  are  the  dead.  All  men  are  con* 
fidered  as  dead  before  this  5  for  the  Judge  will  not  come, 
yntil  all  men  be  paffed  through  death,  or  at  leaft  under- 
go a  change  equivalent  to  it.  Then  the  elect  (hall  be 
•hanged  in  the  twinkling  of  an  eye,  as  we  have  it,  1  Cor. 
xv.— ——And  yet  it  may  be  as  (harp  and  painful  as  a  lin- 
gering death.  The  thing  is  evident,  that  they  muft  all  be 
dead,  and  after  that  the  judgment.     The   holy  God  hath 

decreed    death,  and    then  judgment  to  follow: Be- 

caufe, 

I.  If  there  had  not  been  fin  in  the  world,  there  hfid 
not  been  death  and  judgment.  There  would  have  been 
no  need,  nor  occafion  for  a  (entence  to  have  been  given 
out  againft  any.  Now  when  we  remember  death  and 
judgment,  we  (hould  remember  (in  too,  which  procured 
thefe.  He. that  remembers  his  fins  moft,.  will  readily  be 
beft  prepared  for  death  and  judgment  :  For  it  is  impof- 
iible  tor  a  man  to  have  a  right  view  of  death  and  judg- 
ment, and  yet  not  be  looking  for  fomething  to  evade  the 

ftrength  and  power  of  them.- Neither  is  there  any  o- 

ther 


47<7    Mr.  D.  Cargill's  Sermons,  &<?.  Ser.  XXXV. 

ther    thing  that  will    do  it,    but  the     all-fufficiency  o£ 

the  Mediator  Chrift   Jefus. But, as  to  the  parties 

to  be  judged,  I  faw  the  dead  fmall  and  great,  Hand  before 
God.     A  fair  light,  indeed  ;  there  was  never  iucha  noble 
and  great  affembly  iince  the  world  began,  and  never  will 
be  aiterwards  to  all  eternity.     Why,  heaven,  earth,  and 
hell  will  all  meet  together. — The  Lord  with  all  his  great 
and  mighty  hofl  of  angels  will  meet  there. — The  divel  and 
all  his  angels  will  be  brought  forth  there. — The  fea  will 
give  up  its  dead. —  And  there  will   not  be  one  individual 
milling  :  for  the  fame  caufe  that  brings  one  is  .an  evident 
and  relevant  caufe  to  bring  all,  and  that  is  judgment ;  for 
all  have  been  linners  before  God  ;  and  it  mull  be  feen  or 
evidenced,  how  they  have  been  freed  from  fin.     It  muft 
be  a  public  judgement.     For  in  effect,,  if  it  were  only  pri- 
i    vate,  it  might  be  accounted  a  private  murdering,  (or  con- 
demning) of  perfons. And  fo  this  lhall  be  the  greateft 

fight,  and  affembly,  or  concourfe  that  fhali  be  together 
through  ail  eternity. 

2.  As  there  is  a  caufe,  for  one  conveening,  fo  for  all 
to  conveen  before  God.  The  fame  power  that  brings 
up  one,  can  (nay,  will)  bring  up  all.  For  a  greater,  or 
leffer  number  is  all  one  unto  Omnipotent  power.  The 
cauie  then  being  one,  the  power  one,  therefore  all  muft 
appear,  and  the  end  mull  be  one,  viz.  that  they  may  re- 
ceive their  fentence  :  while  as  many  particular  perfons  as 
there  are,  Co  many  particular  leniences  lhall  be  given  out 
for  them  before  God. 

3.  It  is  the  dead  fmall  and  great  It  may  be  aiked,  why 
fays  he  this  ?  Is  it  in  regard  of  the  great  and  the  meaa 
men?  No,  We  think  not,  for  death  hath  taken  away  that 
difference.  Death  levels  all,  and  their  dull  is  mixed  toge- 
ther in  the  grave  — So  that  in  their  riling  again,  there  lhall 
be  no  difference,  but  in  refpect  of  their  fanctity  ;  for  death 
(Hall  once  make  all  equal  :  If  there  is  a  difference  after  that, 
it  is  grace  meeriy  that  makes  it.  By  fmall  and  great,  then, 
may  be  meant,  the  old,  thofe  at  the  greateft  age,  or  llature, 
and  thofe  infants  or  young  ones  that  have  not  attained 
unto  their  perfection  of  llature  j  In  a  word  all  that  ever 
breathed  or  had  life;  none  are  exempt ;  but  all  lhall  ap- 
pear before  God.     But 

There  are  two  objections  that  may  arife  here. 

1.  If  infants  be  lignitied  here,  why  Oiould  they  be  judg- 
ed ?  they  have  no  actual  fin.      The 

2.  Is,  if  they  rife,  will  they  rife  infants  again  ?  for  an- 
swer to  thefe, 

ift,  All 


4$8        Mr.  Carcill's  Sermons,  6c.    Ser.  XXXV. 

\ft%  All  infants  are  included  under  one  of  the  covenants, 
cither  the  covenant  of  works,  or  of  grace.  If  under  works, 
then  they  have  the  breach  of  that  covenant  to  anfwer  for: 
they  have  Adam's  fin  to  anfwer  for  as  being  the  Terpentine 
brood,  or   offspring  of    a   tranfgreflbr,    and  fo    haye  a 

corrupted    nature   in  them  : ^— So  that   the  Lord  will 

fay,  where  is  the  reft  or  remains  of  that  perfect  foul  cre- 
ated in  man  at  the  beginning?  In  a  word,  the  Lord  will 
find  infants  under  Adam's  tranfgrefRon,  if  not  fauclified 
by  Chrift  :  for  fays  the  apoftle,  all  died  in  Adam- — And  if 
through  the  offence  of  one,  many  be  dead,  i  Cor.  xv.  z%. 
Rom.  v.  15. 

Again,  If  under  the  covenant  of  grace,  then  he  wilt 
deal  with  them  as  believers  that  haveChrift's  righteoufnefs 
and  holinefs  to  ftand  between  them  and  wrath.  It  is  true, 
the  Lord's  way  of  dealing  is  a  royftery  ;  but  it  is  as  true, 
that  they  are  fanctified  as  well  as  thofe  who  are  fan&ified 
by  faith  and  knowledge.  For  without  holinefs,  we  are  af- 
fured,  hone  [hall  fee  the  kingdom  of  God,  Heb.  xii.  14. 

idly9  For  the  fecond  objection,  will  they  rife  infants 
again  ?  The  fchool  men  will  have  it,  that  all  (hall  be 
raifed  about  the  age  of  thirty  years,  that  being  the  prime 
of  man's  ftrength,  and  about  the  age  of  Chrift  when  he 
iuffered. — But  as  this  feems  groundlefs,  fo  it  feems  to  de- 
rogate from  the  myftery  of  the  refurrec*lionf  1  Cor.  xv, 
For  though  the  fame  body  be  raifed,  yet  it  will  be  another 
kind  of  body,  then  ever  formerly  it  was  at  any  age.  But 
this  we  may  fay,  that  the  ele#  ihall  be  perfect  in  whatever 
condition  they  die,  For  all  that  is  imperfect  Jhall  be  done 
away.  Their  perfons,  ftature,  judgment,  and  knowledge, 
ihall  all  be  perfected.  We  may  add  this  one  word,  that 
an  infant  of  days  will  then  be  as  much  for  the  glory  of 
God  as  any  man  of  his  full  ftrength.  "We  are  fure  they 
Ihall  be  capable  of  enjoying  the  rulnefs  of  felicity  The 
foul  lhall  then  be  filled  with  felicity,  and  the  condition  of 
the  body  fhall  be  glorious. — Ifaw  the  dead  [mall  and  great. 
We  are  periuaded,  that  thole  whom  the  Lord's  goodnefs 
could  not  bring  from  their  wickednefs  to  him  for  mercy 
'  on  earth,  his  power  fhall  bring  unto  him  at  the  laft  judg^ 
meat. 

II.  We  have  the  Judge.  I  faiu  them  ftand  before  God. 
The  very  firft  fight  of  him  begets  a  terror  in  them,  and  as 
it  were,  a  hell  in  their  consciences.  We  fee  the  judge 
here  :  and  though  not  a  word  is  Jpoken  of  him  in  the 
1  ith  verfe,  but  of  a  great  white  throne,  yet  all  that  fee 

him, 


Ser.  XXXV  Upon  Rev.  xx.  12,  13.  48^ 

him  here,  fay,  it  is  God,  the  Mediator  Chrilt  Jefus,  God 
in  our  nature.  All  this  afTembly  (hall  fee  him,  and  then, 
they  (hall  acknowledge  him  to  be  God,  and  every  one  ac- 
cording to  their  condition  (hail  begin  either  to  tremble  or 
to  rejoice.  Fear  (hall  feizc  the  hypocrite,  the  unrcgeneF- 
ate  and  unbeliever.  The  believer  (hail  then  rejoice.   Why  ? 

He  hath  God  that  fits  upon  the  throne  for  his  friend. So 

then  the  believer  may  expect  mercy;  but  all  unbeliever* 
have  nothing  to  look  for,  but  pure  and  unmixed  juftice.^ 
Now  he  fees  them  all  brought  in,  and  Handing  before 
God.     He  fees  the  godly  (landing  there  alfo.     But  they 

fhall  foon  be  difp.ttched, Come  ye  bleffed  of  my  Father,  in 

herit  the  kingdom  prepared  for  you.  Then  fhall  they  be  fet 
down  as  aflcffors  in  the  judgment  with  God,  and  (hall  give 
their  aflent  to  the  condemnation  of  the  wicked.  The  fa- 
ther fhall  vote  the  condemnation. of  his  own  child,  and 
the  hufband  the  condemnation  of  the  wife,  and  (halt  fay^ 
Thou  art  righteous,  0  Lord,  becaufe  thou  kajl  judged  thus. 

Now,  another  part  of  this  procedure  is,  the  con- 
futing of  the  law  with  regard  to  what  is  found  to  be 
due  to  every  one  of  them.  O  it  (hall  be  a  tragical  fea* 
tence,  that  fhall  be  pail  upon  many!  Although  to  many 
others  it  (hall  be  a  glorious  day,  fo  that  they   never   faw 

the  like  ; for  fome  never  faw  or  enjoyed  perfect  holinefs 

and  felicity  until  then.  Now  the  law  takes  place  :  The 
hooks  ™cre  opened,  another  book  was  opened,  not  as  if  Jefus 
Chrift  were  literally  fo  to  proceed  :  for  he  needs  neither 
books  nor  witnefs  for  his  own  remembrance  ;  and  your 
confeiences  (the  recorder)  (hall  witnefs  for  him. 

But  to  (hew  forth  the  power  and  juftice  of  God,  the 
judgment  fhall  be  as  particular,  and  accurate,  as  if  all  were 
registered  before  him.  But  it  may  be  afked,  what  books 
are  thefe  that  they  fhall judge  by? 

I .  There  is  one  book  that  mufl:  not  be  wanting,  and 
that  is  the  Bible  or  word  of  God.  The  -word  that  I  have 
fpoken,  the  fame  fhall  judge  him  at  the  i 'aft  day,  John  xii.48. 
As  foon  as  conscience  fees  this,  it  fays,  if  God  be  judge 
with  thee  O  Bible,  heaven's  acts  of  parliament,  (fo  to 
fpeak) ;  then  I  am  gone.  You  know,  what  the  apoftle 
fays,  When  God /ball  judge  the  fecrets  of  men  by  Jefus  thrift, 
according  to  my  go/pel,  Itoni.  ii.  1 6.  Not  that  we  (hall  need 
this  Bible  in  heaven;  for  the  Spirit  of  God  fays,  that  there 
is  no  temple  there  :  for  all  there  arc  complete,  illuminated, 
divine.  This,  then,  (hall  be  the  laft  fight  man  (hall  have 
of  the  Bible,  or  word  of  God  lying  before  the  throne,  and 

according  to  it  God  (hall  judge  all  both  fmali and great, 

And 


490     Mr  D.  Cargili/s  Sermons,  6r.    r&ER.XXXV. 

And  what  does  this  intimate  unto  us?  It  fays,  read  the 
word  of  God,  and  improve  it  :  For  as  it  approves  of,  or 
cafts  and  condemns  you  now,  fo  by  it  ye  ihali  either  be 
condemned  or  approved  of  at  the  Iaft  and  great  day.  There 
fhall  be  no  ileeping  unto  you  ;there,  (nor  to  me  neither), 
when  (landing  before  the  tribunal  of  God,     But 

2.  There  is  a  book  upon  man's  part,  viz.  the  confer- 
ences. Their  confeiences  a:fo  bearing  witnefs  in  the  mean 
iuhi/e9  their  thoughts  accu/ing,  or  e!fe  excufing  one  another. 

3.  There  is  a  third  book  in  the  judge's  hand,  which, 
fo  to  fay,  may  be  called  the  regider  of  his  remembrance, 
which  he  brings  from  heaven  with  him  ;  and  God  will  fay 
unto  every  one  of  you,  look  now  into  your  own  conl'ci- 
ence,  and  fee  if  it  does  not  agree  unto  my  regifter.  Woe 
unto  them,  that  muft  ftand  before  God,  until  they  rtiilft 
anfwer  for  all  their  wicked  and  flagitious  deeds.  Ye  muft 
not  go  down  yet  :  ye  muft  anfwer  for  all  your  wickedness 
and  rebellion  againft  God,  idolatry,  fwearing,  fabbativ 
breaking,  drunkennefs,  whoring,  lying,  Healing,  falfe- 
witnefs,  covetoufnefs,  and  unfaithfulness  to  friends  and 
relations,  with  others  that  will  be  almod  innumerable. 
We  fhall  fay  this  word,  that  there  is  one  book  in  the 
judge's  hand,  and  another  in  consciences  :  and  confcicnce 
fhall  read  as  fail:,  and  as  Jong  as  God  reads  unto  you. 
There  will  be  no  denying  or  gainlaying  Then,  Q  re- 
bellious fouls,  you  fhail  not  efcape  Then  this  book  dull 
mifs  none  of  you  \  nay,  not  fo  much  as  the  ieaft  Graying 
thought  you  may  have.  O  this  will  be  a  fore  and  fearch- 
ing  book  !  and  yet  there  remains  another. 

4.  A  fourth  or  lad  book,  and  a  comfortable  one  too. 
and  who  is  there  ?  Who,  but  the  believer  is  there  ?  It  is  a 
white  roll,  called  the  book  of  life,  rind  none  /hi!/  enter  therey 
hut  thofe  ivho  are  written  in  the  Lamb's  bock  of  life.  There 
are  none  there,  but  the  names  of  fuch  as  fhall  be  faved. 

Now  to  conclude,  ye  that  are  in  earned  with  God,  plead 
that  he  may  let  you  fee  your  names  written  in  this  book  of 
iifet  evan  before  ye  go  hence  and  be  no  more  — ~ Many  are. 
now  earned  and  Solicitous  to  know,  if  their  names  be  hi 
their  woeful  commiffions  to  take  and  apprehend  yon.  Hut, 
O  that  it  were  in  the  hearts  of  men  to  be  in  earned  to  know 
if  their  names  be  in  the  book  of  life,  and  that  they  might 
fee  their  names  written  there. — -O  firs,  take  care  what 
you  give  God  now  to  write— Alas,  alas,  alas,  you±.give 
him  many  ill  deeds  to  mark  again  It  you.  But  O  that  he 
bad  this  to  write,  that  you  had  unfeignedly  repented  of 
-  them  all.     But  we  fear  we  have  now  been  too  long. 

LEC- 


L     49*     1 


The  following  LECTURE  and  two  SERMONS, 
(being  Mr.  Cargill's  laft  public  day's  Work,) 
was  preached  at  Dunsyre  Communion,  July 
ioth,  1681. — Two  days  before  he  was  appre* 
hended. 


LECTURE     VI. 


Jeremiah  i.  iy 10. 

1  The  words  of  Jeremiah  the  fort  of  Hilkiah,  of  the 
priejls  that  were  in  Anathoth  in  the  land  of  Benja- 
min : 

2  To  whom  the  word  of  the  Lord  came  in  the  days  of 
Jo/tab  the  [on  of  Amon  king  of  Judah,  in  the  thir* 
tee  nth  year  of  his  reign* 

3  //  came  a  I fo  in  the  days  of  Jehoiakim  the  fori  of  Jo* 
jlah  king  of  Judah,  unto  the  end  of  the  eleventh  year 

ofZedekiah  thefmofjofiah  king  of  Judah y  unto 
the  carrying  away  of  Jerujalem  captive  in  the,  fifth 
month. 

4  Then  the  word  of  the  Lord  came  unto  me,  faying. 

5  Before  I  formed  thee  in  the  belly ,  I  knew  thee  ;  and 
before  thou  camejl  forth  out  of  the  womb,  1  fancliji* 
ed  ihec,  and  J  ar darned  thee  a  prophet  unto  the  na* 
Hons. 

6  Then  [aid  I,  Ah,  Lord  God,  behold,  I  cannot  fpeai9 
for  I  am  a  $hild. 

7  ^f  But  the  Lord  faid  unto  me,  Say  not,  I  am  a  child. ? 
for  thou  fhalt  go  to  all  that  J  /hall  fend  thee,  and 
kvhatfoever  1 /hall  command  thee,  thou  fhalt  fpeak. 

8  Be  not  afraid  of  their  faces  ;  for  I  am  with  thee  to 
deliver  thee,  faith  the  Lord. 

Q^q  q  9  Then 

t 


402      Mr.  D.  Cargixl's  Sermons,  &c.     Lect.  VF. 

9  Then  the  Lord  put  forth  his  hand,  and  touched  my 
nwuth,  and  the  Lord  faid  unto  me,  Behold,  I  have 
put  my  words  in  thy  mouth. 

10  See,  I  have  this  day  fei  thee  over  the  nations,  and 
over  the  kingdoms,,  to  root  out,  and  to  pull  down,  to 
build,and  to  defiroy,and  to  throw  down, and  to  plant. 

HERE  we  fee  the  Lord  is  fending  out  a  young  pro- 
phet ;  and  he  is  giving  him  great  charges,  and  great 
promiles,  and  great  power.    He  gives  him  a  great  charge  ; 

Firftt  In  thefe  three  things  efpecially  ;  iji,  He  gives  hira 
in  charge,  That  he  is  to  be  at  his  bidding  or  command. 
idly>  He  gives  him  in  charge  to  be  faithful  in  whatever  he 
doth.  And  ^dly,  He  is  to  be  without  fear ;  and  ye  know  that, 
in  effect,  fear  binds  up  a  man  from  freedom.     But  I  fay, 

I,  Ye  muft  go  at  bis  command,  and  ye  mutt  go,  fays 
the  Lord,  where  I  fend  you.  This  is  not  the  leaft  proper- 
ty of  a  fervant  to  obey  his  matter  :  he  muft  do  his  matter's 
bidding,  and  muft  never  err  in  obeying  his  matter's  com- 
mand. But  the  thing  that  I  obferve  is  this,  that  the  mi- 
nifters  of  the  gofpel  ihould  fpeak.  I  fay  they  fhould  be  at 
command. 

Now,  it  is  our  duty  to  fpeak  what  he  bids  and  commands 
•as,  We  fhall  fay  this  one  word,  we  mutt  fpeak  what  God 
commands.  We  are  fare  that  God  is  either  biding  mini* 
iters  do  little,  or  elfe  they  do  not  that  which  he  bids  them 

do. Indeed,  in  effect  God   bids  them   do  little.     We 

fear,  God  has  given  up  with  the  mod  part  of  the  minitters 
in  Scotland.  He  hath  dealt  with  us,  like  a  man  who  has 
a  ftubborn  fervant.  He  bids  him  until  he  is  wearied  with 
bidding  of  him,  and  flill  he  will  not  obey.  Now  he  gives 
©ver  f peaking  to  him,  and  tells  him  to  take  his  will:  and 
his  3?ill  is  his  work,  and  fo  comes  of  it.  So  the  Lord 
feems  to  have  left  off  bidding  the  minitters  of  Scot- 
land. He  will  bid  them  do  no  more.  Ah,  he  is  now  fay- 
ing to  thofe  who  have  gone  out  of  his  way,  now  do  what 
you  pleafe  next. — O  then,  be  not  difobedient.  The  maf- 
ter  muft  be  obeyed,  his  commands  muft  be  done.  We 
ihall  fay  this  one  word*;  a*  word  that  we  are  fure  of*,  as 
we  fhould  never  run  uncalled,  fo  we  fhould  never  fit, 
when  our  matter  commands  us  to  run.  We  fay  then, 
when  God  is  bidding  us  run,  and  fitting  us  for  our  work, 
as  Jeremiah  here  was,  then  fhould  we  run.  When  the 
matter  bids,  then  the  fervant  ought  to  be  at  command. 

zdly,  The 


Lect.VI.        Upon  Jeremiah  i.  i,— 10.         493 

idly*  The  next  thing  he  gives  him  in  charge,  is,  to  be 
faithful ;  and  that  in  thefe  two  things  wherein  every  mini* 
fter  ought  to  be  faithful. 

ifi,  They  fhould  be  faithful  in  their  commiffion  ; 

?Jly>  In  what  is  committed  unto  their  truft.     And 

1 .  We  fay,  we  are  to  be  faithful  as  to  what  we  get  in  our 
•commiflion.  We  (hall  not  keep  back  one  word  ;  for  the 
failing  in  one  word  may  occafion  the  ftaggering  of  many. 
I  fay,  a  perfon  may  ftagger  upon  one  word  kept  back.  In- 
deed the  keeping  back,  or  failing  of  many  words,  makes 
minifters  greatly  faulty,  and  unfaithful  to  the  people. 
And  this,  in  effect,  is  one  caufe,  amongft  many  others 
that  has  procured  the  church's  ruin  :  and  the  people's 
finning  makes  it  fo,  They  dsfire  no  other  s  and  the  Lord 
in  his  juft  anger  tryftes  you  with  the  defire  of  your  hearts. 

0  ye  that  are  unfaithful,  ye  will  not  abide  by  God :  and 
he  gives  you  minifters  that  come  and  go  as  you  pleafe. 
The 

2.  Thing  wherein  the  prophet  was  to  be  faithful,  viz. 
in  what  was  committed  to  his  truft.  The  Spirit  of  God 
hath  that  word.     Keep  that  which  is  committed  to  thy  truft p 

1  Tim.  vi.  10.  Ye  that  are  faithful  men,  that  is  your 
truft  ;  that  is  your  commiffion.  But  ah  ! .  the  Lord  has 
departed  from  minifters  andChnftians;  becaufe  they  have 
not  kept  that  which  was  committed  unto  them,  but  have 
kt  it  fall  unto  and  before  their  enemies  :  for  trie  more  we 
are  witnefting  againft  his  enemies,  the  more  pleafing  we 
are  to  him. 

3.  But  a  third  thing  here  enjoined,  is,  freedom  to  all 
the  minifters  of  the  gofpel,  and  that  without  fear.     You 

muft  not  be  afraid  :  fear  binds  up  freedom.- O  it  does 

not  become  a  minifter  of  the  gofpel  to  be  moved  with 
fear  :  It  fets  not  a  minifter  of  the  gofpel  to  be  either  over- 
come with  fear,  or  counfel.  He  is  to  be  holy  j  to  be  am 
overfeer,  watch-man,  leader.  Therefore,  it  is  unfuitable 
for  him  to  be  overcome  with  fuch  things.  Nay,  Chrift 
their  mafter  often  forbids  them  to  fear,  and  fortells  them 
what  they  are  to  meet  with  when  about  his  work  ;  and  yet 
not  to  fear  or  fuccumb  under  either  fears  or  favours  Here 
Jeremiah  is  forbidden  to  te*r>  ver.  8.  Be  not  afraid  of  their- 
faces,  for  I  am  with  thce7  &c.  O  thisihould  be  looked  un- 
to. Hut  we  will  fay  this  one  word  ;  when  a  minifter  of 
the  gofpel  is  tender,  and  has  the  awe  of  God  upon  his  fpi- 
rit,  and  his  glory  before  his  eyes,  he  will  not  be  much  a- 
fraid.     And  this  charge  biuds  him,  iirft,  by  the  awe  of 

"  Q^q  c]   2  Q$fa 


494       Mr*  D»  Cargili/s  Sermons,  6c.    I*ect.  VL 

God ;  and  then  from  a  love  and  defire  to  have  others  get 
good  of  Chrift,  with  a  thirfting  after  the  falvation  of  many. 

Now,  I  fay,  where  fear  is,  this  will  have  but  little  ao 
cefs.  Here  the  prophet  has  a  charge,  which  the  awe  of 
God  upon  him,  and  love  to  the  falvation  of  fouls  bind  u« 
pon  him:  For  fays  the  apoftle,  2  Cor  v.  11.  Knowing  the 
terror  of  the  Lord,  we  perfuade  men.  He  knows  what  his 
charge  and  commifiion  bears,  even  the  gathering  in  of 
fouls  to  God  ;  and  he  thirfted  to  have  this  fulfilled.  His 
zeal  and  thirft  fo  bound  him  in  the  work,  that  he  could 
ifand  at  nothing  to  have  fouls  made  good,  and  their  fal- 
vation accomplished. 

Here  we  fee  alfo  that  it  was  a  fuffering  time  in  which 
Jeremiah  the  prophet  was  brought  out. — -*-In  the  3d  vqr. 
we  fee  that  there  were  three  kings,  Jofiah,  Jehoiakim  and 
Zedekiab,  whom  he  had  to  fpeak  unto ;  the  father  and 
the  fons  ;  the  fatjier  good,  the  fons  evil.  One  while,  he 
has  a  good  king  to  deal  with,  to  encourage  him  to  be 
faithful  and  free ;  and  then  for  a  long  time  of  his  life,  he 
has  two  wicked  kings  that  were  always  againft  him.  And 
when  he  wanted  a  wicked  king,  he  had  a  wicked  people 
to  deal  with,  who  made  h/im  a  lad  life,  and  a  great  work, 
as  he  was  (till  ftriving  to  get  them  brought  offtheir  wicked 
and  evil  courfes.     We  may  therefore  obferve  this  from  it  j 

1.  That  when  once  minifters  are  fee  out,  they  ought  to 
be  content  with  their  lot,  and  not  to  be  afraid.  We  fliill 
fay  only  this,  that  minifters  of  the  gofpel  have  in  their 
commifiion  three  encouragements  not  to  fear;  by  which 
they  may  the  better  face  the  itorm,  and  which  for  their/ 
greater  encouragement  they  may  fet  in  oppofition  to  it  : 

2.  The  next  thing  obferveable,  is  the  time,  or  continu- 
ance of  his  commifiion  ;  which  was  to  the  carrying  away  of 
the  captivity.  He  preaches  them  to  captivity.  There  are 
fome  who  preach  to  captivity,  others  preach  to  plagues  *, 
others  to  judgements ;  fome  preach  people  to  hell,  A- 
las !  there  are  fome  who  think  nothing  of  the  word  of 
God  preached  unto  them  :  But  it  will  pofjibly  continue, 
till  it  preach  fome  of  you  to  captivity,  to  hell,  and  to 
wrath.  We  acknowledge  with  grief  of  heart,  and  we  fay 
it,  as  before  the  Lord,  the  Lord  is  now  preaching  judges 
jnent,  and  ye  may  look  to  meet  with  it.  Yea,  ye  need 
fcarcely  look  for  a  change  to  the  better,  till  fome  of  you 
and  judgement  meet  together. 

But  more  particularly,  the  Lord   fpeaks  to  him,  and 

makes  known  his  great  kindnefs  unto  him  ;   Before  I  form- 

$d  thee  in  the  -worn!?,   J  knew  thce%     J4oWj  jhere  are  three 

i  things 


Lect.  VI.        Upon  Jeremiah  L  i, icu  495 

things  here  obferveable,  great  manifestations, — great  pro* 
miles,  and  an  ample  commiffion.  The  firft  two  of  theie  arc 
granted  for  his  greater  encouragement.  But  the  thing 
that  we  fay,  is,  that  the  Lord  ordinarily  manifefts  himfeir 
niU'-h  more  at  one  time  then  at  another  ;  as  at  the  time  of 
converfion,  he  will  not  only  communicate  his  mind  to  fome 
concerning  his  eternal  purpoles  towards  them  ;  but  his 
purpoie  as  to  what  he  will  make  of  them  in  the  world ;  yea, 
his  thought  as  to  their  oflice,  and  what  they  fhall  do  for 
him.  Thefe  comes  all  tt  one  time  here  ;  he  inftriufb  this 
holy  man  about  his  fanttification  and  election, — calling, 
and  converfion,  and  about  his  providences  that  he  is  to 
meet  with,  and  all  the  favours  and  mercies  he  is  to  receive 
from  God  ;  and  all  thefe  he  hath  here  at  once  for  his  en» 
couragement.  But  ic  may  be  here  alked,  what  is  the  rea- 
fon  the  Lord  does  io  with  one,  and  not  with  another  ?— — 
One  reafon  is,  that  they  may  lay  afide  their  own  particu- 
lar concerns,  and  that  their  whole  care  may  be  about  the 
public  work  of  the  miniftry.  I  fay,  that  their  whole  care 
may  be  about  the  public  work,  and  that  himfelf  with  the 
falvation  of  his  own  foul,  may  be  laid  afide  as  infured  : 
Till  this  be  once  fure,  they  are  ever  unable  for  the  public 
work  of  the  miniftry  ;  and  this  being  once  made  fure, 
they  are  to  Ia:  \t  by,  till  they  20  before  the  tribunal  o£ 
God.     Has  '-       once  laid  it,  let  it  ftand  fo. 

But  there  h  mother  thing  we  may  obferve  from  this, 
that  whentl^  i'rord  fan&ifies  any,  and  deals  thus  fingular- 
ly  with  them,  it  is  clear,  he  hath  tome  extraordinary  thing 
ado  with  them.  There  are  many  who  come  out  at  random 
to  the  miniftry.  But  what  comes  of  them  ?  Some  run  one 
way,  and  fome  another  :  and  when  Drought  unto  2Uy  emi- 
nent piece  of  fervice,  they  ioon  turn  aiide.  And  what  is 
the  caufe  of  it  ?  Is  it  not,  becaufe  they  were  not  fure  them- 
fclves.  and  fo  could  not  deal  with  others,  being  unpre- 
pared for  the  work. — —Weil,  fays  the  Lord,  ye  fhaJl  not 
continue  :  ye  fhall  turn  your  backs  upon  it  •,  yea,  ftum- 
ble,  fall,  and  break  your  necks  upon  it.  Some  leek  unto 
grange  (helters  for  fear. 

But  to  fpeak  more  particularly  concerning  thefe  words, 
Before  I  formed thee  in  the  belly ,  I  knew  thee*  Here  we  have 
thefe  two  things.  Firft,  his  predeftination  ;  And  then  his 
formation.  1  fay,  before  God's  hand  was  at  the  forming, 
or  creating  of  him  in  the  belly,  his  mind  was  upon  him  \ 
J  knew  thee,  that  is,  I  had  thee  upon  mine  heart.  In  a 
word,  there  are  fome  folk  that  the  Lord  hath  fuch  a  re* 
fpeft  unto,  that  he  beholds  them  foon.     How  does  he  fee 

them  I 


45>6       Mr.  D.  Carcili/s  Sermons,  &6.     Lect.  Vf. 

them  ?  Even  in  the  womb,  and  he  fets  his  heart  upon 
them  before  they  have  a  being.  I  .knew  thee  before  ever 
I  formed  thee  in  the  belly  ;  and  I  ordained  thee  a  prophet 
unto  the  nations .  He  fees  him  both  in  refpedt  of  his  cal- 
ling, and  in  refpect  of  the  providences  he  fhould  meet 
with  :  and  that  before  ever  he  came  into  the  world.  He 
alfo  beholds  the  wicked  to  their  terror  throughout  eter- 
nity, and  refervesthem  untothe  day  of  wrath;  but  here, 
fays  he,  /  knew  thee.  And  O  but  it  muft  be  an  unfpeak- 
able  joy  to  fouls  to  have  this  made  known  to  them  ;  that 
God  faw  what  they  fhould  be  before  he  formed  them  : 
I  fay,  to  have  the  Lord  manifesting  unto  them,  not  only 
what  they  have  been,  but  alio  what  they  fhallbe,  making 
them  fee  that  ere  ever  he  formed  them,  he  ordained 
them  unto  eternal  life.  Comfortable  is  that  word  of 
Job,  Thou  haft  granted  me  life  and  favour,  and  thy  vi fit  a- 
tion  hath  preferved  my  /pint.  And  O  what  ground  of 
hope  for  the  foul  to  know  that  it  was  upon  God's  heart 
at  the  beginning  !  and  that  he  was  predeftinate  from  eter- 
nity unto  grace  and  glory,  Before  I  formed  theet 1  knew 

thee.  -We  fhall  not  fay  any  more  on  this,  as  to  what 
thoughts  God  hath  from  eternity  to  his  people  He  him- 
felf  can  only  manifeit  them  to  the  foul,  and  his  manifeft- 
mg  of  them  are  fuch  as  makes  the  foul  as  fure  and  certain 
of  them  as  of  their  own  being  :  And  their  being  upon 
God's  heart  from  eternity,  makes  them  fure  of  life  eter- 
nal. Before  thou  cameft  out  of  the  womb,  I  fanclifed  thee. 
Well,  ye  fee  here,  that  the  Lord  foon  puts  to  his  hand  — 
Some  folk  are  carelefs  about  aflurance  until  the  end  of 
their  days.  But  here  is  fanctification  in  the  womb.  We 
fhal!  only  fay  this  oue  word  •,  it  is  well,  if  they  can  fay 
they  are  fure  of  fanclification  before  they  go  out  of  the 
world.  But  that  fan&iikation  is  Deft  that  is  begun  early. 
Yea,  we  may  fay  of  this  fanclification  from  the  womb. 
they  who  fhare  of  it,  may  be  fure  that  they  are  never  be- 
hind in  the  way,  neither  wilf  they  {tumble  fo  icon  as  o- 
tbers  do  :  Yea,  where  this  is  tenderly  and  lively  entertain- 
ed, all  things  in  a  world  bulk  but  little  with  them.  But 
what  the  Spirit  of  God  looks  upon  is  this,  /  have  fan&i • 
Jied  thee  before  thou  cameft  forth  rf  the  womb  ;  Sanctified 
very  foon  after  formation.  We  fhall  fay  this  one  word^ 
fofoon  as  parents  know  of  the  formation  of  the  child,  fo 
foon  fhould  they  be  holding  up  its  cafe  to  God.  Parent's 
prayers  ought  to  begin  with  their  beginning.  Why  fo  ? 
Here  is  the  anfwer,  that  they  may  bring  them  forth  faneYi- 

fiet! 


Lect.  VI.       Upon  Jreemiah  i.  i,— --id.  497 

fied  :  For  there  have  been  fome  brought  forth  finners,  and 
fome  faints  into  the  world. 

Another  thing  considerable   is, and  1  ordained  thee  a. 

prophet  unto  the  nations.  So,  in  effect,  he  needed  not 
fear  :  The  Lord  let  him  fee  before-hand,  that  he  is  as 
fure  as  to  his  part  j  that  he  might  refufe  nothing  he  com- 
manded him  to  do  ;  as  if  he  would  fay/  Ye  muft  not  re- 
fufe to  do  any  thing  for  me,  that  Have  done  fo  great 
things  for  you.  I  have  given  thee  gra,ce  in  the  belly,  and 
fanclified  thee  from  the  womb,  for  preventing  thee  from 
great  fears  and  great  falls,  that  thou  mightft  be  Aire 
every  way ;  and  thou  muft  net  think  to  refufe  my  bidding, 
but  ever  be  at  my  call  and  command. 

And  then  we  fee  his  commiiKon,  and  1  ordained  thee  a 
prophet  unto  the  nations.  We  fhall  not  fpeak  here,  what 
are  Ministers  commiffions  :  But  we  are  fure1,  that  the  Lord 
lays  more  upon  them  than  upon  others  ;  and  they  fhould 
fee  to  it.  Yea,  minifters  are  under  a  charge  that  no  par* 
ticular  perfon  under  heaven,  is  able  to  do  or  perform. 

But  here  is  the  Prophet's  anfwer.  Ye  fee  a  wonder 
here,  which  is  this  ;  after  the  Lord  hath  fanclified,  and 
done  all  for  him,  hear  what  he  fays,  ver.  6.  Ah  /  Lord 
Codt  behold  I  cannot  /peaky  for  1  am  a  child.  Is  it  not 
Grange  to  hear  fuch  an  anfwer  as  this  ?  But  it  is  not 
ftrange,  conlidering  the  reafons  he  gives  ;    it  was  only  the 

fear  he  had  of  himlelf,  it   was  not   his  unwllingnefs. . 

He  was  not  unwilling,  but  afraid  that  his  meflage  would 
not  be  taken  off  his  hand  ;  as  if  he  had  (aid,  There  is 
nothing  hinders  me  from  doing  whatever  the  Lord  com- 
mands me,  but  the  fear  of  its  not  being  taken  offmv 
hand.  After  all,  we  fee  that  the  Lord  accepts  of  this  an-" 
fwer.  We  fhall  fay  one  word  of  it ;  that  being  fitted  of 
him,  and  our  commiffion  made  manifeft  by  him,  we  ought 
to  go  on  acting  faith  upon  him,  undertaking  what  he 
calls  us  to,  agaioft  all  infirmities  within-,  and  oppofition 
without.  I  fay,  ye  fhould  try,  and  make  fure  your  evi- 
dence, and  fo  go  forward  in  his  ftrength  :  For  we  are 
fure  of  this,  that  thole  who  being  under  fuch  favours,  re- 
ceive, and  yet  are  unwilling  to  comply  with  the  Lord's 
call,  do  in  that  refpecl:  act  contrary  to  their  charge  and 
obligation.  And  would  we  not  be  offended,  and  highly 
difpleafed,  if  one  did  fo  unto  us  ?  However,  we  fee  here, 
that  the  prophet  makes  thefe  two  excufes  after  all,  /  can* 
riot  fpeak  :  I  am  a  child.  Indeed,  his  anfwer  was  enough, 
conlidering  that  as  the  Lord  gave  him  a  great  charge,  fo 
he  gavs  him  great  promifes  comprehended  in  thefe  words 

ia 


49^       Mr.  D.  Cargill's  Sermons,  &c.       Lect.  Vf, 

inthepverfe,  Beheld,  1  have  put  my  words  in  thy  mouth- 
Let  us  never  ftand,  then,  when  God  calls}  for  here  is 
the  promife  fufficien^  to  bear  all  charges:  Lo9  J  am  with 
you  always  unto  the  end  of  the  world,  Mat,  xviii.  20  Here 
.is  furniture  :  Here  is  fulnefs  of  comfort  and  confolation 
in  this  one  promife,  that  he  will  be  with  us.  Nothing 
fhould  frighten  us.  Here  is  a  fufrlciency,  he  will  never 
leave  us,  norforfakeus.  It  is  true,  minifters  have  not 'the 
promife  of  worldly  eafe,  01*  of  fafety  from  trouble  ;  buc 
they  have  the  promife  of  fafety  in  troubles,  and  delive- 
rance out  of  them  We  will  (ay  this  one  word,  that 
when  minifters  have  great  promifes  from  God,  they  are 
not  to  look  for  exemption  from  trouble  :  That  is  not  the 
promife  to  be  accomplifbed  to  us  while  in  time  :  Fight- 
ings and  victory  here,  and  the  crown  above.  We  have 
then  the  promife  of  afiiftance  and  protection  in  trouble : 
Let  us  then  look  unto  him  for  determination  and  furni- 
ture in  duty,  and  thus  go  on  in  flrengtb  of  God  the  Lord. 

But  another   thing   the    prophet  is  furnifhed  wirh,  is, 
Power.     He  gives  him  great   power,  verfe  10.  See  I  have 

this  day  fet   thee  over  the  nations. To   root  out,  to  pull 

down,  to  defiroy,  and  to  throw  down,  to  build,  and  to  plant. 
This  is  a  great  power  indeed,  for  a  creature  to  have  the 
power  of  heaven  ;  power  to  plant,  pluck  up,  and  to  de- 
ftroy.  We  (hall  only  fay  this  one  word  of  it,  that  ere  all 
be  done,  great  men  (halt  know,  that  there  hath  been  a 
prophet  and  a  minirter  that  hath  had  the  rnind  of  the  Lord 
in  what  he  hath  done  ;  and  that  as  we  have  cur  fed  or  ex- 
communicated, fo  the  Lord  hath  cm  fed  or  excommuni- 
cated ;  and  as  we  have  denounced  wrath,  fo  the  Lord 
lias  denounced  wrath  ;  and  as  we  have  pulled  down,  fo 
the  Lord  will  pull  down  ;  and  as  we  have  laid  houfes  de- 
folate,  fo  the  Lord  will  iay  many  houfes  defolate  ;  and 
as  we  have  curfed  many  that  have  turned  their  backs  upon 
him,  his  caufe  and  intereft,  fo  the  Lord  has  curfed  them, 
and  they  fhall  be  curled,  and  that  fliall  be  heard  of  to 
Succeeding  generations. 

N.  B.  Here  he  refers  to  the  foregoing  Excommunica- 
tion at  Tor  wood,  Stirling-Shire,  1680  where 
he  excommunicated  Charles  II,  the  Duke  of  York, 
James,  Duke  of  Monmouth,  John,  Duke  pf  Lau- 
derdale, the  Duke  of  Rothes,  Sir  George  M'Kenzie, 
and  Thomas  Daiziel  of  Uinns  ;  for  their  apoftacy, 
treachery,  bloodihed,   and  other  enormities. 

Sermon 


C    499    ] 


S   E   R    M  O   N     XXXVI. 


Is  A  I  AH    XXVI.    20,    21. 

Come,  my  people,  enter  thou  into  thy  chambers,  and 
(hut  thy  doors  about  thee  :  hide  thy/elf  as  it  wer* 
for  a  little  moment ,  until  the  indignation  be  overpa/i 
For  behold  the  Lord  comet h  out  of  his  place  16  punifh* 
the  inhabitants  of  the  earth  for  jtheir  iniquity  :  the 
earth  alfofbati  difchfe  her  blood,  and  fhall  no  more 
cover  her  .lain, 


THERE  are  few,  yea,  none  in  fafety,  who  are  >n 
debf.  We  wonder  how  men  in  debt  can  be  fe~ 
care.  We  cannot  tell  when  God  will  come  upon  us  y 
but  k  is  man's  great  advantage  to  be  near  God,  Th»s  is 
greater  than  ail  other  advantages.  The  greateft,  yea,  the 
bed  of  blfilings  are  included  in  it.  There  are  fome  things, 
nay,  many  things  that  are  worfe  than  nothing,  and  tbefe 
are  evil  things  ;  but  the  being  near  God  hath  many  un- 
speakable advantages  ;  and  even  as  to  temporal  things, 
it  goes  as  high  as  a  mortified  foul  can  defire.   B.n  we  know, 

flr.it  all  are  not  godly,  all  have   not  equal   advantages.. 

There  are  fome  who  are  children  ;  Come  who  are  ene- 
mies ;  and  fonic  who  are  (Irangers.  But  there  are  cham- 
bers of  fafety  for  the  children  :  What  is  then  tor  Gran- 
gers and  enemies  ?  Nothing  but  the  wrath  oi.God  r  What 
are  Grangers  and  enemies  like  ?  They  are  like  two  rivers 
that  are  running  farafunder,  but  at  length  they  run  both 
into  the  ocean;  and  then  they  are  both  one,  when  the7 
come  to  the  ocean  or  lea  of  God's  wrath.  But  for  chil- 
dren there  are  chambers,  and  there  is  indignation  for 
grangers  and  enemies  to  God. 

Well  then,  we   fee  there  is  a  frorm    coming;  and  the 
LorJ  frews  us  the  tender  care  he  takes  of  his  people,  by 

.Rrr  warning 


500    Mr. D.Carg ill's  Sermons,  6c.   Ser.  XXXVI, 

warning  them  beforehand  to  get  themfelves  into  their 
chambers,  Come,  my  people t  enter  thou  into  thy  chambers. 
We  (hall  fay  this  one  \vord,  that  there  is  much  tendernefs 
in  God,  if  there  were  faith  in  us.  Doubtlefs,  it  is  a  great 
and  unfpeakable  difadvantrge  to  us,  that  we  are  not  exer- 
cifing  more  faith  in  God  ;  efpecialiy  when  we  are  urged 
to  it  upon  his  account.  There  is  nothing  can,  or  will  an- 
fwer  his  call  but  faith.  God  calls  none  to  enter  into  thefe 
chambers,  but  fuch  as  have  faith.  What  will  put  a  foul 
into  thefe  chambers  ?  Nothing  but  faith.  Then  we  may 
fay  this  of  it,  that  in  effect,  faith  both  opens  and  fhuts 
the  doors.  It  opens  the  doors  for  us  to  enter  in,  and  it 
ihuts  the  doers  behind  us,  when  we  are  entered  into  thefe 
chambers.  Hence  if  there  be  no  faith*  there  is  no  foul 
can  enter  in,  and  there  is  no  foul  can  be  in  fafety  but  wi- 
thin thefe  chambers,  and  there  are  none  can  enter  in  but 
tbofe  who  do  it  by  faith. 

But  there  are  three  things  that  efpecialiy  hinder  us  in 
the  exercife  of  faith  ; 

*.  The  want  of  an  interefr  in  God. 

2.  The  want  of  confeientioufnefs  of  integrity. 

3..  The  want  of  affurance  as  to  the  goodnefs  of  the 
caufe. 

ifl,  They  that  want  an  intereft  in  God*  have  nothing 
to  truft  unto  ;  and  fo  want  acquaintance  with,  and  near- 
nefs  to  him.  Some  children  do  not,  or  cannot  tru(V  un- 
to their  charter,  which  is  in  effect  a  trufting  and  enter- 
ing into  thefe  chambers.  Now  where  the  want  of  an 
Jotereft  is,  there  will  be  great  difcouragement.  Ye  can- 
not commit   yourfelves    to  God  ;  for  what  eife  have  ye, 

if  ye  want  a  relation  to,  and  acquaintance   with  him. 

But  there  are  few  folk  that  have  that  charter  :  And  "thefe 
who  want  it,  have  nothing  to  do  with  that  which  I  am 
uow  fpeaking  of.     But 

idly,  The  confeientioufnefs  of  one's  integrity  helps 
much  in  the  exercife  of  faith.  When  a  foul  is  conscien- 
tious of  its  integrity,  though  with  much  infirmity,  he 
can  fay,  Though  I  be  fometimes  overcome  with  tempta- 
tions to  fin  ;  yet  my  endeavour  is  to  wreftle  and  ftrive  a* 
gainft  iin.     And 

$dtyt  There  is  the  goodnefs  of  the  caufe  :  Even  the  afiu- 
rancc  of  the  goodnefs  of  one's  caufe  helps  the  foul  to  the 
exercife  of  faith  in  a  ftorm,  or  time  of  trouble.  In  effect, 
the  exercife  of  faith  is  juft  a  thrufting  one's  felf  in.  at  the 
doors  of  thefe  chamber*,  where,  there  isiafety  :  But  there 

are 


Ser.  XXXVf.    Upon  Isaiah  xxiii.  a®,  21.  501 

are  two  things  here  in  thefe  words,  now  read  in  your 
hearing. 

*.  A  manifestation  of  the  prefent  purpofes  of  God, 
There  is  a  manifeftation  of  it  now,  where  God  is,  as  it 
were,  coming  from  his  place  to  hold  a  Circuit.  Now 
God,  is,  as  it  were,  leaving  heaven,  and  coming  down 
to  the  earth  to  hold  a  Court.  Neither  angels,  nor  pro- 
phets, nor  apoftles  are  to  be  Judges,  We  fee  there  arc 
xuany  wrongs  done,  and  many  pleas  betwixt  man  and 
man.  The  great  Judge  muft  fit,  and  thefe  caufes  mufl: 
be  decided.  And  woe  unto  you  who  have  a  fe-utence 
truly  and  juftly  given  in  againft  you  :  For  he  will  fit  a 
Judge,  and  ye  fliall  have  fin,  devils,  your  own  confciences 
and  thejuftice  of  God  to  accufe  you.  All  thefe  will  ac- 
cufe you,  and  tell  what  things  you  have  done,  or  com- 
mitted. O  there  are  many  wrongs  done  ;  many  pleas, 
and  many  faults  amongft  us.  I  fay,  the  Mafter  will  hold 
a  Court.  The  Pannels  will  be  there  :  The  agent,  and  the 
bloody  weeds  will  be  there ;  and  there  are  many  bloody 
weeds  amongft  us. 

Now  the  Mafter  of  Scotland  rau-ft  come,  and  keep  a 
keep  a  Court  in  Scotland.  He  will  not  only  go  through 
Scotland,  but  he  will  go  through  other  nations  alfo. — 
For  behold,  the  Lord  comet h  out  of  Ms  place  to  puni/h  tkz 
inhabitants  of  the  earth  for  their  iniquity.  Indeed,  we  will 
fay  this,  the  world  is  now  become,  as  it  were,  mad  and 
wild  \  therefore  there  is  a  neceiiiry  for  the  Lord  to  come 
and  hold  a  Court  againft  them.  I  fay,  we  fee  how  little 
juftice,  and  how  great  cruelty  is  in  the  courts  of  men  : 
Therefore  God's  juftice  muft  hold  a  court  becaufe  of 
man's  injuftice.  There  are  many  unjuft  courts  held, 
and  it  is  for  that  he  muft  hold  his  court.  Woe  will  be 
then  to  them  that  are  found  in  their  injuftice  and  iniqui- 
ty ;  for  God  is  coming  not  only  to  judge  for  every  op- 
prdlion  and  bloodilied,  but  alfo  for  every  hidden  iniqui- 
ty in   the  heart. The  Judge  is   coming  to  judge  ;  and 

it  is  for  all  iniquity.  Jt  is  a  wonder  that  men  will  not  be- 
lieve this.  It  will  be  found,  that  many  ate  fleepingia 
their  fins,  and  living  quietly  in  their  iniquity  ;  and  are 
not  ftriving  againft  it.  Many  indeed,  have  been. robbed 
of  their  chaftity,  when  they   were  ftruggling  and  crying, 

and  would  not  fuffer  a  Rape. But    there    are  others- 

fleeping  with  their  iniquities,  like  a  harlot,  or  a  wife  with 
her  Paramour. 

But  the  Judge  knows  what  ftriving  there  has  been  a- 

gainft  temptations,  and  how   few   have   been  fo   cliafte, 

R  r  r  z  a* 


5©2    Mr.  D.  Carg  ill's  Sermons,  6c.  Ser.  XXXVI. 

as  whenever  the  tentation  comestocry  out  like  a  chafte 
wdman,  who  when  another  ftruggles  with  her  to  ravifh 
her,  never  lets  him  have  his  defire. 

-Now  what  will  be  next  ?  All  will  compear:  The  agent 
will  compear  :  The  witnefs  will  compear  :  The  blood 
weeds  will  compear  :  The  earth  that  received  the  faints 
blood  will  compear.  The  earth  that  received  fuch  a  man's 
blood  will  then  be  opened  up  i  for  the  earth  (hall  difchfe 
her  blood,  and  no  more  cover  her  Jliin  It  will  no  more 
keep  the  blood  on  fcaffolds  ;  the  blood  on  fens  ;  the  blooci 
on  the  fields  ;  the  blood  in  houfes.  Many  have  been  kil- 
led ftcretly.  Now  all  has  been  filent  :  Now,  fays  the 
earth,  We  will  no  more  be  filent.  I  fay,  the  time  is  ap- 
proaching, that  the  righteous  judge  will  fit:  God  will 
tit  Judge,  and  there  will  be  an  open  proclamation,  and 
all  will  be  fummoned  before  him,  who  are  to  be  judged, 
Then  the  earth  will  no  more  cover  her  fiVm.  It  has  cover- 
ed them  for  fome  time  ;  but  it  will  no  more  cover 
them. 

This  is  the  fir  ft  thing  :  And  it  is  a  manifeft  token  of 
what  God  is  about  to  do.  He  will  come  fhortiy,  and  hold 
a  Court,  and  bk>od  will  be  the  great  article  of  the  In- 
dictment. I  fay,  the  blood  of  enemies  will  be  the  great 
article  of  the  Indictment.  The  earth  lb  all  difejofe  her  blocJ) 
und  no  more  cover  her  Jlain, 

2.  There  is  an  advice  given  to  God*s  people,  and  what 
h  Chat  ?     It  is 

(i.)  That  God's  people  fhould  get  out  of  the  way  of 
danger.  Come,  my  people.  O  but  God  is  tender  of  Jii^ 
people's  fa fety.  But  alas  !  There  few  of  them  fo  tender 
of  it  themfelves  as  to  hear  God  fpeaking  kindly  unto  them, 
|o  make  hafle  into  their  charubers.  There  are  chambcis 
for  you.  O  then,  like  doves,  fly  in  a$  your  windows  — — 
Well  then,  I  fay,  this  Hs  counfel  unto  them  ;  this  is  his 
command.  We  fee  fome  great  work  God  has  to  do  ;  and 
he  would  have  his  people  providing  for  it.  He  commands 
you  to  lay  by  all  other  things,  and  to  labour  to  get  a 
place  of  refuge  near  God  :  For  he  has  a  great  work  to  do 
and  he  would  have  you  providing  again  ft  an  approach i rig 
jftorm.  Labour  ro  get  a  fecret  hiding-place,  a  place  of 
retirement  from  ail  dangers. 

(2.)  Enter  into  your  chambers,  fays  he.  Well  there  is 
a  warning.  What  more  ?  Shut  thy  doors  about  thee: 
make  all  faftjj;  Make  iure  both  before  and  behind  thee  ; 
and  leave  no  open  doors \  for  jttftice  will  make  a  wonder- 
ful 


Ser.  XXXVI.    Upon  IsAiiH  xxiii.  so,  a**  503 

ful  narrow  fearch,   aud  will  pry  into  the  leaft  clift  or  re* 
eels,  and  therefore  make  fure. 

3.  Hide  thy  [elf.  It  is  good  for  us  1  It  is  our  advantage 
to  be  there,  until  the  wrath  be  over  ;  tilt  the  indignation 
be  owrpa/1 ;  and  we  are  never  to  come  out  from  thence. 
O  thrice  happy  they  that  fhal!  never  come  out  of  thefc 
chambers  !  We  are  fure,  we  are  perfuaded,  it  (hall  ever 
be  ws.ll  with  them,  who  are  once  entered  into  thefe  cham- 
bers of  fafety.  But  as  we  cannot  (peak  particularly  unto 
thefe  words  here,  we  fhall  hint  at  thele  tour  things  fol- 
lowing. 

(1.)  The  tender  care  of  God  to  his  people,  and  efpecial- 
ly  when  they  are  reduced  to  (traits.  I  fay,  they  are  al- 
ways made  to  know  his  kindneis  in  a  time  of  trouble,  or 
difficulty.  We  fhall  fay  fomewhat  concerning  this  :  la 
effect:  we  fay  that  one  word,  that  the  be  ft  of  believers  are 
not  able  to  abide  much  dandling.  It  is  well  known,  that 
folk  cannot  carry  much  under  thefe  things  :  For  they 
cannot  bear  much  without  becoming  proud  and  felf-con- 
ceited.  I  fay,  they  are  not  able  to  bear  much  of  the  ma- 
nifestations or  God's  kindneis  towards  them  :  But  we  are 
(ure  of  this  one  thing,  that  in  a  difficult  rime,  they  meet 
with  the  be  ft  of  difpeniations  ;  I  lay,  for  the  rnoft  part, 
the  beft  difpeniations  are  referved  for  the  molt  hard  and 

difficult  times. Now,  we  are  lure   of  this,  that  whea 

he    fees  you    hardeft   put   to  it,  then  he  will  verify  this  \ 
for  when  ye  come  before  men,  and  cannot  get  your  Bible, 
then  be  fure  God  will    evidence  his  kindneis  unto  you  ',  . 
fce  will  not  then  conceal  it, 

(2)  But  this  is  not  the  thing  we  would  fpeak  to  ;  but 
the  thing  is  this,  that  there  are  chambers  of  lafety  for 
Gods  people  and  in  a  time  of  indignation.  Now  feek 
them  out  ;  for  there  are  chambers  or  fafety  provided  for 
God's  people  and  children  in  a  tune  of  wrath  and  indig- 
nation. 

Now  wherefore  ate  they  called  chambers  ?  They  are 
called  chambers  upon  thele  accounts. 

1.  They  are  chambers  for  prelence  and  delight. 

2.  For    ftrength,  protection   and    defence: -In    a 

word,  for  delight,  thele  chambers  are  a  palace  ;  and 
for  ftrength,  protection  and  ciefervee,  they  are  caftles.- — ■ 
So  that  they  are  chambers  of  fafety  and  pkalure  too.  la 
a  word,  they  are  God  himfeif,  who  is  all  in  ail  to  the  be- 
liever. We  may  fay  this  of  them,  they  are  a  palace  of 
defence  from  the  wrath  of  God  \  for  it  never  purfues  a 
man  within  thefe  chambers,    Tacy  are  places  of  delight, 

i'atcty, 


$a>4     Mr  D.  Cargill's  Sermons,  6c,    Ser.  XXXVL 

fafety,  fecurity  and  ftrength.  It  is  no  wonder  then,  that 
a  foul  defires  to  be  near  God,  and  within  thefe  chambers. 
For  there  they  have  all  their  foul  can  defire.  Inhere  is  no- 
thing can  fright,  or  terrify  the  foul  of  a  believer,  when 
he  is  once  entered  into  thefe  chambers  ;  for  they  are  for 
a  biding  place  from  thejiorm,  and  a  covert  from  the  tempe/i. 
Safety,  pleafure  and  delight  are  to  be  found  in  them.  O 
happy  foul,  that  fhall  be  delighted  with  them  \  He  is  not 
to  be  pitied,  indeed  ;  there  is  nothing  to  wrong  him  when 
a  ftorm  of  wrath  is  without  upon  the  world. 

But  here  it  may  be  thought,  or  aiked,  what  is  fignified 
by  thefe  chambers  ?  In  a  word,  it  is  this,  it  is  the  foul 
committing  its  felf  uuto  God  hi  his  providence,  the  provi- 
dence of  God  fbaM  provide  chambers  for  you.  O  firs,  ftrive 
to  get  within  thefe  chambers  of  God's  providences  j  for 
we  are  all  Jikeiy  to  meet  with  a  ftorm.  O  but  there  are 
few  who  commit  themfelves  to  God  !  and  it  is  a  wonder 
the  enemy  gets  not  more  folk.  When  fome  come  amongft 
their  hands,  we  fee  what  comes  of  them.  We  are  fure 
of  this,  that  there  is  over  little  committing  ourfelves  to 
God.  When  they  are  overtaken  with  temptations,  they 
think  their  own  wit  or  wifdom  will  do  their  turn :  but 
indeed  it  will  not  do.  Hence  fo  many  yield  unto  the  ene- 
my. They  are  not  betaking  themfelves  unto  their  cham- 
bers and  their  heart  fails  them,  and  they  forget  to  flee  in- 
to them.  O  but  folk  have  need  to  be  within  thefe  cham- 
bers now,  when  they  cannot  go  out  nor  come  in,  ly  down 
or  rife  up,  without  hazard.  Labour  then,  to  be  within, 
thefe  chambers,  Come,  my  people,  enter  into  thy  chambers^ 
and  /but  the  doors  about  thee.     Mow 

The  next  thing  that  we  thought  principally  to  fpeak  to  is, 
that  the  fafety  of  man  lies  in  the  mercy  of  God.  Man's 
fafety  in  a  time  of  indignation,  lies  in  God's  mercy,  and 
your  duty  is  to  betake  yourfelves  to  it.  Thus  you  will  be 
in  the  chambers  of  defence.  A  foul  muft  betake  itfelf  to 
the  mercy  of  God,  and  fo  muft  be  in  the  exercife  of  the 
duty  here  required,  if  it  would  put  itfelf  inro  thefe  cham- 
bers. But  when  we  fpeak  of  God's  mercy  and  our  exer- 
cife  of  betaking  ourfelves  to  it,  we  do  no  mean,  that  thefe 
two  have  an  equal  hand  in  this  :  no,  the  mercy  of  God  is 
ilill  before  duty  ;  for  it  is  the  love  and  mercy  of  God  that 
•ftirs  up  a  man  unto  duty. — Then,  the  Lord  muft  both  do 
his  own  part,  and  ftir  us  up  and  enable  us  to  do  our  part 
too.  It  is  the  mercy  of  God  properly,  that  does  the  whole 
work:  and  though  he  puts  us  upon  doing,  yet  we  muft 
do  all  in  his  ftrength. 

Now 


Ser.  XXXVI         Upon  Isaiah  xxiii.  20,  21.        505 

Now,  there  is  a  great  part  of  the  work  in  the  mercy  of 
God,  and  a  part  of  it  in  the  fowl.  In  effect,  it  is  God's 
mercy  when  he  does  it  alone,  and  it  is  his  mercy  when  he 
does  it  with  us.  But  we  may  fpeak  a  word  of  this,  what 
way  does  mercy  do  it  ?  the  Lord  does  it  himfelf  in  thefe 
three  things. 

1/?,  In  giving  us  warning  of  the  danger  before  it  come. 
O  but  we  have  all  need  of  much  warning  from  God  to 
flee  out  of  the  way  of  his  wrath  !  There  are  fome  fouls  fo 
wife,  that  they  will  never  ly  (lb  to  fpeak)  a  night  in  wrath's 
way.  O  he  is  a  happy  man  who  hath  his  foul  hid  !  O  it 
is  great  wifdom  to  be  out  of  the  way  of  wrath.  This  is 
the  cafe  with  perfons  when  they  arc  lying  within  thefe  walls, 
and  their  defence  is  the  munition  of  rockj.  O  happy  foul, 
who  is  lying  nightly  there,  and  cannot  think  to  be  one 
moment  out  of  fuch  a  fafety,  and  fuch  a  life.  Sometimes 
they  delight  to  draw  fweetnefs  from  him  :  either  by  one  fa- 
vour, or  by  another,  they  muft  hold  him,  (as  it  were), 
in  their  boffom,  and  wkh  the  Spoufe,  lying  all  night  be- 
tween their  hreafts.  I  fay,  he  gives  them  warning;  and 
much  warning  have  we  gotten  ;  but  it  is  little  taken  notice 
of.  O  but  this  is  a  happy  foul  that  takes  the  alarm  as  God 
gives  it.  He  fummons  and  alarms  us,  he  affures  us  that 
wrath  is  approaching  ;  but  ahts  that  thefe  alarms  make  (o 
little  impreffion  upon  us.  They  are  loll  to  many  of  us. 
Woe  unto  us  that  we  have  improved  them  no  better.  God 
has  warned  us  fooner  and  latter  v  but  it  hath  had  little  or 
310  effect,  if  it  has  not  made  us  more  fecure.  Have  ye  been 
(peaking  to  God  ?  Have  ye  told  him,  what  ye  are  like  to 
meet  with  from  enemies  I  and  how  have  ye  been  admitted 
unto  hisboffom? 

idly.  As  he  gives  feafonable  warning  what  is  ta  come, 
fo  he  makes  fome  take  warning,,  and  believe,  while  to  o- 
thtrs  it  feems  but  idle  tales  or  dreams.  Well,  we  know 
not,  if  ye  have  taken  heed  to  it,  or  if  God's  warnings  have 
funk  down  into  your  hearts  or  not;  but  ye  have  been  long 
burthened  with  thefe  things.  Well,  we  fay  as  God  gives 
warning,  fo  he  makes  us  to  take  warning.  If  fo,.  then  it 
is  the  mercy  of  God  that  hath  made  fome  to  believe,  when 
others  have  dei'p-aired.  Now  then  in  a  word  you  who  be- 
lieve and  take  warning,  it  is  the  mercy  of  God  who  de- 
termined you  to  it,  and  as  it  were  gives  you  a  new  heart 

to  do  fo. But,  what  is  more,  it  makes  you  provide  a- 

gsir.ft  the  day  of  wrath.  What  believe  ye  ?  ye  believe  he 
will  make  out  his  word  of  threatening.  So  I  fay,  there 
are  no  more  believers,  than  perfons  who  provides  againft 

the 


506   Mr.  D.  Cargill's  Sermons,  6c.  Ser.  XXXVII, 

the  wrath  of  God.  And  O  he  is  a  happy  man  who,  when 
he  comes  before  the  tribunal  of  God  ;  hath  his  acquaint- 
ance made  with  his  judge,  and  has  got  near  unto  God  I 
fay,  he  is  a  happy  man  who  hath  got  his  peace  made  with 
God,  (and  whole  judge  is  his  friend).  Then  have  ye  got 
all  made  furt,  the  acquaintance  made,  and  the  defence 
provided  ? 

3^/y,  There  is  another  thing*,  the  mercy  of  God  goes  ' 
yet  further,  as  it  gives  warning,  and  makes  us  believe  it, 
fo  it  alfo  provides  the  chambers  for  us.  His  peopis  have 
fio  more  to  do,  but  to  flee  unto  thefe  chambers  and  hide  them- 
f elves  from  -wrath.  The  Lord  will  never  rife  to  exercife 
them  with  judgement,  till  chambers  be  provided  :  and  then 
the  people  of  God  need  not  tear  :  for  chambers  are  pro- 
vided for  all  that  will  (lee  unto  them.  But  in  effett,  we 
will  fay,  that  in  the  day  of  your  (traits,  a  proceis  will  be 
made,  and  you  will  be  afked,  what  do  ye  amongft  the  e- 
nemies  of  God  ?  What  will  ye  die  amongft  God's  enemies  ? 
Alas  !  for  ye  are  to  be  fecn  complying  amongft  the  reft  of 
God's  enemies  againft  him  ;  and  if  porlons  do  fo,  they 
have  no  reaion  to  look  for  thefe  chambers  of  protection 
from  him. 

Now,  there  are  thefe  three  things,  that  the  people  of 
God  muft  do.  If  they  would  have  his  aififtance  in  their 
duty,  they  muft  all  fuppiicate  him  for  help  to  do  thefe  things. 

I/?,  There  is  an  entering  in  unto  thefe  chambers. 

ldlyt  There  is  a  fhutting  of  the  doors  :  And 

3dty9  There  is  a  hiding. 

1.  There  muft  be  an  entering  in,  (as  we  have  (M  be- 
fore). This  is  a  committing  ourfelves  to  God,  and  a  co- 
venanting with  him  by  faith  So  ye  ice  faith  muft  go  be- 
fore an  actual  covenanting  with  God.  Then  ye  mutt  com* 
mit  and  refign  youtlelves  over  to  him,  in  time,  that  yc 
/hall  no  more  go  back  to  the  entanglements  of  the  world. 
But  alas  !  there  are  few  or  none  in  the  land  who  are  afraid 
cither  for  the  devil,  or  the  feveriry  of  juftice. 

2.  Shut  the  doors  about  thee.  What  is  that  ?  Why,  it  is 
to  make  all  fure  behind  you.  Wrath  will  purfue  you  ; 
and  if  ye  be  over  long  a  fleeing  unto  thefe  chambers,  wrath 
will  overtake  you.— — Many  have  butloofe  grips,  and  have 
not  made  ad  fure  behind  them  ;  and  the  wrath  of  God  will 
let  them  fee  that  they  have  neither  fhut  doors,  nor  win- 
dows behind  them  :  and  where  there  has  been  nothing  of 
this  done  there  are  open  doors  and  wrath  will  enter.  But 
we  are  fure  that  the  wrath  .of  God  will  never  come  at  any 
perfon  who  has  once  got  into  thefe  chambers,  and  has  get 

the 


Ser.  XXXVII        Upon  Isaiah  xxiii.  20,  21;        507 

the  doors  fhut  behind  him,  "Well  then>  fliut  the  doors, 
and  make  all  fure  behind  you  by  a  covenant  engagement ; 
and  do  all  you  can  for  it  :  if  you  do  not,  a  black  and 
gloomy  reckoning  awaits  you.  But  juftice  will  try  you 
(trictly  if  ye  leave  but  a  window  unftiut,  he  will  find  vou. 
Therefore  make  all  lure  in  time. 

3.  And  laftly,  Hide  thyfef,  as  it  were*  for  a  little  mo* 
msnt.  Hide  yourfelves  ?  enter  in.  Hiding  and  entering 
in  make  all  one  thing.  This  makes  all  fure  with  God. 
Where  will  you  hide  yourfelves  ?  in  him  5  for  there  is  no 
other  hiding  place  than  in  him,  Ifa.  xxxii.  2.  A  manjhall  be 
a  hiding  place  from  the  wind,  and  a  covert  from  the  tempeft  ; 
as  rivers  of  waters  in  a  dry  place ,  and  as  afhadow  of  a  great 
rock  in  a  weary  land.  We  ihall  add  that  one  word  ;  they 
are  chambers  of  defence,  and  well  they  are  furnifhed.  We 
would  lay  it  at  your  door,  that  ye  would  be  ferious  for 
yourfelves,  and  make  all  fure.  Shut  the  doors  behind 
you  ;  and  God  will  never  bid  you  go  out  again.  Reft  you 
there,  rill  the  dove  come  back  to  the  ark  with  the  olive 
leaf  in  her  mouth. 


SERMON     XXXVU. 

Hose  a  ii.  6, 

Therefore  behold*  I  will  hedge  up  thy  ivoy  <with 
thorns,  and  make  a  wall,  that  Jhe  fhall  not  find 
her  fathU 


[An  Afternoon's  Sermon,] 

A  life  of  profperity  with  weddednefs  to  one's  own  w\*y»., 
and  a  broken  wall  to  lean  upon,  are  very  dangerous 
things.     We  fay  great  profperity  in  tin  is  both  dangerous 
and  dreadful  j    and  yet  you  would  be  at  it,  at  any  rate, 
S  1  f  -  We 


508     Mr.  Cargili/s  Sermons,  &c.     Ser.  XXXVir. 

We  would  take  pleafures,  were  they  never  Co  dreadful 
Some  have  taken  them  as  foul  as  they  could  have  them 
I  fay, 

Firftt  Profperity  in  fin  is  a  very  dangerous  thing.  There 
are  few,  that  ever  love  it  more,  than  when  it  is  fomewhat 
warm  and  dangerous.  But  ye  will  get  it  warm  yet :  yea, 
ye  will  get  it  as  hot  as  hell.  We  will  fay  this,  that  devils 
and  wicked  men  will  have  it  warm  enough  yet ;  and  they 
will  never  give  over  ;  for  they  would  have  you  where  they 
defire  to  have  you ;  even  to  run  to  the  fame  excefs  &/  alt 
riot  and  tukkednefs  with  themfelves.  Alas  !  they  have 
got  many  where  they  defire  already  ;  and  they  are  labour- 
ing to  get  others  back  the  fame  length.  Thefe  words  now 
read,  reprefent  the  devil  and  the  world  ftrivmg  to  make 

their  fnares, to  make  us  turn  afide,  and  (o  have  God 

ftating  himfelf  againft  us.     Bu?, 

Secondly,  Not  only  is  profperity  in  fin  dangerous :  but 
it  is  alfo  dreadful*  Wherein  is  it  dreadful  ?  Even  in  this, 
in  our  eagemefs  and  affiduity  in  the  purfuit  of  fin,  which 
is  a  foretoken  of  God's  purpofe  to  let  them  go  to  deftruc- 
tion.  Ah  dreadful !  when  God  in  his  holy  providence 
permit«  and  fuffers  a  flood  of  profperity  to  carry  away  folk 
with  a  full  tide  to  hell  and  utter  deftrucYion.  O  be  afraid 
and  tremble  at  this.  We  will  fay  this  one  word  of  k:  It 
is  not  affliction,  nor  the  word  providences,  that  do  us  moft 
harm  :  he  loves  his  own  in  any  cafe  or  condition  they  can 
be  in.  But  it  is  the  woeful  wicked  nature  of  man  that 
loves-  and  efteems  profperous  providences  beft  ;  that  loves 
the  profperity  of  the  wicked  better  than  the  affliction  of 
the  godly. 

