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fo  t^e  feifirarg  of 

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v./ 


S  E  R  M  O  K  S 


ON  VARIOUS 


IMPORTANT   SUBJECTS. 


IN  THREE  VOLUMES. 


/ 


By 

^ 

JOHN    YOUNG, 

D. 

D. 

MINISTER    OF 

THE    GOSPEL    IN 

HAWICK. 

THE  SECOND  EDITION. 


VOL.    I. 


EDINBURGH 


yRlNTED  JBY  GEORGE  CAW;    AND  SOLD  BY 
SELL  &.  BRADFUTE,  J.  FAIRBAIRN,  AND  J.  WATSON  &  CO.  EDINBURGH;' 
D.  NIVEN,  AND  BRASH  8c  REir,  GLASGOW  ;    AND 
:  VERNOR  &  HOOD,  LOUDON. 


W.DCC.XCVir. 


PREFACE. 

WHEN  any  new  book  appears  in  the  world,  it  is 
ufualto  give  fome  account  of  the  reafons  of  its 
publication.  If  it  is  a  religious  book,  the  public  have 
a  right  to  expedl  this.  It  is  dangerous  to  countenance 
the  miniftrations  of  any  man,  who  pretends  to  preach 
the  gofpel,  till  one  be  fatisfied  about  his  having  a  re- 
gular call  to  preach.  And  when  a  man  writes  upon 
a  religious  fubjed:,  tender  Chriflians  will  always  have 
the  more  freedom  in  perufing  his  writings,  if  they  are 
fatisfied  about  his  call  to  write.  From  this  conlide- 
ration,  the  Author  of  the  following  Sermons  holds 
himfelf  bound  to  inform  all,  into  whofe  hands  they 
may  come,  of  the  following  circumftances. 

Several  members  of  the  congregation  with  which 
he  is  connedted,  and  fome  others,  had  expreifed  their 
dellre  for  the  publication  of  fome  particular  fermons 
contained  in  the  following  colledion :  And  fometimes 
had  infilled  for  it  with  peculiar  earneftnefs.  But  a 
fenfe  of  his  own  weaknefs  made  the  Author  long  de- 
cline complying  with  fuch  importunities.  At  laft^ 
he  was  prevailed  upon,  at  the  delire  of  a  neighbour- 
ing congregation,  to  publifli  a  lingle  fermon.  And  it 
had  a  reception  from  the  public  beyond  his  expedla- 
tions.  Encouraged  by  this,  the  members  of  his  own 
congregation  not  only  renewed  their  folicitations  a- 
bout  particular  difcourfes ;  but  fome  of  them  inlifted 
for  the  publication  of  all  his  atlion  fermons,  as  they 
are  ufually  called.  As  he  could  not  think  it  his  duty 
to  pay  lefs  regard  to  the  delires  of  his  own  congregation, 
than  tothofeofanother,heiignified,atlength,  to  fome  of 

a  2  '^  them, 


IV 


PREFACE. 


them,  that  if  the  defire  was  general  in  the  congrega- 
tion, he  would  not  obflinately  ftand  in  the  way  of  it. 
They  to  whom  this  was  lignified  mentioned  it  to  their 
brethren ;  and  the  matter  was  carried  from  one  (tep 
to  another,  till  there  was  fufficient  evidence  that  the 
delire  was  univerfal  among  them. 

In  confcquencc  of  this,  propofals  were  publifhed 
for  printing  thofe  action  fermons;  together  with  a  few 
others,  that  are  evidently  connected  with  fome  of 
them.  The  Author's  defign,  in  publifhing  the  pro- 
pofals, was  chiefly  to  obtain  fatisfadlion,  about  his  ha- 
ving the  call  of  providence  to  publifh  the  fermons. 
Being  perfuaded,  that  if  tlie  voice  of  the  people  is,  in 
any  cafe,  the  voice  of  God,  according  to  the  ancient 
maxim,  it  is  pecuUarly  fo  in  matters  of  this  kind ;  he 
determined  either  to  publifh  or  not,  according  to  the 
reception  that  the  propofals  fhould  meet  with  among 
the  ferious  part  of  mankind.  Nor  did  he  finally  re~ 
folve  upon  the  publication,  till  he  was  fatisfied  that 
there  was  a  demand  for  the  fermons  in  moft  places 
where  he  is  known,  and  even  in  fundry  places  where 
his  face  has  not  been  feen.  But  as  the  call  of  a 
Chriflian  congregation  was  a  principal  mean  of  fatis- 
fying  him  tliat  he  had  the  call  of  God  to  preach  the 
gofpel,  he  could  not  but  look  upon  the  call  of  the 
fame  congregation,  when  joined  with  that  of  fome 
hundreds  from  other  places,  as  having  equal  weight 
to  fatisfy  him  that  he  had  a  like  call  to  publiili  a  part 
of  what  he  had  preached.  On  this  account,  he  durfl 
no  longer  refufe  to  let  the  fermons  go  abroad  ;  more 
efpecially  when  he  took  into  confideration  the  follov\^- 
ing  things. 

Fi}J},  There  are  fome  exercifed  perfons,  he  trufta, 

whofe 


PREFACE.  y 

whofe  experience  will  tellify,  that  the  bleJiHag  of  God 
was  not  altogether  wanting,  while  fome  of  thefe  fer- 
mons  were  delivered.  And  he  knows  that  it  is  God's 
ufual  method,  to  carry  on  his  work  by  means  and  in- 
ftrmnents  that  are  weak  of  themfelves,  and,  in  human 
reckoning,  contemptible;  *'  that  the  excellency  of  the 
"  power  may  be  of  God,  and  not  of  us."  Hereby  he 
is  encouraged  to  expedl,  that  a  limilar  bleiling  may 
accompany  the  reading  of  them,  to  fome  few  of  the 
people  of  God.  And,  if  this  is  the  cafe,  an  end  will 
be  gained  fufficient  to  balance  all  difcouraging  con- 
iiderations. 

Secondly,  Very  few  fermons  have  been  publiihed 
of  late  by  members  of  the  AlTociate  Synod,  but  fuch 
as  were  delivered  upon  occafions  that  natively  led  to 
matters  of  controverfy.  Indeed,  there,  have  been, 
comparatively,  few  publications  of  any  kind  by  Se- 
ceders,  unlefs  upon  controverted  fubjeds.  This  has  gi- 
ven occalion  to  them  who  know  us  only  by  fuch  wri- 
tings, to  think,  that,  even  in  our  ordinary  difcourfes, 
we  entertain  our  hearers  v/ith  nothing  but  matters  of 
controverfy ;  or,  as  fome  are  plealed  to  fpeak,  with 
railing  againfl  every  denomination  of  men  but  our- 
felves.  To  convince  fuch  perfons  of  their  miilake,  it 
may  not  be  improper  to  fet  before  the  public  an  ex- 
ample of  thofe  difcourfes  with  which  feceding  con- 
gregations are  entertained,  whv^n  there  is  no  call  for 
controverfy. 

Thirdly,  There  are  various  things  lately  publifhed, 
under  the  name  of  Sermons,  that  bear  no  more  rela- 
tion to  the  gofpel  of  Chrifl  than  the  difcourfes  of  a 
Heathen  philofopher.  And  fome  that  run  in  dired 
oppofition  to  the  capital  dodrines  of  the  Chriitian  fy- 

a  3  ftem. 


VI 


PREFACE. 


ftem.  The  following  difcourfes,  I  hope,  will  be  found 
agreeable  to  the  form  of  found  words.  And  the  pro- 
pagation of  gofpel-truth,  in  its  native  fimplicity,  is^ 
perhaps,  the  beft  antidote  againft  the  baneful  influ- 
ence of  error  of  every  kind.  When  the  prophet  that 
hath  a  dream,  will  needs  tell  his  dream;  why  fhould 
not  he  that  hath  God's  wordfpeak  his  word  faithfully  ^ 
and  publifh  it  too?  For  what  is  the  chaff  to  the  wheat, 
faith  the  Lord*P 

Such  were  the  motives  which  induced  the  Author 
to  pubhlh  the  two  firft  volumes  of  thefe  fermons  in 
the  year  1781.  Similar  reafons  prevailed  with  him 
to  publiQi  the  third  volume  twelve  years  after.  In 
fome  of  the  firft  fermons  of  that  volume  there  is  more 
of  a  controverfial  nature  than  in  any  other  part  of  the 
work.  But,  \^4len  the  fubjedt  and  the  occalion  are 
confidered,  he  trufts  it  will  appear  that  this  could  not 
ealily  be  avoided.  And  as  he  is  not  confcious  of  ha- 
ving faid  any  thing  that  was  not  warranted  by  the 
fcriptures  of  truth,  he  has  fuffered  the  difcourfes  to  go 
abroad  as  they  were  delivered. 

As  few  copies  of  the  firft  edition,  particularly  of  the 
two  firft  volumes,  were  thrown  off,  beyond  what  were 
necelfary  to  fupply  the  numerous  fubfcribers,  fundry 
demands  have  been  made  for  them  which  could  not 
be  anfwered.  This,  together  with  the  unexpedled 
fuccefs  of  a  late  publication  of  a  different  kind,  has 
encouraged  tlie  Author  to  comply  with  the  advice  of 
feme  friends,  in  hazarding  this  fecond  edition  of  all  the 
fermons. 

I  am  well  aware  that  there  are  too  many  books  al- 
ready in  the  world ;  but  this  has  been  the  cafe  for 

many 
*  Jer.  xxlif.  28. 


PREFACE.  vii 

iiiany  centuries  pail.  And  if  this  had  been  coniider- 
ed  as  a  fufficient  reafon  to  delill  from  publication,  the 
world  had  for  ever  been  deprivedfof  the  mofl  valuable 
books  on  every  fubjedt.  A  book  that  deferves  it,  will 
continue  to  be  read  and  efleemedby  the  judicious ; 
though  the  number  that  is  in  the  world  were  doubled. 
And  one  that  does  not  deferve  to  be  read  will  very 
foon  ceafe  to  be  troublefome,  by  faUing  naturally  into 
the  number  of  thofe  ufelefs  volumes,  which,  though 
they  continue  to  exift,  are  no  longer  known  to  be  in 
the  world. 

Nor  am  I  lefs  feniible  that  the  taile  for  religious 
books,  efpecially  for  fermons,  is  far  from  being  univer- 
fal  at  this  day.  But,  inftead  of  being  difcouraged  from 
pubhfliing  fuch  books  on  that  account,  I  apprehend 
every  well-wi(her  to  religion  fliould  publifli  them  the 
rather ;  that,  through  the  bleffing  of  God,  they  may 
contribute,  if  poilible,  to  revive  that  rehfli  for  fpiritual 
things,  which  is  fd  much  fallen  into  defuetude. 

Neither  do  1  think  that  my  fermons  are  more  fit  for 
publication  than  thofe  ofmany  of  my  fathers  and  breth- 
ren, who,  perhaps,  never  entertained  a  thought  of  pub- 
lifliing.  I  know  it  to  be  far  otherwife.  They  doubt- 
lefs  have  their  reafons  for  not  publifhing.  My  reafons 
for  taking  an.oppolite  courfe  are  already  mentioned  j 
and  the  world  will  judge  of  their  relevancy.  They 
are  fuch  as  have  weight  with  me.  Though  I  have 
but  a  mite  to  contribute,  towards  promoting  the  work 
of  God,  in  which  I  have  the  honour  to  be  employed, 
even  that  mite  muil;  not  be  wanting  when  my  great 
Mailer  calls  for  it. 

No  author  can  be  fo  fanguine  as  to  expedl  to  efcape 
cenfure,  in  an  age  when  every  man  is  a  critic.     Nor 

do 


VllI 


PREFACE. 


do  I  know  why  any  fliould  defire  it.    All  mortal  men 
have  their  failings ;  and  all  the  works  of  men  mud 
needs  have  their  faults.     If  a  man  lays  his  work  be- 
fore the  world ;  to  wifh  the  faults  of  it  to  pafs  unob- 
ferved,  is  to  wifli  thajt  mankind  wxre  blind.     For  my 
part,  1  (hall  never  think  it  my  duty  to  be  offended  at 
any  cenfures  that  may  be  pad  upon  what  I  pubhih  ; 
whether  they  be  jull  or  unjult.     If  they  are   juft,  I 
ought  to  be  thankful  for  them  ;  and  if  unjuft,  I  hope 
I  fhall  be  able  to  defpife  them.     Only  there  are  tw^o 
things,  that  I  hope  every  reader  will  have  candour  e- 
nough  to  keep  in  view,  in  making  his  obfervations — 
I.  I  am  not  confcious  of  having  changed  my  opinion, 
concerning  any  point  of  dodlrine  touched  at  in  thefe 
difcourfes,  fince  the   time  that  the  firft  of  them  was 
delivered.     I  therefore  hope,  that  none  will  accufe 
me  of  contradicting  myfelf,  without  jull  caufe.     If  a- 
ny  exprefTion  is  thought  ambiguous,  let  it  be  under- 
ftood  in  a  fenfe  confident  with  what  I  fay  in  other 
places;  if  it  is  capable  of  fuch  a  fenfe.     2.  1  have  fo- 
lemnly  declared  my  adherence  to  the  dod:rine,  wor- 
fliip,  difcipline  and  government  of  the  reformed  Church 
of  Scotland ;  as  contained  in  her  approved  ftandards: 
And  to  the  principles  of  the  feceiTion;  as  contained  in 
public  ads  of  the  AJfociate  Prejbytery  and  Synod, 
Nor  have  I  ever  repented  of  that  declaration.    I  beg, 
therefore,  that  none  may  accufe,  or  fufped  me  of  con- 
tradicting any  of  thefe,  if  my  words  are  capable  of  a 
fenfe  that  is  confident  wuth  them. 

As  to  the  dile  of  thefe  difcourfes,  it  is  purpofely 
fimple  and  plain.  They  were  delivered  to  an  audience 
made  up,  for  the  mod  part,  of  country  people.  And 
it  is  chiefly  for  the  behoof  of  fuch  that  they  are  pub- 

liihed. 


PREFACE.  ix 

liihed.  To  addrefs  fuch  an  audience  in  a  high  flile, 
is  much  the  fame  as  to  fpealc  to  them  in  an  unknown 
tongue.  The  principal  ufe  of  language  is  to  commu- 
nicate one's  thoughts  to  his  hearers.  And  when  this 
end  is  not  attained,  one  fpeaks  in  vain.  Every  preacher 
of  the  gofpel  ihould  fpeak  as  one  that  is  affected  with 
his  fubjedl,  and  as  one  w^ho  wiflies  his  hearers  to  be  fo 
too.  But  I  am  perfuaded,  that  neither  tropes  and  fi- 
gures, nor  learned  expreffions  and  terms  of  art,  nor 
yet  an  affectation  of  w^ell- turned  periods  or  quaint  z^, '2- 
tithefes,  are  the  genuine  language  of  the  heart.  Nor 
are  they  calculated  to  touch  the  heart  of  an  audience, 
however  they  may  amufe  their  fancy.  A  play  of 
words  I  always  coniider  as  an  evidence  of  a  heart  at 
eafe.  Nor  have  I  ever  found  an  audience  affected  by 
it ;  unlefs  with  indignation  againit  the  fpeaker,  or  tUo, 
with  a  vain  admiration  of  his  abilities.  Of  all  fubje6ls, 
none  is  fo  much  difgraced  by  aifedation  in  llile,  as  re- 
ligion. The  enticing  words  of  man^s  wifdom  were  ne- 
ver an  ornament  to  the  gofpel  ofChrifl,  nor  never  will.- 
Nothing  can  be  more  juft  than  the  obfervation  of  a 
learned  and  judicious  critic,  in  a  late  publication  *. 
*'  Of  fentiments  purely  religious,  it  will  be  found,  that 
*'  the  moft  limple  expreffion  is  the  mcft  fublime.  The 
*'  ideas  of  Chriftian  theology  are  too  fimple  for  elo- 
"  quence,  too  facred  for  fiction,  and  too  majeuic  for 
"  ornament.  To  recommend  them  by  tropes  and  fi- 
"  gures,  is  to  magnify,  by  a  concave  mirror,  the  fide- 
"  real  hemifphere."  What  is  aimed  at  in  thefe  dif- 
courfes,  is  a  flile  as  free  asl  could  make  it  from  gram« 
matical  blunders ;  and  from  fuch  low  expreirions  as 
tend  to  expofe  the  gofpeltoridicule,  among  thole  who 

are 
*  Dr  Johnfton,  in  the  life  of  V/aller. 


it  PREFACE. 

are  judges  of  compofitlon ;  but  a  ftile  intelligible  to 
the  meaneft  capacity.  How  far  1  have  fucceeded  in 
that  aim,  the  candid  world  will  judge. 

As  moll  of  the  difcourfes  in  the  two  firll  volumes' 
v/crc  deUvcred  on  fimiiar  occafions,  and  had  a  refpedl: 
to  the  folemn  ordinance  that  was  to  be  difpenfed  im- 
mediately after,  it  is  almoll  impoliible  but  there  rauil; 
be  fome  repetitions.  I  have  endeavoured  that  they 
may  be  as  few  as  poffible.  And  if  the  fam.e  truth  is 
repeated  in  different  difcourfes,  I  hope  there  will  be 
found  fuch  variations,  in  tlie  fentiment  and  expreffion, 
as  will,  at  lead,  prevent  difguft. 

With  fome  readers,  the  length  of  fome  of  thefe  dif- 
courfes may  be  an  objedion  againil  them.  But  ma- 
ny of  them  were  divided  in  the  delivery.  And  though, 
for  preferving  the  connedion,  they  are  publiflied  with- 
out fuch  divifion,  the  reader  will  fmd  abundance  of 
refting  places. 

That  the  blefiing  of  God  may  accompany  thefe  fer- 
mons  to  every  reader,  particularly  to  thofe  of  the  con- 
gregation in  which  molt  of  them  Avere  delivered;  and 
that  they  may  reap  fpiritual  advantage  by  them,  after 
the  Author's  labours  can  be  no  longer  profitable  to 
them  in  another  way,  is  the  earnefl  prayer  of  him 

Whofe  perfon  and  endeavours  are  devoted 

to  ferve  their  glorious  Redeemer  and  them 
in  the  work  of  the  Gofpel. 

JOHN  YOUNG, 

Hawick  I'^tb  Nov, 
1796. 


CONTENTS. 


SERMON    I. 

The  gracious  prefence  of  God  in  his  own  Ordinances,  an  ob- 
je6l  of  earned  Defire  to  every  acceptable  Worlhipper. 

Page  I 

Pfal.  cxxxii.  8.     Arifey  0  Lord,  into  thy  reft,  thou  and  tlse 
ark  ofthyjlrength, 

SERMON    If. 

The   dying  Command   of  Chrift   explained   and   inculca- 
ted. -  -  -  -  36 

I  Cor,  xi.  24.     This  do  in  remembrance  of  me, 

SERMON    III. 

The  mutual  Intereft,  that  Chrift  and  the  Church  have  in 
one  another,  explained.  -  -  .63 

Song  ii.  16.     My  beloved  is  mine,  and  I  am  his, 

SERMON    IV. 

The  Death  of  Chrift  an  inexhauftible  theme  of  Wonder  and 
Praife  to  the  Church.         -  .  .  pj 

Rev.  V.  9,     'Jhou  art  worthy^or  thou  waftjlain, 

SER. 


Xii 


CONTENT    1^. 


SERMON    V. 
Chrift's  Blood  the  onlj  price  of  our  Redemption.    Page  123. 

Rev.  V.  9.     And  haji  redeemed  us  to  God  by  thy  blood, 

SERMON    VI. 

The  Breathings  of  Love :  A  difcourfe  introductory  to  the 
Song  of  Solomon.         -  -  -  -  155 

Song  i.  I, — 4.  l^he  Jong  of  Jongs  which  is  Solomon^  s.  Let 
him  kijs  me  with  the  kijfes  of  his  ?nouth :  for  thy  love  is  bet- 
ter than  nine,  Becaufe  of  the  favour  of  thy  good  ointments^ 
thy  name  is  as  ointme7it  poured  forth  :  therejore  do  the  vir^. 
gins  love  thee.     Draw  me,  we  will  run  after  thee, 

SERMON    VII. 

The  Feaft  of  Love  ;  or  the  Believer  admitted  to  intimate 
fellowihip  and  Communion  with  Chrift.         -  19©- 

Song  i.  4.      ^he  King  hath  brought  me  into  his  chambers, 

SERMON    VJII. 

The  overflowings  of  love  ;  or  fpi ritual  gladnefs  and  rejoi- 
cing in  Chrift  the  native  eifed  of  the  Believer's  Com- 
munion with  him.   *  -  -  -  223 

Song  i.  4.  — We  will  be  glad  and  rejoice  in  thee, 

SERMON    IX. 
The  Love  of  Chrift  a  fubjed  of  pleafing  Contemplation  to 
all  that  love  him,  -  -  .  -  ,        148 

Song  i.  4.     We  will  remember  thy  love  more  than  wine, 

SE  R^ 


CONTENTS.  xiil 

SERMON    X. 

The  Believer's  grateful  remembrance  of  the  Love  of 
Chrift.         -         -         -  -  .         Page  275 

From,  the  fame  text, 

SERMON    XT. 

Evangelical  Uprightnefs,  accompanied  in  every  one  that  has 
it  with  unfeigned  Love  to  Chrift.         -  <^  301 

Song  i.  4.  — Tihe  upright  love  thee, 

SERMON    XTL 

The  fair  Ethiopian ;  or  the  Spoufe  of  Chrlf!:,  though  black 
in  herfelf,  comely  in  him,  -  -  -  327 

Song  1.5.     /  am  hiack  hut  comely^  0  ye  daughters  of  feriu 
falem, 

SERMON    XIIL 

The  wild  Arab  civilized,  and  fettled  in  Peace;  or  the  Spoufe 
of  Chrift  comparable  both  to  the  tents  of  Kedar  and 
to  the  curtains  of  Solomon.  -  -  355 

Song  i.  5,     ^s  tie  tents  of  Kedar ^  as  the  curtains  of  Solo-* 
mon. 


SERMON    XIV. 
God's  Light  and  Truth  our  only  fure  and  fafe  Guides  to  his 
Holy  Hill  and  into  his  Tabernacles.  •  387 

Pfal.  xliii.  3.  0  fend  out  thy  light  and  thy  truth  ;  let  them 
lead  me  :  let  them  bring  me  to  thy  ho^y  h'lll^  and  to  thy  ta^ 
lernai^ks, 

S  E  R» 


xiV  CONTENT    S. 

SERMON    XV. 

Communion  with  God  the  Chriftian's  aim,  in  attending  du 
vine  Orduiances.  -  -  -  P^ge  42® 

Pfal.  xliii.  4.  — I'hen  will  I  go  to  the  altar  of  God  ;  unto  God 
my  exceeding  joy» 

SERMON    XVI. 

A  Look  into  the  Grave  of  Chrift.         -         -         -         449 

Matth.  xxviii.  6.     Come,  fee  the  place  where  the  Lord  lay. 


ERRATA. 

Page  17.  Line      8.  for  hundreds  read  hundred 

18 8.  —  difpofTed difpoflefled 

38. 7.  —  foreget     —  forget 

do.  —  13. warrent    warrant 

-  164. II.  —  redered    ■■■        rendered 

— —  208.  —  21.  —-  cquire      enquire 


8  E  R. 


SERMONS 


ON     VARIOUS 


IMPORTANT    SUBJECTS, 


SERMON     I. 

The  gracious  Frefence  of  God  in  his  own  Ordinari'^ 
ces,  a7t  Ohjedl  of  earneft  de/ire  to  every  accept- 
able Worfjipper. 


.    ^     Psalm  cxxxii.  8. 

ARISE,    O   LORD,    INTO   THY   REST;     THOU,    AND   THE 
ARK    OF    THY  STRENGTH. 

THIS  day  has  been  appointed  for  the  celebration 
of  a  folemn  feall  in  this  place.  I  fee  a  nume- 
rous multitude,  of  men  and  women,  alTembled  for 
that  purpofe.  But  it  will  avail  us  nothing,  though 
all  the  inhabitants  of  the  world  were  prefent,  and  all 
the  angels  in  heaven,  if  God  himfelf  be  not  among 
us.  As  he  is  the  Maker  of  the  feait,  it  is  ntcelBiry 
that  he  be  prefent  to  entertain  the  gueils,  to  appoint 
every  one  his  portion  according  to  liis  need,  and  to 
make  the  company  glad  with  his  countenance.  If 
this  is  awanting,  the  work  of  the  day  will  go  heavily 
Vol.  L  A  *  forward; 


2  7 he  gracious  Prefence  of  God,  See. 

fonvard  ;  the  people  of  God  will  continue  both  hun- 
gry and  ibrrowful ;  his  enemies  will  be  hardened  in 
their  enmity  againll  himielf  and  againil  his  ordinan- 
ces ;  thofe  ordinances  will  be  profaned ;  and,  in  eve- 
ry refped,  our  meeting  together  will  be  for  the  worfe, 
not  for  the  better.  That  this  may  not  be  the  cafe, 
let  us  all  join  together,  in  the  entry  of  the  day's  work, 
in  pleading  for  the  gracious  prefence  of  God  among 
us,  in  the  words  which  the  Holy  Ghoft  fuggefts  in  this 
text :  "  Arife,  O  Lord,  into  thy  reft ;  thou,  and  the 
"  ark  of  thy  ilrength." 

Tliis  pfalm  is  thought  to  have  been  compofed  a- 
bout  the  time  when  the  ark  of  God  was  brought  up, 
to  the  place  which  David  had  prepared  for  it  at  Je- 
rufalem.  From  the  time  that  it  was  carried  captive 
by  the  Philiilines,  till  that  time,  which  is  thought  to 
have  been  upwards  of  an  hundred  years,  there  had 
been  no  regular  obfervance  of  God's  folemn  worfhip  : 
Nor  v/as  it  pofTible  that  there  lliould,  while  the  altar 
of  burnt  offering  with  the  tabernacle  was  in  one  place, 
and  the  ark  of  the  covenant  in  another.  But  now, 
God  had  intimated  to  his  fervant  David,  that  Jeru- 
falem  was  the  place  which  he  had  chofen  to  put  his 
name  there.  At  Jerufalem,  therefore,  had  David, 
with  God's  approbation,  prepared  a  place  for  the  re- 
ception of  the  ark  ;  and  thither  they  were  bringing 
it  up.  By  this  means,  they  had  a  near  profpe6l,  as 
we  now  have,  of  an  opportunity  to  wait  upon  God, 
in  his  folemn  ordinances,  agreeably  to  his  own  infti- 
tution.  And  they  refolved  to  embrace  the  opportu- 
nity ;  as  they  exprefs  themfelves  in  the  preceding 
verfe :  "  We  will  go  into  his  tabernacle ;  we  will 
*'  worfhip  at  his  footflooL" 

But 


the  Dejtre  of  every  acceptable  Wor/hippet^      3 

But  they  were  fenfible,  that  they  could  neither  at- 
tend upon  God,  in  his  tabernacles,  in  an  acceptable 
manner,  nor  enjoy  any  folid  happinefs  or  fatisfadion, 
in  attending  his  ordinances,  unlefs  God  liimfelf  was 
gracioufly  prefent  among  them.  Accordingly,  their 
firfl  exercife,  after  declaring  their  refolution,  as  a-^ 
bove,  was  to  invite  God's  prefence  with  them,  arid 
his  relidence  among  them,  in  the  place  into  which 
his  ark  was  brought.  This  they  do  in  the  words  of 
the  text. 

In  this  branch  of  exercife,  it  is  both  our  duty  and 
our  interefl  to  imitate  them,  whenever  we  attend  up* 
on  the  ordinances  of  God's  worfliip.  But,  as  there  is 
a  great  difference  between  thofe  carnal  ordinances^  by 
which  God  was  worlhipped  under  that  difpenfation, 
and  thefe  fpiritual  inllitutions  wliich  we  have  in  New 
Teilament  days ;  and  a  limilar  difference  between 
our  attendance  upon  ordinances  and  theirs ;  fo  there 
is  likewife  a  happy  difference  between  the  manner 
and  degree,  in  which  the  prefence  of  God  may  be  ex- 
pedled  with  us,  and  that  in  which  it  was  enjoyed  by 
them.  To  all  thefe  differences  we  Ihould  have  an 
eye,  when  endeavouring  an  imitation  of  their  exercife. 
The  words,  therefore,  may  be  ct)nfidered  as  exhibit- - 
ing  to  us  the  following  pradical  truth. 

All  who  have  an  opportunity  of  *wor pipping  God, 
by  a  regular  attendance  upon  the  folemn  ordinances 
of  his  injlitution,  fjjould  have  it  as  their  firfl  reqiiejl, 
that  they  may  enjoy  the  gracious  prefence  of  God, 
along  with  the  fymbols  of  his  prefence^  in  thofe  ordi- 
nances. 

A2  If 


4  7  he  gracious  Prefence  of  God,  Sec, 

If  we  view  the  words  more  attentively,  they  pre- 
fent  to  our  confideration  the  following  things : 

1.  The  glorious  jobjedl,  to  w^hom  the  people  of  God^ 
by  the  mouth  of  the  royal  Pfalmifl,  prefent  their 
fupplication,  in  the  view  of  a  folemn  appearance  be- 
fore God,  in  the  ordinances  of  his  worfliip.  It  was 
Jehovah  himfeh":  The  fame  into  whofe  tabernacles 
they  refolved  to  go  ;  that  they  might  worJJAp  at  his 
focjtJlooU 

2.  The  place  to  which  he  was  invited,  or  where 
they  rcqueited  his  prefence ;  here  called  his  rejl. 
This  is  the  fame  place  that  w^as  called  his  tabernacles 
in  the  preceding  verfe.  Where  they  had  refolved 
to  go,  thither  they  befought  God  to  come;  that  they 
might  have  a  comfortable  meeting  with  him. 

3.  The  invitation  w^hich  they,  humbly,  yet  confi- 
dently, addrefs  to  him,  in  the  word  arife.  A  very 
ilrange  expreffion  this  I  Would  it  not  be  more  pro- 
per to  fay,  Come  into  thy  reft,  he  dow^n,  or  lit  down 
in  thy  reit  ?  Nay,  The  reafon  of  this  unufual  man- 
ner of  fpeech  you  fliall  hear  in  a  little,  if  the  Lord 
wiU. 