But  the  thing  we  would  fay  is  this,  that  with  regard  to 
a  people  once  departed  from  God,  profperous  providences 
vUl  never  bring  them  back  again  unto  him.  Favours  will 
not  do  it :  the  wind  moft  turn,  before  ever  they  turn  again 
«ntohfm.  We  will  fay  this  further,  that  thofe  who  get 
jno-ft  profperity  from  God,  have  leaft  ado  with  him.  But 
in  thefe  words,  we  fee  thefe  three  things  following. 

i.  We  fee  wherein  the  nature  of  man  appears,  even  in 
labouring  to  come  at  its  lovers  O  that  we  could  take 
heed  and  look  to  it.  In  effect,  he  will  be  at  his  idols  and 
lovers,  fhould  he  go  through  a  thorn  hedge,  or  even  a 
ftone  wall.  Can  he  get  no  other  way  to  them  ?  And  now 
he  will  be  at  his  lovers ;  and  then  he  is  at  his  ruin.  It  is  a 
wonder  that  God  fays  not  unto  us,  as  a  matter  unto  an 

un- 


Ser.  XXXVII.  Upon  Hosea  li.  6.  509 

unthankful  fervant,  that  will  not  obey  his  commands,  gcr 
where  you  pleafe.     And 

2.  As  the  nature  of  man  labours  to  come  at  its  lovers,' 
fo  it  ftrivcs  againft  the  goodnefs  of  God.  O  that  we  faw 
this  !  and  O  wonderful,  that  notwithstanding  God's  good- 
nefs io  much  appears  in  keeping  us  back  and  hedging  us 

in,     we  are    ftill    fo    bent  on  our  idols. — It  is  a 

wonder,  we  are  not  at  a  full  market  ere  now,  with  the 
malignants  of  Scotland  ;  and  yet  God  has  not  bidden  us 
be  gone  ;  but  has  kept  us,  and  builded  a  wall  betwixt  us 
and  them  ;  and  in  effect  fome  have  gone  as  far  as  they 
could,  and  they  will  never  ftand  until  they  be  at  full  match 
with  them.  We  will  fay  this  of  it,  we  will  ftumble  on  our 
lovers,  even  when  there  arc  croffes  in  our  way.  This  is  the 
language  of  the  hearts  of  the  moft  part,  that  they  will  be 
after  them  : — and  though  they  flee,  yet  we  will  purfue 
them.  At  leaft  the  greater  part  are  guilty  of  backfliding 
in  heart ;  for  they  have  gone  as  far  as  they  could  get :  and 
many  will  throng  after  them  tili  they  be  deftroyed.  Thou 
haft  dcftroyed  all  them  that  go  a  whoring  from  thee.  Now, 
we  fay  that  in  thefetwo  things,  man's  nature  and  the  good- 
nefs of  God  do  eminently  appear  and  difcover  themlelves. 
.  Now,  what  is  the  goodnefs  of  God  doing  >  It  is  even 
keeping  us  back  from  what  our  heart  lifteth  to  do,  even 
from  following  our  lovers.  And  what  is  man  like  ?  he  is 
even  like  a  fooliih  virgin  that  will  follow  her  lover,  when 
her  wife  father  will  reltrain  and  keep  her  back,  denying  her 
her  portion,  and  keeping  it  in  his  own  hand.  Even  fo 
does  the  Lord  with  his  people  that  are  fet  upon  fin  Now, 
Scotland  Is  mad  upon  her  lovers;  like  one  in  a  mad  fir, 
obedient  enough  to  them,  faying,  I  -will  follow  my  lovers, 
and  after  them  will  1  go  They  talk  much  of  making  con- 
science of  this  and  the  other  thing  to  men  and  malignants  ; 
but  never  one  word  of  making  confeience  to  God  and  giv- 
ing obedience  to  him,  or  of  making  confeience  of  zeal  for 
his  glory,  andagainft  the  wickednels  of  men.  Alas  !  where 
are  our  confeiences  for  theie  things  now  gone  ?  But  here 
the  goodnefs  of  God  ftands  in  the  way  and  makes  a  thorn 
hedge  and  Hone  wall  \  fo  that  they  may  not  go  through 
them,  and  yet  it  is  a  wonder  to  fee  what  crohxs  fome  will 
go  through.     Now, 

3<#y,  What  is  that  ?  We  will  fay  this  of  it,  that  it  ise- 
ven  a  wife  refuit  of  providence,  in  his  infinite  goodnefs, 
hedging  up  th^ir  way.  And  what  is  the  refuit  of  this  pro- 
vidence ?  it  is  even  their  returning  back  unto  God. — I  will 
go  return  io  my  fir  ft  bujhand ;  for  then  it  iuas  Utter  with  me 
Stfz  t'han 


5io    Mr.  D.  Cargill'*  Sermons,  6c.  Ser.  XXXVIL 

than  »<m;.— Folk  arc  never  wife,  till  they  return  back  a- 
gain  unto  God,  till  their  refolutions  be  fixed  here.  It  is 
far  better  to  ftrive  to  follow  after  God,  than  to  ftrive  to 
be  with  his  enemies.  But  I  will  return  unto  my  firfi  huf- 
kandt  &c.  But  ye  know  not,  if  he  will  receive  or  tajse  you 
in  again.  However,  it  is  a  wife  refolutiqn.  O  noble  re* 
fult  or*  this  thorn  hedge  and  ftone  wall !  I'll  tell  you,  firs, 
that  providence  which  you  think  beft  now,  will  turn  out 
worftin  the  end.  Many  in  Scotland  have  great  need  of  a, 
crofs  to  awaken  them  *,  but>many  will  never  be  awakened, 
till  with  the  rich  man  in  hell,  they  lift  up  their  eyes.  Marry 
have  propofed  peace  unto  themfelves  by  compofitions  and 
paying  of  cefs  ;  but  fee  if  they  be  not  as  far  diftant  from 
peace  as  thofe  who  paid  it  not.  Although  fome  hav£ 
been  put  to  fore  fuffering  upon  that  head,  yet  they  have 
peace  with  God  in  this  refpect. 

Now,  we  {hall  fpeak  a  word  from  thefe  particulars. 
We  fee  there  is  both  a  hedgiog  up  their  way9  with  them, 
and  a  building  them  in  with  a  (tone  wall ;  which  fays  that 
God  feems  even  to  be  worft  when  he  is  beft.  Ye  often 
xniftake  the  providences  of  God  :  for  thefe  ye  think  the 
worft  are  oftimes  the  bqft  of  providences.  In  a  word,  the 
rougheft  dealing  that  the  Lord  tryfteshis  people  with,  will 
be  found  to  be  the  btft  for  chem. 

But  alas,  I  fear  ye  underftand  nothing  of  this.  The 
moil  rough  dealings  that  we  have  gotten,  are  better  for 
las,  than  ijie  mofj:  fmiling  providences.  Fair  providences 
commonly  neither  awaken  fluggards,  nor  recover  back- 
aiders.  0  what  a  great  evil  is  it,  that  there  is  fuch  a  fear- 
ing at,  and  fhifting  of  tbe  crofs  of  Chrift  !  But  there  are 
many  in  Scotland  at  this  day  who  will  never  awaken,  or 
turn  from  the  evil  of  their  ways,  till  wrath  turn  or  awaken 
them.  Yea,  we  will  fay  more*  ere  long,  wrath  will  awa- 
ken many.  This  we  are  fure  of;  and  we  fear,  where 
croiTes  have  not  turned  you,  judgments  are  coming  which 
will  coniume  you.  There  are  thefe  two  or  three  things 
wherein  God  feems  to  be  dealing  very  roughly  with  us, 
and  yet  they  are  the  beft  of  providences  for  us. 

I.  Some  arc  airlifted,  and  fo  they  think  they  are  hardly 
dealt  with,  and  that  they  are  lofers  by  affliction  \  and  yet 
thefe  are  the  beft  difpenfations  of  God.  For  this  affliction 
loofeth  the  affections  from  the  world,  and  tends  to  take 
away  hardnefs  of  heart.  O  the  heart  is  very  hard.  We 
will  not  fay,  that  there  is  no  pride  or  hjjrdnefs  of  heart 
Under  affliction  ;  but  it  is  never  fo  great  as  when  in  pro- 
(perky,  or  out  of  affliction,    Jfowcver  go  to  God  a;>d 

deihe 


SfiR.  XXXVII.  Upon  Hoseah  ii.  6.  511 

dclire  him  to  help  you  to  pray  and  to  take  away  your  floth- 
fulnefs.  I  tell  you,  Sirs,  if  we  were  without  afflictions, 
there  would  be  lefs  praying  amongft  us  :  I  lay,  our  pray- 
ers would  be  feidom  and  far  between.  Indeed,  as  to,|he 
folk  that  have  payed  the  Cefs  *  and  have  got  light  to  pay 
it,  we  fear  there  will  be  but  little  praying  amongft  them  ; 
For  thefe  are  not  put  upon  it  by  the  crofs.  Alas  !  may 
it  not  be  faid,  that  the  moft  part  have  little  fervency  ia 
their  prayers,  but  when  put  upon  it  by  fomething  of  the 
crofs.  Now,  we  will  fay  this  one  word  of  it  :  Miftake 
not  the  Lord  in  his  afflicting  of  us  ;  for  he  never  comes 
better  to  with  us,  fo  to  (peak,  than  by  the  rod  of  afHic- 
tion. 

2.  We  miftake  the  l*ord  in  his  fending  croffes  to  us. 
We  think  when  we  are  wholly  hemmed  in,  and  get  our 
own  will  and.defires  in  nothing,  that  there  is  nothing  of 
mercy,  but  all  is  wrath  in  it.  But  I  will  tell  you,  Sirs, 
when  be  is  crofting  you  moft  in  yourdefires,  be  fureyour 
benefit  and  advantage  is  in  it.  Yea,  in  the  end  he  will 
both  make  you  fee,  aud  fay  with  the  Pfalmift,  It  hath 
been  good  for  me  that  I  -was  afflifted.  And  we  fay  this  o£ 
it,  erotics  ly  in  the  way  to  what  is  moft  pleafant  ;  while 
the  feemingly  pleafant  tics  in  the  way  of  what  is  moft  fatal. 
But  we  (ay,  the  Lord  fees  what  your  defires  are,  and  he 
croiies  you  in  them.  O  but  it  is  great  gain  to  be  hedged 
in  with  crolTes  and  afflictions,  especially  in  the  cafe  of  a 
people  departing  from  God.       Many   are   complaining, 

•  There  are  fame  perr^ps  will  think  that  the  Indulgence, Bond- 
iog,  Cefs  paying,  <&c.  io  often  teftified  agajnft  in  thefe  difcourfes, 
are  but  frivolous  matters  for  a  Sermon. — Hut  any  perfon  who  will 
confult  the  hiftory  of  the  Indulgences,  Hind  let  loofe,  and  Mr 
Renwick's   Tethmony  vindicated   by  Mr  Shields,  and  the  other 

hiftories  of  thefe  times  will  find  them  no  trifles. The  lirft  was, 

in  effect,  a  fakiugjhe  crown  of  Chrift's  head,  and  fetting  it  upon 
the  head  of  a  mortal  man,  and  the  vileft  of  men.  The  fecond 
was  a  manifeft  compofition  with  thefe  wicked  and  avowed  enemies 
of  Chrift. — And  the  laft  was  enacted  and  exaded  for  the  moft  wi- 
cked ends,  and  fo  a  coi  •  ributing  to  uphold  tyranny,  ™d  fuppiy 
the  enemy  with  men,  arms,  <bc.  tor  fuppreifing  the  goipel  then 
faithfully  preached  in  the  fields,  and  for  medding  the  blood  of  all 
who  faithfully  adhered  unto  thecaufeand  inteieft  of  Je!us  Chrift. 
I  (hall  ocly  add  here  a  few  of  the  words  of  a  very  impartial  Hil- 
tcrian,  who  was  of  no  pary  :  *'  As  they  locked  ur»on  the  indul- 
'•  gences  as  inconfiftenr  with  Prefbyteriao  principles,  and  uporj 
V  the  Cefs  as  an  unlawful  tax  impo:ed  wi»h  no  other  defifin  than 
'•  to  fupprefs  the  meetings  of  the  Lord's  people  for  worfhip,  and 
•*  perfecute  thofe  who  could  not  comply  with  Prelacy;  fo  it  is 
M  not  to  be  wondered  at,  though  they  warned  their  hearersagain.lt 
M  thefe  things./    Crook — ^-'s  Hift.  Vol.  1.  pa£.  4*J. 

they 


5*2    Mr.  D.  Cargili/s Sermons,  inc.  Ser.  XXXVIL 

they  are  feverely  dealt  with  ;  that,  as  it  were,  they  ne- 
ver get  leave  to  draw  their  breath  ;  and  that  they  are  o- 
verwhelmed  under  thefe  crofTes.  But  they  never  confi- 
der  that  he  is  doing  many  a  good  turn  unto  them  by  thefe 
crofTes  ;  and  that  he  is  making  us  up  by  them,  and  there- 
by  making  us  feed  with,  and  follow  the  Lamb  in  a  large 
place.  WOefulman,  give  him  his  will,  he  would  be  like 
the  prodigal  mentioned  io  the  gofpe!  :  But  the  Lord  is 
loth  to  let  him  away  Now  what  wouid  follow,  if  he  got 
his  will  ?  It  would  make  him  debauch,  and  fpend  all  his 
ftock  with  riotous  living.  We  will  fay  this  word  more, 
that  there  is  nothing  that  he  afflicts  you  for,  but  your 
danger  is  in  it.  Woe  unto  them  who  feek  their  pleafure 
farther  than  their  afflictions  mortify  them  unto  it.— — 
But  a 

3.  Thing  wherein  God's  good nefs  appears,  and  that  is 
in  hedging  up  our  ways,  anddifappointing  us  in  the  expec- 
tations of  our  heart.  Why  ?  Becaufe  the  great  expectation 
we  have  is  of  the  things  of  the  world  :  And  the  Lord  will 
not  have  our  expectations  run  in  fuch  a  channel.  In 
effect,  God  difappoints  our  expectation  of  fuch  things  that 

we   may   no   more   purfue    them 1  fay,    that  we 

may  follow  no  more  after  them.  But  there  are  thefe  two 
or  three  lefibns  that  we  may  learn  from  this.     And 

I.  More  fubmiffion  even  unto  every  providence  ;  tho' 
for  the  prefent  ye  tan  fee  nothing  but  danger  and  matter 
of  forrow  in  it  ?  Be  (till,  concluding  it  fhall  he  belt  for 
you.  O  that  all  of  you  who  belong  to  God,  could  fay, 
that  in  reality  you  deflre  nothing  but  himfelf,  and  can 
have  pleafure  in  nothing  but  in  God.  But  many  are  apt 
to  fay  with  the  prodigal's  brother,  Lo,  theje  many  yean 
have  I  ferved  thee  ;  neither  tranfgrejfed  I  at  amy  time  thy 
commandment  :  and  yet  thou  never  gaveft  me  a  kid,  that  I 
might  make  merry -with  my  friends.  But  O  to  fee  that  the 
Lord  is  good  to  us  even  in  our  difappointments,  and  in 
that  when  we  were  looking  for  much,  behold,  little.  O 
to  be  fubmiflive  to  his  will  ;  and  ^his  would  be  nohind- 
erance  to  our  well  being  in  Chriit  :  For  if  our  own  will 
had  been  for  our  good,  he  would  have  given  it  us.  I 
fay,  that  all  this  might  teach  us  to  be  fubrniilive,  and  to 
conclude,  that  if  he  had  granted  us  cur  defires,  it  had  been 
worfefor  us  :  As  if  a  man  would  take  a  book  in  \\h  hand, 
that  he  cannot  read  ;  yet  he  fays,  I  wot  well,  that  what  is 
in  it  is  good.  O  Sirs,' think  it  a  happy  providence  what- 
ever it  be,  that  keeps  you  near  God,  and  fartheft  from 
fin  :  But  it  is  much  that  will  keep  a  raau  from  finnir.g  ; 

it 


Ser.  XXXVII.        Upon  Hose  ah  n,  6.  513 

it  muft  be  a  thorn  hedge  or  ftone  wall,  as  fays  the  tex*. 
O  then,  blefs  the  Lord  that  he  hath  put  thorn  hedges  in 
our  way  to  prevent  us  from  ruin,  that  will  keep  us  evetv 
from  hell  and  deftruction.  So  many  a  man  is  beholdea 
this  day  to  the  providence  of  God.  I  fay,  then  fubmit 
more  unto  God  :  And  we  fhall  have  the  more  benefit  and 
advantage,  the  more  we  fubmit  unto  him. 

2,  As  ye  fhould  ftttt  learn  more  (ubmiffion  to  all  the  pro- 
vidences that  feem  to  be  hazardous  in  our  way  ;  fo  ye 
fhould  learn  to  be  denied  unto  your  own  choice,  and 
learn  to  put  God  to  choofe  for  you  in  all  things.  In  ef- 
fect, we  will  lay  this  one  word,  Woe  would  have  been  to 
us*  and  to  our  choofmg,  if  our  defires  had  been  given 
us.  But  God  never  makes  a  wrong  choice  ;  but  always 
choofes  that  which  is  right. 

3,  Be  not  afraid  to  put  God  to  choofe  for  you.  For  if 
you  put  it  upon  him,  and  it  go  wrong,  or  mifgive  in  his 
hand,  fo  to  fpeak,  let  him  put  it  right  again.  Indeed  we 
may  fay  this  of  the  providence  of  God,  that  whatever  God 
makes  choice  of,  whatever  is  put  upon  him  to  choofe, 
it  will  ever  prove  effectual  at  laft  ;  while  he  that  gets  on- 
ly man's  choice,  muft  mourn  for  it.  Indeed,  if  we  have 
not  been  mourning  for  man's  choice,  we  muft  at  length 
mourn  for  it.  But  rhey  that  put  God  on  making  a  choice 
for  them,  are  fure  that  it  is  not  only  beft,  but  if  there  be 
any  difadvantage  in  that  choice,  we  may  go  back  again  to 
him,  and  get  it  amended.  O  it  is  good  to  put  God  to 
choofe  for  us ;  and  then  whether  our  lot  be  mercies  or 
judgments,  we  (hall  take  the  good  and  the  evil  of  it. 

Now,  we  fhall  fay  no  more  from  it,  but  only  tnis  :  that 
ere  long,  it  fhall  be  feen,  that  thofe  who  are  under  per- 
secution, and  are  reckoned  to  be  under  the  faddeft  of  pro- 
vidences, are  in  truth  under  the  beft  of  providences. 

We  fay,  if  we  live  long,  we  (hall  fee  that  thele  are  the 
mercy  of  his  people,  and  that  they  ftiall  be  yet  the  fteps 
of  peace  unto  them  ;  they  fhall  be  made  fure  when  he 
comes  back  unto  us  again.  Now,  there  are  an  lajsdw 
hedges  that  make  us  fcorned  ;  thefe  are  accounted  fad 
and  crofs    providences ;    bnt  ere   long,  I   fay,  they  fhall 

be  feen  to   be    the   moft  favourable  of  providences. 

What  hath  God  now  been  doing  with  this  people  ? — 
He  hath  been  trying  them,  that  he  may  give  them  reft 
in  the- day  of  adverlity.  But  we  /hall  fay  this  word,  that 
they  fhall  be  accounted  happy  that  keep  well  with  God 
now      Remember  this,  Sirs,  that  they  fhall  be  moft  hap 

ft 


5i4  Mr.  t>.  Carctll's  Sermons,  &c>  Ser,  XXX  VI L 
y  that  now  keep  near  unto  God,  and  depart  not  from 
im.  In  reality,  it  is  a  mercy  to  be  near  unto  him  Still 
account  it  the  beif  providence  that  keeps  you  moft  in  de- 
pendence upon  God,  and  fartheft  off  from  iin.  For  it 
is  good  for  me  that  1  draw  near  to  God. 

But  another  thing  we  may  fpeak  a  little  unto,  is  this  j 
that  it  will  take  much  to  keep  a  man  in  the  way  of  God  ; 
to  keep  a  man's  heart  from  going  out  after  his  luits  and 
5dols  ;  or  to  bring  him  back  to  God  again  :  And  conii- 
dering  there  are  thorn  hedges,  and  {tone  walls.  O  but 
man's  corruption  is  ftrong  !  We  (hall  not  inlift  upon  this 
now  ;  but  you  fee  that  there  is  need  or'  great  power  to 
withftand  man's  corrupt  nature,  and  that  goodnefs  will 
not  bring  back  from  the  evil  of  pride  •,  nothing  but  tem- 
poral judgments  will  do  it.  Therefore  he  will  hedge  up 
their  ways  with  {rone  walls.  In  effect,  man's  backfliding 
is  very  ftrange  :  It  is  like  a  flood  running  down  over  a 
precipice  or  fteep  place.  We  fhall  not  ftay  now  to  fpeak 
6f  all  the  ways  the  Lord  takes  to  hedge  in  the  ways  of  his 
people  ;  but  he  does  much;  and  all  is  little  enough. — - 
Here  he  hedges  in  their  ways  with  thorn  hedges; 
and  hedges  them  in  from  the  ways  that  lead  to  hell  and 
deftrucYion.  Thus  many  are  beholden  to  God  and  his 
good  providence.  And  in  an  evil  and  dangerous  time, 
fin  and  corrupt  nature  are  ever  drawing  further  away  from 
him.  O  bleffed  be  God,  that  puts  erodes  in  the  way. 
He  raifes  a1  thorn*  hedge,  and  a  ftone  wall  in  the  way  of 
his  people  ;  and  that  puts  a  {fop  to  their  backilidings  ; 
and  their  graces  never  thrive  more  than  in  that  way.  O 
but  the  goodnefs  of  God  is  much  leen  in  bringing  us  near 
linto  himfelf  by  croffrs  and  afflictions  ;  yea,  more  in  this 
than  in  any  other  thing  we  are  puriued  with. 

xxxxxxxxxxxxxxxxx :  x^xxy^w^ooco^xx 


A  FEW 

REMARKABLE    PASSAGES 

"ONCERNING 

Ma.    DONALD     C  A  R  G  I  L  L. 

J.   Q  OME  time  before   Bothwe),  notwithftanding  ali 
O     the  fearches  that  were  made  tor  him  by  the  enc- 


$uy> 


Mr.  D.  Cargill's  Sermons,  6c.  $i% 

my,  which  were  both  ilrict  and  frequent,  he  preached 
publicly  for  eighteen  Sabbath-days  to  multitudes,  confut- 
ing of  feveraJ  thoufands,  within  a  little  more  than  a  quar- 
ter of  a  mile  of  the  City  of  Glafgow  9  yea,  fo  near  irf 
that  the  Pfalms  when  finging,  were  heard  through  feverai 
parts  of  it  ;  and  yet  all  this  time  uninterrupted. 

2.  At  liothwel  being  taken  by  the  enemy*  and  (truck 
down  to  the  ground  with  a  fword,  feeing  nothing  but  pre- 
fent  death  for  him,  having  received  feverai  dangerous 
wounds  in  the  head,  one  of  the  foldiers  afked  his  name  ; 
lie  told  him  it  was  Donald  Cargill ;  another  afked  him, 
if  he  was  a  minifter  ?  he  anfwered,  he  was.  Whereupon 
they  let  him  go.  When  his  wounds  were  examined,  he 
feared  to  afk  if  they  were  mortal,  defiring,  in  fubmiilioa 
to  Gvd,  to  live,  judging  that  the  Lord  had  yet  further 
work  forhimto  accompliih. 

3.  There  was  a  certain  woman  in  Rutherglen,  about 
two  miles  from  Glafgow,  who  by  the  mitigation  offome 
both  minifters  and  profefTors,  was  perfuaded  to  advife 
herhufband  to  go  but  once, to  hear  the  Curate,  to  prevent 
the  family  being  reduced  ;  which  fhe  prevailed  with  him 
to  do,  But  ihe  going  the  next  day  after  to  milk  her  cows, 
two  or  three  of  them  dropt  down  dead  at  her  feet,  and 
♦Satan  as  (he  conceived,  appeared  unto  her,  which  cafe 
her  under  lad  and  Sore  exercifts  and  defertion  :  So  that 
/lie  was  brought  to  quefrioo  her  intercft  ia  Cbriff,  and  all 
thu  had  formerly  pafTed  betwixt  God  and  her  foul,  and 
w.is  often  tempted  to  deflroy  berfelf,  2nd  fundry  times  at- 
tempted it.  Being  before  known  to  be  an  eminent  Chrif* 
tian,  fiie  was  vifited  by  many  Chriftians  ;  but  without  fuc-« 
cefs.  Still  crying  our,  She  was  undone  ;  fhe  had  denied 
Chrift,  and  he  had  zlcnled  her.  After  a  long  time's  con- 
tinuance of  this  excrdfe,  fne  cried  for  Mr  Cargill :  who 
came  to  her,  but  found  her  diftemper  fo  ftrong,  that  for 
feverai  vidts  he  was  obliged  to  leave  her  as  he  found  her 
to  his  no  (mall  grief.  However,  after  fetting  fome  day» 
apart  on  her  behaii  \  he  <tt  Jait  came  again  to  her;  but 
finding  her  no  better,  QUI  rejecting  all  comfort,  ftill  cry- 
ing out,  That  fhe  had  no  intereil  in  the  mercy  of  God, 
or  merits  of  Chriit,  but  had  finned  the  unpardonable  fin, 
He  looking  her  in  the  face  for  a  considerable  time,  took 
out  his  Bible,  and  naming  her,  faid,  "  I  have  this  day 
u  a  commiflion  from  my  Lord  and  Matter  to  renew  the 
"  marriage  Contract  betwixt  you  and  him  j  and  if  ye 
u  will  not  confent,  I  am  to  require  your  fuperfcription 
■"  on    this   Bible,  that    you  are  willing  to  quit  all  r;ght, 

T  t  t  "  intc- 


$i6  Mr.  D.  Cargill's  Sermons,  &c. 

41  intereft  in,  or  pretence  unto  him."  And  then  he  of- 
fered her  pen  and  ink  for  that  purpofe.  She  was  filent 
for  fome  time  5  but  at  laft  cryed  our,  "  O  falvation  is 
u  come  unto  this  houfc.  I  take  him  :  I  take  him  on  his 
4t  own  terms,  as  he  is  offered  unto  me  by  his  faithful 
"  Amba^rador.,,  From  that  time  her  bonds  were  loof« 
cd. 

4.  Onetime,  MrCargill,  Mr  Walter  Smith,  and  fome 
other  Chriftian  friends  being  met  in  a  friend's  houfe  in 
Edinburgh,  one  of  the  company,  having  got  notice,  told 
him  of  the  general  bonding  of  the  weft  country  gentlemen 
for  fuppreffing  the  field  meetings,  and  for  putting  all  out 
of  their  grounds  who  frequented  them.  After  fitting 
filent  for  fome  time,  he  anfwered,  with  feveral  heavy  fighs 
and  groans  ;  The  enemy  have  been  long  filling  up  their 
cup  1  and  miniftcrs  and  profeffbrs  mull  have  time  to  fill 
up  theirs  alfo.  And  it  fhall  not  be  full  till  enemies  and 
they  be  clafped  in  one  another's  arms  ;  and  then  as  the 
Lord  lives,  he  will  bring  the  wheel  of  his  wrath  and  juf* 
lice,  over  them  altogether. 

jV.  B.  As  thefe  pafTages  of  Mr  Cargill's  life  wrote  by 
Sir  Robert  Hamilton,  came  not  to  hand,  when  I 
publifhed  the  Lives  of  our  Scots  Worthies,  I  have 
Subjoined  them  here  to  his  Sermons,  until  another 
Edition  of  that  book  is  publifhed,  when  they  may 
beinferted  in    his  life  in  their  own  proper  place. 


s 


Tit  Ehd  tfMt.  Donald  Cargiil's  "Se»mon# 

<7>r 


A  PRE- 


C    5'7    3  '1 

PREFACE    and  TWO    SERMONS, 

PREACHED    D? 

Mr.    ALEXANDER   P  E  D  E  N, 

AT   GLENLUCE,  ANNO    1682  •. 

PREFACE. 


THERE  are  many  of  you  gathered  here  this  day, 
Ye  have  need  to  examine  wherefore  ye  came 
here.  It  is  long  fince  it  hath  been  our  deiire  to  God  to 
have  you  taken  off  our  hand  ;  and  now  he  is  about  to 
grant  us  our  defire.  There  are  four  or  five  things,  that 
I  have  to  tell  you  this  day.     And  the 

\ft%  Is  this,  A  bloody  (word,  a  bloody  fword,  a  bloo- 
dy (word  for  thee,  O  Scotland,  that  fhall  reach  the  moft 
part  of  you  to  the  heart.        "r 

idly,  Many  a  mile  (hall  they  travel  in  thee,  O  Scot 
land,  and  fee  nothing  but  wafte  places. 

3^/7,  The  fortified  places  in  thee,  O  Scotland,  ftiall  be 
as  the  mountain  tops. 

4tb/yt  The  woman  with  child  in  thee,  O  Scotland,  fhall 
be  darned  in  pieces.     And 

$thtyt  There  hath  been  many  a  conventicle  in  thee,  O 
Scotland  ;  bnt  ere  long,  God  {hall  have  a  conventicle 
in  thee,  that  fhall  make  thee  tremble.  Many  a  Sermon 
hath    God  beftowed  upon  thee,  O  Scotland.     But  ere 

•  This  Preface  and  two  Sermons  were  publifhcd  a  good  while 
ago,  under  the  title  of  The  Lord's  Tru?vpet  founding  an  Alarm 
againji  Scotland,  by  earning  of  a  Bloody  $yipr3.  And  re- 
printed, 1739.  ^ 

•Tt.t  2  l^g, 


5i8        Mr.  A.  Peden's  Sermons.      Ser.XXXVUI. 

long,  God's  judgments  fhall  be  as  frequent  as  thefe  pre- 
cious meetings  have  been  wherein  he  fent  forth  his  faith- 
ful fervants  to  give  warning  in  his  name  of  their  hazard 
in  apoftatizing  from  God,  and  io« breaking  all  thefe  noble 
vows  which  he  brought  the  land  under  unto  himfelf . 
God  fent  out  a  Welch,  a  Semple,  a  Cameron,  and 'a 
Cargill  to  preach  to  thee,  O  Scotland  i  but  ere  long  God 
fhall  preach  unto  thee  by  a  bloo4y  fw°rd  ;  for  God 
fhall  not  let  a  fentence  of  thefe  men's  words  fall  to  the 
ground  that  he  fent  out,  and  commiflloned  to  preach 
thefe  things  in  his  name.— I  fay,  God  fhall  not  let  a  fen- 
tence of  thefe  mens  words  fall  to  the  ground,  but  they 
ihall  have  their  due  accomrjliniment,  ere  it  be  long. 


<XXX>«<><X>Q<>^^  >;• . 


SERMON    XXXV1IL 


Matthew  xxi.  38, 

Bui  when  the  hujiiandmen  faw  the  fan,  they  /aid  a* 
:  mong  themfehes,  This  is  the  heir,  come,  1st  us  kill 
J  fyim)  and  let  us  feize  on  his  inheritance. 


THIS  that  I  have  read  unto  you,  is  Scotland's  fin, 
This  day,  if  our  king  and  nobles  had  our  Lord 
Jb'fos  Chriftamongft  them  at  Edinburgh,  what  would  they 
do  with  him  ?  They  would  even  give  him  a  gibbet,  or 
wbrfe,  if  they  could  devife  it.  For  which,  he  (hall  deal 
with  them,  ere  long,  with  our  king,  nobles,  and  a  para? 
of  unfaithful  minifters  that  he  will  take  vengeance  on  ere 
long,  as  well  as  on  prelates  and  malignants  ;  all  fhall  gq 
together,  ere  it  be  long.     Now 

In  the  next  place,  there  is  fruit  called  for  from  thefe 
iiufbandmen.  Ye  will  fay,  What  fruit  is  this  ?  Ye  fee  it 
is  fruit  in  feafon.  »This  fruit  is  called  for  in  thee,  O  Scot- 
land (his  day.     this  fruit,  S.irs,  is  not   fuch  fruit  as  ye 


Ser.  XXXViri.     Upon  Matthew  xxM.  38.        5*9 

pay  your  rents  with,  as  corn,  hay,  or  the  like,  that  you* 
hearts  love  well.  No,  Sirs  ;  it  is  fruit  in  feafon.  I  will 
tell  you,  Sirs,  the  duties  that  God  would  have  taken  off 
your  hand  thirty  or  foi ty^years  ago  in  Scotland,  whether 
preaching,  or  praying,  or  any  other  fpiritual  duty,  he 
will  not  take  off  your  hand  to-day  in  Scotland :  I  fay,  he 
will  not  take  off  your  hand,  nor  mine  either,  now  when 
ft)  much  of  the  faints  blood  bath  gone  to  feal  thefe  truth* 
which  v/e  are  all  bound  to  own  in  Scotland,  and  in  all 
thefe  covenanted  lands. 

Now,  O  ye  people  of  God  in  Scotland,  there  are  Tome 
of  you  looking  me  in  the  face  to  day.  I  appeal  to  your 
eonfciences,  whether  this  be  true  or  not  ?  Well,  what 
fruit  is  this  that  is  called  for  ?  Why,  it  is  faith  and  repen- 
tance, love  to  God,  and  obedience  to  his  revealed  will, 
which  many  of  you,  yea  the  moil  part  of  you,  are  as 
great  ftrangers  to,  as  if  ye  had  never  heard  the  everlaft- 
ing  gofpel  preached  unto  you.  Now,  people  of  God, 
what  are  you  doing  when  f\ich  dreadful  wrath  is  at  hand' 
in  Scotland  this  day  ?  He  is  not  worth  his  room  in  Scot- 
land this  day,  that  prays  not  the  half  of  his  time,  to  fee  M 
he  can  prevent  the  dreadful  wrath,  that  is  at  the  door, 
coming  on  our  poor  mother  land.  O  Sirs,  ye  muft  pray 
plowing,  harrowing,  (hearing,  and  at  'all  your  other  la- 
bour. Yea,  when  we  are  eating  and  drinking,  going 
ou^,  and  coming  in,  and  at  all  your  other   employments. 

For  there  was   nevermore  need   of  t'-c'i  than  now. U 

O   that    noble    life    we  muft    have  of  communion   with 
God.     O  Sirs,  it  is  he  that  makes  heaven   pleafant ;   it  is 
communion  with  God  that  makes  heaven. — Will  ye  long'  * 
to  be  there,  O  people  of  God  ? 

Now,  the  words  of  the  text,  declare  that  he  would  have 
fruit  from  you  in  this  country  fide,  and  from  thee.  O 
Glenluce.  lie  lent  thee  fir  ft  a  Crumb,  and  then  he  fene- 
thee  many  a  faithful  turn  of  his  fervants,  while  they  were 
on  the  mountains.  Now,  he  hath  fent  me  unto  tliee, 
this  day,  to  bid  thee  pay  him  his  fruit  ;  and  little  hath; 
he  gotten  from  thee,  O  Glenluce,  for  which  he  (hall 
make  many  wafte  places  in  thee,  O  Scotland.  But  I  will 
tell  you  what  is  for  you,  perfccute4  fufferers  ;  crowns, 
crowns  of  glory  ye  (hall  wear  ere  long,  and  a  remnant 
of  you  (hall  be  preferved  in  all  thefe  fad  days  that  are 
coming  on  thee,  O  Britain  and  Ireland. 

Now,  Sirs,  I  have  news  to  tell  you,  There  are  many 
of  you  had  need  to  be  making  your  teftament  •  for  fome 

of  you4  will  not  have  long  time  to  live  in  the  world. * 

Peac$ 


5*0         Mr.  A.  Peden's  Sermons.    Ser.  XXXVIII. 

Peace  with  God  will  be  a  good  teftament  ere  long,  Sirs ; 
lor  Scotland  (hall  be  drowned  in  blood.  And  then  in. 
that  fearful  day  of  wrath  that  is  coming  on  thefe  harlot 
apoftate  lands  for  treachery  and  covenant-breaking  with 
God,  the  teftimooy  of  a  good  confeience  will  be  a  good 
fcaft  when  a  bloody  fword  may  be  at  your  breaft.  Then 
peace  with  God  will  help  to  make  a  good  teftament  in 
that  day.  Read  Heb.  xii.  14.  Follow  peace  with  all  men , 
andb&linefs  without  which  no  man  j ball  fee  the  Lord. 
What  kind  of  holinefs  is  this,  Sirs  ?  1  will  tell  you  what 
it  is  ;  it  is  not  fuch  a  meafure  of  holinefs  as  Abraham, 
Moles,  David,  or  any  of  thofe  great  worthies  had.— 
No,  poor  folk,  God  will  take  Ids  off  your  hand.  It  is 
holinefs  in  defign,  that  is  the  thing  God  will  approve  of 
from  you.  It  is  not  the  ftock  of  grace  that  ye  have  re* 
ceived  that  will  do  your  turn  5  but  it  is  the  thing  ye  have 
the  expectation  of,  and  are  longing  for.  Ye  may  want 
many  things,  but  ye  may  not  want  holinefs.  Friends,  ye 
may  be  blind,  lame,  dumb,  poor  and  contemptible  in  the 
world,  and  want  many  things,  and  yet    come  to  heaven  : 

But  if  ye  want   holinefs,  ye   (hall   never  come  there. 

Therefore,  take  heed  of  thefe  things  I  intreat  you  in  fuch 
a  day  as  this. 

Now,  Sirs,  there  are  many  of  you  come  here  to-day 
out  of  different  places  :  And  ye  are  all  come  here,  pro- 
feffing  to  be  worshippers  of  the  living  Qod,  and  believing 
folk.  But  I  am  now  to  lay  bye  five  or  fix  forts  of  fo|k, 
that  are  in  reality  but  dead  folk.     And 

j.  They  are  dead  folk  that  are  ignorant  of  the  faving 
way  and  device  of  falvation  through  the  covenant  of  re- 
demption made  betwixt  the  Father  and  the  Son  from  all 
eternity.  Ye  are  all  dead  folk  that  are  fuch.  Ye  are  all 
ignorant  of  the  cafe  of  the  work  of  God  in  Scotland  •,  ye 
are  all  dead  folk.  And  I  had  rather  have  one  of  yonder 
fufferers,  that  is  bred  at  ChriiVs  fchool  in  and  through 
Clydefdale,  than  have  an  hundred  of  you  to  join  with  me  : 
For  ye  have  no  weight  with  God,  no  grace,  ye  are  not 
fcholars  at  ChrhTs  fchool  j  and  therefore  ye  are  but  dead 
folk.     A 

3.  Sort  of  dead  folk  are  ye  who  are  fair  hlofibming  pro- 
feffors,  but  inwardly  ye  are  as  whited  tombs  *  and  are  as 
rotten  as  dead  graves  and  have  nothing  but  a  profefiion, 
and  know  not  what  the  work  of  regeneration  is  :  You 
are  but  dead  folk,  and  we  muft  here  lay  you  bye.     A 

3.  Sort  of  dead  folk  are  you  who  are  plunging  in  the 
world.    Ye  have  no  God,  but  the  world,  and  that  bears 

mofV 


Ser.XXXVUI      Upon  Matthew  xxi.  30.         521 

moft  fway  in  your  hearts.  Ye  are  but  dead  folk,  Sirs  ; 
and  we  mull  lay  you  bye,  if  any  would  reprove  you  for 
your  worldly  mindednefs  and  exc<  ffive  covetoufnefs,  Q 
fay  ye,  we  muft  labour  for  our  living.  Would  ye  have 
us  let  our  handy  labour  alone  i  But,  O  worldly  miferand 
fool  that  that  thou  art,  hath  not  Chrift  faid,  Mat.  vi.  33. 
^Seekjirfl  the  kingdom  of  heaven,  and  the  right  eoufnefs  there 
of,  and  ail  other  things  Jhall  be  added  unto  you.  O  Sirs, 
will  ye  truft  God,  and  give  him  credit  ?  And  he  will  help 
you  at  all  your  work.  Friends,  if  you  would  own  that 
covenant  with  him,  and  make  him  your  own,  I  will  tell 
you  what  he  would  do  for  yon  ;  he  would  plow  your  land, 
fow  your  corn,  (hear  your  corn,  fell  your  corn,  and  bring 
home  your  money.  I  will  tell  you  friends,  what  he  will 
do  }  he  will  even,  as  it  were,  rock  thejcradle,  if  it  were 

neceflary    for   you. He    will   condefcend  as   low   &s 

ye  defire  him  ;  but  ye  muft  once  clofe  with  him,  and  that 
upon  his  own  terms,  and  make  a  furrender  of  your  hearts 
unto  him.     A 

4.  Sort,  that  we  muft  lay  bye  as  dead  folk  are  your 
gracelefs  and  profane  folk,  both  old  and  young,  ye  abufc 
your  time  that  ye  fhould  ferveGod  in :  Ye  meet  together, 
houfefullsof  you,  dancing  and  leaping  through  one  ano- 
ther, young  men  and  young  women  of  you,  with  your 
gracelefs  wanton  mirth,  and  your  lufts  burning  ftrong 
within  you  ;  and  ye  think  that  ye  have  liberty  to  do  this  : 
3fll  will  be  angry  if  we  call  you  adulterers  or  fornicators  : 
But  God  will  account  you  fuch  ;  and  if  ye  get  not  repen- 
tance* ye  are  as  really  ferving  the  devil  in  your  lufts,  in 

theft  :i/..Vl  courfes. O  Sirs,  is    this  a    time  for  fuch  a 

work,  when  God  is  threatening  to  lay  poor  Scotland  wafte 
and  defolate  ?'  Ye  fhould  rather  be  mourning  and  crying 
to  God  for  fhelterin  fuch  a  dreadful  ftorm,  and  fad  days 
he  is  about  to  bring  on  thefe  apoftate,  backfliding,  cove- 
nant-breaking lands.     A 

5.  Sort  of  dead  folk  are,  you  that  have  gone  with  the 
ftorm,  and  have  ftill  complied,  and  given  your  confent 
to  the  banifhing  Chrift  out  of  poor  Scotland  by  your  teft- 

ing  and  bonding  againft  him. What  are  ye  doing,  Sirs, 

if  he  marvelloufly  prevent  it  not  ?  I  fear  black  Popery  ere 
it  belong  will  come.  The  Pope  is  coming  back  to  feek 
his  pawn  that   he  left  in  Scotland   long  ago,  and  ye  are 

helping  him  well  to  it.     I  will  tell  you  more  of  it,  Sirs. 

Jf  the  Lord  had  not  gotten  three  or  four  facrifkes  of  the 
blood  of  the  faints  in  Scotland,  we  had  all  been  bowing  to 
ftocks  and  ftones  this  day,    and  to   black  idolatry. 

Ai 


.  5li  'Mr  A.  Peden  s  Sermons.      Ser.  XXXVill, 

— At  Pentland,  Bothwel,  and  Airs-mofs  the  blood  of 
the  fairits  hath  run  in  through  and  out-through,  giving 
a  teftimony  againic  all  the  ufurpations  that  have  been  made 
npon  Chriil's  cro'vn  in  Scotland;  a  circumftante  which 
fpeaks  good  news  to  us  this  day,  and  to  the  pofteiity  fol- 
lowing. The  generations  that  are  yet  to  arife,  fliail  par- 
take of  the  benefits  of  the  poor  fullering  remnant  in  Scot- 
land. 

NowoJd  folk,  What   are  ye  doing  ?    I  fear    the  {form 
lay  you  bye  :  And   ye  young  folk,  What    are  ye  doing  > 

Will  ye  venture  life  and  fortune  to  clofe  with  Chrift, 

young  men  and  young  women  in  Scotland  ?  And  I  will 
tell  you  news  of  it,  as  to  the  young  men  and  women, 
who  have  followed  him  in  Scotland  in  the  (formy  bUif, 
and  have  laid  down  their  lives  for  him,  your  eyes  fliajl  fee 
them  on  thrones,  and  crowns  on  their  heads,  and  clothed 
wkh  robes  of  glory,  having  harps  andpalms  in  their  hands, 
as  ye  may  fee,  Rev.  vii  9.  And  ye  that  are  young  folk 
in  this  country  fide,  if  he  call  ycu  to  it,  if  ye  wiii  venture 
to  follow  him  in  this  ftorm,  and  abide  by  his  back,  and 
ftick  by  his  perfecutcd  truths  in  Scotland  this  day,  he 
(hall  fet  you  on  throne*,  and  ye  (hall  give  in  your  judg- 
ment and  fentence  with  him,  when  he  (hall  judge  the 
bloody  king,  bloody  council  and  parliament,  and  the 
bloody  Duke  of  York,  and  our  prorane  wicked  nobles 
and  gentlemen,  and  graceleis  minilter3  in  Scotland  are  all 
dyed  with  the  blood  of  the  feints  O  my  heart  tremlfles 
within  me  to  think  what  is  coming  on  the  bakfliding  ,a,nd 
fold-murdering  minifters  of  Scotland.  The  children  pf 
the  faints  that  fliail  outlive  the  captivity  in  the  day?  that 
are  coming,  fliail  be  ready  to  -meet  fuch  minirters,  and 
ftone  them  as  ye  have  it,  Zech.  xrii.  3.  Thou  /ha':  net  live, 
for  thou  fpeake/l  ties  in  the  name  of  the.  Lord*.  Therefore 
take  heed  what  ye  are  doing  ;  tor  there  are  as  fad  days 
coming  as  ever  were  in  thefc  landfc,  namely  in  thee,  apof- 
tate  Scotland,  for  thy  perjury  and  apoflacy.  We  have  all 
cauieto  be  afraid  that  he  is  about  10  tranfmit  his  vineyard 
to  another  nation,  to  better  huifo.indmen  who  will  give 
him  his  fruit  better  than  we  in  Scotland  have  done. 

Now,  ye  that  are  the  people  of  God,  I  know  ye  will 
think  this  hard  news  •,  but  yet  I  have  this  to  tell  you  that 
although  we  have  provoked  him  ro  remove  his  tandleitick 
to  another  land,  and  he  is  threatening  to  do  fo  for  a  while  , 
yet  though  there  be  wrath  in  his  face,  there  is  love  in  hi* 
heart,  and  he  will  return  to  thee,  O  Scotland  ;  and  there 
lhail  be  as  glorious  days  in  thee,  O  Scotknd.  as  ever 


in 


Ser.XXXVIIL    Upon  Matthew  xxi.  38.  513 

in  the  world,  in  fpite  of  all  hi*  advcrfaries,  both  king* 
council  and  parliament,  and  profane  malignants  and  pre- 
lates j  yea,  and  ail  the  defections  of  the  people  of  God 
{hall  not  keep  him  away  from  making  a  viiit  to  his  poor 
perfecuted  friends  in  Scotland.     A 

6.  Sort  of  dead  folk  are  you  that  want  heart-holiaefsV 
Although  ye  have  a  profeflion  ;  yet  ye  are  but  light  wan- 
ton profeffors,  unconcerned  about  the  cafe  of  the  time. 
1  fear,  the  devil  is  inverted  in  many  of  you,  boiling  in 
your  hearts  lufts  and  idols.  "Well,  Sirs,  all  the  minifters 
in  the  world  cannot  help  you  in  this  cafe  t  It  muft  be 
Chrift  himfelf  that  muft  do  it,  as  he  did  to  Mary  Mag- 
dalene :  For  the  devil  is  as  really  in  many  of  you  as  he 
was  in  her.  But  I  fear,  Chrift  hath  quitted  many  of  you, 
and  given  you  your  farewel  clap  upon  your  heart,  that  he 
is  likely  to  reprove  you  no  more,  until  he  make  his  fury 
reft  upon  you. 

But  however,  I  have  this  to  fay,  and  remember  that  £ 
have  faid  it;  Ye  that  want  heart  holinefs,  the  devil  and 
you  fhall  come  alike  foon  to  heaven.  If  God  be  in  hea- 
ven, ye  fliall  find  this  true  that  1  have  faid  unto  you  :«— 
But  I  know  not  what  I  have  to  do  amongft  you  this  day  ; 
for  I  can  do  no  good  amongft  you.  It  feems  the  gofpel 
is  a  fealed  book  to  the  moft  part  of  profefTors  in  thefe 
lands,  and  in  this  generation.  Ye  were  all  perjured,  in 
the  beginning,  with  complying  with  Prelacy,  and  hear- 
ing thole  curfed  Curates,  after  ye  had  covenanted  with 
God,  aud  fworn  and  engaged  yourlelves  in  that  covenant- 
ed work  of  reformation.  As  long  as  ye  mourn  not  for 
that  fin,  as  much  as  for  adultery,  whoredom,  murder* 
ftealing,  <bc  the  gofpel  will  never  do  you  any  good.  I 
charge  you  to  believe  this ;  and  ye  (hall  know  that  the 
Lord  hath  fent  me  to  tell  you  thefe  things  in  that  day, 
when  God  fhall  fummon  you  before  his  tribunal }  and  I 
leave  thefe  things  upon  you 

But  as  for  you  the  fufTerers  in  Scotland,  that  God  hath 
made  choice  of  to  give  ttlh'mony  for  him,  the  poor  young 
men  and  women  that  have  fufifered  for  him,  and  that  he 
hath  taken  out  to  fcaffblds,  your  condition  is  in  Revel* 
xii.  1 .  A  woman  cloathed  -with  the  fun,  and  the  moon  under 
her  feet,  and  upon  her  head  a  crown  of  twelve  Jiars.  The 
fufferers  in  Scotland  have  got  the  world  under  their  feet 
this  day.  If  he  charges  any  of  you  in  this  country  fide  to 
go  out  and  fuffer  for  him,  deny  him  not.  He  hath  tak- 
en few  out  of  Carrick,  or  Galway  yet ;  but  we  know  not 
*hat  he  will  do.    Now,  people  of  God,  wait  on  patiem- 

U  u  u  \j $ 


$24         Mr.  A.  Ped-en's  Sermons.      Ser.  XXXVIII. 

\yf  and  make  confcieoee  of  dealing  with  him  ;  for  I 
have  news  to  tell  you.  He  will  ftreich  out  his  hand  on 
&11  the  malignantsere  long.  Yea,  he  will  cut  off  the  rem- 
nant of  them  out  of  Scotland  ere  long.  Although  they 
have  faid,  as  in  the   words  of  our  text,  This   is  the  heir  : 

'come  lei  us  kill  him ,  and  let  usjeize  on   his  inheritance. 

And  if  they  had  our  Lord  in  Scotland  this  day,  they 
would  certainly  do  fo  with  him  :  But  I  will  tell  you,  God 
will  cut  ofrthe  pofterity  of  them  that  are  the  greatelt  ene- 
mies to  our  Lord  ;  aad  their  children  (hall  wander  beg- 
ging their  bread,  being  deftitute,  not  having  any  thing 
to  cover  their  nakednefs  :  And  this  (hall  be  their  punifli- 
ikient ;  our  Lord  fliall  not  only  overthrow  them  for  the 
wrongs  they  have  done  him  j  but  he  fhail  fet  a  mark  or 
dilpleafure  upon  their  pofterity,  and  generations  to  come 
fliall  hate  them.  But  for  you  the  poor  broken  hearted 
followers,  of  Ghrift  to  whom, he  hath  given  grace  to  follow 
him  intbefiorm,  I  tell  you  grace  is  young  glory:  At 
yonrfirft  converfion  our  Lord  gives  you  the  one  end  of 
the  line  ;  but  he  keeps  the  other  end  in  glory  with  him- 
felf  :  But,  Sirs,  he  will  have  you  all   there  at- length. 

And  now,  Sirs,  I  charge  you  not  to  meddle  with  any 
©f  thefe  bonds  or  tefts  ;  for  they  will  wrong  you.  6ee 
Rev.  xiii  It  it  the  mark  of  the  bead.  The  i'criptuce 
faith,  Th/it  they  that  worjhip  the  beafty  an&rt'ceive  remark 
in  their  foreheads ,  or   in  their  right- hand,  muji  h'eeyXk^r 

portion  in  the  lake  thai  hurncth  with  jlre  and  brini  iciw ' 

And  now  I  charge  you  to  take  courifcl  afp^uhef  &inif« 
ter,  nor  profciTor,  noblemen  nor  gentlemen  ;  for  they 
will  couniel  you  all  the  wrong  way  :  The  blood  or  ma- 
ny a  foul  in  Scotland  will  be  charged  upon  them.  For 
jnow  our  curfed  nobles  and  gentry,  yea,  many  m  in  iff  era 
and  profefTors  are  come  that  length  in  apoftaiy  that  they 
will  fear  at  nothing  j  they  are  all  given  up  of  God  You 
know  what  is  faid,  7.  Tim.  iii.  1 3.  Evil  m-en,  end  feducers 
Jl?all  wax  worfe  and  worfe.  While  they  are  going  oh  in, 
their  apoitafy  from,  and  a  gain  ft  God  The  martyrs  are 
going  off  the  fcaffolds  ringing,  rejoicing  and  praiiing  God  \ 
going  to  giory,  leaving  a  teftimony  agairm  all  their  wick- 
ed fteps  of  defection  by  fhedding  their  innocent  blood, 
and  leaving  thefe  lands  in  a  fad  cafe  this  day.  Now,  Sirs, 
when  wrath  is  fo  near,  I  pray,  you,  fake  notice  what  ye 
are  doing,  for  ere  it  be  long,  Britain  and  Ireland  fiiali  be 
overthrown  with  judgment,  and  drenched  in  blood,  and 
"Vc  (hall  be  gathered  together  like  a  flock  of  iheep  on  a  hill 
'fide  in  a  ft o*  my  night,  and  fhall  be  ovmlirowa  with  the 

wrath 


Ser.  XXXVIII.     Upon  Matthew  xxi.  38,         52c. 

wrath  of  God  that  ihall  overthrow  thefe  lands  for  the 
dreadful  wrongs  Chrift  hath  gotten  among  us.  And  now 
I  give  you  faithful  warning  :  if  ye  perifh,  your  blood  {haft 
be  upon  your  own  head,  I  allure  you.  Ye  fhall  he  made 
an  Aceldama,  a  field  of  blood  :  And  then  two  (torm's 
(ball  be  upon  you  at  one  and  the  fame  time. 

1.  The  wrath  of  God  to  cut  you  off. 

2.  An  awakened  conlcience  within  you,  and  a  bloody 
Avord  to  take  away  your  life.  I  trow,  thefe  dial!  before 
to  abide.  And  now,  O  backfliding  profefibrs  of  Scotland, 
take  heed  how  yon  have  your  graces  in  exercife.  Look 
that  ye  fail  not  of  the  grace  of  God  in  this  fad  day,  and 
remember  that  a  ftock  of  grace  will  not  do  your  turn.  I 
trow,  few  of  you  have  that  itfelf.  Therefore,  take  heed 
what  ye  are  doing ':  For  it  is  no  fmall  meafure  of   wrath. 

that  is  upon  poor  Scotland  at  this  day. The   fpirit  of 

converfion  is  retrained,  the  preaching  of  the  gofpel  is 
blafteii,  and  the  word- of  the  Lord  does  no  good  :  This 
portends  great  wrath  on  Scotland  at  this  day,  and  all 
thefe  lands.  I  will  tell  you,  Sirs,  ye  had  need  to  take 
heed  to  your  doings  in  fuch  an  hour  of  temptation,  when 
io  many  profefTors  are  going  along  with  the  dorm  ;  for 
there  is  nothing  but  divine  immediate  fupport  out  of  hea- 
ven, will  hold  you  up  in  a  ftormy  blaft.  ACbrifiian  that 
hath  been  a  Handing  Chriftian  thefe  forty  years  in  an 
hotir's  time  of  a  fiery  trial,  may  be  laid  on  his  back,  and. 
made  to  deny  Chrift:  And  this  may  mske  us  all  tremble, 
and  be  humbled  before  the  Lord.  God  fave  you  from  a 
fudden  furprifing  temptation  of  which  there  are  many  in 
our  day  in  Scotland.  But  to  the  poor  broken-hearted 
believer  that  refolves  in  his  name  and  by  his  firengtnl  to 
(land  through  the  (term,  1  have  news  to  tell  you,  Chrift 
is  as  much  bound  to  hold  you  up,  fo  to  fpeak,  as  ye  are 
hound  to  ljuffer  for  him,  when  ye  are  called  unto  it. —  All 
thole  who  have  ^iven  a  teftimonv  for  Chrift  thefe  one  and 
twenty  years,  are  a  large  proof  of  it.  AH  of  them,  young 
gtrui  old,  have  been  wonderfully  held  up  to  the  admirati- 

'tion     of  i  all    on-lookers    and   themfefves  ; yea,  untp 

the  conviction  of  fome  of  the  perfecutors  themfelves.- 

All  of  them  fliali  be  witnefs  againft:  you,  who  have  flench- 
ed from  the  truth,  or  fhall  flench  from  it  :  And  thefe 
fhallbe  an  eternal  ftanding  witnefs  againft  y  u.  Yea,  I 
will  tell  you  that  are  more  wicked  and  unconcerned  per- 
sons, there  is  not  a  drop  of  the  faints  blood  which. hath 
been  fhed  in  Scotland  in  thefe  fad  days  of  Zion's  trouble, 
perfecution  and  calamity,  but  it  fhaU  be  required  at  youf 

Uuu  2  hands* 


526       Mr.  A.  PEftB^s  Sermons.     Ser.  XXXVIIL 

bands.  Ye  arc  the  murderers  of  the  faints.  I  trow,  there 
are  many  fuch  in  Scotland  at  this  day,  both  men  and  wo* 
men,  and  rotten  and  unconcerned  minifters  and  profef- 
fors,  that  God  will  fweep  away  in  his  anger,  as  well  as  a 
profane  wicked  king,  wicked  nobles,  profane  court  folk, 
Churchmen,  and  profane  wicked  prelates,  and  all  their 
underlines.  God  fhall  make  a  fair  riddance  of  them. — * 
May  the  Lord  haften  it  in  his  own  due  time. 

But  I  will  tell  you,  Sirs,  the  Lord's  return  unto  this 
land  will  be  very  terrible  :  The  godly  (hall  fall  amongft 
the  wicked  :  For  our  perjury  and  falfe  dealing  with  him 
in  his  covenant.  Therefore,  make  ready  for  it ;  for  { 
will  give  you  fair  warning  this  day.  I  pray  you,  take  the 
alarm.  I  leave  this  upon  you,  old  folk  that  are  going 
over  the  brae  and  precipice  droping  into  eternity,  and 
know  not  where  ye  will  take  up  your  eternal  lodging. 
O  dreadful  !  what  will  become  of  you,  dying  and  unre- 
conciled with  Go4.  Remember  thefe  forecited  words^ 
Without  bolinefs  none /ball  fee  the  £ord. 

But  yet  poor  broken-hearted  believers,  as  J  faid  unto 
you  before,  it  is  not  fuch  a  meafure  ofholinefs  as  that  of 
Enoch,  of  Abraham,  of  a  Mofes,  of  David,  or  any  of 
thefe  worthies  that  he  feeks  from  you.  It  is  hoiinefs  in, 
defign,  and  to  dole  with  the  device  of  falvation  in  the 
gofpel.  And  now  take  heed  that  you  double  your  dili- 
gence, and  fail  not  of  the  grace  of  God  in  this  hour  of 
darknefs,  that  is  come,  and  is  further  to  come  upon  Scot* 
land !  For  it  is  a  very  fad  and  dreadful  foretoken  from 
God,  that  at  this  juncture  of  time  he  hath  blown  out  al- 
rnoft  all  the  lights  in  Scotland.  Now  I  leave  it  on  you, 
to  mind  the  prifoners  in  Scotland  this  day  in  all  the  pri- 
fous  of  Scotland,  as  ye  will  anfwer  in  the  great  day  for 
it,  and  take  a  hearty  lift  with  them  in  the  time  of  their 
diftrefs. 

And  now  ye  young  folk,  Heave  it  on  you  to  make  con-? 
fcience  of  clofing  with  him.  O  fay  ye,  we  are  but  young, 
and  have  time  enough  to  repent.  But  I  will  tell  you,  Sirs, 
the  Lord  needs  no  other  rod  to  cbaftife  you  with,  but  to 
let  you  live  thirty,  forty,  fifty,  fixty,  or  feventy  years  in 
the  world,  and  then  if  ye  remain  ignorant,  he  will  caft 
you  into  hell  :  Therefore  take  heed  unto  yourfelves.--^-^ 
And  now,  Sirs,  the  Lord  haftens  to  come  ;  and  he  hath 
l>een  crying  unto  you  in  thefe  lands,  and  namely  to  thee, 
Up-fitten  Scotland,  to  watch  with  him  bin  one  hour,-r- 
In  his  iuffejiog  and  temptations ;  B,ut  ye  have  not  done 

it  'i 


Ser.  XXXVIII.     Upon  Matthew  n!.  38.         $*j 

it :  For  which  thou,  O  Scotland,  (halt  be  made  the  butC 
pf  his  wrath,  ere  all  be  done.  But  the  other  two  luke- 
warm indifferent  lands  fhall  not  efcape,  but  (hall  drink  oft 
the  dregs  of  the  cup  of  his  anger.  But  indeed  the  blood* 
pf  the  perfecuted  remnant,  that  hath  been  fhed  for  a  tef- 
timony  againft  defection,  fpeaks  heft  to  thee,  O  Scot* 
land.  A  remnant  of  thee  mail  elcape,  and  fliall  be  mo- 
numents of  his  mercy,  in  all  the  Hoods  of  his  wrath  that 
is  coming  on  thefe  lands.  Yea,  a  remnant  in  the  other 
two  lukewarm  lands  that  have  been  lympathizing  with  his 
broken  work,  fliall  efcape  ;  But  I  fear,  that  the  number 
mail  be  few. 

And  now,  Sirs,  I  leave  thefe  things  upon  you.  And 
I  have  this  fad  word  further  to  tell  you  -,  that  to  a  faith- 
ful minifter  about  thirty  years  ago,  a  whole  congregation 
was  not  fo  weighty  as  one  profeflbr  is  at  this  day.  1  fearf 
the  Lord  hath  laid  as  in  Jer.  xii.  11.  Pray  not  for  this 
people  :  and  thofe  that  are  for  the /word  to  the  [word ;  and' 
thofe  that  are  for  famine  to  the  famine.  And  God  (hall  be 
avenged  on  thefe  apoftate  lands  ;  and  particularly  on  theet 
Harlot  Scotland  :  From  the  king  to  the  beggar  none  mall 
efcape  ;  and  therefore,  O  people  of  God,  enter  into  your  A 
chamfers,  Ifa.  xxvi.  20.  For  I  fear  there  {hall  be  no  £hel»  1 
ter  ere  it  be  long.  I  will  tell  you  more,  Sirs  :  1  fearf 
ere  the  ftorm  be  ever,  the  day  is  coming  on  thefe  lands 
that  a  bloody  fcaffold  will  be  thought  a  good  fhelter. 
Therefore,  ye  who  are  the  people  of  God.  believe  thefe 
things,  and  lay  them  to  heart  j  for  ye  fliall  meet  with, 
them  ere  all  be  done,  And  now,  people  of  God,  I  have 
this  to  tell  you  likewife ;  ye  flioujd  all  mourn  for  this, 
that  the  enemies  of  God  in  5cotland,  had  never  got  us 
broken  as  they  have  done,  if  they  had  not  plowed  with 
pur  heifer.  They  have  broken  the  church  of  God  in 
Scotland,  and  deftroyed:us  all  by  this  finfu!  and  idolatrous 
Indulgence.  But  I  tell  you,  that  for  all  the  craft  that  they 
have  learned  from  their  matter  the  devil  to  draw  {o  many 
minifters  and  profeflbrs  after  them  for  a  fmful  fhelter, 
God  mail  fweep  them  away  in  a  deluge  of  his  wratlvtbat 

is  at  the  door. It   fhall  fweep  away  both  friends  and 

foes.  And  I  tell  you,  our  Lord  fhall  break  them  by  yok« 
ing  their  own  plow,  (for  well  can  he  do  it»)  in  Scotland 
ere  long.  He  will  break  and  ruin  them  fo  utterly  that 
the  remnant  of  Baal  fliall  be  hateful  to  be  named  yet,  in 
'Scotland,  or  in  any  of  thefe  lands,  I  mean,  idolatries; 
and  all  Rom/iQi  wares  be  fwept  away  with  the  blood  of  the 

faints^ 


523  Mr.  A.  Peden's  Sermons.     Ser.  XXXVIII. 

faints  that  hath  been  {hed,  and  is  to  be  fhed  ia  Scotland, 
and  in  thefe  covenanted  lands,  ere  the  ftorm  go  over,  and 
.^efofe  the  Lord  have  done  with  us,  and  namely  in  thee, 
j^poftate  Scotland. 

But  yet  glorious  fhall  be  the  days  that  Hi  all   be  in  thee, 

0  Scotland,  in  defpite  of  devils  an  i  wicked  men,  yea,  iu 
fpite  of  all  the  defections  and  backfliding^  of  the  backffid- 
den  people  of  God.  They  (hall  not  be  able  to  hinder  ir, 
when  the  Lord  (hall  return  :  And  therefore,  people  of 
God,  1  charge  you  to  believe  it  :-  For  it  will  help  you  to 
bold  up- your  fainting  hearts  in  this  fad  ftorm  that  ye  have 
to  go  through. 

And  now,  Sirs,  I  know,  it  is  neither  right,  nor  lawful 
for  any  rninifter  in  Scotland,  or  Chriftian,  to  join  with 
ethers  in  taking  houfes  to  preach  in,  and  to  leave  the 
fields.  It  were  better  for  us  all  Sirs  to  go  to  the  field  in 
jfroft  and  (how  to  the  knees,  until  we  were  wet  to  the 
ikin,  ere  we  bow  to  king,  council  or  one  of  them.     For 

1  know,  that  the  Lord  will  never  blefs  the  labours  of  one 
of  them  that  have  their  liberty  from  them,  whether  minif 
Yer,  or  profefibr  ;  but  juch  minifters  and  profeflbrs  lhall 
be  blatted,  and  their  labours  blafted  and  fruitiefs,  and  if 
their  fouls  be  not  in  hazard,  I  am  miftaken  ;  this  being  the 
main  point  of  our  tettimony,  that  Chrift  is  head  ot  the 
church,  and  King  in  Zion  ;  and  this  they  deny  on  the 
matter  ;  and  if  this  be  not  fad  and  dangerous,  judge  ye, 
namely,  to  confent  to  let  Chrift  s  crown  go. upon  the  head 
pf  any  king  iu  the  world.  And  this  is  the  fin,  that  (hall 
yet  ruin  thefe  three  lands  :  No  rank  fiial]  efcape  from  the 
king  to  the  beggar  :  Minifters  and  profeflbrs  und  ail  (hall 
go  with  the  judgment  •,  for  all  have  fenned.  The  moft  part 
have  joined  with  finful  courfes  to  fhun  luffering  5  _  but 
the  Lord  dial  I  take  thefe  things  and  make  them  inftru- 
ments  and  means  to  bring  fad  differing  on  us  :  And  then 
we  (hall  fuffer  with  an  evil  confeienee  in  the  midft  of  the 
ftorm  that  is  coming  on  ;  a  ftorm,  I  fear,  that  fhail  be 
(adder  than  what  I  can  fpeak.  of,  or  you  think  of  at  this 
time. 

And  therefore,  in  the  name  of  the  Lord,  I  charge  you 
to  lay  thefe  things  to  heart,  and  mourn  all  of  you  before, 
the  Lord  for  the  grievous  fins  of  all  ranks,  from  the  high- 
eft  to  the  loweft ;  and  labour  to  have  a  fuitablc  impreffion 
of  them  upon  your  hearts  before  the  Lord  :  For  God  will 
have  many  a  fad  queftion  to  lay  home  to  your  confeiences, 
that  ye  fhall  not  be  able  to  anfwer :  For  my  part,  I  think, 
happy  are  they  who  have  their  eyes  clofed,  and  fhall  not 

fee. 


Ser.  XXXVIII.     Upon  Matthew  xxi.  38.  5^ 

fee  the  evil  that  is  coming  on  thefe  nations — The  Bible, 
the  word  of  God,  cnn  fcarcely  give  a  parallel ;  nor  can 
thelgeneration  before  nor  at  this  day,  give  a  parallel  of  our 
iios  :  and  therefore  lay  thele  things  to  heait.  The  churches 
abroad  arc  hWfing  at  us  this  day  •,  and  therefore  I  leave 
thefe  things  upon  you,  and  the  Lord  blefs  them  unto  you; 
for  I  fear  we  {Haiti  ail  have  to  do  with  it,  before  the  ftorm 
go  over,  that  we  ihall  certainly  meet  with  in  thefe  lands, ' 


xxxkx)<>;:o<xx><k><xw:x><><><;x><xk><xx>0<x><:.<x:>< 


SERMON    XXXIX. 


Luke  xxiv.  21. 

But  we  trujled  that  it  had  been    he    which  Jbculd 
have  redeemed  as. 

\\f  H  E  R  I  is  the  church  0^  God  in  Scotland,  firs,  a* 
»  V  this  day  ?  It  is  not  amongit  the  great  clergy.  I 
will  tell  ymi,  ins,  where  the  church  of  God  is:  It  is  wiiere- 
ever  a  praying  young  man,  or  youn^  woman  is  at  a  dyke 
fide  in  Scotland  :  there  the  church  is.  A  praying  party 
will  rum  them  yet,  firs.  A  praying  party  (hall  go  through 
the  (form.  But  many  of  you  in  this  countrywide  know 
not  thefe  things  _The  weight  of  the  broken  church  or 
God  in  Scotland  never  troubles  you  The  lofs  of  a  cow, 
or  two  or  three  of  your  beajrs,  or  an  ill  marker  day  ooes 
nearer  your  hearis-than  all  the  troubles  of  the  church  c& 
.  God  in  Scotland.— Well  then,  thou  poor  creature  that 
wdlrefolve  to  follow  him,  pray  fair  i  fur  if  there  wrre 
but  one  ot  you,  he  will  be  the  fecond  :  if  there  were  bur 
two  of  you,  he  will  be  the  t!>ir&  Ye  need  not  fear,  that 
ve  1  hall  want  company  :  our  Lord  will  be  your  company 
himielr  ;  he  will  be  as  condescending"  to  von  as  ve;pieale  v 
yea,  he  will  be  (o  to  you  that  refolve  to  foUmv  h'im 'in  this 
tormy  blaft  that  is  blowing  upon  hU  poor  church  in  Scot- 
land  at  this  dav. 

But 


53a  Mr.  A.  Peden*s  Sermons.      Ser.  XXXIX. 

But  there  are  (ome  of  you  that  are  come  here  to  day, 
who,  the  next  day,  when  ye  cannot  get  a  meeting  of  this 
kind,  will  mil  away  to  your  hirelings  again.  Take  heed, 
firs  ;  do  not  mock  God  :  thefe  indulged  minifters  will  lead 
you  away  from  Chrift  as  well  as  the  curate.  O  the  bufy 
days  labours  the  devil  is  getting  from  many  of  the  mini- 
fters in  Scotland  jn  our  days.  About  thirty  fix  years  ago, 
our  Lord  had  a  numerous  train  of  minifters  and  proferTors 
in  Scotland;  but  one  blaft  blew  fix  hundred  of  our  mini- 
fters from  him  at  once  :  and  they  never  returned  back  un- 
to him  again.  Yea,  many  lords,  lairds,  and  ladies  fol- 
lowed him  then ;  but  the  wind  of  the  ftorm  blew  the  la- 
dies gallantries  in  their  eyes  and  ears  both,  and  put  them 
both  deaf  and  blind,  and  they  never  faw  to  follow  Chrift 
fince,  nor  to  hear  his  pleafant  voice.     The  lords,  lairds, 

and  ladies  were  all  blown  over  the  precipice, Ala9,  for 

the  apoftacy  of  nobles,  gentlemen,  minifters,  and  profefibrs 
in  Scotland.  Scotland  lhallrun  in  ftreams  of  blood  :  yea, 
many  of  the  faints  blood  (hall  be  died  in  it,  ere  long.  But 
yet  the  blood  of  the  faints  mail  be   the  feed  of  a  glorious 

church  in  Scotland O  firs,  what  are  ye  doing  in  this 

country  fide  ?  ChritVs  followers  In  and  through  Clydef- 
dale  yonder  have  ventured  fair  for  God,  and"  have  given  a 
tcftimony.  They  burnt  the  teft  and  the  acts  of  the  curfed 
parliament.  There  was  a  poor  widow  woman  in  that 
country  fide,  as  I  came  through*  that  was  worth  many  of 
you.  She  was  alked,  how  (he  did  in  this  evil  time?  ««  I 
«f  do  very  well,  (fays  fhe) ;  1  get  more  good  of  one  verfe 
<f  of  the  Bible  now,  then  I  did  of  it  all  lang  fyne.  He 
•*  hath  caft  me  the  keys  of  the  pantry  door,  and  bidden 
u  me  take  my  fill."- — Was  not  that  a  Chriftian  indeed  ?  O 
firs,  I  would  have  ye  take  heed  what  ye  are  doing,  when 
the  blood  of  the  faints  is  running  fo  plentifully. 

Now,  firs,  the  obfervatiori  I  would  have  you  take  home 
with  you,  is  this.  O  people  of  God,  it  is  ftill  the  man  or 
woman  that  God  hath  done  faving  good  to  that  will  fol- 
low him  in  a  ftorm.  Ye  know  this  Mary  Magdalne,  that 
is  fpoken  of  in  this  chapter,  was  one  whom  he  had  caft  a 
legion  of  devils  out  of  in  a  morning;  and  I  trow- Hie  ne- 
ver forgat  that  good  turn,  till  fhe  arrived  in  glory.  Think 
ye  not  but  it  was  a  fore  heart  to  her  that  morning,  when 
{he  miffed  him,  and  got  an  empty  grave.  O  what  would 
ye  have  thought  to  have  fecn  this  poor  woman  running 
through  the  bands  of  foldiers  ?  But  that  was  not  the  thing 
that  troubled  her ;  neither  the  Roman  guard  that  was  a- 
bout  the  grave,  nor  the  heavy  ftone  that  was  upon  its 
mouth,  nor  the  charges  under  the  pain  of  death  that  they 


Ser.'XXXIX.  Ui»on  Lukc  xxlr.  zu'  531 

fhould  not  touch  the  grave  :  no,  no,  firs,  love  to  God  goes 
beyond  all  that  :    He  was  her  Lord,  and  fhe  could  not 

think  to  want  him. The  note  that  I  would  have  you 

take  home  with  you  is  this ;  If  ye  have  gotten  good 
of  Jefus  Chrift,  then  ye  would  go  through-liell  at  the 
neareft  to  be  at  him.  O  -firs,  they  that  have  differed  for 
Chrift  inScotland,  know  this  heft  today.  They  got  a 
ftormy  rough  fea  indeed,  but  a  choice  and  pleafant  fhore, 
and  the  captain  of  their  falvation  there  to  welcome  them 
heartily  home.  O  firs,  Chrift  had  a  number  of  noble 
worthies  in  Scotland  not  long  ago,  that  fet  the  trumpet  to 
their  mouth,  and  gave  fair  warning  in  his  name.  He  had 
a  Welch,  a  Welwood,  a  Cameron,  and  a  Carglll ;  a  no- 
ble party  of  them  proclaiming  his  name  in  Scotland.  O 
firs,  if  ye  could  be  admitted  to  fee  and  fpeak  with  them, 
they  would  tell  you  ir  is  nothing  to  fuffer  for  Chrift.  Thejr 
are  now  all  fhining  fo  brightly  in  glory,  that  they  would 
frighten  you,  were  you  to  behold  them  with  thefe  white 
robes  and  glorious  crowns  on  their,  heads,  and  palms  in 
their  hands.  Follow  faft,  if  he  call  you  to  fuffer  for  his 
name.  But  what  (hall  1  fay  ?  the  moft  part  of  you  know 
nothing  of  this.  Ye  that  are  lying  in  black  nature,  couluj 
not  think  to  abide  in  heaven,  though  ye  were  in  it.  No* 
ye  would  give  a  thoufand  worlds,  if  ye  had  them,  to  be 
out  of  it  again. 

Well,  firs;  I'll  tell  you  news:  Happy  are  they  who 
have  got  cleanly  through  the  ftorm,  fince  the  year  fixty. 
Happy  are  they  that  have  got  through  at  Fentland,  Both- 
wel,  and  Air's-mofs.  Happy  they  that  have  died  on  fcaf- 
folds,  gibbets,  or  on  the  feas.  O  the  blood  of  the  faints 
will  be  the  feed  of  the  church  in  af«r  ages  in  Scotland. 
And  I'll  tell  you  more,  firs  :  take  heed  what  thoughts  ye 
have  of  the  fufferers :  look  that  ye  have  not  the  thoughts 
that  they  fuffered  wrong  :  entertain  not  jealous  or  hard 
thoughts  of  the  people  of  God,  or  of  their  cafe  in  their 
hard  fufrering.  For  their  part  they  have  got  through  the 
ftorm,  and  have  paffed  through  Jordan  at  ebb-water,  and 
are  got  well  over;  but,  ye  minifters  and  profeffors  in 
Scotland,  that  are  yet  to  go  through  the  ftorm,  as  well  as 
;he  prophane  party,  ye  (hall  get  a  ftormy  fea,  and  find  Jor- 
dan's water  increasing  and  hard  to  be  got  through. 

But  to  come  to  the  words,  I  trow,  our  Lord  was  glad, 
(fo  to  fpeak,)  to  hear  this  difcourfe  betwixt  thefe  two  men 
his  difciples.  Many  alk  the  way  that  they  know  full 
well.  Think  not  that  our  Lord  was  ignorant  of  this  dif- 
courfe before  he  came  to  them  1  no,  But  he  aiks  to  try 
X  x  x  their 


53'2        Mr.  A.  Peden's  Sermons.       Ser.  XXXiX. 

'  their  zeal.  1  trow,  unbelief  was  very  ftrong  in  then*,  as  it 
js  with  many  profefTors  in  Scotland  at  this  day  We  thought, 
faid  they,  that  it  had  been  he  which  Jlxaild  have  redeemed  If- 
raei.  I  trow,  many  in  Scotland  are  beginning  to  queltion 
the  work  of  reformation,  and  the  covenants  which  we 
fwore  with  uplifted  hands,  whether  it  was  the  work  of 
God,  yea  or  not.  And  the  next  thing  ye  will  qudtion  is,. 
whether  the  work  of  God  be  real,,  or  not,  in  your  own 
bottom.  Take  heed  to  your  atheifm,  people  of  God. 
Your  atheifm  and  unbelief  will  do  you  an  ill  turn.  They 
will  put  you  to  quefiion  the  work  of  God  in  your  qwu 
beans  :  and  that  queftioning  will  not  be  good  company  in 
a  {form  that  ye  are  likely  to  meet  with  ere  long  in  thefe 
lands.  Well,  firs;  there  is  many  a  plough  going  tliis  day 
m  our  Lord's  acres  in  Scotland  ;  but  ere  long  he  will  ioole 
fome  of  them,  and  cut  their  cords,  and  lay  them  by  a 
while.  The  Lord  is  righteous  ;  he  hath  at  a/under  the  cords 
of  the  wicked. 

Now,  firs,  what  is  it  vhathas  carried  thro'  the  fuffV.rer<s 
for  Chrift  thefe  twenty  tivo  yeass  in  Scotland  I  It  is  t'*<r 
felloivfbip  of  his  fufje rings ,  Fhil.  iii...  10  It  is  tlie  filling  up 
of  Chrift's  fu  fieri  ugs  in  .Scotland  according  to  the  ancient 
decree  of  heaven.  For  my  part  I  feek  bo  more,  if  he 
bids  me  go.  He  l>ad  many,  from  i66oy  to  the  year  i*£ 
Pentland  engagement  go  forth  K>  fcaiFoids  and  gibbets  for 
him,  and  they  fought  n,o  more  but  his  commifrlon  •,  they 

went,  and  he  carried  them  well  through. Then  in  i&6C\ 

at  Fentland,  he  bad  fo  many  go  to  the  fields  and  die  for 
him,  and  To  many  to  fcaffolds  and  lay  down  their  lives  fojr 
him  ;  they  fought  no-  more  but  his  commiiyn,  they  wens 
and  he  carried  them  well  through.  Again,  169,.  at  Both- 
wel  he  bad  fo  many  go  to  the  (kids  and  fcailclds  and  die 
for  him  ;  they  fought  so  more  but  his  commiilion  and 
went.  He  bad  fo  many  go  to  the  leas-,  and  be  meat  for 
the  iifhes  for  him  ;  they  fought  no  more  but  his- commie-- 
iion  and  went.  And  afterwards  in  the  year  i63o,  at 
Air's  mofs,  he  bad  fo  many  go  to  the  fields  and  fcaiiblds 
for  him;  they  fought  no  more  but  his  commiflion,  and 
went.  This  cup  of  fullering  hath  come  all  the  way  dowtx 
from  Abel  to  this  year  i6#2  in  Scotland.  Our  Lord  ha; h 
held  this  cup  to  all  the  martyrs  heads,  where  ever  he  had 
a  church  in  the  world  :  and  it  will  go  to  all  the  lips  of  ail 
the  martyrs  that  are  to  fufl'cr  for  Chrift,  even  to  the  loun- 
ging of  the  laft  trumpet.  But  yet,  people  of  God,  it  is 
but  the  brim  that  the  faints  tafle  of.  line  be  ye  patient  in- 
believing:  for  God  ikailoialu  the wicked  his-euemies,  and. 

your 


Ser.  XXXIX.  Upon  Luke  xxiv.  til  533 

your  perfecuters  in  Scotland,  wring  out  the  bitter  dregs  of 
this  cup  to  all  eternity,  and  tofpue,  and  fall,  and  rife  no 
more.  Believe  it,  our  mafter  will  fet  up  this  cup,  and 
dole  4t,  and  fwallow  up  time  in  eternity,  and  blow  that 
great  trumpet :  and  then  heaven  and  earth  mall  all  go  in- 
to a  red  ilame  at  once,  O  believers,  long  for  that  noble 
day  ;  for  it  will  put  an  end  to  all  your  fad  and  fuffering 
days.  I  remember  a  paflage  of  a  great  Emperor's  life, 
when  he  went  over  feas  to  battle,  and  faw  the  numerous 
multitudes  of  his  enemies,  their  number  being  far  fuperior 
junto  his,  he  /aid  to  his  general,  what  fhall  we  do  ?  for  their 
number  is  far  greater  than  ours.  The  general  anfwered, 
we  will  fight  under  our  enemies  colours,  and  vanquilh 
them  ;  and  fo  they  did.  So  let  the  noble  witnefTes  in 
Scotland  that  fuffer  for  Chrift,  fight  valiantly  and  coura- 
gioufly,  under  their  perfecutors  ihadow,  and  fo  they  (hall 
vanquiih  them.  Indeed  our  noble  captain  of  falvation, 
Jefus  Chrift,  hath  vanquished  thefe  bloody  perfecutors  in 
Scotland  thefe  twenty  two  years,  more  by  the  patient  fuf- 
fe rings  of  the  faints,  and  hath  overcome  and  triumphed 
more  gloriouUy  over  them,  than  if  he  had  threfhed  them 
all  down  in  a  moment;  yea,  the  .patient  fullering  of  the 
faints  with  their  blood  running  declares  his  glory  much  a- 
-broad  in  the  world,  and  efpecially  in  thefe  lands.  I  remem- 
ber as  1  came  through  the  country,  that  there  was  a  poor 
widow  woman,  whole  huiband  fell  at  ISothwel,  the  bloody 
(oldiers  came  to  plunder  herhoufe,  telling  her  they  would 
take  all  ihe  had,  we  will  leave  thee  nothing,  faid  they,  ei- 
ther to  put  in  thee,  nor  on  thee:  *'  I  care  not  faid  lhe*  € 
"  will  not  want  as  long  as  God  is  in  the  heavens.'*  That 
was  a  believer,  indeed. 

Now,  for  this  Mary  M agdalane  thnt  we  fpoke  of  before* 
wliat  was  ihe  before  Chrift  and  fhe  met?  Foras  well  as  he 
loved  her,  we  read  in  hiftory  that  before  Chrift  and  fhe  met, 
ihj  was  a  wlK're  to  the  captain  of  the  cattle  at  Jerusalem. 

Now  the  note  (doetrinally),  ihat  we  would  have  you  to 
obK'ive  is  this,  that  foras  bad  as  this  woman  was,  ye  ma$r 
ice  that  Chriil  fcts  his  love  on  her,  and  would  not  wane 
her.  Now,  ye  fee,  fhe  follows  him  in  a  great  ftorm.  I 
would  have  you  take  this  home  with  you ;  ihat  free 
grace  is  no  broker  of  perfons:  Chrift  will  not  call:  away 
the  word  of  you,  that  are  the  faint?,  and  that  will  follow 
him  in  a  ftorm.  He  hath  done  you  as  good  a  turn  as  he 
tlid  to  Mary  Magdalane ;  although  ye  have  not  been  as 
really  poifeft  of  the  devil  as  fhe  was,  yet  ye  have  had  fome 
domineering  idol,  and  grievous  lull,  hs  thai  hath  raifed 
X  z.  &  2,  mthia 


534  Mr  A.  Peden's  Sermons.       Ser.XXXIX. 

within  you,  that  hath  fadly  oppreft  you,  that  he  hath  hel- 
ped you  to  caft  out,  and  fubdue. 

But  what  think  ye  now  of  our  great  folk  in  Scotland  at 
this  time,  our  lords,  lairds,  and  ladies  ?  the  ftorm  foon 
beat  them  from  Chrift's  back.  PlHell  you  what  our  great 
folk  in  Scotland  are  like  :  They  are  like  fo  many  ladies 
going  to  fea  in  a  boat  in  a  calm  day  for  their  pfeafure; 
and  as  long  as  the  fea  is  calm,  and  they  fee  the  land,  and 
are  in  no  fear  of  hazard,  they  bid  the  boat-man  row  out: 
But  whenever  the  wind  begins  to  blow  a  little,  and  the 
wave  begins  a  little  tofwell  and  rife,  and  they  begin  tolofe 
fight  of  the  land,  then  they  cry  out,  make  hafte  in  to  the 
fhore  again.  So  our  great  folic  both  nobles,  gentlemen, 
xninifters,  profefTors,  and  ail  ranks  in  Scotland,  ail  follow- 
ed our  Lord  at  his  back,  when  the  wind  was  fair  ;  *  but 
whenever  the  ftorm  began  to  blow  in  his  face,  all  for  the 
jnoft  part  quited  his  back,  and  made  in  to  the  next  fhore 
again. — But  persecuted  people  of  God,  if  ye  will  but  wait 
on  a  while  patiently,  God  will  be  even  with  all  thefe  blades 
ere  long.  O  firs,  there  are  few  Uriah's  now  in  our  days. 
Worthy  Uriah  would  not  fleep  in  his  bed  when  the  ark 
and  people  of  God  were  in  the  open  field.  There  are  few 
fo  now  in  our  days,  and  fo  will  be  feen  of  it  ere  all  he 
done.  I'll  tell  you,  iirs,  eafe  is  never  good  for  the  church' 
and  people  of  God  •,  for  they  thrive  ftill  beft  under  the 
faddeft  perfecution  r  it  hath  been  the  experience  of  the 
church  and  people  of  God  in  all  ages  Worthy  David  did 
a  bad  turn  one  morning  with  his  eafe ;  it  had  been  better 
for  him  that  he  had  been  in  'he  fields  all  night :  he  not  on. 
ly  committed  adultery,  and  minder  that  morning,  but 
thought  to  have  fathered  his  ii!  begotten  child  upon  wor- 
thy Uriah  :  one  ill  turn  makes  frill  way  for  another.  And 
fo  it  is  with  our  g^eat  clergy  folk  ihis  day,  vile  apoftates  as 
they  are.  i  warrand  it  is  the  way  of  many  of  the  great 
clergy  folk ;  for  all  the  evil  turns  that  they  do,  they  father 
them  all  upon  the  Bible,  and  make  it  ftill  their  warrant. 
The  clergy  and  council  do  this,  even  when  they  condemn 
the  faints  of  God,  and  take  their  lives  for  owning  the 
caufe  and  covenants  of  Jefus  Chrift,  and  for  owning  the 
kingly  government  in  Scotland,  which  thefe  miferable  a- 
poftates  have  taken  from  him,  and  are  confenting  tha  it 
ihould  be  taken  from  him  in  this  day  in  thefe  lands.  1  fay, 
they  will  caft  up  the  Bible  in  fo  doing,  and  fay  they  have 
their  warrant  from  it ;  both  council,  prelate,  atyi  indulg- 
ed do  fo;  but  they  deceive  themfelves,  and  mock  the  Lord 
in  fo  doing,  for  which  he  fhall  be  avenged  on  them -ere 
Jong.    But  I'll  tell  you,  firs,  how  they  do  with  thfe  Bible, 

even 


Ser.  XXXIX.         Upon  Luke  xxiv.  aij  53J 

even  as  a  (hip  carpenter  does  with  the  great  planks,  when 
they  build  a  {hip.  They  put  them  into  the  fire,  andbow* 
them  to  the  ufe  they  intend  them  for.  But  do  ye  not  fo. 
But  let  the  Bible  ftand  regiftred  as  God  hath  placed  it,  and 
for  your  warrant  fee  the  lait.  chapter  of  the  Revelation  at 
the  clofe.  He  that  addeth,  ordimim/beth.  See  what  fentecce 
the  Spirit  of  God  puts  upop>them.  O  that  fad  defection 
which  the  want  of  the  right  obfervation  of  thefe  things  hath 
occasioned  in-Scodand,  iince  the  fad  ftorm  began  to  blow 
upon  the  poor  church.  O  the  many  vile  hypocrites  the 
church  ot  Scotland  hath  brought  forth.  They  are  mother 
bairns,  but  not  father  bairns ;  vile  baftards,  they  are  now 
tearing  their  mother's  flefh  with  their  teeth  and  hands  3 
and  is  not  that  unnaturai  like  ?  I  trow,  if  any  of  us  had 
our'mother  lying  a  dying,  it  were  unkind  for  us  to  run  a- 
way  and  leave  her.  Were  it  not  more  kindly  for  us  to 
ftay  and  Bold  up  her  head  when  a  dying?  But  indeed  our 
minifters  and  profeflbrs  have  not  done  fo  in  Scotland  ;  they 
have  fled  and  left  their  dying  mother;  they  have  lied 
to  other  places  for  fheiter:  and  tied  in  under  the  indul- 
gence ;  and  fled  unto  other  nations  on  a  pretence  to 
preach  the  gofpel.  But  the  truth  is,  I  am  afraid  that 
it  be  faid  by  God  at  length,  that  it  was  for  the  back  and 
'belly,  that  many  of  them  hath  done  fo,  and  to  fliun  fuf- 
fering  for  Chrift ;  for  which  many  of  them  fhall  fmart  ere 
all  be  done.  There  was  work  enough  at  home  :  they 
ihould  have  flayed  at  home  with  their  dying  mother.  O 
fecure  England  and  Ireland,  your  day  of  vengeance  hat- 
tens  faft  from  the  Lord. 

Well,  you  that  are  the  fufferers  for  Chrift  in  Scotland, 
look  what  worthy  David  fays,  Pfal.  xvii  1  5.  David  had 
as  much,  in  the  world,  of  eafe,  honour,  pleafure,  yea, 
as  any  of  them  hath  ;  and  the  Lord  fays,  I  took  you  from 
keeping  the  ewes  with  young  ;  I  gave  you  p'eafures,  a 
throne,  and  a  kingdom,  and  dominion,  and  what  would 
ye  have  more  ?  fays  God  to  David.  It  is  true,  fays  Da- 
vid, I  have  received  all  that.  But  all  that  i?  not  my  por- 
tion :  I  would  not  give  a  goat  horn  for  it  all  in  compan- 
ion of  that  noble  fatisfaclion  I  Ihall  have  in  the  morning 
of  the  relurrection.  /  Jhall  be  fatisfied  -when  I  awake  with 
thy  likenefs. 

Come  then,  fufferers  for  Chrift,  ye  fhall  have  a  beau- 
tiful encouragement  in  fpite  of  them  all.  Chear  up  your 
hearts  with  the  faith  of  thef:  things.  The -poor  believing 
perfecuted  church  of  Chrift  w  Scotland  is  now  a  rick  pa. 
tienmuder  Chrift's  band.  But  G  Wefied  fhall  they  be  that 
{hall  be  priviledged  to  be  fharers  of  the  bieiTed  reform  a- 


536        Mr.  A.  Peden's  Sermons.        Ser.XXXiX. 

tion,  that  glorious  reformation  of  the  man-child  which 
this  fick  travelling  woman  (hall  bring  forth.  O  we  long 
to  fee  thefe  glorious  days  that  ihall  be  yet  in  thee,  O  Scot- 
land. Once  Scotland  fent  out  her  glory  unto  all  the  lands 
round  about  her.  Now  (lie  fits  as  a  widow,  and  few  to 
take  her  by  the  hand.  But  yet  her  hufband  will  not  for* 
fake  her;  but  will  yet  return  again  to -Scotland  ;  and  he 
fhall  yet  fend  out  her  glory  unto  all  the  lands  round  about, 
and  that  more  glorioufly  than  formerly  it  was. 

But  now,  the  next  note  that  I  would  have  you  take 
home  with  you,  is  this,  A  poor  believer  never  gets  a  more 
beautiful  blink  of  Jefus  Chrirt,  then  when  the  crofs  lies 
heavicfl:  between  his  fhoulders :  for  fuffcring  is  the  ready 
way  to  glory,  and  this  is  the  experience  of  ail  the  cloud  of 
witneffes  that  have  fuffered  for  Chri(r,  as  they  can  teftify  ; 
Therefore,  faint  not  in  the  way  for  all  that  bloody  adver- 
faries  can  do  unto  you. 

And  now,  people  of  God  in  Scotland,  there  is  another 
thing  that  I  have  to  tell  you,  and  it  is  this :  I  would  have 
you  to  get  preservatives ;  for  ye  walk  in  a  peftilential  air, 
and  ye  are  nearer  hazard  than  ye  are  aware  of.  If  any  of 
you  were  going  through  a  city,  where  the  plague  were 
raging  hotly,  you  would  fcc<  for  fomcthing  to  put  in  your 
mouth  and  nofe  as  a  prefervative  to  keep  you  from  being 
infected  with  the  contagion  So  there  wilibe  need  of  this 
in  Scotland  ere  long,  iirs.  I  know  ye  count  me  but  a  foci 
for  faying  thefe  things;  but  I  mud  tell  you  this  in  Uie  name 
of  the  Lord  who  (ent  me  unto  you  this  day  to  tell  you 
thefe  things,  that  ere  it  be  very  long  the  living  mall  not  be 
able  to  bury  the  dead  in  thee,  Q  Scotland,  and  many  a  mile 
(hail  ye  walk,  or  ride,  and  fhall  net  fee  a  lire  houle,  but 
ruinous  wades  for  the  quarrel  of  a  broken  covenant,  and 
wrongs  done  to  the  Son  of  God  in  thee,  O  Scotland.  The 
teftimony  of  a  good  confeience  will  be  a  good  feaft  in  that 
day. 

But  now,  people  of  God,  the  prefervative  I  would  have 
you  get  againfc  that  evil  day  is  in  2   Pet.  iii.  18.   But  grow 

'  in  grace,  and  in  the  knowledge  of  our  Lord  Jefus  Cbriji. 

And  I  trow,  that  will  be  a  noble  preservative.  Now, 
people  of  God  in  Scotland,  I  have  news  to  tell  you  ;  but 
U  is  only  unto  you  that  are  the  godly  ;  if  once  he  love 
you,  he  will  never  change  you.  But,  wicked  folk,  break 
not  your  necks  upon  this.  However,  you  that  are  the 
people  of  God,  be  not  too  forward  on  fuffering,  except 
ye  be  fure  he  call  you  to  it.  O,  fays  Peter,  Mafter,  / 
mil  die  for  thee*    iiere  Peter  was  too  forward..  Stay,  fay* 

Chritt 


Ser.  XXXIX.  Upon  Lukb  xxiv.  %u  537 

Chrift,  till  once  I  bid  thee  :  And  I  trow,  Peter  got  the 
breadth  of  his  back,  io  to  fpeak,  to  learn  him  more  wir 
in  time  to  come. 

Now  the  thing  that  I  would  have  you  here  obferve,  is 
this  :  That  nothing  lefs  than  a  fall  will  humble  a  prefump- 
timus  profdTbr,  Therefore  be  humble,  all  of  you  before 
the  Lord.  The  apn file  fays,  3eivaret  take  heed,  Sec.  So 
I  fay,  beware,  take  heed.  There  are  many  little  {loops 
going  through  Scotland.  Take  heed,  people  of  God,  that 
ye  go  not  aboard  them  :  For  they  will  fink  you.  There 
are  likewife  many  crofs  winds  to  blow  you  from  Chrift's 
fliore  *,  but  ii  ye  would  wait  patiently,  pcrfecuted  peo- 
ple of  God,  the  Lord  is  about  to  let  loofe  a  northern 
blait  on  thefe  blades,  that  will  raife  them  off  their  creeks, 
and  loofe  their  plow  that  is  plowing  deep  in  our  Lord's 
acres  in  Scotland. 

Now,  thefe  minifters  that  are  fallen  ill  en  t  at   this  finful 
nlaft  of  the  linful   commands  of  thefe  finful   magiftrates, 
tell  them,  people  of  God,  that  they  have  consented  fully 
to  take  Chrift's  crown  from  off  his   head,  and  fet  it  upon 
the  head    of  a  profane    man.     Put   them  to  it,  either  to 
own  their  miniitry,  or  renounce  it,  now  when  it  is  come; 
to  this  pufh  in    Scotland.     And  now,  Sirs,  if  any  of  you, 
would  abiJeby  jefus  Chrift  in  this  ftorm,  try  how  ye  have 
covenanted    with  him,  and  how  ye  have  clofed   the  bar- 
gain  with  him.  and  upon  what  terms*     But  I  trow,  there  . 
are  many  of  you  in  this  age,  that  are   like  young  wanton 
folk,  that  run  fait  together  and  marry,  but  never  take  a-: 
ny  account,  how  they  will  keep  houle  :  But  prefently  go 
to  poverty  and  beggarv.     I  trow,  it  falls  out  fo  with  many  ' 
of  you  that  are  profefibrs  in  this  generation.     Ye  take  up-.. 
your  religion,  and  ye    wot  not  how  *,  and  ye  cannot  give  ? 
an  account  how  yecimeby  it.     I  will  tell  you,  Sirs;    ye  ♦ 
wi.i  abide  no  longer  by  Chrift  than  till  a  ftorm  blow,  and 
then  ye  will  quit  him,  and  deny  his  caufe.     Ye  have  need 
to  take  heed  to  this  ;  for  it  will  ruin  your  fouls  in  the  end  ' 
of  the  day. 

But  I  (hall  tell  you,  S-us,  the  right  way  of  covenanting 

with  God.     It  is  when  Chrift    and  the  believer  meets. 

Our  Lord  gives  him  his   laws,  lratutes   and  commands; 
and   he  charges  him    not  to  quit  a   hoof  of  them.     No  ;  - 
though  he  fhould  be  torn  into  a  thoufand  pieces;   and  the 
right  Covenanter  fays,   Amen.     But  many  of  you,  people  > 
of  God,  like  fools,  would  have  your   flock  in  your  hand. 
But  if  ye  held  it,  ye  would  foon  iquander  it  aw:iy,  as  our 

oid  father  Adaai  did. Adam  got  tjve  itack  iu  his  own 

haftd  ; 


$39  Mr.  A.  Pedeji's  Sermons.      Ser.  XXXfX. 

hand  ;  but  he  foon  played  it  off.—-  In  a  morning  at  two 
or  three  throws  of  the  game,  he  loft  all  his  pofterity. — - 
But  now  our  blefTed  fecond  Adam  hath  our  (lock  a  guid- 
ing ;  and  he  manages  it  better :  He  will  give  you  but  as 
ye  need  it,  people  of  God,  in  fourpences,  Sixpences,  and 
Shillings  ;  but  if  he  bring  any  of  you  to  a  gibbet  for  him, 
lie  will  give  you,  as  it  were,  dollars  in  your  hands :  Ye 
ihall  not  need  to  fear  :  He  will  bear  your  charges  to 
the  full. 

Now,  ye  in  this  country  fide,  ye  will  be  all  charged  ere 
long,  to  go  and  hear  thefe  curfed  curates  ;  and  when  ye 
are  charged  to  go  there,  look  into  Gal.  v.  19,  20  I  fay, 
look  well  to  that  fcripture,  and  think  with  yourfelves, 
poor  men  and  women  in  this  country  fide,  that  fuch  a 
fool  as  I  told  you  that  going  to  hear  thefe  profane  hire- 
lings would  take  you  to  hell  as  foon  as  idolatry,  adultries, 
witchcraft,  or  any  of  thefe  fins  which  are  named  in  that 
place  I  have  cited  unto  you      But  now  perfecuted  people 

tear  not  at  the  crofs :  for  it  is  the  way    to  the  crown. »• 

Trouble  and  fuffering,  hath  always  been  the  lot  of  the 
faints,  and  began  as  foon  as  grace  did.  Abel  firft  got 
the  crofs,  and  many  have  followed  him  fince,  and  have 
obtained  the  crown. 

And  now,  people  of  God,  what  are  ye  doing  ?  The 
Pope  andPapiitsat  Rome  are  rejoicing  and  burning  bone- 
fires.  They  are  rejoicing  that  Britain  and  Ireland  are 
coming  home  again  to  their  antient  mother-church,  as 
they  call  themfelves  *.  What  are  ye  doing,  O  people  of 
God  ?  O  for  fuch  a  party  as  Either  and  her  maidens. — 
That  was  a  bloody  decree  too,  as  there  are  many  now  in 
Scotland.  Now,  people  of  God,  beware  of  dipping  with 
•fee  wicked;  for  if  yedo,  it  will  be  hard  for  you  to  re- 
tract again  5    for   thefe  curled  time  ferving    Clergymen, 

*  How  applicable  is  this  unto  our  prefent  circumftances  in 
thefe  nations  !  Witnefs  the  Quebec  Aft  eftablifhing  Popery  in 
Canada  :  Witnefs  the  Roman  Catholic  Bills  now  tolerating  Pa- 
pifts  both  in  England  and  Ireland  ;  in  thelaft  of  which  Proteftant 
ibbjects  are  denied  the  fame  liberty  which  Papiits  enjoy.  In  Scot- 
land our  Popifh  nobility  muft  needs  go  to  Newcaftle,  and  take 
the  oath  in  form  to  the  Government,  and  then  no  man  may  dif- 
turb  them.  And  how  foon  Scotland  as  a  nation  may  receive  the 
mark  of  the  Bealt  more  fully  in  her  forehead  and  right  hand,  God 
only  knows.  But  let  us  with  the  royal  Pfalmjft  both  fnpplicate 
and  fing, 

yJll  that  ferve  graven  image; 
Confounded  let  them  be.       ■* 

tdiea 


Ser.  XXXlX.       •Upon  Luke  xxiv.  21.  ^ 

when  once  they  join  with  the  enemies,  and  run  into  de» 
feclion  with  them,|ihey  are  taught  by  the  devil  fo  many  cur- 
fed  fhifts  to  defend  their  knavery,  that  conviction  hardly 
can  reach  them  ;  and  fo  they  go  down,  and  many  of  them 
will  go  down  to  the  pit  in  this  age.  Now,  people  of  God, 
in  Scotland,  what  are  ye  doing  ?  O  pray  faft  :  But  I  will 
tell  you,  though  ye  fhould  pray  none,  yet  the  church  of 
Chrift  in  Scotland  fhall  be  delivered  :  The  groaning  o£ 
the  faints,  the  fighing  of  the  prifoners,  the  innocent  blood 
of  his  people,  the  cries  of  many  widows  and  fatherle/s  in 
Scotland  will  put  him  upon  arifing  :  The  trampling  of  his 
glory,  and  the  renting  off  his  crown  violently  from  hit 
head  will  put  him  upon  arifing.  O  that  there  were  a 
praying  party  now  to  wreftle  with  him  !  And  O  that  old 
and  young  would  deal  with  him  to  arife  1  O  that  he 
would  give  us  fuch  a  proof  of  his  love  to  us  as  he  gave  to 
his  people  in  Egypt !  Ye  know  he  fingled  out  Mofes  to  fend 
down  to  Egypt  to  deliver  his  church.  Mofes  had  no  will 
to  go  :  No,  fays  Mofes,  /  am  not  eloquent.  No,  faith 
the  Lord,  Go  tell  them,  I  AM  hath  fent  me  unto  you.— <• 
Well,  fays  Mofes,  that  will  not  do  the  turn  :  They  will 
not  believe  me.  Says  the  Lord  to  him  again,  Tell  them  that 
by  the  name  of  God  Almighty  1  appeared  unto  their  fathers  g 
but  by  my  name  JEHOVAH  I  was  not  made  known  to  them  * 
That  is  a  new  name  I  have  given  you  of  myfelf :  And  as 
I  have  given  you  that  new  name,  which  I  never  gave  to  a- 
ny  before,  fo  tell  my  people  in  Egypt,  that  before  they  be 
not  delivered,  I  will  do  that  which  I  never  did  fince   the 

creation    of   the  world. Now,  the  word   Jehovah  in 

the  original,  denotes  both  God's  eternal  being  in  bim- 
fetf,  and  his  giving  all  other  things  a  being,  and  his  giving 
a  being  to  his  own  promife  and  threatenings  :  i.  e.  1  am 
what  1  am,  and  will  be  what  1  wiP  be.  But  Iknowfome 
of  you  have  heavy  thoughts  here,  doubting  if  this  can  be 
applicable  to  Scotland's  cafe  this  day.  Yea,  Sirs,  as  the 
Lord  lives,  ere  he  have  not  Scotland  delivered,  he  will 
work  a  miracle,  that  he  wrought  not  before,  whoever 
lives  to  fee  it. 

Now,  Sirs,  would  ye  know,  if  ye  be  right  fympathizers 
with  the  broken  work  of  God  in  Scotland  ?  Ye  muft  try, 
if  it  be  your  heavy  thoughts  when  ye  ly  down,  and  when 
ye  arife,  and  all  the  day  long  as  ye  go  out  and  come  in  \ 
if  it  be  fo,  it  is  a  good  mark.  Ye  know  that  when  Nehe- 
miah  was  with  the  captives  at  Babylon  in  two's  and 
three's  with  fad  and  very  heavy  hearts  for  the  defolations 
of  the  church  of  God.    This  honcft  man  got  a  grip  of  one 

Y  y  y  or 


£4*>  Mb.  A.  Ped en's  Sermons      Ser.  XXXIX* 

or  two  of  them  in  a  morning,  and  when  they  told  him  of 
the  defolationof  Jeruialem,  and  of  the  places  where  their 
fathers  praifed  Gcd,  and  how  the  walls  of  jerufalem  were 
broken  down,  and  the  gates  thereof  burnt  with  lire,  and: 
the  remnant  of  the  Lord's  people  in  reproach  and  con- 
tempt and  afHi&ion,  it  put  hfs  pisafure  far  from  him,  and 
both  meat  and  drink  for  a  good  while,  as  ye  may  lee  Neh. 
1.3,4. 

Now,  Sirs,  there  was  a  great  number  that  went  out  of 
Egypt  with  the  church  5  a  mixed  multitude  followed  ta 
the  Red-fea.  Wherefore  was  it  ?  It  wasbeeaufe  they  had 
feen  many  miracle?  in  Egypt,  but  they  went  not  over  Jor- 
dan,, they  fell  in  the  witdernefs,  and  died  for  their  fins, 
Their  hearts  were  not  right  with  God,  as  is  the  cafe  with 
many  in  this  generation  I  warrant  you  our  Lord  had  a 
thick  number  at  his  back  in  vScotland  about  thirty  or  forty 
years  ago,  of  minifies  and  profefTors,  when  the  day  was 
fair  ;  but  when  the  ftorm  began  to  blow,  they  became 
very  few  :  The  minifters  left  him,  and  fted  in  to  the  In- 
dulgence under  the  enemies  wings  for  fhelter,  and  many 
profe&brs  followed  them  for  eafc  and  love  to  the  back  and 
the  beliy.  But  wart  on,  people  of  God,  a  little  and  God 
fhall  roufe  them  up  ere  long.  Bm  I  fear  when  God  come* 
to  call  the  roll  ofr  Scotland,  he  fhatl  find  many  blanks, 
dead  minifters,  dead  profeHbrs,  and  dead  men  and  wo- 
men, tjiough  going  upon  their  feet. 

Now,  Sirs,  as  I  faid  to  you  before,  if  ye  will  follow 
him  in  th'13  frorsay  blaft,  be  bumble  and  much'  denied  ta 
your  own  things  ;  as  for  a  proud  profeibr,  nothing;  ids 
than  a  fall  will  do  his  turn.  Now,  Sips,  take  heed  what  ye 
are  doing  \  for  it  is  a  Orange  time  we  live  in  v  it  is  hard 
keeping  touches  with  God,  fo  to  fpeak.  Now,  whin  he 
is  as  it  were,  travelling  up  and  down  Shires  in  Scotland, 
and   faying  to   this  man,  and  that   woman*  go   leal  my 

truths    with    your    blood. -He   hath    taken    few    out 

of  Galloway,  or  Carrick  to  a  fcallbld  to  witnefs  for  him 
as  yet.  1  think  we  fhould  be  counted  with  the  reft  of  the 
kingdom  ;  and  yet  ye  know  not  what  is  coming.  I  pray 
you,  if  ha  come  to  feek  a  teftimony  from  any  ot  you,  de- 
ny him  not :  For  he  denied  none  of  you  that  are  the  elect, 
when  ye  were  between  the  Jo-fin g  and  the  winning. 

,    And  now,  Sirs,  I  leave  thefe  truths  on   all  of  you. 1 

dare  not  for  my  very  foul,  flatter  you,  not  knowing  how 
fnon  ye  and  I  may  be  cited  before  the  tribunal  of  God.— 
Bow,  I  charge  you  to  join  with  none  of  thefe  time  i try- 
ing hireling  minifters,    nor  wilb  that  curled  fuprerria.cy 

ihcy 


Ser.  XXXIX.         Upok  Luke  fcxiv.  at.  541 

they  (land  upon  ?  for  it  will  ruifl  them.  And  now,  € 
pva  y  you  take  heed,  when  there  are  fo  many  errors  going 
through  the  land.  Wreftle  with  God  to  keep  you  ftraight 
and  ftedfaft  in  your  judgment,  and  in  your  hearts,  adher- 
ing to  the  covenanted  work  of  reformation.  And  as  for 
thefe  indulged  minifters, although  they  preach  Come  truths, 
yet  the  Spirit  of  the  Lord  follows  not  what  they  preach  to 
blefs  it  :  for  what  they  fpeak  from  the  word  is  not  feafon- 
able,  for  leaving  truths  are  denying  times,  fuck  as  thefe 
are  wherein  our  lot  is  fallen. 

And  now,  people  of  God,  I  have  this  to  tell  you,  an§. 
fo  I  leave  you,  that  there  are  yet  as  glorious  days  coming 
to  Scotland  as  ever  were  :  And  the  children  of  the  per- 
fected captivity,  fhall  be  the  beginning  of  a  glorious 
■church  yet  in  Scotland,  and  (hall  be  fo  zealous  for  the 
reproached  truths  of  God,  that  they  (hall  be  ready  if  they 
meet  thefe  mini  iters  that  betrayed  God's  work,  I  fay,  they 
fhall  be  ready  to  ftone  them  :  And  that  fhall  be  made 
out,  Zech.  xiii.  4.  They  /hall  not  wear  a  rough  garment 
to  deceive  any  more,  as  they  have  now  done  in  Scotland^ 
and  in  all  thefe  lands.  And  now,  the  Lord  himfelf  blefs 
thefe  things  unto-jyou,  and  make  you  ftedfaft,  that  ye  be 
r>ot  led  away,wlth  the  apoftafy  of  the  times,  and  of  thefe 
time  ferving  minifters,  that  Demus  like  have  forfaken  the 
way  of  the  Lord.  The  Lord  himfeif  make  you  confider 
thefe  things,  and  fix  a  conviction  of  them  upon  yofcr 
hearts,  that  ye  may  be  watchful  and  ftedfaft  unto  the  day 
of  his  coming. 

Now  unto  the  Lord  who  is  able  to  keep  Jou  from  fai* 
ling,  be  everlafting  praife.     Amen. 


The  End  5/  Ma.  Alexander  Pedes'*  Sermon**' 


Yyy;  ALEC; 


C    542    3 

A 

LECTURE  and  TWO  SERMONS* 

PREACHED    BY 

Mr.   ALEXANDER  SHIELDS, 

SERMON      XL. 


2  Corinthians  v.  ii. 

Knowing  therefore  the  terror  of  the  Lord,  we  prfuade 
men*—  ■■ 

[An  Afternoon's  Sermon,] 

MY  friends,  it  is  a  great  mercy  that  ye  have  the  gof- 
pel  in  this  land.  O  but  it  be  an  inexpreflible 
jnercy  !  But  what  account  will  ye  give  before  the  tribunal 
of  the  great  God  of  heaven,  of  all  the  preaching  ye  have 
Beard.  I  fear  ye  will  make  but  a  fad  account  of  them  all 
when  arretted  before  him. 

Here  we  have  an  account  of  the  inftruments  he  makes 
»fe  of  to  carry  this  gofpel :  He  has  thought  fit  to  commit 
this  trcafure  to  earthen  veffels.  It  may  be,  fome  may 
think,  feeing  it  is  fo,  that  he  will  not  make  ufe  of  the 

This  Sermon,!  fuppofe,  was  preached  at  Barntable,  Dec  a8th, 
«68o.  IVIr  Renwiek  having  fpoke  to  the  caufes  of  falling,  and  lec- 
tured in  the  forenoon.  See  the  caufes  and  lecture,  Renwick's  Ser- 
mons, pag.  333.  laft  edition* 

great 


Ser.  XL.      Mr.  A  Shield's  Sermons,  6c*  54^ 

great  and  noble  men  in  this  noble  office,  but  out  of  hit 
low  condefcenfion  he  hath  called  a  company  of  poor  fifh- 
cr-men  unto  this  noble  employment.  This  is  a  great  won- 
der indeed.  Some  may  think,  that  feeing  he  was  pleafcd 
to  confer  this  great  dignity  upon  poor  mean  men,  that 
then  he  would  keep  them  £rpm  trouble  and  fufferiog,  while 
here  below. 

But  his  thoughts  are  not  like  men's  thoughts ;  for  it 
hath  been  the  lot  of  the  church  of  God  in  all  ages  to  be  a 
lot  of  trouble,  hoth  inward,  as  having  the  care  of  all  the 
churches,  (as  this  apoftle  had).  And  alfo  outward  toil 
and  perfecution  from  the  world.  But  if  this  hath  been 
their  lot  in  all  ages,  what  fhall  bear  them  up  under  it  ? 
Why  may  they  not  ly  afide  ?  Why  may  they  not  leave  that 
work?  But  there  are  three  things  that  hold  them  to  it, 
fo  that  they  cannot  get  it  laid  afide.  (1.)  Truth,  (2.)  Fear, 
and  (3.)  Love.  ,  Thefe  three  conftrain  them  unto  thfci 
work.     And 

1.  Faith  puts  to  it,  and  holds  up  under  it ;  for  all  things 

are  manifeft  in  hisjight ;  they  be\ieved%  and  t hey  f pake %  Heb. 

iv.     O  iirs,  if  ye  had  the  faith  of  the  worth  and  preciouf- 

nefs  of  this  golpel,  it  would  make  you  trample  upon  all 

*  Oppofition.     And 

(1.)  They  have  the  faith  of  an  overcoming  day,  when 
they  (hall  be  made  victorious  over  all  their  enemies,  and 
fhall  get  crowns  of  Hfe%  and  palms  in  their  hands.  O  the 
hope  of  the  coronation  day  will  bear  you  up  in  all  your 
ftraits  and  difficulties  i  fo  that  ye  will  never  count  all  thefe 
lofles  and  afflictions.     And 

(2.)  They  have  the  faith  of  the  diflolution  of  this  ta- 
bernacle of  clay.  Ye  fee  by  many  examples,  that  ye  have 
-  a  frail  failing  tabernacle  carrying  about  with  you  ;  and 
when  that  falls  down,  well  are  thefe  that  have  that  houfe 
not  made  with  hands,  eternal  in  the  heavens  to  go  unto. 
O  firs,  the  fenfe  of  your  dilolution  fhould  put  you  to  it 
in  time. 

(3.)  They  have  the  faith  of  an  inheritance  to  be  enjoyed 
above,  that  will  be  their  own:  ye  have  but  borrowed  in- 
heritances here  ;  hence  ye  look  as  pilgrims  on  the  earth  ; 
and  that  makes  you  feek  the  inheritance  of  the  people  of 
God,  that  new  Jerufalem  where  their  inheritance  is  :  to 
it  they  look  ;  and  they  mail  go  in,  and  come  out  no  more, 
being  inhabitants  and  citizens  of  heaven. 

(4.J  There  is  the  teftimony  of  the  Spirit  that  puts  them 
Upon  this  work,  and  O  but  this  be  a  preffing  argument  to 
fe't  about  it :  the  hope  of  this  will  make  them  bold  and 
confident  in  carrying  on  his  mdTjge.    And 

<       (jVThc 


J44        Mr.  A.  Shield's  Sermons,  6c.       SEtt.  XL» 

(5  )  The  faith  of  their  appearing  before  God  to  give  an 
account  of  their  faith  fulnefs  in  this  work  of  the  gofpel  ; 
and  what  a  fad  appearance  will  it  be  to  thofe  who  have-not 
been  faithful  in  their, matter's  charge,  and  who  dare  not 
fay  they  have  obeyed  his  command  in  preaching,  infeafon 
and  out  of  feafon  to  edify  the  church  of  God.  But  O  it  will ( be 
a  pleafant  appearance  to  them  that  hath  been  faithful  in 
hU  matters  they  may  lay  claim  unto  hiaias  their  Lord  and 
Matter  at  that  day.     A 

%.'  Thing  that  puts  them  to  preach  that  gofpel  is  fear, 
the  fear  and  terror  of  the  Lord  fhould  perfuade  men  to  be 
faithful  in  dealing  freely  with  people  about  their  fouis 
cafe  and  condition.  I  fay,  this  fear  of  the  Lord  fhould 
put  minifters  to  their  duty,  to  preach  the  gofpel  freely,- 
leaft  he  require  the  fouls  of  the  people  at  their  hands,  and 
condemn  them  for  unfaithfulneis,  in  not  fpeaking  the 
truth  without  difiimuiation.     The 

3.  Thing  that  Ihould  put  minifters  to  their  duty,  is  % 
principle  of  love  that  cooftrains  them,  if  we  and  ye  be  his 
people,  fet  about  this  work  publicly  of  preaching  and  hear- 
ing the  gofpel.     Ye  mutt 

But  now  to  fpeak  to  this  claufe  or  member  of  the  verfef 
Knowing  the  terror  of  the  Lord  we  perfuade  men,  I  (hall 

I.  Shew  you  what  this  terror  of  the  Lord  is. 

II.  I  (hall  (hew  you  what  way  it  will  perfuade  men. 

I.  We  (hall  fhew  you,  what  this  terror  of  the  Lord 
is,  and  it  is  a  thing  that  there  is  no  true  Chriftian  who 
does  not  know  fomething  of  it.  it  would  fignify  more 
than  an  ordinary  fear,  and  it  may  have  a  twofold  ex- 
planation. 

ift,  It  may  be  taken  for  the  whole  duty  of  man  unto  the 
Lord,  as  it  is  laid,  the  fear  of  the  Lord  is  clean,  enduring 
for  ever  9  &c.  Pfal.  xix.  9.  But  we  fhali  not  fpeak  of  this 
fenle  of  it  here  at  prefent.     And 

idly>  It  may  have  this  explanation,  that  they  will  be  a- 
fraid  to  let  tin  ly  upon  their  brother,  and  if  ye  knew  ought 
of  true  religion  and  the  nature  of  fin,  certainly  it  will 
make  you  be  diligent  for  the  good  of  others,  or  it  may  be 
taken  in  this  feofe,  that  there  is  a  habit  of  fear  remaining 
continually  as  that  of  Heman,  who  was  in  a  terror  all  his 
life.  But  here  are  mentioned  the  terror  of  the  Lord; 
and  here  we  (hail  take  notice  of  a  three  lorts  of  fear,  (1.) 
A  holy  fear  poflehing  the  eled  before  (or  rather  at)  the 

time 


Ser.  XL.  Upon  2  Cor.  v.  ir,  545 

time  of  conversion.     (2.)   A  reverential  fear,  or  terror  of 
the  Lord  after  conversion  •,  and  (3.)  A  fervil  fear.     And 

I.  I  he  fear  that  is  in  believers,  before  (or  at)  the  time 
of  converlon,  may  be  called  a  probatory  fear,  the  pangs  of* 
the  new  birth,  and  the  beginning  of  a  work  of  reformati- 
on or  regeneration  I>ot  I  am  afraid^  that  when  I  am 
(peaking  oi  this,  it  is  like  Hebrew  unto  the  mole  part  of 
you  ;  it  not  ro  all.  But  1  tell  you  this  fear  or  terror  is  a 
very  neceflary  tenor,  and  ram  ft  be  had  if  yt  would  go- 
through  with  the  work.  Now  to  make  the-more  plain  to 
you,  this  probatory  fear  flows  from  thefe  three  things. 

(1.)  It  .flows  from  that  fpiritual  bondage  and  terror  of 
the  broken  raw  of  God  breaking  in  upon  the  conscience 
wi'h  terrible  Ulltcs.  This  tenor  makes  the  poor  creature 
cry  out  and  roar,  like  a  beaft,  and  fome  have  been  keeped 
under  this  ail  the  days  of  their  lite.  Heman  was  diftra&ed 
with  the  terrors  of  the  Lord  :  while  Ifvjfer  thy  terrors  I  am 
di/lraffed,  Pfiti.  Ixxxviii.  15.  O  firs,  it  ye  had  a  fight  of 
yourfelves  in  that  cafe,  it  would  difcover  your  being  ia 
prifon,  and  the  devil  your  jailor,  coming  .is  it  were,  down 
every  moment,  faying,  Now  my  prifoners,  ye  muft  die,  ye 
muft  die.  Now,  Sirs,  is  not  this  a  terrible  and  lamenta- 
ble condition  ?  And 

(2.)  This  probatory  fear  flows  from  a  guilty  confcienr;r. 
O  that  will  fbake  a  poor  man  or  woman  terribly,  and  gnaw 
upon  the  conference  inwardly,  and  makes  one  cry  out, 
Men  and  brethren,  tvhit  Jhall  we  do  to  be  faved.  "We  have 
wronged  the  Lord  of  glory,  and'  have  pierced  him  with 
our  fins,  and  now  what  (Kail  we  do  :  we  are  loft  ;  we  hav« 
crucified  and  {lain  the  Lord  of  glory.  Now,  Sirs,  are  ve 
come  unto  this  yet  I  I  fay,  until!  ye  fee  your  loft  ftate  and 
condition,  until  ye  fee  yourielves  undone,  ye  will  never 
rightly  come  unto  Chrift.  Ye  find  this  in  the  }aiior,  that 
when  he  got  a  touch  of  the  terror  of  the  Lord,  he  defpair- 
td  in  hafte,  and  would  have  ftabbed  himfelf,  and  then  Paiw 
cried  cut,  do  thy/el/  no  kirm  :  and  then  he  raid,  Whatjhali 
J  do  to  befaved  *  and  then  he  became  moft  lerviceable  un- 
to them.     And 

(3  )  This  probatory  fear  Hows  from  a  {cv\^t  of  rhe  Lord's 
difplealure  The  apoftte  Paul  was  three  days  under  this- 
terror  ;  a  pretty  while  to  be  without  fight.  He  was  going 
to  Damaicus  to  deftroy  the  church  of  God,  as  a  vagabond 
or  dragoon  ;  but  he  had  that  to  fay,  which  many  oi  the 
persecutors  have  not  to  t  acute  themielves  with  now,  that 
fie  did  it  ignorantly.  But  the  voice  came  to  him  and  faid, 
SukJz  &nulx  why  perUcul-.ft  tku  me*  Then  be  fell  down, 

and 


$46        Mr.  A.  Shield's  Sermons,  6c,        Ser.  XL. 

and  faid,  Who  art  thou,  Lord?  And  the  Lord  faid,  /  am 
Jefus  lobjm  thou  perfecutejl.  O  firs,  when  were  ye  in  fucli 
a  cafe,  or  condition  as  this  ? 

2.  There  is  a  reverential  fear  in  believers  after  conver- 
fion,  and  this  is  a  faving  grace  alfo.  See  Jer  xxxii.  19, 
Thus  faith  the  Lord  of  hofts  the  God  of  ffrael,  take  thefe  evi- 
dences) &c.  O  firs,  here  is  a  pleafant  promife  to  build  u- 
pon.  He  that  hath  got  a  right,  or  evidence  to  this  pur- 
chafe  may  be  encouraged  in  the  Lord  ;  but  ye  that  have 
not  got  an  evidence  to  both  the  (ealed  and  open  purchafe, 
you  have  no  intereft  in  him.  Now,  to  explain  this  a  little 
unto  you*  we  fhall  enquire;  wherein  this  fear  confifts, 
And 

(1.)  This  fear  confifts  in  our  having  high  thoughts  of 
God.  O  but  there  will  be  high  and  gracious  thoughts  of 
that  glorious  one.  O  but  he  will  be  much  contemplated 
by  the  poor  creature,  when  it  is  made  to  fee  and  have  a 
feofe  of  its  own  unworthinefs,  and  the  greatnefs  of  the 
power  and  glory  of  God.     But 

(2.)  It  confifts  in  the  habitual  impreffion  of  the  glory  of 
God.  And  O  but  it  is  pleafant  to  a  fenfible  foul  to  medi- 
tate upon  his  glory  and  his  holinefs.  Teach  me  thy  -ways, 
fays  the  Pfalmift.  They  muft  have  their  hearts  ftayed  on 
God.  It  muft  not  be  a  tranfient  thought  only;  but  it 
muft  abide  ;  it  muft  become,  as  it  were,  a  natural  or  ha- 
bitual impreffion  of  that  glory  in  the  heart. 

(3.)  It  confifts  in  a  dutiful.regard  to  the  Lord's  wifdom 
and  wife  dealings  in  his  works.  Let  him  be  your  fear, 
and  let  him  be  your  dread.  This  is  oppofite  to  the  fear  of 
man  that  bringeth  afnare,  Pro  v.  xxix.  25. 

3.  There  is,  (or  muft  be),  a  fort  of  iervile  fear,  or  ter- 
ror.    And  this  is  two  fold. 

(1.)  There  is  a  proving  terror  to  difcover  their  weak- 
nefs,  when  he  ftrikes  in  with  fear  upon  the  foul,  to  make 
them  flee  in  unto  their  ftrength.  Such  a  fight  of  that  glo- 
ry as  Mofes  got  on  mount  Sinai,  when  the  law  was  given. 
O  that  was  a  terrifying  fight,  Heb.  xii.  18.  Man  cannot 
ftand  when  he  gets  a  fight  of  that  glory  :  yea,  the  very 
angels  muft  be  vailed,  when  that  glory  fhines  upon  them, 
and  they  have  wings  to  cover  their  faces  with. 

(2.)  It  is  a  terrifying  fear,  or  terror,  when  they  have 
the  apprehenfion  of  the  Lord's  coming  to  the  land  with 
his  judgments.  Then  it  ftrikes  in  with  terror.  0  Lord, 
J  have  heard  thy  fpeecb,  and.  iv as  af  raid \  Hab.  iii.  2.  Here 
the  prophet  got  a  vifion,  (or  view)  of  the  Lord's  coming 
with  judgments,  and  he  could  ftot  ftand:  nay,  many  of 

his 


Ser.  XL.  Upon  2  Cor.  v.  rtl  547 

his  worthy  fervants,  when  they  got  a  view  of  the  judg- 
ments that  were  and  are  coming  on  this  land,  were  made 
to  tremble  and  fhake  before  him.  And  this  I  fear  is  fome- 
tirnes  incident  to  the  people  of  God,  becaufe  they  fee  the 
hand  of  the  Lord,  and  it  makes  them  afraid.  This  is  not 
a  flavifh  fear  :  Pfal.  I.  5.  holds  out  this  when  David  faw 
terrible  days  coming,  the  fight  made  fearfulnefs  and  trem- 
bling come  upon  him.  So  that  ye  fee  what  great  fear 
comes  on  the  Lord's  people.  O,  fays  he,  horror  hath  0- 
verwhelmed  me,  when  he  faw  the  wickednefs  of  Saul's 
court,  and  the  fins  of  the  land.  O  firs,  it  is  a  fad  token, 
when  ye  cannot  be  rightly  affected  with  the  fins  of  the  e- 
remies.  Q  firs,  if  ye  be  not  grieved  for  the  indignities 
God  bath  gotten,  and  is  getting  in  this  land  at  this  day, 
ye  have  no  true  love  in  exerciie,  and  ye  but  deceive  your  1 
feives. 

But  I  may  add.  there  is  a  fear  or  terror  that  comes  upon 
the  people  of  God  by  defertion,  or  the  hidings  of  his  face. 
He  is  not  their  enemy,  but  he,  as  it  were,  frowns  upon 
them,  and  that  makes  them  fear.  Heman  was  diffrac- 
ted with  this  fear  ;  Pial.  Ixxxviii.  and  it  made  Job  cry  out, 
Wherefore  hideft  thou  thy  face,  and  holdeft  me  for  thy  enemy  ? 
Job  xiii.  24.  And,  fays  Jeremiah,  Be  not  a  terror  unto 
me  :  Thou  art  my  hope  in  the  §ay  of  evil,  Jcr.  xvii.  17. 
Here  was  a  fear  for  thr  hiding/of  his  face  by  defertion. 

But  again,  There  is  a  terror  that  is  incident  to  the  re- 
probate. This  is  not  the  terror  that  the  godly  are  liable 
unto,  but  the  wicked.  Says  the  prophet,  The  finners  in 
Z ion  are  afraid ;  fearfulnefs  hath  furprifed the  hypocrites,  Ifa. 
xxxiii.  14.  They  have  the  corroding  of  a  guilty  conference, 
and  that  is  the  earned  of  torment,  as  well  as  peace  of  con- 
science is  the  earneft  of  the  peaceable  inheritance  in  heaven 
to  the  godly.  Now,  it  may  be,  fomemay  take  this  flavifh 
fear  for  the  fear  of  the  Lord.  We  fhall  therefore  fhew 
you  wherein  they  differ.     And 

( 1 .)  The  fear  of  the  Lord  confifts  with  the  love  of  God, 
and  the  love  of  God  is  always  careful  not  to  lofe  poor  fin- 
ners, and  the  fear  of  God  will  be  loath  to  offmd  God 
in  any  thing  that  they  know  to  be  offenfive  to  him.  But 
this  fear  of  God  the  hypocrite  or  unbeliever  knows  no- 
thing of;  and  his  unbelieving  is  the  caufe  of  his  hatred  of 
God  ;  and  for  contempt  of  God's  juftice,  this  judgment  is 
to  be  inflicted  upon  him.     A 

(2.)  Difference  is,  that  the  fear  of  the  Lord  confifts  with 

their  affurance  of  intereft  in  him  as  their  Lord  and  Mafter. 

Z  z  z  But 


I 
548         Mr  A.  Shield's  Sermons,  6c.        Ser.XL. 

But  this  flavifh  fear  leads  them  to  defpair.  The  divels  are 
in  that  eftate,  and  fo  are  wicked  men.     But  A 

(3.)  Difference  is,  that  the  true  fear  of  God  is  afraid  of 
fin  *,  but  the  fear  of  the  wicked,  is  a  fear  of  hell.  O  there 
are  fome  odious  fins  that  they  are  afraid  of,  fuch  as  blaf- 
phemy, — murder, — adultery,  and  the  like.  But  this  god- 
ly fear  will  be  afraid  of  the  fmalleft  fin,  (if  there  is  any 
fmall),  becaufe  it  is  difhonourable  to  God. 

(4.)  A  fourth  difference  is,  that  the  fear  of  the  godly 
man  is  for  himfelf,  and  although  the  devil  be  *  liar  and 
that  from  the  beginning,  yet  he  laid  that  true  word,  Doth 
Job  fear  God  for  nought  ?  But  the  wicked  ferve  him  for 
fear  of  their  puni  foment.  Now,  Sirs,  try  yourfelves  by 
thefe,  what  kind  your  fear  is  of,  that  fo  ye  be  not  found 
at  laft  amongft  thefe  who  are  hypocrites  and  tinners  in 
Zion. 

II.  The  fecond  thing  from  the  words  was,  what  it  is 
that  will  perfuade  mrnifters  to  deal  earneftiy  with  people  in 
this  matter  ;  and  that  is  their  knowledge  of  the- terrotrs  of 
the  Lord  \  Knowing  the  terrors  of  the  Lord -we  perfuade  men. 
Now  there  are  feveral  kinds  of  the  knowledge,  that  is  not  a 
right  knowledge.  And  we  fliall  here  obferve,  in  genera:, 
that  if  ye  think  ye  know  them,  ye  know  nothing  yet,  as  ye 
ought  to  know.     But  there  muft  be 

1/?,  An  experimental  knowledge.  Ye  muft  know,  that 
fin  is  always  deftruclive  in  its  nature.  Ye  mud  know, 
that  ye  are  undone,  if  ye  have  not  the  fenfe  of  fin  upon 
your  fpirits,  if  ye"  be  not  at  this  with  it,  that  that  fenfe 
makes  you  ly  down  and  cry  out,  Whatfiall  1  do  to  be  faved  ? 

idly>  There  is  a  prefurnptuous  knowledge.  But  it  is  the 
work  of  true  knowledge  that  is  the  true  exercife  of  tru* 
Spirit  of  God.  The  fpirit  of  a  man  vjitl  jufiain  his  inprmt- 
iy  :  but  a  ivounded  fpirit  -who  can  hear  ?  Prov.  xviii.  14. 

It  is  this  knowledge  that  makes  them  part  with  fin  :  they 
muft  have  a  faving  impreffion  that  they  are  undone  with 
out  Chrift.  The  apoftle  could  fay,  that  he  accounted  ail 
that  he  did  for  Chrift  but  little  :  That  is  the  terror  that 
ministers  ought  to  have.  But  how  comes  this  terror  to  be 
fo  experimentally  known  ?  We  fliall  give  you  fome  marks 
whereby  ye  may  know  it.     And 

1,  A  man,  that  hath  the  true  fear  of  the  Lord,  will  ba 
earneft  to  know  God,  and  to  know  the  good  he  hath  got 
by  that  fear  and  terror  :  David  inftru&s  us  to  fear  the 
Lord  :  for,  fays  he,  I  have  got  much  good  and  advantage 
by  fearing  of  God,  and  the  mark  he  pats  upon  it  will  not 

will 


Ser.  XL.  Upon  2  Cor.  v.  ir.  549 

will  not  be  hide.  1  fought  the  Lord,  and  be  heard  me,  and  deli" 
vered  me  from  all  my  fears ;  (and  elfewhere),  Come,  fays  he, 
and  I  -will  tell  you  what  he  hath  done  for  my  fouL  And  if  ye 
entertain  fin,  the  Lord  will  not  hear  you.  David,  who 
had  the  experience,  fays,  if  ye  regard  it  in  your  heart,  he 
will  not  hear  you.  O  firs,  obferve  experiences.  David  was 
a  great  man,  and  a  prophet,  and  yet  he  had  many  a  foul 
flip  that  occafioned  broken  bones,  as  in  Pfal.  li.  8.  A  man 
that  hath  many  experiences,  cannot  but  perfuadc  others. 
O  then  knowing  the  terror  of  the  Lord,  they  per fuade  men. 

2.  Having  fuch  apprehenfions  of  approaching  judgments 
en  aland,  and  knowing  that  God  is  a  holy  God,  and  that 
fin  cannot  efcape  terrible  judgments,  O  who  will  not  fear 
when  the  lion  roareth.  What  then  ?  The  lion  of  the  tribe 
of  Judah,  when  he  comes  to  roar  for  the  prey,  will  make 
the  land  tremble. 

3  Our  fentence  and  appearance  before  God,  cannot 
but  make  us  perfuade  men.  The  apoftle  Peter  tells  us, 
that  it  was  not  long  till  his  departure,  or  putting  off  th& 
tabernacle;  and  therefore  he  made  it  his  work  to  put  them 
in  mind  of  this  terror  of  the  Lord,  that  they  might  be 
eftabliflied  in  the  prefent  truth.  Any  who  know  any 
thing  of  this  terror,  will  be  very  diligent  to  invite  others 
unto  Chrift.  And  love  to  the  brethren  will  appear  in  this. 
O  be  earned  in  this.  Dives,  who  would  fend  word  to  his 
five  brethren,  may  be  an  example  unto  you. 

Now,  what  is  it  that  miniiiers  fliould  perfuade  people  to 
do  i  —  And  there  are  fome  great  gofpel  truths  that  here  I 
defire  to  perfuade  you  of. 

( 1.)  The  fir  It  great  gofpel  truth  I  defire  to  perfuade  you 
of,  is  to  beware  of  fin.  O  it  is  a  foul  deftroying  thing, 
and  a  thing  that  is  moft  dishonourable  to  God.  O  that  I 
could  fpeak  it  from  experience,  it  is  a  thing  that  grieves 
the  Spirit  of  God,  and  it  will  fling  your  confeience  one 
day.  Therefore,  beware  of  entertaining  it  in  your  hearts. 
Ye  molt  part  with  your  perfonai  predominant,  the  fin  that 
doth  fo  eafily  befet  you.  For  if  ye  entertain  thefe  idols  ia. 
your  hearts,  the  terror  of  the  Lord  will  feize  upon  you. 
O  therefore,  beware  of  grieving  his  holy  Spirit  by  your 
perfonai  efcapes.  O  I  intreat  you  to  guard  againfi:  thefe 
your  failings.     A 

(2.)  Great  gofpel  truth  we  would  defire  to  perfuade 
you  of,  is  to  take  care  and  beware  of  meddling  with  pub- 
lic (ins.  O  beware  of  compliance  with  the  enemies  of  our 
Lord  and  Matter.  Alas,  there  was  never  a  land  more 
guilty  of  compliance  with  his  enemies  than  this  land,  that 
Z  2  z  2        *  batll 


r55o        Mr;  A.  Shield's  Sermons,  be.      Ser.  XL. 

hath  aflifted,  concurred  with,  and  upheld  thefe  workers 
of  iniquity  in  all  their  finful  courfes,  that  will  bring  black 
and  gloomy  days  upon  them.     Your  compliance  with  the 
finful  impofitions,  and  countenancing  their  wrong  cor- 
rupt worfhip,  and  the  finful  court,  and  fwearing  their  un- 
lawful oaths  of  one  kind  or  another,  and  that  finful  oath 
of  fupremacy  and  allegiance  that  cannot  be  taken  but  by 
wronging  our  Lord's  kingly  authority,  and  that  teft,  a 
horrid  abomination  (in  a  land)  that  is  full  of  contradicti- 
ons, and  oaths  involving  in  perjury,  and  that  woful  oath 
of  abjuration,  little  thought  of  by  all  or  the  moft  part  that 
are  involved  in  the  fame  ;  all  thefe  I  would  perfuade  you  to 
mourn  for  before  the  Lord,  particularly  for  the  laft,  from 
what  of  the  terror  of  the  Lord  I  have  found  in  my  own 
confeience  for  the  taking  of  that  oath  myfelf.  f     And  O 
that  I  could  fpeak  my  fenfe  of  it  to  you  ;  for  it  has  many 
fad  difownings  in  it ;  yea,  it  is  a  formed  breach  of  cove- 
nant by  difowning  the  poor  people  of  God,  for  owning  the 
work  of  reformation  in  its  purity;  it  is  a  joining  with  the 
enemies  of  God  in  all  they  have  done  to  the  prejudice  of 
his  work  thefe  many  years.     And  as  ye  have  to  appear  at 
the  day  of  judgment,   and  would  have  the  Lord  own  you 
and  plead  your  caufe,  then  give  up  your  compliances  with 
his  enemies,  part  with  the  finful  courts,  and  your  coun- 
tenancing the  curates  and  indulged  in  their  corrupt  wor- 
Ihip.     Quit  all  that  incorporates  you  into  one  fociety  cr 
body  with  enemies,  other  wife  ye   will  fjiare  of  the  veng- 
ance  that  is  due  unto  them  found  written  in  his  word.     Quit 
your  joining  with   them  j    and  not  only  Co,  but  ye  muft 
mourn  before  the  Lord,  for  what  ye  have  done  in  com- 
plying with  his  enemies  \  and  alfo  ye-  jtatift  mourn  for  the  . 
£ns  of  the  land,  aud  all  the  wrongs  the  Lord  hath  got  by 
enemies.     O  firs,  none  will  be  fpared  in  that  great  day  of 
judgment  but  mourners,  fee  Ezek.  ix.  4.  Go  through,  and 
Jet  a  mark  upon  the  men  that  figh  and  cry,  &c.     Get  on  the 
mourners  mark,    that  you  may  be  ipared  in  in  the  day 
of  vifitation  for  offences,     A 

f  Here  the  reader  may  qbferve,  that  fometime  before  this,  Mp. 
Shield's  was  apprehended  at  London,  and  brought  to  Scotland  ; 
where  after  feveral  appearances  before  the  Council,  they  got  him 
to  take  the  oath  of  Abjuration ;  Bit  he  having  recanted  this,  and 
they  knowing  that,  prevailed  with  him  to  fubferibe  itagain.  Both 
times  they  gave  it  in  his  own  fenfe  ;  bu;  it  did  not  fave  him  ;  he 
was  fent  to  the  Bafs  ;  but  got  out  in  difguife,  and  came  to  Mr. 
Renwick  and  the  Society  a  very  iittle  before  this  time.— See  the 
Relation  of  his  fuJeriDgs. 

(3)  Great 


Ser.  XL.  Upon  2  Cor*  v.  ii.  551 

(3  )  Great  gofpel  truth,  we  defire  to  perfuade  you  un- 
to, is  to  be    earneff.  in   feeking  the  Lord  in  duty ■■ 

Be  diligent  in  keeping  up  your  fociety  meetings,  and  feck 
his  concurrence  with  you  therein.  Set  up  and  keep  up 
the  worfhip  of  God  in  your  families  that  is  now  much 
flighted  ia  thefe  times  of  defection,  Alas  !  many  have 
given  up  with  duties  public  and  private  in  thefe  times. 
There  are  few  prayers  put  up  to  heaven  to  the  Lord  for 
all  that  is  come  upon  us.  O  mind  all  the  public  and  pri- 
vate duties  that  are  bound  upon  you  by  the  word  of  God 
and  our  covenants  in  this  day,  and  be  fincere  in  them, 
and  mock  not  the  living  God,  who  is  a  jealous  God,  and 
will  not  give  his  glory  to  another,  nor  his  praifes  to  graven 
images.     The 

(4.)  Great  gofpel  truth  that  we  would  perfuade  you  o£ 
by  the  terrors  of  the  Lord,  is  that  you  fhould  hold  faft 
your  profeffion  without  wavering.  Let  us  hold  fait  the 
profefiion  of  our  faith  without  wavering,  n^  "  «rfaking 
the  affcmbling  ofyaurfelves  together  as  the  manner  cf/ome  is* 
O  Sirs,  take  heed  of  backiliding  from  them  ;  it  will  be 
dreadful  if  ye  forfake  them,  viz.  Chriftian  fellow/hip. 
If  ye  do,  then  hear  your  fentence,  ye  may  look  for  the 
judgment  and  fiery  indignation  of  the  Lord.  O  Sirs, 
keep  up  your  meetings  at  all  hazards,  and  neglect  them 
not  for  fear  of  the  erofs  *.  But  be  psrfuaded  of  this,  that 
the  Lord  will  reprove,  and  is  very  angry  with  backiliders 
in  heart,  life,  or  practice.     A 

(5.)  Great  gofpel  truth  we  would  defire  to  perfuade 
you  of,  knowing  the  terrors  of  the  Lordt  is,  to  adhere  to 
all  the  truths  of  God  :  That  is  the  p.refent  teiiimony,  hold 
the  truth  and  ye  ihall  know    the  ti  nth,  and  the  truth  Jball 

Jet  you  free. We  muft  not    be     for  pleafing   you; 

but  we  muftbe  for  pleating  God,  and  for  perfuading  you 
of  your  duty  from  the  terror  of  the  Lord,  conftraining 
us  to  it.  And  it  will  be  upon  you  if  ye  will  not  obey  us 
or  our  voice  in  the  gofpel  which  is  the  Lord's  voice  unto 
you  from  his  word*     A 

(6.)  Great  gofpel  truth,  we  from  the  terrors  of  the 
Lord  defire  to  perfuade  you  of,  is  to   receive    this  ever- 

•  Here  it  is  to  be  obfervsd,  that  however  much  this  duty  of 
Society  Meetings  be  neglected,  flighted  and  difcryed  by  the  men 
of  this  apoftate  generation,  yet  it  is  a  duty  not  only  highly  oece- 
(fary,  and  of  great  utility,  but  alio  of  divine  initiation  as  being 
warranted  and  commanded  from  example  and  precept  in  fcrijMure, 
Ezra  ix.  4.  Mai.  iii.  i£.  Zech.  viii.  ia.  -Mat.  xvii.  20.  Jyhn  xx.  1  9. 
Hcb.  x,  13.  Oc.  But  perhaps  more  of  this  eilcwhere  afterwards 
pn  another  occasion. 

lafiinsE 


.$$2  Mr.  A.  Shield's  Se&mons.        Ser.  XL 

lafting  gdfpel  as  from  God,  and  not  fjotn  us  that  arc  but 
poor  clay  veffels.  We  charge  you  as  ye  muft  be  anfwer- 
able  to  God  at  the  great  day,  and  we  defire  to  be  free 
with  you,  it  being  the  meffage  of  our  Lord  and  great 
M-tller  Jefus  Chrift.  Though  we  be  called  men  of  iedi- 
tious  and  devilive  principles,  and  condemned  by  the  moft 
parr,  yet  we  dedre  to  perfuadc  you  of  this  great  gofpel- 
truth  ;  and  efpecially  we  perfuade  you  to  contend  much 
for  that  truth,  even  for  Chrift's  kingly  power  and  head- 
iliip  over  his  own  church,  that  is  much  controverted  at 
thistiay.  He  hath  his  courts,  and  authority  to  appoint 
officers  in  his  own  houfe  without  the  civil  magiftrate  or 
his  authority  ;  and  hath  put  ail  things  under  him,  and  gave 
him  to  be  the  head  over  all  things  to  the  church. — And  he  is 
the  head  of  the  body  the  Church,  Eph.  i.  22.  Col.  i.  h8.- — 
This  we  perfuade  you  to  own,  and  contend  for  :  And  O 
but  it  be  a  noble  quarrel,  yea  the  nobleft  quarrel  that  e- 
ver  a  poor  man  was  honoured  to  contend  for  ;  and  let 
us  be  faithful  in  this. 