4.  The  manner  in  which  he  was  defired  and  ex- 
pected to  accept  the  invitation.  They  did  not  alk 
him  to  be  prefent,  unlefs  in  a  manner  adapted  to  the 
difpenfation  under  which  they  lived;  and  under  thofe 
fymbols,  by  which  his  prefence  among  them  was  al- 
ways exhibited,  and  fecured.  They  only  wifhed  him 
to  be  prel'ent,  along.with  the  ark  ofMv^Jirength, 

Some  fhorf  exphcation  of  thefe  four  particulars, 
and  a  few  inferences  for  improvement,  ihall,  through 
Divine  afliitance,  engage  our  attention  in  the  follow- 
mg  part  of  thij  difcourfe. 

The 


the  Defire  of  every  acceptable  Worjhipper,      5 

Tvi^firjl  thing  obferved  in  the  words  was  th.e  glo- 
lious  Objed,  to  whom  this  prayer  is  addrefled.  He 
is  the  Lord,  to  whom  alone  all  prayers  ought  to  be 
addreifed.  The  great  name  Jehovah  is  ufed  in  the 
original  language.  And  this  name  imports  the  fol- 
lowing things ;  all  very  necelTary  to  be  attended  to 
on  fuch  an  occaiion  as  this. 

I .  He,  to  whom  this  great  name  belongs,  is  the  in- 
, dependent,  felf-exiitent  God,  whofe  being  is  in  and 
of  hiiiifelf ;  and  'who  gives  being  to  all  his  words  and 
works.  The  name  Jehovah,  being  derived  from  a 
root  which  lignifies  to  be,  is  expreffive  of  the  moft 
perfed  and  independent  exiitence.  It  reprefents 
God  as  the  Author  of  all  being  ;  and  puts  us  in 
mind  that  he  made  us,  and  not  we  ourfelves. 
Though  the  benefits  of  creation  are  not  the  princi- 
pal fubjecls  of  our  commemoration,  or  of  our  gratis 
tude  to-day,  they  ought  by  no  means  to  be  forgot- 
ten, or  overlooked  by  us.  The  Sabbath  itfelf  has  a 
primary  refpecl  to  thefe.  It  ilill  continues  to  be  a 
part  of  the  delign  of  the  ChriHian  Sabbath,  though 
it  is  not  the  principal  delign  of  it,  to  keep  up  a  grate- 
ful remembrance  of  God  as  our  Creator ;  and  of  his 
iiniihing  creation-work.  To  remember  this  is  our 
intereft,  as  v/ell  as  our  duty.  The  fame  almighty 
power  and  unfearchable  wifdom,  \vhich  were  mani- 
fefted  in  the  work  of  creation,  may  encourage  us  to 
rely  upon  God  for  all  that  he  hath  promifed,  hov/e- 
ver  difficult  the  accomphfliment  of  his  promife  m^ay 
be  ;  yea,  though  it  fhould  feem  altogether  impoHible, 
in  human  reckoning.  Come,  then,  let  us  wor/bip  and 
how  down :  Let  us  knetl  before  Jehovah  our  Maker  ^, 

A3  2 .  He 

*•  Pral  xcv.  6. 


6  T/je  gracious  Trejence  of  God,  S^c. 

5.  He  is  the  eternal,  and,  confequently,  the  uh- 
changeable  God.  Some  critics  obferve,  that  this 
name,  containing  three  fyllables,  is  compofed  of  as 
many  different  parts  of  the  verb  from  which  it  is  de- 
rived; expreflive  of  the  three  different  periods  of  du- 
ration, paft,  prefent,  and  to  come.  And  they  take 
what  is  faid  of  God,  by  the  four  beafls,  to  be  an  exad 
paraphrafe  of  this  name  *.  They  call  him  the  Lord 
God  Almighty,  who  was,  and  is,  a?id  is  to  covie.  He 
before  whom  we  worfhip,  and  whofe  prefence  we  im- 
plore, //  the  fame  yejler  day,  and  to-day,  and  for  ever. 
Being  without  beginning,  and  without  end,  he  mufl 
alfo  be  without  all  variahletiefs  or  fhadow  of  turn- 
ing. This  affords  the  molt  ample  fecurity  for  the 
performance  of  all  thofe  gracious  words,  upon  which 
he  has  either  caufed,  or  called  us  to  hope.  As  he 
cannot  want  power  to  do  what  he  pleafes ;  fo  nei- 
ther can  he  want  will  to  do  whatever  he  has  promi- 
fed.  His  will,  being  unchangeable  and  eternal,  like 
himfelf,  mufl  be  the  fame  now  that  it  was  when  the 
promife  was  made.  **  O  thou  of  little  faith,  where- 
*'  fore,  then,  doll  thou  doubt?  God  is  not  a  man,  that 
"  he  Ihould  lie ;  nor  the  fon  of  man,  that  he  fhoul4 
"  repent :  Hath  he  faid,  and  will  he  not  do  it?  Hath 
**  he  fpoken,  and  fliall  he  not  make  it  good  f  ?" 

3.  He  is  the  fountain  of  all  bleffednefs,  as  well  as 
of  all  being.  Indeed,  if  he  is  the  one,  he  mufl  needs 
be  the  other.  If  he  is  independent,  he  cannot  but 
be  all-fufficient.  He  is  infinitely  bleifed  in  himfelf; 
and  never  can  be  otherwife.  He  is  the  Author  of 
all  that  happinefs,  which  is,  or  can  be  enjoyed  by  the 
creatures,  according  to  their  refpedive  natures  and, 

capacities. 
*  Rey.  if.  S,  f  Numb,  xxiii.  15^. 


the  Dejire  of  every  acceptable  Wor/hipper,      y 

capacities.  The  happinefs  of  the  rational  creature 
is  not  only  derived  from  him :  It  lies  in  him — It  con* 
lifts  in  the  enjoyment  of  him.  With  good  reafon  do 
his  lincere  worfhippers  implore  his  prefence  ;  not  on- 
ly in  acts  of  worfliip,  but  even  under  all  the  vicifli- 
tudes  of  their  lot.  In  fo  doing,  they  but  pray  for 
their  own  happinefs.  If  he  is  not  prefent  among  us 
to-day,  we  fhall  meet  with  the  fame  difappointment, 
in  attending  Divine  ordinances,  that  the  men  of  the 
world  meet  with,  in  their  fruitlefs  purfuits  after  hap- 
pinefs, among  the  vanities  of  time.  If  he  is  prefent, 
we  may  have  a  foretafte  of  that  exquilite  happinefs, 
which  fills  heaven  itfelf  with  eternal  ravifhment  and 
extafy. 

4.  He  is  Ifrael's  own  God.  Of  old,  though  there 
were  various  idols,  that  were  worihipped  in  various' 
heathen  nations ;  yet  it  was  ufual  for  every  particu- 
lar nation  to  have  its  own  God ;  which  was  peculiar- 
ly worfhipped  by  that  nation,  and  was  thought  pe- 
culiarly favourable  to  it.  Thus,  the  Moabites  had 
their  Chemoili,  the  Philiftines  their  Dagon,  the.  Zi- 
donians  their  Alhtaroth,  and  the  Babylonians  their 
Bel,  and  their  Nebo.  But  Jehovah  himfelf  was  the 
God  of  Ifrael.  He  chofe  that  nation  for  his  peculiar 
people.  They  profelied  to  acknowledge  and  honour 
him,  as  the  fole  objecl  of  all  religious  worlliip.  He 
took  them  under  his  fpecial  protedion,  and  entered 
into  covenant  with  them.  He  was  their  God,  and 
they  his  people.  The  name  Jehovah  is,  in  Scrip- 
ture, joined  times  innumerable  with  the  words  thy 
God;  to  intimate,  that  as  often  as  his  people  worlhip 
him,  or  think  of  him  as  Jehovah,  they  fhould  aUb 
keep  in  viev^r  his  relation  to  them  as  their  God :  And 

A  4  whenever 


8  7he  gracious  Frejence  of  God,  S^c. 

whenever  they  deal  with  him  as  their  God,  they  arc 
alfo  to  confider  him  as  Jehovah.  This,  which  was 
the  diftinguilhing  privilege  of  the  people  of  Ifracl  un- 
der tlie  Old  Teilament,  is  common  to  all  Chriflians 
under  the  New ;  to  what  kindred,  nation,  tongue 
or  language  foever  they  belong. 

In  our  applications  to  him,  therefore,  on  this,  and 
on  every  other  occafion,  we  ought  ftill  to  view  him 
as  Jehovah,  our  God:  Our  God  by  his  own  gracious 
grant  and  promife ;  our  God  by  virtue  of  that  ever- 
lafting  covenant,  which  is  fealed  to  every  worthy 
communicant  at  the  facramental  table.  This  will 
encourage  us,  both  to  be  fervent  in  our  fupplications 
for  his  prefence,  and  confident  in  our  expectations  of 
it.  It  will  infpire  us  with  holy  boldnefs  and  confi- 
dence, in  pouring  out  our  hearts  before  him ;  and 
will  afford  us  a  happy  feciirity  for  his  being  prefent 
among  us,  to  blefs  us,  according  to  his  word. 

TRzfecond  thing  obferved  in  the  words,  Wcis  the 
place  into  which  God  is  here  invited,  or  where  his 
prefence  is  defired ;  called,  in  the  text,  his  rejl.  Reft, 
pro|)erly  fpeuking,  is  an  afFeclion  of  matter;  and  con- 
fifts  in  the  want,  or  privation  of  motion.  In  this  fenfe, 
it  is  altogCLher  incompetent  to  God.  Being  an  infi- 
nite Spu'it,  lie  is  neither  capable  of  reft  in  a  place, 
nor  of  motion  from  place  t6  place.  In  refpedl  of  his 
incunceivablc  ejlence,  he  is  prefent  in  every  place  j 
and  in  every  place  alike. 

Wbtm  apphed  to  rational  agents,  reft  is,  for  the 
moft  part,  underftood  of  a  ceflation  from  work  or  la- 
bour. But  neither  in  this  fenfe  can  it  be  applied  to 
God,  without  particular  limitations.   An  abfolute  cef-- 

fation 


the  Bejire  of  every  acceptable  Worjhipper,       9 

fation  from  work  is  utterly  incompatible  with  the  Di- 
vine perfeclion.  It  is  as  imponible  for  God  to  be  in- 
active, as  it  is  that  he  fhould  ceafe  to  be.  It  is  not, 
indeed,  nccelfary,  that  he  fhould  always  Vv'^ork  upon 
objeds  v/ithcut  himfelf ;  he  was  acftive  from  eternity, 
when  no  other  being  exiiled.  But  there  are  two 
fenfes,  in  which  he  may  be  faid  to  reft.  When  he 
ceafes  from  any  particular  piece  of  work,  after  it  is  fi- 
niihed  ;  and  when  he  continues,  for  a  length  of  time, 
to  work,  or  to  manifeil  himfelf,  in  the  fame  place,  af- 
ter the  fame  manner.  In  a  fenfe  correfponding  to 
one  or  other  of  thefe,  it  muit  be,  that  a  reft,  i.  e.  a 
place  of  reft,  is  afcribed  to  God.  And  there  are  five 
things,  which,  in  Scripture,  are  called  God's  reft. 

1 .  The  land  of  Canaan  v/as  called  his  reji :  Not  fo 
properly,  becaufe  of  his  reftdence,  or  reft  in  it ;  but 
becaufe  it  was  the  place  where  he  gave  reft  to  his  peo- 
ple Ifrael.  Forty  years  had  the  whole  congregation 
wandered  in  the  wildernefs.  Yea,  they  had  gone 
"  from  land  to  land,  and. from  one  kingdom  to  another 
"  people,'-  for  the  whole  fpace  of  "■  four  hundred  and 
"  thirty  years :"  From  the  time  that  Abraham  left  Ur 
of  the  Chaldees.  But,  at  the 'end  of  that  period,  God 
gave  them  a  quiet  fettlement  in  the  land  of  Canaan, 
as  their  own  inheritance.  Hence  that  land  is  called 
God's  reft,  as  in  Pfal.  xcv.  11.  "  To  whom  L  fware  in 
"  my  wrath ;  that  they  fliould  not  enter  into  my  reft." 
This  is  not  the  reft  mentioned  in  the  text. 

2.  The  Sabbath-day  is  called  God's  re/I.  On  the 
feventh  day  he  refted  from  the  v/ork  of  creation,  in 
the  beginning  of  the  world.  On  that  account,  every 
feventh  day  was  appointed  for  a  day  of  reft  to  the 
people  of  God,  till  the  coming  of  Chrift.    And  it  was 

A  y  called 


lo  Ihe  gracious  Prefence  of  God,  &c. 

called  the  Sahhath,  or  rejl  of  the  Lof-d;  for  the  word 
Sabbath  lign'ifies  rej7.  When  our  glorious  Redeemer 
liad  iinilhed  his  work,  and  entered  into  a  ftate  of  refl 
find  glory,  on  the  firll  day  of  the  week ;  that  day  was 
confequently  appointed  for  the  weekly  reft  of  New 
Teftament  worfhippers.  And  this  alfo  feems  to  be 
called  God's  reft;  particularly  in  that  remarkable 
pafTage,  Heb.  iv.  4,  7.  "  For  he  fpake  in  a  certain 
"  place  of  the  feventh  day,  on  this  wife,  And  God  did 
"  reft  the  feventh  day,  from  all  his  works.  And  in 
"  this  place  again,  If  they  Ihall  enter  into  my  reft," 
&ic.  But  neither  is  this  the  reft  meant  in  the  text. 

3.  Mount  Zion,  the  place  to  which  David  brought 
up  the  ark,  and  where  the  temple  was  afterwards 
built,  is  called  God^s  reft.  So  long  as  Ifrael  was  not 
completely  fettled  in  Canaan,  the  worftiip  of  God  was 
performed  among  them  in  a  portable  tent,  or  taber- 
nacle. And,  though  God  had  often  told  them,  that 
he  woiild  choofe  a  place  in  their  land,  where  he  would 
put  his  name,  and  where  his  folemn  worftiip  ftiould  be 
performed;  yet  he  never  told  them  where  that  place 
fhould  be,  till  the  days  of  David.  But  when  the 
kingdom  was  fettled  in  the  family  of  David,  and 
when  God  had,  by  David's  inftrumentality,  accom- 
phftied  his  promifes  to  Ifrael,  in  refped  to  the  land 
of  Canaan,  in  their  fulleft  extent ;  giving  them  the 
poftefiion  of  the  whole  land,"  from  the  river  of  Egypt, 
"  to  the  great  river,  the  river  Euphrates ;"  then  God 
intimated  to  his  fervant  David,  and  by  him  to  Ifrael, 
that  the  place  which  he  had  chofen,  for  the  celebra- 
tion of  his  worftiip,  was  mount  Zion.  Thither  they 
were  bringing  up  the  ark,  at  the  time  to  which  this 
\.^TLt  refers,  in  the  confidence  that  it  was  to  remain 

there ; 


the  Lejire  of  every  accept  able  WorJlApper.      Xi 

there ;  and  that  Zion  was  to  be  the  place  of  worfliip 
while  that  difpenfation  lailed.  Mount  Zion  is  con- 
fequently  called  God's  reft,  in  the  text :  And  again 
in  veifes  13,  14.  "  For  the  Lord  hath  chofen-Zion; 
"  he  hath  deiired  it.  This  is  my  reil  for  ever:  Here 
"  will  I  dwell ;  for  I  -have  defired  it." 

It  may  feeni  fcrange  to  fome,  that  mount  Zion 
:niould  be  mentioned,  here,  and  in  other  places  of 
Scriptm'e,  as  the  place  of  v/orlhip;  when  it  is  certain 
that  the  temple  was  built,  not  npon  mount  Zion,  but 
upon  mount  Moriah,  a  leifer  hill  adjacent  to  the  0- 
ther.  But  there  are  two  things  which  may  ferve  to 
clear  up  this  difficulty.  Firjl^  The  two  hills,  Zion 
and  Moriah,  were  not  only  adjacent  to  one  another ; 
they  were,  in  a  manner,  one  and  the  fame.  The  val- 
ley which  feparated  them,  was  not  fo  deep  as  thofe 
which  feparated  both  from  the  other  hills  that  Hood 
round  about  them .  They  were  indeed  two  tops  of  the 
fame  hill ;  and  therefore,  are  fometimes  fpoken  of  a5 
two,  and  fometimes  as  but  one.  And  the  name  Zion, 
which  was  fometimes  appropriated  to  one  of  the  tops 
of  the  hill,  was  given  at  other  times  to  the  whole : 
And  thus  mount  Moriah  was  a  part  of  mount  Zion. 
Secondly,  At  the  time  when  this  Pfalm  was  compo- 
fed,  it  was  not  known  that  the  temple  was  to  be  built 
upon  mount  Moriah.  It  v>^as  only  intimated,  in  ge- 
neral, that  the  place  of  worfliip  was  to  be  in  mount 
Zion ;  i.  e,  in  Ibme  part  of  the  hill,  which,  in  the 
Jarge  fenfe,  was  called  by  that  name.  But  it  Vv'as 
never  known  that  Moriah  was  to  be  the  particu- 
lar feat  of  the  temple,  till  the  defiroying  angel  flood 
over  it ;  and  David,  accordingly,  was  commanded 

to 


X  2  T^he  gracious  Prefence  of  God,  8tc. 

to  build  an  altar  upon  it,  in  the  threlliing  floor  of 
Oman  the  Jebuiite,  towards  the  clofe  of  his  reign  •'. 
^,  Heaven  is  called  God's  rejl;  becaufe  there  is 
that  place  of  everlafting  reft  and  happinefs,  to  which 
every  one  of  his  people  Ihall  finally  be  brought ;  and 
where  they  fliall  eternally  be  free  from  all  thofe  toils, 
troubles,  and  miferies  of  various  kinds,  to  which  they 
are  expcfed  in  this  wildernefs.  This  is  that  inheri- 
tance, incorruptible,  undefiled,  and  unfading,  which 
was  typified  by  the  land  of  Canaan.  And  this  is  it 
that  the  Apoille  has  chiefly  in  his  eye,  when  lie  fays, 
"  there  remaineth  a  reft  for  the  people  of  God  f.  This 
refl:  is  promifed  to  every  one  that  hears  the  gofpel,  as 
the  Hteral  refl:  was  to  all  the  feed  of  Ifrael  in  the  wil- 
dernefs. And  neither  into  this  can  any  perfon  enter, 
.who  believes  not.  "  Let  us  therefore  fear,  lefl:  a  pro-. 
"  mife  being  left  us,  of  entering  into  reft,  any  of  you 
"•  fliould  feem  to  come  ihort  of  it  J ."  You  have  the 
fame  holy  and  jealous  God  to  do  with  as  the  Ifrael- 
ites  had.  Concerning  you  alfo,  if  you  continue  in 
your  unbelief,  he  will  fwear  in  his  wrath,  that  you 
fhall  not  enter  into  his  reft.  And  your  lofs  will  be 
incomparably  greater  than  theirs.  Though  they  loft 
a  temporal  inheritance,  and  left  their  carcafes  in  the 
wildernefs ;  yet  many  of  them  had  their  fouls  for  a 
prey,  and  are  now  happy  in  the  enjoyment  of  the  an- 
titypical  reft.  But  you  flmll  lofe  an  inheritance  eter- 
nal in  the  heavens.  You  Ihall  lofe  your  own  fouls  at 
the  fame  time.  Then  the  gain  of  the  whole  world 
will  profit  you  nothing.  And  even  from  that  forry 
gain  you  fliall  for  ever  be  cut  oft'.     To-day  therefore, , 

if 

*  See  I  Chron.  xxi.  1 8. 
t  Hcb.  iv.  9.  X  Heb.  iv.  I. 


.  the  Defire  of  every  acceptable  Worfhipper.      13 

•if  you  will  hear  his  voice ^  fee  that  ye  harden  not  your 
hearts.  As  to  you  who  have  believed,  you  have  al- 
ready entered  into  reft.  Your  intereft  in  the  inhe- 
ritance is  unqueftionable  ;  and  it  cannot  be  ahenated. 
You  are  called,  this  day,  to  come  forward  to  the 
Lord's  holy  table,  to  have  your  charter  for  that  inhe- 
ritance fealed  by  God  himfelf ;  and  your  faith  in  his 
promife  ftrengthened  and  confirmed. 

5.  The  church  of  Chrift  is  called  God's  rejl.  This 
I  mention  laft  ;  becaufe  I  take  it  to  be  the  principal 
thing  intended  in.  the  text,  and  the  only  thing  that 
we  fliould  have  in  our  eye,  when  we  adopt  this  pray- 
er. As  the  heavenly  inheritance,  being  typified  by 
the  earthly,  was  ultimately  intended  by  the  Spirit  of 
God,  when  the  other  was  immediately  fpoken  of;  fo 
the  church  of  Chrift  v/as  typified  by  mount  Zion ; 
and  the  church  of  Chrift  is  ultimately  intended,  in 
this  pfalm  and  elfewhere,  when  the  hteral  Zion  is  im- 
mediately and  diredly  mentioned.  This  is  that  reft, 
in  which  God  continues  to  dwell,  and  v/ill  dwell  for- 
ever; whereas  his  refidence  in  mount  Zion  is  long  a- 
go  at  an  end.  In  this  only  can  thofe  promifes  have 
a  full  accomphftiment,  which  wc  have  in  the  four  laft 
verfes  of  the  pfalm ;  and  therefore  it  is  manifeft,  that 
this  is  the  reft  chiefly  intended  in  the  text.  Now  the 
church  of  Chrift  may  be  ^  called  God's  reft  on  a  two- 
fold account. 

(1 .)  On  account  of  his  divine  pleafure  and  fatisfac- 
tion  in  her,  much  beyond  the  pleafure  that  a  weary 
or  burdened  perfon  has  in  a  place  or  ftate  of  reft. 
When  the  word  is  underftood  in  a  fpiritual  fenfe,  reft 
and  fatisfac^ion  are  almoft  fynonimous  tenns.  Hence 
it  is,  that,  in  thofe  facrifices  which  were  acceptable 

to 


14  ne  gracious  Prefence  of  God ^  6te. 

to  God,  he  is  every  where  faid  to  fmell  a  fweet  fa- 
vour, or,  as  it  is  in  the  original  language,  a  favour  of 
rcjl.  The  meaning  is,  that  he  had  a  divine  pleafure 
and  fatisfaclion  in  them.  Hence  alfo  it  is,  that  hea- 
ven is  called  a  place  of  reft.  The  blefied  inhabitants 
of  that  place  fpend  not  their  exiftence  in  idleriefs  or 
inactivity.  So  far  from  it,  that  "  they  reft  not  day  nor 
•'  nigiit;  faying,  holy,  holy,  holy,  is  the  Lord  God  A1-. 
*'  mighty  *."  But  it  is  a  place  of  uninterrupted  hap- 
pinefs :  where  all  the  defires  of  the  foul  are  fully  fa- 
tislied,  and  the  people  who  dv/ell  there  poflefs  ^fuU 
nefs  of  joy,  and  pleafures  for  evermore.  In  like  man- 
ner, the  cliurch  may  be  called  God's  reft;  becaufe  he 
has  an  infinite  dehght  and  fatisfadion  in  her,  beyond 
what  he  has  in  any  other  part  of  his  creation ;  and  be- 
caufe he  fmells  a  favour  of  reft  in  thofe  fpiritual  fa- 
ciifices,  which  are  continually  offered  up  to  him,  in 
lier,  and  by  her  members,  through  Jefus  Chrift. 

(2.)  On  account  of  his  conftant  and  perpetual  reii- 
dence  in  her.  Mount  Zion  v/as  called  God's  reft;  be- 
caufe there  he  dwelt,  and  his  prefence  was  enjoyed" 
in  the  temple,  in  a  manner  different  from  what  ob- 
tained in  any  other  part  of  the  world.  On  the  fame 
account,  and  with  much  greater  propriety,  may  the 
church  of  Chrift  be  called  liis  reft*  God's  eflential 
prefence  is  every  where,  at  every  time.  Every  per- 
fon  in  the  world,  and  every  place  in  the  wide  creation, 
enjoys  it  alike.  If  there  can  be  fuch  a  thing  as  fpace 
without  the  bounds  of  the  creation,  there  alfo  God  is, 
as  really  as  in  heaven  itfelf.  But  he  is  faid  to  be  pecu- 
liarly prefent  in  any  place,  where  he  gives  peculiar 
manifeftations  of  himfelf.     And  his  prefence  in  any 

place- 
*  Rey.  iv,  8. 


the  Dejire  of  evsry  acceptabh  Wof/hippa\      i$ 

place  is  denominated  from  the  manner  in  which  he  is 
there  manifelted.  Thus  we  fpeak  of  his  glorious 
prefence  in  heaven  ;  becaufe  there  he  gives  fpecial 
difplays  of  his  glory.  We  fay  his  vindidive  prefence 
is  in  hell;  becaufe  there  he  gives  the  moil  tremendu- 
ous  manifeilations  of  his  vindidive  juftice.  And,  in 
the  fame  manner  it  may  be  faid,  that  he  is  gracioully 
prefent  in  the  church ;  becaufe  there  he  aifords  the 
moll  copious  difcoveries  of  the  freedom  and  riches  of 
his  grace.  And  fuch  difplays  of  his  mercy  and  grace 
are  the  matter  of  our  fupplications,  if  wc  underiland 
ourfelves,  w^hen  we  join  in  the  prayer  of  the  text. 
Now,  the  gracious  prefence  of  God  in  the  church  is 
both  uninterrupted  and  endlefs. 

J.  It  is  uninterrupted.  Though  God's  worfhip  was 
ellabhihed  at  Jerufalem,  and  he  dwelt  in  the  temple 
there,  his  relidence  in  it  was  long  interrupted.  Du- 
ring the  captivity  in  Babylon,  the  temple,  as  well 'as 
the  reft  of  the  city,  lay  in  ruins.  But  in  the  church, 
the  prefence  of  God  was  never  wanting,  for  the  Ihort- 
eft  fpace  of  time :  Nor  never  will.  Indeed,  his  pre^ 
fence  in  her  is  not  always  ahke  vilible,  either  to  her^ 
felf  or  to  her  enemies.  The  manifeftations  that  he 
gives  of  liimfelf  are  not  always  alike  clear  and  con- 
fpicuous.  Nor  is  he  always  confined  to  any  particu- 
lar church,  in  any  one  place  of  the  world.  But,  while 
there  is  a  church  in  the  world,  he  will  always  be  pre- 
fent in  her,  wherever  Ihe  is.  Yea,  in  every  particu- 
lar church,  if  the  church  is  conftituted,  and  the  ordi- 
nances of  God  difpenfed  in  her,  in  any  meafure  of  a- 
greeablenefs  to  the  rule  of  his  word,  there  he  is  gra- 
cioufly  prefent  at  all  times,  as  really  as,  his  glorious 
prefenqe  i§  in  heaven.     Zion  has  ohm/aid,  and  too 

often 


T  6  The  gracious  Frcfence  of  God,  &c. 

often  are  her  members  difpofed  to  fay,  the  Lord  hath 
f or  Jake  n  7iie ;  and  viy  God  hath  forgotten  vie.  But 
nothing  can  he  more  irjurious  to  his  love,  or  to  his 
faithfulnefs,  than  fuch  an  appreheniion ;  for  thus  faith 
God  himfelf, "  Can  a  woman  forget  her  fucking  child, 
"  that  file  fliould  not  have  compaflion  on  the  fon  of  her 
"  womb  ?  Yea,  ilie  m^ay  forget :  Yet  will  not  I  forget 
"  thee.  Behold,  1  have  graven  thee  upon  the  palms 
"  of  mine  hands ;  and  thy  walls  are  continually  be- 
"  fore  me*." 

Not  only  is  this  tlie  cafe  with  the  church  in  gene- 
ral; it  is  fo  v/ith  every  particular  member  of  the 
church,  at  every  time,  and  in  every  place.  From  the 
moment  that  a  perfon  is  united  to  Chrift,  and  fo  be- 
comes a  genuine  member  of  the  church,  which  is  his 
body,  God  takes  up  his  reudence  in  that  foul.  He 
continues  to  be  prefent,  in  him.  and  with  him,  till  he 
be  brought  home  to  the  glorious  prefence  of  God  in 
heaven.  Fie  manifefts  himfelf  to  him,  and  reveals 
his  Son  in  him,  in  a  greater  or  lefs  degree,  every  hour, 
and  every  moment  of  his  life.  Why  is  it,  then,  that 
Chiiftians  fo  often  complain  of  God's  abfence,  and . 
tiie  hidings  of  his  face  ?  All  is  owing  to  their  unbe- 
lief. God  is  not  aLfcnt  from  you,  Chriftian,  as  you 
imagine.  He  is  really  prefent,  though  your  eyes' 
may  be  holden  that  you  cannot  fee  him.  He  is  pre- 
fent in  his  ov^  n  ordinances,  in  tljis  alfembly  ;  fo  that 
every  fmner,  as  v/cU  as  every  faint,  has  an  opportuni- 
ty to  fee  him.  He  is  prefent  in  your  heart;  and, 
were  grace  in  exercifc,  you  might  both  fee  him  and 
feel  him.  Op^a  but  yxjur  eyes,  and  you  Ihall  no 
lunger  be  able  lo^  doubt  of  his  prefence.     If  you  find 

that 

*  Ifa,  xlix.  15,  16,  17. 


the  Defire  of  every  acceptable  Worjhipper.      17 

that  you  cannot  open  their  put  that  work  in  God's 
own  hand  ;  and  pray  that  he  may  gracioully  remove 
the  veil,  and  the  covering  of  face  that  is  upon  you, 
and  manifeft  himfelf  to  you  in  his  ordinances,  efpeci- 
ally  in  the  breaking  of  bread » 

(2.)  God's  prefence  in  the  church  will  alfo  be  with- 
out end.    Though  he  took  up  his  refl  in  mount  Zion, 
and  dwelt  there  about  eleven  hundreds  years ;  yet 
that  period  came  to  an  end.     God  left  the  temple  at 
Jerufalem,  as  he  had  left  the  tabernacle  at  Shiloh 
long  before.     And  now  there  is  no  place  on  the  face 
of  the  earth,  where  there  is  lefs  opportvmity  of  enjoy- 
ing his  prefence,  than  the  very  fpot  where  the  temple 
flood.     But  this  lliall  never  be  the  cafe  with  the 
church  of  Chrift.     God  has  always  been  prefent  in 
her,  lince  her  firiT:  eredion  in  paradife  ;  and  he  will 
always  be  fo,  while  fhe  has  an  exiltence.     She  will 
have  an  exiltence,  when  every  thing  elfe,  in  this 
world,  lliall  be  committed  to  the  flames.     Inftead  of 
being  involved  in  the  univerfal  ruin,  fhe  fhall  then 
be'tranflated,  from  a  militant  and  fuflfering  flate,  to  a 
flate  of  everlalling  glory  and  triumph.     And  God 
will  then  be  prefent  in  her,  in  a  manner  far  fuperior 
to  what  fhe  now  enjoys.     The  manner,  in  which  he 
has  chofen  to  manifefl  himfelf  in  the  church,  has  been 
fubjed  to  various  changes.  And  it  has  yet  one  chvange 
more  to  undergo ;  by  far  the  greatefl  that  ever  it  un- 
derwent.    But,  as  liis  prefence,  in  her  never  has  been 
awanting,  fo,  we  are  fure,  it  never  will.    As  God  will 
continue  to  be  her  reft,  and  the  all-fatisfying  portion 
of  every  one  of  her  members ;  fo  llie  will  continue  to 
be  his  reft  through  the  endlefs  ages  of  eternity. 