(7  )  The  laft  great  gofpel   truth  we  deiire  you  to   con-  I 
tend  for,  and  perfnade  you  unto,  is,  to    confefs  him    be- 
fore men.     O  Sirs,  beware  of  fhifting  to  confefs  him  be- 
fore men  ;  for  if  fo,  God  will  fliake  out  your  part  out  of 
the  covenant.     The   truths  of  Chrift  muft   not  be  parted 
with  ;  they  muft  be  both  believed  by  us,  and  buffered  for  ; 
not  only  lomc  of  them,  but  they  muft  be  all  owned  and 
contended  for,  from  the  leaft  even  to  the  greateft  of  them. 
Ye  muft  confefs  all  truths   when  called  to  it,  and  not  de-. 
ny  any  truth  at  all.     Whofoever  denieth  me  before  men,  him  ■ 
tuill  I  aljo  deny  be/ore  my  Father  which  is  in  heaven,  Matth. 
*   33- 

III.  A  third  thing  from  the  words,  for  your  improve- 
ment, is  to  feek  acquaintance  with  Chrift  ;  and  ye  mult 
feek  acquaintance  with  this  tenor  of  the  Lord.  Why 
muft  ye  feek  this  ?  Becaufe  of  thefe  four  motives  that  we 
fiiall  only  name  over  unto  you. 

1.  You  muft  fear  God,  and  feek  fome  meafure  of  the 
•grace  ot  God  upon  your  fpirits,  and  that  becaufe  he  is  a 
great,  a  terrible  and  a  mighty  God.  O  ieekafenfeof 
this,  that  ye  may  £et  him  to  pals  by  you  in  the  frying 
time. 

2.  Becaufe  he  is  glorious  in  majefty.^  Is  he  not  king  of 
nations  ?  Therefore,  fear,  O  fear  him  who  rules  -with  an 
iron  rod.  \  O  feek  to  have  him  glorified  in  your  hearts, 
lives  and  practices. 

3  To 


Ser.  XL.  Upon  2  Cos.  v.  u.  {^3      %*. 

3.  To  perfuade  you  unto  this:  He  is  a  holy  God,  an, 
immaculate  and  fpotlefs  God  ;  and  one  who  will  not  fear, 
him  that  hates  iin,  and  will  punifh.aU  the  workers  of  ini- 
quity ? 

4  To  perfuade  unto  this  fear  of  God  is,  becaufe  he  i$ 
an  angry  God  ;  He  is  an  offended  majelty  :  He  is  wroth 
with  the  inhabitants  of  the  land  for  their  tranfgreflions  and 
departure  from  him, 

5.  To  perfuade  you  to  fear  him,  is,  becaufe  although 
he  be  angry  with  the  wicked,  yet  he  is   a  father,  and  as  a, 

prophet,  pvicft  and  king  to  his  own  peopie. Now,   we 

(hall  name  a  few  advantages  of   thofe  who  fear  the  Lord, 

and  that  they   ihali    receive    or  reap   at  the  laft  day. j 

And 

((.)  They  are  fnre  that  he  is  their  alone  portion.  He 
is  their  fure  inheritance  j  and  nothing  but  he.  They  are 
his,  and  he  is  theirs  ;  My  bcLved  is  mim%  and  I  am  bis ;  he, 
feedetb  among  the  ivies 

(2  )  They  are  a  holy  people  that  fear  the  Lord.  He 
fhall  heal  all  their  difeafes,  and  they  fhall  be  nO  more  ia 
hazard  of  eternal  death  and  deifrucYion. 

(j.)  They  fhall  be  fate  with  him  :  Yea,  fafer  than  a- 
mongan  hoft  of  angels  ;  their  ftrength  is  the  munition  o£ 
rocks  s  he  is  their  ftrong   tower. 

(4  )  They  (hall  be  provided  for  ;  %bey  that  truly  fear  tfa 
Lordjball  not  want  any  good.  He  will  give  them  their  bread, 
and  their  water  jball  bf  jure 

Lajily,  They  fhall  have  this  advantage,  they  fliatl  be 
*loved  and  pitied  of  him  ;  And  G  who  will  not  love  to  have 
this  fear  of  the  Lord  ! 


'    No 
And 


w  I  come  to  give  you  fome  marks  of  this  fear. * 

i.  If  ye  have  the  fear  of  rhe  Lord,  it  will  eonftrain  you 
unto  all  duty  that  ye  know  to  be  duty, 

2.  Ye  will  fliun  all  iin,  and  eiTay  to  (top  it  both  in 
yourfelves  and  others.  Now,  Sirs,  I  dare  not  but  be  plain 
with  yoa  as  tu  your  foul's  cafe  and  condition  ;  knowing 
the  terrors  of  the  Lord,  we  defire  and  p.riuade  vou  to 
clofe  with  Chrift  There  is  no  escaping,  if  ye  negfetf  tJ>U 
great  falvation-offcr.  We  cannot  protpife  you  another 
offer  of  it  in  time  O  Sirs,  take  a  look  of  precious  Chi  id 
that  is  here  offered  unto  you,  and  give  in  your  anfwer. 
and  obey  his  call  ;  or  elfe.  we  mui\  denounce  wrath  and  c 
vexlafling  woeagainit  you.     And    here  ia   his  name,   we 


eft 


11 


'554  Mr.  A.  Shield's  Sermons.         Ser.  XL. 

call  you  to   give  in   your   anfwer.     Now,  take  thefe  few 
confiderations  to  perfuade  you  unto  it. 

\ft%  Confider  that  it  is  a  greater  fin  than  can  be  men- 
tioned  to  neglect  this  offer.  Nay,  it  is  greater  than  bug- 
gery, murder,  inceft,  or  adultery  :  It  is  a  Chrift- murder- 
ing fin  :  It  is  an  opening  up  afrelh  his  wounds  again.— 
How  Jball  they  efcape  that  neglcft  fo  great  afalvation  ?  O 
Sirs,  it  is  a  fin  againft  the  law,  and  a  fin  againft  the  gof- 
pel whichin  a  large  fenfe  includes  the  law.  Ye  in  the  weft 
of  Scotland,  are  guilty  of  this  in  neglecting  and  underva- 
luing  Chrift  in  the  gofpel. 

2dly,  If  ye  confider  how  little  price  ye  can  produce  : 
For  it  is  not  over-dear  :  it  is  on  eafy  terms.  Believe,  and 
ye  Jball  be  faved:  take  it  and  ye  fhall  have  it.  Open  your 
mouths,  and  I  will  Jill  them  abundantly.  Are  not  thefe 
cafy  conditions  that  heaven  and  glory  may  be  had  upon  ? 
O  then  make  no  excufes ;  but  clofe  the  bargain  with  all 
your  hearts,  and  let  all  your  other  lovers  be  gone,  and 
embrace  him  only  in  this  gofpel,  left  ye  perifh  tor  ever 
and  ever. 

3<#y,  Confider  the  mifery  of  this  neglect.  It  is  unavoid- 
able. O  Sirs,  Scotland's  hell  will  be  a  hot  hell,  and  ef- 
pecially  to  profeflbrs  that  had  the  offer  of  the  gofpel,  and 
the  offer  of  falvation  on  fuch  eafy  terms.  O  Sirs,  will  you 
flee  to  hide  yourfelves  in  that  day,  you  that  have  been 
gofpel-proof,  and  that  will  not  be  moved  for  all  that  we 
can  fay  unto  you.  O  ye  profefibrs  in  Scotland,  that  will 
not  embrace  this  offer,  ye  are  in  as  great  hazard  of  lofing 
heaven  and  happinefs,  as  the  wicked  enemies.  You  that 
are  not  doubting  your  condition,  ye  are  in  a  fad  cafe, 
and  ye  who  cannot  read,  ye  are  in  a  fad  cafe.  Ye  fay,  ye 
cannot  get  lcifure  to  read  your  13ib!es  ;  but  can  you  take 
leifure  to  damn  your  own  fouls  ?  And  yet  you  will  not 
take  more  pains  to  read  them,  and  pray  to  God  for  the 
faving  knowledge  of  them,  ye  are  in  eternal  hazard  of 
lofing  your  immortal  fouls.  O  give  more  diligence  for 
heaven  unto  your  fouls.  Now  ye  have  had  a  day  of  the 
gofpel  in  great  hazard,  and  amongft  enemies  ;  and  ye 
know  not  if  ever  ye  (ball  have  another  day  of  it.  O  ftudy 
the  improvement  of  the  fame,  that  it  be  not  a  loft  day,  or 
rather  a  day  of  accufation  againft  you. 

Now,  I  Avail  add  no  more;  but  only  give  you  a  fhort 
word  of  advice  ;  and  that  is,  feek  the  Lord  in  his  ordinan- 
ces. He  is  a  Iamb  and  a  lion.  He  is  a  lamb  fpeaking 
forth  his  meeknefs  to  penitent  finners,  that  come  and  ac- 
cept of  him  upon  his  own   terms.     But   he  is  a  lion  alfo, 

and 


Ser.XL,  Upon  2  Cor.  v.  11.  555 

and  that  fpeaks  forth  his  power,  and  ftreogth  and  bold« 
nefs.  If  ye  refufe  him  in  his  lamb-like  meeknefs,  in  the 
offers  and  /mail Jiill  voice  oj  the  gfJpelt  then  ye  fhall  be 
caught  in  the  terrible  paws  of  the  Lion  of  the  tribe  of  Ju- 
dah  ;  and  who  dare  roufe  him  up,  or  offend  him  ?  Now> 
O  take  and  embrace  him  ;  and  if  ye  will  not,  he  will 
come  and  fay,  Go,  take  thefe  rebels  that  would  not  that  I 
Jljould  reign  over  them>  and  kill  them  before  mine  eyes.— 
Then,  O  rebels,  come  under  his  yoke  ;  for  there  are  ma- 
ny rebels  to  our  Lord  in  this  land,  that  will  not  confenc 
unto  his  kingly  government,  both  Popifli  and  Prelatick, 
and  alio  many  profeflbrs  that  have  not  given  their  confent 
to  his  reigning  in  and  over  them. 

Now,  what  fhall  we  fay  to  you  ?  We  here  in  his  name 
from  the  terrors  of  the  Lord,  defire  and  perfuade  you  to 
be  reconciled  to  Chrift,  left  he  come  forth  againft  you, 
when  there  will  be  none  to  plead  for  you,  nor  excufe  you 
in  that  great  day  of  accounts,  where  we  muft  all  appear 
before  the  great  God  ;  and  there  ye  muft  anfwer  for  what 
inftructions  ye  have  had  •,  and  for  this  day  amongft  the 
reft.    O  therefore,  ftudy  to  be  found  in  him.     Amen. 


><X>O<><>CK^Cx>C>CXX::k>0<X^ 


PREFACE. 


WE  meet  with  many  discouragements  in  the  way  of 
our  duty  ;  we  meet  with  many  difcouragements 
from  enemies,  the  Popifh,  Prelatick,  and  malignant  fac* 
tion.  They  do  all  they  can  to  hinder  duty.  The  perfe- 
cution  is  as  the  blaft  of  the  terrible  one,  which  is  as  a 
fiorm  againft  the  wall.  But  if  this  were  all,  it  were  the 
more  eafily  borne  ;  but  we  meet  with  difcouragements  from 
thefe  who  (hould  be  againft  thofe  who  are  againft  us,  we 
mean  our  brethren,  who  are  bound  by  foiemn  and  facrecV 
Covenants  to  profecute  the  teftimony  which  we  own  and 
fuffer  for  againft  enemies,  as  well  as  we :  Yet  now  they 
are  tolerated,  and  we  are  perfecuted  :  They  are  at  eafe  ; 
and  we  are  in  trouble  :  They  are  living  under  the  /helai 
A  a  2  a  fii 


556  Mr.  A.  Shiebd's  Sermons.       Lect.  VTI, 

of  avaiTalof  Antichrift,  (which  favour  we  dare  not  em- 
brace, nor  in  the  leaft  countenance  ;)  we  are  counted  as 
aliens  by  our  mother's  children.  If  we  were  only  the 
fong  of  drunkards,  it  were  the  lefs  matter  ;  but  when  we 
are  not  only  become  the  contempt  of  the  proud,  but 
thelcorn  of  thofeour  brethren  who  are  at  eaie,  it  is  very 

wounding. We  are   not  the   contempt  of  the  Papifts,. 

Prelates,  and  malignants  only  j  but  the  fcorn  of  thofe 
our  brethren  at  eale.  To  have  any  of  the  godly  againfit 
us,  is  not  eafy  to  bear. 

Another  thing  which  is  matter  of  difconragement  in  the 
way  of  our  duty,  and  that  is,  though  we  get  accels,  (tho' 
with  much  difficulty,)  to  go  about  our  duty  ;  yet  we  find 
little  fuccefs  in  this.  This  is  very  difcouraging  ;  The 
Lord  hides  his  face,  ancfidoes  not  countenance  and  fhine 
upon  the  meetings  of  his  people  as  focne  times  he  hath 
done      He  is  notfofoon  found  and  felt  in  bis  ordinances 

as  fometimes   he   hath    been. He    is  not  fo  round 

and  felt  in  his  ordinances  as  formerly.  O  the  Comforter 
thatjhould  relieve  tier  fouls  is  far  from  us  ;    and  is  not  this 

very  (ad  ? Again,    another    difcouragement   that  we 

meet  within  the  way  of  duty  is,  the  providences  and  dit- 
penfation  of  the  weather.  The  Lord  feems  to  crofs  and 
contradict  us  in  going  about  the  fame.  The  providences 
and  difpenfations,  whether  crofs  or  favourable  are  not.  a 
a  rule  of  duty,  and  fhould  not  make  us  leave  offduty, 
however  crofs  they  fhould  be  ;  yet  we  (houfri  nox  pafs 
the  fame  lightly  or  unconcernedly,  but  fearch  out  the 
meaning  and  language  thereof  nnto  us.  This  bad  wea- 
ther of  cold  and  fbow  we  are  tryfted  with*  though  it 
fhould  not  hinder  us  from  our  duty,  yet  is  for  our  trial, 
and  fhould  be  humbling  to  us.  The  lait  time  that  I  was 
with  you  not  far  from  this  place,  we  got  fuch  a  cold  ltor- 
my  day  as  this,  which  we  might  look  upon  as  a  preface 
of  what  we  have  met  with  iinee.  It  was  like  the  fmail 
drops  before  the  ftorra  :  for  fince,  we  have  been  try  (led 
with  a  fad  ftroke  ;  we  have  loft  a  famous  ftandard  bear- 
er, Mr  James  Ren  wick,  who  was  with  us  that  day,  whofe 
•voice  ufed  to  cry  to  you  amongft  thefe  hills  •,  and  now  his 
blood  is  crying  to  the  heavens  for  vengeance  againft  the 
molt  part  of  this  generation,  minifters  and  proferlbis.  He 
.  was  as  the  voice  of  one  crying  in  the  %ui!dernefsy  who  preach* 
.  cd  the  gofpel  freely  and  faithfully  unto  you.  And  now 
after  this  day  lo  ftormy,  we  may  fear  a  ladder  ftroke,  e- 
ven  the  removal  of  thoie  left  behind,  if  we  be  not  humble 
and  improve,  this  day's  work...  borne   of  you  are  come 


Lsct.  VII.  Upon  Re*  ii.  12,  13.  557 

from  far,  and  are  cold  and  weary  ;  yet  be  not  dlfcoUTag- 
ed;  compo/e  your  ipirits  :  Set  ferioufly  about  your  du- 
ty, and  that  will  warm  your  hearts.  I  will  tell  you  of 
two  things,  if  you  had  them,  they  would  help  to  warm 
your  hearts,  and  encourage  you  in  this  itormy  day. 

jy?,  The  love  of  God  fhed  abroad  in  your  heaits  :  The 
fenfe  of  his  love  filling  your  fouls  would  warm  your  hearts . 
The  communications  of  his  love,  the  manifeftations  of 
his  prefence,  and  the  light  of  his  countenance  lifted  up 
upon  you  would  encourage  you  notwithstanding  this 
ftormy  day;  the  warm  rays  and  beams  of  his  love  fo  in* 
flaming  your  hearts  as  to  make  you  forget  the  coldnefs 
of  the  day. 

zdfy,  Love  in  vigorous  exercife  unto  him  would  fo  in- 
flame your  heaits,  and  make  you  fo  inftant  about  your 
duty  as  not  to  regard  cold  very  much.  But  alas  !  love  is 
cold  amongft  you,  O  if  ye  faw  him,  ye  could  not  but 
love  him.  If  ye  had  a  tafte  of  his  bounty,  and  a  view  of 
his  beauty,  your  hearts  would  be  ravilhed  with  it.  O  la- 
bour for  love  to  him  ;  and  let  it  appear  that  you  have  it : 
Be  zealous  for  his  honour  and  glory  ;  for  without  zeal 
you  can  never  go  right  about  your  duty  •,  nor  will  be  able 
to  go  thro'  trials,  nor  endure  afflictions,  that  are  com- 
ing. Zeal  keeps  all  the  graces  of  the  Spirit  in  exercife, 
and  is  as  oil  to  the  wheels  of  the  foul,  to  make  it  run 
fweetly  after  the  Lord:  If  you  want  zeal,  you  may  quef- 
tion  your  growth  of  grace  in  the  foul,  you  may  fufpeft 
the  reality  thereof.  It  is  true,  your  zeal  fhould  be  accords 
ing  to  knowledge,  and  we  fhould  look  well  that  ft  pafs 
not  its  due  bounds.  Yet  zeal  without  knowledge,  fpeaks 
out  the  lightnefs  of  the  head  ;  fo  knowledge  without  zeal 
argues  the  rottennels  of  the  heart,  whereof  many  give  de- 
monftrations  this  day.  Zeal  this  day  is  much  condemned 
by  the  generality  ;  yea,  it  is  flouted  and  houted  at  as  ri- 
diculous by  the  moll    part They  fay   minilters  fhould 

preach  faith  and  repentance,  and  people  fhould  hear. 

But  never  a  word  of  zeal  for  ChrifVs  caufe  and  intereft  a* 
gainft  all  the  wrongs  aud  indignities  done  him,  by  this 
blafphemous  ablolute  power  arrogated  by  a  monfter  of 
tyranny  and  perfidy,  and  a  vafTal  of  Antichrift  :  a  pow- 
er which  is  the  alone  incommunicable  prerogative  ot  Jeho- 
vah, whofe  will  is  a  law.  Yet  this  is  encroached  upon 
by  that  tyrant,  and  by  virtue  of  this  incroachment  he 
grants  that  Antichriftian  toleration,  that  is  fo  applaud- 
ed by  the  moft  part  of  minifters  and  profeflors.  Thus  tc> 
ieparate  faith  and  repentance  from  zeal  is  a  quite  inverting 
A  a  a  a    2  of 


55*       Mr.  A.  Shield's  Sermons,  6c.     Lect.VII. 

of  the  order,  which  the  Lord  hath  put  amongft  the  gra- 
ces of  his  Spirit.     And  what  he  hath  joined  together,  let  no 
man  put  afunder  ,*  for  minifters  cannot  preach,  nor   peo- 
ple praflife  faith  aright,  without  zealj    feeing  the  fcrip- 
rare  hath  joined  them  together,  Horn.  x.  10.  For  with  the 
heart  men  believe  unto  rightecufnefs,  and  with  the  mouth  con- 
fejfimt  is  made  unto  falvation.     A  confefiion  of  Chrift  with 
the  mouth  cannot  be  without  zeal,  (efpecially  in  a  time  of 
buffering,  when  his  truths  are  controverted^  and  his  peo- 
ple periecuted   for  their  adherence  thereunto  ;)    and   is 
called  for  as  well  as  believing  in  him  with  the  heart  •,  and 
minifters  cannot   preach    repentance,  nor  people  pra£life 
it  aright  without  zeal.     The  fcripture  puts-  them  together, 
Rev.  iii.  10.  Be  zealous   therefore,  and  repent.     Minifters 
fhould  preach  againft,  and    give  the  people   warning  of 
the  fins  that  they  fhould  repent  of,  otherwife  they  cannot 
cxercife  repentance  for  the  fame.     Jor  where  repentance 
for  fin  is,  there  will  be  a  holy  zeal  and  indignation  againft 
the  fame.     Few  of  us  can  fay,  The  zeal  of  thine  houfe  hath 
fat  en  me  up,  and  the  reproaches  sfthem  that  reproached  thee ^ 
are  fallen  upon  me,  Pfal.  IxJx.  9.  with  great  weight.    O  that 
we  had  zeal  in  exercife.     We  have  many  things  to   evU 
dence  the  want   of  the  fame,  though  our   Lord  had  not 
been  wounded  and  wronged,  as  he  is  Mediator  and  King 
and  Head  of  his  church  by  the  wicked  Supremacy  ;    and 
now  he  is  wounded  and  wronged  as  he  is  God  of  the  wh  ole 
world  by  this  blafphemous  toleration  ;  But  alas  !    where  is 
Our  forrow  for  it,  and  zeal  againft  it.     We  have  a  noble 
caufe  depotfted  in  our  hands;  even  that  which  concerns 
the  prerogatives  of  Chrift,  and   privileges  of  his  church 
and  liberties  of  mankind,  which  before  we  abandon  and 
let  go,  we  fhould  quit  our  hearts  blood.    We  have  a  no- 
ble teftimony  to  contend  and  fuffer  for  :  yea  it  is  the  no- 
fcteft  teftimony  that  any  church  in  the  world  hath  this  day 
to  contend  for  :  it  concerns  no  lefs  than  the  kingly  glory 
of  Chrift ;    which  truth  he   will  fignally  own   and  make 
glorious  in  the  earth,  when  he  returns  to  bring  down  his 
enemies,  to  deliver  his  church  and  people. 

Although  the  teftimony  of  the  Church  of  France,  and 
in  the  valleys  of  Piedmont  *,  and  Hungary  be  great  and 
weighty,  and  well  worth  the  contending  and  fuffering  for, 

•  This  Piedmont  is  one  of  the  principalities  of  Italy,  where 
the  Church  fuffered  a  long  feries  of  perfecution,  barbarities  and 
bloody  carnage  by  the  cruei  Papifts,  about  the  years  1,5,55,  1560. 
&ee  f  ox$  Aits  and  Monuments,  Vol.  11. 

ft* 


J.ECT.  VIT*  Upon  Rev.  ii.  n,  13.  $& 

yet  our  teftimony  for  the  kingly  office  of  Chrift  is  more 
noble,  and  be  will  give  it  a  glorious  decifion,  when  he 
comes  to  vifit  his  people  with  his  falvation.  It  is  true, 
though  the  teftimony  for  the  prophetical  and  prieftly  of- 
fice of  Chrift  be  noble  and  well  worth  the  contending  and 
luffering  for,  yet  in  fome  refpecls,  the  kingly  teftimony 
of  his  kingly  office  is  more  noble  and  glorious  :  and  tho' 
our  teftimony  be  fo  noble,  yet  there  is  not  one  part  of  it, 
but  what  is  oppoied  and  contradicted  not  only  by  the  ene- 
mies, but  alio  by  the  mmifters  and  prcfefiors  in  general. 
But  we  dare  confidently  affirm,,  and  take  heaven  and  earth 
to  whnefs,  that  we  hold  and  maintain  nothing,  but  what 
is  confonant  and  agreeable  unto  the  wo^l  of  God,  and 
the  covenanted  principles  of  the  church  of  Scotland.     For 

1.  Did  not  our  fore  fathers  in  the  beginning  of  the  re* 
formation,  not  only  oppole,  but  in  a  great  meafure 
difown  the  authority  of  the  two  Mary's,  viz  the  mo* 
ther  and  her  daughter  ? 

2  Was  not  Charles  I.  oppofed  by  two  armies,  and  hi$ 
fon  Charles  II.  refufed  to  be  admitted  to  the  government, 
till  he  fubferibed  the  covenants  ?  Did  not  our  church,  by 
their  acts  and  conftitutions,  declare  what  ma^iftrates  they 
would  have  reign  over  them,  and  what  qualifications  were 
requisite  to  them,  5o  that  what  we  have  done  in  drown- 
ing the  prefent  authority,  is  no  new  nice  notion  as  iomc 
would  have  it,  but  confonant  to  the  principles  of  the 
church  of  Scotland.  It  is  thofe  that  own  the  authority 
of  the  popifhufurper,  that  efpoufe  new  notions,  and  not 
vm  :  for  this  principle  is  maintained  by  the  generality  of 
the  enemies  thereof,  That  when  by  providence  any  are  in 
government,  they  have  a  right  to  govern.  This  is  to  make 
the  holy  one  the  author  of  fin,  (feeing  that  though  the 
ordinance  and  office  of  magiftracy  be  according  to  hi* 
preceptive  and  approbative  will,)  yet  tyranny  cannot  be, 
but  only  by  his  permiftion  and  providential  will ;  for  where 
tyranny  is,  it  is  the  throne  of  iniquity,  which  is  the  thione 
of  the  devil,  which  fhould  not  be  owned. 

As  alfo,  with  regard  to  that  part  of  our  teftimony  which 
concerns  our  contending  againft  the  defections  of  roinifters 
and  profefibrs,  (though  for  the  fame  we  are  accounted 
and  called  Shilmaticks  and  Separates)  yetfc  the  lame  is 
confonant  to  the  fcriptures,  which  command  us  to  plead  with 
our  mother,  that  (he  may  put  away  her  whoredoms  from 
between  her  breafts,  Hof.  ii.  2.  And  alfo  agreeable  to  our 
covenanted  principles  of  the  church  of  Scotland  ;  for  we 
withdrew  from  nothing,  but  what  is  condemned   by   her 

ftanaing 


566      Mr.  A.  Shield's  Sermons,  6c.      Lect.  Vlf. 

landing  acts  and  laws  —And  now  this  generation  of  mi- 
sifters  have  accepted  of  a  toleration  granted  by  a  vaffal  of 
antichrift,  by  virtue  of  that  abfolute  power  arrogated  with. 
a  defign  to  introduce   popery.     This  is  contrary  to  fcrip- 

ttire,  our  covenants  and  work  of  reformation. It  is  To 

clogged,  and  loaded  with  reftricYions,  that  a  minifter  that 
would  be  faithful  cannot  embrace  it.  Yet  alas  it  is  com- 
plied with  by  the  raoft  part:  fo  I  urge  you,  if  ye  have  any 
love  to  Chriit,  or  to  your  own  fouls,  and  as  ye  would  be 
free  of  the  fnares,  and  efcape  the  judgments  wherewith 
this  courfc  will  be  puniftied.  Come  out  from  amongffc 
thefe  tolerated  meetings;  have  nothing  to  do  with  them. 
I  take  heaven  and  earth  and  thefe  hills  to  witnefs,  that  I 
have  given  you  faithful  warning  of  the  (in  and  fnareof  this 
courfe,  and  to  difcountenance  thefe  tolerated  meetings  j 
for  the  fun  hath  gone  down  upon  them. — Ye  may  think 
this  ftrange  doctrine  indeed  ;  but  I  cannot  help  it :  love  to 
your  fouls  draws  it  from  us ;  for  what  concord  can  there  be 
between  Chrift  and  Belial,  &c.  and  what  communication  be- 
tween light  and  darknefs,  &c.  And  what  agreement  can 
there  be  betwixt  prcibyterian  principles,  and  this  anti- 
chriftian  toleration  ? 


X  <XX>>C>C><X><><>0<&<>0<><^ 


LECTURE    VII. 


Revelation  ii.   12,  13. 

11  And  to  the  angel  of  the  church  in  Pergamos  write, 
'Thefe  things  faith  he,  which  hath  the  jharp  /word 
with  two  edges. 

13/  know  thy  works  and  where  thou  dwelleji  ,  even 
where  Satan's  feat  is  :  and  thou  holdeflfaft  my  name, 
and  haft  not  denied  my  faith,  even  in  thofe  days 
wherein  Antipas  was  my  faithful  martyr,  who  was 
Jlain  among  you,  where  Satan  dwelleth. 

IF  we  confider  the  church  of  Pcrgamos,  and  the  refl  of 
the  feven  churches  of  Afia  that  were  once  famous 
churches,  and  how  long  they  have  been  ioifaken,  fo  thst 

there 


LecT.VIl.  Upon  Rfcv.  ti.  12,  13.  561 

there  is  not  in  any  of  them  now  the  face  of  a  church  ;  but 
each  of  them  is  inhabited  by  the  Turks ;  and  alfo  if  we 
confider  the  cauies  of  this  far  faking  and  defolationf  wc 
may  fear  and  tremble. 

17?,  There  is  in  this  letter  to  Pergamos,  the  introduc- 
tion which  contains  two  things.  (1.)  From  whence  it  was 
fentj   -And  (2.)     To  whom  it  was  lent. 

idiy,  There  is  the  body  of  the  letter  which  alfo  eon* 
tains  two  things  (1.)  They  are  commended  for  holding 
his  name  :  (2)  For  not  denying  the  faith  ;  which  is  illus- 
trated by  two  circumftances.  1.  They  held  faft  his  name, 
and  dd  not  deny  his  faith,  even  where  Satan  had  his  feat. 
2,  When  Antipas  was  a  faithful  martyr.     And 

3^/y,  The  letter  contains  a  reproof  to  them,  and  they 
are  reproved  for  feveral  things*  as,  that  they  had  amongft 
them  thofe  who  held  the  doctrine  of  Balaam,  and  the  Ni- 
co^aitans,  which  things,  (fays  he,)  I  hate. 

For  the  firft  of  thefe,  (viz  )  The  introduction  which 
contains; 

1.  To  whom  it  was  fent,  and  that  is  to  the  church  of 
Pergamos,  whereby  are  meant  the  minifters  one  or  more 
of  that  church,  or  refpective  body  of  minifters  confociat- 
ed  together  under  a  prefbyterian  government.  Minifters  in 
fcripture  are  fometimes  called  angels,  as  in  the  Old  Tefta- 
rnent,  the  word  angel  (ignifics  meftenger  fometimes,  as  the 
mefTenger  of  the  Lord  of  hofts,  as  in  Judg.  ii.  1.  And  the 
angel  of  the  Lord  came  from  Gilgalto  Bochimt  whereby  isun- 
derOood  a  minifter,  or  meiTenger  of  the  Lord  that  came  to 
tell  the  people  of  their  lin6  It  cannot  be  meant  of  an  angel 
coming  down  from  heaven  with  fuch  a  meiTage ;  for  it  is 
laid,  He  came  up  from  Gilga/t  &c.  and  not  from  heaven; 
and  moreover  angels  are  fuch  glorious  creatures,  and  fo 
full  of  majefty  that  we  cannot  behold  them,  or  converle 
with  them.  Therefore  the  Lord  hath  condefcended  fo 
far,  and  confulted  onr  good  fo  much,  that  he  makes  ufe 
of  men  like  ourfelves  to  be  our  meftengers  and  ambaffa- 
dors  to  treat  with  us.  Minifters  are  called 'angels,  and 
that  for  thefe  two  realons,  (1.)  Becaufe  of  the  dignity  of 
their  office  ;  and  they  ought  to  be  refpected  as  fuch.  (2.) 
Becaufe  angels  are  holy  creatures,  fo  fhould  minifters  be 
holy  in  their  talk,  holy  in  their  walk,  and  in  every  thing 
that  they  do,  holinefs  Ihould  fhine. — But  there  are  two 
iorts  of  people  that  contradict  this  expofition,  faying  that 
by  angel  is  meant  no  more  minifters  than  one.     And 

■  (1.)  The  Epiicopal  party  fay,  that  by  angel  is  meant  no 
more  minifters  tluu  one,  being  in  the  ftogular  number, 

and 


562        Mr.  A  Shield's  Sermons,  6c.       Lect.  V7L 

and  that  here  is  meant  a  bifliop  or  prelate  who  hath  pow- 
er over  the  minifters,  to  whom  this  letter  is  written.  But  as 
this  office  of  lordly  prelacy  hath  no  footing  in  fcripture,  nor 
weight  there  for  its  foundation,  being  a  human  invention; 
fo  they  have  no  ground  from  this  place  to  plead  their  di- 
vine right ; — for  the  word  angel  here  muft  be  underftood 
in  the  lame  way  as  in  the  letter  to  the  church  of  Ephefus. 
Now  as  it  is  clear  from  Acts  xx.  17.  that  there  was  more 
minifters  in  the  church  of  Ephefus  than  one,  io  it  is  alio 
evident  that  there  was  no  fuperiority  amongft  them,  but 
fuch  a  parity  that  all  had  alike  power,  Acts  xx.  2S.  Take 
heed  therefore  untoyourf elves,  and  to  all  the  flick,  over  whom 
the  Holy  Ghoft  hath  made  you  overfeers.  Like  wife  it  muft  be 
underftood  the  fame  way,  as  to  the  church  of  Thyatira, 
Rev.  ii.  24.  But  J  fay  unto  the  reft  of  Thy  at  ir  a.  Where  it 
is  clear  the  letter  was  written  unto  more  than  one  :  Hence 
one  had  not  the  fuperiority  over  the  reft.  We  fhould  not 
lofe  our  zeal  againft  curfed  prelates ;  but  labour  to  have  it 
in  exercife :  for  the  prelacy  in  this  land  is  not  only  cHoce- 
fian,  but  Eraftian  prelacy.  They  firft  overturned  the  work 
of  our  reformation  that  was  the  beginning  of  our  forrows 
and  miferies,  under  which  we  have  been  now  groaning 
thefe  many  years.     The 

(2.)  Sort  who  oppofe  the  interpetation,  are  the  Sectari. 
ans,  the  Independents  and  Anabaptifts  who  are  againft  a 
national  church.  They  fay,  it  is  meant  here  only  of  the 
minifters  of  one  congregation,  the  abfurdity  whereof  is 
manifeft  :  for  as  Pergamos  was  a  great  city,  and  had  many 
profefibrs  in  it,  it  behoved  them  to  have  more  minifters 
than  one.  So  it  muft  be  underftood  in  the  fame  way  that 
the  church  of  Ephefus  is.  Now,  that  there  were  more 
minifters  there,  is  clear  from  that  forecited  text,  Acts  xx. 
17.  And  from  Miletus  he  fent  to  Ephefys,  and  called  the  el- 
ders of  the  church.  So  let  not  your  zeal  againft  the  Secta- 
rians be  blunted,  but  have  it  in  exercife,  and  guard  againft 
them  alio.     The 

2.  Thing  in  the  introduction  is,  by  whom  the  epjftle 
was  fent  unto  them.  Thefe  things  faith  he.  This  is  the 
fame  with  what  the  prophet  in  the  Old  Teftament  laid, 
Thus  faith  the  Lord,  to  the  end  that  what  they  were  10  fay, 
might  be  the  better  believed  and  taken  heed  unto ;  for  there 
is  nothing  that  can  bind  the  confeience,  but  what  hath  the 
ftamp  of  divine  authority  upon  it  *  and  in  the  New  Tefj 
lament  ii>e  apoftle  Paul,  beginning  the  moft  part  of  all  his 
cpiftlcs  with  Paul  an  apoftle  of  Jefus  Chrifl,  thereby  mowing, 
that  what  he  was  to  write,  was  to  be  looked  upon  as  hav- 
ing 


Lect.  VIL  Upon  Rev.  ii.  12,  13.  563 

ing  the  ftamp  of  divine  authority  upon  it,  and  therefore 
to  be  believed  and  taken  heed  unto.— —And  here  John,  to 
make  the  thing  he  was  to  write  to  this  church  have  the 
more  weight  with  them,  and  be  the  better  credited,  he  be- 
gins with  thefe  things ,  faith  he.  It  is  not,  thefe  things  faith 
John  ;  for  that  could  not  bind  the  confcience,  being  only 
of  human  authority  ;  but  it  is  thefe  things  faith  he  :  what 
he  ?  it  is  he  who  is  the  great  Prophet,  King  and,  Law-giver 
to  his  church  :  it  is  he  who  faith  thefe  things,  and  there- 
fore they  ought  to  be  taken  heed  unto. Minifters  fhould 

preach  nothing  to  people,  but  what  they  have  in  commif- 
fion  from  Chrift,  and  what  is  warranted  from  his  word: 
and  they  mult  fay  nothing  to  them,  but  that  which  they 
can  fay.  Thefe  things  faith  he;  feeing  that  only  can  have 
weight  upon  the  confeience  \  and  this  reproves  thefe  two 
forts. 

(i.)  Tbofe  who  fay  lefs  than  the  Lord  in  his  word  fays : 
they  make  fewer  duties,  and  not  fo  many  fins  as  it  makes. 
They  cannot  fay,  thefe  things  faith  he ;  For  they  fay  lefs 
than  he  allows  them  to  fay. 

(2.)  It  reproves  thofe  who  fay  more  than  he  commands 
them  to  fay.  They  make  more  duties,  and  more  fins  then 
the  word  docs  :  they  cannot  (ay  thefe  things  faith  he,  feeing 
they  fay  more  than,  he  bids  them.  The  minifters  who  have 
accepted  of  this  toleration  cannot  fay,  Thefe  things  faith 
lie  ;  For  they  are  limited,  reftricted  and  bounded  in  their 
doctrine  by  the  granters  thereof,  that  they  fhall  preach 
nothing  that  may  alienate  the  hearts  of  the  people  from 
him  and  his  government.  So  it  is  fad  to  hear  of  the  obe- 
dience that  is  given  thereunto  by  the  mo  ft  part,  when  the 
obedience  of  our  facred  covenants  dare  not  be  avowed, 
but  they  are  fuppreiTed,  and  like  to  be  burned  becaufe  the 
owning  of  them  is  declared  criminal  by  a  wicked  Jaw.* 
Neither  are  many  of  the  duties  of  the  day  preached  to  the 
people,  nor  warning  given  of  many  of  the  fins  and  fnares 
of  the  times.  O  this  is  lamentable  1  they  dare  not  fay  as  to 
thefe  things,  thus  faith  he* 

The  next  thing  we  (hail  take  notice  of,  is,  what  he  it  is 
that  faith  thefe  things  ;  why?  It  is  he  who  hath  the Jharp 
[word  with  two  edges,  that  is  Jefus  Chrift  in  the  vifion, 
which  John  law  of  him,  and  gives  an  account  of  in  the 
firft  chapter  of  this  book,  and  this  part  of  the  defcription 
he  gives  in  the  roth  verfe,  And  out  of  his  mouth  went  a  two 
edged  [word.     This  is  very  fui  table  and  pertinent  to  what  he 

•  for  this  fee  Atf  5th,  Sett"  ift  Pari,  of  James  VII, 

U  b  b  b  was 


564        Ms.  A.  Shield's  Sermons,  &t.     Lect.  VIT. 

was  about  to  fay  to  the  minifters  of  the  church  of  Perga- 
inos,  in  reproving  them  for  having  amongft  them  thole 
who  held  the  doctrine  of  Balaam  and  the  Nicolaitans,  and 
not  drawing  out  the  fword  which  he  had  given  them  to 
make  ufe  of  for  doctrine  and  reproof,  and  alfo  for  excom- 
munication, feeing  thefe  falfe  teachers  were  obftinate.  As 
if  our  Lord  had  laid,  feeing  ye  have  not  drawn  out  the 
fword  of  doctrine  and  difcipline  againft  them  who  held  the 
doctrine  of  Balaam  and  the  Nicolaitans,  but  ftill  have  them 
amongft  you,  I  will  draw  out  the  fharp  fword  of  judg- 
ment, and  make  them  feel  how  (harp  it  is.  In  fcripturc 
the  Lord  is  faid  to  have  two  (words.     The 

I.  Is  the  fword  of  his  judgment,  Deut  xxit.  41.  // / 
iv bet  my  glittering /wordy  and  my  band  take  hrAd  of  judg* 
went.  This  fword  hath  two  edges,  the  one  whereof  he 
turns  againft  his  own  people,  when  they  fin  againft  him, 
and  provoke  him  to  anger,  in  order  to  make  them  turn 
from,  and  mourn  for  their  i?ns,  and  to  run  or  flee  unto 
him  for  mercy,  pardon  and  reconciliation.  In  this  day, 
his  people  have  got  many  blows,  and  found  the  dintofmany 
ftroaks  of  this  (word  for  their  6ns.  We  have  of  late  got 
a  fad  and  fore  ftroak,  viz.  The  removal  of  two  faithful 
witneffes,  the  one  of  whom  fealed  the  caufe  with  his  blood, 
and  the  other  is  impriloned  in  Ireland  >  and  notwithstand- 
ing of  all' we  have  met  with,  we  may  expect  more  fad,  and 
heavier  ftroaks  and  blows,  if  we  be  not  a  mourning,  hum- 
bled,  purged,  and  reformed  people. 

The  other  edge  of  this  fword  he  turns  againft  his  ene- 
mies in  deftroying  them ;  in  cutting  them  in  pieces  :  and 
this  we  may  hope  for,  and  expect  :  fortho'  his  enemies  in 
this  land  be  very  many  mighty  and  high,  and  iikcwde  be 
hath  (pared  them  long  -,  yet  the  time  is  coming  when  he 
will  draw  out  this  fword  of  judgment  againft  them,  and 
hew  them  in  pieces.  Yea,  he  will  make  its  edge  blnm  in 
cutting  them  down.    The 

2.  Sword  is  the  fword  of  his  .word  %  and  this  alfo  hath 
two  edges,  Heb.  iv.  J2.  And  the  word  of  the  Lord  is  qidc.k 
and  powerful,  fiarper  than  any  two  edged  Jvjord.  The  one 
edge  whereof  he  turns  againft  his  people,  by  which  he 
wounds  them,  and  they  run  in  unto  Chrift  for  healing  'r 
and  the  other  edge  is  turned  againft  hi?  enemies  where- 
with they  areftain,  Heb.  vi.  5.  'therefore  have  1  hewed  them 
by  the  prophets  :  I  have  Jlain  them  by  the  word  of  my  mouth. 
O  how  fad,  and  lamentable  it  is,  that  the  moft  part  of  the 
fruits  and  effects  of  all  the  prrauhing  of  the  word  now.  is 
to  make  people  more  deaf  and  blkid;  fo  that  they  may  be 

the 


Lect.  Vlf.  Upon  Rev.  ii.  ia,  13.  $6"£ 

the  more  ripe  for  judgment :  yea  many  are  as  it'were  blin- 
ded thereby. 

Now,  I  come  to  fpeak  fomewhat  of  the  body  of  the  let- 
ter itfelf  given  unto  this  church  ;  for  the  proceeding  part 
which  I  have  explained  a  little,  is,  as  it  were  the  backing 
of  the  letter  ;  declaring  unto  whom  it  was  written  with  this 
iuperfcription,  /  knew  thy  works.  This  he  begins  all  his  e- 
piitles  to  the  {even  churches,  to  the  end  that  what  he  was 
to  fay,  might  have  the  more  weight  with  them,  feeing  he 
knew  all  their  works:  he  was  witnefs  to  all  their  doings; 
he  knew  beft  what  was  worthy  of  reproof  in  them,  and 
what  was  worthy  of  commendation.  We  may  obferve  this, 
ihat  ir  would  be  of  great  advantage  to  us  to  live  under  the 
impreflion  of  his  omnifciency,  ftill  believing  that  he  fees 
us,  in  all  our  actions,  whether  they  be  done  in  public  or  pri- 
vate ;  and  knows  what  we  are  doing,  faying,  or  thinking; 
for  this  would  help  to  keep  us  tender  and  circiimfpect  be- 
fore him,  and  would  ftir  us  up  to  be  lively  and  diligent  in 

duty,  and  help  to  keep  back  from  fin. But  ala9,  the 

molt  part  of 'you 'do  not  believe  that  he  fees  you,  and 
knows  your  works  :  many  of  you  do  not  believe,  that  it 
is  his  word  that  you  are  hearing,  and  that  he  fees  you 
when  ye  are  hearing  the  fame,  all  ye  compilers  with  his  e- 
nemies.  Ye  did  not  believe  he  knew  your  works,  when 
ye  were  complying  with  them,  ot-herwiie  ye  durft  not  have 
done  it.  All  ye  who  took  any  of  thefe  tinful  oaths  and 
bonds  impofed  upon  you  by  the  adverfaries,  and  paid  the 
wicked  eels  and  locality,  and  heard  the  curate,  ye  did  not 
believe  that  he  faw  you,  when  ye  did  thole  wicked  deeds. 
All  ye  who  paid  the  wicked  eels  and  locality,  his  eyes  were 
tipon  you,  and  he  obferved  you,  when  ye  were  doing  the 
lame,  and  will  reward  you  for  it,  if  repentance  prevent  not. 

The  next  thing  we  mould  take  notice  of  is,  that  for  which 
this  church  is  commended,  and  that  is  for  two  things,  both 
Of  which  are  nearly  to  one  and  the  fame  purpofe.     And 

\ft%  It  is  commended  for  holding  /aft  his  name,  that  is 
his  truth,  caule  and  intereft,  yea,  every  thing  whereby  he 
makes  himfelf  known.     Then 

(1)  We  mu ft  lay  hold  of  him  by  making  peace  with 
him,  as  Ifa.  xxvii.  5.  Let  him  take  hofd  of  my  Jirength,  that 
ha  may  make  peace  with  me.  So  unlefs  ye  be  in  Chriit,  ye 
cannot  hold  faft  his  name  in  a  day  of  trial,  temptation  and 
prrircunon.  You  mud  dole  with  him  as  Jesus,  that  is, 
as  a  Saviour  to  {jlvc  you   both  from  the  guilt  of  fin,  and 

the  power  or  fin. And  alfo  ye  muft  clofe  with   him, 

as  Christ,  that,  is,  as  he  is  anointed  to  be  Ki'jgPiiefl  and 
Prophet  to  his  people. 

B  b  b  b  z  (2.)  tf 


r$66  Mr.  A.  Shield's  Sermons;        Lect.  VIr: 

(2.)  If  ye  would  hold  faft  his  name,  you  muft  hold  faft 
every  one  of  his  truths,  every  part  of  his  caufe  and  interefi. 
We  muft  quit  with  none  of  them,  or  any  part  of  them, 
whatever  it  may  coft  us.  Many  will  hold  faft  a  part  of  his 
name  :  they  will  hold  faft  and  fuffer  for  fome  of  his  truths, 
but  not  for  all.  Some  they  will  quit,  and  not  think  them 
worth  the  fuffering  for.  But  it  ye  would  hold  faft  his 
name,  then  ye  muft  hold  faft  and  fuffer  for  ail  his  truths, 
not  quitting  any  of  them. 

(3)  If  ye  would  ho  Id  faft  his  name,  then  ye  muft  do  it 
conftantly.  Ye  muft  not  think  it  enough  to  contend  and 
fuffer  for  the  truths  a  while,-  and  quit  and  deny  the  fame 
afterwards :  but  that  is  not  the  way  :  if  ye  would  hold 
faft  his  name,  then  ye  muft  do  it  to  the  end. 

idly.  This  church  is  commended  for  this,  that  /lie  de- 
nied not  his  faith.  This  is  much  to  the  fame  purpofe  in 
not  holding  faft  his  name.  I  mail  {hew  you  fome  ways, 
whereby  the  faith  is  denied.     And 

(1.)  The  faith  is  denied  by  herefy,  2  Pet,  ii.  1.  Yet 
many  in  this  day  are  guilty  thereof:  for  all  herelies  and 
errors  howfoever  damnable  they  be,  are  tolerated  by  this 
antichriftian  toleration. 

(2.)  The  faith  is  denied  by  fcandalous  practices  in  many, 
Tit.  i.  6.  Alas  !  many  profefiors  ill  this  our  day  have  de- 
nied this  way  by  fcandalous  practices  unbecoming  the  gof- 
pel. 

(3.)  The  faith  of  Chrift  is  denied  by  idolatry.  But  O 
how  many  are  guilty  of  this.  For  not  only  the  faith  is 
denied  by  outward  grofs  idolatry,  as  the  worshipping  of 
images,  flocks  and  ftones,  whereof  many  are  guilty  at 
this  time,  but  alfo  of  heart  idolatry  when  any  thing  is  put 
in  God's  room,  and  that  fear,  honour,  love  and  delight 
given  unto  any  thing  which  is  due  to  him. 

(4.)  The  faith  is  denied  by  hypocrify,  2  Tim.  ii.  5.  O 
this  will  take  in  many  of  you;  for  if  ye  would  take  heed 
to  it,  the  faith  is  denied  by  defection  and  falling  away  from 
the  truth,  and  for  denying  it  when  called  to  confefs  and 
profefs  the  fame — Ah  !  many  of  this  generation  are  guil- 
ty of  denying  the  faith  this  way. 

Now,  ye  mould  ferioufly  confide  r  tbefe  things,  how  the 
faith  of  Chrift  is  denied  ?  Thofe  of  you  who  are  guilty  of 
the  fame  in  any  of  thefe  ways.  O  confider,  mourn  for, 
and  forfake  the  fame  :  reft  not  until!  ye  get  repentance  and 
pardon  for  the  fame.  Guard  againft  the  denying  of  the 
faith  for  the  time  to  come,  O  let  it  be  your  ftudy  and 
care  to  hold  faft  his  name%  and  not  to  deny  his  faith. 

Now 


Lect.  VII.  Upon  Ret.  ii.  12,  13.'  567 

Now,  there  are  two  circumftances  which  make  the 
commendation  of  this  church  in  Pergamos  more  remark- 
able,   which  our  Lord  Jefus   Chrift  takes  notice  of. <* 

Firft,  This  church  held   fall  his  name,  and  did  not  deny 

his  faith,  even  in  that  place  where  Satan's  feat  was. 

Secondly,  It  held  faft  his  name,  and  did  not  deny  his 
raith,  even  in  thefe  days  wherein  Antipas  who  was  his 
faithful  Martyr  wasflain  amongft  them.     Tc  the 

1 .  Of  thefe,  viz.  their  holding  faji  bis  name,  Sec.  where. 
Satan's  feat  was  ;  this  makes  it  more  worthy  of  commend- 
ation, that  they  did  fo,  even  where  the  devil  had  his  feat 
and  throne  :  It  is  more  hard  and  difficult  there  than  in  a- 
r>y  other  place  where  he  has  not  his  feat.  Pergamos  was  a 
wicked  city  j  and  Satan  had  his  feat  in  it,  and  did  as  it 
were  teigo  as  king,  and  the  body  and  bulk  of  the  people 
in  it  were  lis  flaves,  drudges  and  fubjects.  Now  there 
are  thefe  three  things  to  be  found  in  a  city  where  Satan 
has  his  feu .  ;  and  they  are  all  to  be  found  in  Scotland  with 
a  witnefs. 

(1.)  Where  profanity  abounds  without  controul,  and 
wickednefs  and  every  abomination  is  univerfal  and  gene* 
ral  amongll  all  ranks,  there  Satan  hath  his  (eat.  Pro- 
fanity abounded  much  in  Pergamos  where  Satan's  feat 
was.  So  may  we  fay  of  Scotland  :  Satan  hath  his  feat 
in  it ;  for  profanity  abounds  without  controul  amongft 
all  ranks  from  the  higheft  to  the  loweft ;  from  him  that 
fits  upon  the  throne  to  the  beggar  on  the  dunghill.  There 
is  not  only  wickednefs  fet  up  and  every  abomination  uni- 
verfal ;  but  it  is  tolerated  and  entertained.     And 

(2.)  Where  perfecution  of  the  Lord*s  people  is,  and 
his  fervants  and  faints  are   murdered,  there  Satan    hathj 

his  (eat. This  was    in   Pergamos  ;    for  there  Antipas 

Chrift's  faithful  martyr  was  murdered.  So  is  it  alio  in 
Scotland;  the  Lord's  people  have  been  long  perfecuted, 
and  many  of  them  are  perfecuted  (till  :  Though  many  of 
them  are  at  eafe,  and  living  quietly  under  the  fhadow  of 
this  toleration,  many  of  the  Lord's  people  have  been  mur- 
dered both  on  fields  and  fcaffolds  in  Scotland. 

(3.)  Where  a  throne  and  judicatory  of  a  land  are  work- 
ing for  the  devil,  they  are  feeking  to  deftroy  the  king- 
dom of  Chrift,  and  to  root  out  his  followers,  and  to  ad- 
vance the  kingdom  of  Antichrift,  and  the  acls  and  laws 
of  that  throne  and  hierarchy.  Satan  hath  been,  as  it  were, 
at  the  contriving  and  making  of  them:  They  are  w.^ked 
and  bloody,  and  they  endeavour  with  all  their  force  to 
put  them  in  execution.     1  f,  y,  where  all  thefe  are,  Satan 

hath 


$6$        Mr.  A.  Shield's  Sermons,  6c.    Lect.VIL 

bath  his  feat  and  throne  j  and  is  not  all  this  to  be  found 
in  Scotland  ?  For  the  throne  and  judicatories  thereokare 
ruling  for  Satan  :  It  is  a  throne  of  iniquity  which  is  a 
throne  of  the  devil.  Are  they  not  feeking  to  deftroy  the 
kingdom  of  Chrift,  and  to  root  out  his  followers,  and  to 
advance  and  eftablifti  Antichrift  which  is  the  kingdom  of 
the  devil?  And  are  not  their  acts  and  laws  made  againft 
the  people  of  God  fatanical  ?  And  have  they  not  been 
«nd  are  endeavouring  with  all  their  might  to  put  them  in 
execution  ?  Yet  notwithstanding  all  this,  we  have  mat- 
ter of  praife,  and  ground  of  rejoicing  even  in  Scotland 
where  Satan's  feat  is,  that  the  Lord  hath  had  many  that 
have  held  f aft  his  name,  and  have  not  denied  his  faith.  And 
there  are  fome  this  day  in  this  land,  who  are  holding  fad 
his  name,  and  not  denying  his  faith.  O  let  this  be  our 
ambition  to  be  in  the  number  of  fuch,and  to  .count  it  our 
honour  to  be  amongft  the  called,  chofen>  and  faithful  ones 
iv  ho  follow  the  Lamb  whitherfoever  he  gceth 

2.  The  fecond  thing  which  makes  the  commendation 
of  this  church  more  remarkable  is, 

(t.)  'they  held  faft  his  name ,  and  denied  not  his  faith  even 
in  thofe  daysf  wherein  Antipas  was  his  faithful  martyr,  who 
ivasjlain  amongft  them.  It  is  more  difficult  to  hold  faft  his 
name,  and  not  deny  his  faith  in  a  time  of  fuffering,  even 
when  Antipas  a  faithful  Martyr  was  flain  amongft  them  -, 
for  which  it  is  the  more  commended.  Now,  this  Anti- 
pas  was  a  faithful  minifter  of  Chrift  :  We  read  no  more 
of  him  in  fcripture  or  hiftory,  but  that  he  fullered  martyr- 
dom. Antipas  which  is  a  Greek  word  iignifies — againft 
all.     So  was  he  in  his  practice  againft  all,  whether  profefT- 

ed  friends,  or  open  enemies  who  were   not  for  Chrift 

He  was  a  faithful  zealous  contender  for  truth  ;  and  for 
this  he  was  murdered  by  his  enemies.  Mr  Durham  thinks 
he  was  a  man  lying  under  reproaches  and  calumnies,  and 
that,  may  be,  he  wasftoned  in  fome  tumult,  as  not  wor- 
thy to  live,  as  a  feditious  perfon  j,  which  is  very  probable  ; 
for  thofe  who  were  moft  faithful  and  valiant  for  the  Lord 
in  contending  for  his  truths,  and  moft  zealous  in  witnef- 
Jing  againft  tin,  are  liable  to  fuch  things  for  to  vindicate 
the  caufe  for  which  he  fufrered,  and  to  clear  him  he  gives 
him  a  noble  teftimony,  and  owns  him  to  be  his  martyr. 
There  are  thefe  things  in  it  which  make  it  the  more  re- 
markable, 

t  See  Mr  Durham's  Commentary  on  the  Revelation. 

(r.)  That 


Lrct.VII.  Upon  Rev.  ii.  12,  13.  569 

(1.)  That  Antipas  is  a  Greek  word,  and  fignifies  a 
witneis  as  hath  been  obferved';  this  is  a  great  honour  in- 
deed, to  be  a  witnefs  for  Chrilt ;  to  be  a  martyr  for  Chrift 
and   his  caufe.     But 

(2.)  There  is  more  faid  of  him  than  that.  He  is  called 
a  faithful  Martyr  :  He  owns  and  avouches  him  to  be  his 
faithful  Martyr.  In  order  to  the  clearing  of  thefe  mif- 
takes,  lies  and  reproaches  which  might  be  caft  upon  him: 
As  if  our  Lord  had  faid,  notwithftanding  all  thefe  lies 
and  reproaches  wherewith  he  was  reproached,  yet  he  was 
a  faithful  Martyr :  He  died  for  my  caufe,  and  I  owned 
him  to  be   mine. 

Now  from  this  we  may  obferve,  That  it  »9  a  great  ho- 
nour and  privilege  to  fuffer  for  Chrift.  He  will  own 
his  Martyrs  to  be  his,  and  commend  their  fufferings.  It 
is  fuch  an  honour  the  angels  of  heaven  cannot  be  capable 
of  ;  for  they  have  not  a  body  to  fuffer  for  Chrift.  There- 
fore we  fhould  not  fear,  nor  be  weary  of  fuffering  for 
Chrift  ;  but  look  upon  it  as  our  honour  and  glory.  It 
may  be  enquired,  what  is  requiiite  in  thefe  we  are  to  ac- 
count andefleem  martyrs  for  Chrift ;  For  it  is  not  every 
one  that  may  fuffer  that  is  to  be  looked  upon  as  fuch.*  — 
And 

r  It  is  requifite  that  they  be  actually  in  Chrift,  other- 
wife  though  they  fhould  fuffer,  yet  he  will  not  efteem 
them  his  martyrs.  They  muft  be  interefted  in  him  ;  they 
mull  have  laid  hold  of  him  for  falvation,  otherwife  their 
fuffering  will  avail  them  nothing.  Suppofe  they  fhould 
give  their  body  to  be  burned,  and  want  charity,  itprofiteth 
them  nothing,  and  they  will  get  no  thanks  for  it. 

2.  It  is  requifite  in  thofe  who  are  to  be  efteemed  mar- 
tyis,  not  omy  that  they  be  in  Chrift,  but  that  the  cauic 
thty  fuffer  for  be  alto  his,  that  they  be  his  truths  that  they 
ciie  for,  and  not  their  own,  or  the  notions  or  opinions  of 
others.  It  muft  be  truth  and  duty  we  lay  down  our  lives 
and  fuffer  for,  if  we  would  be  martyrs  for  Chrift.  The 
leaft  of  his  truths  are  worth  the  fuffering  death  for;  for 
although  there  be  leffer  and  greater  truths  comparatively, 
or  when  compared  amongft  themfelves,  yet  in  point  of 
fuffering  they  are  al!  alike,  when  we  are  called  thereunto-. 
We  ought  to  fuffer  as  much  and  as  chearfully  for  the  lef- 
fer,  as  ror  the  greater  truths  ;  and  the  leffer  a  truth  13 
when  compared  with  thofe  that  are  greater,  if  we  fuffer 
for  it  as  we  ftiould  do,  it  argues  the  more  love  to  Chrift 
whole  truth  it  is.  And  thofe  who  will  not  fuffer  for  liuie 
truths  when  called  thereunto,  it  may  be  feared  that  the? 

iftuul 


570  Mr  A.  Shield's  Sermons,  6c.    Lect.  V1L 

ihall  never  be  honoured  to  fuffer  for  thofe  called  greater 
truths. 

3.  It  is  not  only  requifite,  that  it  be  truth  ant'  duty 
that  they  fuffer  for,  but  alfo  that  they  be  right,  as  to  other 
truths.  For  although  a  thing  may  be  truth  and  duty  to 
witnefs  for  it,  and  it  would  be  a  great  fin  to  deny  it,  yet  if 
he  be  heretical  as  to  any  of  thefe  fundamental  truths,  he 
cannot  be  looked  upon  as  a  martyr  for  Chrift.  Suppofe  a 
Papift,  Quaker,  Socinian,  or  Arminian  fhould  lay  down 
liis  life  for  that  which  is  meer  truth  and  duty,  yet  they 
could  not  be  accounted  martyrs  for  Chrift  ;  becaufe  they 
are  heretical  as  to  the  moft  part  or  the  fundamental  truths 
of  the  gofpel  of  Chrift. 

4.  It  is  requifite  in  thofe  who  are  to  be  accounted  mar- 
tyrs for  Chrift,  that  their  call  to  fuffering  for  the  prefent 
truth  be  clear  and  right.  We  muft  not  ran  rafhly  upon 
buffering ;  but  our  call  unto  it  fhould  be  clear.  In  the 
primitive  times,  fome  ran  rafhly  upon  fuffering  without 
a  call  ;  and  out  of  fome  kind  of  vain  glory,  they  fuffer- 
ed  that  they  might  get  a  name  thereby. Now,  to  pre- 
vent this  rafh  fuffering,  it  was  decreed  by  the  church  that 
thofe  who  fhould  run  upon  fuffering  without  a  call,  tiio* 
they  fhould  fuffer,  yet  they  fhould  not  be  accounted  mar- 
tyrs. Now,  if  it  beafked,  what  it  is  that  gives  a  call  to 
iuffering  ?  I  anfwer,  "When  we  are  perfecuted,  hunted 
and  chaced  for  adhering  to  the  caufe  of  Chrift,  and  for 
owning  his  truths  ;  and  if,  in  his  holy  providence,  we 
fall  into  the  hands  of  his^enemies,  then  our  call  to  fuffer- 
ing  is  clear,  and  it  is  our  duty  to  adhere  unto,  and  wit- 
ness for  his  caufe,  and  give  a  teftimony  for  his  truths,  and 
not  deny  them. 

5.  It  is  requifite  in  thofe  who  are  to  be  looked  on  as 
martyrs  of  Chrift,  not  only  that  their  call  to  fuffering  be 
clear,  and  their  manner  of  fuffering  be  right  ;  but  we 
muft  endure  unto  the  end,  and  be  faithful  unto  the  death, 
without  flenching  from,  or  denying  the  truth  in  compli* 
ance  with  enemies  to  get  our'  lives  preferved.  Antipas 
was  a  faithful  Martyr  :  Here  the  manner  of  fuffering  was 
right :  He  was  faithful  unto  the  death  ;  He  did  not  deny 
truth,  but  gave  teftimony  for  the  fame;  nor  complied 
with  enemies.  In  our  day  we  have  had  our  Antipaffes 
faithful  Martyrs  of  Chrift,  whom  he  hath  honoured  and 
helped  faithfully  to  own  nis  caufe  unto  the  death,  and  to 
feal  his  truths  with  their  blood,  And  whom  he  will  a- 
vouch  to  be  faithful  martyrs  of  Chrift.  Notwithstanding, 
at  the  beginning  of  this  fad  Reftoration,  Mr  James  Gu- 
thrie 


Lect.  VII.  Upon  Rev.  ii.  12,  13.  *  572 

thrie  was  an  Antipas,  a  faithful  witnefs  of  Jefus  Chrift* 
There  were  alfo  fome  both  at  and  after  Pentland,  viz.  Mr 
Kid  and  Mr  King,  thefe  were  AntipafTcs,  faithful  Mar- 
tyrs of  Chrift. And  likewife  after  Bothwel,  Mr  Rich- 
ard Cameron  and  Mr  Donald  Cargill  were  AntipafTes  and 
faithful  Martyrs  of  Chrift. — — And  even  of  late,  we  had 
another  Antipas  and  faithful  Martyr  of  Chrift,  Mr  James 
Renwick,  whofe  voice  ufed  to  cry  unto  you  on  thefe  hillsf 
and  to  preach  the  gofpel  faithfully  and  freely  unto  you. 
Him  hath  the  Lord  honoured  to  be  a  faithful  Martyr  foe 
his  caufe  \  and  whofe  blood  is  crying  this  day  for  ven- 
geance againft  the  bulk  and  body  of  thisgeneratiou.  The 
heads  of  whofe  fufYerings  are  noble  and  worth  the  lofs  o£ 
all  we  have  ;  for,  though  by  the  moftpart  they  are  count- 
ed fma!l  and  defpicable,  yet  they  are  both  worthy  and 
weighty.     For 

1//,  It  was  becaufe  he  would  not  own  James  VII  to  be 
his  lawful  Sovereign  ;  to  own  whom  as  a  right  and  lawful 
magiftrate  being  a  Papift,  who  is  an  idolater  as  all  Papifts 
are,  a  Avorn  votary  and  vaflal  of  Antichrift,  and  an  ene- 
my to  God,  is  contrary  to  fcripture,  and  the  coflftitution 
of  the  church  of  Scotland,  and  our  Covenants  ;  yet,  alas  I 
he  is  owned  and  acknowledged  by  the  moftpart  of  the 
minifters  and  profefTors  in  the  land. 

2*Uj/t  It  was  for  teaching,  afTerting  and  maintaining  the 
privileges  of  mankind,  the  lawfulnefs  of  that  principle  o£ 
(defenfive  arms,  or)  felf  defeuce,  to  deny  which  is  ab- 
iurd  and  contrary  to  the  law  o£  nature,  and  the  law  of 
nations  ;  all  which  allow  men  to  defend  themfelves  againft 
unjuft  violence.     And. 

L'iftly,  It  was  for  preaching  againft  the  unlawfulnefs  o£ 
paying  the  Cefs  enadted  for  fuppreffing  the  faithful  preach- 
ing of  the  gofpel ;  for  the  enemies  declared  for  what  end 
they  laid  it  on  in  their  act  concerning  it ;  that  it  was  foe 
maintaining  forces  for  bearing  down  the  meetings  of  the 
Lord's  people  for  Gofpel  ordinances.  And  now  all  ye 
who  continue  paying  the  fame,  ye  not  only  trample  upon 
all  the  warnings  given  by  the  faithful  minifters  of  Chrift 
concerning  the  finfulnefs  of  paying  that  Cefs  ;  but  alfo 
upon  the  blood  of  that  famous  Witnefs,  Minifter  and 
Martyr  of  Jefus  Chrift,  who  witnefTed  againft  the  fame 
both  in  his  life  and  at  his  death.  O  therefore,  confider 
the  finfulnefs  of  the  fame,  and  forbear  it.  Have  not  the 
enemies  told  you  for  what  end  they  lifted  it/?  Is  it  not 
for  fuppreffing  and  bearing  down  the  meetings  of  the 
Lord's  people  ?    They  have  not  hid  their  end.    Ye  who  . 


573        Mr.  A.  Shield's  Sermons,  ^r.     Lect.VII, 

concur  with  them  in  paying  it,  do  all  that  is  fought  of 
you  by  that  aft,  to  buy  thefword  to  them,  to  banifh  the  gof- 
pel  out  of  the  land,  and  to  root  out  all  Chrift's  followers): 
For  ye  give  money  for  that  purpofe.  O  then  contider  the 
(infulnefs  thereof,  and  leave  off  this  finful  practice. 


S    E    R    M    O    N     XLI. 


John  ill.  3,   5. 

jfe/us  anpwered  and  faid  unto  him,  Verily  <veruy  f  fay 
unto  thee,  Except  a   man  be  born  again,  he  cannot 

fee  the  kingdom  of  God, Jefus  anjivered,  Verily 

eerily  1  fay  unto  thee,  Except  a  nan  be  born  of  wa- 
ter, and  of  the  Spirit,  he  cannot  enter  into  t!>e  king- 
dom of  God. 


HAVING  fpofeen  of  thefe  words  before,  I  fliali 
only  now  refume  a  little  of  what  was  then  faid, 
fhewing  the  neceffity  of  regeneration.  And  O  to  be  con- 
vinced of  it ;  for  unleis  ye  be  regenerated,  ye  are  not  in 
the  kingdom  of  grace,  nor  will  ever  enter  into,  or  fee 
the  kingdom  of  glory.  There  is  no  coming  to  heaven  with- 
out it  5  for  unlefs  ye  be  regenerate,  ye  cannot  pleale 
God;  All  that  ye  do  is  (in  ;  your  reading,  praying,  hear- 
ing and  other  duties  are  fin  ;  and  yet  it  would  be  your  fin 
to  forbear  them.  The  plowing  of  the  wicked  is  fin  ;  un- 
lefs ye  be  regenerated,  ye  have  not  a  right  unto  ;hc  pri- 
vileges of  the  children  of  God,  for  without  regeneration 
ye  are  not  children.     Unlets  ye  be  regenerated,  ye  know 

nothing   of  God. — > -The  natural  man  receiveth  not  the 

things  of  the  Spirit ;  for  they  artfoolijl'ticfs.  unto  him  /  r>ei» 

ther 


Sfefe.  XLL  Upon  John  iii.  3,  $s  $j^ 

iher  can  he  know  them  :  becauje  they  are  fpiritually  decerned^ 
1  Cor.  ii.  14. 

Doct.  Thatunhfs  a  man  he  regenerated^  he  is  not  with* 
in  the  kingdom  of  grace •,  nor  'will  he  ever  enter  into  the 
kingdom  of  c:ory. Except  a  man  be  born  a- 

GAIN,    HE    CANNOT    SEE  THE  KINGDOM    OF  GOD. 

In  fpeaking  to  this,  I  fliall  fhew  yeu  how  the  fcripturc 
holds  out  regeneration,  by  which  we  may  know  fomething 
of  its  nature.  In  (cripture,  then,  regeneration  is  called  a 
victory.     And 

1/?,  It  is  a  victory  over  fin  and  Satan.  All  men,  by 
nature,  are  under  the  power  and  dominion  of  fin,  and 
(lives  unto  the  devil.  He  is  the  prince  of  the  power  of  the 
<2irt  that  worketh  in  the  children  of  dijobedience.  The  heart 
of  the  natural  man  is  the  ihop,  where  the  devil,  as  it  were, 
forceth  thofe  luffs  and  corruptions  and  heart  rifings  a« 
gainlt  God,  and  wicked  unclean  thoughts  which  domi- 
neer in  them.  Satan  is  the  ftrong  man  that  keeps  the 
houfe  :  He  keeps  all  quiet  within  5  he  keeps  doors  and 
windows  clofe,  that  no  light  may  enter  in  to  difturb  the 
man  in  his  reft,  or  awake  him  out  of  his  fieep,  fo  that 
he  fees  net  the  danger;  and  thus  the  poor  man  is  kept 
until  one  flronger  than  he,  even  Jefus  Chrifl:  comes,  and 

fcts    him  at   liberty. He  opens   the  prifon  doors,  and 

makes  the  prifoner  come  forth,  and  (hew  himlelf,  and  fo 
gives  him  the  victory  over  fin  and  death. 

'idly,  It  is  a  victory  over  the  world  j  for  whofiever  is 
lorn  of  God t  over comet h  the   -world  ;  and  this  is  our  viclory 

that  over  cometh  the -world^  even  our  faith ,   1  John  v.  4 

Man  by  nacure  hath  the  world,  as  it  were,  in  his  heart  : 
And  greedily^ftks  after  it  with  his  eye.  He  is  a  iflave  to 
ir,  and  his  affections  are  fet  upon  it  ;  but  when  he  is  re- 
generated, he  gets  the  victory  over  it  ;  he  gets  it  under 
his  feet.-,  lie  (cesits  vanity  ;  aud  his  affections  are  fet  oa 
things  above.  g 

yiiy%  The  victory  which  they  get,  is  not  enough  to  ex- 
prefs  what  regeneration  is  i  for  they  have  their  perfons 
changed  as  well  as  their  place  ;    feeing   when  one  gets  the 

victory,    he   changes    his   place,  yet  not  his  perfon. 

So  to  hold  out  this  regeneration  more  fully,  it  is  called 
convcrfion  in  fcripture,  Ma»t.  xviii.  3.  Except  ye  he  con* 
verted  and  become  as  little  children^  yejhall  not  enter  into 
the  kingdom  of  heaven.  Before  co'nverfion,  they  were  in  a 
Cute  of  fin  and  mifery  j  but  now  ina  (tate  of  grace  : — 
C  c  c  e  z  Their 


575         Mr*  A-  Shield's  Sermons,  &c*     Ser.  XLL 

Their  perfons  and  performances  are  now  accepted  before 
God  through  Chrift  ;  they  are  now  effectually  called  ; 
their  minds  are  enlightened,  and  their  wills  renewed, 
whereby  they  are  perfuaded  to  embrace  Jefus  Chrift  free- 
ly offered  unto  them  in  the  gofpel. 

4tbfyt  Con-  .Son  is  not  enough  to  exprefs  regenerati- 
on ;  for  thefe  regenerated  have  their  natures  renewed, 
whereby  they  are  perfuaded  and  enabled  as  well  as  their 
ftate  changed  •,  therefore  the  fcripture  calls  it  renovation, 
Rom.  xii.  2.  And  be  not  confirmed  to  this  world;  but  be  ye. 
transformed  by  the  renewing  of  yen  r  minds.  Their  natures 
are  renewed,  and  the  whole  faculties  of  the  foul  renew- 
ed ;  their  understanding,  their  will,  their  affections,  and 
all  are  renewed  and  changed  within  them. 

$tb!yt  Regeneration  in  fcripture  is  called  a  trar.flation, 
Col.  i.  1 3,  Who  hath  delivered  us  from  the  power  of  darknefs, 

and  hath  tranflated  us  into  the  kingdom  of  bis  dear  Son. 

O  this  is  a  great  and  wonderful  tranflation  ;  for  thole  that 
are  regenerated,  are  tranflated  from  the  kingdom  of  Sa- 
tan into  the  kingdom  of  Chrift  -,  from  the  power  of dark- 
nefs  into  his  marvellous  light  -,  from  death  to  life  ;  and 
at  laft  they  (hall  be  tranflated  from  the  church  militant 
here  to  the  church  triumphant  above  *,  from  the  valley  of 
fin  and  mifery,  unto  that  reft  above  where  glory  dwells. 

6thly%  Regeneration  is  called  circumcifion.  Thofe  re- 
generated have  the  forefkin  of  their  hearts  circumcifed  ; 
that  is,  the  ftrength  of  fin  and  corruption  is  broken,  and 
their  lufts  and  idols   are  cut  off. ' 

ythly,  It  is  called  the  fiift  refurre&ion  :  The  regene- 
rated are  brought  out  of  the  grave  of  fin,  in  which  while 
In  a  ftate  of  nature,  they  were  lying  ftinkir  g  ind 
rotting  in  fin.  And  though  they  be  buried  with.  Chrift 
by  baptifm  unto  de*tbt  yu  fhey  arife  from  the  deu\  and 
walk  in  newnefs  of  life  ;  Tl  ey  die  unto  fin,  by  locking 
tmto  the  death  of  Christ,  whereby  ihey  get  ftre  .  •:;  for 
the  killing,  fubduing  arftl  mortifyi?  g  of  fin.  'And  they 
live  unto  righieoufnefs  /  for  which  end  they  look  unto  the 
refurrecYion  of  Chrift,  thereby  to  be  enabled  to  fHe  from 
the  dead,  live  unto  righteoufnefs,  and  walk  as  the  children 
of  light. 

Sth/y,  It  is  called  a  creation*  We  are  created  over  a- 
gain,  if  any  man  be  in  Chrift  he  is  a  new  cre.zttq^.  Old 
things  are  f  aft  away  :  and  behold,  all  things  are  beeoml^rew, 
2  Cor.  v.  17.  And  in  this  creation,  there  i^s  much  if  not 
more  of  the  power  of  God  required  in  effectuating  it,  then 
was  in  the  £rft  flfeation  $  for  in.  \t  (here  was  nothing  to 

hinder 


Ser.XLI,         .  Upon  John  Hi.  3,  $;  -     576 

hinder  it  ;  but  in  the  fecond  there  is  much  opposition  * 
the  man's  felf,  and  the  devil  do  all  they  can  to  hinder  it.' 
Now,  know  ye  what  regeneration  is  ?  and  know  ye  whac 
it  is  to  get  the  victory  over  the  devil  and  the  world  ?  the 
regenerate  man  gets  iuch  a  victory.  Ivnow  ye  what  con- 
verfon  is  ?  what  renovation  is  ?  what  tranflation  is  ?  what 
it  is  tojiave  your  heart  circumcifed  ?  know  ye  what  it  is 
to  be  rifen  agam^with  Chrilt  ?  know  ye  what  it  is  to  be 
created  again  in  Chrift,  to  have  old  things  done  away,  and 
to  have  all  things  become  new  ?  If  ye  know  not  thefe  things, 
ye  are  yet  in  a  miserable  condition.  O  reft  not  until!  ye 
know  them  ;  for  they  are  of  great  weight  and  moment, 
And 

Firfit  To  fhew  you  further  what  regeneration  is,  I  (hall 
give  you  this  definiiion+of  it*  Regeneration  is  a  iuperna-  * 
tyral  work  wrought  by  the  Spirit  of  God  in  the  hearts  o£ 
all  the  elect,  whereby  they  are  enlightncd  and  enabled  to 
lay  hold  upon  Chrilt  for  faivation.  For  explaining  of  this 
definition  ye  muft  know. 

1.  That  it  does  not  flow  from*  nature.  No  man  can 
change  himfelf,  when  he  will,  according  to  that  which 
Papifts  fay,  that  before  converfion,  a  man  may  have  fome 
preparatory  work  by  way.  of  merit.  But  this  is  falfe  and' 
erroneous;  for  when  the  Lord  converts  any,  he  finds  no- 
thing in  them  worthy  of  love,  or,  to  make  him  love  them: 
he  finds  them  in  a  woful,  wretched  and  rebellious  Irate, 
enemies  to  him.  The  change  that  he  works  in  them,  is 
but  a  venting  and  outlettingof  that  everlafting  love,  which 
he  had  unto  them,  Rom.  ix.  1  6.  It  is  not  of  him  that  wiU 
leth,  nor  of  him  that  runneth ;  But  of  God  that  fieweth  mercy. 

Again,  The  Quakers  and  fome  other  enemies  of  free 
grace  affert  that  man  may  have  fome  efficiency  by 
way  of  concurrence  with  the  Spirt — — This  is  alio  falle 
and  erroneous;  for  there  is  nothing  of  nature's  work  in  it. 
If he  ptrfon  converted  is  meeriy  paflive,  when  the  Lord 
converts  any,  he  finds  them  like  the  wretched  infant,  Ezek, 
xvi.  6.  All  polluted  in  their  own  blood,  So  that  they  can  do 
no  more  to  help  themfelves  out  of  that  qtfttevMe  eftatc 
{ban  an  infant  can  do. 

2.  Regeneration  is  a  work  far  above  the  reach  of  na« 
ture,     And 

3.  It  is  a  work  not  only  above,  but  againft  nature. 
Cog^erfion  meets  with  much  oppolition.  Nature  does  all 
in  its  power  to  hinder  it. 

Secondly,  Tae  e&cient  caufe  of  this  work  of  regeoera- 

tion 


$$&       Mr.  A.  Shield's  Sermons,  6c.      Ser.  XLI. 

tion  is  the  three  perfons  of  the  bleffed  Trinity  who  all  con- 
cur to  effectuate  it. 

1.  The  Father  concurrs  in  this  work,  i  Pet  i.  3.  Blef- 
fed  be  the  God  and  Father  of  our  Lord  Jefus  Chrijt,  tuhich  ac- 
cording to  his  abundant  mercy ,  hath  begotten  us  again  unto  a 
lively  hope. 

2.  The  Son  Jefus  Chrift  concurs  in  this  work.  It  is  the 
fruit  and  effects  of  his  eternal  purpofe  and  purchafe.     And 

3.  The  Holy  Ghoft  concurs  in  this  work  a!fo  :  Except 
a  man  be  born  of  the  water ,  and  of  the  fpirit,  he  cannot  enter 
into  the  kingdom  of  God, 

Thirdly,  The  fabjeets  of  this  great  work  are  the  elect. 

1.  It  is  only  the  elect  that  are  regenerated,  and  none 
but  they.  Reprobates  know  not  what  it  is.  They  have 
no  fhare  in  it. 

2.  The  elect  are  regenerated  in  the  whole  man,  and  in 
no  part  unrenewed.  All  the  faculties  of  their  fouls  are 
changed  ;  their  Understandings,  their  wills  and  affections 
are  changed  as  to  their  uie.  Their  eyes,  which  were  wort 
before  to  view  vanities,  take  delight  to  behold  the  won-* 
ders  of  God  in  his  word  and  works  :  the  tongue,  which 
before  fpoke  idle  or  profane  words,  or  it  may  be,  blaiphe- 
med  God,  now  fpeaks  to  him  :  the  hands,  which  before 
were  active  in  wickednefs,  now  act  for  God.  The  feet, 
which  were  wont  to  run  with  delight  in  the  ways  of  (in, 
are  now  changed,  and  take  delight  to  run  his  errands. 
Now,  there  are  fome  things  ye  ftiould  take  notice  of  con- 
cerning regeneration. 

(1.)  Thofe  regenerated  are  meerly  paffive  in  it.  There 
is  nothing  in  them  to  move  the  Lord  to  change  them; 
man  hath  neither  will  nor  power  of  his  own  ;  it  is  only  an 
act  of  God's  free  grace,  and  free  love.  Neither,  where  this 
work  is  begun),  can  they  carry  it  on  without  him  :  he  mult 
work  all  their  works  in  them  as  well  as  for  them.  Man 
hath  neither  will  nor  power  of  his  own  to  change  himieif 
when  and  how  he  pleafes.     And 

(2.)  This  work  is  irreiiftable.  When  the  Lord  begins 
to  take  a  dealing  with  any,  though  his  work  meet  with  op- 
poliiion  and  reliftance  from  our  ownfe'ves  through  fin, 
corruption  and  the  devil ;  yet  he  will  overcome  all  thefe, 
and  carry  on  his  work  to  perfection.  Nothing  can  ftand 
before  him ;  nothing  can  refift  him.     But 

(3.)  Regeneration  is  not  perfected  in  this  life.  They  are 
but  renewed  in  part  *,  and  there  is  part  of  them  corrupt  and 
unrenewed.  Though  they  be  perfect  as  to  their  jultifka- 
tion  j  yet  as  to  their  fanctifkation,  they  are  not,  they  will 

not 


Ser.XLI.  Upon  John  iii.  3,  5.  581 

not  be  perfect  in  holinefs,  till  they  be  in  heaven.  This 
condemns  the  blafpemous  Quakers  who  maintain  perfection 
in  this  life.     And     • 

(4.)  Thofe  once  regenerated  will  prefevere  unto  the  eiwl. 
Thole  once  in  Chrift,  though  they  may  fall  fadly,  yet  they 
cannot  totally  and  finally  fall  away  j  for  whom  the  Lord 
loves, be  loves  unto  the  end;  and  that  condemns  the  Papifts 
and  iome  other  Iiereticks*,  who  hold  that  a  man  may  be 
in  a  irate  of  grace,  and  yet  fall  away  totally  from  it  :  be 
may  be  a  child  of  God  to  day,  and  a  child  of  the  devil  to- 
morrow :  But  this  is  wickedly  falfe  m%  for  the  eternal  de- 
cree of  God  makes  it  impolfible  :  the  love  of  God  makes 
it  impofiible  :  the  covenant  of  redemption  and  the  cove- 
nant of  grace  make  it    impoiiible  f  :    The  pBrchafe  of 

ChrifVs 

*  VIZ  The  Arminians  one  of  the  leading  articles  ofwhofe 
fcheme,  or  gloomy  fabric,  is,  that  they  deny  the  perfeverance  of 
the  faints,  mainiaining  that  a  believer  may  totally  and  finally  fall 
awav  from  a  ftaTe  01  grace. 

.  f  None  need  be  furpri fed  that  he  mentions  the  covenant  of-re- 
demption  and  the  covenant  of  grace  as  diftincl,  in  terms  of  fpcak- 
ing,  one  from  the  other,  feeing  many  of  our  old  worthy  divines 
both  Scotch  and  Englifh  were  of  that  opinion:  And  I  conceive,  *it 
is  partly  from  this,  that  fome  difference  bath  fallen  in  concerning  tne 
proper  condition  of  the  covenant ;  for  inftance,  our  old  divines  call 
that  eternal  contract  or  agreement  made  betwixt  the  Father  and 
the  Son  concerning  the  falvation  of  the  elect,  the  covenant  of  re- 
demption, of  which  covenant  the  condition  they  hold  to  be  the  o- 
bedience,  fatisfaclion  and  righteoufnefs  of  Chrift.  The  other  co- 
venant, being»founded  upon  this,  they  call  the  covenant  of  graee* 
reconciliation,  or  gofpel  covenant'tnade  with  theeleft  in  and  thro* 
Chciit  their  head  ;  of  which  faith  is  the  condition  to  intereft  them 
in  that  covenant,  receiving  Chrift  for  righteoufnefs  and  eternal  life, 
which  point  is  clearlvheld  forth  and  fully  iliuftrated,  in  Mr.  Dick- 
Ion's  Theraputica  Sacra,  P.  34.  to  144.  Mr.  Gillefpie's  Arkhf 
the  Covenant  opened,  from  P.  1 .  to  118.  Mr.  Hamilton's  Catechtfnt 
en  the  three  Covenants,  and  Mr  FhvtVsfindictamm  Vixdex,  and 
fetond  Apfcndi*  to  that  Book,  of  which  hear  a  few  words.—"  We- 
••acknowledge,  (fays  he),  there  was  a  covenant  made  properly 
"  with  Chrift  a!one,  which-  we  call  the  covcrant  of  redemption. 
"  This  covenant,  indeed,  though  it  was  made  for  us,  yet  was  not 
"  made  with  us  ;  it  had  its  condition,  and  that  condition  was  laid 
*'  upon  Chriit,  vhs.  that  he  mould  affumr  our  nature,  and  pour 
•*  out  his  foul  umo  the  death,  which  condition  he  was  folely  con- 
%t  cerned  to  perform.— But  befides  this,  there  is  a  co  ^nantot  grace 
•*  made  with  him'and  all  Delievers  in  him,  withhim  primarly  as  the 
*'  head,  and  with  them  as  the  members  who  perfonally  come  into 
iS  this  covenant,  Zech.  ix  %.  This  covenant  of  graCe  made  with 
"  believers  in  Chrift  is  not  the  fame,  nor  rnuft  be  confounded  with 
•*  the  covenant  of  redemption,  They  are  two  diftinct  covenants  j 
V  tor  in  the  covenant  of  grace,  into  which  believers  are  taken, 
'"  ijicre  is  a  Mediator,  and  this  Mediator  is  Chrift  hiwfcii.— But  in 

««  the 


582  Mr.  A.  Shield's  Sermons.  Ser.  XLI. 

ChrifVs  death  makes  it  impoffible;  and  the  work  of  the 
Spirit  of  God  in  the  foul  of  the  regenerated.  Moreover, 
as  in  giving  you  fome  defcription  of  regeneration,  the  Lord 
hath  feen  fit  in  fcripture,  fometimes,  by  metaphors  taken 
from  natural  things,  to  hold  forth  fpiritual  things,  I  mall 
expatiate  «a  little  upon  one  of  them,  viz.  that  in  the  text 
of  being  born  again  by  which  is  meant  regeneration,  being 
born  of  the  water  and  of  the  fjyirit ;  and  I  fhall  (hew  you 
bow  regeneration  and  the  birth  of  an  infant  agree.  And 
1.  As  there  is  before  the  birth  of  the  child,  its  concep- 
tion \  fo  $iere  is  the  fame  in  regeneration  :  before  the  new 
creature  be  brought  forth,  it  mud  beconceived.  This  is 
ordinarily  done  by  the  word,  efpecially  in  thofe  come  to 
years.  This  is  the  feed  of  God  fown  in  the  heart,  whidi 
afterwards  comes  to  maturity.  The  way  that  the  Lord 
takes  in  beginning  and  carrying  on  the  work  of  converiion 
in  an  infant,  is  inexpreffibly  myfterious.  We  muft  how- 
ever believe  that  he  does  it  , though  we  know  not  the  way. 
But  in  thefe  come  to  years,  he  ordinarily  begins  with  them 

<c  the  other  covenant,  there  neither  was,  nor  could  be  any  Medi- 
*'  ator  ;  which  manifeftly  diitingui  flies  them.  Befides  in  the  cove- 
*'  Rant  of  grace,  Chrift  bequeaths  many  a  rich  legacy,  as  he  is  the 
"  Teftator  :  but  no  man  gives  a  legacy  unto  hirafelf.  This  Co.ve- 
•*  nant  i«  really  and  properly  made  with  every  believer  as  he  is  a 
••  member  of  Jefus  Chrift  the  Head." — And  the  condition  of  this 
he  makes  to  be  faith 

Now  according  to  the  prefent  fyftem  thefe  two  covenants  (or 
rather  Cardinal  branches)  being  blended  together,  make  but  one 
Covenant,  and  Chrift's  righteoufneis,  active  and  pa/fiye  obedience, 
exclufive  of  faith  or  any  other  grace,  is  made  the  condition  thereof 
But  as  our  worthy  reformers,  and  renowned  fufferers,  (who  were 
jnoftly,  if  not  all,  of  the  former  judgment,)  faid  fo  much  to  the 
commendation  of  free  grace,  and  neither  aflerted  faith  to  be  the 
condition  of  the  covenant  of  redemption,  nor  yet  meritorious  of 
falvation,  might  not  thefe  two  without  cafting  a  flur  upon  the 
memory  and  doctrine  of  thefe  worthy  men  be  eafily  reconciled,  by 
aflerting  that  the  active  and  paffive  obedience  or  complete  Media- 
tory righleoufnefs  of  Chrift  is  the  proper  condition  of  the  covenant 
ef  redemption,  as  it  was  contracted  betwixt  the  Father  and  the 
Son  from  eternity,  and  fois  the  meritorious  caufe  of  a  tinner's  jus- 
tification, pardon  of  fin  and  acceptance  before  God.  But  as  this  is 
made  over  unto  man  in  a  covenant  of  free  grace  and  reconciliation, 
according  to  the  conftitution  of  which  in  the  gofpel,  faith  is  orga- 
nically or  inftrumentally,  the  condition  by  which  the  foul  is  inter- 
refted  in  Chrift,  caufa  fine  qua  noo,  unto  all  the  faving  benefits  of 
the  new  covenant.  Believe  in  the  Lord  Jefus  Chrift  and  thtujfiatt 
lefaved;  he  that  believe th  on  the  Son  hath  life>  and  he  that  he- 
lieveth  not  the  Son  fhall  not  fee  life  ;  without  faith  it  is  impoffible 
topleafeGody  Acts  xvi.  31.  John  iii.  36.  Heb.xi.  6.  Confef,  chap, 
xi.  Larger  Cat.  Queft.  33. 


1 


See.  XU.  Upon  John  til  3,  e.  583 

by  the  miniftr^  of  the  word.  This  is  as  it  were  a  well  buf- 
ked  hook  caft  in  amongfta  great  number  of  fifhes,  which 
will  catch  fome,  though  others  are  not  catched  thereby, 
but  will  play  and  jump  about  it. 

I  2.  Alter  the  conception  is  the  formation  in  the  womb, 
and  this  agrees  alfo  with  the  work  of  converiion  :  for  af- 
ter the  feed  of  God  is  fown  in  the  heart,  the  fpirit  begins 
with  its  convictions,  convincing  of  thefe  things  following. 
(1.)  Of  the  wrath  of  God  coming  againft  them  for  fin  : 
how  they  were  born  under  his  wrath,  and  liable  to  his 
eurfe  both  in  this  life,  and  that  which  is  to  come  :  and 
that  if  they  abide  in  their  natural  condition,  they  will  af- 
furedly  meet  with  eternal  wrath. 

(2)  They  are  convinced  of  their  own  hatefulnefs  and 
loathfomenefs  by  nature :  they  fee  fin  in  its  ugly  nature, 
how  difhonourable  it  is  unto  God,  and  grieving  unto  the 
holy  Spirit  of  grace. 

(3.)  They  are  convinced  of  the  hurtfulnefs  of  fin  ;  that 
it  is  deftructive  unto  their  fouls  ;  and  if  they  continue  in 
that  condition,  they  caonot  efcape  eternal  wrath;  and  this 
makes  them  look  out  for  the  remedy  provided. 

(4.)  They  are  convinced  of  the  heinoufnefs  of  fin,  when 
they  look  back  and  reflect  upon  their  former  ways.  O 
they  fee  their  fin  to  be  very  heinous  ;  tp  be  againft  much 
light,  and  over  the  belly  of  much  conviction  ;  their  con- 
fciences  teftifying  againft  them,  that  they  were  doing  fin. 
O,  will  the  poor  creature  fay,  my  fin  is  more  heavy  and 
heinous  than  the  fin  of  any  other;  for  at  fuch  a  time  the 
Lord  was  kind  to  me  ;  yet  I  have  abufed  all  the  inftances 
of  his  kindnefs  :  I  have  finned  the  more  againft  him,  and 
trampled  under  foot  his  loving  kindnefs  and  mercies.  The 
consideration  of  this  will  humble  the  poor  convinced  crea- 
ture, and  make  his  heart  melt  in  godly  forrow  for  fin, 
and  fill  his  face,  (as  it  were),  with  fhame  and  confufion. 

3,  When  the  child  is  once  formed,  there  is  the  growth 
of  all  its  members  in  the  womb.  This  agrees  alio  with  re- 
generation ;  for  when  the  work  of  converfion  is  begun, 
the  Lord  will  carry  it  on  to  perfection.  After  thefe  rege- 
nerated are,  as  it  were,  formed  in  the  womb,  there  is  the 
growth  of  the  members  of  the  new  man;  for  as  the  old 
man  hath  fo  many  members  to  make  up  a  man  complete, 
fo  hath  the  new  man.  And  by  this  growth  the  understand- 
ing is  more  and  more  changed  and  enlightened  fo  as  to  fee 
the  fad  condition  thev  are  in  by  nature,  and  alfo  made  to 
Dddd  fee 


584      'Mr,  A.  Shield's  Sermons,  6c.      Ser.  XL! 

fee  the  beauty,  excellency,  fulnefs  and  fuftkiency  that  is 
in  Chrift  :  their  wills  are  renewed  to  that  they  willingly 
clofe  with  Chrift  :  their  hearts  are  inclined  unto  his  fer- 
vice,  and  they  delight  in  him  ;  and  their  affections  Are  al- 
fo  changed,  fa*  that  they  love  him,  and  their  hearts  ar^ 
alio  drawn  out  after  him.     And 

4.  There  is  in  the  birth  of  the  child,  fo  in  regeneration, 
there  is  the  conception,  and  then  the  formation  in  the 
womb ;  after  that  the  growth,  and  then  the  birth, 
which  is  faith,  (though  alas,  many  flay  in  the  place  rf 
the  breaking  forth  of  children)t  whereby  the  poor  foul, 
when  it  fees  and  is  convinced  of  its  fin  and  necefluy, 
and  that  all  that  it  can  do,  or  all  that  any  creature 
can  do  for  its  help  and  relief,  is  to  no  purpofe,  it  looks 
imto,  and  clofes  with  Jefus  Chrift  for  falvation,  as  he  is 
freely  offered  to  us  in  the  gofpel.  Then  the  foul  cordially 
and  fully  clofes  with  Chrift,  and  accepts  of  him  for  wifdom% 
jujlificatiorii  fanclification,  right eoufnefs  and  complete  redemp- 
tion. This  is  fifviflg  and  juftif  ying  faith,  whereby  the  foul 
lays  hold  of  Chrift  for  falvation.  Now,  there  are  theft 
acts  in  faith. 

iy?,  There  is  the  aftent  of  the  mind  believing,  and  giv- 
ing heed  unto  all  the  truths  of  the  gofpei ;  a  belief  that 
Chrift  fuffered  for  finners,  and  that  falvation  is  to  be  had 
through  faith  in  his  name. 

idly.  There  is  the  confent  of  the  will,  whereby  the  foul 
willingly,  chearfully  and  cordially  embraces  him  as  its  own 
Saviour  and  Redeemer.     And 

ylly>  The  foul  makes  fiducial  application  of  Chrift,  and 
df  all  the  promifes  of  the  gofpel  unto  itfelf.  It  not  only 
fees  fulnels  and  fuftkiency  in  Chrift,  and  in  the  benefits  of 
his  purchaie  •,  but  alfo  makes  particular  application  of  ai;, 
thefe  unto  itfelf.     But 

4thlyt  The  foul  fe is  about  perfonal  covenanting  with 
Chrift,  whereby  it  gives  away  itfelf  and  all  that  it  harh, 
unto  him.  It  makes  a  free  refignation  of  foul  and  body 
to  him,  and  to  be  for  him  in  its  place  and  ftation,  day  aj  d 
generation.  It  takes  and  embraces  Jefus  Chrift,  as  its  Sa- 
viour and  Redeemer,  King,  Prieft  and  Prophet,  and  takes 
lum  and  his  crofs  ;  and  refolves  to  follow  him  through 
good  and  bad  report,  and  this  perfonal  covenanting  be- 
twixt a  man  and  Chrift,  muft  be  as  formal  and  explicit  as 
betwixt  man  and  wife,  and  mailer  and  fervant. 

5.  After  the  child  is  brought  forth,  it  gets  itscloathiog; 
fo  the'fe  that  are  regenerated  are  cloathed  with  the  imput- 
ed righteoufnek  of  Chrift,    They  are  cloathed  with  it  as 

with 


Ser.  XLI.  Upon  John  lit.  3,  5.  58^ 

with  a  garment.  O  what  a  brave  cloathing  they  get :  Ye 
may  fee  it  excellently  defcribed,  Ezek  xvi.  io,  13.  Idoath- 
ed  thee  aifo  -with  broidered  work,  with  robes  of  needle  wrought. 

Laflly%  After  the  child  is  born,  though  it  be  cloathed, 
yet  it  cannot  live  without  food  ;  (o  they  cannot  endure  to- 
live  without  the  word  preached :  it  is  a6  food  unto  their 
fouls  :  they  defire  tkefinctre  milk  of  the  xoord,  that  they  may 
live  thereby.  And  alfo  they  cannot  live  without  the  con- 
ftant  fupplies  of  grace,  and  the  influences  of  the  fpirit  o£ 
which  I  ftiall  fpeak  afterwards. 

Ufe,  Now,  for  u(e  of  all  this,  I  would  exhort  you  to 
fearch  and  try  yourfelves;  and  fee,  whither  ye  be  born  a- 
gain,  or  not.  It  is  a  matter  of  no  lefs  concernment  thai* 
that  upon  which  your  foul's  happinefs  depends  There- 
fore, try  yourfelves,  whither  ye  be  regenerated,  or  not  ? 
Reft  not  with  a  fecure  may  be  that  ye  are  converted  ;  but 
put  that  great  queftion  out  of  doubt  and  danger,  and 
I  will  give  you  thele  marks,  {amongft  others  which  might 
be  named,)  to  try  yourfelves  by.   ■  And 

1.  Try  yourfelves  by  this  :  what  effect  had  the  word  e- 
ver  upon  your  hearts  ?  did  ye  ever  fee  yourfelves  in  the 
glafs  of 'God's  law  ?  did  ye  ever  fee  your  fpots  and  ble- 
niifhes  there,  fo  that  ye  were  humbled  and  broken  in  your- 
felves, and  made  to  fee  the  abfolute  neceffity  of  lieeingout 
of  yourfelves  and  into  Chrift  for  life  and  falvation  $  What 
way  did  the  Lord  begin  with  your  fouls  ?.  Knew  ye  ever 
what  it  was  to  be  convinced  or  fm  and  milery  ?  Were  ye 
ever  afraid  of  the  wrath  of  God  I  And  did  ye  ever  fee  the 
iinfulnefs  of  fin  in  its  hateful,  loathiome,  hurtful,  and 
heinous  narure  ? 

2.  Try  yourfelves  by  this:  if  ever  ye  had  any  exercife* 
what  way  got  ye  any  outgate  from  it  f  If  ever  ye  were  un- 
der any  light  or  i'enfe  of  fin,  or  fear  of  wrath,  and  your 
conferences  were  awakened,  and  ye  knew  not  whac  way  to 
get  it  quieted  again,  in  this  cafe  whither  did  you  run  ? 
unto  Chrift,  or  to  your  duties  ?  Whether  did  ye  lay  hold 
upon  Chrift  for  falvation,  and  whether  did  ye  make  ap- 
plication to  the  blood  of  fprinkiing  for  washing,  cleanf- 
ing,  and  purging  ;  or  to  your  duties,  praying,  hearing, 
find  reading  of  the  word  ?  Which  of  thefe  did  ye  i  Knew 
ye  ever  what  the  pangs  of  the  new  birth  were  ?  O  try  your- 
felves by  the  out  gate  ye  got  from  your  trouble;  for  if  ye* 
have  run  to  your  duties,  and  there  have  gotten  reft,  and 
n6t  unto  Chrift;  ye  are  yet  in  the  gill  of  bitter  njs  and  bond 
if  iniquity. 

P  d  d  d    z  3*  Try 


i$86       Mr.  A.  Shield's  Sermons,  <bc.       Ser.  XLI, 

3.  Try  yourfelves  by  this  :  Can  ye  live  without  fpiritua 
food,  and  not  long  for  it,  and  hunger  for  it  ?  Can  ye  live 
contentedly  without  the  preaching  of  the  gofpel,  and  not 
as  new  born  babes  dejire  thejincere  milk  of  the  word,  that  ye 
may  live  thereby  ?  Can  yc  live  without  new  fupplies  of  grace, 
and  the  influences  of  the  Spirit;  if  ye  can  live  without  all 
tbefe,  (for  thefe  are  the  food  of  the  foul,)  ye  are  Grangers 
unto  the  new  birth,  and  know  not  what  that  regeneration 
is,  which  is  mentioned  in  fcripture.  This  I  gather  from, 
the  text,  except  a  man  be  born  of  the  water  and  of  the  fpirit, 
he  cannot  fee  the  kingdom  of  God. 

Again,  there  are  fiery  influences  ;  and  this  may  be.  ga- 
thered from  Matth.  iii.  1  i.  He  JhaM  baptize  you  with  the  Holy 
Choft,  as  with  fire.  Thefe  influences,  tho' they  come  from 
one  and  the  fame  fpirit,  yet  differ  as  to  their  working  an4 
operations.    For 

1.  As  to  the  firft  of  thefe,  viz.  the  watery  influence?, 
I  fhail  fhew  you  wherein  the  water  and  they  agree,  where- 
by  ye  may  know  fomewhat  of  the  wording  of  thefe  influ- 
ences.    And 

(1.)  As  water  quickens,  and  makes  the  herbs  and  graf% 
grow,  fo  do  the  influences  of  the  Spirit  quicken  the 
dead  foul,  and  make  it  lively  and  vigorous  in  the  exercifes 
of  godlinefs  ;  it  quickens  us  to  duty,  and  makes  the  gra- 
ces lively,  Ifa.  xJiv  3,  4.  For  1  will  pour  water  upon  him 
that  is  thirfiy  1  and  fiords  upon  the  dry  ground:  1  will  pour 
my  fpirit  upon  t by  feed,  and  my  bltjjing  upon  thine  off  fpting* 
And  tkev  foail  fpring  up  as,  among  the  grafs  ;  as  willows  by 
the  water  courfes.     But 

(2  )  Although  the  water  quickens  yet  it  alfo  drowns; 
fo  do  thefe  influences  of  the  Spiru :  for  thereby  finis 
drowned,  and  corruption  minified,  and  a  body  of  death 
fubdued,  as  Rom  vii.  1 3  But  if  ye  through  the  Spirit  do; 
mortify  the  deeds  of  the  body,  yefh.id 

(3,)  As  water  rerrefhes,  <mJ  quenches  the  thirft  of  the 
weary  ground,  fo  do  the  influences  of  the  Spirit:  they 
prove  refrefhing  unto  the  foul  or  the  weary  pilgrims  in 
wandering  through  the  wildern.  ..'3.  Their  affections  are 
more  cooled,  and  weaned  from  the  things  of  this  world, 
and  fet  upon  thofe  things  above. 

(4.)  As  water  cleanfeth,  and  wafheih  away  filth;  fo  by 
the  influence  of  the  Spirit,  we  are  led  and  directed  to  the 
fountain  opened  unto  the  houje  of  David  and  inhabitants  of 
jferujakm  for  fm   and  nncls&nnefs,    Zech.  xiii.  1.  in  this 

*  See  Mr,  Guthrie  upon  this  text,  Sermon  III. 

fpim* 


Ser.  XLI  Upon  John  III.  3,  5.  5$y, 

fountain  we  (hall  get  cleanfing  from  all  our  fins  and  fpoU 
of  uncleannefs. 

(5.)  As  water  makes  fruitful,  fo  do  the  influences  o£ 
the  Spirit  :  They  make  the  foul  fruitful  in  graces,  and 
makes  it  grow  in  holinefs  and  advance  in  religion  :  They 
make  the  fruit  of"  the  Spirit  appear  ;  thereby  God  is  glo^ 
rified  ;  and  they  themfelves  ftrengthened  and  confirmed 
in  his  way,  Gal.  v.  22,  23.  But  the  fruits  of  the  Spirit  are9  . 
fyve,  peace,  joy,  long-fuffering,  gentlenefs,  goodnefs%  meek* 
ne/s,  temperance,  &c. 

2.  As  to  the  fecond  fort,  or  kind  of  influences,  viz> 
Fiery,,  I  fhallfliew  you  from  the  fimilitude  how  fitly  they 
are  called  fo.     And 

(1.)  As  fire  is  of  a  penetrating  nature,  and  pierces 
into  every  thing  caft  into  it ;  fo  do  the  influences  of  the 
spirit.  They  penetrate  the  inner-man,  and  pierce  into 
the  mod  fecret  part  of  the  heart,  discovering  the  Iuke«*. 
warmnefs  and  latent  abominations  therein,  and  makes 
known  the  fecret  wickednefs  that  is  in  the  high  places  of 
the  foul,  whereby  it  is  humbled  and  made  fee  its  need  of 
Chrift.     And 

(2.)  As  fire  hath  a  heart  and  flame  with  it,  fo  have  the 
im*lucnces  of  the  Spirit  \  they  make  love  to  Chrifl  bura 
and  blaze  ;  they  make  zeal  for  his  honour  flame  in  the 
tpul,  with  a  vigorous  purfuing  after  Chrift  to  get  union 
and  communion  with  him,  and  with  more  earneftnefs. 
in  hating,  oppofing,  and  refitting  every  fin,  luft  and  i« 
dol. 

(3.)  As  fire  is  of  a  penetrating  nature,  and  makes  the 
fmoke  feparate  from  the  flame,  fo  do  the  Spirit's  influen- 
ces feparate  from  fin,  and  light  from  darknels,  life  from 
death,  and  the  new  man  from  the  old  man  ;  and  between 
the  two  there  is  a  great  ftruggle  \  for  the  believer  is  but 
renewed  in  part  :  There  is  flefli  as  well  as  fpirit  in  him  : 
So  the  flefli  lufleth  againfi,  the  fpirit,  and  the  fpirit  againft 
the  flefli  ;  and  thefe  are  contrary  one  to  the  other,  Gal. 
v.  77  But  at  length  the  Spirit  gets  the  victory  over  the 
flefli,  and  fo  triumpheth  over  fin  at  laft. 

(4.)  As  fire  is  of  a  purifying  and  purging  nature,  fo 
dofh  the  influence  of  the  Spirit  lead  unto  Chrift,  and 
make  application  of  his  blood  for  purging,  and  the  belie- 
ver is  purified,  even  as  he  is  pure.  Their  defire  and  dc 
fign  is  to  be  holy,  as  he  is  holy  wlo  hath  called  them,  and 
;heir  longing  is  to  be  more  and  more  conformed  unto  his 
image,  and  to  have  the  full  and  free  enjoyment  of  him  in 
heaven.    There  they /ball  fee  Inm  as  be  is}  and  behold  him 

without 


5$8        Mr.  A.  Shield's  Sermons,  6c,      Ser.XLI. 

without  any  more   interveening  clouds  between  him  and 
tfcem. 

(5.)  As  fire  is  of  a  confuming  nature  to  what  is  thrown 
into  it,  fo  through  the  Spirit  the  believer  mortifies  the 
deeds  of  the  body,  gets  them  deftroyed, and  gets  lufh  and 
corruptions  crucified.  By  the  influence  of  the  Spirit  be- 
lievers are  quickened  and  ftirred  up  to  fet  about  duty  more 
vigoroufly,  and  the  work  of  fanilification  day  by  day, 
and  are  enabled  more  and  more  to  die  unto  fin  and  live  unto 
righteoufnefs . 

•  Now,  know  ye  what  it  is  to  long,  pray  for,  and  receive  ? 
Ko6w  ye  what  it  is  to  be    quickened,  revived,   refreihed, 

comforted,  raifed  and   itirreJ  up  unto  duty  ? Now   in 

the  laft  place  I  fhall  give  you  a  few  marks  of  thofe  who  arc 
born  again.     And 

1 .  They  love  God  ;  they  love  him  with  all  their  heart, 
with  all  their  foul,  and  with  all  their  ftrength. 

2.  Thofe  that  are  regenerated  are  humble  and  lowly 
uuderthe  fight  and  fenfe  of  fin  and  their  vilenefs  and  emp- 
tinefs  under  the  feufe  of  the  Lord's  greatnefs,  holinefs  and 
goodnefs.  Says  David,  P'fal.  exxxi.  1.  Lord,  my  heart 
is  not  haughty ,  nor  my  eyes  lofty  ;    nor  do  I  exercife  my f elf 

in  things  too   high  for  me. My  foul  is  even  as  a  weaned 

child.     This  is  the  character  of  a  humbled  man  for  tin. 

3.  Thofe  that  are  born  again,  make  a  dedication  of 
themfelves  and  all  that  they  have  unto  the  Lord  to  be  for 

Jiim,  and  for  his  fervice  in  their  day  and  generation.-^ ■ 

They  prefent  their  bodies  as  living  facrifices,  holy,  and  ac- 
ceptable unto  Cod,  'which   is  their  reafonable  fervice,  Rom. 

xii.  I. 

4.  They  are  not  conformed  unto  the  world  ;  but  tran* 
fiatedbythe  renewing  of  their  minds.  They  are  not  car- 
nal but  fpiritual  ;  For  fince  they  are  riien  with  Chrift, 
they  feek  the  things  that  are  above  where  Chrifl  fitteth  at 
God's  right-hand,  and   not  the    things  that  are   on  earth. 

5.  They  cannot  live  contentedly  without  the  goipel  i 
they  cannot  endure  to  want  the  preaching  of  the  word  ; 
hut  as  new  born  babes  they  defire  the  fine  ere  milk  of  the  word 

that  they  may  grow   thereby ,   1  Pet.   ii   2 For    it  is  as 

•food  unto  their  fouls  :  When  they  have    it,  they    labour 

1    to  improve  it,  delight  in  it,  and  feed   upon  it  •,  and  when 
tfiey  want  it,  they  long  to  have  it  again. 

6  They  get  the  victory  over  the  world,  and  they  are 
not  flaves'or  drudges  unto  it.  They  get  the  world  under 
their  feet,  and  their  affe&ions  are  more  and  more  weaned 
from  it,  1  John  v.  4.  Whofoever  is  born  of  Cod  overcometh 

ths 


\ 


Se*.  XLII.  Upon  John  iii.  3,  5.  '  5^ 

the  world  ;  this  is  the  victory  that  overcometh  the  world,  e- 
yen  our  faith.  And  iii.  9.  Whofoever  is  born  0/  God,  doth 
not  commit  fin.  This  is  not  as  blafphernous  Quakers  main- 
tain, that  thefe  born  of  God  fin  not,  but  are  perfect  in 

this  life  *. But  when   it  is  here  faid,  that  they  do  not 

commit  fin,  the  meaning  is,  they  do  not  commit  fin  w«- 
futfy,  wittingly  and  deliberately,  and  with  pleafure  and 
delight,  as  formerly  they  did  :  And  when  they  do  fin,  (as 
it  is  rrne  in  the  woful  experience  of  all  the  faints  that  they 
do  fin,)  yet  there  is  one  part  within  them  witnefimg, 
wreftiing,  and  protefling  againft  it.  They  labour  under  \ 
but  they  conrefs  it,  and  mourn  over  it,  and  run  in  unto 
Chrift  tor  pardon.     And 

finally,  Thofe  who  are  born  again,  love  the  faints  ar»i 
people  of  God,  becaufe  they  are  beloved  of  him,  and 
have  his  image  (tamped  upon  them,  as  it  is,  1  John  iij. 
14  We  know  that  we  are  pajfed  from  death  to  life,  becaufs 
we\lave  the  brethren. — He  that  loveth  not  his  brother,  abidetb 
in  death 

*  Of  the  fameftamp  were  fome  of  our  Modem  Methodifts,  £ar- 
ticuiarl y  fhc  followers  of  the  Weitiys  in  New  England,  fome  of 
\whom  both  men  and  women  pofitively  declared,  that  they  had  not 

f  nn-d  for  a  1  welvemonth  in  thought  word  or  deed.    W -d'S 

Letter.   April  14th,  1740. 


Thi  End  c/  Mr.  Alexander  Shield's  SebuoiH* 


som£ 


I    59°    ] 

SOME 

SACRAMENTAL   DISCOURSES 

BY 

Mr.     JOHN    LIVINGSTON, 

AND 

Mr.     JO  H  N    WELC  II. 

A  Short  PREFACE,  a  DISCOURSE  at  the  Sen/- 
ing  of  the  TABLES,  and  an  Evening  SERMON 
by  Mr  John  Livingston,  at  the  Celebration 
of  the  LORD'S  SUPPER  at  Carluke,  May 
29th,  1659. 

P    R    E    F    A    C     E. 


NOW,  the  Lord  blefs  you.  Blefs  him,  and  then 
blefs  yourfelves,  and  blefs  all  his  people.  Now, 
what  are  ye  come  here  for  to-day  ?  Has  not  your  con- 
fciences  faid  in  particular  unto  you,  What  was  I  before 
the  Lord  called  me  ?  How  have  I  carried  fince  that  time  ? 
And  what,  if  this  fhall  be  the  day  that  he  will  bring  your 
fears  upon  you  ?  We  are  all  here  as  in  a  fold  ;  and  he 
may  kill  or  lave  alive  as  it  pleafeth  him.  Yea,  it  may  be, 
there  are  more  that  get  a  dead  ftroke  at  Communions  than 

at  any  other  time   or  place. And  after  thejup,  Satan 

entered  into  him. But  we  are  loth  to  fpeak  iuch  hard 

things  unto  you. 

Now,  there  is  here  much  ado.    There  are   many  pro- 
feflbrs  that  are  like  our  bare  gentlemen,  that  will  ftrive  ro 

hold 


1 


SlCRAMEKTAL  DISCOURSES.  S9* 

hold  out  their  rank  for  a  while  ;  but  it  will  not  do  with 
them  long.  And  O  thak  the  Lord  would  come  fhisday, 
and  fave  us,  and  let  us  choofe  our  curators,  and  let  him 

get  the  ftock  and  us  both. O  do  ye  know  him  ?    And 

do  ye  know  how  fweet  he  is  ?  But  atas  !  the  condition  of 
the  people  Teems  to  fay,  that  it  is  not  neceCary  to  fpeak 
much  of  this  kind ;  but  believe  it,  that  if  God  had  not 
been  very  gracious,  we  had  all  been  in  the  meeting  place 
of  mlfery  and  woe,  long  ere  now,  BelieTe  this,  that  hell 
fire  is  very  hot  :  And  yet  believe  this,  that  though  there 
were  a  great  body  of  that  fire  to  break  through  this  con- 
gregation, it  would  do  us  much  good  :  No,  not  fo  much, 
as  a  Sermon.  They  have  Mofes  and  the  prophets,  let  them 
hear  them.  And  I  would  aik  one  queftion  ;  and  ft  is  this  ; 
who  have  been  better  dealt  with  than  we  have  been  ?— 
But  alas  \  I  would  aik  another  oueftion  more  fad  than, 
this  :  and  it  is  this,  Who  hath  uled  him  fo  ill  and  un- 
gratefully as  we  in  this  land  have  done  ?  Say  ye  then,  the 
Lord  grant  that  this  Communion  be  not  like  other  occa- 
sions of  this  kind,  where  the  Lord  wa»  gracious,  and 
we  foon  forgot  it :  And  again  the  Lord  grant  that  it  be 
even  like  unto  fome  others.  We  are  going  to  heaven  s 
Now,  who  is  ready,  like  a  man  that  is  going  on  a  fea- 
voyage  ?  Such  an  one  gets  his  board  ready,  and  he  fays, 
I  anrnow  as  far  on  my  way,  as  he  who  fat  up  all  night, 
waiting  upon  the  tide.  May  Chrift  choofe  your  time  and 
tide. 

Now,  let  us  blefs  him,  and  fo  call  upon  his  name> 


THE 

EXHORTATION 

AFTER 

TWO    TABLES     were    SERVED; 

OBUT    God  hath  been  a   good  God  to  Scotland  5 
and  O  but  Scotland  hath  been  an  evil  and  ungrate- 
ful Scotland  unto  him.     If  it  be  enquired,  who  it  is  that 

E  e  c  c  will 


592  Sacramental  Discourses. 

will  bring  on  God'sjudgments  upon  us,  if  they  be  coming. 
It  may  bt  anfwered,  it  will  neither  be  profane  Atheifts, 
nor  malignant?,  but  profefTors  that  will  bear  the  blame 
of  it.  ProfefTors,  yea,  there  are  profefTors,  and  blefTed 
be  God  that  many  have  gone  up  to  heaven  through  that 
door  :  But  there  are  a  kind  of  proferTors  that  take  unto 
themfelves  that  name,  and  they  will  come  to  Communi- 
ons, and  they  will  propofe  queftions  to  good  folk  that 
they  have  heard  others  propofe  ;  and  yet  if  the  Lord  pre- 
vent not,  they  will  callus  Baal's  priefts.  They  are  grow- 
ing fond  of  a  religion  which  neither  the  Prophets,  Chrift, 
nor  his  Apoftlesknew  of.  The  Lord  heip  you  to  keep 
your  feet  in  this  frippery  time  :  But  they  that  will  be  ho- 
nelt,  fhall  have  all  Chriil's  heart  :  He  will  take  a  poor 
mourning  finner  all  in  his  arms,  and  fay,  child,  I  mean 
thee  no  harm.  According  to  y QUf  faith  fo  he  it  unto  you. 
That  night  wherein  he  was  betrayed,  be  took  bread  and  brake 
it,  &c.  Yes,  He  brake  it  ;  and  ye  muftknow,  that  thro' 
his  breaking  of  ft,  we  are  healed  :  His  dividing  was  our 
binding  together,  and  when  Satan  hath  broken,  he  heals 
us.  Chrift  fays,  There  are  my  bloody  hands  that  healed 
you  :  thefe  very  hands  or  mine  did  it.  And  he  brake  it  ; 
and  fay  ye,  Let  it  be  a  bargain.  And  then  think  much 
and  well  of  fuch  a  faying. 

Now  ye  may  think,  and  think  a  thought  as  broad  and 
as  long  as  heaven  itielf.  Becauie  he  wanted  us  to  have 
full  nourifhmenr,  he  took  the  cup;  and  after  he  had  given 
Shanks,  (and  thanks  be  to  him,  and  if  our  very  hearts 
blood  could  thank  him,  it  could  never  go  a  better  wa\ • ,) 
faying,  drink  ye,  drink  ye  all  cf  it.  Neither  h&ih  he  done 
withyouyet,  nor  have  you  done  with  him.  He  wHi  ne- 
ver let  your  heart  alone,  until  he  get  yon  up  ur.ro  him- 
felf ;  up  at  the  throne.  To  him  that  overccmeth,  iviil  / 
give  to  eat  of  the  tree  of  life,  that  is  in  the  midf  of  the  para- 
dife  of  God*  And  he  that  over  comet  h  flail  not  he  hurt  of  the 
fecoud  death-. — To  him  that  overcometh  will  I  give  to  eat  sf  the 
hidden  manna  :  and  1  will  give  him  a  white  ftone,  and  in  the 
fione  a  new  name  written ,  which  no  man   knou-eth,  lave  he 

that  he  receivctb  it. Andhcthut  overcometh,  andkczi>cth 

my  works  unto  the  end,  to  him  will  I  give  power  to  rule  over 
the  nations.  And  he  ft) all  rule  them  with  a  rod  of  iron  :  as 
the  vejjels  of  a  potter,  JJjallthey  be  broken  to  fhivers,  even  as 
I  received  of  my  Father,  and  I  will  give  him  the  morning 
Jiar. — rTbcfimefhail  he  ckthed  in  white  ratmmt,  and  I  will 
not  blot  his  name  out  of  the  book  of  life  ;  but  1  will  confefs 
him  before  my  Father,  and  before  his  angels.     Believers,  I 

am 


Sacramental  Discourses;  $^3 

am  now  reading  your  portion  to  you. —  Him  that  owrcam- 
eth  will  I  make  a  pillar  in  the  temple  of  God  ,•  and  he  Jhall  go 
no  more  out  ;  and  1  -will  write  upon  him  the  name  of  my  God, 
and  the  name  of  the  city  of  my  God,  which  is  New  Jeriifatept. 
To  him  that  over  comet  h,  wiU  1  grant  to  Jit  with  me  in  my 
throne,  even  as  I  alfo   overcame,  and  am  fat  down  with  my 

Father  in  his  throne. He  that   kith  an  ear  to  he*r%  let 

him  hear.  It  may  be,  (though  we  have  no  mind  to  fpeak 
hard  things  unto  you,)  that  ye  may  yet  get  no  other  preach- 
ing but  your  Bible,  ftolen  out  to  a  Barn-fide,  Moor  fide, 
or  the  back  of  a  dyke,  there  to  read  your  Father's  tefta- 
ment.  There  needs  not  many  words,  for  if  ye  be  ready, 
he  is  ready  ;  and  if  ye  be  not  ready,  he  is  both  ready  him- 
felf  and  ready  to  make  you  ready  on  fuch  a  day  as  this. 

Looking  upon  thefe  elements  hath  done  more  good  than 
many  Sermons.  Says  the  foul  when  the  Elders  are  com- 
ing with  the  flagons,  Is  Chrift  coming  in  a  flagon  ?  And 
ihall  I  drink  eternal  life  over  in  a  cup  ?  There  is  my  body 
which  was  broken  for  you  :  Take  ye,  eat  ye  all  of  it.  And 
what  think  ye  of  this  entertainment?  What  think  ye  of 
the  wine  ?  is  the  wine  good  ?  Take  another  drink  :  I  do 
not  mean  that  ye  need  to  do  it  externally  oftener  than 
once  in  one  day  ;  but  your  doing  it  once  (ays,  that  ye 
fhould  do  it  believingly  always.  In  like  manner,  he  took  tie 
cup.  So  we  take  it:  May  fuch  a  word  be  fpoken.:  And 
it  it  be  rightly  taken,  then  drink  your  fervice,  your  hearts 
fervice  unto  him,  as  being  ready  to  take  ofFyour  doublet, 
and  to  lay  down  your  head  on  the  block,  and  there  drink 
your  laft  fervice  in  this  world  unto  him.  Suffering  is  like 
to  wear  out  of  fafhion  in  Scotland  ;  but  may  be  it  will 
come  in  fafliion  ,«gain.  It  is  a  little  thing  for  folk  to  get 
a  fore  cafe  ;  but  if  ye  be  robbed  in  the  dark  for  his  fake, 
that  is  fuffering.  If  they  who  have  a  prejudice  againit  the 
golptri  and  religion,  can  find  out  a  way  to  get  it  and  the 
minifters  of  it  away,  that  will  be  fuffering.  Jt  may  be 
there  are  blackened  faces  amongft  us  ;  but  let  it  not  be 
our  practice,  to  fearch  out  the  ways  of  others  ;  but  1  fay 
for  our  warning,  what  fhould  be  our  wifli.  Now,  fure  I 
am,  thefe  fhould  be  fome  of  our  wifiies  :  Lord,  lead  us 
on  to  heaven  without  foapoering.  Lord,  let  me  fuffcr, 
ere  any  of  thine  fufFer  for  my  fake,  and  ere  of  thine  have 
a  fad  heart  for  my  fake. 

And  for  people's  backward nefa  in  coming  forward  to 

the  Tables,  In  the  name  of  the  Lord,  I   charge  you  fcbat 

are  guilty  of  fuch   backward nefs,  that  ye   come  not  for- 

E  e  c  e   a  srard, 


$94  SlCRlMENTAL  DISCOURSES. 

ward,  till  ye  repent  of  the  fame.  Dare  ye  fay,  Lord 
forbid  that  this  land  be  full  of  Chrift  ?  It  is  likely  there 
are  many  wearied  ot  his  ordinances  -,  but  there  are  feme  o- 
ther  things  to  do  :  There  is  particularly  the  compleating 
of  the  bargain.  Is  it  a  complete  bargain  ?  Is  it  fubferibed, 
as  it  were,  like  a  piece  of  parchment  hanging  down  from 
heaven  ;  and  the  great  mader  hath  his  name  written  upon 
it  in  great  letters,  and  his  poor  tenant  hath  but  as  it  were 
a.  mark  for  his  name.  Well,  in  that  night  in  which  he  was 
betrayed.  Lord  forbid,  that  he  Ihould  be  betrayed  agam 
in  Scotland.  Say  ye,  Is  it  I  ?  Lord  forbid  that  it  fhould 
be  I.  There  are  many  dead  minifters  now  in  Scotland. 
Not  to  fpeak  of  thofe  that  are  called  Quakers,  there  are 
many  betrayers  of  Chrift  amongft  us,  andfome  will  not 
have  a  good  mioifter  when  they  can  get  him.  Some  think 
that  Chrift  is  going  out  of  the  land  ;  but  while  he  is  as  it 
were  going  out,  he  is  looking  back  over  his  fhoulder,  fay- 
ing, Will  ye  let  me  go  ?  Will  yc  let  me  go  ?  But  let  it  be 
your  reply,  No,  if  we  can  hold,  or  detain  thee  — That 
night  wherein  he  was  betrayed.  He  made  out  many  writs 
that  night.  He  may  fay  unto  us,  as  a  friend,  or  midwife 
fo  to  fpeak,  to  a  child  ;  I  flept  none  that  night  thou  waft 
born  And  yet  for  all  the  hafte  he  fat  down,  and  en- 
camped with  bis  difeiples,  as  ye  may  fee  from  John  xiii 
to  the  xix;  and  yet  he  was  in  hafte.  Take  ye,  eat  ys.—» 
Do  this  in  remembrance  of  me.  Where  will  ye  be  all  this 
day  hundred  years  ?  I  trow,  many  of  you  wot  not  that 
the  fublrance  of  the  whole  Bible  is  in  thefe  facramental  e- 
lements  ;  the  whole  covenant,  a  whole  Chrift  in  a  ftate  of 
humiliation  and  exaltation. 

Now>  here  are  not  two  feals.  This  is  his  blood  :  Take 
it  and  divide  it  amongft  you  :  We  keep  filence  a  little, 
that  ye  may  have  time  for  your  thoughts  j  becaufe  when 
we  are  fpeaking,  ye  cannot  well  think  on  what  ye  are  en- 
gaged in. 

Now,  ye  may  think  again  :  It  may  be  fome  will  be  fay- 
ing, I  think  ftill  the  more  of  Chrift.  O  your  domineer- 
ing lufts  and  fins.  The  Lo.'l  give  you  the  maftery  over 
them.  Thefe  are  the  greatetl  points  of  Chriftiauiry  except 
fuffering. 

ift9  Still  be  diligent  in  a  lawful  calling,  and  be  always 
honouring  God  in  (o  doing  ;  in  carrying  forward  the  work 
of  your  own  falvation. 

idly,  You  muft  mortify  and  fubdue  ail  your  predomi- 
nant lufts  and  idols.    And 

3% 


Sacramental  Discourses:  5^ 

3<^i  When  you  get  any  wrong  done  you  in  the  world, 
then  endeavour  to  differ  as  Chrift  did.  If  ye  want  thefe 
three,  if  ye  would  preach  and  pray  never  fo  well,  fo  that 
the  cheeks  of  thofe  who  heard  you  never  dried  j  yet,  if  ye 
want  thele,  ye  are  but  reprobates.  Fear  and  forbear.  It 
is  a  great  thing  in  Chriftianity,  how  the  hufband  and 
wife  guide  the  family,  and  how  ye  carry  it  home  and  a- 
broad  in  your  lawful  callings  :  for  ye  muft  either  go  along 
with  all  the  duties  of  Chriftianity,  or  quit  it  altogether. 

Now,  beloved  in  the  Lord,  do  ye  all  agree  in  one  ?  Or 
what  are  ye  thinking  ?  Surely  I  mud  conceive  ye  do  not 
repent  your  coming  here  :  and  this  ordinance  lays,  that 
Chrift  repents  not  of  the  bargain.  Therefore  in  imitation 
of  him,  I  take  bread ;  and  in  his  words,  fay  unto  you, 
in  that  night  wherein  be  was  betrayed,  he  took  bread,  (as  ye 
fee  us  do),  and  brake  it  after  he  had  given  thanks ,  and  gave 
it  unto  Sis  difciples,  facing,  divide  it  amongjl  you.  We  can- 
not read  all  the  claufes  of  the  covenant  at  every  table  :  but 
I  tell  you  the  meaning  or  fum  of  the  words  is,  /  will  be 
your  God,  and  ye  Jball  be  my  people,  which  in  fubftance  is 
extended  unto  us  every  day  in  our  accefs  to  the  throne  of 
grace.  Take  ye,  eat  ye  all  of  it :  And  we  give  it  you  in 
the  fame  terms  that  he  gave  it,  that  ye  may  do  it  in  re- 
membrance of  him.  Truly  this  is  wifely  and  weil  contriv- 
ed ;  for  we  have  no  more  need  of  temporal  food  here, 
than  of  fpirhual  food.  Some  can  go  half  naked;  but 
meat  and  drink  is  a  man's  life  :  So  Chrift  is  the  Chriftian's 
life  ;  and  therefore  take  ye,  drink  ye  ail  of  it.  This  is  the 
cup  of  the  New  Tefiament  fled  for  you,  &c. 

Now,  if  ye  go  to  heaven  this  eafy  way,  it  will  be  ftrange  ; 
for  they  are  almoft  gone,  which  have  endured  already  ; 
which  feemed  but  a  imall  matter  in  the  Prelate's  days; 
fince  which  time  we  have  been  borne  on  his  lides,  and  dan- 
dled on  his  knees.  There  are  many  newupftart  profeflbrs 
amongft  us,  with  (harp  thorns  in  their  hearts,  breaking 
forth  in  their  lives  and  conventions  ; — perfons  who  can- 
not think  to  pray  for  their  enemies,  contrary  to  Chrift's 
own  exhortation.  You  would  think  it  a  ftrange  thing  to 
fee  a  man  coming  to  tbruft  you  through  with  a  {word  -,  but 
truly  though  it  were  lb,  ye  ought  to  go  to  death  wi|h  this 
prayer,  Good  Lord  fpare  the  life  of  b'tm  that  wounded 
me.  Ii  may  be,  fome  profeflbrs  think  in  thefe  days  to  get 
a  crown,  kingdom,  and  throne. — I  know  not  if  ever  that 
ihall  be,  but  i  think  it  will  not  be  till  the  Jews  be  brought 
in.  It  is  thought  a  hard  ftate  in  the  world  amongft  many, 
that  they  get  not  iuth  an  eftats  in  the  world  as  they  would 

have  -9 


^#6"  Sacramental  Discourses. 

fcave;  but  there  are  people  in  other  nations,  that  would 
think  themfelves  half  in  heaven,    (fo  to  fpeak),  if  they 
were  but  in  our  condition ;    who   never  hear  a  word  ot 
preaching  for  many  years.     O  mind  thefe  in  this  your 
day;  for  it  were  to  be  wilhed  and  efpecially  at, every  com- 
munion,  that  the  Lord  would  give  that  man  of  fin  a  -?ot. 
able  blow;  that  the  Lord  would  be  ayenged  on  the  Turks 
and  Jefuits,  and  that  man  of  fin,  for  if  the  bloody  Spain- 
ards  come  in,  as  many  of  you  as  have  not  received  the 
truth  in  faith  and  love,  will  but  turn   Papifts   ere  all  be 
done  :  forsa  quick  idol  within  will  open   the   doors  to  a 
dead  idol  without.     Poor  fouls  !  the  Heft  communion  was 
the  fadeft  where  there  was  none  with  Chrift  but  twelve 
poor  mourning  men  for  their  mafter  who  was  to  die  and 
be  buried  :    and  they  knew  not  then,  whither  he  would 
rife  again  or  not.     They  were  weeping  while  he  wept,  fo 
that  it  is  queftionable   whofe  forr^ws  was  greateft.     His 
forrow  was  not  timorous  and  womanlike  as  theirs   was. 
He  fpake  many  a  comfortable  word  unto  them,  fuch  as 
thefe,  Behold  1  appoint  unto  you   >  kingdom;   fear  not  little 
flock,  &c.     Yea,  he  told  there,  that  it  behoved  rum  to  go 
away,  but  withal  that  he  would  come  again,  on  which  they 
all  wept.     But  as  David's  voice  exceeded  Jonathan's,  even 
fo  doth  our  David's  forrows  exceed  ours.     But  they,  hear- 
ing of  his  departure,  did  as  fo  many  children  would  do  to 
their  departing  father;    they  gathered  about  him  with 
tears,  faying,  tather,  father  depart  not.     But  Chrift  as  a 
loving  father,  loofes  their  grips   very   tenderly,  without 
hurting  thefe  tender  ones,  with  the  fword,   I   tell  you   £ 
muft  go  away;    but  I  will  fee  you  again,  and  your  hearts 
ihall  rejoice.     I  may  fay,  all  the  daughters  or'  Jerulalem 
may  be  compared  unto  maidens  in  the  dance,  and  virgins, 
yea,  unto  needle  women,  fhewing  a  bed   unto  Chrift  the 
choiceft  of  captains  to  ly  in.     Thus  he  took  the  bread  and 
brake  it ;    and   the  cup  alio  after  fupper,  faying,  Eat  ye , 
and  drink  ye  all  of  it :  this  do  in  remembrance  of  me. 

After  all  the  TABLES  were  over,  he  proceed- 
ed thus. 


i 


T  is  not  proper  now,  to  fpeak  any  thing  more,  becaufe 
what  we  (peak  now  may  but  jultle  out  what  we  have 

fpoken 


Sacramental  Discourses.  397 

fpoken  already.  O  that  ye  could  but  remember  the  half 
of  what  bach  been  faid  ;  for  Chrift  pities  your  bodies  that 
have  continued  here  fo  long.  But  I  hope  that,  though  ye 
are  now  to  take  your  leave  of  us,  ye  are  not  minded 
to  take  your  leave  of  him.  Therefore  fay,  Lord,  haft 
the  i  any  more  fervice  for  us  to  do ;  and  he  wilt  an- 
fwer  you,  yea,  I  have  the  old  and  new  commandment  to 
give  you,  that' ye  love  one  another.  Keep  peace,  and  treat 
one  another  well  for  my  fake  ;  aifid  a  good  journey  \  hope 
fome  or  you  hath  made  towards  heaven  r  and  thanks  be 
to  God  the  door  is  yet  open  :  and  therefore  be  requefted, 
O  ye  ftrangers,  yet  come  in,  and  yon  who  have  commu- 
nicated unworthily,  begin  juft  now  and  repent;  for  if  ye 
know  him,  ye  would  afk  him,  and  he  would  give  you  liv- 
ing waters.  But  intending  to  fay  no  more  at  prefent,  let 
us  firir.  pray  and  then  praiie. 


THE 

EVENING    SERMON* 

Luke  xvii.  32," 
Remember  Lot's  wife* 

JT  would  feem  to  be  a  very  gloomy  example  that  we' 
have  to  (peak  of  at  the  time;  and  yet  it  is  God's' 
word,  and  not  unprofitable. —  But  I  may  compare  the  wzint 
of  fear  to  the  rolling  over  of  a  great  ftone;  for  .iff  SaraQ' 
can  once  get  watchfulnefs  lulled  afieep,  he  will  notmils'to 
fteal  your  crowns  from  you. 

Here  you  have  in  thele  words,  a  very  neceflary  memo* 
randum  to  all  generation?,  whither  ftanding  in  the  houfe, 
or  in  the  high  way  home.  If  ye  remember  the  hiftory, 
Gen.  xix.  there  came  two  angels  to  Sodom  to  carry  Lot, 
his  wife  and  daughters  out  of  the  city.— — Approaching' 
hazard  forbade  them  to  look  behind  them  :  and  yet  this 
poor  woman  but  looked  back  with  a  longing  eve  towards 

tioJora 


598  Sacramental  Discourses, 

Sodom,  and  (he  became  a  pilkrjfifalt.  Hence  thefe  few 
things  follow wg  may  be  grounds  for  our  in&ru&ion. 

That  amongft  the  keepers  of  our  look,  memory  is  one 
that  is  much  broken,  which  doubtiefs  had  been  in  better 
cafe,  if  we  bad  rightly  ferved  Chrifh  Memory  is  a  notable 
fervant  unto  Jefus  Chrifi :  it  is  like  an  apothecary  appren- 
tice, turning  quickly  unto  every  fhuttle,  and  bringing 
forth  his  mediun  ;  but  alas,  the  want  of  memory  hath 
fent  many  fouls  into  hell,  not  remembering  that  they  were 
wafhen.  They  fay  it  is  natural  for  them  to  be  forgetful. 
But,  I  fay  unto  fuch,  wo  unto  you ;  for  ye  can  keep  a 
tryfte  with  the  devil ;  and  ye  can  remember  that ,  and  ye 
can  remember  foolifb  tales,  or  things  of  that  nature. 
Our  hearts,  (to  ufe  the  companion),  are  juft  like  a  watch 
which  one  carries  unto  a  man  who  hath  jQcill,  and  fays 
to  him,  mend  this  little  thing  in  it.  But  when  the  ikilled 
perfon  looks  into  it,  he  finds  that  there  is  not  a  right 
wheel  in  it :  all  is  wrong :  the  mind,  will  and  affeclion  arc 
all  gone  wrong. — The  wifdom,  underfllanding  and  fpirit 
are  all  gone  wrong  by  our  firft  parents  eating  the  forbid- 
den fruit,  whereby  Satan  and  our  own  folly  have  made 
flrange  work,  though  thev  were  warned  by  God's  exprefs 
prohibition* 

Ye  fay,  ye  have  no  memory.  Say  ye,  though  I  cannot 
remember  ail  things,  its  enough,  if  I  remember  the  things; 
of  my  own  concernment,  and  of  my  own  experience,  But 
here  you  mould  remember,  that  whatever  ye  remembsr, 
ye  fhould  not  lofe  mind  of  the  Bible,  viz.  what  a  good 
man  Jofias  was,  and  what  a  bad  man  Manaffcs  was,  and 
others.— But  it  may  be,  that  while  ye  read  through  the 
fcriptures,  ye  will  notice  fome  one  or  other^  encourage- 
ment or  promife,  fayrng,  what  needs  more  ?  *I  am  not  to 
dwell  upon  the  place  :  And  other  young  raw  Chrifthms 
will  fay,  that  they  can  explain  the  fcriptures ;  yet  5  bid 
you  fpeak  foberly,  and  be  watchful  \  for  indeed  there  are 
crafty  adverfaries  going  about  in  thefe  days.  Therefore  re* 
member  Lot's  wife  wbofe  falvation  or  damnation,  we  fhall 
not,  and  cannot  determine  :  we  will  not  determine  this, 
having  fo  fmall  light  going  before  us  as  to  this:  but  fur€9 
fhe  is  here  itt  forth  as  a  warning  unto  us :  but  ye  will  per- 
haps fay,  what  fhould  we  here  remember  concerning  her  t 

I.  Remember  that  fhe  was  Lot's  wife;  a  good  man's 
wife,  and  a  profefibr  too,  and  brought  up  and  educated 
in  good  company  ;  and  yet  he  is  vexed  in  his  own  boufe, 
as  Well  as  amongft  thefe  filthy  Sodomites  :  It  may  be,  that 
fiie  was  of  good  education  alfo*    But  alas  I  that  did  not 

heir 


Sacramental  Discourses.'  599 

her  turn  :  fhe  is  fet  up  between  heaven  and  earth  far  a 
memorandum  ;  and  we  have  no  more  certainty  of  her  de- 
fcent,  but  that  ihe  was  Lot's  wife. — Therefore,  though 
your  good  parentage  and  education  be  a  mercy,  yet  boaft 
not  of  it ;  and  though  ye  may  have  dwelt  long  in  a  good 
houfe,  what  of  that  ?  may  not  Satan  tempt  you  there,  if 

ye  have  not  th.e  root  cf  the  matter  within  you  ? And 

you  mud  fometimes  begin  to  enquire  of  Cbrift,  if  ye  have 
attained  as  much  in  that  condition  as  to  bear  you  through, 
to  bear  your  charges  to  heaven.  Carefully  record  thefe 
things  that  you  may  forget  none  of  them;  for  there  are 
many  careleft  profefTors,  efpecially  women,  fiinilar  to 
Lot's  wife  ;  and  many  others  amongft  you  are  but  bad  in- 
flruments  in  a  country  fide,  and  ring  leaders  to  wicked 
courlcs  :  therefore  pray,  that  ye  be  not  a  grief  and  as 
plagues  unto  yourhufbmds,  nor  a  vexation  unto  your  pa- 
rents or  relations. 