Vol.  I.  B  *  Wb 


1 8  The  gracious  Frefence  of  God,  &c. 

Wji  proceed  to  fpeak  of  the  Invitation  itfelf,  which 
is  given  to  God  by  the  royal  Pfalmifi:,  and  his  fellow- 
worlliippers,  in  the  word  arijf^e.  This,  you  will  re- 
member, was  the  third  thing  obferved  in  the  text. 
It  is  generally  agreed,  that,  in  this  exprellion,  there 
is  an  alluiion  to  what  Moles  faid,  when  the  ark  re- 
moved, from  one  place  to  another,  in  the  wildernefs. 
All  tiie  journeyings  of  the  people  were  regulated  by 
tlie  motions  of  the  ark,  which  v/ent  before  them  to 
fearch  out  a  refting-place  for  them.  When  the  ark 
let  forward,  Mofes  faid,  "  Arife,  O  Lord,  and  let  thine 
*'  enemies  be  fcattered ;  and  let  them  that  hate  thee 
"  flee  before  thee."  And  when  it  relied,  he  faid,  "  Re- 
"  turn  O  Lord,  unto  the  many  thoufands  of  Ifrael*." 
The  PfalmiH  feems  to  allude  to  both  thefe.  The  word 
arife  was  part  of  what  Vv^as  faid  when  the  ark  fet  for- 
ward. The  remainder  of  the  verfe  correfponds  to 
what  was  faid  when  it  refted.  The  prayer  in  the  text 
contains  the  fubfcance  of  both  thofe  that  Mofes  made 
ufe  of.  And  the  Pfalmifi  intreats  that  God  would  do 
all  that  for  his  church  which  he  did  for  the  tribes  in 
the  wildernefs,  both  when  he  led  them  forward,  and 
when  he  caufed  them  to  reft  in  their  tents.  The 
manner  of  expreflion  here  ufed,  efpecially  when  ap- 
phed  to  the  church,  intimates  the  following  things. 

I.  That,  in  taking  poifeilion  of  his  reft,  it  is  necef- 
fary  tliat  God  ftiould  make  fignal  difplays  of  his  pow- 
er. When  a  man  arifes  from  a  pofture  of  inadlivity, 
he  neceliarily  exerts  himfelf,  and  puts  his  whole  body 
in  motion.  And,  in  taking  poflefiion  of  his  reft,  God 
exerted  and  manifefted  his  almighty  power,  in  a  man- 
ner vilible  both  to  friends  and  enemies.  Before  the 
days  of  David,  Jerufalem  was  in  the  pofleflion  of  the 

Jebufttes. 
*  Numb.  X,  2iS^  3^' 


the  Bejtre  of  every  acceptable  Wor/hipper*      19 

Jebufites.  They  not  only  refufed  to  deliver  it  up, 
but  laughed  him  to  fcorn  when  he  propofed  to  take 
it  by  foxce.  Before  God  could  take  polTellion  of  it 
as  his  reft,  it  was  neceffary  that  he  fhould  drive  out 
the  Jebufites  by  the  hand  of  David.  And  there  is 
not  a  foul  of  Adam's  family,  nor  a  fociety  of  Adam's 
feed,  \\it\\  whom  God  can  take  up  his  refl,  till  he 
have  firft  difpoffed  thofe  enemies  that  fonnerly  occu- 
pied his  reom.  All  they,  who,  by  divine  grace,  are 
made  members  of  the  church,  were  originally  under 
the  power  of  Satan  and  of  their  own  corruptions. 
Thofe  tyrannical  mafcers  never  will  part  with  any  of 
diem,  till  forced  to  it  by  a  fuperior  power.  Even  af- 
ter they  9,re  taken  as  a  prey  from  the  mighty,  if  God 
ceafe,  at  any  time,  to  manifefl  his  prefence  with  them, 
in  the  fame  degree  as  at  other  times,  thefe  enemies 
take  occaiion  to  ufurp  his  place  anew.  And  he  can 
never  return  to  his  reft,  but  in  a  way  of  arifing,  as  a 
champion  to  the  combat,  and  manifefting  his  power 
by  cafting  them  out.  When  we  invite  God  to  his 
reft  among  us,  one  part  of  our  fupplication  muft  needs 
be,  "  Arife,  O  Lord,  and  let  thine  enemies  be  fcatter- 
"  ed;  and  let  them  that  hate  thee  flee  before  thee." 

2.  That  there  may  be  times  when  God  feems,  in 
human  reckoning,  inactive  and  neghgent  about  the 
affairs  of  his  church.  There  is  no  reafon  to  invite  a 
man  to  arife  who  is  already  on  foot,  and  exerting  his 
activity.  This  prayer  necefFarily  fuppofes  God  to 
have  been  feemingly  inadive,  with  relation  to  the 
concerns  of  Zion,  at  the  time  when  it  was  offered  up. 
We  have  already  feen  that  he  can  never  forget  his 
church,  nor  be  really  inattentive  to  her  intereits. 
But  he  frequently  adts  as  if  it  were  fo*  He  fufFers 
R  2  her 


20  The  gracious  Prefence  of  GodyS^c, 

her  enemies  to  invade  her,  and  commit  the  mofl  dread- 
ful ravages.  lie  fufFers  her  members  to  implore  his 
affiftance,  and  yet  feem  to  implore  it  in  vain,  till 
matters  come  to  an  extremity,  and  all  hope  feem  to 
be  loft.  "  But  then  the  Lord  arifes  as  one  that  awa- 
"  keth  out  of  lleep ;  and  like  a  giant  refrelhed  by, 
**  wine.  He  makes  his  ftroke  to  fall  upon  the  hinder 
"  parts  of  his  enemies ;  and  puts  them  to  a  perpetual 
"  fhame*."  Then  his  church  is  delivered  by  his  own 
hand  ;  and  her  "  captivity  reftored,  as  ftreams  in  the 
**  fouth."  Then  the  mouths  of  her  members  are  fill- 
ed with  laughter;  mid  their  tongues  with  melody\. 
That  this  may  be  the  cafe  among  us,  fhould  be  ano- 
ther part  of  our  earneft  defire,  when  we  adopt  the 
prayer  in  the  text. 

3.  That  though  Zion  is  God's  reft,  there  is,  and 
always  will  be  much  work  for  him  to  accomphfti  in 
her.  As  the  people  of  God,  even  when  entered  into 
their  eternal  reft,  yet  reft  not  day  nor  night,  in  a  way 
of  ceflation  from  their  agreeable  v/ork ;  fo  God  is  fo 
far  from  being  inadive  in  the  church,  which  is  his 
reft,  that  he  is  faid  to  arife  when  he  enters  into  it.  It 
is  by  the  works  that  he  daily  performs  in  the  church, 
that  he  is  known  to  be  gracioufly  prefent  in  her.  Ma- 
ny things  are  to  be  done  in  the  church,  that  none 
but  God  can  accomplifli.  She  is  to  be  defended  and 
protedled  againft  all  her  enemies,  from  within  and 
from  without.  That  comely  order,  which  God  has 
appointed  in  her,  muft  be  maintained  by  his  own 
hand  :  as  he  conftantly  maintains  the  whole  viftble 
creation  in  the  fame  order  in  which  he  fet  it  at  the 
firft.  Her  courts  of  judicature,  her  w^orftiipping  af- 
ftmbhes,  her  ouice-bearers,  and  all  her  private  mem- 
bers, 
*  Pfal.  Ixxviii.  6k,  66.  f  Pfal.  cxxvi.  j,  2. 


the  Dejire  of  every  acceptable  Worfhipper,     1 1 

bers,  are  ftill  to  be  guided  into  all  truth,  and  into  all 
duty.  They  are  to  be  affilted  in  every  piece  of  that 
■work  which  God  has  given  them  to  do;  and  fupport- 
ed  in  their  w^arfare  againll  lin,  Satan,  and  the  world. 
The  ordinances  which  God  has  appointed  in  her  are 
to  be  maintained  in  their  native  purity,  and  made  ef- 
fe61ual  for  the  ends  of  their  inilitution.  New  mem- 
bers are  daily  to  be  gathered  into  the  church  out  of  Sa- 
tan's kingdom ;  and  they  who  are  already  brought  in, 
mufl  be  gradually  builded  up  in  their  mofl  holy  faith.  In 
a  word,  the  whole  huiUing,  fitly  framed  together^  mufl 
be  made  to  grow  up  into  an  holy  temple^  in  the  Lord,  2i 
fitplace  of  habitation  far  the  mighty  God  of  Jacob,  All 
this  can  be  accompliflied  by  no  other  hand  but  God's. 
He  does  accomplifli  it  every  day,  in  a  greatei:  or  lefs 
degree.  And  in  proportion  as  it  is  fo,  his  gracious  pre- 
fence  is  vifible  in  the  church.  Let  us  all  plead  ear- 
neitly  with  him,  that  he  may  accomphfli  all,  in  our 
day,  in  fuch  a  manner  as  may  at  once  be  comforting 
to  his  people,  and  convincing  to  his  enemies.  Though 
Zion  is  his  reft,  the  members  of  Zion  can  never  give 
him  better  entertainment,  than  by  putting  work  in 
his  hand.  Give  him  employment,  then,  while  you 
attend  in  his  tabernacles  to-day.  If  ever  he  leave 
you ;  if  ever  he  depart  from  this  congregation ;  or  re- 
move his  candleftick  out  of  his  place,  in  this,  or  in 
any  other  particular  church,  one  principal  caufe  of  it 
will  be,  our  giving  him  httle  to  do  among  us.  Put  all 
your  work,  therefore,  in  his  hand.  Truft  him,  that 
he  will  make  perfedl  that  which  concerneth  you. 
And  plead  that  he  may  do  fo,  this  day,  and  every 
day  in  your  life.  Let  this  be  ftill  one  part  of  your 
meaning,  when  you  fay,  as  the  church  in  the  text, 

B  3  ''  Arife, 


2  2  The  gracious  V  re  fence  of  God,  S-^  c. 

"  Arife,  O  Lord,  into  thy  rell^  thou  and  the  ark  of 
*'  thy  ftrength." 

The  li\[l  thing  obferved  in  the  text  was,  the  man- 
ner in  which  God  was  delired  and  expedled  to  accept 
this  invitation ;  along  with  the  appointed  lymbol  of 
his  prefence,  the  ark  of  \m  ftrength.  For  helping  you 
to  undedland  this,  it  will  be  proper  to  remind  you 
that  the  principal  piece  of  furniture,  provided,  by 
God's  appointment,  for  the  tabernacle  in  the  wilder- 
nefs,  was  the  ark  of  the  covenant  or  teflimony.  This 
was  a  fmall  cheft,  made  of  Shittim  wood,  thoirglit  to 
be  cedar,  brought  from  a  place  called  Shittim,  on  the 
edge  of  mount  Gilead,  where  Ifrael  afterwards  pitch- 
ed*. It  was  about  three  feet  in  length ;  a  foot  and 
a  half  in  breadth  ;  and  two  feet  three  inches  high  : 
The  whole  overlaid  with  gold,  and  ornamented  with  a 
golden  cornice  round  about.  Upon  the  top  of  it  was 
laid  a  plate  of  malTy  gold,  of  the  fame  dim.enfions 
with  the  cover  of  the  ark ;  which  was  called  the  pro- 
pitiatory^ or  mercy-feat'  Out  of  the  mercy -feat,  and 
of  the  fame  piece  with  itfelf,  were  made  two  cheru- 
bims ;  which  are  thought  to  have  been  figures  of  men 
having  wings ;  one  upon  each  end  of  it ;  with  their 
faces  one  towards  another;  and  their  wings  extended, 
fo  as  to  meet  over  the  middle  of  the  mercy-feat  f.  In 
this  ark  were  put  the  two  tables  of  flone,  upon  which 
the  ten  commandments  were  written.  And  either 
in  it  or  by  the  fide  of  it,  were  kept  the  golden  pot 
that  had  manna,  and  Aaron's  rod  that  budded.  Af- 
ter Ifrael  came  into  the  land  of  Canaan,  the  pillar  of 

cloud 

*  Numb,  XXV.  I.      \  See  the  defcription  of  it,  Exod.  xxv.  jo,  22. 


tbe  Dejire  of  every  acceptable  IVor^fbipper,      23 

cloud  that  ccndu6led  them  through  the  wildernefs,  is 
faid  to  have  contraded  itfelf,  and  Hood  over  the  mer- 
cj-feat,  between  the  cherubims.  This  cloud  was  call- 
ed the  Scheclnrtah ;  and,  in  Scripture,  the  glory  of  the 
Lord,  This  ark  it  v/as  that  David  brought  up  to  Je- 
rufalem ;  and  of  this  the  text  is  to  be  underHood. 

This  ark  is  called  God''s  flrength'^ ;  and  here  the 
ark  of  his  fire  ngtb;  becaufe  it  was  a  fymbolofhis 
omnipotence,  as  exerted  in  Ifrael's  behalf.  In  their 
journeyings  through  the  wildernefs,  the  ark  went  be- 
fore them;  as  a  fecurity  that  the  Lord  wqvI^ fatter 
their  enemies,  and  m.ake  them  who  hated  them  to  flee 
before  them.  And,  on  various  occaiions,  \^hen  God 
made  lignal  appearances  in  their  behalf,  the  ark  Vvas 
appointed  to  be  prefent,  as  a  vifible  %n  of  his  being 
at  his  work.  Thus,  when  Jordan  was  to  be  dried  up, 
the  priefcs,  bearing  the  ark,  went  b'efore  the  people ; 
and  as  foon  as  their  feet  touched  the  brim  of  the  v/a- 
ters,  they  fled  hither  and  tliither.  And  wiien  Jeri- 
cho was  to  be  taken,  the  ark  went  round  about  it  fe- 
ven  days.  Thefe,  and  fome  other  infliances  of  a  limi- 
iar  nature,  v/ere  fo  far  abufed  by  the  Ifraelites,  in  the 
days  of  Eli,  that  they  imagined  the  omnipotence  lay 
in  the  ark  itfelf;  or,  at  leaft,  v/ould  infallibly  be  ex- 
ercifed  wherever  the  ark  was.  This  was  the  occalion 
of  its  captivity,  and  of  all  the  negiecl  of  it,  and  of  the 
true  worfhip  of  God,  that  followed  upon  it. 

Now,  this  ark  of  God's  Itrength  was  to  be  conli- 
dered  in  a  tvv^ofold  view :  As  the  mofl  remarkable 
fymbol  of  God's  prefence,  that  v/as  enjoyed  by  the 
church  in  that  period  ;  and  as  the  moil  hvely  type  of 
Chrift,  that  exilled  under  that  difpenfation.     If  we 

B  4  confider 

*  Pfal.  Uxviii.  6:. 


24  "J^he  gracious  Prefence  of  God,  &c. 

confider  it  as  the  fymbol  of  God's  prefence,  this  pray- 
er, as  here  laid,  imports  two  things. 

1.  That  the  people  of  God  had  an  earned  deiire 
after  the  fymbol  itfelf ;  and  expeded  not  to  enjoy  the 
prefence  of  God,  in  the  fame  comfortable  manner, 
without  it.  They  knew,  and  we  ought  to  know,  that 
fmners,  in  a  flate  of  imperfedion,  are  incapable  of 
immediate  intercourfe  with  God.  All  our  fellowfhip 
with  him,  in  this  life,  mufl;  be  by  the  intervention  of 
fymbols  and  outward  means.  And  we  fhould  love 
the  means,  and  deiire  them;  as 'knowing  that  the 
end  is  not  to  be  attained  without  them.  They  v/ho 
have  not  the  means  of  grace,  cannot  enjoy  the  pre- 
fence of  God ;  nor,  indeed,  can  they  deiire  it ;  for 
they  know  him  not.  And,  though  he  is  not  con- 
iined  to  any  one  m.ean;  yet  they  who  have  ac- 
cefs  to  the  means,  and  defpife  them,  cannot  expect  to 
enjoy  his  prefence  without  them :  For  thefe  are  the 
places  where  he  has  promifed  to  meet  with  us ;  as  he 
promifed  to  meet  with  Mofes,  and  commune  with 
hhn,  from  above  the  mercy -feat.  On  this  account, 
God's  people,  in  all  ages,  have  a  love  to  divine  ordi- 
nances. They  take  pieafure  in  attending  upon  them; 
and  are  grieved  when  they  have  not  an  opportunity 
of  fo  doing.  They  "  love  the  habitation  of  God's 
"  houfe;  and  the  place  of  the  dwelling  of  his  glory^." 

2,  That  they  could  not  be  fatisfied  with  the  fym- 
bol, without  the  thing  fignified  and  reprefented  by 
it.  They  had  now  got  the  ark  fettled  in  a  place 
where  they  might  have  an  opportunity  of  affembling 
about  it.  But  this  was  far  from  being  enough  to  them. 
They  earnefily  defired  the  gracious  prefence  of  God, 
along  with  the  fymbol  of  it.     This  was  it  that  they 

chiefly 
*  Ffal.  xxvi.  8. 


the  Defire  of  every  acceptable  VVorpApper.       25 

chiefly  prayed  for  in  the  words  of  the  text.  And  if 
there  is  any  Cliriilian  in  this  affembly,  rightly  employ- 
ed, his  exercife  will  correfpond  with  theirs.  Every 
ordinance  of  God  is,  in  fome  refpecl,  a  fymbol  of  his 
prefence.  So,  in  a  fpecial  manner,  is  the  facrament 
of  the  Lord's  Supper,  which  v/e  are  met  to  celebrate. 
But  is  this  all  that  you  defire  or  feek  after,  Chriftian  ? 
Surely  not.  You  know,  that  true  and  folid  happinefs 
lies  only  in  the  enjoyment  of  God ;  and  that  ordi- 
nances are  but  the  means  by  which  he  communicates 
himfelf  to  you.  And  you  are  fenfible,  that  they  will 
be  ufelefs,  and  worfe  than  ufelefs  to  you,  unlefs  he 
be  prefent  with  you  in  them.  Therefore  you  ear- 
neftly  pray  for  his  prefence ;  and  fay,  '  Arife,  O 
V  Lord,  into  thy  reft,  along  with  the  fymbols  of  thy 
*  p3:efence.* 

But  the  principal  thing  to  be  attended  to  about 
this  ark  of  Goal's  fir  ength  was,  its  being  the  moft  live- 
ly type  of  Chrift.  By  it,  as  it  was  covered  with  the 
mercy-feat,  and  overfhadowed  by  the  cloud  of  God's 
prefence,  which  was  inclofed  by  the  two  cherubims, 
were  pointed  out,  the  covenant  of  grace,  as  it  was  en- 
tered into,  from  all  eternity,  between  God  the  Father 
and  God  the  Son;  the  Son  of  God  incarnate,  as  the 
^uily  medium  of  comfortable  intercourfe  between  God 
gdus ;  and  "  God  as  in  Chrift,  reconciling  the  world 
ito  himfelf,  and  not  imputing  their  trefpaftes  unto 
"  them,"  Confidering  it  in  this  view,  this  form  of  ex- 
preilion  intimates  the  following  things. 

I.  That  they  defired  the  prefence  of  Chrift  as  Me-* 
diator,  and  the  benefit  of  his  mediation,  as  well 
as  the  prefence  of  God  himfelf.  Indeed,  thefe  two 
can  never  be  feparated.     *'  He  that  hath  feen  Chrift 

B  5  hath 


26  The  gracious  prfence  ofGo4,  &c. 

'•  hath  feen  the  Father*."  And  he  that  hath  ieen 
God,  m  any  comfortable  manner,  hath  feen  Chrilt  al- 
fo.  Chrill  has  appeared  to  every  fuch  perfon  as  the 
chiefeft  among  ten  thoufand,  and  altogether  lovely. 
The  foul  of  every  child  of  God  is  filled  with  love  to 
liim ;  and,  confequently,  with  longing  delires  after 
him.  They  long  to  enjoy  commmiion  with  him  in 
all  his  fating  offices,  relations,  and  benefits.  For  this 
end,  they  frequent  thofe  places  where  he  has  promi- 
fed  to  be  feen  of  them.  -  And  when  they  meet  with 
him, "  the  King  is  held  in  the  galleries -j*."  They  kind- 
ly invite  him  to  his  own  ordinances ;  and  it  afibrds 
them  unfpeakable  fatisfaclion,  when  they  hear  him 
faying,  as  he  really  fays  to  us,  in  this  afiembly,  to  day, 
"  I  am  come  into  my  garden,  my  filler,  my  fpoufe ;  I 
"  have  gathered  my  myrrh  v/ith  my  fpice,  I  liave  eat- 
"  en  my  honey-comb  with  my  honey,  I  have  drunk 
"  my  wine  with  my  milk :  Eat,  O  friends,  drink,  yea, 
*'  drink  abundantly,  O  beloved  J." 

2.  That  they  neither  expected  the  prefence  of  God, 
nor  defned  it,  otherwife  than  through  Chriil.  Out 
of  Chriil  God  IS  a  confuming  fire.  He  is  fo  far  from 
being  an  object  of  defire  to  any  finner  of  Adam's  fa- 
mily, that  he  is  the  greateft  objedl  of  terror  and  dif- 
may.  But,  when  viewed  as  in  Chrifl:,  feated  on  a 
throne  of  grace  and  mercy,  every  perfedlion  of  his 
nature  looks  upon  us  with  a  pleafant  afpedl ;  every 
thing  about  him  is  pleafant  and  defirable.  And  of 
cxery  one  who  has  feen  him  in  that  fight,  the  "  very 
"  heart  and  flefii  cry  out  for  the  fiving  God."  You 
who  are,  this  day,  feeking  God's  face  in  his  ordinan- 
ces, fay,  Is  it  not  your  having  feen  God  as  in  Chrifi, 

reconciled 
*  John  xiv.  9.     f  Seng. of  Sol.  vii-  5.     t  Song  v.  i. 


the  Bejtre  of  every  acceptable  WorJInpper,      27 

reconciled  and  pacified  towards  you,  for  all  that  you 
have  done,  that  fills  you  with  an  infatiable  defire  to 
fee  more  of  him,  and  to  have  more  intimate  lellowlhip 
and  communion  with  him  ?  You  are  fenfible,  that 
you  are  utterly  unfit  for  having  communion  with  him, 
any  otherwife  than  through  Chrifi.  And  when  you 
pray  for  his,prefence  in  ordinances,  you  are  careful  ne- 
ver to  leave  Chriil  out  of  the  queflion.  Your  language, 
on  this  and  on  every  iimilar  occafion,  is,  '  Arife  O 
*  Lord,  into  thy  reft;  thou  and  the  Chriil  of  thy  love.' 

I  NOW  haften  to  conclude,  with  fome  improvement 
of  the  fubjeft.     And  it  affords  us, 

I.  Matter  of  v/onder,  gratitude,  and  praife;  in  that 
we  enjoy  the  fymbols  of  God's  prefence,  and  have  ac- 
cefs  to  worfhip  him  according  to  his  ov/n  appoint- 
ment. When  we  confider,  that  God  is  the  fole  foun- 
tain of  all  happinefs.;  that  the  church  of  Chrifi:  is  his 
reft,  and  that  his  gracious  prefence  is  only  to  be  ex- 
pected within  the  church;  that,  by.  having  our  lot 
caft  within  the  cliurch,  and  having  accefs  to  divine 
ordinances,  we  have  a  happinefs  brought  to  cur  hand, 
that  was  fought  for  in  vahi  \ij  all  the  fages  of  Pagan 
antiquity  ;  and  that  all  who  live  without  the  church 
muft,  fo  far  as  God  keeps  his  ordinary  v/ay,  be  utter 
ftrangers  to  this  happinefs.  Surely,  if  all  thefe  things 
are  confidered,  we  muft  be  fenfible,  that  we  can  ne- 
v^er  be  thankful  enough  for  the  kindnefs  of  God  to 
us  in  this  refped.  What  value  v/as  put  upon  the 
fymbols  of  God's  prefence  by  his  people  of  old,  ap- 
pears from  that  univerfal  joy  that  took  place  among 
them  on  the  occafion  to  Vviiich  this  pfalm  refers. 
"  All  Ifi'ael  brought  up  the  ark  with  jfhouting,  and 

"  with 


28  ^hc  gracious  Prefence  of  God,  &c. 

"  with  the  found  of  the  cornet,  and  with  trumpets, 
"  and  with  cymbals;  and  making  a  noife  with  pfal- 
"  teries  and  hai-ps*."  A  fimilar  joy  fliould  take  place 
among  us ;  and  we  alfo  fliould  exprefs  our  joy  in  fongs 
of  praife  to  God,  if  we  were  duly  affedted  with  the 
privilege  that  we,  this  day,  enjoy.  How  many  of  our 
fellow-creatures,  that  are  not  worfe  by  nature  than 
we,  are  fuffered  to  perifh  in  utter  ignorance  of  all 
that  relates  to  the  true  God  and  his  worfliip ;  confe- 
quently,  in  utter  ignorance  of  all  true  happinefs,  here 
or  hereafter?  How  many  of  thofe  who  are  called 
Chriftians  have  the  doctrines  and  inititutions  of  Chrif- 
tianity  fo  far  corrupted,  that  they  have  little  more 
of  the  rehgion  of  Chriit  but  the  name  ?  With  them 
the  fymbols  of  God's  prefence  can  fcarcely  be  dif-- 
cerned,  among  the  ufelefs  and  pernicious  lumber  that 
is  call  upon  them ;  and  how  fhall  the  prefence  of  God 
be  expeded  where  that  is  the  cafe?  Surely,  in  propor- 
tion as  the  fymbols  are  corrupted,  the  prefence  of  God 
mult  be  lefs  confpicuous.  God  himfelf  can  only  be 
enjoyed,  in  proportion  as  the  means,  which  are  of  his 
own  appointment  for  that  purpofe,  are  maintained. 
How  many  of  our  brethren,  who  would  wifh  to  feek 
God  after  the  due  order,  are  or  have  been  retrained 
from  doing  fo,  or  obliged  to  do  it  at  the  harard  of 
their  lives,  through  the  rage  and  tyranny  of  the  ene- 
mies of  Chrillianity  ;  and  particularly  of  the  Romi/b 
he  aft?  But  we,  in  the  adorable  goodnefs  of  God, "  dwell 
"  every  one  under  his  vine,  and  under  his  fig-tree; 
"  and  none  to  make  us  afraid."  We  have  God's  or- 
dinances among  us  in  plenty,  and  in  fome  meafure 
of  purity.     We  have  an  opportunity  to  wait  upon 

them, 
*  I  Chron.  xv.  28. 


the  Dejlre  of  every  acceptable  Worjhipper,     29 

them,  without  any  external  diftradion  or  diflurbance. 
And  God  is  prefently  faying  to  us,  in  his  providence, 
"  O  Judah,  keep  thy  folemn  fealls."  Above  all,  we 
have  reafon  to  expedt  the  gracious  prefence  of  God 
with  us,  when  we  go  into  his  tabernacles,  and  wor^ 
/hip  at  his  footjlooh  Is  it  not,  then,  highly  reafon- 
able,  that  we  lliould  "  enter  his  gates  and  courts  with 
"  praife  ;'*  and  make  it  one  principal  part  of  our  er- 
rand, when  we  "  go  thither,  to  thank  him"  for  fuch 
a  privilege ;  for  fuch  a  profulion  of  privileges  ? 

2.  We  have  matter  of  reproof  to  all  who  fatisfy 
themfelves  with  outward  privileges;  and  matter  of 
warning,  to  all  who  enjoy  them,  againft  fuch  a  fatal 
millake.  Beware  of  refting  in  the  fymbols  of  God's 
prefence,  without  looking  and  praying  for  the  thing 
lignified  by  them.  Beware  of  boaiting  of  your  attain- 
ments, or  valuing  yourfelves  upon  them.  Say  not,  as 
they  did  of  old,  the  temple  of  the  Lord,  the  temple  of 
the  Lord,  the  temple  of  the  Lord;  as  if  that  could 
make  you  happy  without  the  Lord's  prefence  in  his 
temple.  Think  not  that  there  is  any  fuch  connec- 
tion between  the  fymbol  and  the  thing  lignified,  as 
that  you  may  not  enjoy  the  one  without  the  other. 
As  God's  prefence  may  be  enjoyed  in  private  as  well 
as  in  public  ordmances ;  fo  you  may  attend  the  moll 
folemn  ordinances,  difpenfed  in  the  purell  manner, 
and  yet  want  his  prefence  in  them.  Then  your  at- 
tendance will  profit  you  nothing  at  all.  Your  privi- 
leges, however  precious  and  diftinguilliing,  will  be  in 
danger  of  proving  aggravations  of  your  condemna- 
tion in  the  day  of  the  Lord.  And,  if  you  continue 
always  to  fatisfy  yourfelves  with  fuch  privileges,  "  it 

*'  will 


30  ne  gracious  Prefence  of  God,  &C!* 

"  will  be  more  tolerable  for  Sodom  and  Gomorrah,  in 
"  in  the  day  of  judgment,  than  for  you*." 