2.  Remember  that  (he  was  halfway  to  Zoar,  and  So- 
dom burning  behind  her  ;  and  it  may  be,  fhe  then  thought 
liie  was  part  all  danger,  and  moft  fccure.  While  the  an- 
gel took  hold  of  her  hand,  fhe  fays,  as  it  were,  God  be 
thanked,  I  am  now  pad  the  worft  of  it,  and  nearer  unto 
heaven  than  I  was. — The  leilbn  for  our  inftrucYion  is  thiss 
That  fome  may  feem  10  go  to  heaven,  nay,  feem  to  b« 
half  way  there  ;  and  yet  not  be  upon  that  way  at  all.  See 
king  Agrippa  faid  unto  Paul,  Almoji  thou  perfuadeji  me  to 
be  a  Cbrijiian.  But  wo  unto  them  that  are  butalmoft  per- 
fv/aded  to  be  Chrifiians :  Hence  arifes  that  queftion,  how 
far  a  reprobate  may  go  on  in  Chriftianity  \  and  yet  it  is 
not  fitting  for  a  Chrii'tian  to  know  this  ;  nor  yet  how  far 
a  Chriftian  may  bs  rnifled  in  an  evil  way,  and  even  go 
half  way  to  hell  and  more.  But  remember  Lot's  wife,  that 
was  half  way  on  to  Zoar;  and  yet  I  lay,  that  half  way  is 
no  way  ;  for  all  the  bloflbms  of  a  tree  do  not  come  to 
fruit :  And  ye  have  not  rejifred  unto  blood,  Sec.  I  fay  not 
this  to  make  you  to  quit  your  confidence  ;  becaufe  ye  are 
not  yet  (o  far  on  in  fuffering  ;  but  to  make  you  more  wa- 
ry, and  not  to  call  off*  your  armour,  until  ye  get  the  vic- 
tory over  your  lufls  and  predominant  evils  :  Begin  to  afk, 
am  I  right?  or  how  far  may  1  be  come  ?  or  what  may  I 
meet  with,  ere  ?11  be  done?  I  will  not  fay  here,  that  ye 
fhould  3o  as  Peter  did  in  denying  his  Matter,  or  as  David 
in  the  matter  of  Uriah ;  and  yet  ye  know  not  what  Satan 
will  do  unto  you,  ere  ye  go  hence  ;  for  its  likely  that  ma- 
ny that  have  gone  a  great  length  have  fallen  back,  and 
F  f  /  f  will 


6bo  Sacramental  Discourses. 

will  fall  bad.  in  their  Chriftian  way,  and  never  come 
to  the  camp  again.  Wherefore,  it  is  good  to  abide  with 
God  and  his  people,  and  not  to  go  in  lingular  ways  of 
your  own,  and  to  be  afraid  of  faying,  I  am  now  half  way 
towards  heaven;  1  need  not  fear:  I  am  well  when  at  a 
communion  table  ;  and  fo  I  need  not  fear.  But  be  ahaid. 
We  would  fay  unto  you,  as  to  men  in  a  ihip,  when  a  great 
Waft  of  wind  comes,  ftand  to  your  fails,  and  1  n\ay  lay 
God  grant  that  we  may  be  not  found  afleep  in  that  day. 
And 

3.  Remember  Lot's  wife.  But  yon  may  fay,  what  did 
fhe  ?  She  was  neither  whore  nor  thief  (as  we  commonly 
fay  ;)  (he  but  looked  back,  and  could  not  go  ftreight  on  in 
the  way  with  her  hufband; — Hence  ye  may  take  this  leffon, 
that  God  doth  not  account  of  things  as  we  do.  He  accounts 
that  a  great  fin,  which  we  account  but  a  little  one.  Who 
could  have  thought  that  there  fbould  have  been  fo  much, 
bulinefs  for  fo  (mall  a  fault?  But  fee  what  became  of 
Hezekiah  for  leading  thefe  men  in  to  fee  the  treasures  of 
his-houfe  :  how  angry  is  the  Lord,  for  that,  becaufe  he 
knew  what  it  would  turn  unto:  for  he  judgeth  not  as  we 
judge  according  to  the  bulk  oroutfide  ;  but  what  is  with* 
jn  the  heart." — But  you  will  fay,  it  was  but  a  fma!l  thing 
for  Ifhmael  to  (mile  at  the  weaning  of  Ifaac  ;  and  yet  ye 
may  fee  he  was  perfecuted  for  it.  And  think  ye,  that 
that  was  a  fmall  matter  in  God's  fight,  for  Aaron  and 
Miriam  to  fpeak  againft  Mores,  although  it  muff  be  grant- 
ed that  they  were  two^  gracious  perfons  i  But  many  fmalls 
makes  a  great,  (as  we  ufe  to  fay) :  and  if  the  Lord  fbait 
jiriclly  mark  iniquities,  who  could  ji  and  before  him  ?   But 

4.  Remember  Lot's  wife.  But  you  will  lay,  what  moved 
her  to  do  fo,  to  look  back  contrary  to  the  Lord's  exprefs 
command  ? 

(1.)  It  was  a  piece  of  her  own  curiofity.  She  thought 
ihe  might  in  this  matter  take  iome  of  her  own  foWt,  when 
fhe  was  nigh  half  way  at  Zoar  ;••  as  it  is  with  many  ok  us  : 
we  virtually  fay,  We  are  lords  y  we  will  come  no  more  to  thee. 
'Again,  fome  would  gladly  fay,  I  cannot  think  .0  lay  my 
will  flat  under  God's  will,  nor  endure  to  have  it  conform- 
ed fully  thereto.  But  remember  Lot's  wife.  And  you 
know,  that  Jacob's  daughter  in  j/oing  out  ro  fee  the  dam.  h  > 
ters  of  the  land  was  defiled  \  Therefore  return  in  again  ; 
for  this  was  an  evil  fight  to  her  and  to  ail  that  belonged 
Unto  her,  and  to  all  tjhe  Schechemites  alfo.  And  oli  what 
folly  lurks  in  our  corrupt  hearts,  oppose  unto  the  law 
Of  God  ! 

.      )  Old 


Sacramental  Discourses.  Coi 

(2.)  Old  Sodom  comes  into  her  mind  again,  as  iq  the 
cafe  of  the  Ifraelites  in  the  wildernefs,  when  luftin-g  after 
the  onions  and  garlick  which  they  had  while  in  Egypt. 
Truly,  that  was  lirange;  for  you  know,  garlick  hath  no 
agreeable  tafte  5  but  what  fhall  we  fay  ?  any  thing  of  Egypt 
or  Sodom  is  good,  when  we  are  out  of  them,  yea,  many- 
may  think  what  meant  I  while  I  was  in  the  ails  of  my 
wickednefs,  that  I  took  not  my  penny  worths  of  it,  as  (we 
fo.metimes  fay).  It  was  even  io  with  her,  looking  back  to 
her  old,  but  bad  companions.  But  I  bid  you  beware  of 
this,  efpeciaily  of  touching  the  garment  [potted  with  the 
flcjlj.  Except  in  the  cafe  of  neceffity,  Solomon  forbids  (6 
much  as  to  go  in  the  way  with  an  angry  man.  The  Chrif- 
liau  ihould  be  like  an  old  pilgrim  with  his  gown  and  ilaff; 
and  if  he  get  not  a  bed,»he  ihould  ly  on  the  ground  as  old 
Jacob  did  with  a  (tone  under  hi*  head. But  your  ac- 
commodations for  back  and  belly,  bed  and  board,  even 
fuch  as  Sodom  could  afford,  are  the  means  to  deftroy 
you,  and  pamper  you  up  tocommit  grievous  abominations. 
Sometimes  you  nre  forbearing  yourfelvcs,  and  exclaiming 
againft  ethers,  faying,  <  how  beaitly  was  fuch  and  fuch  a 
man  or  woman  V  Bpt  I  may  fay,  what  if  the  Lord  love  o- 
ihers  that  arc  poor  and  ragged,  as  well  as  ye  with 
your  fine  cloaths;  yea,  and  better:  and  what  knO/W  ye, 
to  judge  of  the  flare  of  others?  Renumber  lot's  wife,  of 
whom  it  is  faid,  Gen.  xix.  26.  But  his  wife  looked  back  from 
behind  him ,  and /be  became  a  pillar  cf  fait.  Indeed  {he 
fhould  have  confulted  her  hufband  in  it ;  and  it  is  but  the 
part  of  all  women  in  things  lawful  to  do  fo  :  'Though  I 
grant  not  always,  provided  they  be  not  wafters.  But 
this  woman  would  neither  be  fubject  unto  God,  nor  her 
l.-ufband,  like  Eve,  who  fhould  have  faid  unto  the  ferpent, 
hold  thy  peace,  and  be  quiet,  for  I  will  not  hearken  un- 
to thee,  untill  I  firft'heajr  what   Adam  will  fay;    and  yet 

<ioubt!efs  fhe  is  in  heaven  this   day. But  ilie   was  the 

firft  tranfgiefTor  in  the  world  in  breaking  God's  exprefs 

commands.- See  alio   what    became  of   that   poor 

man,  who  for  gathering  a  few  flicks  upon  the  Sabbath- 
day,  was  (Iricken  dead.  Therefore,  take  heed  how  ye  have 
communicated  this  day  ;  for  little  do  ye  know  what  fick- 
nefs  and  death  follow  on  defpifed  communions.  And 
therefore 

Lafi'y,  Remember  Lot's  wife  :  but  after  all  ye  may  perhaps 

fay,  what  ihould  we  remember  of  her  ?  no  good  I  warrant 

.yc  u  ;  and  therefore  the  more  fad  is  the  fubjecT:  t<<   <pe  k 

of.    He  made  her  a  fpeftacle  in  thefe  days,  as  he  is  in  our 

F  f  f  f  %  days 


rfo2  Sacramental  Discourses. 

days  doing  with  fome,  not  comparable  to  the  apoftle  Paul, 
who  was  as  a  gazing  flock.  The  I^ord,  in  the  deeps  of 
bis  infinite  wifdom,  dealt  fo  with  him  in  his  mercy  :  and 
others  he  hath  iufFered,  in  his  wrath,  to  do  evil  deeds  for 
their  former  fins  to  the  inftruc*tion  and  edification  of  ma- 
ny.  Therefore,  ye  {hould  not  look  upon  fuch  fpecfta- 

cles  of  his  wrath  in  a  light  manner.     See  tbefe   eighteen 

men   upon  whom   the  tower   of  Siloam   fell. They 

were  not  the  greateft  finners  in  Jerufalem,  and  yet  were 

jnade  fpectacles   unto  others. Therefore,     Remember 

Lot's  wife,  a  backflider  indeed,  which  is  Scotland's  fin  this 
day,  and  that  of  many  of  our  profefibrs  alfo,  whofe  de- 
frru&ion  lingers  not,  and  whofe  damnation  ilumberctli 
not.  How  fuddenly  is  the  Lord  likely  to  come  upon  us 
as  a  thief  in  the  night  for  our  whoring,  incefi,  adultery, 
drunkennefe,  and  many  other  dreadful  fins,  which  altjio* 
often  reproved  and  confeiTed,  yet  are  never  amended  nor 
i or  fake  n  ! 

But  here  is  an  extraordinary  work,  or  difpenfation  of 
God's  providence  ;  to  fee  this  woman  fo  turneel  into  a  pil- 
lar of/ah,  whereby  he  makes  one  ftone  of  another.  Her 
heart  was  hard  as  a  ltonej  and  fo  mull  the  other  parts  of 
her  body  become  as  a  ftone  alfo. 

UJe%  Therefore  pray,  that  this  may  never  be  your  cafe. 
Moreover,  I  may  fay  unto  you  who  are  profane  profeflbrs, 
again,  Remember  Lot's  wife.  The  chief  thing  that  draws 
many  of  you  away  is  the  pride  of  your  religion,  wit, 
gifts,  profefilon,  &c.  It  is  not  altogether  natural  pride ; 
but  the  pride  of  your  religion,  faying,  it  cannot  be  I  ex- 
cept I  be  Angular  For  which  fin,  O  ye  empty  profefibrs, 
make  ready  for  a,  ftorm,  and  ballaft  your  fhips  well,  that 
fo  ye  may  be  more  fteady.  Get  more  humility  and  fobrie- 
sy ;  and  efteem  others  better  than  yourfelves  :  and  fearch 
and  try  your  owr<  hearts  ;  for  rhere  are  many  waiting  to 
get  an  advantage  of  you.  And  remember  that  ye  are 
changeable  while  on  this  fide  of  time.  As  for  Quakers 
and  thefe  feclaries,  beware  of  them,  with  whom  Satan 
does,  as  he  did  with  old  Eve  while  he  talked  with  her  ; 
jftie  was  deceived  :  therefore  meddle  not  at  all  with  them  ; 
for  if  you  do,  I  may  fay  of  you  as  it  is  /aid  of  Saul,  Ye 
are  feeking  unto  the  devil.  And  it  may  be,  that  in  that 
cafe,  God  wi;l  (ufFcr  him  to  overcome  you  Therefore^ 
Remember  Lot's  wife,  and  let  it  be  your  memento  always.  1 

N.  B.  Thcfc 


Sacramental  Discourses.  6cw 

&.  B.  There  are  other  two  difcourfes,  beGdes  a  preface, 
delivered  by  the  fame  Author  during  this  folemnity;- 
one  from  Pfalm  xciii.  and  another   from  John  XX 

24, 29.  which  on  different  accounts  could  not  be 

here  publilhed.  And  although  thefe  of  his  now 
printed,  were  neither  jufl;  fo  full  nor  fo  methodical 
ascc.ild  have  been  wiftied,  yet  it  was  thought  proper  to 
give  them  a  place  here,  both  on  account  of  the  man's 
manner,  and  likewife  becaufe  there  have  been  none 
of  his  minifterial  labours  of  this  nature  published  be- 
fore • 


>«><><Xxxx:xXX><x><><^x><:>c*^ 


PREFACE,  PREPARATION-SERMON, 

AND    A 

DISCOURSE  at  the  SERVING  of  TWO  TABLES,1 
By    Mr,    JOHN    WELCH. 

PREFACE*. 


WE  are  met  here  this  day  in  the  name  of  our  Lord 
Jefus  Chrift  the  King  and  Head  of  his  Church. 
Thefe  meetings,  ye  know,  ar.e  forbidden  by  authority  $ 
hut  there  is  one  greater  than  they  that  commands  the  con- 

*  Thefe  Difcaurfes  were  delivered  at  the  difpenftng  of  the  Lord's 
fupper  at  May-bole  in  Carrick,  Aug.  4th,  I678  (b.»-  according 
to  Wodrow  1677-)  Mr  Archibald  Riddel  preached  the  Adtion- 
fermon  from  pfalm  Ixxxi.  10.  Open  thy  mouth  wide,  and  I  will 
fill  it,  which  Sermon  with  his  other  difcourfes  during  the  foleni- 
nity  are  in  M.  S-  The  helpers  were  Messieurs  John  Welch 
and  Merton,  Patrick  Warner,  George  Barclay,  (ye,  with  Mr 
Richard  Cameron  who  was  thsa  a  prebe* loner. 

trary 


604  Sacramental   Discourses. 

trary  of  what  they  command,  and  his  command   myft  be 

obeyed. Sirs,  ye   have   very   little  patience  to  abide  a 

fhower  5  but  I  think  it  were  not  a  bad  meditation  for  you 
to  think,  that  it  is  of  the  Lord's  mercy,  that  it  is  not  fire 
,and  brimftone  that  is  now  falling  down  upon  us,  as  it  once 
did  upon  Sodom  and  Gomorah.  The  Lord  has  called 
us  together  this  day,  and  amongft  other  things  we  are  to 
employ  our  fupplicationsthat  he  would  -end  us  feafonable 
weather,  but  if  the  Lord  will  give  us  our  bit  with  a  buf- 
fet, as  we  commonly  fay,  we  muft  not  refufe  it  :  And 
if  ye  would  be  earneft  with  God,  peradventure  he  would 
condefcend  to  you  in  this  matter. 

Now,  we  are  come  here  from  feveral  quarters,  and  God 
has  called  you  together  to  feaft  you,  and  ye  are  to  the 
utmoft  of  your  power  to  (land  and  own  the  banner  of  the 
gofpei  ;  and  we  in  our  Lord  and  Matter'*  name,  welcome 
you  who  are  honeftly  defigned  in  the  matter:  And  your 
labour  of  love  to  him  (hall  neither  be  in  vain  no  forgot- 
ten. But  take  heed,  Sirs,  that  all  be  brought  that  ihould 
be  brought  ;  ye  have  brought  hither  your  bodies  ;  but, 
may  be,  ye  have  left  your  hearts  behind  you.  O  Sirs, 
tiave  your  eyes  towards  God,  that  he  would  lay  an  ar- 
veft  upon  your  hearts  ;  that  he  would  guard  you  againft 
any  thing  that  may  provoke  a  jealous  God  that  is  in  the 
inidft  of  us. 


THE 

S    E    R   M   O   N- 

John  xu  56. 
—What  think  ye,  that  he  will  not  corns  to  the  feajl 


YOU  have  in   thefe  words,  a   queftion,  and  the  oc- 
cafion   of  it.     There  was  a  number  that  cane  up 
out  of  ail  the  cpuntxy  round  about  Jerufakm  to  the  pafc 

Cover  i 


Sacramental  Discourses.  605 

fover  ',  for  at  this  feaft  there  was  a  gathering  out  of  Ifrael 
together  ;  and  there  was  a  judgment  and  woe  pronounced 
:#gainft  thofe  who  ftaid  away  ;  they  were  to  be  cut  off' and 
excommunicated.  Now,  in  this  great  concourfe,  ye  have 
fome  meeting  together  •,  and  what  is  their  conference  ? 
Why,  their  conference  is  about  this  bofinefs.  One  of  then* 
afks  another,  what  thoughts  have  ye  of  this  time  ?  And 
what  think  ye  of  thisoccafion  ?  What  fort  of  a  day  will  we 
have  of  it  I  It  may-  be  ibme  will  reflect  and  fay,  I  am  afraid 
he  will  not  come  unto  the  feaft.  Again,  fome  will,  With 
great  confidence,  be  faying,  as  it  were,  indeed  I  have  not 
fuch  fears.  What  think  ye  ?  Banifh  fuch  thoughts  as 
thefe,  and  let  them  never  come  further.  What  think  ye y 
thit  he  will  not  come  to  the  feaft  ?  What  will  it  fignify,  if 
k  come  not  unto  it  ?  Now,  I  fhall  draw  what  i  intend 
here  to  fay  unto  thefe  three  points,  and  I  fliall  fpeak  *, 
word  briefly  unto  each  of  them,  andifo  clofe  this  exercife, 
both  becaufe  the  day  is  wet  and  far  fpent,  and  alfo  becaufe 
there  is  much  yet  to  do  after  we  have  done  with  this  exer- 

ci(e And  I  (hull  comprehend  all  in  thefe  three  doc? 

trines.  - 

Doct.  I.  The  Lord  allows  his  "people  a  feaft  and  feaft ing 

times, 

Doct.  II  That  it  is  very  much  the  duty  of  the  people- 
of  God  to  be  anxious  to  have  God's  prefence  with  them  at 
fuch  a  ti?ne. 

Doct.  ill.  That  the  Lord's  prefence  is  very  defirable  at 
fuch  a  time.     Now  the  queftion  imports  all  thefe. 

I.  I  fay,  the  Lord  allows  hi*  people  a  feaft  and  feaftint* 
days.  Now,  ye  know  a  feaft  is  more  than  an  ordinary  meal, 
'An  ordinary  meal  is  only  for  the  fatisfving  and  refreshing 
0/  rupture  ;  but  a  feait  is  not  only  good  cheer  ;  but  alfo  much 
of  it ;-  and  not  only  a  variety  of  meats  ;  but  many  varieties. 
There  are  fome  rare  dithes  or  difepveries  of  God  that  he 
allows  to  his  people  in  this  feaft  hereupon  earth.  Again, 
a  feaft  is  an  orderly  and  coftly  thing.  Ail  the  guefts  that 
are  invited,  are  invited   beforehand;  and    they  come  not 

in  their  ordinary   manner  as i" to  their  di't   at  home. 

The  Lord  allows  his  peope  a  feaft,  even  that  he  may  give 
them  an  occafion  at  the  feaft  of  making  their  requefts  un- 
to him  as  Ahafuerus  did  Either.  He  came  to  Q\ieen  Eft- 
ber's  feaft.  She  takes  occafion  to  be  familiar  with  hina 
there,  and  to  prcicnt  her  fait  for  herfelf  and  her  pepple. 

So 


6o6  Sacramental  Discourses. 

So  the  Lord  allows  his  people  a  feaft  to  fhew,  that  he  is 
not  willing  that  they  fhould  be  ftraitnedin  him  ;  but  that 
their  ftraitning  is  in  their  own  bowels  He  allows  people 
a  feaft  and  feafting  days,  when  he  hath  any  great  pieces  of 
work  or  fuffering  to  call  them  to.  There  ordinarily  he 
hath  fome  great  manifeftation  to  give  for  ftrengthen- 
ingand  confirming  them.  The  difciples  got  (at  leaft  ele- 
ven of  them)  the  firft  communion  before  the  great  trial 
came  on  wherewith  they  were  tryfted,  which  was  Chrift's 
fufferings.  So  the  Lord  is  calling  us  to  a  feaft  ;  and  there 
are  thefe  two  forts  of  perfons  that  our  Lord  Jefus  Chrift 
is  calling  to  feaft  with  him  to-morrow,  and  ye  fhould 
fee  whether  ye  be  of  that  number,  or  not. 

1.  He  is  calling  the  hungry  and  thirfty  ;  and  he  hath 
promifed  them  a  feaft.  He  filleth  the  hungry  with  good 
things  ;  but  the  rich  (or  full  foul)  he  /ends  empty  away. 

2.  He  invites  all  thofe  who  are  in  neceftlty,  who  are 
like  to  ftarve  for  want,  who  have  come  to  themfelves  out 
of  that  diftracted  condition  in  which  the  reft  of  the  world 
are,  having  come  to  Chrift,  and  caft  themfelves  upon  his 
mercy  as  unworthy  to  be  brought  in  amongft  his  children. 
Such  are  in  humility  defiring  to  be  one  of  bis  hired  fer- 
vants.     He  allows  a  feaft  for  fuch  ;  he   allows  a  feaft  for 

all  his  friend?,  as  we  have  it,  Cant.  v.  i. Eat,  0  friends, 

drink,  yea,  drink  abundantly ,  0  beloved. 

Now,  what  is  this  feaft,  or  of  what  is  it  compounded  I 
ift,  It  is  faid  of  this  feaft  in  fcripture,  Match,  xxii.  4. 
1  have  prepared  my  dinner  ;  my  oxen,  and  my  fatlings  are 
killed,  and  all  things  .are  ready  :  Come  ye  to  the  marriage. — 
There  is  no  want  of  anything  that  ye  can  defire  ;  but  all 
is  ready  *,  even  the  wedding  garment  that  ye  heard  of,  is 
ready  5  the  frame  and  difpoiition  that  a  Communicant 
ihould  have  is  ready.  Therefore,  come  away,  ye  that 
are  feoiible  of  your  wants  ;  for  here  is  a  feaft  for  the  nee- 
dy 5  a  feaft  for  the  poor  and  needy  ;  and  thofe  fouls  th  :t 
are  pained  with  hunger  and  thirft  for  the  want  of  Jeius 
Chrift. 

idly,  What  is  -.his  feaft,  it  is  his  flefh   and   his   blood  : 

For  my  fleflj  is  meat  indeed,  and  my   biooi  is  drink  indeed 

This  is  the  feaft  that  is  in  the  old  Teftament  called  Ha. 
axv.6.  A  feaft  of  fit  things,  full  of  marrow,  of  wines  on  the 
lees  well  refined.  This  is  the  feaft  wherein  the  Lord  is 
calling  yoa  to  delight  in  fatnefs  We  would  have  you 
making  fure,  that  you  are  fuch  as  the  Lord  is  inviting  un- 
to this  feaft  ;  for  if  ye  come  uninvited,  ye  (hall  fit  unserv- 
ed at  his  table.    He  Tends  out  his  meffengers  to  invite  the 

blind, 


Sacramental  Discourses,  6of 

blind,  and  the  lame,  and  all  that  have  any  difeafe.  Are 
there  any  that  have  any  kind  of  difeafe  to  put  into  Chrift's 
hand  for  a  cure  ?  You  are  invited  to  come  to  the  feaft  : 
And  it  is  a  great  feaft.  You  have  heard  of  great  pet-ions, 
that  when  they  made  a  feaft:  to  great  men  who  invited  them 
much,  they  have  taken  their  bonds  and  obligations  after 
dinner,  and  caft  them  into  the  fire,  and  (o  have  given 
them  a  free  difcharge  of  all  their  debts  as  well  as    of  their 

dinner. Well,  our  Lord  Jefus  Chrift  is  doing  fo,  and 

he  is  calling  you  tomorrow  to  eat  his  flefh  and  drink  his 
blood,  and  befides  all  that>  he  is  to  caft  all  your  bonds  in 
the  fire,  and  give  you  a  free  difcharge  of  alj  your  debts. 
There  will  be  a  ftroke  drawn  through  all  the  accounts  that 
(land  betwixt  him  and  you. 

II.  The  fecond  thing  I  would  obferve,  is,  That  fome- 
timesthe  Lord's  people  have  much  anxiety  and  many  fad 
impreftions  upon  their  fpirits,  in  thinking  Chrift  will  not 
bt  prcfent.  This  is  very  troublefome  to  them.  ALs  ! 
Chrift  will  not  be  here  :  He  wilt  not  be  fo  foolifh,  fo  to 
fpeak,  as  to  come  here  when  the  Scribes  and  Pharifees 
will  take  his  life. — —What  fays  another  ?  If  he  come  not, 
I  had  little  ado  here  :  It  will  be  the  faddeft  news  that  ever 
was,  if  Chrift  be  not  here. The  Doarinal  point  is, 

That  even  the  people  of  Cod  have  great  jealoiifies,  and  great 
fears  that  he  will  not  beprefent  with  them. 

And  if  ye  would  afk  them  the  reafon  of  this,  they  fay; 
the  many  wrongs  and  injuries  done  him,  they  fear,  will 
abide  in  his  mind  :  And  fometimes  they  fear,  that  the 
broken  vows  at  former  feafts  where  he  was  prefent,  may 
provoke  him  to  withdraw  his  prefence  from  this  feaft  s 
And  it  maybe,  that  fome  of  you,  Sirs,  are  in  great  fear 
that  Chrift  will  not  come  unto  this- feaft,  and  for  ftrength- 
ening  you  in  it.  It  fhould  fet  you  upon  diligence  and 
importunity  in  inviting  him,  and  wreftling  with  him,  as 
Mofes  did,  faying,  //  thou  go  net  with  us,  take  us  not  hence. 
Now,  I  (hall  give  you  thefe  grounds,  why  they  are  afraid 
that  he  come  not  unto  the  feaft,  as  their  fear  fpeaks  forth 
fome  jealoufy.     And 

ijl,  The  bad  ufage  that  he  hath  already  gotten.; — Ma- 
ny have  come,  and  have  flattered  God  with  their  lips,  and 
yet  have  dealt  falfely  with  him  in  his  Covenant  — — Falle  vows 
that  have  been  made  at  Communion-tables  by  thofe  that 
Q  g  g  g  a*c 


6o8  Sacramental  Discourses. 

are  here,  maybe  a  ground  why  he  will  not  come  here  un- 
to ihe  feaft. 

zdty,  There  is  this  alfo,  why  he  will  not  eome,  and  it 
is  becaufe  wherever  he  comes,  he  puts  people  upon  being 
ferious  and  hearty  in  inviting  him.  It  may  be,  this  day, 
that  you  have  not  been  hearty  in  inviting  of  him  :  There- 
fore there  is  ground  to  fear  that  he  will  not  come. 

3^/y,  There  are  many  that  have  fitten  down  at  the  ta- 
ble of  the  Lord,  that  have  afterward  lifted  up  the  heel  a~ 
gainft  him,  many  that  have  been  at  communions  ((  will 
not  fay  latety,)  have  taken  that  black  Bond  :  Such  have 
given  it  under  their  hand,  that  they  will  not  receive  Chrift's- 
meffengers  hereafter,  nor  give  them  the  comfort  of  any 
outward  refreiliing.  This  is  alfo  a  ground  of  fear,  that 
he  will  not  come  unto  the  feaft  •,  becaufe  there  are  fo  ma- 
ny mountainsin  the  way.  It  is  not  the  enemies  that  have 
made  thefe  mountains  of  feparation,  sbat  make  him  frown 
upon  us  •,  bus  it  is  becaufe  of  the  many  affronts  he  hath 
gotten  io  Scotland,  and  the  little  refenting  of  thefe  wrongs 
done  unto  him  :  It  is  becaufe  we  are  not  touched  with  the 
injuries  done  him  in  his  offices  of  a  prophet,  prieft  and 
king  ;  becaufe  there  are  few,  that  will  be  concerned  for  all 
the  breaches  made  upon  the  Lord's  houfe,  and  for  break- 
ing down  the  walls  thereof,  and  for  all  the  affronts  and 
fcloodfhed  :  How  few  are  concerned  for  thefe  things. — 
'The  Lord  fees  us  unconcerned  for  thefe  things,  and  difaf- 
fe&ed  to  him  •,  and  therefore  no  wonderj  that  he  has  no 
snind  to  come  amongft  us.  There  are  few  ibhofe  fpikenard 
is  fending  fart  b  a  pie  a f ant  fine  11 ;  few  of  us  have  any  lively 
cxercifes  ;  yea,  few  have  any  diftincl:  knowledge  of  their 
ueceffity  :  Few  of  you,  I  am  afraid,  can  lay  your  hand 
lupon  your  heart  fores  this  day,  and  fay,  O  Lord,  my  fore 
is  here  ;  my  plague  is  here.     The 

III.  Doctrinal  proposition  is,  That  the  people  of  God 
are  very  defirous  to  have  his  prefence,  when  he  makes  a 
feaft  unto  them.  What  think  yey  that  he  ivill  not  come  to  the 
feaft?  They  think  that  all  the  glory  and  luftre  of  it  is 
Joft,  when  our  Lord  is  not  at  his  own  table  head 

Now,  fay'ye,  We  have  been  wafhing  and  purifying  for 
thepaffover:  But  what  if  Chrift  come  not  to  the  feaft  ? 
"What  poor  fecklefs  bufinefswill  we  have  of  it  ?  Now,  fuch 
rcaioning  imports, 

r.'A  great  defire.  They  are  defirous  to  have  his  prefence 
at  the  communion  ;  and  there  is  reafon  for  it;  lince  his 
prefence  is  their  life:    In  his  prefence  there  is  fulnefs  of 


Sacramental  Discourses.  6q$ 

joy  :  Therefore  fays  David,  Lift  up  upon  us  the  light  of  thy. 
countenance.  The  ihining  of  thy  countenance  makes  more 
glad  than  when  com  and  wine  doth  mojl  abound.  So  that 
all  lies  in  God's  countenance  ;  and  when  he  is  there,  that 
is  their  fealt.  They  earneflly  defire  his  prefence  ;  hecaufe 
his  prefence  is  a  heart-compofing  thing.  Satan  will  fye 
touching  about  the  heart,  and  giving  it  a  putt  now  and 
then  ;  what  will  compofe  the  heart  under  thefc  circumftaa? 
ces  ?  Even  the  imprcilions  of  a  prefent  God. 

2.  As  it  com  poles  the  heart,  Co  it  warms  the  a£fe£tions; 
We  will  be  dead  in  eating,  dead  in  drinking,  dead  in  our 
hearing,  and  in  every  part  of  the  vormip,  without  his 
prefence.  There  is  life  in  his  prefence,  and  that  gives 
life  to  the  ordinances  There  is  as  great  a  difference  be- 
tween that  communion  where  his  prefence  is,  and  that 
where  it  is  not,  as  betwixt  light  and  darknefs.  Now,  there 
are  a  few  things  that,  by  way  of  ufe,  I  would  fay  unto 
you. 

i/?,  Try  the  perfons  that  may  expecl:  God's  prefence  ; 
and  if  you  are  looking  to  have  a  prefent  God,  I  will  tell 
you  that  he  hath  promifed  to  draw  near  to  them  that  draw 
near  to  him  ,•  and  he  will  be  prefent  with  them  that  hum- 
ble themfelves  in  his  fight.  Though  he  be  king,  and  the 
high  and  lofty  one  that  inhabits  eternity,  and  hatha  houfe 
no  lefs  than  the  heavens,  yet  he  will  be  prefent  with  the 
humble  and  contrite  ones  :  Therefore,  if  you  would  have 
his  prefence,  make  conscience  of  humility. 

idly,  If  you  would  have  his  pretence,  then  put  all  other 
things  that  are  difpleafing  to  him  out  of  doors  ;  for  there 
is  no  communion  or  concord  betwixt  light  and  darknefs  :  be- 
tween Chrifi  and  Belial.  Chrift  and  your  fins  will  not  be 
both  prefent  at  this  ordinance  together.  If  ye  would  have 
Chrilt  iilling  your  heart  with  love  to  him,  ye  muft  fepa- 
rate  betwixt  your  hearc  and  idols  :  If  you  would  have  a 
prefent  God,  ihe  Lord  cads  rou  to  hate  and  abhor  every 
evil  thing. 

La/i,'yt  There  is  confidence  exprelt  in  this  queftion,  as 
well  as  fear  ;  and  it  may  be,  there  is  a  conteft  betwixt 
faith  and  unbelief:  Unbelief  fays  ,  there  is  ground  to  fear 
that  he  will  not  come  to  the  feaff,  and  be  prefent  there* 
Faith  fays,  Will  he  not  be  prefent  ?  Will  he  appoint  or- 
dinances, and  his  people  to  go  about  them  at  all  hazards, 
and  not  be  prefent  ?  I  cannot  believe  that.  I  willaflure 
you  that  Chrift  will  be  here  at  the  feaft,  becaufe  he  muft 
confirm  his  difciples  for  their  further  fufTering  for  him.-— 
He  mud  alfe  witnefs  to  his  church  at  the  feaft.     It  is  a  ve- 

g  g  s  s  *  n 


6io  Sacramental  Discourses. 

ty  comfortable  thing  to  have  God's  prefence  at  the  com- 
xnuuion.  O  Sirs,  we  could  promife  a  prefect  God  to  be 
araongft  you,  if  there  were  but  conscience  made  of  thefe 
two  or  three  things.     And 

1.  We  would  promife  you  a  prefent  God  to-morrow, 
if  there  were  a  hearty  inviting  of  him  this  day,  if  there 
were  a  taking  him  by  the  ikirt,  and  wreftling  wijh  him, 
like  Jacob  with  the  angel,  laying,  /  -will  not  let  thee  go , 
except  thou  blefsme  ;  and  with  the  fpoufe,  fay,  I  muft  have 
thee  to  thy  ordinances,  and  thy  countenance  to  thy  own 
fanctuary  :  So  \i  there  were  hearty  invitations  made,  then 
be  would  be  feen.  Compare  chapter  fourth  and  fifth  of 
the  Song.     There  is  an  hearty  invitation  of  him  in   chap. 

iv.  16. Let  my  beloved  come  into   his  garden,  and  eat  his 

plea fant fruits.  And  chap.  v.  1. — Eat,  0  friends,  drink, 
yea,  drink  abundant /yy  0  beloved.     And 

2.  If  you  would  be  affured  of  God's  prefence  at  the 
feaft,  then  ye  muft  give  him  fomewhat  to  prove  your  love 
to  him.  Ye  mull  make  a  facrifice  of  all  your  idols  and 
beloved  fins.  If  ye  be  not  offering  them  all  up  this  night, 
as  Abraham  did  his  only  beloved  Son  whom  lie  loved, 
ye  cannot  expect  his  prefence  at  the  feaft  ;  but  if  ye  make 
this  facrifice,  we  promife  you  his  prefence  :  In  the  mount 
cfthe  Lord,  itfball  be  feen,  that  there  is  a  prefent  God  coun- 
tenancing his  poor  defpifed  and  perfecuted  minifters  and 
people.     But 

3.  I  will  tell  you,  that  if  you  would  have  God's  prefence 
with  you,  let  him  fee  that  you  are  concerned  for  his  glo- 
ry, and  are  prefer  ing  Jerafalem  above  your  chief  joy,  that 
is  your  idol.  Let  him  fee  a  proof  of  your  love  to  him, 
that  ye  may  not  only  fay  that  you  love  him,  but  alfo  may 
give  a  proof  and  evidence  of  it  unto  him  this  day.  If  you 
be  giving  over  yourfelves  thus  unto  him,  that  is  the  way3 
the  only  way  to  obtain  his  blefied  prefence.  1 


TABLE 


C    611     ] 


TABLE      V. 

WE  Poor  weak  creatures ;  and  we  have  a  wicked,  a 
ftrong  enemy  who  is  ftill  ready  to  give  our  hand  a 
wrong  touch:  and  ftill  the  more  folemn  the  ordinance  is, 
he  is  the  more  bufy.  This  day  we  have  been  witnels  t© 
many  wonders,  in  feeing  God  deal  fo  kindly  with  us  ia 
this  finful  land,  O  this  is  a  great  wonder,  that  after  fo 
many  flights  that  he  hath  gotten  \  after  the  fad  defections 
that  have  been  of  late,  that  yet  he  hath  his  heart  towards 
us,  and  his  words  this  day  is,  Return  unto  me%  faith  the 
Lord, 

I  remember  that  in  the  conference,  Luke  xxiv.  betwixt 
Chrift  and  the  two  difciples  going  to  Emaus,  they  told  him 
of  the  difpenfation  they  were  tryfted  with  :  It  was  a  very 
mixed  difpenfation  :  there  was  much  darknefs  in  it;  and 
there  is  alfo  fomewhat  promifing  like  :  and  they  tell  Chrift 
the  fad  part  of  that  difpenfation  ;  and  likewife  the  fweet 
part  of  it,  namely,  that  they  had  got  good  news  if  they 
were  true,  that  Chrift  was  rifen  again.  But  they  wanted 
the  confirmation  of  thefe  good  news,  fay  they,  him  we  faw 
not.  We  have  had  a  mixed  train  of  providential  difpen- 
fati^ns,  fince  that  table  was  covered  in  Galloway,  fuch  a 
table  as  is  covered  here,  f  But  we  may  here  many  faying, 
But  him  we/aw  not.  We  fee  the  ordinance,  we  fee  a  mul- 
titude, and  we  i'ct  many  good  people,  minifters,  and  pro- 
feftbrs,  and  we  fee  the  elements  before  us,  but  him  we  fee 

not. Now,  O  friends,  ye  have  come   here  ;    and  hath 

not  God  very  much  difappointed  your  fears  ?  I  doubt  not, 
but  fome  of  you  may  be  tried ;  but  it  h  God  that  muftr 
bring  you  through  ?  What  will  carry  communicants 
through  fo  many  raging  devils  ?  What  will  carry  them 
through,  when  amongft  the  hands  of  the  devils  inftru- 
ments,  that  hath  fuch  power  ?  For  while  one  land  is  on 
one  hand  overrunning  us  with  their  arms,  and  Ireland  u- 
pon  the  other  hand,  furely  nothing  can  uphold  us  but  the 
mighty  power  of  God  ?  The  Lord  hath  covered  a  table, 
and  hath  faid  unto  |  Go  ye  X)ut  into  the  wildernefs, 
But  Pharaoh  will  not  let  you  go  :  but  ye  (hall  go,  and 
keep  a  feaft  unto  the  Lord  your  God  :    and  here  is  the 

f  Perhaps  he  means  th«  laft  Sacrameat  at  Iran  Gray  in  Gal'oway, 

feaft, 


612  Sacramental  Discourses/ 

feaft,  and  it  is  a  feaft  of  fat  things-.  I  will  tell  you  a  few 
words  which  Chriit  fpake  out  of  his  own  mouth,  and  I 
think  they  might  even  revive  any  fainting  perfon.  There 
is  one  word,  and  it  is  what  he  laid  unto  the  women  who 
after  his  refuiT^&ion,  came  to  feek  him,  Go  tell  my  bre- 
thren,  and  Peter,  that  I  am  rifen  ;  go  teli  them  that  I  have 
an  appointment  with  them.  Teter  was  afraid  that  he  had 
not  forgot  what  he  had  done  in  denying  him  fo  lately  in 
the  face  of  his  enemies  ;  yet  he  had  a  fpcxial  kindnds  for 
Peter:  go  tell  Peter,  poor  man,  It  may  be,  that  he  dare 
iiot  look  me  in  the  face,  (ince  lie 'hath  fo  fhamefully  de- 
nied me,  Other  folk  may  put  off  without  Chrift  for  a 
time,  but  Peter  may  not.  Go  tell  my  difciplcs ,  ami  Peter, 
ITe  are  come  here  to  hold  a  feaft  with  the  gr^at  God  that 
madethefe  heavens  and  that  earth ;  and  he  is  to  ifeaft  you 
with  delicacies,  with  rrare  delicacies.  Here  is  a  ireaftof  fat 
tl^ogs  :  Here  is  the  bread,  and  here  the  wine  :  here  is  the 
flelh,  and  here  is  the  blood,  that  ye  are  to  feaft  upon  this 
<Jay  ;  and  unlefs ye  eat  his  flcfh  and  drink  his  bloody  ye  have 
no  part  in  him,  ye  have  no  life  in  you.     Our  Lord   Jeius 

Chriit  hath  made  a  fweet  covenant The  -fir ft  covenant 

was  a  fevere  covenant ;  and  yet  there  was  much  condefcen- 
Son  in  it :  but  the  fecond  covenant  js  all  condelceniion  ; 
it  is  all  love  ;  a  covenant  that  hath  this  in  irf  I  will  require 
-nothing  from  you,  but  what  I  will  give  you.  Ye  have  no 
ffrength,  therefore  will  I  give  you  my  Spirit  to  help  ygu. 
Here  is  a  fweet  covenant ;  and  here  are  the  feals  ot-  the 
covenant.  When  he  died,  he  left  a  glorious  teftamsnt : 
and  here  is  the  leal  of  the  teftament.  In  that  ?j:ght  where- 
in he  ivas  betrayed,  he  took  bread,  as  we  do  in  his  name  : 
aud  after  he  had  given  thanks,  as  we  have  done  ;  (and  we 
blelshis  name  that  ever  we  heard  of  thefe  good  news,  ^nd 
for  |he  continuance  of  the  golpel),  and  he  f.i\c\,  take  \e\ 
eat  ye,  this  is  my  body  that  was  broken  for  you  ;  this  do  in 
remembrance  of  me.  Juft  as  when  a  friend  \i  going  a  far 
journey,  another  fays  to  him  you  are  going  a  far  journey, 
you  muft  leave  me  fome  token  to  remind  me  of  you.  So, 
fays  Chrift,  here  is  a  love-token  that  ye  muft  keep,  uhufl 
J  come  again.  You  muft  be  celebrating  this  facrament  as 
ye  have  occafton,  do  this  in  remembrance  of  me.  Remem- 
ber me,  fori  remembered  you  in  your  low  ftate  and  con- 
dition, as  you  have  it,  Pfal.  exxxvi.  23.  Who.  remembered 
ys  in  our  low  eftate.  1  have  done  lb  unto  you.  Then  give 
me  a  kind  reception.— After  fubper,  in  like  manner,  he  took 
the  cup,  f  tying,  drink  ye,  drink  ye  all  of  it  :  this  cup  is  the 
flfiv  iejlamcni  in  my  blood.     This  do  ye ;  for  as  often  as  ye 

eat 


Sacramental  Discourses,  fa* 

eat  this  bread,  and  drink  this  cup,  ye  do/hsvj  forth  the  Lard's 
death  till  he  come  again. 

Now,  Sirs,  here  is  good  news  after  the  facranient  that 
our  Lord  declared  in  his  exhortation,  when  he  gave  the 
cup  out  of  his  hand.  What  was  that?  Why,  it  was  this 
to  his  difciples  ;  ye  mud  ficw  forth  my  death,  until!  1  come 
again.  I  am  now  going  away  to  heaven,  and  I  have  an 
errand  to  that  kingdom  for  you,  and  it  is  to  prepare  a  place 
for  you  But  I  allure  you,  when  I  have  done  my  buflnefs, 
and  have  ftayed  as  InterceiTor,  till  I  have  received  all  the 
petitions  of  the  elect  that  mall  be  given  of  the  Father  unto 
me  •,  then  I  will  come  again,  and  bring  you  to  that  inhe- 
ritance that  I  go  to  prepare  for  you  — You  muft  frjffer  my 
abfence  awhile  :  it  is  your  errand  and  for  your  behalf  that 
I  go  away But  may  we  communicate  for  no  other  com- 
ing of  Chrift,  but  his  fecond  coming  ?  Yes,  we  muft  com  j 
municate  for  Chrift'e  comng  again  to  Scotland  in  the  pow- 
er of  the  gofpel,  as  fome  of  us  have  feen  him  hithe'rto; 
for  come  again  he  will-,  he  will  not  leave  us  thus.  Thanks 
be  to  God  there  are  fome  founds  of  his  chariot  wheels- 
there  are  fome  of  the  forerunners  of  Chrift's  coming  again 
to  Scotland,  as  ye  fee  here.  Now,  Sirs,  be  bury /for  ye 
wot  not,  if  ever  ye  fhall  have -fuch  a  time  as  this :  for  now 
Chrift  (hakes  hands  with  you,  and  is  faying,  let  all  by- 
gones be  by-gones,  and  let  fair  play  be  in  the  times  to- 
come. 

Now,  Chrift  is  coming  unto  you,  faying,  what  pledge 
will  ye  have  of  the  reality  of  my  love.  Here  I  have  givea 
you  my  life  ;  here  I  have  given  you  my  fld'h  and  my  blood* 
and  fomewhat  to  bear  you  through,  and  be  as  a  {raft* in 
your  hand  through  the  valley  and  ihadow  of  death.  Here 
I  have  giyert  you  ail  that  my  name  has  in  it,  and  all  I  have 
purchaled  for  you.  Here,  I  have  given  you  all  that  is  in 
me;  and  you  have  got  Chrift  for  wifdpm,  j  unification* 
fantl'ificatirjnjrigbicsufacfs  and  compete,  redemption.  O  friends* 
have  ye  then  arms -to  embrace  him,  and  hearts  to  receive 
hint.  Poor  creatures  are  like  children  with  iliort  fingers, 
whofe  father  holds  out  a  great  purfe  of  gold  unto  them 
and  they  cannot  grip  or  fathom  it;  it  js  f0' large.  So  our 
Lord  Jefns  Chrift  exceeds  our  confined  deiires  and  expec- 
tations. Now,  I  command  you,  to  open  your  mouth* 
wide,  and  for  as  wide  as  ye  will  open  them,  I  fee,  (fay* 
Chrift),  I  have  that  which  ve  will  not  comprehend,  and 
which  is  above  your  faith  for  as  great  confirmations  as  it 
has;  yet  I  fee  you  gripping  at  that  which  %i  above  you. 
Then,  O  believers  j    kt  roc  iatreat  you  tUat  have  lite  to 

fing 


6i4  Sacramental  Discourses. 

fiDg  that  fhort  fong,  Pfal.  ciii.  3.  Blefs  the  Lord,  0  myfoul% 
and  for  get  not  all  his  benefits ,  who  forgiveth  all  thine  iniqui- 
ties,  and  healeth  all  thy  difeafes,  &c.  And  there  is  another 
fong  you  muft  fing,  and  that  is  the  fong  above.  0  the 
height,  *the  length,  the  breadth,  and  the  depth  of  the  love  of 
God  which  is  in  Chrift  Jefus.  And  fays  the  prophet  Mi* 
cah  vii.  18.  Who  is  a  God  like  unto  thee,  who  par  don  eth  ini- 
quity, andpajfeth  by  the  tranfgreffion  of  the  remnant  of  his 
heritage.  So  fing,  O  believer,  on  a  ten  ftringed  inftru- 
ment:  fay  unto  him,  O  how  great  things  haft  thou  done 
for  me  !    and  let  him  fee  that  ye  have  fomeimpreffions  of 

his  goodnefs. O  friends  of  Chrift,  ye  are  come  here, 

and  we  (hall  be  fo  tender  of  you  as  to  hope  that ;  though 
ye  be  now  content  to  offer  your  blood  as  a  facrifice  for 
his  gofpel,  ye  fhall  go  home  without  lofing  a  drop  of  it : 
but  he  has  taken  the  will  for  the  deed.  We  are  buckled 
with  the  beft  of  friends,  the  beft  of  hufbands,  the  belt  of 
maftcrs,  and  the  beft  of  phyficians  that  ever  was.  O  let 
your  fouls  cleave  unto  him  ;  and  though  the  Lord  give 
you  not  fuch  large  allowance  as  to  fre  idle,  yet  take  up  your 
work.  The  Lord  ftili  gives -meat  and  work  to  his  difci- 
ples ;  and  thanks  be  to  God  for  it.  He  is  willing  you  put 
him  upon  fupplying  you  with  furniture.  Ye  would  not 
count  him  a  gentleman,  that  would  fend  out  one  to  his 
work,  and  fay,  Sir,  take  your  expence  out  of  your  poc- 
ket* Nay,  fays  Chrift,  I  will  give  you  your  expences.  If 
ye  need  much,  I  will  give  you  much.  Yea,  I  will  give 
you  glory  alfo  for  the  furnifhing  you  for  your  work  ;  and 
what  would  ye  have  more  ?  our  Lord  Jefus  hath  promifed 
this,  and  ye  may  put  him  to  his  promife. 

Now,  friends,  though  I  tell  you  this,  ye  muft  not  pro- 
mife yourfelves  a  feather-bed  to  ly  upon ;  but  ye  muft  be 

as  your  mafter,  and  it  is  very  fair  that  it  fliould  be  (o. 

Many  fouls  count  not  the  coft :  they  think  Chrift's  yoke 
fhould  have  nothing  heavy  or  burthenfome  in  it  unto  the 
flefh  ;  we  find  Chrift  himfelf,  Luke  ix.  23.  pointing  out 
this  miftake.  There  were  multitudes  following  him,  and 
he  looks  as  it  were  over  his  fhoulder,  and  fays,  where  are 
all  thefe  going  ?  If  any  man  will  come  after  me,  let  him  de- 
ny himfelf,  and  take  up  his  crofs  daily,  and  follow  me.  Buj 
go  in  peace,  and  the  God  of  peace  be  with  you. 


T  A  E  L  IS 


[    6x5    ] 


TABLE      VI. 

THE  devil  hath  two  defigns,  fo  that  if  the  one  do  not 
hit,  the  other  may  not  miicarry.  The  one  is  to  marr 
the  performance  of  duty:  and  if  he  could  get  his  will  in 
this,  never  one  would  bow  a  knee  unto  God ;  never  one 
would  come  to  God's  ordinances.  But  when  this  de- 
sign will  not  take,  the  man's  confcience  being  awak- 
ened, and  the  conviction  being  fo  ftrong,  that  he  will  be 
a  profefTor,  and  come  to  the  ordinance:  ;  then  the  devil's 
next  ttempt  is  to  marr  that  work,  to  make  him  profane 
it.  Take  heed,  Sirs,  now;  for  ye  will  lit  fecurely,  but  he 
will  turn  you  over  one  way  or  other.  Any  perfon  that 
knows  he  deceives,  knows  that  he  is  ready  to  take  an  ad- 
vantage of  you. 

Now,  poor  creatures,  ye  are  come  here  trembling,  and* 
perhaps,  ye  know  not  what  to  do  :  you  dare  not  ftay  away, 
and  you  dare  not  come. — You  fee  a  great  feaft  here  ;  and 
yet  you  fear  you  have  not  the  wedding  garment,  and  fo  are 
not  in  cafe  for  meeting  with  that  great  Lord.  You  are  to 
feed  betwixt  thefe  two,  I  dare  not  come,  and  I  dare  not 
ftay  away.  But  I  fay  unto  you,  venture,  venture  (inner; 
for  this  is  the  fafeft  way.  I  would  have  you,  like  Job, 
puting  on  a  ftrong  refolution  :  and  what  is  that  ?  it  is, 
Though  he  Jhould  kill  me,  yet  will  I  truft  in  him,  I  have 
heard  of  many  a  good  turn  done  by  Chrift  :  and  I  have 
heard  that  he  hath  wrought  rnVtny  a  tinner's  falvation,  and 
got  many  a  blefling  from  them :  therefore,  I  will  come  to 
him  alfo,  and  I  will  exercife  faith  on  him  as  a  ftafftolean 
upon  and  to  hold  me  up  — Him  that  cometh  unto  me,  1  luiU 
in  no  iv ays  cafl  out,  I  need  not  be  afraid.  The  words  have 
more  in  them  than  they  feem  to  import  at  firft  view  ;  they 
mean,  I  will  make  him  very  welcome,  that  is,  as  welcome 
as  his  heart  can  make  him,  whatever  be  his  cafe.  Let  him 
that  is  feniible  of  his  finful  and  miferable  cafe,  and  defires 
to  be  out  of  it,  believe  that,  were  it  never  fo  bad.  I  will 
make  him  welcome.  Poor  Tinners,  would  ye  have  Chrift  ? 
"What  would  ye  have  ?  Think  ye,  that  the  gofpel  can  be 
more  than  what  it  is  ?  Would  ye  have  life  itielf  at  an  eaft. 
er  rate  than  he  offers  it?  Has  he  not  faid,  ivhofoever 
li'ilt,  let  him  come  and  take  of  the  -water  of  life  freely.  Puc 
him  to  his' word;  and  come  away,  ye  that  have  cgvenantjt 
H  h  h  h  cd 


616  Sacramental  Discourses. 

ed  with  him.  "We  cannot  imvite  thofe  who  have  not  co- 
venanted with  him  to  come,  'but  on  their  peril  ;  for  as  Cure 
as  ye  eat  and  drink  at  this  table,  ye  eat  and  drink  damna- 
tion to  yourfelves.  Has  there  been  any  tranfacYion  betwixt 
God  and  you  ?  What  dealt  we  with  you  for  yefterday, 
but  to  put  you  in  fome  cafe  for  fealing  the  covenant  5 
therefore  we  muft  fuppofe  you  to  be  fuch  as  have  clofed  in 
covenant  with  Chrift.  As  to  you  that  have  not  done  it, 
as  ye  would  not  be  guilty  of  the  body  and  blood  of  Chrift, 
rife  up  under  the  pains  of  everlafting  burning  ;  for  we 
forbid  you  to  tafle  of  that  bre.id,  or  of  that  cup  ;  for  ye 
have  no  right  to  it,  ye  are  but  dogs,  and  this  is  the  chil- 
dren's bread.  Our  Lord  is  a  liberal  Lord  ;  and  to  let  you 
fee  that  it  is  not  empty  words   that  he  feeds  his  people 

with ; In  that  night  wherein   he  was  betrayed,  he  took 

thread  and  brake  it,  and  gave  unto  his  difciples  after  he  had 
given  thanks,  (as  we  have  done  in  his  name,)  faying,  take 
ye9  eat  ye  ;  eat  ye  all  of  it.  This-  is  my  body  broken  for  you. 
Even  you  that  never  could  merit  fuch  a  thing,  but  have 
provoked  me  to  withdraw  the  tokens  of  my  refpect  from 
you,  O  backfliders,  poor  weak  men  who  are  buckled  with 
many  temptations  :  This  bread  was  broken  for  your  ftrength 
and  fupport.  Likewife,  dfter  [upper  he  took  the  cupt  fay- 
ing* 7/w  is  the  new  tejiament  in  my  blood,  drink  ye,  drink 
ye  all  of  it.  This  do  in  remembrance  ofm;  for  as  often  as 
ye  eat  this  bread,  and  drink  this  cirp,  ye  do  f 'hew  forth  the 
hordes  death  till  he  come  again.  This  is  the  blood  that  was 
fhed  for  the  remiffion  of  the  fins  of  many ;  not  for  all  the 
iins  of  all  men  ;  but  for  the  fins  of  as  many  as  the  Father 
contracted  for  in  the  covenant  of  redemption.  The  Fa* 
ther  gave  him  a  lift  of  all,  and  made  him  a  promife  in  the 
covenant,  that  fuch  as  he  gave  him  fhould  all  come  unto 
him. — Chrift  made  a  covenant  with  the  Father,  that  all 
that  fhould  come,  fhould  be  welcome ;  and  the  Father 
promifed  that  he  would  lead  them  ;  and  ere  they  fhould 
not  come,  he  fhould  dragg  them  through  hell,  if  nothing 
elfe  would  do  with  them.     And 

I.  I  would  gladly  have  you  rightly  exercifed.  If  ye 
were  in  fuch  a  frame  as  ye  fhould  be,  words  would  be 
troublefome  to  you  :  ye  would  fay,  minifters,  hold  your 
peace,  and  let  us  enjoy  with  our  lips  this  fweet  rnorfel  pre- 
pared. But  we  know,  that  we  have  to  deal  with  ignorant 
and  dull  people ;  that  if  we  fhould  forbear  to  fpeak,  they 
would  fall  a  wandering  with  their  eyes,  and  have  imperti- 
nent thoughts.  Therefore,  we  muft  fpeak  to  you ;  tho* 
we  would  give  you  leave  to  be  better  employed,  and  to 

leave 


Sacramental  Discourses.  617 

leave  off  hearing,  and  converfe  with  God.  Let  him  have 
fomewhat  of  your  heart  fpeaking  to  him;  for  1  will  tell 
you,  it  fhould  be  a  bufy  time  while  a  perfon  is  fitting  ac 
a  communion  table,  and  it  fhould  be  well  employed.  How 
(hail  I  do  ?  Say  ye.  Why,  fearch  through  all  the  corners 
ot  your  heart,  and  bring  forth  each  of  your  lufts  and  idols 
to  the  juftice  of  God  j  and  fay,  Lord,  lend  this  a  ftroke  : 
Lord,  lend  my  paflion,  pride,  worldly  mindednefs,  and 
all  my  other  lufts,  a  ftroke,  this  day,  if  I  have  found  favour 
in  thy  fight.  Lord  here  is  my  concupifcence,  this  fia> 
and  that  fin  :  I  bring  them  out  unto  thy  juftice  :  facrifice, 
and  make  a  triumph  of  them  this  day.  For  here  I  con- 
fent  that  all  things  be  crucified  that  have  hitherto  been  of- 
feniivc  unto  thee.     A 

2.  Piece  of  work  when  ye  are  at  a  communion  table, 
is,  that  ye  fhould  be  bufy  in  feeking.— Our  Lord  Jefus 
hath  taken  it  upon  him,  and  he  proclaims  it,  J/ky  audit 
/bail  be  given  ycu  ;  feck  and  ye  fial/find;  knock  and  it  /ball 
be  opened  unto  you  Here  is  the  banquet  of  wine  our  King 
hath  :  and  as  Ahafuerns  faid  unto  Efther,  What  is  thy 
petition  ?  Seek,  afk  and  it  fhall  be  given  unto  thee,  even 
unto  the  half  of  the  kingdom.  But  feek  ye  a  whole  kingdom  : 
Seek  a  fceptre,  a  crown  of  righteoufnefs,  and  a  crown  of 
glory  :  Seek  fomewhat  for  the  church  and  work  of  God. 
Seek  that  the  Lord  may  give  a  remarkable  ftroke  unto 
his  irreconcilable  enemit-s.  Afk,  and  it  Jball  be  given  you% 
even  unto  the  half  of  the  kingdom.  There  are  none  of  you  to 
whom  he  will  not  fay,  I  will  not  hold  you  at  the  door;; 
for  I  have  ftricken  hands  with  you,  and  pafTed  by  your 
iniquities  ;  and  now  we  are  in  a  Mate  of  friendship  :  i  am 
content  to  give  you  a  token  that  all  is  real ;  for  I  defire 
that  ye  may  have  no  jealoufy  of  me  :  therefore  put  me  to 
it  :  djk  and  ye  f mil  have  it  :  feck  and  ye /hall  find  :  knock  and 
itfjjatl  be  opened  unto  ycu. 

3.  The  third  word  I  have  to  fay  to  you  is  with  regard 
to  a  very  fuitable  exereife  for  fuch  as  are  fitting  at  a  com- 
munion table  ;  and  it  is  wondering  :  wonder  at  him  •,  won- 
der at  his  love,  and  the  greatnefs  of  his  love,  his  pati- 
ence, and  the  freedom  of  his  love.  O  be  much  taken  up 
in  wondering  at  him. 

4.  Be  much  in  prayer  and  praife.  If  there  be  any  life 
in  the  foul,  cry  out,  O  my  foul,  and  ail  that  is  within  me, 
blrfs  the  Lord.  ■  Let  that  be  your  exereife.  Try  and  fee 
how  that  exereife  that  is  always  goinp,  forward  in  heaven, 
will  fuit  you  ;  for  the  joy  of  the  Lord  ivill  be  your  ftrength. 
Indeed,  my  dear  and   Cbriftian  friends,  you  cannot   well 

II  h  h  h    2  £Q 


6"i8  Sacramental  Discourses. 

go  above  your  allowance ;  ye  may  well  come  fhort  of  it. 
O  but  our  allowance  is  great ;  God  allows  great  things  to 
bis  people  ;    and  he  allows  them  to  believe,  and  aik  him 

great  things. And  I  intreat  you  to  be  preparing  for 

fiorms :  for  truly  the  Lord  hath  given  his  people  many  a" 
great  difappoimment.  And  there  is  one  this  day,  in  re- 
gard that  he  hath  bound  up  the  clouds,  that,  according 
to  the  courfe  of  nature,  and  all  piobability,  yeflernight  and 
this  morning  had  great  appearance  of  rain.  He  hath  bound 
up  tbefe  clouds,  that  the  world  may  know,  that  he  hath 

relpeclt  unto  many  that  are  here. O  Sirs,  (hall  he  fhew 

his  refpee"t  unto  you  fo  many  ways  ?  And  will  ye  not  fhew 
your  refpect  unto  him  ?  Of  a  truth  there  are  many  here, 
that  fhall  not  drink  any  more  of  the  fruit  of  the  vine,  till 
they  drink  it  new  in  their  Father's  kingdom  in  heaven. 
There  are  many  here  that  will  fay,  I  care  *jot  how  Toon  it 
may  be  fo,  if  I  were  helped  fairly  over  the  bar,  and  break 
not  in  the  landing.  I  care  not  how  foon  it  be  fo,  for  \ 
:find  the  wine  here  full  of  mixture  s  it  is  mixed  with  wa- 
ter.  O  firs,'  if  ye  were  to  get  heaven  a  little  time,  if  h 

were  but  thelengthof  a  Sabbath  dayhere  on  earth,  think  ye 
that  ye  could  endure  it  ?  No,  theftrengthof  that  joy  would 
put  your  fouls  almoft  out  of  your  bodies.  Therefore  he 
has  fo  meafured  our  joys  as  we  are  capable  of  them.  Some 
have  died  unejer  a  burthen  of  joy,  as  well  as  under  a  burthen 
grief.  Therefore  as  foon  as  ye  are  ripe,  ye  (lull  be  brought 
home  unto  his  palace.  Therefore,  be  ftill  doing,  and  the 
Lord  be  with  you.  Ye  have  great  work,  but  ye  have  alfo 
great  furniture  for  that  work.  He  hath  given  you  eternal 
life,  and   he  has  put  it  in  Chrift-s  hand,  that  it  may  be 

fure,  that  the  divel  reach   it  not,  nor  take  it   away. 

Therefore  go  to  him,  and  feek  that  life  of  him,  when  you 
find  yourfeJves  grow  dead.  Go  to  him  that  made  the  foul, 
and  holds  it  irr  life.  Go  to  him  that  can  keep  you  in  lite  5 
for  communions  will  not  do,  unlefs  there  be  new  influ- 
ence of  heaven  let  "but  into  your  fouls. —  Therefore,  we 
jntreat  you  to  go  to  him,  as  one  who  has  ftricken  hands 
ymhyou.  Go  not  to  him  hanging  down  your  heads  ;  but 
go  to  him  as  your  Father  ivho  is  in  heaven.  Go  to  him 
^ith  you:  prayers.  Come  boldly,  and  alk  mercy  for  what 
is  paft  ;  and  alk  grace  for  the  time  to  come.  Come  away 
to  him  then,  that  Satan  and  the  world  itoay  have  it  to  fay, 
indeed,  we  think,  Chrift  and  yonder  foil"  have  ftricken 
hands  together  ;  and  there  has  been  a  renovation  of  tbe 
bufm efs.  Go  yovir  way,  a,ad  the  Lord  be  with  you?  and 
go  with  you- 


I   619  3 


SERMON 

PREACHED   UPON 

BREACH  of  COVENANT, 

s       In  the  Year  1663, 

By  the  Reverend  and  Worthy  Servant  of  Jefus  Chrift, 
Mr.  John  Guthrie,  Minifter  of  the  Qofpel  at 
T4RB0LTQN. 

EZEKIEL    XVli,    19. 

%herefore  thus  faith  the  Lord  God9  As  I  live,  jure* 
ly  mine  oath  that  he  hath  defpifed,  and  my  cove- 
nant that  he  hath  broken^  even  it  will  I  recom* 
fenfe  upon  his  own  head.  \ 

I  Conceive,  in  the  verfe  that  I  have  read,  there  is  more 
folid  truth  delivered  by  the  Spirit  of  God,  which 
cannot  lie,  than  I  am  able  to  declare,  when  I  have  fallen 
10  the  explication  and  enlargement  of  it :  Yet  the  very 
firft  wordSj  in  the  nth  and  12th  verfes,  fpeak  as  much* 
to  the  truth  contained  in  the  reft  of  this  Sermon  of  Eze- 
kiel,  as  that  it  is  not  laid  before  the  people,  neither  left 
unto  them  in  any  confufed  way,  which  is  not  plain  ;  bul 
the  prophet  gets  a  commiflion  to  fhew  them  plainly,  what 
the  mind  of  the  Lord  was  to  them.  This  will  more  clear- 
iy  appear,  if  you  take  notice  of  the  former  part  of  the 
chapter,  wherein  thefe  things  are  delivered  plainly  to  the 
people  by  a  (imilitude,  the  prophet  having  ihewed  to  hi* 
hearers  the  fame  things  that  he  comes  to  (peak  plainly  of 
ur-.to  them  ;  fo  that  any  man  might  have  thought  this  with 
himfelf,  what  needs  fo  plain  preaching,  and  application  ? 
Will  not  any  man,  that  hear*  the  words,  take  them  up 

without 


620  Mr.  Guthrie's  Sermon 

without  any  application  ?  You  find  the  Lord,  in  his  com- 
miffion  to  Ezekiei,  after  he  points  out  the  fimititude  of 
two  eagles  taking  away  the  branches,  he  tells,  (now  fays 
foe)  Go  to  the  city  of  Jerufalem,  and  Cay,  do  ye  underftand 
thefe  things,  that  God  will  avenge  his  broken  covenant  a- 
gainft  the  king  of  Jerufalem  ?  And  \i  they  underftand  not 
thefe  things,  go  and  make  them  plain  to  them,  and  ap- 
ply it  to-  them ;  fpare  neither,  king  nor  prince,  but  tell 
them  this  tny  meffage  ;  thou  haft  broken  my  covenant, 
therefore,  by  this  meftage  which  I  fend  to  you,  the  plague 
and  the  vengeance  of  God  fhall  come  upon  you,  As  I  live> 
Jaitb  the  Lord,  &c. 

.  And  left  any  of  you,  who  fometirnes  have  heard  us 
prefs  the  oath  of  the  covenant  in  thefe  lands,  fhould  now 
a-days  think  it  alterable,  and  look  upon  it  as  a  thing  that 
may  be  difpenfed  with;  therefore,  we  are,  through  God's 
frrength,  from  fcripture,  to  make  out  the  indiiTblyable  tye 
cf  the  covenant :  And,  that  we  beat  not  upon  the  air,  in 
fpeaking  to  that  purpofe,  according  to  the  faithfulncfs  of 
the  prophet's  commiilion  by  the  Lord,  we  intend  to  follow 
this  rule,  as  we  fhall  be  anfwerabfe  to  our  Lord  and  IVJ af- 
ter, and  be  free  of  your  blood,  whofe  fouls  are  committed 
to  our  charge,  to  lay  it  before  you  ;  and  if  you  fin  againft 
the  Lord,  then  your  blood  will  be  upon  your  own  head.: 
This  we  intend  not  to  fpeak  in  general,  but  in  particular; 
and  if  any  man  will  juftle  himfelf  againft  the  Lord,  then 
he  will  break  himfelf  for  ever. 

And,  for  making  the  words  more  clear,  confider,  that 
the  king  of  Babylon,  as  you  read,  2  Kings  xxiv.  17.  did 
change  Mattaniah's  name  to  Zedekiah,  and  made  him 
king  of  Jerufalem,  and  after  Zedekiah  entered  into  cove- 
nant with  the  king  of  Babylon,  that  he  fhou.ld  abide  tri- 
butary to  him  ;  and  for  the  confirmation  of  it,  he  puts 
the  king  Zedekiah  to  fwear  by  the  Lord  :  But  after  he  had 
lent  him  home  to  Jerufalem,  Zedekiah  upon  fome  (up< 
pofed  advantage,  which  he  faw  not  at  that  time,  did  break 
his  covenant  with  the  king  of  Babylon  ;  therefore  the 
Lord  fendsthe  prophet  to  him,  and  fays,  Since  thou  hajl 
broken  covenant  with  the  king  of  Babylon,  and  hajl  not  kept 
it,  As  I  live,  faith  the  Lord,  thou  fbatt  not  profper.  Yea, 
the  Lord  noticeth  and  owns  it  fo  much,  that  he  makes 
the-  ovenant  i'worn  to  the  king  of  Babylon,  his  covenant  ; 
and  therefore  fays  in  that  verfe,  As  1  live,  my  odih  -which 
ke  b;;th  de/pifed,  and  my  covenant,  &c.  Tftis  is  the  hiftoiy, 
that  we  have  clearly  let  down  in  the  prophet's  eommif- 
G-jii,  which  he  mult  not  d.,;x  to  fit,  but  faithfully  doth 

deliver 


Upon  Breach  of  Covenant.  6ai 

deliver  the  fame,  as  it  is  in  the  33d  chapter  of  this  pro- 
phecy, verfes  7,  8.  wherein  the  prophet  tells  the  duty  o£ 
watchmen  of  llrael,  Son  of Win,  I  have  Jet  thee  a  watch- 
men unto  the  houfe  of  Ifrael :  Therefore  thou  fbait  bear  the 
ivQrd  at  my  mouth,  and  warn  them  from  me.  When  I  jay  un~ 
to  the'wicked,  0  wicked  man,  thou  jbalt  fu  rely  die  ;  if  thou. 
drfi  not  f peak  to  warn  the  wicked  from  his  way,  that  wicked 
manfba/I  die  in  his  iniquity  ;  hut  his  blood  will  I  require  at 
thy  hand ;  that  is,  whenever  a  land  or  kingdom  is  found 
guilty  of  (uch  and  fuch  things,  for  which  the  Lord's 
wrath  ufes  to  come  upon  a  people ;  if  that  be  made  knowal 
to  the  prophets,  they  are  bound  to  preach  and  declare  k9 
or  elfe  refolve  that  the  blood  of  all  thofe,  that  are  takea 
away  with  the  ftroke,  (hall  be  charged  on  them  as  unfaith- 
ful men  in  the  houfe  of  God;  and  it  were  to  be  defirecL 
that  there  were  many  to  give  warning  ;  I  fear  there  fhaii1 
the  blood  of  not  a  few  in  Scotland  be  required  at  the 
hands  of  minifters,  for  not  giving  faithful  and  timeou* 
warning:  For  as  every  man  that  fhail  be  taken  away  ia 
his  iniquity,  and  for  his  defection,  fhall  be  made  to  (mart 
for  it  v  fo  it  (hall  be  no  excufe  to  you  the  people,  that  the 
minifters  did  not  tell  you  O  but  dreadful  (hall  be  the 
account  that  miniilers  muft  give  for  not  telling  the  peo- 
ple ! 

In  the  words  there  is,  Ftrfl%  A  threatning  for  breach  <A 
covenant.  And  Secondly,  There  is  the  thing  for  which  he 
doth  threaten  ;  and  that  is,  for  defpifing  the  oath,  and 
breaking  the  covenant  of  God.  Thirdly,  The  confirma- 
tion that  i3  affixed  to  the  threatning.  Would  it  not  have 
been  thought,  that  this  was  enough,  Thus  faith  the  Lord, 
I  will  pumfh  thee  for  breaking  my  covenant  ?  Now  this  is, 
extraordinary,  that  it  mutt  have  this  put  to  it  twice,  As  I 
live,  faith  the  Lord,  fhall  he  break  my  covenant,  and ef cape  ? 
All  this,  put  together,  fpeaks  the  certainty  of  the  threat- 
ning, verfes  1 6th,  and  19th,  and  alio  the  greatnefs  of  the 
matter,  and  the  weightinefs  of  it,  and  how  the  Lord  looks 
upon  breach  of  oaths  and  covenants 

The  doctrine  from  the  words,  is,  That  the  oath  is  indif- 
folvahle,  the  breach  whereof  God  recompenfeth  upon  th  e  heads 
cf  thofe  that  break  it.  It  is  inviolable,  it  is  in  the  words 
not  framed  by  my  mouth  ;  the  Holy  Ghoft  framed  them 
in  the  mouth  of  Ezekiel  the  prophet  long  ago,  As  I  live, 
faith  the  Lord  God,  furely  mine  oath,  &c. 