3.  We  have  matter  of  encouragement  to  all  in 
tills  company,  who  have  buhnefs  with  God  to-day. 
You  are  come  into  his  tabernacles.  You  are  prefent- 
ly  in  the  place  of  his  reft.  Thefe  ordinances,  upon 
which  you  attend,  are  the  vifible  fymbols  of  his  pre- 
fence. He-  has  promifed  to  be  with  you,  when  thus 
he  caufes  his  name  to  he  recorded;  and  to  hJefs you-]'. 
And  he  is  really  prefent,  according  to  his  promife, 
whether  you  fee  him  or  not.  You  cannot  fail  to  fee 
him,  if  your  eyes  are  but  open,  in  a  fpiritual  fenfe. 
And,  as  he  is  prefent,  he  is  ready  to  do  all  that  for 
you  that  his  promife  warrants  you  to  exped.  He  is 
ready  to  hear  all  your  complaints,  to  fupply  all  our 
wants,  to  redrefs  all  our  grievances;  to  accept  your 
fervices,  weak  and  worthlefs  as  they  are,  to  admit  you 
to  comfortable  fellowlhip  with  himfelf,  to  heal  all 
your  fpiritual  difeafes,  and  completely  tofiU  all  your 
treafiires.  Whatever  you  have  to  do  with  him,  you 
have  ready  accefs  to  him;  and  you  may  have  your 
bufinefs  tranfadcd  immediately.  He  waits  for  em- 
ployment ;  and  he  tenderly  invites  you  to  vS^  all  ho- 
ly freedom  and  famiharity  in  putting  it  into  his  hand. 
You  need  not  afcend  into  heaven,  nor  defcend  into 
the  depth.  You  need  not  go  to  any  diftant  place,  nor 
wait  for  him  till  any  diilant  time.  He  is  here  pre- 
fent, at  this  moment,  both  he  and  "  the  ark  of  his 
"  llrength.** 

4.  We  have  matter  oF  confolation  to  all  thofe  who 
mourn  for  the  low  ftate  of  the  church  in  our  day,  and 
for  the  very  low  flate  of  the  work  of  God  in  her.     It 

IS 

*  Matth.  X.  15.  f  Exod.  xx.  24.  t 


the  Dejire  of  every  acceptable  Wor/hipper,    31 

is  fadly  true,  that  the  enemy  hath  entered  God's  he- 
ritage, defiled  his  houfe,  and  laid  our  Jemfalem  on 
heaps.     It  is  true,  that  we  have  not  the  fame  fruits, 
or  evidences  of  the  prefence  of  God  among  us,  that 
fometime  have  been  enjoyed.     It  is  mournfully  true, 
that,  though  v^^e  have  the  fymbols  of  God's  prefence 
among  us ;  the  influences  of  his  Spirit  and  grace  are, 
in  a  fad  meafure,  withdrawn.    And  they  are  ftrangers 
in  our  Ifrael,  who  know  not  that  he  has  been  juftly 
provoked  to  withdraw  them ;  as  well  as  to  contend 
againit  us  by  a  variety  of  other  judgments^  both  fpi- 
ritual  and  temporal.     All  this  is  a  lamentation  ;  and 
ought  to  be  held  for  a  lamentation  by  all  who  wiili 
well  to  the  intereils  of  the  church  herfeif,  of  her  par- 
ticular members,  or  of  her  Head.    But,  even  onthefe 
melancholy  accounts,  yovi  need  not  forrow,  Chriftian, 
as  they  that  have  no  hope.    Z/o/z  is  not  yttforfaken, 
11  or  Judah  of  her  God;  though  our  land  he  filled  with 
fill  againfi  the  holy  One  of  Ifraeh     Still  the  church 
continues  to  be  his  reft.    The  fymbols  of  his  prefence 
continue  in  her.     And,  I  hope,  there  are  not  a  few 
before  me,  whofe  happy  experience  can  teftify,  that 
his  gracious  prefence  is  not  altogether  withdrawn. 
Nay,  his  faithful  word  is  paft,  that  it  never  fnali 
be  w^ithdrawn  while  his  ordinances  are  continued. 
He  may  hide  his  face,  in  a  httle  wrath,  and  for  a 
little  moment.     But  the  time  is  hafting  on,  when  he 
will  yet   gather  us  in   the  greatnefs  of  his  mercy. 
He  will,  in  anfwer  to  the  continued  importunities  of 
his  people,  and  in  agreeablenefs  to  his  own  ancient 
promife,  arife,  once  more,  into  his  reft.    He  will  arife 
and  have  mercy  upon  Zion  ■:  The  time  to  favour  her 
will  come;  the  time  that  he  has  fet»     He  will  arife ^ 

and 


32  The  gracious  Prefence  of  God,  &c. 

and  his  eneinies  iliall  be  fc alter ed.  They  alfo  that 
hate  him  fhallj^(?(f  before  him.  Thou  wilt  return,  0 
Lord,  to  the  many  thoufands  of  Ifrael. 

5.  We  have  matter  of  trial  to  all  prefent ;  particu- 
larly, to  thofe  who  intend  to  commvmicate  in  the  fo- 
lemn  work  of  the  day.     Every  man  fliould  examine 
himfelf,  that  has  a  view  of  fuch  an  approach  to  God, 
and  every  woman.     So,   and  only  fo,  may  you  eat 
the  facramental  bread,  and  drink  the  facramental 
cup.  And  this  fubjedt  may  afford  you  various  marks, 
by  which  you  may  examine  yourfelf ;  though  we  can- 
not infill  upon  them  particularly,  after  detaimng  you 
fo  long.     We  lliall  only  a(k  you,  Are  you  fincerely 
defirous  always  to  enjoy  the  fymbols  of  God's  pre- 
fence ^  loving  "  the  habitation  of  his  houfe,  and  the 
"  place  where  his  honour  dwelleth  ?"  Do  you  ufe 
your  influence,  in  your  own  place  and  ftation,  to  have 
his  ordinances  maintained  in  purity  ;  like  thofe  who 
alfembled  to  bring  up  the  ark  ?  Do  you  fincerely  en- 
deavour to  provide  a  habitation,  a  place  of  refl;  for 
God,  in  your  own  heart,  and  in  your  family  ? — Are 
you  fatisfied,  that  all  your  dealings  with  God,  and  all 
his  dealings  v/ith  you,  fliould  be  through  the  Lord 
Jefus  Chrifi:,  the  antitype  of  the  mercy-feat,  and  of 
the  ark  of  bis  ftrength  ? — Do  you  confider  God  as 
your  reft  ;  looking  for  all  your  happinefs  in  the  en- 
joyment of  lum,  by  faith  here,  and  in  an  immediate 
manner  hereafter? — How  are  you  affeded  with  the 
prefent  ftate  of  the  church  of  God  .^   Do  you  mourn 
becaufe  God  has,  in  fuch  a  degree,  "  delivered  his 
**  ftrength  into  captivity,  and  his  glory  into  the  hand 
"  of  his  enemies  ?" — In  a  word,  Do   you   earneftly 
wreftle  for  the  prefence  of  God  in  his  own  ordinan- 
ces ? 


the  Dejire  of  every  acceptable  JVorfinpper*      33 

ces  ?  Have  you  been  wreilling  lince  you  had  a  prof- 
pedt  of  this  folemn  feaft ;  are  you  ftill  wreftling  with 
him  for  his  prefence  among  us  to-day,  along  with  the 
fymbols  of  his  prefence  ?  And  do  you  mean  to  pre- 
fent  your  requeft  at  the  banquet  of  wine,  that  he 
may  gracioufly  return  to  his  reft,  in  all  the  churches? 
— If  thefe  things  are  in  you,  and  abound,  we  are  war- 
ranted to  invite  you  to  come  forward  to  the  Lord's 
holy  table,  in  the  faith  of  being  enabled  to  commu- 
nicate acceptably.  But  if  thefe,  or  any  one  of  them, 
be  wholly  wanting  about  you,  there  is  fad  reafon  to 
fear,  that,  as  yet,  you  are  ilrangers  to  Chrill;  and  there- 
fore unfit,  in  your  prefent  condition,  for  a  feat  at  his 
holy  table. 

To  conclude,  for  I  muft  have  done :  Let  thofe  who 
intend  to  be  communicants  come  forward,  to  take 
their  feats  at  the  Lord's  table,  rejoicing,  defiring,  pray- 
ing, believing.  Come  forward  rejoicing;  and  let  your 
joy  be  exprelTed  in  fongs  of  praife  to  God,  on  account 
of  the  precious  opportunity  which  you  enjoy.  Jullly 
might  the  Lord  have  done  to  his  houfe  among  us  as 
he  did  to  Shiloh.  That  he  has  not  done  fo  is  matter 
of  wonder,  as  well  as  matter  of  praife;  when  we  confi- 
de r  our  abufe  of  his  former  goodnefs  on  fuch  occafi- 
ons,  as  well  as  our  manifold  provocations  in  other  re~ 
fpeds.  Praife  him,  therefore,  for  the  continuaiice  of 
our  outward  privileges ;  and  for  the  encouragement 
that  we  have  to  pray  for  his  prefence  with  us  in  the 
ufe  of  them.  Come  forward  defiring,  earnefily  de- 
firing  his  prefence  in  his  tabernacles,  in  the  place  of 
his  reft.  Let  the  defire  0/  your  foul  be  towards  his 
name,  and  to  the  remembrance  of  him.  Let  your 
"-jery  heart  and  fie fh  cry  out  for  the  living  God.   Come 

Vor..  L  G         *  forward 


34  ^he  gracious  Prefence  of  God,  &^c. 

forward  praying  ;  let  your  earneft  delires  be  offeree} 
up  to  God,  wlio  alone  can  fatisfy  them.  Wreftle 
fervently  with  liim  for  thofe  inward  communications 
of  his  grace,  by  means  of  his  ordinances,  wiiich  will 
make  them  effedlual  for  the  ends  of  their  appoint- 
ment. Thus  will  the  hearts  of  miniiters  and  people 
be  comforted ;  and  God's  houfe  will  be  filled  with 
his  glory.  And  fee  that  you  come  forward  believing ; 
without  faith  it  is  impoffible  to  pleafe  God  in  any 
cafe.  If  you  pray  not  in  faith,  you  cannot  be  heard. 
If  you  do  not  communicate  in  faith,  you  cannot  real- 
ly eat  the  Lord^s  Supper,  But  if  you  come  to  ^ the 
Lord's  table  with  the  prayer  of  the  text  in  your 
mouth,  with  a  correfponding  deilre  in  your  heart, 
and  with  the  eye  of  faith  fixed  upon  the  promife  of 
God,  as  your  encouragement  to  expedl  his  prefence 
and  bleiling,  we  dare  promife  you  a  happy  day. 
God  will  arife  into  his  reji^  both  he  and  the  ark  of 
Inisjirength. 

Let  every  perfon  prefent,  of  evety  denomination, 
be  concerned  in  earneft  about  the  prefence  of  God 
among  us.  Yoii  are  all  come  into  God's  tabernacles. 
And  furely  you  have  bufinefs  with  God  himfelf ;  o- 
therv\ife,  what  have  you  to  do  in  the  place  of  his  refl? 
Perhaps  you  neither  have,  nor  ever  had,  finy  real  de- 
fire  after  him :  But  you  do  not  need  him  the  lefs. 
You  are  fubje^l  to  many  evils,  from  which  none  but 
he  can  deliver  yc-u.  You  need  many  things,  that 
none  but  jie  can  g;ye  you.  It  is  impoffible  that  you 
can  be  happy  without  him.  You  are  novs^  in  the 
place  where  he  is  to  be  found  :  And  he  is  as  wilfing 
to  meet  with  you,  as  you  poffibly  can  be  to  meet 
with  him.  Beware  of  negledlmg  fo  precious  an  op- 
portunity 


the  Befire  of  every  acceptable  IVorJJjipper,     35" 

portunity  of  having  communion  with  him.  If  you 
do,  it  may  be  to  your  eternal  coft.  Juilly  may  he 
be  provoked  to /kr«ri;2  his  wrath,  that  you  fliali 
never  enjoy  another ;  and  confequently,  lliall  never 
enter  iiito  his  rejl.  Then  it  will  be  to  your  eternal 
condemnation,  that  a  promife  is  left  you  of  entering 
into  it  now ;  and  you  came  fliort  of  it  by  your  un- 
belief. It  will  afford  eternal  nouriihment  to  the 
worm  that  clieth  not,  it  will  add  much  fuel  to  the 
fire  that  n^Ytx  /ball  he  quenched j  that  you  attended, 
this  day,  in  his  tabernacles,  enjoyed  the  fymbok  of 
his  prefence,  and  yet  never  fo  much  as  dehred  any 
friendly  intercourfe  with  himfelf.  Seek  him,  there- 
fore, "  while  he  is  to  be  found  ;  ^r?//upon  him,  while 
"  he  is  near."  Give  ear  to  him,  when  he  calls  and 
invites  you  to  himfelf;  and  confent  to  be  happy, 
while  you  may.  His  gracious  prefence  Vv^ill  make  you 
happy  now,  more  than  all  the  abundance  of  corn  and 
wine,  of  lilver  and  gold ;  and  belides,  it  will  fecure 
your  complete  happinefs  through  all  eternity.  Come 
tjien,  let  us  all,  with  one  accord,  join  together  in  imi- 
tating the  exercife,  and  adopting  the  language  of 
Bavid  and  his  fellow-worfliippcrs.  "  V/e  will  go  ra- 
*'  to  his  tabernacles,  we  will  v/oriliip  at  his  foatilool. 
"  Arife,  O  Lord,  into  thy  ieil;'t]iou  and  thr:  ark  of 
''  thy  flrengtl^"     Amen. 


Q  2  HER^ 


SERMON     ir. 

T'he  dying  Command  of  Chrijl^  explained  and  in- 
culcated. 


I  Cor.  xi.  24. 

THIS  DO  IN  REMEMBRANCE  OF  ME. 

IT  is  a  falutary  truth,  that  "  godlinefs  is  profitable- 
"  to  all  things ;  having  the  promife  of  the  life  that 
''  now  is,  and  of  that  which  is  to  come."  But  it  is 
equally  true,  that  liodily  exercife,  in  matters  of  reli- 
gion, profiteth  little  *.  The  God  with  whom  we 
have  to  do,  has  it  as  his  prerogative  to  fearch  the 
heart.  And  if  he  is  not  worshipped  with  the  heart, 
no  outward  worfhip  can  be  accepted  with  him.  There 
is  an  inward  exercife  of  the  heart,  correfponding  to  e- 
very  outward  adl  of  worfhip,  without  which  the  other 
is  but  an  empty  fliell ;  and  can  neither  be  acceptable 
to  God,  nor  profitable  to  ourfelves.  This  is  the  cafe, 
in  a  fpecial  manner,  with  the  facraments  of  the  New 
Teflament.  It  is  the  principal  ufe  of  thefe  ordinan- 
ces, to  reprefent  fpiritual  things,  in  a  figure,  to  the 
outward  fenfes.  That  ufe  cannot  be  attained,  unlefs 
the  fpiritual  myflery  be  difcerned,  through  the  cor- 
poreal elements.     And  furely  this  cannot  take  place, 

unlefs 
*  I  Tim.  Ir-  S. 


'The  dying  Coihmand  of  Cbriji^  &c,  37 

iinlefs  the  eye  of  the  foul  be  open,  and  the  fpiritual 
fenfes  exercned. 

With  regard  to  the  facrament  of  the  Supper,  the 
fpecial  end  of  the  inftitution  of  it  is,  that  the  remem- 
brance of  Chrilt  may  be  kept  up,  among  his  difciples, 
till  he  come  again.  This  end  cannot  be  gained  by 
the  bare  ufe  of  the  outward  elements.  Perfons  may 
ufe  them  without  ever  thinking  about  Chrift,  or  a- 
bout  the  death  of  Chrift,  which  is  fymbolically  re- 
prefented  by  them.  In  that  cafe,  the  remembrance 
of  Chrilt  may  be  lolt,  for  their  part,  notwithftanding 
their  viiible  communicating.  They  difcern  not  the 
Lord's  body  in  this  facrament ;  but,  inftead  thereof, 
become  accelTory  to  the  fin  of  his  murderers ;  qr,  in 
the  language  of  fcripture,  are  "  guilty  of  the  body 
"  and  blood  of  the  Lord."  In  that  cafe,  it  is  no  won- 
der that  they  receive  no  benefit  by  what  they  do ; 
but  "  eat  and  drink  judgment  to  themfelves."  The 
only  way  to  communicate,  fo  as  Chrift  may  be  glori- 
fied, and  yourfelf  benefited  by  what  you  do,  is,  to 
keep  ftill  in  your  eye  the  end  for  which  this  ordi- 
nance was  inftituted.  While  you  have  the  outward 
elements  among  your  hands,  let  your  heart  be  exer- 
cifed  in  thinking  about  that  which  is  reprefented  by 
them ;  in  wondering  at  it,  praifing  God  for  it,  and 
improving  it  as  the  food  of  your  immortal  fouL  Thus 
will  you  be  a  communicant  indeed,  and  will  be  found 
obedient  to  the  dying  command  of  your  Redeemer, 
Do  this  in  remembrancs  of  vie, 

Thefe  words  are  a  part  of  what  was  fpoken  by 
Chrift,  while  he  difpenfed  the  firft  facramental  Supper. 
We  hear  them  repeated,  as  often  as  we  witnefs  the 
diftribution  of  the  facramental  elements.     But,  alas  I 

C  3  there 


38  l.'he  dying  Comvmnd  of  Chrljl, 

there  is  reafon  to  fea;,  that  thej  are  properly  under^ 
flood  by  few ;  and  the  precept  contained  in  them  is 
regularly  obeyed  by  yet  fewer.  To  the  negledl  of 
this  important  command,  even  the  frequent  repetition 
of  it,  in  mens  ears,  may  perhaps  contribute ;  through 
the  con-uption  and  depravity  of  our  hearts.  That 
which  is  feldom  inculcated,  we  are  ready  to  foreget : 
and  that  which  is  often  repeated  to  us,  we  are  ready 
to  efteem  common ;  and  fo  to  overlook  and  difregatd 
it.  Left  this  fhould  be  the  cafe  among  us,  with  re- 
gard to  a  matter  of  fuch  importance  to  us,  it  can- 
not be  improper,  in  the  entry  of  this  folemn  work, 
to  take  a  brief  view  of  this  part  of  our  warrent  for 
it. 

In  the  words  we  have  two  things  deferving  our 
notice,  i .  The  celebration  of  the  facrament  of  the 
Lord's  Supper  enjoined,  in  thefe  words,  Bo  this.  This 
command  did  not  refpedl  only  the  time  then  prefent; 
it  extends  to  all  futurity  :  And  it  is  binding  upon  all 
the  followers  of  Chrill,  to  the  end  of  time,  as  really 
as  it  was  upon  the  Apoitles,  wiio  were  prefent  when 
it  was  uttered.  What  Chriil  and  his  Apoftles  were 
then  dohig,  miniflers  of  the  Gofpel,  and  Chriitians  in 
all  periods,  are  to  do,  in  imitation  of  him  and  in  o- 
bedience  to  him,  2.  The  manner  in  which  this  or- 
dinance is  to  be  celebrated :  Do  it,  fays  Chrift,  in 
remeinhratice  of  me,  Thefe  words  are,  no  doubt,  ex- 
prelfive  of  the  end  for  which  this  ordinance  was  inlli- 
tuted.  But  they  are  not  to  be  confined  to  that  only. 
They  likewife  contain  a  direciion,  as  to  the  manAer 
in  which  our  minds  Ihould  be  employed  in  the  time 
of  the  folemn  action.  The  firft  part  of  the  text  re- 
fers to  the  ouiv/ard  aft  pf  communicating ;  and  the 

laft 


.explained  and  inculcated*  39 

lafl  to  the  inward  exercife  of  the  foul  in  the  time  of 
it. 

The  words  themfelves  are  as  plain  as  any  dodlri- 
nal  propoiition,  in  which  we  might  attempt  to  give 
you  the  fenfe  of  them.  In  difcouriing  from  them  a 
little,  we  ihall  only,  through  Divine  affiftance,  en- 
deavour 

I.  To  enquire  into  the  import  of  this  command. 

II.  To  conlider  what  about  Chrift  we  are  to  re- 
member at  his  table. 

III.  To  enquire  in  what  manner  we  fhould  remem- 
ber him.     And, 

IV.  To  make  fome  application  of  the  fubjedt. 

I.  To  return  to  the  firfl  thing  propofed,  the  words 
import,  among  others,  the  folio v/ing  things. 

I.  That,  in  the  difpenfation  of  this  ordinance,  there 
ihould  always  be  the  ftridell  adherence  to  the  initi- 
tution  of  Chrift.  Every  thing  that  Chrift  did,  intend- 
ing it  to  be  fignificative,  or  facramental,  is  to  be  done 
by  us :  Nothing  added,  nothing  diminiftied.  As  no 
power  on  earth  has  a  right  to  appoint  new  ordinan- 
ces, which  Chrift  himfelf  has  not  inftituted ;  fo  none 
has  authority  to  add  any  circumftance,  or  ceremony, 
to  thofe  ordinances  which  he  has  inftituted.  HencCj 
kneeling  at  the  facramental  table ;  making  the  table 
in  form  of  an  altar,  and  calling  it  by  that  name  ; 
wdth  other  Popifh  inventions,  pradlifed  in  a  neigh- 
bouring church,  muft  amount  to  a  grofs  profanation 
of  this  ordinance.  God  will  be  woriliipped  only  with 
his  own  :  And  they  who  v*ill  ofter  him  will-worftiip 
of  any  kind,  may  expedl  to  be  difmifled  from  his  pre- 
fence  with  this  reproof, '  Who  hath   required  this  at 

C  4  your 


40  ^he  dyifig  Command  of  Cbriji, 

your  hand?  If  God  has  gracioufly  delivered  us  from 
the  yoke  of  burdenfome  fervices,  which  he  bound  up- 
on Old  Teftament  worfliippers ;  we  muft  be  fond  of 
bondage  indeed,  to  wreathe  a  new  yoke  for  our  own 
necks.  Nor  is  it  lefs  iinful  to  leave  out  any  of  thofe 
few  ceremonies  which  Chrifl  ufed,  as  facramental 
ligns,  in  the  firfl  inftitution  of  this  ordinance.  Thus, 
they  who  keep  back  the  cup  from  the  people  are 
equally  guilty  as  they  who  command  them  to  kneel. 
Wherever  we  have  any  mention  of  the  inftitution  of 
this  ordinance,  the  bread  and  the  cup  are  joined  to- 
gether. And  there  can  be  no  warrant  to  feparate 
them.  No  doubt,  there  may  have  been  fome  parti- 
cular geftures,  or  other  circumftances,  not  elTential  to 
the  ordinance,  that  may  either  be  retained  or  omitted 
without  lin :  Such  as,  the  fitting  upon  couches,  ad- 
miniftring  the  facrament  in  an  upper  room,  or  in  the 
evening,  and  the  hke.  Thefe  were  never  meant  as 
facramental  ligns ;  and  the  ordinance  is  ^entir^  with- 
out them.  But  all  that  our  Lord  did,  which  the 
Scriptm^e  determines  to  be  facramental,  or  iignificative, 
muft  be  done  by  his  difciples,  whenever  this  ordi- 
Tiance  is  difpenfed.  And  no  more  ftiould  be  done 
with  any  facramental  view. 

2.  It  imports,  that  this  ordinance  was  not  intended 
^s  a  thing  temporary ;  but  as  a  ftanding  inftitution, 
to  continue  in  the  church  till  the  end  of  time.  So 
long  as  the  remembrance  of  Chrift  needs  to  be  kept 
up  among  his  difciples,  i,  e,  as  long  as  he  is  abfent 
from  them,  this  ordinance  is  to  continue  for  that  pur- 
pofe.  All  the  difciples  of  Chrift,  to  the  end  of  the 
world,  are  commanded  to  da  this^  as  well  as  the  A- 
poftles  and  their  contemporaries.   All  the  ceremonies 

of 


explained  and  inculcated.  42 

of  the  legal  difpenfation  are  aboliihed,  by  the  intro- 
duclion  of  the  New  Tellament  osconomy.  But  of 
the  few  ceremonies  which  are  now  in  being  in  the 
church,  none  ihall  ever  be  abohllied,  while  the  church 
continues  militant.  That  this  folemn  ordinance  IhaU 
continue  in  the  church,  till  the  fecond  coming  of 
Chriit,  is  manifefl  from  his.  own  words,  in  this  con- 
text :  "  For,  as  often  as  ye  eat  this  bread,  and  drink 
"  this  cup,  ye  do  {hew  the  Lord's  death,  till  he  come*/'^ 
Every  perfon,  therefore,  who  profelTes  to  be  a  difciple 
of  Chrift,  ought  to  confider  this  command  as  directed 
to  him ;  and  give  obedience  to  it  accordingly.  They 
who  allow  themfelves  in  the  habitual  negledl  of  it,  if 
they  do  not  give  fufficient  evidence  that  they  are 
none  of  his,  they,  at  leaft,  evince,  that  their  love  to 
him  is  very  weak  and  languid ;  w^hile  they  practical- 
ly fay  to  ail  the  world,  that  it  is  a  matter  of  indiffe- 
rence to  them  whether  the  remem-brance  of  Chriil  be 
kept  up  in  the  church  or  not. 

3.  It  imports,  that  the  difciples  of  Chrifl  fhould 
join  in  the  celebration  of  this  ordinance,  not  once  in 
their  life-time,  nor  once  in  a  long  time  only,  but  of- 
ten. This  alfo  is  plainly  intimated  in  the  context : 
As  often,  fays  Chriil,  as  ye  eat  this  bread,  and  drink 
this  cup.  It  is  likewife  intim.ated  in  the  text  itfelf. 
The  Greek  word  here  rendered  to  do,  is  feldom  ufed 
to  lignify  a  lingle  act.  It  properly  fignilies  to  do  a 
thing  frequently,  or  habitually,  as  a  man  does  the 
work  of  his  daily  calling.  And  the  ufe  of  this  v/ord 
here  mAift  intimate,  that  we  are  often  to  do  this.  The 
facrament  of  baptifm,  being  a  fynibol  of  the  wafhing 
x)f  regeneration,  which  can  take  place  but  ojice,  that 

C  5  '      facraraent 


4fi  The  dyitig  CommUnd  of  Cbrlji^ 

facrament  is  never  to  be  adminiftered  to  any  perfon 
a  fecond  time.  But,  as  the  death  of  Chrift,  which  is 
commemorated  in  this  ordinance,  is  of  conilant  and 
'daily  ufe  to  the  behever;  fo  this  facrament  fhould  be 
difpenfed  in  the  church,  and  received  by  her  mem- 
bers, as  often  as  an  opportunity  offers.  The  pradice 
of  having  this  ordinance  adminiftered  but  once  in 
the  year,  is,  doubtlefs,  of  a  fuperllitious  original.  It 
is  matter  of  thankfulnefs,  that  it  gradually  wears  out; 
and  we  have  it  difpenfed  oftener  in  moft  places ; 
though  ftill,  we  apprehend,  it  is  too  feldom.  Nor 
could  any  thing  excufe  us  from  having  it  flill  more 
frequently,  if  it  was  not,  that  almoil  every  perfon  a- 
mong  us  has  an  opportunity  to  join  in  it  iii  different 
congregations.  It  mufl,  therefore,  be  owing  either 
to  floth,  or  to  fome  Vv^orfe  principle,  if  any  perfon,  pro- 
felling  to  be  a  Chriflian,  lies  afide  from  year  to  year, 
without  ever  applying  for  admifRon  to  this  ordinance, 
unlefs  in  the  particular  congregation  of  which  he  is 
a  member.  Such  a  perfon  is  not  only  very  little  in- 
fluenced by  the  dying  command  of  Chrifl :  He  like- 
wife  gives  evidence,  that  he  knows  little  about  the 
value  of  a  feall  upon  the  fiefh  and  blood  of  a  crucifi- 
ed Redeemer ;  or  about  the  need  w^hich  we  all  have 
of  thofe  communications  of  divine  love  and  grace, 
that  may  be  expected  at  the  holy  table  of  the  Lord. 
4.  It  imports,  that  there  is  need  for  fuch  an  ordi- 
nance, as  a  mean  of  keeping  up  the  remembrance  of 
Chrift  in  the  church.  God  does  nothing  in  vain. 
Chriil  had  not  commanded  us  to  do  this  in  remem- 
hrante  of  him ;  or,  as  the  word  might  be  read,  towards 
his  rsmemhjfcince,  if  there  had  not  been  fome  need  of 
it  for  that  purpofe  ;  or  fome  d^mger,  that,  without  it, 

his 


explained  and  inculcated,  43 

his  remembrance  might  have  been  loll,  or  negleded* 
It  is  both  the  duty  and  intereft  of  every  child  of  God, 
at  all  times,  to  imitate  the  example  of  the  Pfalmift 
Afaph ;  by  conilantly  reniembring  the  zvorks  of  the 
Lord,  and  his  wonders  of  old.  But  God  knows  how 
ready  we  are  to  fuffer  his  mighty  works  to  fall  Out  of 
our  nwids.  For  this  reafon,  he  has  appointed  his  or- 
dinances, ^s  a  fpecial  commemoration  of  thofe  of  his 
Works  that  are  moll  remarkable.  Thus  the  Jev/ifn 
Sabbath  was  to  be  kept,  in  remembrance  of  God's 
reiting  from  the  work  of  creation.  The  Chriilian 
Sabbath  is  kept,  in  remembrance  cf  him,  who,  on  the 
full  day  of  the  week,  reftedfrom  bis  work^  as  God 
did  from  his^  on  the  feventh.  The  pafTover  v/as  ap- 
pointed for  a  commemoration  of  Ifrael's  deliverance 
from  their  bondage  in  Egypt.  And,  in  like  manner, 
our  New  Tefement  feaft  was  inllituted,  as  a  ilated 
remembrance  of  the  J^r^^z/^  that  Chrill  accompli/bed 
at  Jerufalem.  This  is  the  moil  wonderfid  event,  and 
the  moll  beneficial  to  the  church,  of  any  that  ever 
took  place  in  the  world ;  and  therefore  ought  to  be 
conilantly  remembered,  with  gratitvide  and  praife,  by 
all  the  members  of  the  church.  But,  lead  they, 
through  their  prevailing  corruption,  fhould  forget 
that  glorious  event,  this  ordinance  is  appointed  as  a 
mean  of  refrelliing  their  memJory,  and  recalling  their 
wandering  thoughts  to  this  ever-memorable  objecl. 
It  is  not  only  meant,  that  we  fhould  remember  Chrifc, 
v/hen  employed  in  the  celebration  of  this  ordinance  ; 
but  that,  by  this  ordinance,  our  hearts  may  be  recal- 
led to  him,  after  all  their  wanderings ;  and  we  flirred 
up  to  remember  him,  with  pleafure  and  gratitude,  e- 
yer  after.  ^  For  t-his  purpofe,  Chrill  is  {q  evidently  fet 

firth. 


44  ^be  dying  Command  of  Chrifl, 

forth,  in  this  ordinance,  as  crucified,  that  even  the 
outward  fenfes  are  made  auxiliaries  to  faith,  and  vili- 
ble  elements  are  made  inilruments  of  fixing  Chriil^ 
as  a  ilain  Redeemer,  in  our  remembrance. 

II.  The  next  thing  propofed  was,  to  fhew  what  a- 
hout  Chrill  we  are  to  remember,  while  we  approach 
to  him  at  his  table.  And,  though  every  thing  about 
him  is  a  proper  fubjed  of  meditation  on  fuch  an  oc- 
cafion,  we  ought,  in  a  particular  manner,  to  remem- 
ber the  following  things. 

I.  We  Ihoald  remember  his  love.  This  was  the 
tme  fpring  of  all  that  he  did  for  us.  No.  doubt,  he 
did  all  in  obedience  to  his  Father's  will;  but  his  own 
v/ill  Vvas  the  fame  with  the  Father's,  in  this  as  in  eve- 
ry other  refpedl.  The  fame  infinite  and  unmerited 
love,  which  influenced  the  Father  in  making  the 
grand  propofal,  influenced  the  Son  alfo  in  accepting 
it;  and  he  delighted  to  do  his  Father's  will.  It  was 
.this  love  that  made  him,  though  from  eternity  the 
,  Father's  equal,  to  empty  himfelf  of  his  glory,  and 
take  upon  him  the  form  of  a  fervant.  This  it  was 
that  led  him  through  a  tedious  courfe  of  obedience 
and  fuffe rings,  during  the  whole  fpace  of  his  humbled 
life,  till  it  brought  him  to  the  dufl:  of  death.  This 
was  love  indeed,  which  many  ^waters  could  not  quench. 
JEven  the  floods  of  divine  wrath  could  not  drown  it. 
In  this  ordinance  itfelf  we  have  a  memorable  infliance 
of  the  llrength  and  vehemence  of  his  love  :  In  that 
he  inflituted  it  in  "  the  fame  night  in  w^hicli  he  was 
*'  betrayed."  When  all  the  powers  of  hell  and  eaith 
were  already  combined  againfl:  him;  when  the  bitter 
cup,  which  his  Father  gave  hixn  to  drink  was  already 

mixed 


explained  and  inculcated,  45 

mixed  up,  and  the  terrors  of  God  had  begun  to  fet 
themfelves  in  array  againft  him ;  even  then,  Chriftian, 
he  was  not  defedive  in  the  exercife  of  his  love  to 
you.     In  that  fame  night  he  provided  tlois  feafl  for 
you :  That  it  might  be  a  perpetual  mean  of  commu- 
nicating to  you  thofe  fruits  of  his  love,  which  might 
prove  flrengthening  and  refrefhing  to  you,  in  your 
journey  through  the  wildernefs.     Surely,  if  you  have 
any  feelings  of  gratitude,  you  v/ill  not  allow  yourielf 
to  forget  this  love  at  any  time ;  efpecially  when  you 
have  fach  a  lively  demonitration  of  it  before  your 
eyes.   Your  very  heart  will  burn  v/ithin  you,  in  con- 
fideration  of  it ;  and  you  v/ill  be  difpofed  to  fay,  with 
the  fpoufe,  "  We  will  remember  thy  love,  ixiore  than 
"  wine*." 

2.  We  lliouid  remember  his  eternal  undertaking, 
in  our  name  and  room.  As  he  hved  us  with  an  e- 
verlajting  love;  fo  his  love  towards  us  began  to  vent 
itfelf  from  everlailing.  V/hen  it  was  forefeen,  in  the 
council  of  peace,  before  the  world  Vv^as,  to  what  a  dif- 
mal  condition  we  v/ould  reduce  ourfelves  by  our  lin ; 
then  he  ''  thought  on  us  in  our  low  eftate ;  for  his 
"  mercy  endureth  for  ever."  He  voluntarily  became 
Surety,  to  the  juftice  of  God,  for  us.  He  fubflituted 
himfelf  in  our  room  and  place ;  and  engaged  to 
fulfil  both  the  precept  and  the  penalty  of  the  law  in 
our  Head.  In  profecution  of  this  engagement  it  was, 
that  he  accompliilied  the  v/onderful  deceafe  which 
we  are  this  day  to  commemorate.  Abilradling  from 
this  undertaking,  his  death  could  be  no  more  to  us 
than  it  is  to  devils.  And  therefore,  the  remembrance 
of  his  death  can  afford  us  no  comfort,  unlefs  we  take 

it 
*  Song  of  Sol.  i.  4. 


46  ^he  dying  Command  of  Chrijl^ 

it  in  conjuiiclion  with  tliis.  But  wlien  we  view  his 
death  in  connection  with  his  undertaking,  the  pro- 
fpecl  teems  with  confolation.  It  is  this  that  makes 
his  death  the  fpring  of  life  and  eternal  happinefs  to 
us.  He  died,  believer,  in  ccnfcquence  of  his  engaging 
to  the  Father  to  pay  that  inimenfe  debt  which  you 
owed  to  the  juftice  of  God.  And  you  fhordd  remem- 
ber his  death,  as  fomething  in  which  you  are  deeply 
interefled.  That  great  event  is  worthy  to  be  remem- 
bered; and  it  will,  through  eternity,  be  remembered 
by  the  angels  about  God's  throne.  But  you  iliould 
remember  it  in  another  manner  than  they  can.  They 
can  only  remember  it,  as  an  event  glorious  aud  WQn«- 
derful  in  itfelf;  but  you  fliould  remember  it,  as  an  e- 
vent  the  moil  profitable  to  you.  You  iliould  remem- 
ber his  death  as  the  fame  that  iliould,  in  juflice,  have 
fallen  upon  you;  if  he  had  not,  by  his  eternal  under- 
taking, become  your  Surety,  and  made  his  life  the 
ranfcm  of  your  foul. 

3.  We  Ihould  remember  his  incarnation.  This  al- 
fo  was  neceilarily  connedted  with  his  death :  He  could 
never  have  died,  unlefs  he  had  firit  been  born.  It 
was  fit  that  he  who  v/as  to  be  ovu'  Surety,  fliould  al- 
fo  be  a  partaker  of  our  nature;  that  he  might  fidfil 
that  law  which  was  adapted  to  that  nature  ;  and  fuj> 
fer  that  punifhment  which  was  due  to  it.  Accord- 
ingly, •'  forafmuch  as  the  children  are  partakers  of 
*'  fiefh  and  blood,  he  alfo  himfelf  likewife  took  part  of 
*'  the  fame*."  The  iacarnation  of  Chrift  was  an  e- 
vent  to  which  tlTe  faints,  under  the  Old  Teitaments 
looked  forward  with  defire,  and  with  pleafure.  Ifaiali 
fpeaks  of  it  with  raptures,  "  Unto  us  a  child  is  bor% 

*'*iiiitaj 
*HeKH,  z^. 


explained  and  inculcated,  47 

"  unto  us  a  fon  is  given*."  When  it  adlually  took 
.place,  this  event  was  celebrated,  not  only  by  men, 
but  even  by  that  multitude  of  the  heavenly  hoil 
Vv^ho  announced  it  to  the  Ihepherds  of  Bethlehem. 
On  this  account  they  fung,  "  Glory  to  God  in  the 
*'  highefl,  on  earth  peace,  auyd  good  will  tov;ards 
"  men-(\"  It  was  alfo  remembered,  and  fpoken  of, 
with  joy  and  exultation,  by  the  primitive  Chriilians. 
We  may  take  the  Apoitie  of  the  Gentiles  for  an  in- 
fiance  :  "  Chriil  Jefus,"  fays  he,  "  vfho,  being  in  the 
"  form  of  Gody  thought  it  not  robbery  to  be  equal 
"  with  God :  but  made  himfelf  of  no  reputation,  and 
*'  took  upon  him  the  form  of  a  fervant,  and  was  made 
**  in  the  likenefs  of  men  J.'*  Surely  thefe  are  ex- 
amples that  wx  may  be  proud  to  follow.  And  there 
is  nothing  more  worthy  of  our  remembrance  than 
this  flrange  event.  The  death  of  Chriil  was  wonder- 
ful; but  his  incarnation  was  not  lefs  fo.  It  was  ilrange 
indeed,  that  Immanuel,  God  in  man's  nature,  Ihould 
die;  but  it  was  equally  ilrange  for  him  who  was  God 
to  be  born.  If  we  ihould  fearch,  not  the  annals  of 
time  only,  but  even  the  records  of  eternity,  v/e  can- 
not find  an  event  more  wonderful  than  this :  That  lie 
who  was,  for  exiilence  infinite,  for  duration  eternal, 
for  holinefs  immaculate,  and  for  every  perfedion  im- 
mutable, ihould  have  been  conceived  in  the  womb  of 
a  linful  woman ;  born  with  all  the  iinlefs  infirmities 
of  an  ordinary  infant ;  and  attended  with  various  cir- 
cumflances  of  more  than  ordinary  abafement  I  Let  it, 
therefore,  be  one  part  of  your  exercife  to  day,  to  take 
a  view  of  the  eternal  Word,  as  having  been  madeftejh^ 
and  dwelt  among  us.  But  vvliile  you  do  fo,  be  care- 
ful 
*  Ifa.  ix.  6.         •[  Luke  ii.  14.         %  Phil.  ii.  6,  7, 


48  *The  dying  Command  of  Chrijl, 

ful  to  behold  his  glory  as  the  glory  of  the  only  begot^ 
ten  Son  of  God ;  and  ftill  to  conficler  him,  and  apply 
to  him,  as  being /zy//  of  grace  and  truth. 

4.  We  fhould  remember  his  death.  This  is  the  e- 
vent  fymbolically  exhibited  by  this  ordinance;  and 
therefore  fhould  be  the  chief  fubjed  of  our  medita- 
tion on  fuch  an  occalion  as  this.  The  deceafe  which 
Chrift  was  about  to  accompVifh  at  Jerufalem,  was  the 
fubjecH;  of  converfation,  when  fome,  from  either  ftorey 
of  the  houfe  of  God,  attended  the  great  Mailer  of  the 
houfe,  during  that  lliort  giimpfe  of  his  glory  on  the 
mount  of  transfiguration.  .  This  fliall  be  the  burden 
of  the  fong  of  thofe  who  fliall  be  redeemed  from  a- 
mong  men  through  all  eternity :  "  Unto  him  tliat 
'■'  loved  us,  and  wafhed  us  from  our  lins  in  his  own 
'^  blood ;  and  hath  made  us  kings  and  prieils  unto 
"  our  God  and  his  Father;  to  him  be  glory  and  domi- 
"  nion,for  ever  and  ever.  Amen  * ."  And  furely  it  may 
well  be  confidered,  as  the  principal  ground  of  triumph 
and  gloriation  to  the  church  below.  So  it  was  to  the 
Apoitle  Paul,  "  God  forbid,"  fays  he,  *'  that  I  fhoilld 
*'  glory,  fave  in  the  crofs  of  our  Lord  Jefus  Chrift f." 
We  a6l,  therefore,  unlike  the  genuine  members  of 
tlie  church  below,  and  as  unlike  thofe  who  travel  to 
the  houfe  of  God  above,  if  at  any  time  we  forget  this 
amazing  event.  We  ought  always  to  "  bear  about" 
with  us,  while  '*  in  the  body,  the  dying  of  the  Lord 
"  Jefus:  that  the  life  alfo  of  Chrift  may  be  made  mani^ 
"  feft  in  our  mortal  body:t."  It  is  our  indifpenliblQ 
duty,  always  to  imitate  the  example  of  Chrift :  And 
thus  to  Ihew  a  copy  of  his  life,  by  our  life  in  the  bo- 
dy.    But  this  we  cannot  do,  unlefs  we  conftantly 

bear 
*  Rey.  i.  5,  6.         f  Gal.  vi,  14.        %  2  Cor.  iv,  10. 


explained  and  inculcated,  49 

bear  about  his  death,  in  our  remembrance  and  me- 
ditations.    It  is  by  \h^flejh  of  Chrift,  which  is  meat 
indeed^  and  his  blood,  which  is  drink  indeed^  that  we 
mull  be  nourilhed  and  ftrengthened  for  every  fpirit- 
ual  a6lion.  As  foon,  therefore,  as  we  forget  his  death, 
we  ceafe  to  feed  upon  our  fpiritual  provifion;  and 
mult  be  unfit  for  walking  as  Chrift  alfo  walked.  The 
death  of  Chrift  is  the  fpring  of  all  our  life,  our  joy, 
our  hope,  and  confolation.     It  is  the  fole  atonement, 
made   to  divine  juftice,  for  our  fins ;   the  only  pay- 
ment of  that  immenfe  debt  which  we  could  never 
defray.    It  is  our  only  anfwer  to  all  law  charges,  and 
our  only  feciirity  againft  the  wrath  of  God.  With  that 
only  can  we  ftop  the  mouth  of  an  accufing  confcience, 
or  fill  up  the  gulph  that  fin  had  made  between  God 
and  us.     By  this,  in  a  word,  our  glorious  Redeemer 
conquered  all  our  fpiritual  enemies,   and  laid  a  fure 
foundation  for  our  hopes  of  eternal  life.     When  all 
this  is  confidered,  it  wiU  readily  appear  both  our  du- 
ty and  our  intereft  to  remember  this  event  at  all 
times :  And  furely  it  will  not  be  grievous  to  remem- 
ber it,  for  a  fev7  moments,  at  his  table.     There  you 
Ihould  not  only  remember  it,  but  y^^ii;  it  forth.  You 
ought  to  Ihew  it  to  God,  as  the  fole  ground  of  your 
acceptance  with  him,  and  of  all  your  pleadings  at  the 
throne  of  his  grace.     Shew  it  to  Satan,  as  an  anfwer 
to  all  his  temptations,  accufations,  and  threats ;  ^  to 
your  own  confcience,  as  the  beft  anfwer  to  all  its 
charges;  and  to  all  the  world,  as  the  only  ground  of 
your  rejoicing  and  gloriation.   Remember  this  deaths 
in  a  way  of  declaTing,  before  God,  angels,  and  men, 
that  you  are  fo  far  from  being  ailiamed  of  the  crofs 
of  Chrift,  that  you  count  it  your  greateft  glory;  and 
Vol.  I.  D  •      ^  the 


50     ^  'The  dylvg  Command  of  Chriji^ 

the  litre  foundation  of  all  your  future  happinefs.  Re- 
member it,  in  a  way  of  difcerning  the  body  and  blood 
of  your  llain  Redeemer,  as  fymbollically  exhibited 
in  the  facramental  elements.  And,  while  you  re- 
ceive thefe  outward  elements,  be  careful  to  make  a 
correfponding  ufe  of  the  death  of  Chriit,  by  a  lively 
faith. 

5-.  We  ought  to  remember  his  refurreclion.  His 
death  muft  Hill  be  commemorated  as  a  thing  pall : 
and,  while  we  think  of  his  having  been  dead,  we  are 
flill  to  bear  in  mind  that  he  is  now  ahve.  Had  Chrift 
continued  in  the  grave,  all  our  hopes  had  eternally 
been  buried  with  him;  and  none  of  the  benefits  pur- 
chafed  by  his  death,  could  ever  have  been  enjoyed 
by  us.  As  his  death  was  the  payment  of  our  debt ; 
fo  it  was  in  his  refurredion  that  he  got  up  his  dif- 
charge  in  our  name.  Had  he  continued  iu  the  itate 
of  the  dead,  and  feen  corruption,  it  had  been  an  in- 
falhble  evidence  that  his  fatisfadion  to  juftice  was 
incomplet-e.  But  now,  by  his  refurredion  from  the 
dead,  it  is  declared,  in  the  fullefl  manner,  to  all  the 
w^orld,  that  "  the  Lord  is  well  pleafed  for  his  righte- 
"  oufnefs  fake ;"  becaufe  he  hath  *'  magnified  the 
"  lav/,  and  made  it  honourable-^'."  His  refurredion, 
therefore,  contains  the  molt  ample  fecurity  that  God 
can  give,  for  the  actual  communication  of  all  the 
biciilngj  purchafed  by  his  death,  to  all  his  fpiritual 
feed.  Hence  the  Apoftle  fpeaks  of  him,  as  having 
been  "  delivered  to  death  for  our  offences;  and  rai- 
*'  fed  agam  for  our  juftificationf ."  In  the  folemn  or- 
dinance to  which  the  text  refers,  every  beheving 
Communicant  looks  into  the  grave  of  Chriit;  but  he 

finds 

*  Ifci  xlii.  2i»  I  Rom.  IV,  25. 


explained  and  inculcated,  jl 

iilds  it  empty :  and  he  has,  at  the  fame  time,  an  op- 
portimity  to  fee  him,  who  once  dwelt  in  that  cold  and 
gloomy  houfe  of  iilence,  now  exalted  to  the  right 
hand  of  the  throne  of  the  Majefty  in  the  heavens. 
See  that  yowfeek  not  the  living  among  the  dead.  You 
ought,  indeed,  to  think  much  about  his  death ;  but 
you  do  an  injury  to  yourfelf,  and  an  egregious  diiho- 
nour  to  him,  if  you  think  not,  at  the  fame  time,  of 
his  refarredion.     We  are  warranted  to  fay  to  you, 
when  you  are  found  looking  into  his  fepulchre  with 
the  eye  of  your  underilanding,  what  the  angel  faid  to 
the  women,  when  they  looked  into  it  with  the  bodi- 
ly eye,  "  He  is  not  here ;  for  he  is  rifen  :   Come  fee 
*'  the  place  where  the  Lord  lay*." 

6.  In  a  word,  we  fliould  remember  his  fecond  co- 
ming.    Though  it  may  be  fomewhat  improper  to 
fpeak  of  remembering  this  great  event,  feeing  it  is 
not  yet  come';  it  is  much  more  improper  for  any  per- 
fon,  at  the  Lord's  table,  to  be  wholly  inattentive  unto 
it.     This  alfo  is  an  event  highly  interefting  to  every 
Chriftian.  -  The  death  of  Chrifl  purchafed  eternal 
life  and  happinefs  for  us.     His  refurredion  affords  us 
fecurity  for  obtaining  it.     And  his  fecond  coming 
will  put  us  in  full  and  immediate  polTeffion  of  it. 
Here  you  are  but  a  child  in  minority,  believer,  and 
it  does  not  yet  appear  whalt  you  ihall  be.     It  is  e- 
nough  if  you  have  your  charges  borne,  out  of  the  re- 
venues of  your  inheritance.     But  when  your  elder 
Brother,  the  prime  Heir  of  all  things,  fhall  appear, 
without  iin  unto  falvation,  then  you  iliall  enter  upon 
the  perfonal  and  immediate  polTeffion  of  the  .whole. 
That  fhall  be  the  day  of  your  folemix  inaguration, 
D  2  w^hen 

*  Matth.  xxviii.  $. 


52  ^he  dying  Command  of  Chrlfl^ 

when  you  ihall  begin  to  inherit^  in  ample  form, 
"  the  kingdom  prepared  for  you  before  the  founda- 
*'tionofthe  world."  The  believing  remembrance 
of  this  truth  will  tend  much  to  fupport  and  bear  you 
up  under  all  the  troubles,  wants,  and  miferies,  to 
which  you  may  be  fubjedl  in  a  prefent  hfe.  In  your 
loweft  condition,  you  may  lift  up  your  head^  with  ho- 
ly joy  and  comfort,  in  the  full  aflurance  that  this  hap- 
py day,  the  day  of  your  complete  fahation,  drawetb 
near.  To  this  glorious  period,  the  work  of  this  day 
has  a  peculiar  refpedl.  It  is  impoffible  to  repeat  the 
words  of  inftitution,  or  to  hear  them  repeated,  with- 
out having  our  thoughts  thereby  directed  to  the  fe- 
cond  coming  of  Chriil :  "  As  often  as  ye  eat  this 
"  bread,  and  drink  this  cup,  ye  do  fhew  the  Lord's 
"  death,  till  he  come."  Look  forward,  then,  to  the 
great  day  of  his  coming  to  judgment,  while  you  look 
back  to  the  night  in  which  he  was  betrayed.  And, 
when  you  have  his  blelTed  body  fymbolically  fct  be- 
fore you,  as  broken  for  you^  look  forward  with  joy  to 
the  time  when  "  he  fhall  change  your  vile  body,  and 
"  fafhion  it  like  unto  his  body,"  in  its  prefent  ^/o no z/y 
flate ;  when  you  ftiall  be  put  in  full  polTeffion  of  all 
thofe  fruits  of  his  death,  that  are  fealed  over  to  you 
in  this  folemn  ordinance :  And  fhall  finally  enter  that 
land,  the  inhabitants  of  which  /Ijall  not  fay  1  amfiek; 
becaufe  the  people  there  fliall  have  an  everlafting  af- 
furance,  that  they  are  forgiven  their  iniquity. 

III.  We  proceed  to  coniider,  how  we  fhould  re- 
member Chrilt  in  this  ordinance.  On  this  head  we 
ihall  only  mention  the  following  particulars. 

I.  We  fliould  remember  him  with  knowledge, 

Grofsly 


explained  and  inculcated.  53 

Grofsly  ignorant  perfons  muft  not  be  admitted  to  this 
ordinance ;  becaufe  they  cannot  difcern  the  Lord^s  bo- 
dy. And  if  any  perfon  has  a  competent  degree  of 
knowledge,  and  does  not  exercife  it  aright,  during 
the  acl  of  commmiicating,  he  alfo  is  "  guilty  of  the 
**  body  and  blood  of  the  Lord."  It  is  not  enough  that 
you  think  about  Ghrift,  while  you  make  ufe  of  the 
outward  elements:  You  muft  think  about  him  as 
really,  though  fjpintually,  prefent  in  this  ordinance  ; 
and  as  fy mbolically  fet  forth  by  thefe  elements.  You 
muft  coniider  the  corporeal  elements  as  the  viiible 
fymbols  of  his  prefence,  and  the  feals  of  that  tefta- 
ment  which  he  ratified  and  confirmed  by  his  death. 
Thus  you  muft  difcern  the  facramental  connection, 
that  a  divine  inftitution  has  made,  betwixt  the  out- 
ward figns  and  the  fpiritual  bleffings  thereby  exhibi- 
ted, fignified,  and  fealed ;  othei-wife  you  can  never 
difcern  the  Lord's  body;  and  while  that  is  the  cafe, 
you  can  never  be  capable  to  feed  upon -him,  by  faith, 
at  his  own  holy  table. 

2.  We  Ihould  remember  him  belie vingly.  With- 
out faith  it  is  impoffible  to  pleafe  God  in  any  duty : 
but  in  this  folemn  duty  there  is  more  need  of  that 
mother  of  graces  than  in  many  others.  Only  true 
believers  can  be  worthy  communicants.  And  even 
believers  will  eat  and  drink  unworthily,  unlefs  their 
faith  be  in  exercife  while  they  do  fo.  Faith  has  much 
bufinefs  in  this  ordinance  :  For,  ( i .)  It  is  necelTary 
that  there  be  a  firm  and  fixed  belief  of  the  divine  in- 
ftitution, which  is  our  fole  warrant  for  doing  this. 
There  can  be  no  virtue  in  the  facramental  elements, 
or  actions,  but  what  depends  upon  the  inftitution  of 
Chrift.  And  when  any  perfon  partakes  in  this  ordi- 
D  3  nance, 


5*4  ^^^  ^^Xf  Command  of  Chrift,    - 

nance,  without  keeping  the  divine  inilitution  in  his 
eye,  he  can  have  no  real  benefit  or  advantage  by  it* 
(2.)  It  is  neceh^ry  that  we  lay  hold  of  Chriil  by 
faith,  as  exhibited  to  us  by  the  tellimony  of  God  in 
his  word,  w^hile  we  lay  hold  of  the  outward  elements; 
and  thus  take  the  benefit  of  God's  covenant  of  pro-> 
nTife,  while  we  receive  the  feal  of  it.  As  it  is  the 
principal  ufe  of  the  facrament  to  be  a  feal  of  the  co- 
venant, the  feal  can  be  of  no  ufe  to  us,  unlefs  we  lay 
hold  of  the  covenant,  and  trull  in  the  promife,  as 
confirmed  by  it.  (3.)  It  is  neceiTary  that  we  take  up 
the  conneclion  between  the  teftimony  of  God  in  his 
word,  and  the  ratification  that  we  have  of  that  telli- 
mony in  the  facrament ;  and  fo,  that  we  in>prove  the 
facrament  as  a  fupport  and  confirmation  of  our  faith. 
Our  faith  in  the  promife  mull  exert  itfelf  with  fo 
much  the  more  livelinefs  and  vigour,  as  having  in  its 
eye  fuch  a  vifible  feal  of  the  promife.  (4.)  It  is  ab- 
folutely  neceffary  that  we  receive  Chriil,  and  his 
righteoufnefs,  as  exhibited  to  us  both  in  word  and 
facrament;  and  improve  both  for  all  the  purpofes  of 
falvation.  As  we  apply  and  appropriate  the  outward 
elements,  for  feeding  our  mortal  bodies ;  fo  muil  we 
appropriate  Chriil,  as  thereby  reprefented,  and  apply 
his  flefh  and  blood,  for  the  fpiritual  nourifhment  of 
our  immortal  fouls  :  That  we  may  "  grow  in  grace, 
"  and  in  the  knowledge  of  our  Lord  Jefus  Chriil," 
Though  the  facrament  itfelf  is  not,  flridlly  fpeaking, 
the  objedl  of  faith,  as  the  word  of  God  is;  yet,  in  the 
facrament,  Chriil,  who  is  the  proper  objed  of  faith,  is 
exhibited  in  a  fymbol,  even  to  the  outward  fenfes. 
And  thefe  are  called  in  to  the  help  of  faith.  While 
yet  it  is  only  by  faith  that  Chrift  can  be  fed  upon; 

whether 


explained  and  inculcated,  55 

whether  we  conlider  hmi  as  exhibited  in  word  or  fa- 
crament.  Thus  it  appears,  that  faith  is  of  manifold 
ufe  in  this  ordinance ;  and  that  we  cannot  remember 
Chrift,  to  any  purpofe,  in  the  celebration  of  it,  milefs 
WQ,  remember  him  in  faith. 

3.  We  iliould  remember  him  with  holy  forrow,  and 
repentance  not  to  be  repented  of.  The  paiTover,  of 
old,  was  to  be  eaten  with  bitter  herbs.  And  our 
New  Tellament  feail  ihould  always  be  kept  with 
bitter  mourning  and  grief  for  our  fins,  as  the  procu- 
ring caufe  of  Chrift's  death.  While  Chrill  is  thus  e- 
vidently  fet  forth  before  us,  as  crucified,  it  will  be 
impoflible  for  us,,  if  rightly  exercifed,  not  to  think  of 
thofe  fins  which  pierced  him,  and  that  with  fincere 
and  heart-felt  grief.  At  what  time  foever  we  look 
upon  him  whom  we  have  pierced,  if  we  are  under  the 
influence  of  the  Spirit  of  grace  and  fupplication,  we 
will  mourn ,  as  one  mourneth  for  afirji-bom,  ox  for  an 
only  fon.  And  furely  this  fhould  be  the  cafe,  in  a 
fpecial  manner,  when  we  look  upon  his  broken  body, 
and  fhed  blood,  through  thefe  lively  fymbols. 

4.  We  fhould  remember  him  with  holy  joy,  fatis- 
faction,  and  delight.  To  a  carnal  world  it  may  feem 
impoflible  to  do  this,  and  to  do  the  former  at  the 
fame  time.  But  every  real  Chriflian  has  learned  to 
rejoice  with  trembling.  At  the  fame  moment  that  his 
foul  is  in  bitternefs  for  fin,  as  the  caufe  of  Chriil's  fuf- 
ferings,  he  can  rejoice  in  Chriit,  as  having  borne  "  our 
"  fins,  in  his  own  body  on  the  tree."  Aiid  it  will  be 
impoflible  for  him  to  remember  this  without  joy  and 
complacency  in  it.  This  feail,  a?  it  contains  an  ample 
proof  of  the  love  of  Chrifl  to  us,  fo  it  ihould  be  kept 
in  the  exercife  of  a  correfponding  love  to  him. 
D  4  It 


^6  The  dying  Command  of  Chrift, 

It  is  impoffible  for  any  perfon  to  think  of  an  objedl 
whom  he  loves,  without  a  degree  of  pleafure  propor- 
tioned to  his  love.  Hence  every  true  lover  of  the 
Lord  Jefus  Chrilt  will  have  a  pleafure  in  remembring 
him,  refembhng  that  pleafure  which  an  affedionate 
wife  has  in  thinking  about  the  hufband  of  her  youth, 
who  has  been  long  in  a  diilant  country.  Beware  of 
indulging  yourfelf  in  unbelieving  fears,  difcourage- 
ments,  and  down-callings,  when  fitting  down  at  the 
holy  table  of  the  Lord.  Whatever  grounds  of  mourn- 
ing and  godly  forrow  you  have  about  yourfelf;  furely 
your  glorious  Redeemer  has  given  you  no  caufe  of 
mourning.  Why,  then,  fliould  you  remember  \m 
death,  as  if  you  were  thinking  about  your  own  e- 
ternal  death,  to  prevent  which  he  died  ?  A  feajl  is 
made  for  laughter,  fays  the  wife  man  *  ;  and  how  can 
your  beft  friend  be  pleafed,  if  you  fpoil  the  mirth  of 
his  feaft  by  your  unfeafonable  and  groundlefs  com- 
plaints? Whatever  is  the  occafion  of  your  difcourage- 
ment,  fet  forward,  trulling  in  God  that  you  Jhall  yet 
praife  him^  as  the  health  of  your  countenance,  and 
your  God,  Remember  Chriil  Hill,  as  the  beft  anti- 
dote againft  every  evil  that  you  either  feel  or  fear. 
And,  in  this  Avay,  you  may  find  more  gladnefs  put 
into  your  heart  than  when  corn  and  wine  are  increa- 
fed, 

5.  We  fiiould  remember  him  with  thankfulnefs, 
gratitude,  and  praife.  If  we  do  it  with  that  gladnefs 
juft  now  fpoken  of,  then  this  will  be  the  native  con- 
fequence  of  it.  Gladnefs  natively  difpofes  a  perfon 
to  fing.  And  the  ipiritual  joy  of  the  Chriftian  na- 
tively exprefies  itfelf  in  fongs  of  praife  to  him  who  is 

the 

*  Kccl.  X.  19. 


explained  and  inculcated.  57 

the  Author  of  it.  We  are  commanded  to  give  thanks 
at  every  remembrance  of  God's  holinefs.  In  this  or- 
dinance we  have  a  remembrance  of  this,  and  of  e- 
very  other  divine  perfection  that  is  manifelled  in  the 
death  of  Chriit.  That  great  event  itfelf,  which  we 
are  this  day  to  fhew  forth,  affords  matter  of  endlefs 
praife.  And  it  is  the  fpring  of  all  thofe  benefits,  that 
continue  the  fubjedls  of  eternal  praife  in  the  upper 
houfe.  This  facrament  was  termed  by  primitive 
Chriflians,  the  Eucharijl,  or  thankfgiving  ordinance. 
And,  you  who  intend  to  be  communicants  on  this 
occafion,  fee  that  it  be  fuch  to  you.  Forget  not  tliis 
main  part  of  your  work.  Praife  God  for  all  that  you 
ought  to  remember.  Praife  him  for  his  eternal,  fo- 
vereign,  and  incomprehenfible  love.  Praife  him  for 
the  gift  of  Chrifl  to  you  ;  and  for  laying  upon  him 
the  iniquities  of  yowalL  Praife  him  that  you  have 
the  death  of  Chrift  to  remember ;  and  that  you  have 
this  ordinance  as  a  remembrance  of  it.  Praife  him 
for  all  the  benefits  purchafed  by  the  death  of  Chrift; 
and  for  all  thofe  great  and  precious  promifes  by  which 
thofe  benefits  are  fecured  to  you.  Praife  him  for  all 
that  ever  you  received  from  him,  for  all  that  you 
have,  and  all  that  you  hope  for.  While  you  give 
praife  to  God  for  his  goodnefs,  forget  not  to  be  thank- 
ful to  Chrift,  for  what  he  did  to  procure  a  vent  for 
that  goodnefs  to  fuch  finners  as  you  are.  If  you  are 
fo  amply  hlejfed  in  hifn,  it  is  furely  the  lead  that  you 
can  do,  to  call  him  hlejfed, 

IV.  It  now  remains  that  we  conclude  with  fome 
improvement  of  the  fubjed.  But  your  time  being 
gone,  we  Ihall  confine  ourfelves  to  a  Ihort  addrefs ; 

D^  firft 


58  The  dying  Command  of  Chrijl, 

iirft  to  thofe  who  mean  to  be  communicants,  and  then 

to  the  reft  of  the  afTembly . 