As  applicable  to  our  cafe,  consider  the  doctrine  fuppof- 
eth  fomething  that  is  not  plainly  fpoken,  and  that  is, 
flhat  every  oath  aad  covenant  of  God,  is  a  thing  that  il 

inviolable 


fax  Mr.  Guthrie's  Sermon. 

inviolable,  that  is,  may  not,  and  cannot  be  broken  :  For 
the  better  underftanding  whereof,  there  is  fomething  that 
is  needful  to  an  oath  and  covenant  of  the  Lord.  I  am  not 
to  fpeak  here  in  relation  to  the  covenant  of  works,  be- 
tween God  and  man  in  his  integrity;  neither  am  I  to  /peak 
to  the  covenant  of  grace,  either  in  the  way  of  its  difpenfa- 
tion  on  Mount  Sinai,  or  as  to  the  fulnefs  of  it  under  the 
NewTeftament,  though  all  thefe  are  more  properly  called 
covenants,  becaufe  they  are  of  his  own  deviling  :  But  we 
take  the  covenant,  here  in  this  place,  to  be  of  mens  duties 
in  the  land;  and  for  keeping  them  the  better,  we  take  an 
oath  upon  us  in  things  that  are  neither  morally  evil  nor 
good,  but  indifferent:  But  a  man  once  engaged  by  oath, 
cannot  retract ;  though  they  be  not  commanded  duties, 
yet  once  entered  into,  they  mud  ftand  :  for,  when  we  o~ 
pen  our  mouths  to  the  Lord,  we  cannot  go  back.  But  I 
fay,  for  clearing  this,  - 

Confider  what  makes  an  oath  and  covenant  of  God  : 
Firjt,  It  muft  be  a  thing  in  itfelf  lawful  :  there  is  no  man 
that  warrantably,  according  to  the  word  of  God,  may 
fwear  the  thing  which  in  itfelf  is  unlawful.  Secondly,  It 
muft  be  a  thing  in  itfelf  poffible,  within  the  man's  power  % 
no  man  is  warranted  to  fwear  that  which  he  cannot  per- 
form. Thirdly,  When  we  take  the  vows  and  oath  of  God 
Vpon  us,  we  interpone  the  name  of  the  Lord  to  it ;  we 
fwear  by  the  Lord  :  This  is  the  thing  here,  that  makes 
this  covenant  the  covenant  of  the  Lord  ;  the  king  of  Ba- 
bylon made  Zedekiah  king  of  Jerufalem  fwear  by  the 
Lord.  And  it  is  more  the  covenant  of  the  Lord,  when 
the  thing  is  religious,  and  the  thing  commanded  of  the 
Lord,  which  we  are  bound  to  obey,  though  we  ha3  ne« 
ver  fworn  it :  Therefore  it  muft  ftand,  once  entered  into-, 
left  we  make  enquiry  after  vows,  and  fo  deftroy  that  which 
is  holy. 

Now,  for  further  clearing  of  the  words,  Confider,  Firft, 
That  in  Deut.  xx'ui.  21.  you  may  fee,  how  much  the  Lord 
counts  an  oath  binding,  When  thou  /halt  vow  a  vow  unto 
the  Lord  thy  God,  thou /halt  not  be/lack  to  pay  it  ;  for  it  will 
be  fin  in  thee,  not  to  perform  it :  But  if  thou  /bait  forbear 
to  voWj  itfhall  be  no  fin  in  thee,  Numb.  xxx.  The  Lord 
gives  out  laws  to  Mofes  for  vows,  and  will  have  them  de 
clared,  verfe  2.  If  a  man  vow  avoituntothe  Lord,  or fwear 
an  oath  to  bind  his  foul,  hefhall  not  break  his  word,  he  fhall 
do  according  to  all  that  proceedeth  out  of  his  mouth.  The 
fcripture  is  very  full ;  fo  that  a  man  once  engaged  in  du- 
ty, if  he  break,  the  vengeance  of  God  fhali  be  upon  him. 

Secondly, 


Upon  Breach  of  Covenant.      623 

Secondly,  The  inviolable nefs  of  the  oath  of  God  is  foun- 
ded upon  the  law  of  nature  and  nations.  Wherefore  is  it 
that  there  is  fuch  an  order  in  ordinances  to  fwear  by  the 
name  of  the  Lord  ?  Is  it  not  for  this,  think  you,  to  make 
the  thing  ftand  fure  ?  For  the  very  law  of  nature  teaches, 
that  if  a  man  fwear,  he  muft  fwear  by  his  God,  and  muft 
keep  it  ;  and  in  like  manner  the  law  of  nations,  for  the 
matter  of  offenfive  and  defenfive  arms,  and  as  to  the  mat- 
ter of  cefFation  and  peace.  Is  not  all  this  to  hold  out,  that 
they  defign  ro  fecure  themfelves  by  inrerponing  the  name 
of  God  to  it  ?  Now,  once  allow  this,  that  men  may  re- 
tract and  break  covenant  with  God,  then  we  break  the 
law  of  nature  and  nations  too  ;  and  fo  there  is  not  a  nation 
under  the  fun  fecure,  becaufe  the  way  of  continuing  peace 
(which  is  by  the  name  of  the  Lord  being  interponed)  is 
broken,  fo  that  neither  the  law  of  nature  or  nations  (if  it 
be  broken)  can  ftand  ;  if  that  be  granted,  then  it  may  be 
retracted. 

The  third  confirmation  for  the  truth  of  this  doctrine  ; 
the  Lord  himfelf  in  his  word  hath  declared  a  man's  ten- 
der keeping  of  the  covenant,  vow  or  oath,  that  it  is  ex- 
ceedingly well  pleafing  to  him  ;  and  that  he  has  declared 
fuch  a  man  blclTed,  Pfal.  xv.  1.  compared  with  the  laft 
words  of  the  4th  verfe,  Who  pcall  dwell  in  thy  holy  hill? 
Would  not  any  man  think  they  are  foolifh  that  would  not 
dwell  in  heaven  ?  Then  look  through;  he  fhall  dwell, 
that  [vjsareth  to  his  own  hurt,  and  changcth  not,  A  body 
that  iwears  any  thing,  muft  keep  it,  though  it  be  to  his 
hurt. 

The  fourth  thing  for  confirmation  of  the  dodlrine,  as 
to  the  invioiablenefs  of  the  oath  of  God,  it  appears,  and 
is  eftabiilhed,  as  the  Lord  hathxommanded  the  thing  in 
his  word,  and  as  it  is  tounded  upon  the  law  of  nature  and 
nations,  r.nd  has  the  prcmifes;  fo  the  Lord  has  appeared 
an  eminent  revenger  upon  the  breakers  of  this  oath  and 
covenant  ;  that  is  to  fay,  when  folk  have  taken  a  lawful 
covenant  upon  them,  and  have  broken  ir,  God  will  ap- 
pear eminently  in  fending  piagues  upon  them.  And  for 
proving  this,  we  are  not  here  to  fpeak  of  the  covenant 
given  upon  Mount  Sinai,  of  which  fee  the  ten  commands, 
how  he  threatens  eminently  to  punifti  the  breakers  there- 
of ;  or  for  not  receiving  Chrift  offered  in  the  gofpel  cove- 
nant, without  queftion  he  punifheth  his  people  for  the 
breach  thereof:  Hut  we  mean  thefe  oaths  and  covenants 
we  enter  into,  whether  they  be  commanded  or  not ;  yet, 
once  being  entered  into,  we  muft  keep  them,  or  elfe  he 
I  i  i  i  will 


1524  MR*  Guthrie's  Sermon 

will  punifli  us,  as  is  clear  from  thefe  three  following  in- 
fiances. 

The/r/?  inftance  you  have  Jofh.  ix.  compared  with  z 
Sam.  xxi,  where  it  will  be  found  clearly,  that  the  covenant 
being  broken  by  Saul,  many  generations  after  it  was  made, 
be  and  his  houfe  and  the  people  mult  be  eminently  pu- 
riiihed  for  the  breach  of  it,  by  three  years  famine  :  For 
the  princes,  and  all  the  people  of  Ifrael,  are  (aid  to  have 
fworn  to  the  Gibeonites,  (wherein  many  a  black  face  was 
feen  among  them)  now  this  covenant  was  meerly  civil,  and 
the  oath  could  not  be  very  well  warranted,  but  when  it 
was  made,  it  was  binding. 

Second  Inftance  to  prove  the  judgments  on  them,  isc, 
Confiderjer.  xxxiv.  8,  <bc.  where  you  read,  after  the  peo- 
ple had  broken  the  covenant  they  had  made  with  the  fer7 
vants,  whom  they  had  liberated,  and  yet  brought  them 
into  bondage  afterwards ;  that  the  Lord  faith,  rince  you 
Jiave  done  (o,  I  proclaim  a  liberty  for  you,  &c  that  is,  1 
fhall  pay  you  home  in  your  own  coin,  I  will  proclaim  a 
liberty  to  you  for  the  fword,  peftilence  and  famine. 

Third  Inftance  is  in  that  place  of  the  tex*.  Shall  he 
break,  and  fhall  he  efcape,  faith  the  Lord  ?  Though  the 
oath  was  given  to  an  ufurper,  and  Zedekiah  being  his  pri- 
foner  at  the  time,  yet  it  was  required  at  his  hand.  I  fialt 
fay  no  more  to  it,  but  confider  how  covenant  breaches  arc 
reckoned  among  the  deeds  of  the  fteih,  Horn.  \ ..#i.  2  Tim, 
iii.  3.  without  natural  off etlkny  truce  breaker  i ,  falfe  aeevfers \ 
And  alfo  I  read  of  a  great  war  betwixt  the  Turks  and  Chrif- 
tians,  the  Chriftians  entering  into  covenant  with  the  Turks^ 
the  Pope  gives  the  Chriftians  a  difpenfation  to  break  it  be- 
fore the  day  come  :  Upon  this  XJIadiflaus  the  king  of  Hun- 
gary came  forth  againft  Amurath ;  and  when  he  came  to 
the  field,  he  did  firft  beat  the  Turks ;  then  Amurath, 
having  the  covenant  in  his  bofom,  took  it  out,  and  lift  up 
his  eyes,  and  faid,  '«  If  thou,  crucified  Chrift,  be  a  God, 
*'  as  the  Chriftians  profefs  thee  to  be,  then  take  venge- 
u  ance  on  them  for  this  broken  covenant,  and  for  the 
u  wrongs  they  have  done  to  me.  And  prefently  the  Turks 
fell  upon  the  Chriftians,  and  gave  them  a  fatal  ftroke, 
and  gained  the  day,  notwithftanding  the  Chriftians  had 
fcattered  them  before,  A  moft remarkable  inftance;  this, 
X  think,  except  people  be  more  than  curious  will  fatisfy 
them. 

From  all  which  you  may  fee,  that  the  invioiablenefs  of 
oaths  and  covenants  is  founded  upon  the  law  of  nature 
aod  natious ;  and  fcripture  and  hiftory  is  clear  for  it,  that 

cove. 


Upon  Breach  of  Covenant.  625 

covenants  cannot  be  broken,  except  folk  refolve  to  meet 
with  the  deluge  of  God's  wrath. 

For  ufe  of  this,  1.  If  it  be  fo,  that  the  oath  and  cove- 
nant of  God,  once  engaged  into,  cannot  be  broken  ;  then 
let  no  man  defpife  the  oath  and  covenant  of  God  ;  lee 
folk  be  endeavouring  to  fecure  themfelves  in  this  truth, 
according  to  the  word  of  God. 

2.  If  it  be  fo,  then  know  this,  that«fl,  who  venture  on 
the  breach  of  it,  do  fin  againft  the  Lord,  againft  precept, 
promifes,  law  of  nature  and  nations,  and  againft  threat- 
en gs. 

3  Since  it  is  fo,  that  every  one  doth  fin  that  makes 
void  the  covenant  of  God  \  then  let'all,  that  are  under  this 
fin,  expect,  that  the  wrath  and  vengeance  of  God  will  be 
upon  them,  which  is  the  fecond  thing  in  the  text;  Be- 
caufe  of my  oath  and  covenant ',  which  he  hath  defpifedi  I  will 
recompenje  it  upon  his  own  head.  Upderftand  now  what  I 
have  been  faying,  and  what  I  am  driving  at,  left  it  be  to 
you  as  the  fimilitude  in  the  preceeding  verfes  was  to  this 
people  :  For  I  declare  plainly  to*  you,  that  thefe  three 
kingdoms  have  defpifed  the  oath  and  covenant  of  God  ; 
and  therefore,  according  to  the  word  of  God,  thefe  three 
kingdoms  aie  to  expect  his  dreadful  wrath  and  vengeance, 
if  he  in  mercy  prevent  it  not :  Let  no  man  or  woman  be 
ignoiant  of  thefe  things  afterward  ;  remember  I  have  told 
you  that  it  fljall  be  fo, 

But  now  I  (hall  fpeak  to  fome  things,  which  folk  may 
have  for  excufmg  themfelves  about  the  folemn  league  and. 
covenant  ;  a-nd  for  uoderftanding  of  them,  confider,  the 
Parliament  of  Scotland,  England  and  Ireland,  entered  in- 
to a  covenant  for  maintaining  the  word  of  God  and  the 
purity  thereof,  and  putting  away  profanity  ;  and  engaged 
themtelves  againft  fchifm,  herefy,  error,  popery  and  pre- 
lacy :  And  there  was  an  oath  of  God  taken  for  this  end 
upon  us ;  and  our  king  took  it  at  his  coronation  ;  thisoatli 
again  is  broken  by  our  King  and  Parliament,  and  is  def- 
pi<eJ  :  For  which  according  to  the  word  of  God,  wrath 
will  be  upon  the  heads  of  thefe  that  have  broken  it,  if 
God  do  not  mercifully  prevent  it. 

Now  there  are  many  that  have  many  excufes  and  n\an7 
objections  about  this  Solemn  League  and  Covenant ;  1  fhall 
therefore  fprak  to  fome  of  them,  and  1  take  you  to  record 
this  day,  1  pretend  7  t't  ro  preach  rebellion  againft  King  or 
Parliament,  hue  ac  ;  to  the  word  of  God  *,  and  if  it 

be  rebellion,  we  muft  take  our  h^ard  of  it. 

1  i  i  i    i  Ob/eft* 


626  Ma.  Guthrie's  Sermon 

ObjecJ.  1.  We  are  not  bound  to  a  covenant  and  oath  which 
is  not  lawful,  &c.  but  this  is  fuch  :  ergo.  prob.  minor.  Be- 
caufe  it  wanted  the  confent  of  the  king  the  fupreme  ma- 
giftrate  :  ergo — I  dare  fay,  many  of  you  have  this  objec. 
tion,  which  have  no  ground  for  it;  but  to  (trengthen 
your  argument,  look  Numb.  xxx.  compare  3d  and  5th 
verfes  :  The  argument  runs  thus  ;  the  fubjeclis  of  the  land 
taking  upon  them  to  covenant  with  God,  can  do  no 
more  in  it  than  a  woman  in  her  father's  houle,  be.  but  fo 
it  is  with  thefe  lands  :  For  feeing  the  king,  who  is  fupreme, 
did  difallow  it,  therefore  it  is  not  binding. 

Anfw.  1.  The  place  alledged  doth  not  fpeak  directly  to 
the  thing ;  for  though  the  king  be  a  civil  parent,  he  is 
pot  a  natural  parent. 

2.  This  place  cannot  be  alledged  to  prove  the  thing  ; 
for  the  matter  is  only  fpoken  of  a  woman  in  her  father's 
houfe,  or  fubject  to  her  hufband,  be.  It  is  true  that  a 
parent  or  hufband  may  diiannuJl  her  vows,  being  made 
without  his  confent,  anent  thefe  things,  wherein  (he  is 
fubjec"t  to  her  parent,  or  to  her  hufband  ;  but  that  place 
doth  fpeak  nothing  of  annulling  the  man's  vow  or  the  wi- 
dow's, as  verfe  2d,  for  their  vows  mud  (rand 

3.  God  makes  no  exception  here,  l^u  this  one*,  and 
therefore  it  muft  ftand.  Will  any  of  you  who  has  this 
argument  fay,  that  the  king's  taking  or  not  taking  the 
covenant  made  the  covenant  lawful  or  unlawful?  Yet 
though  the  Idnp  was  not  contenting  to  it,  (which  I  will 
not  grant,  for  there  was  at  that  time  a  power  for  it :  I 
will  not  take  upon  me  to  difpute  the  power  that  parlia- 
ment have  without  a  king,  it  is  far  above  my  hand.)  yet  I 
fay  the  parliament  has  power  to  put  folk  to  duty,  nill  they, 
will  they. 

4.  For  making  the  covenant  valid  i::d  lawful,  fome- 
thing  may  be  adJed  to  it  afterward,  though  not  at  the 
prefent  time,  (yet  feeing  it  is  afterwards  adaeJ,  it  is  e- 
nough)  but  fo  was  it  with  our  covenant  ;  there  was  a  fre- 
quent confent  given  to  it  by  our  king,  and  alfo  it  wasfub- 
fcribed  by  him,  which  is  fuiK-cicnt  to  m,ake  our  vows  (land. 
Numb.  xxx.  we  fee,  if  a  hufband  or  parent  held  their 
peace,  when  they  heard  a  woman  vow,  the  vow  did  fhnd  ; 
much  more  if  the  hufband  or  parent  take  the  vow  upon 
themfelves.  I  know  no  fhadow  imaginable  of  excufe  for 
them  j  the  word  of  God.  which  ftands  fure,  makes  a- 
gainftthem:  And  tince  it  fo,  our  King  and  Parliament 
cannot  retract  what  they  have  done. 

Qihfi. 


Upon  Breach  of  Covenant.  6*27 

Objetl.  2.  Some  will  fay,  there  is  no  man  but  knows  tbaP 
the  king  has  taken  the  covenant ,  for  it  was  not  done  in  a  cor* 
ner;  but  be  may  break,  becaufe  he  was  forced  to  it,  and  be 
'was  not  abfclutely  free. 

Jnfw.  I.  We  did  not  hear  tell  of  this  before  now;  if 
any  man  would  have  laid,  at  that  time,  that  he  was  con- 
ftrained  to  take  it.  he  would  have  been  counted  a  very  un- 
charitable conftrufter. 

2  Suppose  that  he  was  not  free,  which  I  will  never 
grant?  and  fuppofe  he  was  forced  to  the  oath,  yet  fcrip- 
ture  makes  it  out,  that  a  man  fwearing,  though  he  was 
not  free,  muft  itand  to  it  ;  though  it  was  not  a  fpontane- 
pus  act,  yet  it  was  a  moft  voluntary  aft.  Again,  confider 
this  in  Zedekiah,  he  was  a  captive,  to  whom  ?  To  a  hea- 
then :  (now  no  man  will  fay  a  captive  is  a  free  man,  and  a 
liberate  man)  yet  he  fwearing  to  the  king  of  Babylon  a 
heathen,  and  breaking  his  oath  afterwards,  God's  venge- 
ance came  upon  him  ;  for  there  is  no  dallying  with  God 
in  thefe  matters  :  For  all  Cafuifts  fay,  it  a  man  fwcar  to  a 
robber,  to  give  him  fo  much  to  fpare  his  life,  he  muft 
keep  his  oath,  if  it  be  in  his  power,  though  it  be  to  his 
hurt.  I  (hall  fay  no  more  on  this;  but  I  am  hopeful,  if 
you  will  receive  the  word  in  love,  ye  {hall  have  wherewith 
to  anfwer  your  adverfaries  in  the  gate. 

Objetl.  3.  The  Solemn  League  and  Covenant  mujl  be  bro- 
ken%  becaufe  we  are  net  bound  to  keep  with  them  that  brake 
to  us  firft  :  But  it  isfo  betwioct  us  end  England.     Ergo 

Jnfw.  Is  there  not  many  make  this  objection,  which,  I 
dare  fay,  never  read  the  covenant  t  Thou  poor  blind  crea- 
ture, how  dare  thou  fpeak  of  it  ?  Thefe  that  will  fay  fo, 
it  feems  they  never  underwood  the  League  and  Covenant, 
becaufe  it  is  not  a  bargain  betwixt  two  parties  on  earth, 
the  one  whereof  breaking,  the  other  is  free  ;  but  thefe 
three  lands  is  one  party,  and  the  God  of  heaven  is  the  o- 
ther  party;  therefore,  tho*  England  ihould  break,  iliould 
Scotland  alfo  break  f:h?  covenant  ?  It  is  notafter  this  tenor  i 
we  will  endeavour  reformation  in  thefe  lands,  but  if  you 
break,  we  will  break  alfo:  No,  it  is  each  man  fwearing 
for  himfelf,  that  he  lhall  in  his  place  and  itation,  endea- 
vour reformation  ;  fo  that  if  it  were  left  all  to  one  man, 
he  muft  endeavour  reformation.  For,  confider  the  laft 
words  of  the  article,  each  of  them  for  themfelves  did  lift 
up  their  hands  to  the  Moft  High  ;  and  fo  thefe  three  lands 
are  one  party  and  the  other  party  is  the  God  of  heaven. 
Confider  feriotifly  upon  it ;  for  it  is  the  thing  that  you 
muft  either  fufter  for,  or  lin,  ere  it  be  long,  without  re- 
medy* 


,628  Mr.  Guthrie's  Sermon 

medy.  Whatever  England  and  Ireland  have  done  in 
breaking  the  covenant,  we  fay,  they  juftly  mull:  fmart  for 
it,  according  to  the  word  of  God,  if  God  in  mercy  pre- 
vent it  not :  Neverthelefs,  as  long  as  there  is  in  thele  lands 
any  who  keep  the  covenant,  we  are  bound  to  keep  it  >  , 
and  fuppofe  there  are  many  who  had  rather  fufFer  for  it 
than  fin,  as  witnefs  the  many  fcattered  flacks  and  fhepherds 
in  thefe  lands  ;  and  fuppofing  this  were  not,  though  both 
England  and  Ireland  mould  quit  it,  yet  Scotland  is  bound 
to  it. 

Objefl.  4.  We  [wear  in  the  League  and  Covenant  to  that 
which  is  impoffitde,  and  therefore  it  cannot  be  kept. 

Anfw.  If  all  thefe  three  kingdoms,  who  have  taken  the 
oath  upon  them,  would  fincerely  (land  to  it,  I  hope  there 
ihould  be  no*need  to  ftand  out  againft  it.  The  objection 
is  in  this,  we  have  fworn  to  reform  England.  Now,  for 
aufwer,  we  are  not  I  worn  to  reform  England,  neither  is 
England  fworn  to  reform  Scotland  ;  but  that  which  is 
fworn  is  this,  each  of  them  are  to  endeavour  in  their  pla- 
ces and  callings,  the  reformation  of  religion  in  doilrine, 
worihip,  discipline  and  government,  in  thefe  lands,  and 
to  reform  England,  according  to  the  word  of  God,  a;;d 
the  beft  reformed  churches  :  For  though  we  had  never 
fworn  an  oath,  we  are  bound  to  promote  the  kingdom  of 
our  Lord  Jefus  Chrfft.  So  that  the  objection  is  rather  out 
of  malice  againft  the'word  of  God,  than  any  confcionahle 
principle.  He  is  not  worth  the  name  of  a  Chriftian,  that 
condemns  this,  for  it  is  contrary  to  the  petition,  Thy  king* 
dam  come :  So  that  we  mould  ftudy  all  kingdoms  reforma- 
tion, that  they  may  become  the  kingdoms  of  our  Lord. 
If  the  King  and  Parliament  were  Ouiying  to  reform,  as 
much  as  they  are  itudying  to  deface  and  deform,  there 
ihoula\  be  no  need  of  this  objection. 

ObjecJ.  5.  The  covenant,  which  thefe  kingdoms  entered  in- 
to, as  to  their  own  reformation,  and  as  to  the  reformation  of 
all  the  reji,  it  was  too  rajhly  and  inconfule rate ly  gone  a»out. 

Anfw.  1.  I  queftion,  if  any  of  you,  who  move  the  ob- 
jection, knows  what  confideratioo  is  ;  was  there  not  deii* 
beration,  when  there  was  proteftants  and  remonitrators 
lor  the  poor  lands  I  and  at  laft  they  came  to  this  with  it, 
to  enter  into  covenant ;  Wherefore,  it  feems,  it  was  not 
indeliberate. 

$•  There  was  more  deliberation  in  in  it,  than  many  o- 
ther  oaths  in  (cripture,  and  yet  they  did  (land  ;  as  Judges 
xi.  35.  the  vow  of  Jephthah  when  he  met  his  daughter, 
who  will  deny  but  that  was  a  raflj  oath,  to  vow  wluiioever 

came 


Upon  Breach  of  Covenant.  629 

Came  out  of  his  door  firft,  he  fhould  offer  it  up  to  the 
God  of  heaven  ?  And  yet  it  did  bind  him,  while  he  fays, 
A/as>  my  daughter >  thou  bafi  brought  me  very  lew  !  And 
might  not  hie  daughter  have  faid,  father,  it  is  but  a  rafh 
vow,  break  it  ?  Nay,  fays  he.  1  have  opened  my  mouth  un- 
to the  Lordy  and  1  cannot  go  back. 

3.  To  confirm  it  more,  what  would  you  think  of  a 
covenant  made  between  the  people  of  the  Lord  and  hea- 
thens, and  no  counfel  fought  from  the  Lord  ?  Jofli.  ix. 
The  covenant  is  made  there  between  the  people  of  Ifrael 
and  the  Gibeonites  ;  there  you  will  fee  a  vow  very  rafljljf 
taken,  yea,  not  fo  much  as  to  feek  counfel  from  the  Lord  ; 
and  Ifrael  made  peace  with'them,  The  princes  of  the  con' 
gregr.tion /ware  unto  them.  Now,  I  hope  none  of  you  will 
deny,  but  God*s  counfel  was  (ought  to  our  covenants, 
which  was  not  fought  in  that  covenant;  and  yet,  for  the 
breach  of  ir,  all  the  land  did  fmart,  as  you  may  fee,  2 
Sam.  xxi.  Therefore,  I  conclude,  though  a  covenant  be 
entered  into  ralhly,  and  want  many  things  for  making  it 
complete,  yet  opening  the  mouth  to  the  Lord,  we  cannot 
go  back,  or  elfe  we  muft  expect  the  wrath  and  vengeance 
of  God. 

Objetl.  6.  The  covenant  cannot  be  binding ,  becau/e  the  par* 
ties  dealt  cra/tily  with  us. 

An/w.  1.  England  is  not  our  party  that  we  covenanted 
with  \  but  all  the  three  lands  together,  as  one  party,  and 
God  the  other  party  with  whom  they  covenanted. 

2.  Confkler,  Jofh  ix.  and  you  will  find  how  little  weight 
this  objection  hath  in  matter  of  covenanting.  It  is  faid, 
in  ?he  4th  verfe,  They  did  work  -wiiiiy,  and  went  as  if  they 
had  been  ambaj/tdors  ;  yet  Jofhua  and  the  princes  entered 
into  covenant  with  them  •,  and  when  it  was  broken,  the 
land  of  Ifrael  did  fmart  for  it. 

Objetl.  7.  The  covenant  binds  us  to  things  that  are  not 
particularly  fet  down,  but  are  fo  general  as  keep  us  ia 
doubt;  the  ground  whereof  is  this,  becaufe  we  fwear  ia 
general  to  endeavour  the  reformation  of  England,  accord- 
ing to  the  belt  reformed  churches:  But  thefe  churches 
w\re  nor  particularly  let  down  and  pitched  upon  ;  there- 
fore it  cannot  ftand. 

An/w.  r.  If  there  be  any  man,  that  would  have  a  more 
particular  rule,  than  the  word  of  God  for  reformation, 
he' muft  be  fent  to  another  land  to  feek  another  gofpel 
from  Jews  or  Turks  \  and  if  it  be  fo,  then  there  is  not  a 
rule  among  ui. 

2.  Com- 


$2o  Mr.  Guthrie's  Sermon 

2.  Comparing  one  part  of  the  covenant  with  another, 
it  is  mod  particularly  fet  down  and  determined  ;  As  {Firji) 
The  covenant  is  clear,  the  reformation  muft  not  be  po- 
pery. (Secondly,)  The  Bifhops,  Prelates,  Archbifhops, 
Dezns,  Chapters,  Curates,  he.  I  fay,  the  covenant  is 
clear  in  chief;  if  it  lays  afide  all  thefc  things,  what,  I  pray 
you,  remains  in  debate  then  ?  I  know  nothing,  except 
you  make  it  either  a  Prefbyterian  or  Independent  cove- 
nant, and,  at  that  time,  independency  was  to  be  brought 
to  prefbytery ;  now,  fince  they  pafs  by  all  thefe  things,  I 
hope  the  matter  is  not  left  in  the  dark,  as  fome  think  it  is. 
Objecl.  8.  Suppofing  the  covenant  binds  the  land,  yet  it 
binds  none  but  thefe  that  took  it, 

Anfw.  i.  Now  I  perceive  there  are  many  of  you  young 
and  ranting  blades,  that  think  yourfelves  happy  youths, 
becaufe  ye  never  took  the  covenant ;  But  I  have  a  word 
co  fpeak  to  fuch  from  the  fcriptures,  and  therefore  take 
it  with  you  :  "Wherever  a  king  and  the  princes  of  a  land 
take  a  covenant,  the  reft  of  the  land  are  bound  to  it,  as 
you  may  fee  in  that  covenant  with  the  Gibeonites  :  The 
people  there  did  not  fwear,  yea,  they  murmured  against 
the  oath ;  but  though  the  people  did  not  fwear,  yet  the 
princes  fay,  We  have  /worn  unto  the  Lord%  ive  cannot  touch 
them.  Therefore  do  not  beguile  yourfelves,  ye  ftand  is 
furely  engaged  to  it,  as  I  or  he,  who  did  fublcribe  it  with 
our  hands :  Therefore  the  breach  of  it  fhall  be  required 
at  your  hands,  be  you  young  or  old,  men  or  women  ; 
and  therefore  remember  Jofhua  ix.  The  children  of  J/rael 
did  not  finite  them,  hecaufe  the  princes  had  f worn  the  oath. 
JVlight  not  the  people  have  faid,  let  them  keep  it,  who  did 
fwear  it  ?  But  it  is  not  fo;  for  they  fay,  We  have  all  [worn 
it,  therefore  ive  muft  not  touch  them, 

Objecl.  9.  Suppofe  it  binds  this  generation,  yet  it  cannot 
bind  our  pojrerity. 

Anfw.  This  fame  generation  that  did  fwear  it,  hath  bro- 
ken it,  and  I  fear  the  fame  generation  (hall  be  puniuVd 
for  it.  Secondly,  The  covenant  doth  directly  bind  all  fol- 
lowing generations,  That  our  children  after  us  be  found  walk- 
ing in  faith  and  love,  that  the  Lord  may  dwell  among  ui ; 
thefe  are  the  very  words  of  the  covenant.  For  what  end 
were  thefe  words  put  in  ?  Was  it  not  to  bind  our  pofteri* 
ty,  and  to  keep  conformity  and  unity,  and  to  bind  then} 
to  the  word  of  God  ?  But  you  will  fay,  there  is  no  men- 
tion of  the  pofterity.  Anfw.  There  was  no  mention  made 
of  the  pofterity  of  Ifrael,  when  the  people  of  Ifrael  made 

that 


Upon  Breach  of  Covenant.  631- 

that   covenant  with   the    Giboniies,    neither  was   there 

mention  made  of  the  Gibeonites  pofienty  ;  yet  you  may 
fee  the  covenant  binding  to  their  pofterity,  as  is  clear, 
Jofli.  ix.  compared  with  2  Sam.  xxi.  So  then  you  muft 
underftand,  that  the  covenant  is  abfolute ;  therefore  I 
conclude,  that  as  fare  as  fun  and  moon  endures  in  the  fir- 
mament, if  there  be  any  generation  in  thefe  three  lands, 
God  will  require  the  breach  of  his  covenant  at  their  hands, 
and  his  vengeance  fhali  be  upon  them,  if  they  repent  not. 
O'ytfl  to.  The  King  and  EJiutes  of  the  land  found  hurt  in 
keeping  it. 

Anfjj.  Ay,  but  read  Pfal.  xv.  1,4    He  that  fw ear eth  to 
his  hurt  and  changeth  not.        * 

Oijecl  1 2.  'I here  will  be  eminent  advantages  by  the  break* 
itig  of  it,  ergo. 

Anjw.  For  rnyfelf,  I  do  not  underftand  any  advantage 
to  theie  three  lands  comparable   to  the  Solemn  League  ; 
this  is  my  judgment  :  But,  will  you  confider  the  covenant 
betwixt  Joflma  and  the  Gibeonites,  it  was  a  covenant  con- 
trary to  God's  command,  yet  hte  name  being  taken  in  it, 
could  not  be  retracted  ;    they  dealt  wilily   with  him,  and 
they  fought   no   counfel  from   the  Lord,  and  they  were 
fufpecYmg  it  in  the  mean  time,  and  they  knew  it  within 
three  days  afterward  ;  yet  becauie  of  the  breach   of  it, 
though  it  was  broken  out  of  zeal  to  the  children  of  Ifrael, 
yet  the  people  did  fmact  for  it  by  three  years  famine  ;  and 
when  it  was  broken,  it  was  not  the  fame  generation  that 
broke  it.     I  believe,  and  fet  all  the  three   kingdoms  wit 
together,  they  will  not  get  as  many  exeufesfor  the  breaches 
of  the  covenant  of  our  kingdom,  as  Zedekiah  had  for  his 
covenant :    For,  Fir/I,  His  was  contrary  to   God   and  his 
people;   tor  he  had  promifed  to  the  people  within  feventy 
rears  to  be  delivered ;     now  the  covenant   was    to  keep 
them  in  captivity,  and  to  keep  the  kingdom  in  fubjectton. 
Secondly,  He  was  a  captive,  and  fo  forced  to  it.     Thirdly^ 
The  covenant  was  made  with  a  heathenilh  king,  it  was  the 
chrrc'r  intent  of  the  covenant  to  make  the  kingdom  bafe, 
as  it  is  in  the  14th  verfe,    That  it  might  not  lift  up  itfelf. 
!Now,  what  could  have  been  a  greater  excufe  to  have  bro- 
ken the  covenant,  than  for  him   to   have  faid,  I  cannot 
keep  this  covenant,  becaufe  I  will  prove  falfc  to  my   peo- 
ple ;    for  1  was  a  capt  ve  when  he  made  roe  fwear  i    &c. 
Therefore   might  he  fay,  I  will  break  it  :    But  faith  God, 
It  is  my  covenant,  therefore  I  will  recompenfe  it  upon  his 
nvn  head.     And  therefore  I  conclude,  That  whoever  en- 
tas  into  covenant,  be  what  he  will,  especially  when  he  is 
Kkkk  conv» 


632  Mr.  Guthrie's  Sermon 

commanded,  he  muft  keep  it :  For  he  that  breaks  if,  God's 
vengeance  fhall  be  upon  him.  Now,  feeing  it  is  fo,  we 
are  to  expect,  he  will  avenge  his  broken  covenant  upon 
thefe  lands,  according  to  his  word. 

Now  the  next  thing  in  the  text,  is,  that  the  breakers  of 
the  covenant  with  God,  God  will  recompense  it  upon 
their  own  heads;  this  is  the  words  of  the  text,  My  oath 
that  he  hath  defpifcd,  &c.  Now,  to  clear  it  to  you,  who 
they  are  that  are  defpifers  of  the  covenant*,  Confider, 

Firfti  That  it  ?s  a  covenant  in  opinion,  and  not  in  prac- 
tice ;  that  is  to  fay,  there  is  not  a  man  that  reforms  not 
in  his  heart,  according  to  the  covenant,  but  he  is  a  break- 
er of  the  fame  ;  for  this  is  the  articles  of  the  covenant. 
Therefore  know  affuredly,  O  ye  drunkards,  adulterers, 
defpifers  of  ordinances,  and  the  people  of  God,  Sabbath- 
breakers,  covetous  perfons  and  civilians,  who  care  for  no 
more  than  an  outward  profefiion  ;  if  ye  be  not  endeavour- 
ing reformation,  and  to  keep  the  covenant,  God's  venge- 
ance fhall  be  upon  you.  Indeed  we  will  hear  many  folk* 
who  pretend  to  keep  the  covenant,  but  tbey  will  let  an 
oath  flee  when  they  like  :  Thou  by  fo  doing,  art  a  good 
keeper  of  the  covenant  indeed;  thou  art  guilty  before 
God,  for  thou  never  covenanted  m  heart  and  affection. 

Secondly,  All  thofe  that  defpife  the  covenant,  that  care 
not  for  it ;  for  there  is  no  indifference  here  :  Therefore 
all  the  three  kingdoms  may  expect  wrath  from  the  Lor^ 
except  they  repent. 

Thirdly,  Thefe  are  defpifers  of  the  covenant,  who  are 
father  of  lies  and  feditions,  and  find  out  fhifts  to  fhun  it  -f 
but  whoever  they  be  that  are  feeking  wiles  to  be  freed  of 
the  covenant,  whether  King  or  Parliament,  God  will  fend 
vengeance  on  them.  We  are  not  here  to  preach  rebellion 
or  treafon,  but  what  we  (hall  warrand  from  the  Lord's 
word.  Zedekiah  was  a  king,  and  yet  you  find  vengeance 
came  upon  him  ;  and  fo  did  it  upon  Saul's  houfc  and  pof- 
terity,  for  his  breach  of  covenant  ;  therefore  let  all  take 
heed  to  it. 

.  But  what  would  ye  have  us  to  do,  fay  ye  ?  Firfi,  Con- 
fider what  cafe  thefe  lands  (land  in  ;  and  what  it  is  they 
Jy  under  :  Is  it  not  the  breach  of  covenant  ?  and  the  judg,- 
*  jnent  of  God  will  come  upon  them,  if  he  in  mercy  pre- 
vent it  not  :  Becaute  we  have  fworn  the  covenant,  and 
broken  it  ;  therefore  God  hath  fworn,  that  he  will  not 
profper.  O  !  is  there  none  among  the  tribes  of  Ifrael,  to 
lament  thefe  things  this  day,  this  fad  condition  of  thefe 
three  lands,  that  they  are  guilty  of  breach  of  covenant, 

aud 


Upon  Breach  of  Covenant.  633 

and  are  under  the  threatning  of  moft  fevere  judgments  ? 
Will  you  then  bewail  it,  if  you  have  any  fendernefs  of 
heart,  each  man  for  himlelf,  and  for  his  family  i  I  kflow 
fome  folk  will  fay,  Let  it  even  be  fo,  for  we  will  never  lift 
it  up  agrin;  but  of  this  afterward.  Now  I  would  intreat 
you  to  beware  of  partaking  of  other  mens  fins,  left  ye  par- 
take of  their  plagues  and  judgments  :  Wilt  thou  vote  with 
the  King  in  Parliament  to  fin  ?  then  thou  muft  vote  for 
judgments.  And  I  fhall  only  fay  this,  endeavour  to  cover 
yourfeives  now,  with  that  which  you  would  cover  your- 
feives with  at  the  day  of  judgment.  There  will  never  a 
man  come  in  and  fay,  the  king  muft  anfwer  for  me  ;  no, 
no,  the  king  muft  anfwer  for  himfelf.  If  you  be  not  ftu- 
dying  to  keep  thefe  things,  the  covering  will  be  too  nar- 
row tor  you  that  day.  Again,  I  would  advife  you  to  lay 
your  thoughts  a  fide  from  getting  much  of  the  world  ;  but 
fee  if  ye  cau  get  this  that  is  in  Rev.Jii.  4.  Thou  haft  a  few 
namesf  even  in  Sardit%  which  have  not  defiled  their  gar- 
ments;  and  they  fhall  walk -with  me  in  white ,  for  they  tire 
worthy.  It  was  a  time  then  of  great  defection  t  and  thefe 
of  them  that  continued  ftedfaft,  were  as  figns  and  won- 
ders. O  then,  walk  now,  as  you  would  defire  to  walk  af- 
terward !  for  furely  thefe  that  ly  down  with  fin  unpardon- 
ed in  the  grave,  muft  relolve  to  ly  in  an  eternal  bed  of 
for  row  ;  and  thefe  that  keep  theiuielves  clean,  fhall  walk 
with  the  Lamb  in  white. 

Now,  a  word  to  that  which  I  mentioned  before.  What 
•fliall  we  do,  iince  thefe  lands  have  broken  covenant  with 
God?  I  tell  you,  that  Scotland  is  bound  to  keep  it,  air 
though  England  and  Ireland  have  broken  it;  and  altho* 
Scotland  broke,  yet  Ireland  and  England  are  bound  to 
ftand  to  it.  Hofea  iv.  15.  Though  thou  Ifrael  play  the  har- 
lot ,  yet  lei  not  Judah  offend ,•  that  is  to  fay,  as  for  you  at 
this  prelent  time,  though  England  and  Ireland  have  bro- 
ken, yet  let  not  Scotland  do  !o  too.  Stippofe  there  were 
but  one  family  in  thefe  lands  that  would  Itand  to  it,  and 
if  all  that  family  ihould  turn  their  back  upon  it  except 
one  perfon  ;  truly  that  perfon  is  bound  to  ftand  to  it, 
Jofh.  xxiv.  15.  Choo/e  you  whom  you  will  firve  ;  hut  as  for 
me  and  my  houfc,  we  will  ferve  the  Lord.  Here  is  but  a, 
family  ;  fo  that  if  all  the  kingdom  fhould  forfwear  the 
covenant,  yet  fo  long  as  I  am  mafter  of  a  family,  I  mufl? 
ferve  the  Lord  ;  I  muft  not  ferve  other  gods,  that  is  to 
fay,   we  fhould  not  lerve  popes  nor  prelates,  <bc. 

But  what  if  it  come  to  this  that  there  be  no  man  to  bide 

by  it  at  all,  but  one  man  ?  That  man  is  bound  to  keep  it 

K  k  k  k   z  accord- 


634  Wta-  Guthrie's  Sermon,  &c. 

according  to  fcripture.  Read  i  Kings  xix.  14.  1  have  been 
very  jealous,  &c.  from  which  I  conclude,  according  to  the 
fcriptures,  though  England  has  forfaken,  yet  Scotland  is 
bound;  and  though  Scotland  fhould  forfake,  yet  Eng- 
land is  bound  ;  and  though  both  forfake,  yet  one  family 
is  bound  to  ftand  to  it.  Therefore  ftudy  to  know  your 
duty,  left  the  wrath  of  God  come  upon  you  and  your 
pofterity  :  Believe  thefe  things ;  for  our  king  and  princes 
nobles  and  minifters,  and  all  the  people,  and  our  pofteri- 
ty,  are  bound  to  it  :  So  I  leave  it  to  you,  with  this  word, 
happy  is  that  man  that  fhall  be  ftedfaft  in  the  covenant, 
though  all  the  reft  fhould  forfake  it.  But  as  to  the  per- 
sons, who  they  are  that  fhall  continue  ftedfaft,  God  has 
lei  ved  that  to  himfelf  as  a  piece  of  his  fovereignty.  A? 
gain,  we  hear  not  tell  of  a  public  covenant  ever  ("worn 
and  broken*  but  God  vifibly  plagued  the  breakers  there- 
of. There  is  no  fin  God  would  have  folk  laying  more  to 
Tieart,  than  the  breach  of  the  covenant:  As  I  live  faith 
the  Lord,  furely  mine  oath  that  he  hath  dcfptfed,  and  my  co- 
venant that  he  hath  broken,  even  it  wiif  I  recompenfe  upon 
bis  own  head.  God  ufeth  not  to  truft  folk  long,  that 
break  covenant,  without  fome  vifible  ftroke  ;  as  ir  was  in 
$aul's  days  and  Zedekiah's.  If  you  would  have  a  mark 
upon  your  foreheads,  and  be  kept  free  from  thefe  things, 
be  fighing  for  the  abominations  of  thefe  lands,  Ezek.  ix. 
Wo  to  the  man  that  is  rejoicing  at  this  day.  Is  there  no 
family  found  fighing  for  thefe  things  ?  Jf  not,  all  the 
world  (hall  hear  tell  of  their  punifhment.  This  we  re- 
commend to  you  ;  and  do  not  lay,  that  we  did  not  give 
you  warning  :  for  we  have  toid  you  this  from  the  word 
of  the  Lord,  therefore  receive  it  in  love. 

As  for  myfelf,  I  know  not  what  I  may  do  ;  yet,  tho' 
I  fhould  fhrink  from  the  faith  by  my  weaknels,  which 
God  forbid,  I  oft-times  remember  the.  words  of  Nehemi- 
ah  and  Jeremiah,  when  they  did  tefti'y  againft  the  peo- 
ple's fins  ;  and  I  do  proteft  againft  the  breach  of  cove- 
nant, that  I  may  not  bemadeacct-flary  to  other  folks  fins ; 
and  left  I  be  found  guilty  before  the  Lord,  and  be  made 
partaker  of  other  mens  judgments.  This  is  the  way,  that 
the  prophets  did  ufe  ;  this  is  no  rebellion  or  -trcafon, 
and  think  it  cenfureable  I  commit  them  to  the  prophets 
who  are  gone  to  their  place,  who  did  thels  things  ■  and 
firft  punifh  them, and  then  me.  I  commit  all  thefe  things 
vmo  you:  L»ord,  engrave  them  on  your  hearts.     4mct\. 

FINIS. 


Subfcribers  Names. 


Given  in  by  Andrew  M'Repv  Charles  Wither  in  Cam  well 
Bookfellet  in  Stranraer.  John  MTaldrock,  Higtifloat 

JAMES  DAVIDSON,  Wigton  Agnes  Craig.  do- 
Parifli.  John  M'Nerti,  Ringinnie 

David    Adams  Taylor  in  Belly  William  Craig  in  do 


bull  in  Ireland 
Charles  Alifon,  Portpatrick 

Parijb  of  Inch. 
Robert  M  Redy  in  Aird 
Thomas  Aguew  fmith,  Culhorn 
William  Duncan,  farmer 
John  M'Wiliiam 
John  M'Croken,  Deer  parfc 
Patrick  M'Mafter 
John  Milroy 
John  M'Keivie 
William  M  Kelvie 
Thomas  Auld,  Taylar 
Hugh  M'William,  brick-maker 
Chimin  Campbell,  gardiner 
George  Patifon  do. 
Andrew  Carnochaa 
Adam  Caldwell 
Hugh  Kilpatrick 
Peter  Kelly 
Andrew  Beggs,  mafon 

Parijh  of  Stony  kirk. 

James  M'Dowal   tenant  in  Rin- 

ginnie 
Alexander  M'Dowal  in   Milmain  Alexander  M''Cubbin,  mafon  in 
Alexander    Mulekan  in  Kildon-      jviuir  park 

James  Craig,  farmer  there 
Thomas    Thorburn,     wrighf.  at 

Mi!n  of  Ardwel 
Hugh  M'Mafter  apprentice  there 
William  Murray  at  Kileler  mila 
William 


Thomas  Hanna,  Carnwell 
David  Nill,  Drumntray 
James  M'Calloch  near  Ardol-miln 
Alexander    Cochran   fhoemaker^. 

Highardwell 
Alexander  Melvin,  do.  there      ' 
Daniel  N'Mafler,  do.  there 
Elizibeth  Craig,  Carnwell 
William  M'Harrie  weaver  Kirk* 

mabrick 
William  MofFat  there 
Alexander  Paterfcn  tenant  Barts- 

fhalloch 
Patrick  M'Mafter,  weaver,  High? 

ardwel 
Hugh  M'Mafteijunr.  there 
Maron  M'Mafter  there 
Hugh  M'Mafter,  farmer  there 
John  Cochran  there 
Helen  Cochran  there 
Samqel  Cochran  there 
Robert  Colvin,    farmer  there     , 
John  Crookfhanks  there 
John  M'Gill  farmer,  Carnwell 
Robert  Campbell  farmer,   Kirk. 

mabrick 
George  Harrie,  taylor  there 


William  Corkran  in  Carnwell 
Daniel  Kelly  in  Kirkmadryn 
John  LightL'ody  in   Muir  park 
pavid  Kenuard  in  Ringinnie 


6*6  SUBSCRIBERS     N  A  jM  E  S, 

William  M'Mafter,  weaver  High-  Ifaac  Stewart  in  Myarock 

ardwel  James  M'CIerie  taylor  in  Leigh 

Hagh  Patrick,  weaver,  th/re  Celdonan 

John  M'Whinnie,  fmith,  Clach-John  M'Clymon  60.  there 

anmore  Elizabeth  Morrifon  in  Drummore 

\Villiam  Herron,  farmer  Leigh- 

ardwell  John  Brown  Bookfeller  Dunfe 

William  Davidfon  do.  Old  town  Andrew  Newton  tobacconift  there 
John  Kelly    fhoemaker,    Kilefter  David  Waldie  #ay  maker  there 
William  M'Comb    prentice  there  William  Syminton  weaver  there 
George  Campbell,   Kirkmabrick    Robert  Shier  weaver  there 
Alexander  Paterfon,  BarnlhallochCharl.  Smyton  watchmaker  there 

Thomas  Haig  weaver  there 
Town  of  Stranraer.  John  M'Cartiney  do.  there 

Thomas  Morifon,  carrier  there    JoJ™  Rrown  wright  there 
James  Suul,   do.   there  Thomas  Gillies  britches  maker 

Andrew  Campbel  (hoemaker  there      there 
John  Kenedy  do.  there  John  p^t°"  chipman  there 

Peter  Miller,  fmith  there  Alexander  Liddet  labourer  there 

Andrew    Kennedy  cowper  there  George  WilJbn  mafon  there 
Samuel  Harper,  tanner  there  J<mes  Rodgers  4o>  there 

Jean  M'KifTock  there  James  Mafon  fmith  there 

James  Hay    (locking-maker  there  James  Marfiiall  gardiner  there 
Andrew  M'Crackan  Hiilhead        William  Dodds  Thimhlehall 

Agneli  Mpherfon  in  Littom 
Parijh  of  Lochfooald.  !*»«  Pirrey  Miilerfton 

James  M'Redy,  Shoctun's   park, % n?"r7  wf  verrGa *™ ** 
Lochfwald    parifl,  ArchdM-ddelmolt  mafon  there 

John  M'Qnater  there  ^   )    ^  u     i  T.^V '? 

John  N.lfon  there  Daniel  M'Colloch  Allanbank 

John  Milroy,  weaver,  Dinduff     J^mes  John  ton  rnafon  the-* 
Robert  Strockling,  cutler.  Hill-  °™ld  Heackney  (hoemaker  Cold- 

head,  Stanraer  «*«"».   ?«?P« 

Jean  Morrifon  there  James  Donaldfcm  Hondonbtfl 

James  M'Call  weaver  there  iohn  BUir  taylor  Upietleton 

lohn  WWilliam  weaver  there      *iexr'  \fr%  imuh  Plandergu  et 
John  M'Cars  weaver  there  GTf/Ke  rWon  Rdmgton  mill 

John  Bi/Tard  (koe-maker  there       Wi  l.am  Hogg  there,   2  copse* 
Thomas  Wyms  weaver  Andrew  J.rT.ey  fmith  in  Ed.ngton 

3  copies 

Parijh  of  Kirkmaidtn.  John  ^,lfon  tennaDt  Kington/ 

•        Mains 
JonnM'Faldroch  farmer  iuDalUfi  Thom9|  Jo}infton  Edinglori 

William  Thorburn  there  Jofe  .   ^     ,     thfije 

lt"\r        w  3t       P°  M«k  Bell  there 

William  Hanna  there  John  Ajtken  there 

James  M'Bryd  there  fa ■    h  BrOWQ  ^ 

Thomas  Adair  there  Job»  Cf0W  fhere 

Jime*  M'Murray  in  Eldnck         A(Um  L:ng  lhu.Q 

Adim 


FOR  A   COLLECTION   OF   SERMONS.    637 
Adam  Tumbull  mafon  Chrinfidc  Will.  Wilfon  in  Blackader  barnj 


George  Atehifon  do.  there 
Jofepb  Foord  wright  there 
Perer  Darling  mafon  chere 
John  Watfon  there 
John  Gilmour  gardener  there 
John  Atehifon  merchant  there 
Robert  Winter  wright  there 
Alexander  Wyllie  there 
Alexander  Knox  wright  there 
William  Black  gardener  there 
James  H-afweil  dyer  there 


in  the  Parilh  of  Edrorn 
Peggy  Rohertfon  there 
George  Jeffrey  there 
J^mes  Hogg  labourer  there 
John  Jonfton  mafon  there 
William  Pringle  labourer  Dunfe 
Alexr.  Gilkle  mafon  in  Gaviugton 
JohnGilkie  mafon  and  fewer  there 
William  Home  Edington 
Patrick  Johnfton  Whirfome 
George  Wait  Spring  walU 


Robert  Wilfon  inn  keeper  there  James  Scoupa!  Bunk  [e  Pa  rift 


Jofeph  Wait  taylor  there 
John  Steel  labourer  there 
Robert  Hogg  there 
Alexander  Hall  there 
James  Form  an  there 
Alexjnder  Bogg  there 
John  Atehifon  mafon  there 
Thoma?  Paterfon  there 
John  White  Fouldon 
Alexander  Fifti  there 
John  Stevenfon  there 
Alexander  L^wiie  there 
William  Gillies  there 
John  Murray  there,  2  copies 
William  Thomfon  there 
Alexander  Penny  there 
Thomas  Wait  Edington-milt 
Thomas  Johnfton  Edington 
James  Grant  there 
Thomas  Home  tliere 
Andrew  Hail  (tons  there 
Willfrm  Hay  Old  Cambuj 
Jerries  Crighton 
John  M'Kechy 
John  Paterfon 
William  Hay  wright 


Robert  Hood  wright  Lint  law 
Peter  Friiken  there 
Agnefs  Johnfton  there 
John  Hage  in  Kifmore 
James  Wright  miller  Blackwater 
Thomas  Ker  Millerfton 
Duncan  Kennedy  there 
John  Ker  fmith  there 
William  Hay  there 
James  Robertfon  there 
George  Darling  wright  there 
John  Bofton  Gattenfide 

John  Wilfon  Miller  in  Cathcirt 

Parifh 
James  Jamiefon  do.  there 
James  Boyd  do.  there 
John  War  nock  farmer  there 
John  Urie  do.  there 
Walter  Roy  labourer  there 
John  Montgomery  coalter  there 
James  Hofie  wright  there 
Arthur  Briton  labourer  there 
John  Miller  fervant  there 
James  Armour  labourer  there 
John  Peadie  fmith  there 


John  Mather  mafon  in  Whitfton  William  Hart  farmer  there 


Caws 

Andrew  Cockhurri  there 
Abraham  Kinghom  there 
James  Hslleyday  there 
John  Jeffrey  fmith  there 
Janet  Darling  there 
Thomas  Jeffrey  tenant  there 
Andrew  Mather  there 
William  Henderfon  fmith  there 
Elizabeth  JtfTi'tg  in  Spylavy 


Robert  Jamiefon  fhoe  maker  there 
James  Dick  taylor  there    . 
William  Donald  change  keeper 
George  Galbreatb  there 
James  Dark  coalier  there 
Gavin  Wilfon  labourer  there 
John  Williamfon  do.  there 
Robert  Watfon  coalier  there 
John  Findlayde.  there 
AUkt,  Steveofon  labourer  there 
Robert 


6$  SUBSCRIBERS    NAMES, 

Robert  Cooper  fraith  in  Cathcart  John  Thomfon  farmer 
James  Park  labourer  tbere  James  Forfy  th  ofGaindickhead 

John  Hall  there  John  Femeton  wright  Townhead 

Kobert  Hall  there  James  Miller  portioner  of  M-vet 

Robert  Hofie  labourer  there  Will.  Willon  wright  in  Halbrag 

Walter  Brock  labourer  there        James  Whitelaw  in  Garmiller 
William  Paton  do.  there  Will.  Thomfon  in  Milbraehead 

John  Muir  farmer  there  David  Anderfon  farmer  in  Brack- 

John  Symfmith  there  enhiret 

Robert  Brock  lime  quarter  there  David  Thomfon  Wright  Langlone 
John  Muir  paper*maker  there     James  Findlay  weaver  there 

12  copies  James  Miller  ftioe  maker  Driflet 

Robert  Hamilton  Carrnunpck       James  Thomfon  do.  Girtralen 
George  Hamilton  tbere 

Thomas  Williamfon  in  Eglefharn  Daniel  M'Lean  taylor  at  Wal- 
James  Craig  wright  Glafgow  lacetoun  upon  Ayr 

James  Crookfhanks  weaver  there  Hugh  Houftoun  mereht.  in  Ayr 

David  Perfon  weaver  there 
John  Rife  Buchlyvie  William  Hrllus  do.  there 

John  Stuart  fervant  there  David  Burns  do,  there 

David  Crofbie  (hoe-maker  Calton  Alexander  Dallas  there 
John  M'Farlane  indweiler  there  Robert  M'Ewen  hofier  there 
Mary  M'Farlane  Port  Parifh         James  Miller  taylor  in  Newton 

William  Stuart  copper  fmitb  there 
Robert  Hnnter  coal-mafter  at   Thomas  M'llwtath  do.  there 

Hutchiefon  James  Anhur  fadler  there 

Robert  Hare  in  Hume,  20  copies  Jofeph  Miller  cuttler  there 

Alexander  Wilfon  Newton 
Daniel  M'Farlane  workman  at    j*mes  Love  weaver  there 
Drumpeiler  David  Blair  miller  there 

John  Hill  workman  there  George  Dunbar  weaver  there 

John  Muir  do.  there  Alexandf  r  Cowan  carrier  in  Ayr 

Peter  Monro  overfe  at  Coats  coal  Ronald  Hunter  fhoe  maker  there 

work  Old  Monkland  John  M'Connel  maUfter  there 

James  Fleming  banks-man  there  John  Buchanan  carter  Wallace 
William  Moodie  do.  there  toun 

George  Miller  engine-man  there   Adam  Wilfon  labourer  there 
James  Chalmers  collier  there        John  Crawford  dyer  there 
James  Thomfon  do  there  William  Wyllie  do.  there 

James  Monro  do.  there  John  Kay  baker  there 

Alexander  Fleming  do.  there       John  Ofwald  taylor  »here 
Robert  Mack  in  Coats  there  Robert  Spier  wright  in  Ayr 

Henry  Pate  Seffion  Clerk  there     John  Black  taylor  there 
Peter  Campbel  collier  there  James  Sharp  copper  fmith  ther* 

John  Murdoch  meffcnger  New    Allan  Robb  carrier  there 
Monkland  Parifh  Robert  Bruce  hofier  there 

John  Shaw  there  Thomas  Brown  there 

James  Spittle  Jan.  farmer  James  Boyd  taylor  there 

John  Baird  farmer  in  Kirkwood  Samuel  MCormick  in  Alderho?^ 

William 


FOR   A    COLLECTION   OF   SERMONS.     639 
William  Gib  weaver  in  Wallace    Thorn  Tudhope  in  Lefmehagow 


toun 
Thomas  Brown  Ayr 
James  Hamilton  weaver  in  the 

p 


John  Brown  coalpr'eve  at  Black 

houfe  Parifh  of  St.  Quivox 
John  Hannah  wood  cutter 
Hugh  Anderfon   Maybole 
Will.  Murdoch  filver  fmith  Ayr 

John  Fuller  ton  farmer  in  Arran    j  >hn  Wither/poon  coalier  there 

james  Lockar  weaver  there 


Daniel  Barr  fmith  there 
James  Meikle  wright  there 
Robert  Cunningham  couper  there 
Will.  Million  fchool  mafter  there 
James  Thomfon  there 
James  Hamilton  there 
James  Baxter  at  Burgall 
Rob.  Henderfon  in  Shaws  Dalferf 
Robert  Rodger  in  Birkenfhaw 


Mr.  Robert  Young  preacher 
Match.  Stevenfon  weaver  Kilfytn 
Alexander  Baird  weaver  there 
jsmes  Allan  weaver  there 
Wiiiiam  Shaw  weaver  there 


Given  in  by  Mary  Campbel  Cal 

tonofGUfgow 
James  Murray  taylor  there 
Elizabeth  Binning  at  Crofs-hill 
Thomas  Craig 
John  Muir  farmer  in  Abby  Parifh  James  Small  weaver  there 

Paifley  Wiiiiam  Shaw  do.  there 

George  Muir  farmer  there  John  Living  (Ion  do.  there 

John  Paulds  in  Pollock  (haws       Andrew  Piovan  flax  drefler  there 
James  Smith  there  William  Clogfton  ftudent  there 

Willi '.m  CalJerwood  in  Stev/ar-  William  Freeland  weaver  Colom 

ton  Parifh  Wjiliam  Adams  farm.  Craigfton 

John  Gilmour  there  Robt.  Henry  weaven  Keppochhill 

John  Calderwcod  there  John  Craig  farmer  in  Parkhoufe 

John  M'Carafchool-mafter  GlaC  William  George  fervant  Laigh 
John  Sh'elds  farmer  in  Drumoin        Poftle 


George  Hamilton  Sfonehoufe 

Robert  Gray  there 

James  Walker  fmith  there 

janies  Hamilton  weaver  there 

John  Brown  thee 

Robert  Denovan  taylor  there 

Gavin  Hamilton  farmer  there 


Revd,  Mr.  David  M'Gibbon  mi- 
nifter  ofthegolpel  in  Buchanan 
Peter  M'  Far  la  ne  there 
janet  Wajker  there 
William  Hamilton  wright  there 
William  Wilfon  cook 
John  Kirkprtrick  workman  there 


Thorn  Ren  wick  (hoe  maker  there  john  Mc  Alpine  there. 


Robert  Prentice  weaver  there 
John  Al (ton  weaver  there 
Agncft  Cle'an  indweller  there 
Thomas  Wat fon  weaver  there 
Robert  Wiifon  there 
William  Hamilton  taylor  there 
William  JackLn  weaver  there 
John  Aitken  weaver  there 
James  Walker  weaver  there 
.Robt.  Wifement  taylor 
Alexr.  Paterfon  weaver  there 
Gavin  Lawrie  in  KiSl-hill 
William  Cochran  in  Ripe 


Geo,  M'Alla  fchool  mafter  there 
John  M'Alla  there 
james  M'Alpine  taylor  there 
john  MFarlane  weaver  there 
George  M'Farlane  there 
Peter  M'Murray  taylor  there 
Bernard  M'Alla  do.  there 
John  Yool  weaver  there 
Andrew  Monach  farmer  there 
Robert  M'Farlane  weaver  there 
Robert  Gardner  there 
John  M'Kechnie  there 
Ifobe!  Monach  there 


L  I  1  1 


George 


1640  SUBSCRIBERS    NAMES, 

George  Monach  there  William  Ralfton  weaver  there 

Mary  M'Farlane  there  AndrewThomfon  workman  there 

Thomas  Buchanan  there  Robert  Wright  weaver  there 

Robert  Birrcl  mafon  there  jrfeph  Paton  Wright  there 

Mis  Buchanan  there  jnnet  Walker  merchant  there 

John  M'Lachian  weaver  there     William  Smith  fhx-drdfer  there 
Wiiliam  Blackwood  bleacher  at  Robert  Rldde!  do.  there 

Dalfholm  George  Waddel  portioner  there 

Henry  Hamilton  there  Will.  Robertfon  fnoe  maker  there 

john  Neilfon  in Eader  Balrach      John  White  miller  BrunfiJe  mill 

j  ames  Lang  farmer  in  BurMufe 
Robert  M'Grigor  farmer  in  Am  John  Hill  in  Caldercrook  mill 

prier  Kippen  Parim  john  Miller  farmer  there 

£)avid  Taylor  taylor  there  Robert  Allan  weaver  in  Ardrie 

Alexander  M'Lachlane  taylor  in  Robert  Neilfon  weaver  there 
Broich  Walter  Paterfon  weaver  there 

Thomas  Rae  taylor  in  Kippen      Matthew  jack  weaver  there 
Alexander  Harvie  tnylor  there       David  Maitland  weaver  there 
Hugh  Mitchel  fewer  there  John  Main  portioner  there 

john  Hood  fmith  there  William  Walker  do,  there 

john  Sharp  fmith  there  Z^chariah  Anderfon  do.  there 

George  Miller  farmer  Matthew  Waddel  do.  there 

John  Zuilfcbool  mafter  Arnprier  james  Lang  msfon  there 
Andrew  Carrick  in  Loniogfoot     john  Black  do.  there 
Thos.  Clacher  weaver  Bcchlyvie  john  Neilfon  couper  ihtte 
Thorn  Lockhart  wright  Arnmore  Mary  Bruce  there 
john  Bennie  wright  Glafgow  *      Chriftian  Pcttigrew  there 
Robert  Blair  in  Kilorn  Alex*.  Pender  <boe  maker  there 

Alexander  M'Grigor  in  Arnprier  john  Bulloch  junr.  weaver  thei* 
john  M'Gibbon  farmer  Robert  Craig  taylor  there 

George  Harvie  Kilarn  Andrew  Thorn fon  there 

john  Ker  farmer  in  Bnehan  Robert  Waddel  (hoe  maker  there 

j6hn  Lockhart  do.  in  Bumfoot  William  Waddel  in  Shots 
Will.  Thomfon  workman  Buchan  John  Black  Eait  Monkland 
james  Dun  farmer  George  johnfton  taylor  Ardrie 

john  Tunkan  in  Tough  Elizabeth  Allan  thrre 

Thomas  Narie  grazier  in  Shaloch  Ifobel  Main  portioner  Green-foot 
john  Craig  taylor  at  Arnprier  New  Monk  land 

William  Scott  wright  there  Mr.  jame3  Rujfcl  doctor  Ardrie 

james  Ure  fhoe  maker  ArnhVuiy  j  ames  Dounie  merchant  there j 
john  Walker  in  Braes  of  Down   David  Ingles  do.  there 
john  Blair  plowman  in  Kilorn      William  Wbthetfpoon  there 

Robert  johnlton  there 
Given  in  by  John  Anderfon  wea-  james  Main  there 

ver  in  Ardrie  john  Ingles  workman  Old  Monk- 

john  Moffjt  weaver  there 

William  Forfyth  fkx-drelfer  there  Given  in  by  James  Lang  book- 
Robert  Scott  portioner  there  feller  Kilmarnock 
Alexr.  Gray  weaver  there             J3mes  Thomlon  there 
Robert  jack  weaver  there              james  Minziea  clerk  there 
john  Malcolm  weaver  there         james  Moiman  £hoe  maker  there 

jofiah 


FOR    A   COLLECTION  OF  SERMONS.      64f 

jofiah  Shields  do.  there  Robert  Young  do.  there 

3  ohn  M'Night  gardener  there       J  ames  Earl  in  Dundonald  Pariffc 
john  Brocks  fchool  mafter  there  James  Brown  collier  there 
john  Dickie  fhoe  maker  there       John  Wilfon  do.  there 
William  Mi'chel  couper  there 
3  ohn  Andrew  farmer  there 
George  Miller  fhoe- maker  there 
David  Birr  do.  there 
Thomas  Culberfon  wright 

j  ohn  Cochran  farmer  Kilmarnock  John  (Jaldwell  do.  there 

john  Wilfon  do.  there 


john  Blair  there 
john  Auld  in  Dreghorn  Parifil 
Robert  Dale  farmer  there 
Alexr.  Longmuir  portioner  there 
Robert  Crighton  farmer  there 


Pari  Hi 

john  Boyd  miller  there 
Robert  Torrtnce  farmer  there 
john  Bfhop  do,  there 
jimes  Thomfondo  thete 
Thomas  Ranltin  dyer  there 
Robert  Wilfon  weaver  there 


Andrew  Urquhartgardiner  Irvine- 
Parish 
Peter  Hunter  Writer  Irvine 
john  Gait  farmer  in  Dundonald 
Thomas  Wilfon  there 
D^vid  Gilmour  there 


"Wiiiiam  Culbertfon  farmer  there  Adam  Mitchel  there 
john  Dickie  farmer  Kilmars  Par.  Alexr.  Gemmil  farmer  Finwick 
John  Steel  do.  there  David  Wyllie  Richardfon  Pauih 

John  Cameron  letter-man  there 


Margaret  Wallace  there 
David  Gerr.mil  there. 
William  Templeton  there 
john  Smith  there 
David  Boyd  flioe  maker  there 
William  Spier  farmer  there 
William  Spiers  Crofs  houfe  there 
Andrew  Gemmil  there 
William  Orr  farmer  there 
John  Miller  Galfton  Parilh 
Hugh  Hunter  there 


William   Howit  coalgricve  New 

Monk  land 
William  Auld  tenent  there 
Alexander  Bell  do.  there 
john  Cuthel  Jo.  there 
David  Walker  weaver 
john  Cleland  Cumbernauld  Parifli 
William  Waddel  carrier 
George  Young  in  Tempenhead 
jamea  Gillefpie  in   Brcoinlees 
Thomas  Walker  in  Reading 


Edward  Srum  weaver  Craigie  P.  John  Henry  in  Shank 


DavlJ  Fergalbn  farmer  there 

John  Barr  Finwick  Parilh 

jamt's  Culhertfon  Longiide  there 

j  nines  Dunlop  in  Brier  buih  there 

jphn  Grahnme  there 

Dwid  Mu'-r  larmer  there 

Wi  I.  Henry  in  Symington  Paiifli  William  Shaw  in  Belfton 

William  Alifon  there-  William  Cir.hei  (hoe  maker 

J3mcs  -Richmond  Ricerton  Paiilh  William  Young  of  Drumgrav 


James  Walker  in  Muirdyke 
John  Paul  in  Broomlee3 
je3n  Thorn  in  Nettleholes 
;ames  Shaw  in  Gienhead 
jimes  Allan  in  Blairlin 
john  Burnfide  in  Reading 

ur;n;_  C! :-     n..,i.b 


Simon  Bdird  ileie 
David  Law  there 
james  Wilfon  farmer  there 
Jimes  Morifoa  do.  there 
james  Parker  do.  there 
Matthew  Howate  there 
John  Lamje  fanner  there 


Walter  Neil  ion  in  hairdsmoli 
William  M'liuofli  inn -keeper 
at  Bothweli  meeting  Houfe 
Robert  Wood  in  Shanks 
David  Gillefpie  in  Bioomlees 

Alexr.  GiichriQ  merchant  Stirling 
L  1  1  i    2  £bcn*" 


$4*  SUBSCRIBERS    NAMES, 

Ebenezar  Brown  in  Whings  there  james  <Young  carter  Strathaven 
John  Weir  merchant  there  Andrew  Morton  in  Glafsford 

Will.  Gillefpie  fmith  Charterlhall  Robert  Wilfon  there 
John  Cowan  farmer  in  Touoh      Gavin  Lawcock  there 
Thorn.  Gilchrift  mercht.  Stirling  James  Frame  Hamilton  Parflt 
Patrick  Gilchrift  weaver  there       j  ohn  Moir  labourer  there 
John  Forreft  do.  there  Bethia  Henderfon  there 

John  Henderfon  do.  there  Ifobel  Struthers  there 

Andrew  Finlayfon  wheel  Wright  john  Brown  coaiier  there 

there  Margaret  Brown  there 

Andrew  Stuart  merchant  there      John  Wilfon  (hoe-maker  there 
William  Forfyth  taylor  there        Arthur  Rennie  coaiier  there 
William* Steven  weaver  there         Alexander  Edmonftan  there 
Alexr.  Gilchrift  merchant  there     Elizabeth  Wilfon  there 
jnhn  Nickle  weaver  New  houfe    Abraham  Torrence  Glafsford 
john  Smith  ftudent  in  Divinity      james  Hamilton  there 
Robert  Shirra  do.  Stirling  Bridge  a  gnefs  Granger  Evandale  Parifh 
John  M'Callum  weaver  Stirling   Archibald  Fleming  (miih  there 
john  Porter  gun-lmith   there        john  Hamilton  there 
William  Chambers  weaver  there  jimes  Omurn  there 
Archibald  Smart  Bannocburn        james  Tcmpletoif  fervant  there 

Agnefg  Martin  do.  there 
John  Paterfon  mercht.  Strathaven  William  Hamilton  miiier  there 
William  Eafton  dyer  there  j  anet  Toi  ren'ce  tl.'cre 

James Currie  taylor  there  james  Morrifon  weaver  there 

jannet  Nimmo  there  james  Hamilton  Storihoufe 

William  Struthers  there  Will.  Anderion  (ervant  Galfton 

Alexr.  Smith  labourer  Tarhouton  john  Allan  Strathaven 
John  Paterfon  farmer  Galfton        john  Riddel  Glefsford  Parfli 
john  Morton  in  Glafsford  David  Crawford  in  Shotterhil! 