1 .  As  to  you  who  intend  to  communicate ;  there 
are,  doubtlefs,  a  variety  of  different  cafes  among  you; 
but  whatever  your  condition  be,  you  fee  what  is  the 
exercife  in  which  you  fhould  be  employed  at  the 
Lord's  table.  It  is  the  remembrance  of  Chrift,  And 
you  will  find  it  your  intereft  to  remember  him  in  his 
exacl  fuitablenefs  to  your  particular  circumftances. 
,If  your  cafe  is  evil,  remember  Chrill,  and  put  it  into 
his  hand,  who  alone  can  make  it  better.  And  if  you 
are  in  a  good  condition,  remember  Chrift,  and  not 
your  own  attainments,  as  the  ground  of  your  confi- 
dence in  the  prefence  of  God. 

Yon  have  been  endeavouring,  I  hope,  to  examine 
yourfelf,  in  the  view  of  fuch  folemn  work,  as  every 
perfon  is  exprefsly  commanded  to  do.  But,  what  has 
been  the  ifTue  of  your  endeavours  in  this  matter? 
There  is  reafon  to  think  it  has  not  been  the  fame 
with  you  all.  Some  of  you  may  have  found  fome 
comfortable  evidence  that  you  are  among  the  friends 
of  Chrift,  and  exped  to  be  welcome  at  his  table. 
This  is,  no  doubt,  comfortable  to  you ;  but  beware 
of  prefuming  upon  your  attainment.  It  is  not  your 
own  good  ftate,  nor  yet  your  regular  exercife,  that 
will  be  accepted,  as  your  wedding  garment,  at  the 
King's  table ;  but  only  the  imputed  rightcoufnefs  of 
a  llain  Redeemer.  Neither  can  any  of  thefe,  or  any 
thing  elfe  that  you  have  already  attained,  fecure  you 
fuccefs-in  any  of  your  endeavours  in  God's  fervice, 
this  day,  or  on  any  after  occafion.  You  muft  ftill  de- 
rive new  fupplies  from  that  inexhauftible  fulnefs  that 
God  has  laid  up  in  the  hand  of  Chrift.     Remember 

Chrift, 


explained  and  inculcated,  59 

Chrifl,  therefore,  both  as  your  righteoufnefs  and  your 
ftrength.  Go  forward,  to  this,  and  every  other  duty, 
not  in  a  dependence  upon  any  thing  about  yourfelf, 
cither  for  acceptance  or  for  fuccefs,butin  the  ilrength 
of  the  Lord  God,  and  making  mention  of  his  righte- 
oufnefs, even  his  only. 

There  may  be  others  among  you,  who  can  difcern 
no  marks  of  the  genuine  friends  of  Chriil  about  them- 
felves;  and  therefore,  are  ready  to  conclude  that  they 
are  ftill  among  his  enemies.  To  fuch  we  would  fay  ; 
nay,  the  Spirit  of  God  fays  it,  "  O  daughter,  hearken 
"  and  conlider,  and  incline  thine  ear:  forget  alfo  thine 
"  own  people,  and  thy  father's  hcufe.  So  Ihall  the 
*'  King  greatly  deHre  thy  beauty  ^."  However  httle 
there  is  about  you  now,  that  is  elleem-ed  beautiful  in 
the  light  of  Chriil,  or  that  may  qualify  you  for  a 
feat  at  his  table ;  you  may  have  all  of  this  kind  that 
you  need,  in  the  way  of  forgetting  and  forfaking  the 
devil's  family,  remembering  Chrid  as  your  Lord,  and 
cordially  woriliipping  him.  Rem_ember  his  death,  as 
the  payment  of  your  debt ;  his  worthinefs  and  merit, 
as  that  v/hich  alone  can  recommend  ygu  to  an  infi- 
nitely jufl  and  holy  God ;  and  his  ilrength,  as  fuffici- 
ent  to  carry  you  through  in  ail  that  is  required  of  you. 
Remember  the  free  apcefs  that  you  now  have  to  him, 
and  to  God  through  him,  and  improve  it.  In  this 
way,  even  you  may  be  both  v/elcome  and  capable  to 
do  this  in  remembrance  c/him. 

Perhaps  there  are  'hm.t,  who,  after  all  their  endea- 
vours to  examine  themfelves,  are  ilill  at  alofs  to  know 
whether  they  are  the  friends  of  Chriil  or  not ;  and, 
therefore,  at  a  lofs  whether  to  comxC  forwarcj.  to  his 

table 

*  Pfal.  xlv,  10,  II. 


6©  ne  dying  Conimand  of  Cbrift, 

table  or  not.  Let  fach  remember  Chrill ;  that  he 
"  needeth  not  that  any  fhould  teilify  to  him  of  man ; 
"  for  he  knoweth  what  is  in  man  f."  Commit  the 
fearching  of  your  heart  into  his  hand ;  and  pray  ear- 
neflly,  that  he  may  difcover  to  you  your  own  condi- 
tion. Say,  as  David  faid  of  old,  Examine  me,  0  Lord, 
and  prove  me;  try  my  reins  and  my  heart.  In  the 
mean  time,  as  the  befl  method  to  put  it  beyond  doubt, 
whether  you  are  a  friend  of  Chriil  or  not,  betake 
yourfelf  to  him,  by  faith  now,  as  if  you  had  never  ef- 
fayed  it  before.  Feed  upon  his  flelh  and  blood,  juft 
now,  as  it  ftands  before  you  on  the  gofpel  table ;  and 
then  you  may  be  welcome  to  feed  upon  it  at  the  com- 
munion table  in  a  little. 

There  may  even  be  fome,  v/ho  have  received  to- 
kens 'of  admillion,  fuch  carelefs  and  thoughtlefs  fm- 
ners,  that  they  have  not  hitherto  given  themfelves 
any  trouble  about  the  important  duty  of  examining 
themfelves ;  and  are  in  danger  of  rulhing  forward  to 
the  Lord's  table  in  the  fame  Itupid  condition.  Such 
perfons  deferve  highly  to  be  reproved  for  their  pre- 
fumption.  And  I  charge  you,  by  the  hohnefs  of  God, 
that  none  of  you  venture  to  lay  a  hand  upon  the  fa- 
cred  fymbols  of  Chrift's  body  and  blood  in  that  con- 
dition. Be  afflided,  and  mourn  and  weep,  for  your 
fad  indifference.  Flee  to  the  blood  of  Chrift,  for  the 
pardon  of  this  and  all  your  other  lins.  Take  hold 
of  him,  and  improve  him,  as  the  ordinance  of  God  for 
y OMx  falvation.  Banifh  all  thofe  vanities  that  have 
occupied  his  room  in  your  remembrance  hitherto. 
And  in  this  way,  even  you  may  yet  be  capable  to  re- 
member him  acceptably  at  his  holy  stable. 

In  a  word,  whatever  be  your  condition,  you  are 

called 
*  John  ii.  2  p. 


explained  and  inculcated,  6t 

called  to  come  forward  to  his  table,  in  a  way  of  re- 
membering him,  as  pofleffing  all  that  is  fuitable  to  your 
neceflities.  Let  your  thoughts  be  fixed,  in  a  fpecial 
manner,  upon  that  in  Chriit  which  is  anfwerable  to 
your  need :  for  there  is  not  a  needy  linner  among  you, 
but  may  find  all  that  you  need  in  him.  Are  you 
burdened  with  a  fenfe  of  guilt  ?  Remember  him,  as 
the  Lord  our  righteoufnefs.  Are  you  lothfome  in 
your  own  fight,  by  reafon  of  the  filthinefs  of  your  fin? 
Remember  him,  as  the  Lard  that fanSliJietb you.  Are 
you  fenfible  of  your  own  weaknefs  and  infufficiency 
for  the  great  work  before  you  ?  Remember  his  pro- 
mife,  My  grace  Is  fujjicient  for  thee;  for  myfirength  is 
made  perfect  in  weaknefs  *.  Are  you  furrounded 
with  enemies,  who  are  much  too  powerful  for  you  ? 
Remember  him,  as  your  refuge  andfirengtb  j  a  very 
prefent  help  in  trouble^.  Are  you  overwhelmed  with 
a  variety  of  trials,  that  you  are  no  longer  able  to  bear? 
Remember,  that  in  all  his  people's  affli5lions  he  was 
affliSled;  and  the  angel  of  his  prefence  faved  them  \ . 
Whatever  is  your  complaint,  or  your  difficulty,  re- 
member that  he  is  able  to  fave  to  the  uttermofl  all 
that  come  unto  God  by  him;  feeing  he  ever  liveth  to 
make  inter ceffion  for  them  ||.  Baniih  all  felfifii,  car- 
nal, unbelieving,  legal,  and  vain  thoughts,  immediate- 
ly ;  and  let  nothing  poiTefs  your  hearts,  on  a  high 
communion  Sabbath,  but  the  grateful  remembrance 
of  a  crucified,  though  now  glorious  Redeemer.  Let 
all  w^ho  are  witneifes  to  the  folemn  work  of  this  day, 
be  they  angels,  men,  or  devils,  fee,  that  you  count  it 
your  greatelt  honour  to  yield  a  ready  obedience  to 
this  his  dying  command  :  Bo  this^  in  remembrance  of 
me. 

2.  As 
*  2  Cor.  xii.  9.    t  Pi'Al.  xlvi.  I.    '.t  Vis^.  Ixiil.  9.     II  HeV.  vii.  25, 


62  The  dying  Command  of  Chrijl,  &c. 

2.  As  to  you  who  ptopofe  not  to  take  any  part  in 
the  folemn  work  of  the  day ;  beware  of  thinking  it 
poflible  that  you  can  be  mere  fpectators,  or  that  you 
have  no  concern  in  what  we  are  employed  about. 
Chrifl  brings  himfelf  to  your  remembrance  in  liis 
word.     He  does  fo  by  the  facrament,  even  though 
you  do  not  partake  in  it,  as  often  as  you  fee  it  dif- 
penfed :  And  you  cannot  attend  in  this  place  to-day, 
without  diilionour  to  him,  and  much  danger  to  your- 
felves,  unlefs  you  alfo  be  employed  in  a  believing  re- 
membrance of  him.     Remeiiiber  him,  as  made  of 
God  to  you,  wifdom  and  righteoufncfs^  fanciificatlon 
and  corhplete  redemption.     Remember  him  as  pre- 
fently  exhibiting  to  you,  for  the  food  of  your  immor- 
tal fouls,  iiis  own  flefh^  which  is  vie  at  indeed^  and  his 
hlood,  which  is  drink  indeed.     And  remember,  tliat 
in  a  little  he  will  come  again,  to  call  for  an  account 
of  the  im.provement  that  you  make  of  your  prefent 
privilege.     Nothing  can  be  more  linful,  or  more  dan- 
gerous, than  to  trifle  with  fuch  a  precious  opportuni- 
ty.    It  is  taking  the  name  of  God  in  vain ;  and  the 
Lord  will  not  hold  him  guiltlefs  that  taketh  his  name 
in  vain.     For  your  fouls'  fakes,  be  intreated,  to  for- 
get and  forfake  thofe  vanities,  upon  which  your  hearts 
are  naturally  fet.     And  let  Chrifl:  have  the  chi^^ 
place  in  your  remembrance.   Whether  you  will  hear, 
or  whether  you  will  forbear,  whether  you  will  re- 
member him.  now  or  not ;  w^e  teftify  unto  you,  and 
we  lodge  the  tellimony  in  your  confcience,  to  be 
brought  forth  for  the  vindication  of  his  glory  in  the, 
great  day  of  his  fecond  appearing,  that  through  this 
man  is  preached  unto  you  the  ferglvenefs  ofjins. 

SER-. 


SERMON    III. 

Hhe  mutual  Interejl^  that  Chrijl  and  the  Church 
have  in  one  another^  explained. 


Song  of  Solomon,  ii.  i6. 

MY  BELOVED  IS  MINE,  ANB  I  AM  HIS4 

THIS  book  is  one  of  the  mofl  pleafant,  yet  one 
of  the  moll  myllerious  in  the  word  of  God. 
Some  have  profanely  reitrided  it  to  a  celebration  of  the 
love  and  marriage  of  Solomon  with  Pharaoh's  daugh^ 
ter,  or  fome  other  of  the  multitude  of  wives  whom 
he  efpoufed;  and  therefore  have  excluded  it  from 
,the  canon  of  holy  fcripture.  The  arguments  by 
which  that  opinion  has  been  refuted,  I  ihaU  not  take 
time  to  enumerate.  I  hope  the  experience  of  fucli 
as  have  tailed  the  fweetnefs  of  the  word  of  God,  will 
be  inllead  of  a  thoufand  arguments,  to  convince  them 
that  "  a  greater  than  Solomon  is  here."  It  celebrates 
the  fpiritual  love  and  marriage  that  take  place  be- 
tween the  Lord  Jefus  Chrill  and  the  church.  And 
is  compofed  in  the  form  of  a  dialogue,  in  which  Chrill 
himfelf  on  the  one  lide,  and  the  church  of  Chrill  on 
the  other,  are  the  chief  fpeakers. 

After  various  fpeeches  and  rephes,  between  thefe  iL 

lullrious* 


64  The  mutual  Interejl, 

luilrious  parties,  in  the  preceding  part  of  this  book ;  we 
have  Chrift,  the  bridegroom,  addreffing  hinifelf  to  his 
bride  and  fpoufe,  in  the  1 4th  verfe  of  this  chapter,  in 
words  full  of  love  and  tendernefs :  *'  O  my  dove, 
"  that  art  in  the  clefts  of  the  rock,  inthefecret  places 
"  of  the  flairs;  let  me  fee  thy  countenance,  let  me 
"  hear  thy  voice :  for  fweet  is  thy  voice,  and  thy 
"  countenance  is  comely."  He  reprefents  her  as  fo 
much  afliamed  and  difcouraged,  by  a  fenfe  of  her 
own  unworthinefs,  that  flie  fled,  even  from  the  em- 
braces of  her  beloved ;  as  a  lilly  dove  flies  from  the 
birds  of  prey,  to  hide  itfelf  in  the  clefts  of  a  rock,  if 
it  is  abroad  in  the  fields  ;  or  in  the  fecret  places  of 
the  j^airs,  if  within  the  city.  But  he  kindly  reproves 
her  for  her  unwarrantable  fliynefs,  invites  her  to  for- 
fake  her  falfe  hiding-places,  and  encourages  her  to 
come  boldly  to  him ;  in  the  aflurance  that  he  took 
pleafure  both  in  feeing  her  countenance  and  in 
hearing  her  voice,  however  much  fhe  was  afhamed  of 
both. 

Is  there  any  believer,  any  intended  communicant 
in  this  aflembly,  v7ho  is  fo  much  alhamed  of  his  own 
vilenefs,  and  of  the  imperfedion  of  his  fervices,  that 
he  has  not  confidence  to  lift  up  his  head  before  God ; 
nor  to  ofler  his  fpiritual  facrifices  upon  God's  altar  "^ 
To  fuch  an  one  does  this  condefcending  invitation 
belong.  It  is,  indeed,  your  duty  to  take  iliame  and 
confufion  of  face  to  yourfelf,  on  account  of  your 
many  fins,  imperfections,  and  fliort-comings :  And 
this  fliould  fill  you  with  reverence  and  felf-abafement, 
when  you  come  into  the  prefence  of  God.  But  it 
ought  never  to  m.ake  you  fl:ay  away  from  him ;  nor 
influence  you  to  cafl:  away  your  confidence,  in  deal- 
ing 


betwixt  Chrijl  and  the  Church,  explained,      6$ 

tng  with  him.  However  black  your  face  is,  when  you 
view  it  as  defiled  with  fin ;  it  is  comely,  in  the  eyes 
of  Chrift,  w^hen  you  lift  it  up  to  him  in  the  exercifd 
of  faith.  And  your  voice,  though  it  may  appear  to 
you  grating  or  inarticulate,  while  you  can  utter  no- 
thing but  groans  in  his  prefence,  is  pleafant  mufic  in 
his  ears ;  when  raifed,  either  in  prayer  to  God  through 
him,  or  in  the  praifes  of  his  redeeming  love.  Away, 
then,  with  all  your  unbelieving  lliynefsi.  Learn  to 
draw  all  your  encouragement  from  what  Chrift  is, 
and  to  rejoice  in  what  you  are  z//  him. 

In  verfe  15.  he  exhorts  the  church  to  exert  her- 
felf,  in  a  dependance  upon  his  affillance,  in  oppofi- 
tion  to  all  that,  might  tend  to  mar  her  fruitfulnefs. 
*'  Take  us  the  foxes,  the  little  foxes,  that  fpoil  the 
"  vines ;  for  our  vines  have  tender  grapes,"  It  is  a 
call  to  every  particular  member  of  the  church,  to  ex- 
ert himfelf  in  the  mortification  of  his  own  corrup- 
tions ;  which  hinder  him  to  be  fruitful  in  good  works, 
as  the  foxes  hinder  the  vines  to  ripen  their  fruit : 
And  a  call  to  all  the  conftituent  members  of  the 
church,  to  exert  themfelves  together,  each  in  his  re- 
fpeclive  ftation,  to  purge  out  all  falfe  dodrines,  all 
corruptions,  all  fcandals  and  abufes ;  which  tend 
greatly  to  fpoil  the  vineyard  of  God ;  and  to  deflroy 
the  tender  grapes  of  evangehcal  obedience  among 
the  members  of  the  church.  In  the  whole,  he  calls 
us  to  have  a  fpecial  dependence  upon  his  gracious 
aid  and  affiflance.  Take  us,  i.  e.  let  us  take ;  come, 
exert  yourfelf,  and  I  will  aflift  you;  and  we  will 
''  take  the  foxes,  the  little  foxes,  that  fpoil  the  vhies." 

In  this  verfe,  the  church  profelTes  her  compliance 
Vol  I.  E         *  with 


65  The  mutual  Intereji, 

with  the  call  of  Ckrifl,  plainly  finding  fault  with  her 
former   conduct.      *  Yes/  would  ilie  fay,    *  my  be- 

*  loved,  I  am  ready  to  come  at  thy  call.     I  confefs 

*  I  was  much  to  blame  for  thus  calling  away  my 
'  confidence,  and  hiding  myfelf  in  the  fecret  places. 
'  While  the  relation  between  thee  and  me  is  allowed 
'  to  (land ;  and  thou,  on  thy  part,  art  willing  to  a- 

*  vouch  both  thy  interefl  in  me,  and  mine  in  thee ;  it 

*  ill  becomes  me  to  be  afliamed  of  either.     I  there- 

*  fore  do  hereby  fully  recognize  both ;  and  refolve. 
'  upon  a  correfponding  behaviour.  My  beloved  is 
'  7jiine,  and  I  am  bis.^ 

In  the  words  there  are  three  things  to  be  obferv^- 
ed. 

1 .  The  defignation  that  the  church  gives  to  Chrill,. 
My  beloved.  Chrill  has  fo  loved  the  church,  that  he 
gave  himfelf  for  her.  This  love  of  his,  when  faving- 
ly  difcovered  to  the  foul,  tends  to  fet  it  on  fire,  with 
unfeigned  love  to  him.  And  every  true  believer 
may,  without  fallliood  or  prevarication,  addrefs  him 
in  this  kindly  language. 

2.  The  interefl  that  lire  claims  in  him;  he  is  mine. 
This  is  the  genuine  language  of  true  faith.  To  pre- 
tend to  believe  the  w^ord  of  God,  without  lodging  a 
perfonal  claim  to  him  as  our  God,  and  to  his  eternal 
Son,  as  aur  Lord  and  Redeemer,  is  egregioufly  to  de- 
ceive ourfelves. 

3.  The  furrender  that  llie  makes  of  herfelf  to  him, 
in  thefe  vv'ords,  a?ul  I  am  bis.  As  llie  has  chofen 
Chrill  to.be  her  Lord  and  hufband,  fo  flie  has  volun- 
tarily given  herfelf  tQ  him,  to  be  his  bride  andfpoufe. 
Thus,  the  relation  between  them  being  mutual,  is  pro-^ 

dudive 


betwixt  Cbriji  and  the  Churchy  explained.      67 

ducftive  of  a  mutual  and  acknowledged  interefl  that 
each  has  in  the  other. 

The  fenfe  of  the  words,  I  apprehend,  may  be  ex- 
preiTed  in  the  following  propolition. 

Cbriji  and  bis  church  have  a  mutual  inter  eft  in  one 
another,  correfponding  to  their  mutual  love  and  rela^ 
tion  one  to  another.  And  what  is  faid  of  the  church 
in  general,  may,  with  equal  propriety,  be  faid  of  e- 
very  particular  believer.  Every  true  Chriftian  may 
fay,  and  as  far  as  grace  is  in  exercife,  will  fay.  My  he- 
loved  is  mine,  and  I  am  his. 

In  difcoui-iing  a  httle  from  this  fubjed,  we  propofe, 
through  Divine  affiftance, 

I.  To  make  a  few  obfervations,  for  explaining  the 
delignation  which  the  fpoufe  here  gives  to  Chrift. 

II.  To  enquire  a  httle  into  the  mutual  interefl  that 
Chrill  and  his  church  have  in  one  another.     And, 

III.  To  apply  the  fubjeft. 

I.  For  explaining  the  defignation  here  given  to 
Chrift,  we  fliall  only  make  the  three  following  obfer- 
vations. 

I.  Our  Lord  Jefus  Chrift  is  the  chief  objedl  of  love 
and  efteem,  both  to  the  church  in  general,  and  to  e- 
very  particular  believer.  Every  rational  being  mufi 
have  feme  object,  that  pofTelTes  the  higheft  room  in 
its  heart  and  affections ;  and  in  the  enjoyment  of 
which  it  looks  for  its  ultimate  happinefs.  Wicked 
men  are  much  divided  in  their  fentiments.  Every 
one  has  a  different  objed,  upon  wliich  his  affections 
are  fupremely  fet.  Yea,  the  fame  man  will  have  his 
affections  direded  towards  many  different  objeCts,  as 
his  chief  good,  at  different  times.     Still,  as  one  ob- 

E  2  je(3: 


68  The  mutual  hiterejl, 

jecl  is  diicovered  to  be  vain,  and  incapable  of  yield- 
ing fatisfaclion,  he  pitches  upon  another,  which  he 
puifues  with  the  fame  eagernefs ;  till  a  new  difap- 
pointment  convinces  him,  that  this  alfo  is  vanity. 
Thus  he  runs  from  one  flradow  to  another,  till  death 
arrefts  him  in  his  career ;  and  convinces  him,  at  once, 
of  the  vanity  of  all  fublunary  things,  when,  alas !  he 
has  no  opportunity  to  make  a  new  choice.     It  is  far 
otherwife  with  the  children  of  God.     They  alfo  may 
differ  very  widely  in  refpedl  of  their  attachments  to 
earthly  things ;  but  they  all  agree  harmonioully  in 
keeping  the  highelt  room  in  their  affedlions  for  Chrift. 
Him  •  they  do  not  helitate  to  prefer  to  all  created 
things  put!  together.     Their  houfes  and  lands-,  their 
wives  and  children,  their  brethren  and  lifters,  yea, 
and  their  own  hfe  alfo,  they  hate  in  comparifon  of 
him.     Thus  every  believer  fpeaks  the  language  of  his 
heart,  when  he  fays  to  Chrift,  my  beloved.     By  this 
you  may  know  w^hether  you  are  a  genuine  believer 
or  not.     Is. Chrift,  indeed,  the  fupreme  objed  of  your 
efteem  ?  Do  you  love  him  above  all  things  belides  ? 
And  are  you  wiUing,  through  his  grace,  to  part  with 
all  tilings  for  his  fake,  if  ever  he  ftiall  call  you  to  it? 
Do  you,  like  Paul,  "  count  all  things  but  lofs,  for  the 
"  excellency  of  the  knowledge  of  Chrift  Jefus  your 
"  Lord?  And  do  you  count  them  but  dung, that  you 
"  may  win  Chrift ;  and  be  found  in  liim,  not  having 
*'  your  own  righteoufnefs,  which  is  of  the  law  ;  but 
"  that  which  is  through  the  faith  of  Chrift;  even  the 
"  righteoufnefs  which  is  of  God  by  faith  *  ? 

2.  This  love,  which  the  church  has  to  Chrift,  is 
by  no  means  unreafonable,  or    ill-grounded    Many 

times 
*.Phil.  iii.  8,  9. 


hetwixt  Chrijl  and  the  Churchy  explained,     6^ 

times  the  men  of  this  world  place  their  affedlions  up- 
on an  object,  and  know  not  why.  And  many  times, 
when  they  think  that  they  have  reafons  fufficient  for 
their  love,  they  find,  upon  trial,  that  they  were  widely 
miftaken.  But  this  cannot  be  the  cafe  here.  There 
is  every  thing  about  Chrift  that  can  render  him  a 
proper  objed  of  love;  and,  accordingly,  the  beil 
judges  have  always  preferred  him  to  every  other  ob- 
ject. The  love  of  God  the  Father  was  fixed  upon 
him  from  all  eternity  ;  and  he  will  continue  to  pof- 
fefs  it  through  eternity,  without  a  rival.  He  was, 
and  will  be,  daily  his  delight;  rejoicing  always  before 
^bim  *.  Angels,  though  lefs  interefted  in  him  than 
we,  love  him  to  fuch  a  degree,  that  they  look,  with 
pleafure  and  defire,  into  the  myfteries  of  divine  reve- 
lation concerning  him.  And,  as  to  men,  the  upright , 
in  all  ages  and  places,  alv/ays  love  him  f .  Indeed, 
there  is  fuch  an  exact  fuitablenefs  in  him  to  the  ne- 
ceflities  of  finners  of  our  family,  that,  if  Ave  either 
know  him  or  ourfelves,  we  cannot  choofe  but  love 
him.  There  are  various  things,  which  contribute  to 
render  an  objed  lovely.  All  which  are  to  be  found, 
in  perfection,  in  him  ;  fuch  as, 

(i.)  Beauty,  The  beauty  of  flefli  is  but  as  the 
fading  flower ;  yet  how  attractive  is  even  that  among 
men  ?  But  what  is  all  created  beauty,  to  the  mide-- 
rived  beauty  of  him  who  is  "  the  brightnefs  of  the 
"  Father's  glory,  and  the  exprefs  image  of  his  per- 
"  fon  J  ?"  He  is  incom^cixdhly  fairer  than  the  chil- 
dren of  men.  Let  us  take  a  view  of  any  thing  about 
Chrift,  that  is  fet  before  us  in  the  word  of  divine  re- 
velation ;  and  there  we  iliail  find  a  beauty  not  to 

E  3  be 

*  Prov.  yiii.  30.        t  Song  i.  4.         %  Heb.  i.  3, 


JO  51^^  mutual  Intereflt 

be  equalled;  nay,  nor  refembled  by  any  thing  a-i- 
mong  the  creatures.  His  beauty,  indeed,  is  ipiritual, 
and  therefore  cannot  be  difcerned  by  the  bodily  eye, 
jior  yet  by  the  carnal  underilanding.  But^  to  thgfe 
who  are  capable  of  fpiritual  difcerning,  there  is  an  in- 
finite beauty  in  his  perfon,  as  Immanuel^  God  made 
man ;  in  his  eternal  undertaking,  when  the  council 
of  peace  ^^c^  between  the  Father  and  him;  in  the 
accompliUmient  of  that  arduous  undertaking,  when 
the  Jnlnefs  of  the  time  was  come ;  in  his  offices,  as 
our  Prophet,  Prieft,  and  King ;  in  all  his  faving-  re- 
lations ;  and  in  every  thing  about  liim.  Of  this  the 
church,  the  fpoufe  of  Chrift,  is  fenfible ;  and  there- 
fore, is  introduced  as  commending  his  beauty,  in  the 
feveral  parts  of  it ;  and  concluding  the  whole  v/ith 
thefe  remarkable  words,  "  His  mouth  is  moll  fweet ; 
"  yea,  he  is  altogether  lovely :  This  is  my  beloved, 
*•  and  this  is  my  friend,  O  daughters  of  Jerufalem*." 

(c.)  Another  incentive  to  love  is  inter  eft,  A  man 
is  naturally  difpofed  to  love  that  which  is  his  own, 
more  than  that  which  is  the  property  of  another, 
however  far  the  intriniic  worth  of  the  one  furpaffes 
that  of  the  other.  Thus  a  m^an  loves  his  own  child, 
thorgh  deformed,  diieafed,,  and  infirm,  more  than 
one  who  belongs  to  another,  however  healthy  and 
beautiful.  This  alfo  renders  Chriil  lovely  to  the 
church.  He  is  her  own  Lord,  Head,  Hufband  and 
Redeemer,  therefore  llie  loves  him.  But  of  this  more 
by  and  by.  .  . 

(3.)  Utility,   or   fuitablenels   to   one's  neceffitips, 
makes  an  objed  lovely  in  a  peifon's  eyes.     When  a 
man's  affeclions  are  guided  by  prudence,  he  will  al- 
ways 

^''  Song  V.  10. — 16= 


betwixt  Chrijt  and  the  Churchy  explained,      yi 

ways  fix  his  love  upon  that  which  is  fuitableto  his  con- 
dition, and  capable  of  anfwering  his  neceffities.  And, 
furely,  never  can  our  love  be  fo  prudently  beflowed, 
in  this  refpedl,  as  upon  Chrifl.  In  him  the  church 
finds  every  thing  that  llie  polRbly  can  need ;  and  fo 
does  every  particular  believer:  No  wonder,  there- 
fore, that  he  be' their  beloved,  God  has  lodged  in 
his  hand  an  infinite  and  inexhauftible  fulnefs ;  for 
this  very  end,  that  every  linner  of  Adam's  family, 
who  is  fenfible  of  his  fpiritual  neceffities,  may  find  an 
ample  fupply  of  them  in  him.  Confider  this,  ye 
whofe  hearts  are  ftill  fet  upon  vanity,  while  you  give 
a  deaf  ear  to  all  thofe  alluring  words  of  grace,  where- 
by Chrifl  endeavours  to  gain  your  affedlioi-^s  to  him- 
felf.  Wlmt  other  beloved  is  equally  fuitable  to  your 
condition  as  he  is  ?  Or  where  can  you  find  the  fame 
f applies  that  his  fpoufe  enjoys  in  him?  Whatever  is 
your  condition,  you  will  find  that  in  him  which  will 
abundantly  anfwer  it.  Are  you  guilty  ?  He  is  the 
Lord  our  right eoiifnefs.  Are  you  foolifli  and  igno- 
rant ?  In  him  are  hid  all  the  treafures  ofwijdom  and 
knowledge.  Are  you  filthy  and  polluted  ?  He  is 
made  of  God  unto  you  fanciification.  Are  you  in 
bondage  ?  He  is  made  unto  you  redemption.  Are 
yovi  poor  and  defpifed  ?  Riches  and  honour  are  with 
him ;  yea  durable  riches  and  righteotijnejs.  Are  you 
difeafed  ?  He  is  the  Lord  that  healeth  thee,  Jf  you 
-are  even  dead,  your  condition  is  not  hopelefs  with 
him.;  for  he  is  the  rejurreSiion  and  the  life.  In  one 
word,  whatever  is  your  cojn plaint,  you  may  find 
all  needful  fuppiies  in  him,  and  that  prefently. 
Ceafe,  therefore,  to  play  the  harlot  witJi  other  lovers; 
andiet  your  affedions  upon  him,  who  alone  can  be- 
ll 4  friei)d 


ySi  Tbe  mutual  IntereJ}^ 

friend  you  in  every  time  of  need.  Hearken  to  the 
gracious  propofals  which  he  makes  unto  you  in  the 
gofpel ;  and  give  your  confent  to  be  prefently  efpou-^ 
fed  to  him,  as  your  beloved. 

(4.)  Another,  and,  indeed,  the  principal  induce- 
ment to  love,  is  love.  If  once  a  man  is  convinced, 
that  one  whom  he  took  for  his  enemy  loves  him,  that 
conlideration  alone  will  do  much  to  conquer  his  en- 
mity, and  to  fill  his  heart  with  love  to  him  whom  he 
hated  before.  This  is  precifely  the  cafe  between 
Chrifl  and  the  church.  Every  member  of  the  church 
comes  into  the  v/orld,  like  all  the  reft  of  mankind,  in 
a  flate  of  enmity  againfl  God.  They  are  difpofed  to 
confider  God  as  their  enemy.  Confequently,  God 
and  the  Chrifl  of  God  are  the  principal  objedls  of  their 
hatred.  And  though,  in  the  gofpel  difpenfation,  he 
ufes  every  method  to  conciliate  their  love  to  him :. 
yet  nothing  is  effectual  to  gain  it,  till  they  obtain  a 
faving  difcovery  of  his  unfathomable  love  to  them. 
Then  it  is  that  their  enmity  againit  him  receives. its 
deadly  wound ;  and  a  fpark  of  love  to  him  js  kindled 
in  their  fouls,  that  no  waters  fhall  ever  be  able  to 
quench.  They  feel  the  powerful  influence  of  his 
love  to  produce  its  own  image  upon  the  foul,  through 
the  effedlual  operation  of,  his  Spirit;  and  are  put  in 
cafe  to  fay,  with  the  apoftle  John,  "  We  love  him, 
*'  becaufe  he  firfl  loved  us*."  And  is  it  any  wonder, 
that  they,  who  have  got  a  fight  of  his  love,  fhould 
love  him  in  return  ?  Rather,  is  it  not  a  wonder,  that 
mofl  of  them  fliould  love  him  fo  little  ?  Such  are  the 
glorious  difplays  of  his  love,  that  *are  made  even  in 
the  external  difpenfation  of  the  gofpel,  that  it  re- 
quires 

*  I  John  iv.  19. 


betwixt  Chrijl  and  the  Church,  explained,      J\ 

quires  an  aflonifliing  degree  of  blindnefs  and  obftina- 
cy,  in  any  perfon  who  hears  it,  to  be  able  to  Avithhold 
their  love  from  him,  or  to  prefer  any  other  objecfh  be- 
fore him.  You  need  no  more,  Chriilian,  but  the 
work  of  this  day,  to  convince  you  in  what  an  ama- 
zing degree  he  loved  you.  In  the  Jhcranient  of  the 
Supper,  you  have  it  demonilrated,  even  to  your  out- 
ward fenfes,  that  his  love  was  fuch  as  to  bring  him 
into  our  world  in  the  likenefs  of  iinful  fiefli ;  and  to 
ilx  him,  much  more  forcibly  than  the  nails  which 
pierced  his  blefled  bands  and  feet, to  an  accurfed  tree 
for  you.  Yes,  that  illuftrious  Perfon,  who  was  from 
ail  eternity  the  Father's  equal,  and  enjoyed  all  the 
inconceivable  blelTedilefs  of  the  Deity  in  his  Father's 
prefence,  was  drawn,  by  the  force  of  his  love,  to  take 
his  relidence  in  a  houfe  of  clay;  to  perform  a  tedious 
courfe  of  obedience  to  that  law  of  which  himfelf  was 
the  Author,  for  three  and  thirty  years  and  more,  and, 
at  laft,  to  give  his  precious  life  a  ranfom  for  you  I 
And,  that  it  might  appear.^  that  in  all  this  he  was  in- 
fluenced only  by  love,  unquenchable  as  it  was  unme- 
rited, in  that  fame  night  in  which  he  was  betrayed, 
when  the  bloody  cup  was  already  mixed  up,  and 
ready  to  be  put  into  his  hand,  even  then  his  love 
could  not  fuffer  him  to  forget  you;  but  he  inflituted 
this  feaft,  that  it  might  remain  in  the  church,  as  a 
ftanding  pledge  of  his  love,  to  the  tn^  of  the^  world. 
*'  Herein  h  love  indeed;  not  that  we  loved  Chrift; 
"  but  that  he  loved  us,  and  gave  himfelf  to  be  the 
"  propitiation  for  our  Iins."  Oh  I  difgrace  not  the 
love  of  Chrift,  by  coming  forward  to  his  table  v/ith  a 
coldrife  heart  to-day. 

3.  VVe  m_ay  obferve,  that  neither  the  church,  nor 

any 


74  ^^^  mutual  Inter  eft, 

any  particular  believer,  can  have  any  realbn  to  be  a- 
iliamed  of  their  love  to  Chrift.  Among  men,  there 
is  much  love  that  cannot  be  avowed.  Being  unlaw- 
ful, it  muft  be  concealed  from  public  view.  But  the 
ipoufe  is  here  reprefented  as  openly  avouching  her 
love  to  Chrift,  and  glorying  in  it.  And  jullly 
may  fhe  avow  it.  It  terminates  upon  none  but 
her  own  hufband.  Chrift's  love  to  her  brought 
him  to  efpoufe  her  to  himfelf.  He  efpoufed  hu- 
man nature,  when  he  took  it  into  perfonal  union 
with  himfelf.  He  efpoufes  the  perfon  of  every  be- 
liever, vifhen  he  unites  them  to  himfelf,  by  his  Spirit^ 
in  their  effedcual  calhng.  And,  as  he  has  betrothed 
the  church  to  himfelf,  iii  righteoufnefsy  in  locing- 
kindnefs^  and  in  mercies ;  fo  he  is  pundlual  in  per- 
forming the  duty  of  a  hufband  to  her.  It  is  the  law 
of  the  marriage  relation,  that  a  man  leave  his  father 
and  mother,  and  cleave  unto  his  -wife.  This  is,  indeed, 
a  great  my  fiery,  when  w^fpjeak  concerning  Chrift  afid 
the  cburch'^r  But  however  myfterious,  it  is  ftridly 
true.  He  left  his  Father,  when  he  came  to  fojourn 
in  iiefh,  for  her  fake.  And  he  left  his  mother,  weepr 
ing  at  the  foot  of  his  crofs,  when  he  hare  her  ftns  in 
his  own  body  on  that  curfed'  tree.  This  h€\Vi^  th^ 
cafe,  it  is  furely  reafonable,  that  Ihe  alfo  forget  her 
own  people  and  ho^x  father's  hoiife;  that  the  king  may 
defire  her  beauty,  Juftly  may  llie  be  afliamed,  wheri 
ilie  fuifers  any  other  to  divide  her  affeclions  with  liim ; 
or  gives  any  part  of  what  is  his  due  to  the  great  ones 
of  the  earth,  or  to  any  other  creature.  In  that  cafe, 
ihe  plays  the  harlot  with  other  lovers.  But  flie  de- 
ferves  not  the  name  of  a  churcli,  nor  do  they  deferve 
the  name  of  Chriftians,  who  aro  either  afliamed  or 

afraid 
*  Eph.  V.  31,  S2. 


hetwixt  Chrljl  and  the  Church  explained,        75 

afraid  to  avow  their  love  to  Chrifl,  or  to  behave  to- 
wards him  as  their  beloved. 


11.  The  next  thing,  propofed  in  the  method,  was, 
to  fpeak  a  little  of  that  mutual  intereft  that  ChriH 
and  his  church  have  in  one  another.  And  here,  it 
will  be  neceifary  to  fpeak,  ^r/?,  of  the  believer's  in- 
terefl  in  Chrift;  and  then,  fecondiy,  of  Chrilt's  inte- 
refl  in  the  believer. 

J/?,  With  regard  to  the  interell  that  the  church, 
or  particular  members  of  it,  have  in  Chrift,  we  fhall 
only  fay,  that  it  is  founded  upon  the  three  things 
following. 

I .  Upon  the  Father's  gift  and  donation.  God  fo 
loved  the  church  from  all  eternity,  that  he  determi- 
ned, in  the  council  of  peace,  to  give  his  eternal  Son 
to  her,  as  her  hufband.  And  becaufe  flie  could  not 
be  his  lawful  fpoufe  -till  Ihe  was  redeemed  from  her 
captivity;  it  was  likewife  determined,  that  Chrift 
Ihould  be  given  for  her,  as  the  price  of  her  redemp- 
tion. Accordingly,  when  the  fulnefs  of  the  time  was 
come^  God  /pared  not  his  own  Son;  but  deVvJe'red 
him  up  to  the  death  for  her,  and /or  all  her  genuine 
members ;  that,  by  his  death,  life  and  happinefs  iiiiglit 
be  procured  for  them,  and  fecured  to  them.  In  con- 
fequence  hereof,  Chrift  is  alfo  given  to  us  in  the  gof- 
pel  difpenfation.  And  it  is  one  chief  part  of  the  de- 
ftgn  of  the  gofpel,  to  befeech  mankind  to  receive  him. 
"  God  fo  loved  the  world,  that  he  gave  his  only  be- 
"  gotten  Son,"  and  continues  to  give  him ;  "  that  who- 
"  foever  believeth  in  him  might  not  perifli,  but  have 
''  eveilafting  life*."     He  gives  him,  not  to  believers 

only 
*  John  iil.  16. 


56  The  mutual  Interefly 

only,  but  to  all  who  hear  the  gofpel  indifcriminately. 
And  I,  in  God's  great  name,  do  hereby  make  an  of- 
fer, and  free  exhibition  of  him,  to  every  iinner  in  this 
company,  as  tho  gift  of  God  to  him  in  particular. 
Beware  of  iliutting  yourfelf  out  from  eternal  happi- 
nefs,  by  rejecting  this  great  and  precious  gift.  Let 
communicants,  efpecially,  be  concerned  prefently  to 
receive  him,  by  believing  in  his  name ;  and  to  go 
fonvard  to  his  table,  faying,  with  the  apoftle  Paul, 
Thanhs  be  unto  God,  for  his  mifpeahle  gijt.^'' 

2.  It  is  founded  on  Chrifl's  voluntary  confent. 
Though  God  the  Father,  as  the  firll  Perfon  in  the 
Godhead,  both  in  the  order  of  fubfiilence  and  of  o- 
peration,  was  the  original  contriver,  and  the  firfl  mo- 
ver of  the  match  betwixt  Chrift  and  the  church ;  that 
match  is  far  from  being  made,  without  the  confent  of 
the  Bridegroom  himfelf.  Chrift  is  as  wilhng  to  be 
ours,  as  God  is  to  give  him  to  us.  Not  only  did  he 
fay,  Mi^hen  the-propofal  was  made  XP  bini  from  eter- 
nity, Lo/  I  come,  I  delight  to  do  thy  will,  0  my  God; 
as  it  IS  written  o/him,  in  the  volume  o/"  God's  hook  :■ 
but  he  came  himfelf  into  our  world,  in  the  character 
of  the  great  Preacher  of  righteoufnefs,  to  open  the 
treaty  with  dinners  in  perfon.  And  (till  he  continues 
to  make  an  offer  of  himfelf  to  them,  by  his  fervants, 
whom  he  calls  from  time  to  ^ime  to  preach  the  gofpel. 
*'  We,  then,  are  ambafllidors  for  Chrift.  As  though 
*'  God  did  befeech  you  by  us,  we  pray  you  in  Chrift's 
"  ftead,"  be  ye  favingly  efpoufed  to  the  Son  of  God. 
He  makes  over  himfelf,  by  thefe  prefents,  to  every  one 
of  you ;  v/hatever  is  your  charader,  whatever  has  been 
your  manner  of  life,  if  you  only  belong  to  the  feed 

of 

*  2  Cor,  jx.  15. 


betwixt  Chriji  and  the  Churchy  explained,       7  7 

of  Adam,  and  are  out  of  hell.  The  blame  llrall  lie 
for  ever  upon  yourfelf,  if  you  fay  not  of  him,  My  be- 
loved is  mine.  This  is  all  that  is  wanting,  to  confti- 
tute  the  relation  between  him  and  you:  But  without 
tlfis  it  can  never  take  place ;  for, 

3.  The  interell  that  the  church  has  in  ChriH  is 
founded  on  her  own  choice,  and  cordial  acceptance 
of  him,  as  her  Lord  and  Hufband.  Though  the  great- 
eft  part  of  them  who  hear  the  gofpel  continue  fo  blind 
to  their  own  interefl,  as  ftill  to  rejed  Chrift,  and  re- 
fufe  to  be  efpoufed  to  him ;  yet  God  has  always  a 
remnant,  who  are  enabled,  by  his  grace,  to  receive 
him ;  to  fubmit  to  him  as  their  Lord  and  Huiband  ; 
to  confent,  with  cheerfulnefs,  to  the  match  propofed 
between  him  and  their  fouls ;  and  fo  to  claim  an  in- 
terell in  him,  upon  the  footing  of  his  own,  and  of  his 
Father's  grant.  And  then  Chrifl  and  all  his  fulnefs 
is  theirs,  as  really  as  if  they  never  had  been  ftrangers 
to  him.  Here,  then,  is  proper  bulinefs  for  a  high 
communion  Sabbath.  Let  every  iinner  be  perfuaded 
to  accept  of  an  offered  Saviour,  and  to  claim  him,  by 
a  lively  faith,  as  his  beloved,  his  hufband  and  friend. 
Surely  you  can  have  no  reafonable  objedion  againfl 
the  propofal.  Nothing  but  infatuation  could  prevent 
your  feeing  it  to  be  your  dearefl  intereft  to  comply 
with  it.  "  If  thou  kneweft  the  gift  of  God,  and  who 
"  it  is  that  faith  unto  thee,  I  will  betrothe  thee  unto 
"  rne  for  ever;"  furely  thou  couldeft  not  hefitate  a 
moment  about  a  full  compliance.  If  you  fay,  in  faith, 
what  the  fpoufe  is  reprefented  in  the  text  as  faying,^ 
then  nothing pjall  ^s^x  feparate  yow  from  the  love  of 
Chriji,  Your  claim  to  him  lliall  be  fuftained  in 
lieaven  j  and  through  eternity  you  fliail  enjoy  him  as 

your 


^  8  The  mutual  Inter  eft  ^ 

your  own.  But  if  you  continue  to  rejedl  hitn,  every 
oifer  with  which  you  have  been  favoured,  cither  this 
day  or  on  any  other  occaiion,  will  prove  an  aggrava- 
tion of  your  condemnation,  and  of  your  mifery,  in 
the  day  of  his  fecond  coming.  God's  gracious  oifer 
makes  him  yours,  in  point  of  accefs :  But,  without 
your  acceptance  of  that  offer,  nothing  can  make  him 
yours,  in  point  of  adual  intereft,  or  poiTeflion. 

2^/k,  We  are  now  to  fpeak  of  Chriil's  intereft  in 
the  believer,  or  in  the  church,  his  fpoufe.  And  fhe 
is  his,  in  the  manner  expreifed  in  the  following  par- 
ticulars. 

J.  She  is  his  by  gift  and  donation.  As  God  the 
Father  gives  Chrifl  to  the  church,  in  the  difpenfation 
of  gra(^e  ;  fo  he  gave  the  church  to  Chrift,  and  that 
from  all  eternity.  All  creatures,  and  confequently 
all  folds,  are  God's  by  a  natural  right.  Of  the  fovds 
of  the  elecl  company  God  made  a  gift  to  Chrift  be- 
fore the  foundation  of  the  world ;  that  he  might  re- 
deem them  from  fin  and  wrath,  unite  them  favingly 
to  himfelf  in  the  day  of  their  eiTeclual  calling,  and 
make  them  inftruments  of  promoting  his  mediatory 
glory  in  the  higheft.  To  this  purpofe  fpeaks  Chrift 
himfelf,  in  his  interceffory  prayer,  "  I  have  manifeft- 
"  ed  thy  name  unto  the  men  v*^hom  thou  gaveft  me 
"  out  of  the  world.  Thiile  they  were,  and  thou  ga- 
"  veft  them  me*." 

2.  She  is  his  by  his  own  choice.  Chrift  could  ne- 
ver have  been  forced  to  efpoufe  the  church,  or  any 
particular  perfon,  againft  his  will.  But  he  did  it  vo- 
luntarily, and  of  choice.  Believers,  indeed,  are  deter- 
juined  to  choofe  liim  for  their  huft^and;  but  his  choice 

of 

*  John  xvii.  6. 


betwixt  Chrift  and  the  Churchy  explained.      79 

of  them  was  prior  to  their  choice  of  him.  Hence  that 
faying  of  his  to  his  difciples,  "  Ye  have  not  chofen 
*'  me;  but  I  have  chofen  you,  and  ordained  you,  that 
"  ye  ihould  go  and  bring  forth  fruit;"  and  again, "  If 
"  ye  were  of  the  world,  the  world  would  love  his  own : 
"  But  becaufe  ye  are  not  of  the  world,  but  I  have  chofen 
"  you  out  of  the  world,  therefore  the  world  hateth  you*." 
You  have  no  reafon,  believer,  to  fear  that  Chriil  will 
be  offended  with  you  for  claiming  kindred  to  him. 
All  your  relation  to  him  is  the  fruit  of  his  own  free 
choice.  Neither  did  he  choofe  you  on  account  of 
any  qualifications  that  were  about  you,  that  render- 
ed you  preferable  to  the  reil  of  the  world.  You  was 
as  guilty,  as  filthy,  as  defonned ;  as  poor  and  mifer- 
able,  arid  wretched  and  blind  and  naked,  as  any  of 
the  reft  of  mankind,  when  he  fet  his  love  upon  you. 
And  nothing  of  this  kind,  that  you  fee  about  yourfelf, 
can  ever  influence  him  to  change  in  his  love  to  you. 
Even  when  you  mourn,  under  a  deep  fenfe  of  your 
own  unworthinefs,  you  ought  to  encourage  yourfelf 
in  the  unalterable  conftancy  of  his  love. 

3.  She  is  his  by  purchafe.  The  fpoufe  of  Chrilr 
was,  by  nature,  a  prifoner  to  the  juftice  of  God,  lying 
under  fentence  of  death ;  and  liable,  every  day,  to 
the  final  execution  of  that  fentence.  And  it  was  not 
poiTible  that  fhe  Ihould  be  efpoufed  to  this  hufi^and, 
till  a  fufficient  ranfom  was  paid  to  juftice  for  her. 
Her  crime  was  fo  atrocious,  that  her  life  could  not  be 
redeemed  by  any  lefs  ranfom  than  the  blood  of  God. 
Her  glorious  huft)and,  therefore,  gave  his  own  preci- 
ous" life  as  a  ranfom  for  hers,  and  redeemed  her 
from  death  by  dying  in  her  ftead.     Not  only  has  he 

paid 

*  John  XV.  16,  19. 


\^o  1'he  vmtual  Inter ejl, 

paid  her  full  price  to  divine  juftice ;  he'  has  redeem- 
ed her  bva  price  inlinitely  beyond  the  value  of  all 
God's  creation.  A  greater  proof  of  his  love,  furely, 
could  not  be  given ;  nor  could  ever  his  interefl  in  her 
be  better  founded.  Beware,  Chriftian,  of  being  fo  un- 
grateful as  to  look  upon  yourfelf  as  your  own,  ok  to 
give  away  your  heart  or  your  fervices  to  anotiier ; 
while  you  have  the  price  with  which  he  bought  you 
before  your  eyes.  But,  if  you  would  make  a  proper 
return  to  him,  who  fo  marvellouily  interpofed  be- 
tween you  and  the  ftroke  of  revenging  juiiice,  bear 
it  always  in  mind,  that  you  are  not  your  ouon,  hut 
hought  with  an  immen^t  price:  And  let  it  be  your 
comlant  endeavour,,  to  glorify  your  beloved,  "  in 
"  your  body,  and  in  your  fpirit,  which  are  his  *.'* 

4.  She  is  his  by  conquefi.  He  found  it  neceflary 
to  redeem  her  by  power,  as  well  as  by  price :  And  a 
twofold  conqueil  was  to  bs  made,  before  ilie  could  be 
effectually  his. 

( I .)  He  behoved  to  conquer  thofe  fpiritual  ene^ 
mies  who  held  her  in  captivity.  David,  his  type,  w^as 
forced  to  purchafe  the  king's  daughter  for  his  wife, 
by  an  hundred  forefkins  of  the  Phihllines.  But  Chriil 
purchafed  the  heir  of  hell,  the  daughter  of  rebel  A- 
dam,  for  his  bride,  at  a  much  higher  rate.  In  order 
to  obtain  her,  he  fought,  and  defeated  all  the  powers 
of  hell ;  though  his  own  blood  was  fpilt  in  the  quar- 
rel. Though  Chrift  knew  that  none  of  Adam's  fa- 
mily could  ever  be  efpoufed  to  himfelf,  till  he  fliould 
refcue  them  from  the  hand  of  Satan,  by  routing  all 
his  infernal  farces,  as  David  refcued  his  wives  and 
children,  by  deilroying  that  anuy  of  Amalekites,  who 

had 

'*  I  Cor.  vi.  20, 


hetwixt  Chrijl  and  the  Church,  explained^      8 1 

had  carried  them  captives ;  yet  he  was  refolved  that 
this  fhould  be  no  efFedual  bar  in  his  way.  Accord- 
ingly, when  the  puzzhng  queftion  was  put,  "  Shall 
"  the  prey  be  taken  from  the  mighty;  and  ihali  the 
"  lawful  captive  be  delivered  ?"  His  anfwer  was  rea- 
dy, as  it  was  plain  and  pertinent,  "  Even  the  prey  of 
*'  the  mighty  fliall  be  taken  away ;  and  the  captive 
"  of  the  terrible  one  ihall  be  delivered.  For  I  will 
"  contend  with  him  that  contendeth  with  thee  ;  and 
*'  I  will  fave  thy  children  *".  This  undertaking,  ar- 
duous as  it  was,  he  has  effedually  accomplifhed ;  for 
"  he  fpoiled  principahties  and  powers ;  and  made  a 
"  Ihew  of  them  openly  in  his  crofs,  triumphing  over 
"  them  in  it  -f ."  Yes,  believer,  he  trode  thefe  ene- 
mies of  yours,  of  whom  you  are  fo  much  afraid,  in  his 
anger,  and  trampled  them  in  his  ftiry,  Th^ir  blood 
has  ht^n  fprinkled  upon  his  vejlure  ;  and  he  Jlained 
all  his  raiment.  And  though,  for  holy  and  wife  ends, 
he  may  fuffer  them  to  harafs  you  fore  for  a  time,  yet 
he  v/ill  not  fail  to  bruife  them  all  under  your  feet 
fjortly.  His  vidory  is  the  fecurity  of  yours ;  for  the 
day  of  vengeance  is  fliU  in  his  heart,  and  the  year  of 
his  reedeemed  is  comeX* 

(2.)  He  behoved  to  conquer  the  bride  herfelf,  be- 
fore fhe  could  be  his.  Every  member  of  the  church 
is  as  really  an  enemy  to  God,  and  to  his  Chrift,  by 
nature,  as  Satan  himfelf  is.  And  it  requires  the  fame 
.omnipotence  by  which  the  powers  of  hell  were  van- 
quiihed,  to  fubdue  them  to  himfelf:  Though  that 
power  is  exerted  in  a  very  different  manner  in  the 
one  cafe,  from  what  it  was  in  the  other.  In  conquer- 
ing the  powers  of  darknefs,  he  made  ufe  of  the  fword 
of  unrelenting  juftice  only;  but,  in  fubduing  fmners  to 
Vol.  I.  F         *  himfelf, 

*  Ifa,  xHx.  24,  25,  t  Col  ii.  15.  t  Ifa.  Ixui.  3,  4. 


82  The  mutual  Inter  eft  ^ 

himfelf,  he  employs  the  kindly  and  fiilutiferous  ar- 
rows of  his  grace.  It  had  been  leis  wonder,  Chriili- 
an,  that  your  beloved  fliould  have  entered  the  lifts 
with  your  enemies,  for  your  refcue,  if  you  had  been 
in  a  ftate  of  peace  and  friendHiip  with  him  in  the 
meantime.  But  herein  he  magnified  his  love  to  you, 
in  that  he  refcued  you  from  your  enemies,  when  he 
knevv^  that  it  would  coft  him  another  vidlory,  no  lefs 
difficult,  though  obtained  with  lefs  expence,  over  your 
natural  enmity  againft  him,  before  you  could  be  his 
in  any  comfortable  manner. 

5.  In  a  word,  the  church  is  Chrift's,  by  her  own 
voluntary  dedication,  and  furrender  of  herfelf  to  him. 
However  much  flie  was  incenfed  againft  him  in  her 
natural  eftate  ;  her  enmity  againft  him  is,  at  length, 
fubdued :  fhe  is  determined  to  lay  down  the  weapons 
of  her  hoftihty  ;  and  to  fay  to  him,  as  the  worthies  of 
Ifrael  faid  to  his  type,  "  Thine  are  we  David,  and  on 
*'  thy  fide,  thou  fon  of  Jefte  *."  When  a  perfon  has 
obtained  a  difcovery  of  the  glory  and  lovelinefs  of 
Chrift,  and  has  been  acquainted  with  his  wondrous 
love,  manifefted  in  giving  himfelf  for  us,  and  to 
us ;  his  thoughts  are  fwallowed  up  in  aftonifhment, 
and  in  love.  He  is  even  burdened  with  the  thought; 
and  puzzled  in  what  .manner  to  fhew  his  gratitude, 
for  lb  mucli  undeferved  goodnefs.  And,  knowing 
that  he  can  make  no  adequate  returns  to  Chrift,  he 
gives  himfelf  and"  his  all  to  him,  with  the  greateft 
cheerfulnefs  and  alacrity ;  to  be  his  in  time;  and 
tlirough  all  eternity;  to  be  difpofed  of  according  to  his 
pleafure,  and  employed  for  ever  in  his  fervice.  And  fo 
far  is  he  from  repenting  of  the  dedication ;  that  he  is 
ftill  burdened  with  gratitude,  becaufe  he  has  no  more 

to 

*  I  Chron.  xli.  18. 


'     betwixt  Chrijl  and  the  Church,  explained,      83 

to  give.  *  Thus  the  bride  of  Chrifl  conients  to  be  e- 
ll:;oii{ed  to  him ;  and  while  fhe  wiUingly  accepts  him 
for  her  huiharld,  fhe  as  wiUingly  gives  herfelf  away 
to  be  his. 