John  Marmall  there  j.;mes  Allan  E.mfli  of  Evandale 

james  Wifeman  (hoe  maker  there  jmesCampbcf  tenant  theve 
Thomas  Weir  tenant  there  john  Mutter  Detfcif 

john  Banantine  there  james  Thomion  Lefmahago 

John  Hamilton  tenant  there  j  rnes  Sheerer  there 

james  Thomfon  couper  there        Will.  Struthers  fen r.  Strathaven 
Thomas  Alfton  Holmhcad  jannet  Wilfon  there 

Adam  Fleming  labourer  Deiferf   james  Carr  fervar  t  in  Stonehoufe 
john  Gouthert  Hamilton  Parifh     james  Morifon  mJon  Strathaven 
Alexr.  Pamphray  weaver  there      Margaret  Hamilton  Evandale 
John  Nicol  weaver  there  john  /iitk<  nhe&d  Kilbride 

Kobert  Henderfon  do.  there  Wrlfiam  MeikiC  StonhoO  e  Parim 

John  Alfton  there  William  M:Kijy  flax  dicfTer  there 

Robert  Frame  there  urugaret  Scott  fervant  there 

Gavin  Boyd  weaver  Tnom.t  Donald  Lefmahago 

john  Laurie  Stonhoufe  Panlh         Robeit  Young  tenant  there 
James  Hamilton  farmer  there        james  Crighton  weaver  there 
Gavin  Laurie  wright  there  William  Patch  tennat  there 

j  ames  Shears  ihsre  jono  Banantioe  weaver 

William 


FOR   A  COLLECTION  OF  SERMONS.    643 

Will.  Bleckwood  (hepherd  Logan  Alexr.  Buchanan  of  Gartachar 


William  Rifk  in  Drumleg 
Daniel  Fiftier  officer  in  Drumond 
Peter  Neilfon  in  Balfron 
James  Hair  in  Kilearn  Parifh 
Alexr.  Buchanan  there 
John  M'Lea  in  Balfron  Parifh 


William  Steel  of  Schelly  hill 

John  Findlay  farmer  Evandale 

Helen  Thomfon 

William  Thomfon  merchant 

John  Tudhopein  Stirbnm 

William  Lamy  farmer  Righead 

Robert  Hainfhy  mafon  Flatecock  William  Paul  weaver  there 

John  Watfon  Crookedftane  John  M'Culloch  fmith  there 

Thomas  Forreltin  Ravenltruther  William  Fairley  farmer  there 

John  Eddie  farmer  in  Thornyhill  William  M'Keoun  there 

John  Stirling  in  Boghead  John  Baird  in  Fintry  Pari/h 

Thos.  Brownlie  «n  Limekile  Burn  William  Dun  there 

Agnefs  Sym  in  Meik'e  Yernock   John  Dun  farmer  there 

Alexr.  Hamilton  in  Craigenhill 

William  Donald  at  Newlands 


Archibald  M'Nabb  there 
David  Adam  day  labourer  there 
John  M'Lae  farmer  there 
John  Dobbie  farmer  there 
John  Dun  do.  there 
William) Har vie  holier  there 
John  Dun  farmer  there 
Revd  Mr.  Archd.  Smith  minifter 

of  the  gofpel  at  Strathbiane 
Archibald  Narwel  weaver  there 
Walter  Leith  do.  there 
John  Liddel  farmer  there 
John  M'Beath  fmith  there 
James  Duncan  fchool-mafter  there 
John  Maitland  weaver  there 
Agnels  Fleming  in  Over  Calcods  Peter  Maitland  farmer  there 
Alexander  Turnbull  furgeon  in   John  Lawfon  fmith  in  Milngavie 

Strathaven  John  M'Indoefmith  there 

John  Williamfon  weaver  in  Kyp  John  Bryfon  (hoe  maker  there 
Robert  Meikle  in  HjH  of  Kyp      James  Mafon  there 
Andrew  Dykes  Evandale  John  M'Indoe  in  Balfron 

James  Fleming  farmer  in  Calcods  John  Blair  holier  in  Kilearn 
Margaret  Fleming  in  Gemerhill  James  M'Gilchrifr  th^re 
James  Conel  fmith  in  Lithnock    Robert  Blair  maltfter  there 
William  Lam}  farmer  there  William  Buchanan  weaver  there 

William  Steel  fervant  there  George  Neilfon  there 

William  Mu»,kle  mafon  Calcods  James  Roiy  there 
Quintine  Guwthert  in  Lamhill      Alexr.  Fairley  at  Carbeath-miln 


Will.  Cameron^of  Lowdonhill 
James  Bryce  in  Neitherfield 
Jofeph  Paterfon  there 
John  Ingles  in  Iverton 
John  Muir  farmer 
William  Paterfon  in  Oldhill 
Charles  Weir  (hoemaker  there 
John  Brown  do.  there 
John  Stewart  in  Brigholm 
James  Miller  of  High  houfe 
John  Ure  weaver  in  Ripe 
Michael  Cochrane  in  Calcods 
Mungo  Bryfon  in  Burnbrae 


James  McMillan  fervant  there 
ichabod  Hunter  Strathaven 
James  Wifeman  weaver 
Thomas  Donald  Galfton 

Mary  Campbell 

John  Gow  Drumond  Parilh 


William  Fairley  there 

James  Montgomery  fchoolmafter 

Robert  Marfliall  Fintry 

Robert  Gardner  weaver  Glafgow 

William  Brimer  dyer  there 

Robert  Baird  weaver  there 

John  PaUerfon  weaver  there 

Johfi 


SUBSCRIBERS    NAMES, 

John  Monach  in  Drumond 
John  M'Ouat  there 
John  Logan  there 
James  Bnrmond  there 
David  M'Lew  in  Balfron 
Geoige  Galbreath  younger  there 


6*4 

John  Walker  weaver  Glafgow* 

William  Weir  do.  there 

Robert  Ofburn  Provand-mill 

James  Clagie  there 

William  Walker  there 

John  Gray  there 

John  Black  in  Queen  fly 

John  Wilfon  farmer  Kuchazie      John  Debbie  weaver  in  Camhuf. 

John  Gray  weaver  Garthmlock      nethen 

James  Waddel  holler  there  John  Rodger  Lichapwoodnock 

Robert  Gentiles  ihoemaker  three  John  Gardner  there 

John  Paterfon  do.  there  Janet  Lowdon  there 

John  Moffat  farmer  there  John  Ruifcl  there 

Mr.  John  Hamilton  there  George  Miller  farmer  there 

James  Merry  Old  Monkland        James  Horn  hofier  Dalziel 


James  Walker  fhoe  maker  there 

William  Taylor  there 

James  Liddel  farmer  there 

John  Stevenfon  portioner  there 

James  Andrew  in  Cardowan 

Jofeph  Pender  L'anglone 

•John  M'Aulay  in  Barns  of  Clyde  Alexr.  Lang  wright  theie 

John  Crawford  Thomas  Burns  do.  there 

John  Hall  Thoniis  Clark  fervaiu  there 

Allan  M'Kendrick  JohnCaldwall  fhoe  maker  there 

John  Donald  James  Young  farmer  Green  head 

William  Gardener  at  Edinbarret  William  Lindfay  mafon  there 


William  Clelland  in  Shotts  P^rifh 
Thomas  Nifbet  wright  there 
Andrew  N"il>et  do.  there 
William  Brown  lie  cooper  there 
William  Anglie  mafon  there 
Will.  Wallace  gardener  Cambuf. 


James  Denny 
Elizabeth  Gray  Silverbanks 
John  Napier  fmith  Dumbarton 
JohnM'Alafterof  Bellock  ' 
Alexr.  Brown  taylor  Bonhill 


Robert  Bruce  in  Dyke  head 
John  Brownlle  there 
John  Davidlon  at  Cold nefi-mi Jo- 
Peter  Nifbet  wright  there 
James  Gib  there 


Thomas  Buchanan  in  Shanagbafh  John  Nimo  Wefter  Red  muir 
John  Cameron  in  Kilmoronock  Thomas  Fairley  ftnUh  there 
Donald  M'Lachlane  there 


James  Bilfland  there 
Robert  Gow  wright  there 
James  Gardner  do.  there 
George  Gardner  there 
John  M'Keoun  taylor  there 
James  Thomas  farmer  there 
Archd.  Robertfon  fervant  there 
William  M'Alafter  there 
James  M'llquham  there 
John  Blair  lervant  there 
Andrew  Duguid  gardener  there 
Alexr.  M'Alalter  fmith  there 
J  met  Garner  in  Toulochan 
i^avid  Weir  Glafgow 


Jean  Wilfon  in  Knowhead 
John  Miller  in  Gilhead  Carluke 
James Calderhetd  in  Soberhall 
John  Smith  weaver  in  Torbu  s 
John  Bell  wood  mm 
David  Mulhai  at  MurJiflon 
Robert  Wileman  in  Aughterhall 

Johnlrvtne  weaverCaiton  2  doz, 
Robert  Anderfon  weaver  thee 
Will.  Muir  printer  Mdngavie 
John  Whytlock  bleacher  there 
John  Lochead  weaver  Pollock- 
Shaw  s 
John  Blackburn  do,  there 

David 


FOR  A   COLLECTION    OF   SERMONS.    64$ 

David  M-Keoun  Potlockfhaws      Robert  Rew  there 

Thomas  White  vvright  there         David  M'Naught  there 

Thos.  Miller  bleacher  at  Fernefe  John  Cameron  there 

William  Miller  do.  there  Robt.  Cuningham  merchant  thsre 

fames  Peters  printer  at  Crofmiln      i  dozen 

*Pcrer  Nicol  do.  there  William  Alexander  there 

John  Strang  do.  there  Peter  Duncan  there 

Alexr.  Dalglifh  do.  there  Alexander  Morrifon  there 

Jofeph  Buchanan  do.  there  Samuel  Parker  there 

John  Arthur  do.  there  Robert  Hunter  baker  there 

Divid  Arthur  do.  there  Robert  Hunter  weaver  the/« 

Gavin  Pake  Calender  man  there  CharleaGordon  do.  there 

IJjgh  Miller  Paifley  Parfh  James  Maxwell  there 

James  Graham  fhoemaker  Calton  David  Bell  there 

A'exr.  Younger  weaver  there        Adam  Shenn  there 

James  Brown  bleacher  Cloverfield  Charles  Murray  there 

James  Pender  there  Hansh  Smith  miliner  there 

Andrew  Wodrow  there  John  Coltart  there 

James  Fulton  junr.  there  Thomas  Mlddleton  there 

John  Blair  in  Mtfogavie  John  Nrftl  there 

James  Graham  fhoemaker  Calton  James  Palling  in  Crofs  michal 

John  Fergufon  weaver  there         William  Grace  there 

John  Gardner  do.  there  William  Rae  there 

Thos.  Graham  fhoemaker  Ghfg.  Robert  Black  in  Parifh  of  Ore 

James  M'Guffbck  there 
Given  in  by  John  M'Ltlland  and  Hugh  M'George  there 

Peter  Coniline  in  Bjttle  John  M'George  in  Purton 

John  Copland  fervant  there  i  doz.  James  and  William  Millars  in 
John  Crofb;e  tb-re,   I  dozen  Lochruttan 

John  M'Lelland  there  30  copies  John  M'Naught  in  Riddock 
John  Harris  black  fmith  there       John  Carnachan 
Robert  Wilfon  there  Helen  Comline  in  Riddock 

Hugh  Bridefon  weaver  there  Will.  Chambers  Kirkcudbright 

Robert  Bridefon  do.  there  William  Todd  there 

William  Thomfon  do.  there         Anthony  Smith  in  Colvend  1  dog 
John  Caven  fervant  there  Peter  Comtine  in  Buttle  1  dozeu 

John  Kilpatrick  farmer  there 

William  Kilpaerick  do.  there        Alexr.  HurcfcWbn  w right  in  New- 
Jotvq  Gill  t-ylor  there  ton  Wamphray  Parifh 

John  Alexander  there  William  Littfe  in  Wefterkirk 

Divid  Tait  there  James  Leckie  ihere 

John  M'Naught  fchool  mafter      James  Buyers  Wefterhall 
there  William  Johnitoun   there 

Simael  Copfatid  fervent  there       William  Armftrong  there 
Robert  Auitine  ehere  James  Little  there 

John  M'Dougal  there  George  Renwick  in  Year  bayerj 

Robert  Black  in  Keton  Archd.  Little  in  Tanlawhili 

Jimes  Wilfon  there  Johtj  Little  merchant  in  Knock 

William  Thei^fon  there 

WiJl/a* 


646 


SUBSCRIBERS    NAMES, 


Will.  Boyes  weaver  Tunergarth  Robert  Love  weaver  there 


Robert  Kennedy  cooper  there 
David  Wyllie  watchmaker  there 
John  Bartholomew  flecher  there 
Duncan  Campbell  "weaver  there 
William  Cochran  fmith  there 
James  M'Kean  copperfmith  there 
William  Hart  baker  there 
James  Davidfon  weaver  there 
James  Ure  baker  there 
John  Leek  miller  Argyle  Shfre 
John  Taylor  weaver  there 
John  Steel  baker  Crawfords  dyke 
Alexr.  Wyllie  in  Dairy 

John  Monteith  hamerman  Glafg. 
James  Brown  do.  there 
Alexr.  Drymen  fmith  there 
Thomas  Gray  do,  there 
William  Knox  do.  Paifley 
James  Duncan  do.  there 
William  M'Leod  do.  G^fgow 
Robert  Meikle  weaver  Cal  ton 
Janet  Marfliall  in  Glafgow 
Adam  Thomfon  Long  Govan 
Jc  hn  Matthie  New  Kilpatriek 
Mary  Campbel  there 
James  Rankin  hofier  Glafgow 
Mr    Peter  Robertfon  (tod.  there 
John  Johnfton  Third  Kirkmkael  William  Grcenfhields  fmith  there 
John  Wrightman  there  Niven  M'Vxar  do.  there 

John  Charters  in  Corfwar  William  Aiion  hofier  there 

James  Lawfon  there  Jean  Andrew  there 

William  Charters  in  Nethergaret  Alexr.  Murdoch  weaver  there 
Robert  Brand  there  John  Campbell  do.  there 

Robert  Swan  weaver  in  Tinnal     Janet  Brown  in  Fife  ihire 
Agnefs  Glover  Kirkmicael  Town  Joho  M'Connel  fmith  Ayr-fhire 
Thomas  Bryden  there 


Andrew  Beattie  in  Lynholm 
Mungo  Smith  wright  iu  Crooks 
William  Little  in  Tanlawhill 
William  Beattie  in  Grafsyards 
Matthew  Hyflop  in  Lanciburn 
John  Scott  in  Giendening 
Will.  Renwick  Kirkhill  Wamph, 
Peter  Johnfton  there 
William  Anderfonin  Shields 
Simon  Graham  in  Wamphray 
William  Telfer  weaver  there 
John  Proudfoot  there 
John  Reive  in  Wefterhall 
John  Borthwick  at  Burnfoot 
John  Gardner  Lochmaben    . 
James  Moffat  weaver  there 
John  Kirkpatrick  do.  there 
Robert  Jardine  there 
John  Wilfon  fmith  there 
John  Watt  taylor  there 
Charles  Wallace  weaver  there 
William  Gardner  in  Lockerby 
Robert  Irvine  there 
John  Dobbie  in  Comrtie 
William  Rodgerfon  tenior  there 
William  Rodgerfon  junr.  there 
Alexr.  Duff  in  Kirkmichael 
Robert  Brand  farmer  in  Cars 


Archd.  Aitken  weaver  Greenock 
Robert  King  (hoemaker  there 
Andrew  Main  weaver  there 
Samuel  Cameron  taylor  there 
Jsmes  Whytedo.  there 
William  Allan  carter  there 
Hugh  Kirkwood  mafon  there 
Francis  Spreul  wright  there 
Alexander  Blaejc  baker  there 
Alexander  Ralfton  there 


Given  in  by  John  Howie  farmer 

Lochgoin,  in  Finwick  Parifh 
James  Howie  farmer  there 
John  Young  do.  there 
John  Gemmil  junr.  there 
John  Clark  weaver  there 
James  WHfon  farmer  there 
John  Vallance  there 
James  Paton  farmer  there 
Thomas  Lindfay  do.  there 
Hugh  Steel  do.  there 

Robert 


TOR    A    COLLECTION  OF  SERMONS.      647 

Robert  KirkUnd  do,  there  John  Smith  dyer  there  26  copies 

J'ihh  Sfcv'eriToft  there  James  Findlay  flrsirh  there 

jimes  DutJiop  there  Matthew  Gemrnil  there 

DviJ  Mitchfl  farmer  there  George  Smith  fhoe  malccr  there 

famee.£rag  do.  there  Don.  M'Ahum  flax-drelfer  there 

John  Duiliop  do.  there  Ro'oert  Srr  weaver  there 

Elizabeth  Cunie  there  Hugh  M.ir  there 

James  Wilfon  farrner  there  William  Galloway  fmtth  there 

jobn  Orr  there  George  Wilfon  weaver  there 

John  Adam  portioner  there  Alex.  Cunningham  coalier  there 

Robert  Gillies-  there  Gilbert  Wright  butcher  there 

John  Boyd  farmer  there  Robert.  Smith  weaveryhere 

Alexander  Thomfon  do.  there      Alexr.  Wiifon  fho  maker  there 
John  Wyllie  do    there  Robt.  M'Lintock  do.  there 

'Robert  Clark  do.  there  William  Gilt  cooper  there 

J)  n  Torprree  f-rvaut  there        Thomas  Float  weaver  there 
T,  e  Rev.  Mr   Willi  id)  Steven     John  Breding  turner  there 

miniiter  at  Crocked  holm         John  Hutclnton  wright  there 
James  SieV-m  dyer  there  Kobert  Dtinlop  f  rmer  in  Bill-httl 

Robert  Craiy  do.  Andrew  Marilon  in  Sefnock 

Jjmes  Frceba.rn  plaifieuT   Kil-    Matthew  Morton  farmer  Streath 

marnbek  Adam  KLrgul'on  in  Wood-head 

John  Foe  m  Ton  there  Wii    M:-.ir  farmer  hi  Moment 

T:r  mas  Cu  be; Ton  t>  ere  John  Roxburgh  in  Maxwood 

V.  i  'am  Hdhoufe  butcher  there  John   Krid  their 
W.ll    M  Nukr  anholfte-ier  there  The  Rev.  Mr.  Jsmes  Grieg  mini- 
Wiiiiam  Smi:h  Reaver  there  Her  ot  the  gdlrtel  at  New  mill* 

l\>'.:\.u  R-\d  weaver  there  John  D>kes  in  Water  fide 

George  Ne  I  do.  there  J-mes  Alfton  farmer  in  Overmut? 

Alcxr    Bjyfon  baker  there  Jchn   Bowie juor.  merchant  Air, 

John  h'Lm.i.g  wright  there  12   copies 

Hugh  ''lover  weaver  there  AHan  Bowie  do.  there 

John  Murdoch  do.  theie  James  Kirkiand  milcn  at  Dolt 

George  Murdoch  merest,  there    j^nie*  Lirreburncr  there 
James  Giflm  M'°ver  'here  W'll.  ft.eid  rnaiori  WaHacctoun 

John  Adiiuj  (hoe-rrnkcr  there        William   Afooup  grocer 
George  D.ick'e  in  M:!t-n  Alexander  Drenuan  rarrntr  Tar- 

Thom  ti  Conae)  Imith  Tal  thorn        boh  on  P.-iriih 
Tno.na*  wright  weavei  Suny  fide  j  ]in  Ki.chie  farmer  there 

12  copies  jime:  Reid  mafon  there 

John  Love  farmer  :n  MonMand    J   j-jn  Baird  day  labourer  Culton 
Thou. a.  tfowie  weaver  in  Li;tlc       parifh 

Burn  hou!e:,   6  copies  jam^  SamflPm  there 

John  H-.>wic  in  Kilmarnock  Divid  Tempeliun  day-labourer 

fcabt,  B  r.Und  Ri-.kertoun  l'arifh       P ariftl  ofSt,  Lup.cx 
Jarnei  Kennedv   lervani  Kilmars  }ohn  Aurdeloch  mafog  there 
Archibald  Young  (\o,  lf>er«  The  Revd.  Mr.   David  Sommer- 

Ah  Ka-rjdei  Bi  iir  flax  dreilcr  Gal-      viile  miniiter  at  Siratbaven 
in  Pai^ib  Mungo  Drowiiiie  maioD  there 

M  m  m  m  Robert 


«48 


SUBSCRIBERS    NAMES, 


Robert  Armour  Strathaven 

Matthew  Craig 

James  Craig  in  Kype  Evandale 

James  Young  farmer  there 

Andrew  Craig  there 

John  CarndufF  fmith  there 

John  Wilfon  Kilbride  Parifli, 

30  copies 
Andrew  Craig  wright  there 
John  Montgomery  do.  there 
John  Scott  theie 
John  Chriftie  fervant  there 
Thomas  Walker  there 
Alexander lArnile  there 
William  Riddel  fhoemaker  there 
John  Yates  there 
Jannet  Mather  there 
James  Tbomfon  farmer  there 
James  Riddel  there 
John  Watt  weaver  there 
George  Park  riiafon  there 
Archibald  Park  do.  tbere 
/Ulan  Watt  farmer  there 
Will.  Strothers  ftiocmaker  there 
John  Aikenhead  farmer  there 
Mary  Wilfon  there 
James  Young  there 
James  Craig  farmer  there 
Elizabeth  Leitch  fervant  there 
Kinian  Wallace  there 
Robert  Simpfon  gardener  there 
Alexr.  Pedenmoe  maker  there 
William  Craigs  do.  there 
William  Sawers  cooper  there 
Robert  Alton  there 
James  Wilfon  there 
John  Orr  portioner  there 
James  Orr  farmer  there 
James  Crajg  farmer  there 
Andrew  Orr  weaver  Carmunock 
Michael  Young  in  Egelfham  Pa- 

rifli,  24  copies 
John  Mather  farmer  there 
Thomas  Craigie  mafon  there 
Alexander  Currie  do.  there 
Robert  Hamilton  there 
John  Young  there 
William  Wallace  there 
James  Taffie  butcher  there' 


Robert  Craig  there 
Andrew  Young  there 
Robert  Craig  (hoe  maker  there 
Robert  Sym  weaver  tbere 
Alexander  Davidfon  there 
James  Strang  farmer  there 
Margaret  Ward»*ope  fervant  there 
James  Pollock  farmer  there 
Stephen  Davidfon  do.  there 
Alexr.  Young  do.  there 
Robert  Young  there 
William  Meikle  there 
Robert  Hamilton  there 
James  Man  there 
John  Finlay  there 
William   Mather   portioner  in 

Mearns  Parifh 
John  Brown  do.  there 
John  Corfon  in  Glencairn  Parifli 

1 2  copies 
Alexander  Corfon  there,  12  cop. 
James  Motark  there 
Thomas  Black  there 
John  Swanfon  there 
Robert  Bell  there 
Robert  Hunter  there 
Samuel  Greer  there 
John  Smith  there 
John  M'Call  there 
Robert  Hog  there 
Nathaniel  Davidfon  there 
Murdoch  Murphy  there 
William  Hairlrones  tbere 
William  Laurie  there 
James  Simpfon  there 
Anna  Grierfbn  there 
James  Birkmyer  there 
Daniel  Kerr  there 
James  Kerr  there 
James  Corfon  there 
Robert  Clark  there 
Thomas  Graice  there 
William  Milligan 

Given  in  by  Ellas  Richmond  3nd 
Thomas  Brown  in  Srewarton. 
Mr.  James  Greenock  preacher 
Will.  Scott  tayior  Stewarton 
William  Smith  tbere 


FOR   A  COLLECTION  OF  SERMONS.    649 

Robt.  Murdoch  fmith  Kilwinning  James  Miller  do.  there 
*ohn  Alexander  tobacconiltGlaf.  Robert  Wilfon  do.  therfr 

Eliaabetb  Gray  Stewarton  John  Fergufon  do.  there 

Andrew  Wilfon  there  Roberr  Fergufon  do.  there 

Andrew  Barr  there  Andrew  Brown  do.  there 

James  Crown  there  John  Deans  do.  there 

Robert  Young  there  James  Kirkland  fmith  there 

Alexr.  Clark  there  James  Wyllie  do.  there 

Robert  Walker  weaver  there  Thomas  Smith  portioner  there 

John  Calderwood  there  James  Miller  do.  there 

James  J^niefon  there  James  Nairn  workman  there 

Robert  Smart  there  John  Wilfon  portioner  there 

Thomas  Mitcbel  there  Alexr.  Wyllie  of  Kilbride  farm 
David  Wyllie  there  there 

Alexr.  Crawford  there  Marion  Montgomery  there 

John  Blackwood  there  David  Currie  farmer  there 

John  Brown  there  Alexander  Watt  do.  there 

William  Cunning  there  john  Carfvvell  there 

William  Wallace  there  Robert  Anderfon  farmer  there 

David  Donald  there  William  Fleming  do.  there 

John  Garvan  there  Wil/iam  Alexander  do.  there  { 

James  Wyllie  houer  th?re  David  Refide  do-  there 

Robert  Stevenfon  weaver  there  Thomas  Ramfay  there 
Alex.  Dunlop  bonnet  maker  there  jeun  Nairn  there 

Andrew  Picket]  there  Matha  Crawford  there 

Wiiliam  Currie  there  john  Gourlie  farmer  there 

David  Lachiar.d  there  james  Anderfon  do.  there 

John  Barclay  mafon  there  john  Anderfon  tayior  th.ere 

David  Barclay  there  Will.  Stevenfon  work  man  there 

John  Allan  Wright  there  Allan  Gillies  weaver  there 

Andrew  Foulds  there  Alexr.  Armour  farmer  in  the  Pa» 
John  Gait  there  rifh  of  Dreghorn 

John  Anderfon  there  Gabriel  Steel  weaver  there 

John  Dunlop  there  John  Gemmil  farmer  there 

John  Boyd  fhoe  m.ker  there  john  Brown  miller  there 

David  Logan  portioner  of  Corfs  Andrew  Brown  portioner  Dun- 
hill  miln,  Stewarton  Parji'h  lop  Pariih 

James  Pit-ken  do.  there  john  Hifibcl  do.   there 

John  CaQsie  do   there  Robert  Gilmour  farmer  there 

John  Wyllie  do.  there  William  Muir  tayloi  there 

John  Fergufon  do.  there  Bailie  james  Kennedy  Irvine  Pj, 

Alexr.  Fergufon  do.  there  j  smes  Garvan  Wright  there 

William  Barbour  do.  there  William  Clark  do   there 
James  Calderwood  weaver  there  Mary  Brown  there 

John  Robenfon  portioner  there  john  Hofband  fervant  there 

Janus  Wyllie  do.- there  George  Gait  do.  there 

John  Alexander  do.  tnrrc  john  Dunlop  merchant  Beith 

Alexander  WyUie  do.  there  jimesGilmojr  wrigbt  FinwkK 

Janet  Stevenfon  thtre  J  ames  Armour  tayior  there 

John  Gray, portioner  there  james  Currie  there  . 

james  Wiilon  do.  there  Robert  Roflei  in  Mearns 

M  na  m  m    a  Given 


J 


> 


£50  SUBSCRIBERS    NAMES, 

Give     m   by   james    Browning  Andrew  Crawford  mafon 

mz.un  in  Derval  James  Scott  gardener  at  Mamr 

;ames  Steel  tenant  in  Lochfield    John  Walker  fervant  at  Bavie 
John  Findlay  taylor  in  GaUfon     James  M'Dona'd  do    Mugdock 
jobn  Wilfon  FihVrman  in  Ayr     John  Dun  wright  in  Mil ng vie 
jerries  Do.vnedt),  there  Andr.  Mitcliel  undertaker  there 

j  mes  Fio'dtay  labourer  in  Derval  Robert  Brocks  in  Wp-'dnock 
Matthew  Anderfen  Newmilns      George  A  da  tils  at  Parktii    near 
john  Young  portioner  Gallon  [TorewQod 

john  Brown  Jo.  there  Flndlay  Grant  there 

Alexr.  Dykes  tenant  Newmilns      John  lUld  there 
William  Bryce  tenant  there  Margaret   Kino  there 

tames  Blackwood  at  Stonhoufe    Robert  D,<.k  there 

Robert  Rtnwick   Smidvhil! 
Given  in  by  William  Gardener  Robert  Pattcrfon  in  ivlptrhk 

taylor  in  New  Kilp' trick  Chriftian  Miller  at  Fertrufrof) 

William  Peters  farmer  in  Buctair  Betty  Govan  fevant  at  KirconeJ 
john  Buchanan  in  Milngavie        Widow  Logan  M.ws»ch'an 
pavidHorpfchpol  mafier  there     Hugh  Watfon  Middle  Waffertoij 
T1  omas  Miller  dyer  there  John  Leckie  brewer  Glasgow 

JWenr.  Mc Alpine  bleacher  there  David  Miller  w  right  Gari'ccb 
Will,  Muir  iinr.en  printer  tj;ere  John  Lang  weaver  at  L<>cb™ 
john  M'Cullcch  do.  there  John  MafTet  nuion  at  Can^fburn 

George  M'Farhne  do    there         j  hn  Moor  taylor  in  Hcugh 
William  Kervey  there,  Matthew  Wilkie  in  Little  Drum 

jnmes  Mitchei  firmer  there  J  -rnes  Knox  in  Eift  Kilpafrick 

Will.  Barton  farmer  Kilmardinie  John  Winning  in   Ba  derncck 
William  Buchanan  labourer  there  J°bn  B.ch.nan  in  Wards 
David  Watfon  farmer   in  New    J°'tin  Buchanan  in  Orrance 

Kilpatrick  William  Drummond  there 

William  Watfbn  weaver  there     johti  M  iitUnd  in  CatiipHe 
PtnietM  rveclmicfnver  Glafgow  Will,  m'n'co!  indicant,  Kilea.ffj 
john  Kirklaod  do.  there 

Robert  Aldgie  fawer  there  Given  in  by  J   hn-  B  akenrig  ray- 

jobfc  Patterfon  froithln  Culloch       lor  in  Giafg»,w. 
johfi  Farrie  there  j  ime?  Bbir  merchant  there 

jame&.Peft&M  fViner  Mofs  head    Wiliiam  Ferpnfon  do.  there 
jdhn  Mitchei  in  New  Kilpatrick  james  Rrlh  I  fmtth  in  tbe.re 
James  Millar  farmer  there  WjllUmJVIonibn  wr  g1  *   icrbaty 

John  Doughs  Thomas  Wir.^a'te  paiijle  m  .ker 

jean  Howit  ftrvant  Glafgow  Glafguw 

Mary  M'Gilchrifl  VV'cfter  Clobar  Jjme.«  Gemrml  grorr  there 
Daniel  Anderfon  garder.^r  in  Hi  John  Brown  merchant  there 

milton  Tame*  piemrntj  grocer  there 

Jotm  \\rt\r  do    there  /\!exr.  Duncan  holier  Buiomock 

Thorn.  Baiantine  do.  Doupalfton  Wtitfam  .Ure  porter  in  GUlj^ow 
Thomas  M'Mutrie  do.  there         Peter  M'Adam  weaver  t*n  re 
Alcxr.  Clark  ao.  Cambi.flang        Walter  H  :y  wriaht  the  e 
George  Beorjie  do.  at  Clobar       Robert  Young  horfe  letter  there 

Mania 


FOR   A   COLLECTION   OF   SERMONS.     65. 

]\hrtha  M'Kean  greenhead  there  james  Lockhart  there 
times  Paul  thaicber  Gorbals         Archd.  M'Gibbon  Parifti  of  Port 


Robert  Corbet  gun-fmith  there 

Iioh'l  Buchanan  in  Glafgow 

E  i^beth  A uid  there 

james  Grindliy  victualer  there 

B-thia  Steel  there 

john  K*ig  weaver  there 

Alexr,  Buchanan  wright  there 


john  Forrefter  Kilmadocb  Parifli' 
j^mes  M'Nie  farmer  Kincardine 
Colin  Maxwell  there 
Alexr.  Duncanlon  Thornbiil 
Elizabeth  ThomfoninKilmadoch 
j  ames  Stuart  in  Norriftown 
Walter  Forrefter  in  Achinfait 
W  ill, am  Somervail  wright   there  George  M'Queen   Parifh  of  Port 
Samuel  M'Kcrzie  grocer  there     James  M'Arthur  in  Rufkie 


Given   in    by  Peter  Clock"e  in 

Balcay 
Robert  Conning  there 
Anthony  Conning 
john  Dickfon  in  Arbrack 
john  Goorlie  in  Bjln<*b 
j  >bn  Clockie  there 
Peter  Kie  Biinwall 
jean  Stuart  Ctupleharran 
Alexr.  Hannsry  dure 
john  Frafer  there 
Peter  Kie  Cre-ghtdou 
Baiiie  Thomas    M' Milan   of 

Whit.chorn 
A'exr.  Hannay  weaver  there 
Anthony  M'Ry  do.  there 
Hugh  Hinnay  do.  there 
Patrick  Keyan  taylor  there 


john  johnfton  fervant   Leckie 
George  Henderfon  farmer  there 
Angus  M'Donald  fmith  in  Touch 
john  Squire  in  Auchinbowie 
john  F;(her  fmith  there 
james  Elder  coilgrieve  there 
Henry  Spittle  weaver  th?re 
Andrew  Buchanan  farmer  there 
john  Bruce  tenant  in   Broomhill 
james Stevenlbn  fervant  U j nipace 
William  Muirhead  wright  Denny 
Matth.  Henderfoo  in   Knowhead 
Walter  Ure  weaver  in  Cardrofi. 
james  Strang  fhoemaker  in  Kepp 
j  ames  Smith  fhoemaker  there 
john  Yool  in  Hardfon  Kippen 
Walter  Galbreath  in  Mareland 
William  M'Laws  there 
William  Miller  taylor  in  Kippen 


Anthony  Broadfoot  wright  there  james  T'.omfon  tenant  Leckie 


James  Goun  do. -.there 
john  K -ngan  weaver  there 
Alexr.  Kennedy  miller  there 
Jtmcs  Kennedy   labourer  there 
john  Svuart  fhocmiker  there 
George  WLantffifti  there 
J-imeb  (  tin* odd  in  Cniglemine 

3  conies 
Jjmes  Kiie  cooper  in  Tile 
john  Gorfin  miller  there 
William  Skimming  in  Cutcloy 
Alexr.  Gilchriit  in  Drummorral 
David  Broadfool  there 
john  M  Kie  in  Tondergie 
john  M'Crerie  in  Arbrack 

G'ven  in  by  Mary  Caropbel 
John  M'Laws  in  rvipp.n  lJarifh 


jnhn  Whyte  Buonj  Parifh 
Elizabeth  M'Laren  there 
Willm   junkin  nailer  Calton 
Robt.  Hair  imfon  Stcckbrige 
Alexr  Stuart  Schooi-mafter  Inch- 
in  nan 
William  Haftie  wright  Glafgow 
james  Smart  Renfrew 
Chriftian  Bryce  Scrfeore 
james  Muidoch  fmith  in  Govao 

Given  in  by  Alexr.  Cunningham 

roaibn  in  Glafgow 
james  Birrel  do.  there 
james  M'Farlane  do.  there 
Hugh  Shaw  do.  there 
Alexander  Ure  do    there 
Robert  King  do.  there 

Adam 


ifh 


652  SUBSCRIBERS    NAMES, 

AdamjohnftonmafonRutherglen  Mrs.  Wigh  in  Corfphern  Pari! 

john  Tumbull  taylor  there  Francis  Clark  there 

john  Williamfon  do.  there  james  Dempfter  fhoemaker  there 

john  Ramfay  wright  Glafgow     John  M'Lelland  fmith  there 

james  M'Nair  mafon  Cowcadence  Anthony  M'Lymont  there 

William  Muir  do.  Glafgow  Mrs  Clark  the:e 

Will.  Montgomery  do  Eglefham  john  Murray  in  Penny  Ghanv 

Thomas  V/ilfon  do.  Glafgow  P»rifh. 

james  Pollock  do.  there  Thomas  Stroyan  fmith  there 

Robert  Dalziel  do.  there  Andrew  M'Muldrock  there 

John  Fmdlay  do.  there  J  ohn  M'Meeken  there 

Robert  RufFel  do.  there  Mrs  Sloan  from  Norwich  in  the 

Alex.  Bell  wright  Cambufnethen      Parifh  of  Colemoneli 

james  Bell  baker  there  Peter  M'Craken  there 

David  Adams  fmith  Rutherglen    james  M'Ewen  farmer  there 

Thos.  Ritchie  merchant  Glafgow  John  M'Lymont  mafon  there 

John  Harvey  junr.  there  john  M*Crech  farmer  there 

Robert  Eglefholm  weaver  there  . 
Given  in  by  John  M'Limont  tra-  Matthew  Scott  fhoemaker  there 

veiling  chapman  james  M'llwrath  there 

john  M'Kie  in  MoniegarT  Parifh  john  M'Caw  ftnemaker  there 
john  Brown  in  Craigen  C^lion     Hugh  M'Mutree  do.  there 
William  Douglas  in  Bargronan    John  Laub  there 
james  Douglas  in  Stroan  Robert  Wilfon  weaver  there 

Anthony  M'Milian  there  David  Wright  there 

john  Thomfon  in  Mid  Clofs        Andw.  M'Ewen  tide  officer  there 
john  M'Nann  in  Houfe  of  Hill     Hugh  Galloway  farmer  there 
john  Cunningham  in  Minniewick  William  Aird  do.  theie 
Alex.  M'Gown  in  Rerryderrock    Robert  M'Kerra  there 
David  M'Jerrow  in  Stroan  William  M'Whirter  there 

William  Whandle  in  Chaldons      Samuel  Kennedy  there 
john  Simpfon  theie  john  M'llwrath  there 

john  Douglas  in  Dranadow  john  Templeton  there 

Patrick  M'Milian  in  Black  Craig  james  M4  Walker  there 
john  Shaw  in  Path  john  M'Culloch  there 

james  MMlroy  in  Lochfpraig         G  lhert  Beath  there 
james  M'Craken  in  Coramonel  Mr.  David  Kennedy  there 

p3rjfh  john  Kennedy  there 

james  M  Credy  there  james  m  Kraken  there 

William  M< Walker  there  Aiexr.  M'Milian  there 

John  M'Gill  taylor  there  Robert  M'Craken  there 

William  M'Gill  do.  there  Robert  Holms  lmith  there 

William  M'Harg  there    ■  j-.bn  Egltfhoim  weaver  there 

Robert  Eglefham  weaver  in  Barr  Hugh  Thomfon  there 

parjfh  Alexr.  M'Lymont  weaver  there 

john  M'Gill  there  William  Lees  weaver  the,e 

j  ohn  Shaw  taylor  there  Will  Hend^rfon  millwright  there 

john  Allan  fhoemaker  there         john  Low'dbn  farmer  ihcre 
Gilbert  M'Lure  plaifterer  there    James  Smith  there 

john 


FOR  A   COLLECTION    OF   SERMONS.    653 

john  Hunter  there  Robert  Miller  mafon  there 

William  Rankin  weaver  there  Archd.  Grahame  bleacher  there 
james  m'xM after  fhoemaker  there  Duncan  M; Arthur  workmantbcre 
Thomas  M'Harg  there  Archd.  Bell  weaver  there 

David  Clark  in  Daily  Parifh  John  Aitken  do,  there 

John  Marfhall  plaifterer  there 
Given  in  by  William  Speirs  mer-  William  Blackwood  do.  there 

chant  Lochgreen,  6  copies       Andrew  Gray  do.  there 
John  Spiers  tenant  there  John  M'Farlane  weaver  there 

Alexr.  Spiers  weaver  Denny         Will.  Rob'ertfon  fhoemaker  there 
John  Young  fervant  John  Cuthbertfon  holier  there 

Thos.  Ivrkwood  wright  Denny    David  Riddel  plaifterer  there 
•John  Mitchel  tennant  Willisfield  Alexr.  Morrifon  potter  there 

James  Young  do.  there 
Given  in  by  John  Junkin  fhoe-  Andrew  M'Farlane  weaver  there 

n^ker  in  Kippen  Parifh  William  M'Farlane  do.  there 

Jam  s  Morrifon  maltman  in  Shir-  James  Robertfon  holier  there 

garton  Peter  Field  wright  there 

John  Dun  work  man  there  John  Bain  barber  there 

David  Forrefter  do.  there  James  Davie  plaifterer  there 

William  ftiort  weaver  there  Robert  Miller  do  there 

Archd.   Buchanan  taylor  Am    Archd.  Fergufon  tanner  there 

prier  John  Stuart  holier  there 

John  Lockhart  at  Arnmanuel       Henry  Anderfon  tanner  there 
John  Adams  junr.  mercht  Kippen  James  Buchanan  fhoemaker  there 
Thos.  Harvey  ftampmafter  there  James  Billinie  holier  there 
David  Kemp  fhoemaker  there        James  Allan  holier  there 
James  M'Grigor  farmer  Dafher     Thomas  M^ftle  fmith  there 
Michael  M'Culloch  farmer  there  John  Shearer  do.  there 
The  Revd.  Mr.  John  France  mi-  Robert  m'rae  cooper  there 

nifter  of  the  gofpel  Buchlyvie    Edward  iwiln  heel  cutter  there 
Dond.  Fergufon  fiioemaker  there  Peter  Wright  do. -there 
Andrew  Neilfon  weaver  there       James  Adamfon  wright  there 
James  Lockhart  merchant  George  Craig  holier  there 

John  Miln  farmer  in  Broich  james  Morton  fhoemaker  there 

William  M'Leran  John  Steven  do,  there 

John  Fergulofl  in  Middle  Frew      John  M'cown  workman  there 
Alexr   Downie  william  M'Kean  there 

Alexr.  Galbrtath  farmer  in  Am-  riungo  M'mtyre  holier  there 

manuel  Phillip  Thomfon  mafon  Linlith- 

RGbert  Lorn  workman  Parifh  cf     gow 

Gatganoock  George  M'pherfon  wright  Glalg. 

Duncan  M'Kcchao  <lo.  there         Andrew  Wilkie  there 
John  Mefan  taylor  there  David  Dobbie  weaver  tbare 

James  Biown  do.  there  Mary  Arthur  there 

David  Forty th  fhoemaker  there     David  Scott  Nellans 

John  Falconer  there 
Given  in  by    Archd.  Nicol  wea-  William  Allan  there 

vet  and  bookfeiier  GUfgcw.    William  Lyle  Carntyoe 


6*4  SUBSCRIBERS    NAMES, 

N;col  Jobnfton  plaifterer  Glafgow  Hugh  Morton  old  Cumnock 

Pierce  Dillen  do.  there 

William  Murray  do.  there 

Malcom  Beaton  potter  there 

James  Leigh  do.  there 

William  Graham  there 

John  Smellie  weaver  there 

James  Thomfon  do.  there 

Janet  Young  Dalmarnock 

Grizel  Cochrane  Bmony 

Andrew  Douglas  in  Tol  crofs 

John  N!fbet  in  Carntyne 

Robert  Love  plaiilerer 

john  M'Millan 

Walter  Roy  cooper 

James  Smith  weaver 

Aichd  Wilfcn  holier  there 

Robert  Ruffel  Barrony 

John  Robb  weaver  in  Glafgow 

jarnes  M'Allum  dj.  there 


Matthew  Patterfon  in  Skeoch 
George  Bowie  in  C-tirnhill  n.iln 
Robert  Campbell  in  Bgiefham 

Given  in  by  John  Jack  merchant 

Bo nets 

William    Ford  fchool-mafter  at 

King  Cavil,    13  copies 
Jame?  Davidson  wright  there 
John  Ccchisne  farmer  Gnelide 
Avchd.  Hurdle  fmith  in  Ochiltree 
Robert  Linkiroo  weaver  there 
James  Bennie  in  Rickerfoo 
Andrew  SSich  wrighr  Gatsiide 
j'inefi  Allan  tenant  in  Park 
jame?  Arbuckle  wright  in  Bns 
James  Ramfay  feryant  Sunuvfide 
John  Shaw  taylor  in  Flipiton 
John  Steel  labourer  Lin!'.**  gow 


jamesM'uchel  gardener  Burnbank  Ca;hrine  Taylor  fervant 
Janes  Wilfbn  fmith  John  Ruffel  tenant  inSlamanan 

John  Patterfon  do.  in  Haghiii  P.irifh 

James  Gray  weaver  in  Calton      Henry  Taylor  wright  there 
iirchd.  Sym  hat-muker  Glafgow  AJexr.  Young  flax  Jreffrr  there 
John  Orr  fmith  there  James  Main  tenant  there 

John  Buchanan  hofier  there  Richard  Marfliall  do.  there 

Andrew  Gray  weaver  Barachney  William  Thomfon  do.  there 
John  Campbe!  cot!  grieve  there   James  I3oyd  do.  fche-rg 
Alexr.  pettigrew  weaver  Carmyle  William  Brown  do   there 
Robert  Donald  fmith  there  James  Wadde!  fmith  there 

Margaret  wiU:ic  pencUer  there      john  Mochtie  inn  keeper  there    - 
james  Xuld  Fullerton  Ajf.vr    B2II  tenant  there 

John  Donald  fmith  in  Glafgow     James  Strsthern  do   there 
Robert  Bowie  inkle  weaver  there  john  i.iarlhall  fl«jt  drefler  thjfirc 
Thomas  Neilfon  plaifterer  there   Thomas  Young  lervant  there 


Robert  Young  fervant  in  Poihill 
william  Mitchell  miller  Mlnbrae 
Archd.  Anderfon  in  Lowdon 
James  Dun  gardener  there 
Adam  Legate  mafon  Galfton 
•John  Lamie  workman  there 
James  Boyd  in  Bruntwood 
Alexr.  Main  in  tfouthole 
John  Strachan  Maucbline 
Robert  Glover  weaver  in  La\7s 
David  Wilfon  in  Hill  Craigie 
pougal  M'Fariane  iu  Sydhead 
Thomas-  Wright  cooper  Tarbol. 


Thomas  Ahken  wo  kman  there 
John  Robert Ibo  in  Newmiln 
jauet  Aitken  the»e 
Thomas  Main   tenant  in   Muir  E- 

venfide  Par. Hi 
willianrAiiken  ienant  there 
j  ohn  Allan  do.  there 
William  Black  do.  there 
Thomas,  Lelhmsn  do.  there 
james  Mung«i  clotjbier  there' 
John  Wright  tenant  theie 
Andrew  Reid  do.  there 
David  Sainfon  do,  there 

James 


FOR    A  COLLECTION  OF  SERMONS.    6tf 

Alexr.  Blair  there 
John  Clacher  there 
Willi im  Yool  weaver  there 
M  ilcom  M'Farlane  weaver  there 
John  M' Arthur  weaver  there 
David  Strang  do.  there 
James  M'AJWerdo.  there 
John  Campbell  taylor  there 
John  Kiflv  weaver  there 
James  Miller  do.  there 
James  Ruffe  maftman 
John  Cuthhertfon  do.  Cahon 
George  Leitch  weaver  Barrony 
Robert  Todd  Hig  hilt 
David  Bannerman  farmer Ca! ton 
William  Reid  weaver  there 
John  Refton  there 
James  Gray  weaver  in  Glafrow 
Given  in  by  William  Chalmers    Robt.  Stunrt  Old  Kirkpatrick 
School  matter  in -Perth  r";«'  r':LL  »«-- 


f  >me«  Erfkine  tenant  there 
Robert  Daigleifh  there 

G-ven  in  by  WiWtam  Pert^r  ma 

Ton  io  New  Kirkpatrick 
William  Gieenbill  do. 
James  P'tter  do. 
Daniel"  Moon 
Hellen  M'Adam 
John  C  Id  well  joiner 
William  Girner  plowman 
Alcxandrr  Buchanan 
Robert  Gardener  imfon 
John  Barbour  bleacher 
John  Buchanan 
James  Mrller  wright 
Archd.  M' Vicar 


John  Scott  baker  there 
John  Whitelock  weaver  there 
A'exr.  M'Ewendo.  there 
John  Aoderfon  merchant  there 
Hugh  Moncrirf  in  Methvan 
J3mes  Miller  firmer  in  Perth 
David  Gardener  raylor  there 
Jjines  Bullion*  do  there 
Wljliam  Smith  weaver  there 
Thomas  Glafs  taylor  there 
John  BoHione  weaver  there 
John  Clyde  weaver  there 


Grizei  Gibb  there 
James  Wood  cuter  in  Glafgow 
James  Rennic  weaver  Calton 
James  Brekearn  brewer  th?fe 
James  Frame  wright  Glafgouf 
John  M'Lellandjunr.  Paifley 
James  Wilfon  there 
Duncan  Morrifbn  Edinburgh 
John  Galloway  grocer  Glafgow 
Robert  Rodger  weaver  there 
William  D)ck  Old  Monklancf 
Robt.  Findlay  farmer  Barrouy 
James  Findlay  maltrnan  there 
James  Leek  weaver  in  Govan 


Given  m  by  John  Selkirk  weaver  James  Gillies  fhoemaker  Glafooui 

in    filtOlln  Willi**™    H*\A  .„    r>     .  °     W 


in  Caltoun 
Margiret    White  in  Daliholm 
Robert  Stuan  there 
F"ter  Mai'lanf)  there 
Margaret  Hamilton  there 
J^rnes  Ure  tltre 

illiam  Thonifon   Barrony 


William  Reid  in  Calton 
Agnefs  Re',d  in  G la/go w 
George  Kirkpatrick  taylor  in 

Dojglas 
Apnefs  WMfon 
William  Dun 
John  M.nzies  weaver  Calton 


Jo^n  Killoch  weaver  in  Paifley     James  Whitfon  do.  Glafrov-/ 
K  'Wert  Maxwel  ponioner  Andrew  Weir  do.  ij^rc 

Robert  J^rvie  wright  Ealtwood  Joieph  Vi'dr  do.  there 
John  MGee  farmer  Berry  knows  John  Miller  do.  Calton 
John  Lang  baker  Glafgow  James  Dun  weaver  G la fizow 

Wili.  Ure  in  Arngibbon  Will.  Lithgow  workman  there 

TJiomas  Cullings  Buchlyvi*  William  Kid  cooper  there 


N 


oon 


656 


SUBSCRIBERS    NA 


M  E  S, 

John   Glen 


Given  in  by  David  Miller  por  Given  in  by    John  Glen   Mer» 

tioner  in  Torrence  chant,  Poi  t-Glafgow. 

John  Henderfon  in  Kirkintilloch 

John  Beny  in  Eafter  Bargrochan      PORTGLASGOW. 
Rob.  Halden  in  Upper  Carliftoun  The  Revd.  Mr.  Archd.  Smipfoo 
Alexr.  Muir  ip  Balquarige  minilfer  oF  the  fiofpd 

John  Bryfon  in  Mill  Fauld  Archd.  Brown  nyi0F 

Robert  Ruchead  in  Balquarige      john  Barr  fhoe  maker 


Robert  Mulr  in  Hayfloun 
Robert  Brock  of  Wdrdhiil 
Peter  M'Aulay  in  Bar  End 
William  Thomfon  in  Arnbroe 
James  MarfliaH  in  Balmore 


Jjmes  Lang  do. 
William  Smith  do. 
Archd.  Glen  miller 
James  Erfkiue  dyer 
James  Wingate  fmith 


William  Brown  in  Craig  BArnet  j.mes  Glen  taylor 
Robert  Crawford  workman  John  Ritchie  hofier 

John  Angus  in  r  ore-bank 


Andrew  Jamielon  baker 
Robert  Fischer  do. 
George  M:Ghee  Imith 
William  Young  wright 
James  Steven  fawer 
George  Donaldfon  do. 
Grabame  M'Farlaoe  baker 
Alexander  Marfhail  do. 


Robert  Turner  of  Temple 

WMiam  Purdon  in  Cornhill 

William  Neilfon  in  Glins 

Mark  Neilfon  in  Bargrochan 

William  Boyle  there 

James  Lockhan  in  Torrence 

Francis  Patterfon  in  Fintry 

James  Gilfillan  in  Neither  Giins  j5anjcl  M'Kenzie  clerk 

David  Miller  tenant  in  Mains       jarnes  Laird  wright 

Walter  Buchanan  in  Barroufton  Robert  Neil  faiior 

James  Allan  weaver  in  Hayfton     i0\m  Smellie  farmer 

James  M'Lean  in  Carrvdyke 

John  Stewart  in  Kirkintilloch 

Alexander  Crawford  Glafgow 

Daniel  Innes  inn- keeper  there 

Thomas  Allan  in  Dimgrew 

James  Aitken  in  Baldernock 

David  Ralioch  weaver  there 


Duncan  M'Allum  labourer 


John  King  there 
David  Dun  there 
Robert  Grabame  there 
Robert  Fergus  there 
Robert  Hay  in  Balmore 
Robert  Rankin  in  Campfie 
Joon  Winning  offpringfleldij 
Thos.  M'Lehofe  in  Bargrochan 
Walter  Scott  in  Halylands 


GREENOCK.       « 
William  Turner  wright 
John  Rodger  do. 
William  Lamont  fhoe  maker 
Patrick  Morrice  wright,  3  copies 
Robert  M'Farlane  do. 
Archd.  Henderfon  do. 
James  Service  fhoe  maker 
Archd.  Brown  do. 
Robert  Lamont  do. 
John  Dun  grocer 
James  M'Arthur  wright 
Colin  M'Alifter  do. 
William  Turner  junr..  fmith 


Margaret  Wright  in  Buchly  vie      ™ 

Thomas  M'Gikhrilt  Balgrochan  If"  Re™,c.P"denerf 

William  Scott  weaver  there 
Robert  Aitken  in  Bagfide 
John  Malcolm  in  Balglali 


Agnefs  Edrnilton 
Robert  Walker  fhoe  maker 
William  Rodger  fmith 
j  ohn  M'Donald  fhoe  maker 


John 


FOR   A  COLLECTION  OF  SERMONS.     657 


john  Shearer. (hoe maker 
William  Shaw  do. 
john  Fleming  fmith 
Alexr.  Galloway  wright 
j  ames  M'Crae  do, 
William  Swan  do. 
john  Laird  do. 
Duncan  M'Auflin  weaver 
Moks  M'Clellan  merchant 
john  M'  Auflan  (hoe  maker 
john  M*Kellar  merchant 
Archd.M'Goun  do. 
Alexr.  Allan  do. 
Daniel  Fleming  wright  * 
Alexr.  Brown  dyer 
William  RulTcl  mafon 
William  Warden  farmer 
john  Lnmont  (hoe  maker 
William  Lov€  ulvcr  fmith 
james  Brownlie  wright. 
Robert  Sinclair  do. 
Gavin  Lindfay  do. 
Thomas  Roberiibn  mafon 
Wilium  Cowie  do. 
james  Stewart  baker 
Alexr.  Murphy  barber 
Bryce  Sharp  boatman 
Daniel  M'Goun  merchant 
Robert  Paterfon  wright 
David  Fife  weaver 
Neilfon  Love  ciock.maker 

CRAWFORDYDYKE. 

Robert  Cunningham  workman 
james  Crawford  wright 
Roberl  Laird  do. 
Alexr.  A  Hi  Ton  do. 
j amea  Gillies  maion 
Andrew  Paton  do. 
George  Duncan  do. 

KILMALCOL  M . 
William  Park  junr.  wright 
Margaret  Fleming 
j  ames  Gardner 
Alexr.  Gardner 
Daniel  Cameron 
john  Mi&a:ea  holler 


Robert  Orr  Hardrige 
William  Houfton  dyer 
William  Reid  farmer 
Alexr.  Logan  (hoe  maker 
john  Park  junr.  wright 
Alexr.  Hatrick  farmer 
William  Sage  fmith 
Alexr.  Hatrick  fmith    ' 
j  ames  Semple  taylor 
Robert  Taylor  farmer 
j  ames  Ait  ken  do. 
Andrew  Paul  weaver 
Thomas  Laird  wright 
Charles  Stevenfon  (hoe  maker 
John  Taylor  farmer 
John  Hatrick  fmith 

LOCHW1NOCH. 

William  Orr  weaver 

j  ames  Willon  do. 

Ifobel  Montgomery 

Alexr.  Grant  mafon 

john  Crawford  weaver 

james  Allan  do. 

j  ames  Riddel  do. 

William  Arthur  junr.  Balgreea 

j  ohn  Orr  of  Midhoufe 

j  ames  Gaven  weaver 

B  E  I  T  H, 

Robert  Boyd  weaver 

Bryce  Barr  do. 

William  Knox  (hoe  maker 

Robert  Hunter  taylor 

William  Swan  filk  weaver 

john  Stevenfon  do. 

james  Walker  do. 

j  ames  Smith  do. 

Robert  Glen  taylor 

james  Campbell  flax  drefler 

Ifobel  Barr 

David  Dove 

john  Gay  weaver 

Robert  Reid  do, 

Mary  Hutchifon 

Martha  Montgomery 

john  Auld  merchant 
•    William  Barr  weaver 
N  n  n  n  2  lota 


$$8  SUBSCRIBERS 

John  Wilfon  merchant 
James  Campbel  barber 
james  Craig  (hoo  maker 
james  Luffc 

Thomas  Cochran  weaver 
William  Harvie 


Houston  and  Kilallan. 
Jvlattbew  Millar  weaver 
j met  M'Nab 
Agnefs  Millar 
John  Lang  weaver 
Alexr.  Alexander  do* 
joho  Arthur  do 
James  Paton  wright 
j  arnes  Allilori  farmer 
William  Arthur  weaver 
jean  Neitfon 
john  Barr  clock  maker 
David  Barr  weaver 
David  Wark  tayior 
Robert  Birr  wright 
Robert  Donald  fmith 
Alexr.  Houfton  weaver 
WilJiam  Dick  merchant, 
james  Lyle  miller 
jobn  Miller  farmer 
Alexr.  L^ng  do. 
Andrew  Arthur  weaver 
Patrick  J-'ndfay  faxdrefTer 

DUMBARTON. 

Robert  Paterfon  weaver 
Arthur  M'Ktozie  carpenter 
John  Lata  fawer 
Robert  Houfton  (hoe  maker 
J  ohn  Gordon  glafs  houfe  man 
john  jardine  fhoe  maker 
john  Lindfay  do. 
Alexr.  Glen  cooper 
Patrick  Jurdine  merchant 
jime*  Millar  tayior 
john  Blair  merchant 
Robert  fiwrcg  weaver 
William  M'Jntyre  Govfeholm 
j  imes  Glen  mafon 
Robert  Lang  wright 
john  Tennep  aiaJTon 


NAMES,1 

john  Hamilton  do. 

john  Wilfon  do* 

Adam  Walker  fhoe  maker 

Peter  Mitcbei  junr.  do. 

jaroes  Watfon  do. 

Andrew  Miller  Gltfs  houfe  marr 


B  O  N  Hi  I  t  L. 

Jame<  M  Alifle;  jnnr.  wright 
john  M'Aiifter  (Jo. 
john   Blair  do.  Drymen 
Thomas  M'Kean  merchant 
Thorn.**  Maltmarn  printer 
john  Walker  perry  man 
William  Robertfon  (hoe  maker 
Walter  M'Aliu>r  pftnfkr 
Thomas  Brown  excife  officer 
john  M'lmyie  printer 
john  M*Kean  do 
james  M'jndoe  dyer 
A^nels  Leckie- 
jjme*  Hr-nderfon  printer 
Robert  M'Intyre  Ba  loch  jeny 
William  Strang  gardncr 
Marry  Wright 
Mary  Cameron 
john  M'Kechnie  farmer 
Alexr.  M;Aulay  tayior 

DALR  Y. 

Robert  Montgomery  of  R  odlte 

George  Boyle  of  Bkckfyke 

Andrew  Greg  w right' 

john  Robenfbn  Auchenfkeith 

Thomas  Aiiktt)  Weaver 

William  Miller  j'i.nr,  flioe  maker 

james  Dnnpftcr  tayior 

james  it  rrat  merchant 

Hu^h  Brown  do, 

Hugh  Stevenfon  weaver 

David  Boyle  do. 

John  S'eel   tayior 

j  dines  Latta  miller 

Nathaniel  Montgomery  weaver 

David  Auld  do. 

Robei  t  Dun  lop  do. 

David  Stirrat  do. 

johnLyje 

john 


FOR   A   COLLECTI 

John  Gavin  weaver 
John  Auld  do, 
John  Semp'e  do. 
Robert  Fergufnn  do. 
William- Jack  carter 
Thomas  Paton  weaver 
Thomas  Chalmers  da. 
Francis  Mirlhall  do. 
John  Brown  Farmer 
David  Muir  flax  drrllcr 
Robert  Brown  farmer 
William  Boyd  do. 
John  Crawford  do, 
HughRiily  do. 
John   Stirrat 

John  Wood  fide  (hoe  maker 
William  Kirkwood  flax  drefler 
James  Ma  key  carrier 
Matthew  Sirat  lahourer 
Hugh  Ofwaid   weaver 
Robert  Stewart  do. 
Thorn -is  Greg  fanner 
James  Harvie  do. 
James  Gillies  (hoc  maker 

CARD  ROSS, 
James  Hamilton  printer 
Patrick  Brydie  do. 
John  Sym  do. 
Cliarles  Murray  i]o. 
Robert  Mackey  do. 
William  Walker  do, 
Daniel  M' Cloud  do. 
Robert  Nairn  do. 
Walter  Craig  do. 
Archd.  Carmichael  don 
David  Millar  do. 
Randolph  M'Innes  do, 
Jolm  Stirling  do. 
Frederick  Gordon  engraver 
William  M'lntyredo. 
George  Ord  do. 
William  Smith  do. 
James  M'lytrchoie 
John  (VlMlpine  cutter 
Abraham  Tennent 
Robert  M'EjrUne  farmer 
Walter  Hruce  malier 
Robert  Bruce  gardener 


ON  OF  SERMONS.     6& 

Robert  Rodger  fmith 

Robert  Davie 

James  Gay  weaver 

John  Willifon 

Walter  Munn 

Duncan  Ritchie  Ballimerioch 

Johnfton  M'Kinlay  firmer 

Archd.  M4Kim  weaver 

John  M'Kinlay  labourer 

Charles  Wood  gardener 

James. Simfon  wright 

James  Smith  fmith 

James  Davie  at  Walton 

Walter  Glen  miller 

Alexr.  Park  dyke  builder 

John  B  arr  wright 

George  Trotter  do. 

Sutherland  Langland  fmith 

James  DonaiJ  farmer 

Gideon' Scott  bleacher 

Peter  Blackie  engraver 

Andrew  Aitken  wright 

Robert  Tennent  printer 

John  Gordon  gardener 

James  Guthrie  flax'  dreffer 

William  Dqvie  farmer 

William  Chalmers  copper-plat^ 

printer 
Alexr.  Forreft  do: 
Thomas  Salmon  wright 

R  O  \V. 

James  Errol  fchbdl. matter 
Archd.  Marquift  taylor 
John  Cochrane  weaver 
John  Smith  farmer 
William  Muir  fmith' 
John  Brodie  Aidencjipie 
Donald  M  Farlane  gardene* 
Alcxr.  Gay  farmer 
Robert  Taylor  weaver 
Robert  Lennox  farmer 
Malcom  Taylor  weaver 
Donald  M'Nilage  miller 
Duncan  Millar  miller 
John  Fleming  gardener 
Alexr.  M'Auflan  farmer 
Alcorn  M'Murray  fchool  maftep 
R  O  S- 


«6c 


5  U  B  S  C  RISERS    NAME  S, 


RO&NEATH. 

Jame*  Chalmers  farmer 
Peter  Wilfon  in  Parkhead 
Peter  Keith 

Alexr.  M'Nure  gardener 
Patrick  Strathern  wright 
Donald  Colcjuboun  labourer 


PAISLEY. 
John  Dewar  printer 
William  Paterfon  wright 
James  Gardner  poft 
William  Cochran  weaver 
Daniel  IVPEwen  wright 
John  Gibfon  weaver 
Thomas  Wylie  do. 
John  Reyburn  do. 


KILMARONOCK 

Robert  Gardner  in  Blarquhomri  eiames  ™!<™  ,do« 
JotoM'Lintock  (hoe  maker 
John  Cunningham  of  Wefter 

Camfmoun 
John  Gardner  farmer 
James  M<  Alpine  of  Blarlulfc 


ERSKINE. 

Matthew  Miller  miller 

William  Glen  of  Bargarraa 

John  Crawford  wright       : 

William.  Hen  deribn  weaver 

Jc*m  Fergufon  fmith 

WMUro  Clark  wright 

"William  Miller  farmer 

Thomas  Stewart  terrier 

William  Holm  farmer 

William  Lang  do. 

Peter  Blair  do. 

Hireh  Gardner  fmith. in  Inchanan  r#rii.       „         c  *    .r  i 
,    s     ^    .  i       »     i?  vfilliam  Birr  of  CartUde 

lames  Ewing  taylor  Renfrew       T  , 
L..,.       „r  ii       c  ,l  ,Q      John  Orr  carrier 

William  Wallace  faimer  there      „,-.,,.       „     ,    r  j 

VVii!um  Henderfon  gardener 

O  L  A  b  O  u   VV.  A||an  M;tcM  fl^^^ 

The  Revd.  Mr.  John  M'Mdlan,  Miftrefs  Houfton 

minifter  ofthegofpel  at  Sin-  j0!,n  Baird  merchant  taylor 


John  Paton  do. 
Edward  Taylor  do. 
James  Kerr  do. 
Archd.  Leek  do. 
William  Hamilton  do. 
John  Larg  do.  <* 

John  Stenage  do. 
William  W*tfbn  do, 
Thomas  Smith  do. 
James  Miichel  do, 
Alexr.  Uarr  do. 
Daniel  M'Kiedo, 
Anthony  Reid  do. 
William  M'Clclhnd  do. 
William  Mitchel  do. 
William  Pattifon 

KILB.ARCHA  N. 


dy  hills 
Jofiah  M'Millan  merchaat 
John  Galloway  do. 
Margaret  Polmee 
Robert  Rallton  of  Badhill 
James  Ralfton  there 
Andrew  ShieU  taylor 
Robert  Williamfon  (hy  maker 
J-imcs  Tujnbull  weaver 
fiugh  Miller  do. 
A;^xr,  Brown  cabinet  maker 


George  Thorn  fmith 
Thomas  L-<i'd  wright 
John  Lockart  do. 
William  Caldwslldo. 
James  Gavin  weaver 
George  Lang  firmer 
Robert  Auken  do. 
James  Ait  ken   wright 
Janet  S;jod>»rafs  Lecher  fide 
James  Aliifon  fmith 
John  Cochrane  of  Clippings 

Archd. 


*OR  A    COLLECTION 
Archd.  Caldwall  farmer 
John  Caldwall  do* 


INNERKI.P. 
Thomas  Rennie  gardener 
Jo'*n  Kelfo  farmer 
Houfton  Maxwell  weaver 
James  Lyon  Ship-matter 
William  Pollock  miller 
Patrick  Craig  mariner 

LARGS. 

James  Morris  farmer 
James  Broadfoot  do. 
John  Ninian  mafbn 
William  Beith  cooper 
Alexr.  Erikine  do. 
William  Moodie  weaver 
William  Shearer  dyke-buifder 
William  Jamiefbn  weaver 
David  Hill  do. 
John  Wilfon  malter 
Archd.  Hood  weaver 
Archd.  Wilfon  fhoe  maker 
William  Willbn  of  Haley 
John  Hill  at  Halburn    - 
William  Barr  weaver 

C  U  M  B  R  A  E  S. 

Capt  Crawford  of  the  Catter 

Archd.  Rkchie,  mate,  60, 

J  ames  Fortay  faiior  dq. 

William   Hunter  do. 

Niel  Kennedy,  do. 

John  M'Callum  do. 

Ronakf  Hyndman  do. 

john  Murray  do. 

Robert  Hill  do. 

Charles  Caftledo. 

Robert  Kirkwood  mifoa 

William  Wifheart  do. 

j ame*  Crawford 

j  ames   M'Fee 

james  M'Kirdie  mafi-n 

William  Boyd  farmer 

j  ames  Morris  do. 

Aichd.  Crawford  htwkt 


West    KILBRIDE, 
John  Muir  of  Drummillbg 
james  Miller  of  Woodfide 
james  Wilfon  miller 
William  King  wright 
john  Miller  taylor 
Archibald  Malcolm   weaver 
Margaret  White 
james  Duncan  tanner 
Hugh  Hunter  farmer 

SALTCOATS. 

Robert  Gait  Schoolroafter 
james  Crawford  farmer 
Agnefs  Wyllie 
j*net  Porter 
Duncan  Kennedy  weaver 
William  Miller  der. 
Robert  Workman  do. 
William  Sheddan  wright 
David  Luik  do. 
john  Boyd  mafoa 
Peter  Bimop  faiior 
john  M'Boyd  Cooper 
james  Ring  Ship.mafter  ) 
William  Boyd  fmittt 
Thomas  M'Kean  do. 
Thomas  Larnly  do. 
john  Graig  merchant 
john  Thorn  (on   cooper 
NielFulierton  <io, 
Thomas  jervice  wrigbt 
Alexr.  Hutchefon  coal-hewer 
james  Wilfon  do. 
Patrick  Wyllie  wright 
Robert  Ballantine  cooper 
john  Morrifoa  fall  officer 
Qjkintin  Miller  vintner 
john  Morris  Merchant 
Robert  Ingram  labourer 
William  Varalierope-lpinner 
W.lliam  Bills  do. 
Waker.Waiker 
Hugh  Dunlop  farmer 

STEVENSTON. 

Ditiiei  Wilfon  miller 

jonn 


66*1  SUBSCRIB 

John  Baird  weaver 

George  jack  carter 

Xayon  Lochrie  fhoemaker 

William  Gray  weaver 

William  Gillies  do. 

George  Cunningham  coal  hewer 

Hugh  Gilmour  muficianer 

KILWINNING. 
john  Garland  mafon 
Robert  Wilfon 
Hugh  Datchon  weaver 
james  Datchon  do. 
Archibald  Lowdon  do* 
Robert  Howie  do. 
John  Fergufondo. 
john  Templeton  do. 
john  Boag  do. 
John  brown  do. 


ERS    NAMSS, 

J  )hn  Lockart  farmer 

janetYoun^ 

john  Glen  vintner 

john  Bink*  merchant 

Robert  Campbell 

John  Stuart  q'ock  maker 

James  Reid  merchant 

Will'am  B*rr  of  Auchenmade 

George  Stir  rat  farmer 

James  Wilfon  weaver 

John  Cown  do. 

Robert  Stirrat  do. 

James  Bailie  do. 

Adam  Giffcn  farmer 

Thoma?  Rober(fon  weaver 

Robert  Rankin  dyer 

John  Mack  mnfun,   12  copies 

James  Cowan  chapman  Douglas 

John  Agnew  Beifaft.  j  dozen 


\ 


THE    END 


BOOKS    Printed  and  Sold  by  -J.  Bryce, 

I.  Mr  RALPH  ERSKINE's  WORKS,  in  Ten  large  Vo- 
lumes Octavo,     price    Z.t-i-o.  fti'ched  in   blue  paper. 
Bound  / 1-8-0  fuper  Fine  Paper  copies,  £i-i  0-0.  ft  itched 
in  blue  Paper.  Bound  /2-0  o. 

II.  Mr.  ROBERT  TRAfLL's  Sermons,  3  vols,  late  mini- 
ftcr  of  the  Gofpel  at  London,     Price  6s. 

Ill    An  Exposition  of  the  Ten  Commandments,  by  Mr  James 
Durham,  late  minifter  of  the  Goi'pel  atGlafgov.  Price  2s. 

IV.  HENRY's  Commentary  on  the  old  and  new  Teitament, 
6  vols,  beft  Edition,  Folio.     Pried  (3-5-0, 

V.  BROWN's  Expoiition  of  the  Epiftle  to    the  Romans, 
quarto.    Price  6s. 


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