III.  It  now  remains  that  we  conclude  with  fonie 
improvement  of  the  fubjecl.     And, 

I.  This  fubjedi  affords  us  a  variety  of  ufeful  infor- 
mation. It  informs  us  that  there  is,  betv^^een  Chrifl 
and  his  church,  a  mutual  giving  and  a  mutual  recei- 
ving. Chrifl,  indeed,  does  not  give  any  thing  to  us^ 
in  the  view  of  receiving  any  equivalent  from  us.  Nor 
do  we  really  give  ourfelves  to  him,  if  we  imagine- that 
we  can  give  him  an  equivalent  for  what  he  offers  to 
us.  He  gives  himfelf  to  us ;  neither  on  account  of 
our  having  previoufly  given  ourfelves  to  him,  nor 
on  account  of  our  being  about  to  do  fo  afterwards. 
And  we  give  ourfelves  to  him ;  neither  with  a  view 
to  procure  an  interefl  iti  him,  nor  with  a  view 
to  recompenfe  him  for  it.  But  he  gives  himfelf 
to  us  freely ;  and  v/e  give  ourfelves  to  him,  as  the 
only  teflimony  that  v/e  can  give  of  fincere  gra- 
titude for  his  unfpeakahle  gift, — It  informs  us  of 
the  juflice  of  that  claim  that  Chrifl:  has  upon  his  peo- 
ple, for  their  heart,  their  affections,  and  all  their  fer- 
vices.  You  are  guilty  of  the  mofl  flagrant  injuflice, 
Chriflian,  if  you  refufe  him  any  thing  that  he  de- 
mands. Yon  were  given  him  by  the  Father  from  e- 
ternity.  And  you  have  no  right  to  difpofe  of  your- 
felf  to  another,  after  your  Maker  has  given  you  to 
Chrifl.  He  has  redeemed  you  by  the  price  of  his 
blood.  And  can  you  keep  biack  from  him  what  he 
bought  at  fuch  an  immenfe' price.     He  plucked  you 

F  2  out 


84  fhe  mutual  Interejl^ 

out  of  the  paw  of  the  roaring  lion,  that  was  ready  to 
devour  you.  And  can  you  beflow  yourfelf  better 
than  upon  him  who  faved  your  hfe?  In  a  word,  you 
have  ah'eady  given  yourfelf  to  him.  And  what  right 
can  you  have  to  alienate  what  you  have  already  de- 
voted?— It  informs  us  that  Chriitians  are  no  lofers,  by 
giving  their  all  to  Chrifl.  You  are  fo  far  from  being 
a  lofer,  by  this  happy  bargain,  that  there  is  no  com- 
parifon  between  what  you  have  given  and  what  you 
have  received.  You  gave  to  Chrifl  what  was  lefs 
than  the  leajl  of  all  God'j*  mercies ;  yea,  what  was 
more  lothfome  and  defpicable  than  the  vileil  part  of 
God's  creation.  And  you  have  received  an  intereft 
in  him  who  \s  fairer  than  the  children  of  men,  and  in 
all  the  fulnefs  -of  God,  which  the  Father  has  been 
pleafed  to  lay  up  in  him.  Yea,  if  he  fhould  call  you 
to  part  with  all  your  worldly  pofleffions  for  his  fake, 
and  to  undergo  all  the  fufferings  that  devils  or  men 
can  infli6l ;  ftill  you  will  be  no  lofers.  For  every 
man  "  that  hath  forfaken  houfes,  or  brethren,  or 
*'  fillers,  or  father,  or  mother,  or  wife,  or  children,  or 
*'  land,  for  his  name's  fake,  fhall  receive  an  hundred 
"  fold,  in  this  world  ;  and,  in  the  world  to  come, 
*'  fhall  inherit  everlafling  life." — It  informs  us,  that 
the  two  parts  of  the  believer's  exercife,  exprell  in  the 
text,  can  never  be  feparated.  As  no  perfon  can  have 
a  real  intereft  in  Chrifl,  till  Chrifl  alfo  have  an  inte- 
reft in  them ;  fo  no  perfon  can  really  accept  Chrift 
as  their  hufband,  without  giving  themfelves  to  him 
at  the  fame  time.  If  you  are  truly  willing  that  Chrifl 
be  yours,  you  are  no  lefs  willing  that  you  be  his.  As 
in  the  marriage-covenant  among  men,  fo  in  this  fpi- 
ritual  marriage  ;  each  party  muft  both  accept  of  the 

'     other, 


hetwixi  Chriji  and  the  Church,  explained,     85 

other,  and  give  himfelf  to  the  other  in  his  turn. — In 
one  word,  the  fubjedl  informs  us  with  how  ill  a  grace 
any  real  Chriftian  can  fet  himfelf  as  an  enemy  to  the 
duty  of  folemn  covenanting  with  God.     What  do 
covenanters,  but  fay,  before  God  and  angels  and 
men,  what  the  church  fays  in  this  verfe;  My  beloved 
is  mine,  and  I  am  his  P  This  book  reprefents  not  on- 
ly the  love  and  communion  that   fublift  between 
Ghrift  and  particular  believers ;  it  is  chiefly  intended 
to  fet  forth  what  tjakes  place  between  him  and  the 
church  as  fuch.     Thefe.  words,  therefore,  are  compe- 
tent for  the  church  as  fuch,  as  well  as  for  particular 
behevers.     And  how  can  any  church,  as  fuch,  ex- 
prefs  thefe  words,  without  public  covenanting  ?  Or 
what  is  the  covenanting  which  we  plead  for,  but  a 
church,  in  her  public  capacity,  uttering  the  language 
that  the  Spirit  of  God  has  here  put  into  her  mouth  ? 
It  is  no  wonder  at  all,  that  this  duty  fhould  be  flout- 
ed at  by  a  profane  world.    But  I  am  perfuaded,  that, 
if  the  nature  of  it  were  properly  underfliood,  no  real 
.-Chrifl;ian  Would  allow  himfelf  to  ad  fo  much  out  of 
charader,  as  to  join  in  the  oppolition  that  is  made  to 
it. 

2.  The  fubjed  might  alfo  be  improved  for  trial 
and  examination.  This  is  a  neceflTary  duty  at  all 
times.  It  is  peculiarly  fo  on  fuch  an  occalion  as  this. 
None  can  be  worthy  communicants,  but  fuch  as  are 
efpoufed  to  Ghrift.  And  this  text  may  fuggeft  vari- 
ous marks,  by  which  you  may  difcern  whether  you 
be  fo  or  not.- — If  you  are,  you  have  fome  knowledge 
of  Ghrift,  your  huft}and  ;  not  by  report  only,  but  by 
your  happy  experience  of  communion  with  him. 
You  have  feen  him,  and  heard  liis  voice,  and  enjoy- 

F  3  ed 


86  ^Ihe  mutual  Interejt, 

ed  the  communications  of  his  love ;  and  thus  you 
knov/  him  in  a  manner  widely  different  from  that  in 
vvliich  hypocrites  know  him.     They  have  heard  of 
him  with  the  hearing  of  the  ear;  but  your  eyes  have 
feen  him:  And  this  is  the  true  fpring  of  your  know- 
Jedge.     You  have  fome  degree  of  faith  in -him.    It  is 
by  faith  that  you  receive  him  as  your  huiband.    It  is 
by  ,  faith  that  you  fay,  My  beloved  is  mine;,  becaufe 
you  beheve  his  iincerity  in  the  offer  that  he  makes  of 
himfelf  to  you.    And  it  is  in  faith  that  you  fay,  I  am 
his;  becaufe  you  beheve  that  he  is  wiihng,  as  he  has 
faid  he. is,  to  receive  you.     A  loving  wife  will  readi- 
ly be  difpofed  to  believe  lier  hufband's  word :  and 
you  pretend  in  vain  to  be  efpoufed  to  Chrift,  if  you 
ftill  indulge  yourfelf  in  calling  him  a  liar  habitually, 
by  your  unbelief.     You  will  be  difpofed  to  hate  lin, 
and  to  mourn  for  it,  as  having  wounded  and  diflio- 
noured  your  beloved.    You  will  abhor  yourlblf,  in  his 
fight,  when  you  reflect  upon  what  lin  you  have  com- 
mitted, and  upon  what  fin  continues  to  cleave  to  your 
nature  :  And  you  will  have  it  as  your  firm  refolution, 
through  his  grace,  to  walk  with  him,  for  the  future, 
in  all  the  ways  of  ntvi  obedience.     You  will  love 
Chrift,  and  that  above  all  created  objeds.     Having 
feen  him  to  be  altogether  lovely,  you  have  chofen 
him  hi  preference  to  all  his  rivals.     You  fee  more 
and  more  of  his  lovelmcfs,  the  move  acquaintance 
you  have  with  him.     You  are  grieved  becaufe  your 
love  to  him  bears  fo  little  proportion  to  his  love  to 
you.     And  you-ftrivc  to  grow  daily,  both  in  the  ha- 
bit and  in  the  exercife  of  love  to  ]fim.     Finally,  you 
are  concerned  to  fhew  your  love  to  him,  by  a  care- 
fijl  endeavour  to  keep  all  his  commandments.     Obe- 
dience, 


betwixt  Chrift  and  the  Church,  explained.       dj 

dience,  you  knov/,  is  a  principal  part  of  what  a  wife 
owes  to  her  hufband,by  the  marriage-covenant.  And^ 
if  file  is  dutiful,  obedience  to  her  hufband  will  be  the 
buiinefs,  and  the  pleafure  of  her  life.  And  that  per- 
fon  cannot  be  united  to  Chriil,  who  either  makes  no 
confcience  of  obedience  to  the  law  of  God ;  or,  while 
he  pretends  to  obey  it,  does  not  conlider  it  as  the 
law  of  Chrift,  and  obey  from  love  to  his  perfon,  and 
refpecl  to  his  royal  authority,  as  King  in  Zion. 

3.  The  fubjedl  exhibits  an  ample  fund  of  coiifola- 
tion,  to  the  church  and  people  of  God,  in  various  ca- 
fes.    It  ferves  to  comfort  them  that  mourn  for  the 
low  ftate  of  the  church  in  our  day ;  and  for  the  fad 
withdrawing  of  thofe  fruits  of  the  prefence  of  Chrift 
in  her  that  have  formerly  been  enjoyed.     The  bill  of 
jour  mother'' s  divorcement^  Chriftian,  is  not  yet  to  be 
found.   Chrift  has  not  put  her  aw^ay.    While  he  con- 
tinues his  ordinances  in  her,  he  ftill  acknowledges  his 
relation  to  her.     Though  fhe  has  played  the  harlot 
with  many  lovers,  he  ftill  calls  her  to  return  unto 
him.     And  w^ere  ftie  determined  to  hearken  to  his 
call,  you  fliould  fee  him  return  to  her,  and  dwell  with 
her,  as  in  the  days  of  old.     It  fpeaks  comfort  to  them 
who  mourn  for  thofe  fins,  v/hether  in  themfelves  or 
in  others,  which  have  provoked  God  to  anger  againft 
us,  or  for  thofe  awful  figns  of  God's  controverfy,  that 
are  to  be  feen  among  us.    Th6fe,  doubtlefs,  are  for  a 
lamentation:  But  even  this  cafe  is  not  hopelefs.  The 
relation  between  Chrift  and  his  church  continues. 
Arid  the  pleadings  of  his  controverfy  are  a  fure  evi- 
dence that  he  wants  it  taken  up,  and  brought  to  an 
end.     It  lliall  come  to  an  end  by  and  by.    And  ftie, 
and  all  her  genuine  members,  lliall,  in  a  little,  be 
F  4  "  preiented 


88  The  mutual  Inter eji, 


"  prefented  to  himfelf,  a  glorious  church,  not  having 
*'  fpot,  blemifli  nor  wrinkle,  nor  any  Rich  thing*." 
It  likewife  affords  comfort  to  thofe  Chriftians  who  are 
fo  much  afhamed  of  their  own  lin  and  unworthinefs, 
that  they  cannot  lift  up  their  heads  in  his  prefence, 
nor  venture  forward  to  receive  the  communications 
of  his  love  at  his  table.  Chrifl  is  ftill  yours,  however 
unworthy  you  are ;  and  you  are  his.  If  you  delire 
communion  with  him,  he  is  equally  defirous/  of  com- 
munion with  you.  He  invites  you  to  lay  alide  your 
bafhfulnefs,  and  cheerfully  to  come  to  his  table,  that 
he  may  fee  your  countenance,  and  hear  your  voice. 
And  it  fumifhes  comfort  to  them  who  go  mourning, 
from  an  apprehenfion  of  his  having  forfaken  or  for- 
gotten them ;  becaufe  they  find  it  not  with  them  as 
in  months  pajl,  when  his  candle  /bined  upon  their 
headSy  and  when,,  in  his  lights  they  walked  through 
darknejs.  Still  your  beloved  is  yours,  poor  difcoura-. 
ged  believer,  and  you  are  his.  Your  love  to  him  does 
not  fuffer  you  to  forget  him,  when  you  think  that  he 
is  abfent  from  you.  And  can  you  believe  that  his 
love  is  lefs  fervent,  or  lefs  conllant  than  yours?  Nay, 
*'  A  woman  may  forget  her  fucking  child,  and  ceafe 
"  to  have  compallion  upon  the  fon  of  her  womb ;" 
but  it  is  utterly  impofhble  that  ever  he  fhould  forget 
you.  It  is  in  love  to  you  that  he  hides  his  face  from 
you,  that  you  may  be  excited  to  feek  him  the  more 
diligently.  And,  as  foon  as  that  end  is  accomplifh- 
ed,  you  may  depend  upon  it  that  he  will  fee  you  a-^ 
gain,  and  your  heart  p^all  rtjoice. 

4.  The  fubjecl  affords  diredfion  to  intended  com- 
municants, as  to  the  manner  in  which  they  fliould  be 

employed 
*  Eph.  V.  27. 


betwixt  Chrift  and  the  Church,  explained.       89 

employed  in  the  great  work  of  this  day.  The  exer- 
cife  of  every  worthy  communicant  is  the  fame  that  is 
expreifed  in  the  text.  And  if  you  would  join  in  this 
folemn  ordinance  acceptably,  you  mull  come  forward 
to  the  Lord's  table,  claiming  Chrifl  as  your  beloved, 
and  cheerfully  giving  away  yourfelf  to  him.  Reft 
not  in  having  done  fo  before ;  but  do  it  anew,  as  if 
you  had  never  done  it.  Neither  Ihould  an  apprejien- 
iion  that  you  never  did  it  before  ftand  in  the  way  of 
your  doing  it  now,  and  that  even  at  his  table.  He  is 
prefently  willing  to  be  yours,  and  to  accept  of  you  as 
his.  And  if  you  are  but  willing  to  accept  his  offer, 
and  to  anfwer  his  call,  you  are  welcome  to  have  the 
blelTed  contradl  fealed  at  his  holy  table.  Come  for- 
ward, therefore,  taking  hold  of  him,  and  improving 
him,  as  the  only  propitiation  for  all  your  guilt ;  as 
your  only  defence  againft  all  your  enemies ;  as  the 
only  healer  of  all  your  fpiritual  difeafes ;  as  the  only 
ground  of  your  comfort  againft  all  grief;  as  your  on- 
ly fupport  under  every  trial ;  as  your  only  leader,  in 
every  ftep  of  your  journey  through  the  wildernefs;  as 
your  only  fccurity  againft  the  fting  of  death ;  and  as 
all  and  in  all  to  you.  Be  cheerful,  likewife,  in  giving 
aw^ay  yourfelf,  and  your  all  to  him.  Give  him  your 
fouls,  to  be  preferved  by  him  from  every  evil  work, 
and  kept  by  his  almighty  power,  through  faith,  un- 
to falvation.  Give  him  your  bodies,  to  be  difpofed 
of  for  his  glory,  in  life  and  in  death;  and  at  length 
to  be  raifed  up,  by  him,  at  the  laft  day.  Give  him 
\  your  graces,  to  be  fupported  in  the  ftruggle  againft 
remaining  corruption,  and  more  and  more  ftrength- 
ened,  till  they  be  crowned  in  glory.  Give  him  your 
v.^orld]y  fubftance ;  to  be  ufeci  by  you  for  his  glory, 

n'hile 


go  Ihe  mutual  hittrejl, 

while  you  have  it,  and  to  be  difpoied  of  arccording  to 
his  pleafure.  Give  him  your  deareft  relations,  as  far 
as  you  have  intereft  in  them,  to  be  made  partakers  of 
the  fame  falvation  with  you;  and  to  be  continued 
with  you,  or  taken  from  you,  as  he  fhall  fee  bell  for 
his  glory,  and  for  your  fpiritual  advantage  and  theirs. 
Give  him  all  that  you  can  claim,  in  any  refped,  as 
yours ;  being  perfuaded  that  he  is  able  to  keep  all  that 
you  co7nmit  to  him;  and  will  keep  it  fafely,  and  ac- 
count for  it  faithfully,  againjl  that  day*. 

5.  To  conclude :  The  fubject  affords  exhortation  to 
all  that  hear  the  gofpel.  Suffer  me,  therefore,  in  the 
name  of  that  glorious  perfon,  of  wjiom  the  text  fpeaks, 
to  exhort  you  all  to  chufe  him  for  your  beloved.  Give 
your  confent  to  that  gracious  offer  that  he  makes  of 
himfelf  to  you.  Give  yourfelf  freely  and  voluntari- 
Iv  to  him,  according  to  the  requifition  that  he  makes 
upon  you.  Confider  who  he  is  which  propofes  to  e- 
fpoufe  you  to  himfelf;  he  is  God  over  all,  hlejedfor 
ever;  who  is  the  fountain  of  all  happinefs;  and  in 
the  enjoyment  of  whom  all  happinefs  coniills.  Con- 
fider  what  ynu  are,  to  whom  this  vronderful  propofal 
is  made ;  the  vileil  part  of  the  whple  creation,  devils 
fcarce  excepted.  Confider  what  advantage  fhall  ac- 
crue to  you,  if  you  embrace  him  :  The  pardon  of  all 
your  fiUS,  the  complete  fandification  of  your  whole 
man ;  deliverance  from  the  curfe,  and  from  the  wrath 
of  God ;  an  intereil  in  God  himfelf  as  your  portion ; 
and  unfpeakable,  inconceivable,  eternal  happinefs,  in 
the  immediate  prefence  of  your  hufl^and  and  your 
God.  Confider  what  you  muft  fuffer,  if  you  finally 
rejecl  him :  Eternal  feparation  from  him,  and  from 

all 

*  2  Tim.  i.  i2i 


betwixt  Chriji  and  the  Church  explained.        9 1 

all  the  happinefs  that  his  fpoufe  fliall  enjoy ;  eveiiait- 
ing  fubjedion  to  all  the  mifery  that  your  nature  fnall 
be  capable  of  enduring;  and  all  this  infiided  by  that 
fame  almighty  hand  that  is  now  flretched  out  to  re- 
ceive, and  to  fave  you.  Coniider  the  vanity  of  all 
that  claims  your  heart,  in  competition  with  Chrift. 
The  fafhion  of  this  world  palTeth  away.  The  plea- 
fures  of  fenfe  are  tranhtory,  and  often  leave  a  fling 
behind  them.  The  honours  of  this  world  will  foon 
be  laid  in  the  dull.  Baches  take  thcmfelves  wings 
and  flee  aivay.  Your  earthly  relations  Vv^ill  quickly 
leave  you,  or  you  mull  leave  them,  at  the  fummons 
of  death.  Your  own  righteoufnefs,  what  is  it  h\xt  fil- 
thy rags?  Your  attainments  of  every  kind  are  de- 
ceitful; and,  if  milimproved,  will  aggravate  your  mi- 
fer}^»  And,  if  there  is  any  thing  elfe  that  you  are  in 
danger  of  preferring  before  Chriil;  you  will  find  it, 
upon  trial,  to  be  equally  vain  and  unfatisfying.  In 
one  word,  coniider  the  abfolute  uncertainty  of  all 
your  opportunities  in  time.  Now  the  day  of  your 
mercifuL  vifitation  lalls :  To-morrow,  for  ought  you 
know,  it  may  be  over.  "  Wherefore,  as  the  Holy 
"  Ghoit  faith.  To-day,  if  ye  will  hear  his  voice,  har- 
"  den  not  your  hearts,  as  in  the  provocation  :  in  the 
''  day  of  the  temptation  in  the  wildernefs." 


SEPv^ 


SERMON    IV. 

The  Death  of  Christ  a?t  inexhaujltble  Theme  of 
Wonder  and  Fraife  to  the  Church, 


Rev.  v.  9. 
thou  art  worthy for  thou  wx\st  slain^ 

THE  great  event,  for  the  commemoration  of  which 
we  are  this  day  met,  though  it  ftruck  the  dif- 
ciples  of  Chrift  with  extreme  grief  and  aftonilhment 
for  a  fliort  time,  has  filled  their  mouths  with  the  loud- 
eft  acclamations  of  praife,  as  well  as  their  hearts  with 
joyful  admiration  and  holy  wonder,  ever  fince.  The 
facr anient  of  the  LordV  Supper  is  itfelf  a  thankfgi- 
ving  ordinance.  And  on  no  occafion  ought  we  to 
think  of  the  death  of  Chrift,  without  the  warmeft 
feehngs  of  gratitude.  Let  us,  therefore,  eat  our  bread 
this  day  with  gladnefSy  and  drink  our  wine  with  a 
merry  heart.  Let  our  gladnefs  be  exprefled  in  fongs 
of  praife  to  our  God,  and  to  our  Redeemer;  on  ac- 
count of  that  wonderful  death  which  we  commemo- 
rate, and  on  account  of  this  opportunity  of  remem- 
bring  it.  Let  us  ftrive  to  learn  the  new  fong,  of 
which  the  words  of  this  text  are  a  part;  and  let  the 
fcope  of  our  exercife  be  to  fay,  "  Thou  art  worthy  to 
''  open  the  book,  and  to  loofe  the  feals  thereof;  for 

"  thou 


The  Death  ofChriJl,  &c.  93 

''  thou  waft  flain,  and  hall  redeemed  us  to  God  by 
"  thy  blood ;  and  haft  made  us  unto  our  God  kings 
"  and  priefts :  and  we  fhall  reign  on  the  earth." 

The  Lord  Jefus  Chrijl^  being  about  to  Ihew  to 
his  fervant  John,  and  by  him  to  the  churches,  tht 
things  which  /ball  be  hereafter,  begins,  in  this  chap- 
ter, by  informing  him,  that  whatever  changes  were 
to  pafs  over  the  church  in  the  latter  days,  and  how- 
ever low  fhe  might,  at  any  time,  be  brought;  all  that 
concerned  her  was  ftill  to  be  ordered  by  no  other 
hand  but  his  own. 

It  feems  to  be  agreed  among  interpreters,  that  the 
book  mentioned  in  verfe  i.  is  no  other  than  the  book 
of  God's  eternal  purpofe  ;  wherein  every  thing  rela- 
tive to  the  church  is  written  down,  with  the  utmoft 
pundluality,  from  all  eternity  :  Yet  in  fuch  a  manner 
as  to  be  legible  to  no  creature.  The  book  is  fo  clofe- 
ly  fealed  up,  that  neither  angels  in  heaven,  nor  men 
on  the  earth,  nor  devils  under  the  earth,  are  able  fo 
much  as  to  look  thereon.  No  creature  can  be  ac- 
quainted v^^ith  the  fecret  purpofes  of  God,  till  God 
himfelf  be  pleafed  to  reveal  them. 

But  our  Lord  Jefus  Cbrifl  can  do  that  which  no 
mere  creature  dare  attempt  4:o  do.  He  it  is,  who,  in 
verfe  5.  is  called  the  Lion  of  the  tribe  of  Judah.  He 
came  of  that  royal  tribe,  according  to  the  ftefh.  And 
he  is  juftiy  compared  to  a  lion,  for  his  undaunted 
courage,  in  attacking,  and  totally  overcoming  all  his 
own  enemies,  and  thofe  of  his  people.  He  is  likewife 
called  the  Lamb,  in  the  midfl  of  the  throne:  becaufe, 
though  he  is  God,  equal  with  the  Father  and  the  Ho- 
ly Ghoft  ;  yet,  in  his  human  nature,  he  was  made  a 
facriiice  of  atonement  for  vs,  and  bare  all  the  punifti- 

ment 


^4  "^be  Death  of  Chnjl, 

ment  that  was  due  to  us  for  our  lins,  with  the  utmoft 
patience  and  refignation :  In  confequence  of  which 
he  now  fits  on  the  throne,  in  the  fame  nature  in 
which  he  futfeied.  This  is  he  who  *'  hath  prevailed 
'•  to  open  the  book,  and  to  loofe  the  feais  thereof." 

By  the  opening  of  this  book,  and  the  loofmg  of  the 
feals  thereof,  various  interpreters  underftand  that  re- 
velation of  the  will  of  God,  which  Chriit,  in  his  pro- 
phetical charadler,  gives  to  the  church;  v/herein  he 
makes  known  to  her  as  much,  even  of  the  decretive 
will  of  God,  as  is  neceffary  for  her  to  know.  And  par- 
ticularly, they  take  it  to  refer  to  the  giving  of  this  re- 
velation, which  is  contained  in  this  book ;  and  which 
v/as  beilov/ed  upon  the  church,  by  the  inilrumentality 
of  the  apoille  John. 

But,  with  fome  others,  vre  rather  apprehend  that 
Chrifl  opens  the  hook,  and  loofes  the  feals  thereof  not 
as  a  prophet ;  but  as  a  king.  For  the  better  under- 
Handing  hereof,  you  may  obferve,  that  the  whole  re- 
velation, contained  in  this  book,  was  made  to  the*pro- 
phet  John,  by  an  emblematical  reprefentation  of  the 
various  events  to  which  the  prophecy  refers,  before 
his  face,  in  a  vifion.  And  every  emblem,  that  he  faw 
or  heard,  reprefented  fomething  that  Was  to  be  done 
thereafter.  The  vilion  which  he  has  in  this  chapter 
is  a  reprefentation,  not  of  what  Chrifl  was  doing,  while 
he  made  this  revelation'  to  his  fervant.  In  this  cafe, 
the  vifion  fhould  have  been  an  emblem  of  itfelf,  which 
is  manifeflly  abfurd  to  fuppofe.  But  it  was  emblema- 
tical of  fomething  tiiat  Chrifc  would  afterwards' do, 
as  an  accomplifliment  of  this  part  of  the  prophecy  of 
this  hook.  And,  as  when  Chrifl  is  faid,  in  the  follov^/-- 
ing  chapter,  to  have  opened  the  feverat  feals  of  the 

beok 


ne  ^heme  ofPralfe  to  the  Church*         95 

book,  one  after  another ;  the  meaning  is  not  barley, 
that  he  revealed  to  John,  and  to  the  church  by  hun, 
the  feveral  events  referred  to  ;  but,  that,  in  the  time 
appointed  by  the  decrees  which  were  written  in  the  feal- 
ed  book,  he  would  adiually  bring  about  thofe  events 
to  which  the  prophecy  refers :  So,  in  this  chapter,  his 
being  found  "  worthy  to  open  the  book,  and  to  loofe 
"  the  feals  thereof,"  fignifies  his  being  frund  qualified 
to  exercife  all  power  and  authority  in  the  church,  for 
puting  in  execution  all  that  is  v/ritten,  in  the  book  of 
God's  eternal  decree,  concerning  her. 

The  bulinefs  of  Chrifc's  prophetical  office  is  to  re- 
veal to  the  church,  not  the  fecret  purpofes  of  God, 
but  his  will  of  precept  and  of  promife  ;  particularly 
his  will  of  grace,  relative  to  our  falvation.  But,  as 
King  in  Zion,  he  has  all  power  in  heaven  and  in  'earth 
given  into  his  hands,  as  the  reward  of  his  fuffering 
work.  This  power  he  exercifes,  by  ordering  all  things 
in  the  church  according  to  the  eternal  purpofe  of  God. 
And  when  once  the  decrees  of  God  are  accompliflied, 
the  feal  that  was  upon  them  before  is  loofed :  And  eve- 
ry man  is  allowed  to  read  thofe  decrees,  in  their  ex- 
ecution, which  none  but  God  himfelf  could  read  be- 
fore. Thus  it  appears,  that  what  is  here  afcribed  to 
Chriil,  as  the  Lion  of  the  tribe  of  judah,  (which  de- 
iignation  manifeftly  belongs  to  his  kingly  charader,) 
refers  chiefly  to  the  execution  of  his  kingly  office. 
Yet  his  prophetical  office  mull  not  be  Vv^hoUy  exclud- 
ed ;  for  he  has  fometimes  been  pleafed  to  reveal,  e- 
ven  the  fecret  purpofes  of  God  to  his  fervants  the  Pro- 
phets ;  though  that  manner  of  revelation  is  now  ceafed. 

This  interpretation  is  confirmed  by  the  words  of 
that  new  fong,  which  is  fung  by  the  four  beaits,  and 

by 


g6  Tbe  Death  ofChriJl, 

by  the  four  and  twenty  elders;  i.  e,hj  the  office-bear- 
ers of  the  churchy  and  by  private  perfons  in  her,  upon 
Chrill's  taking  the  book  out  of  his  Father's  hand.  In 
confequence  of  their  knowledge  that  he  has  taken 
the  book,  they  hng  a  new  Jong  :  New,  in  oppofition 
to  the  fong  of  Old  Tellament  faints,  who  could  never 
ling  of  the  work  of  redemption  as  already  accomphfh- 
ed :  And  new  in  refped  of  its  excellency,  and  the 
pleafure  that  they  take  in  finging  it.  They  ihall  ne- 
ver weary  of  this  fong,  as  of  a  thing  that  decays  and 
vv^axes  old ;  but  fliall  always  have  the  fame  pleafure 
in  it  as  when  it  firfl  began  to  be  fung* 

The  matter  of  the  fong  v/e  have  in  this,  and  in 
the  following  verfes;  it  is  addreifed  to  the  Lamb  him- 
felf.  And  in  it  we  fee  what  they  afcribe  to  him^ 
and  why. 

What  they  afcribe  to  him  \Ye  have  in  thefe  words^ 
— "  Thou  art  worthy  to  take  the  book,  and  to  loofe 
"  the  feals  thereof.'*  Had  it  been  the  prophetical  of- 
fice of  Chrift  that  was  intended,  they  would,  doubt- 
lefs,  have  fpoken  in  another  manner.  His  inveftiture 
with  that  ofiice  is  no  where  mentioned  as  a  dignity 
conferred  upon  him ;  but  as  an  ineftimable  privilege 
to  us,  and  a  piece  of  divine  condefcenlion  in  him* 
But  here,  his  taking  the  hook  is  plainly  fpoken  of  as 
a  dignitv  conferred  upon  him  :  A  dignity  to  which 
he  was  entitled,  and  of  which  he  became  worthy,  by 
his  having  been  flain.  In  his  advancement  to  this 
honour,  the  church  expreffes  the  highefl  fatisfadlion  : 
Acknowledging,  that  he  only,  and  none  of  the  crea- 
tures, in  heaven,  or  in  earth,  or  under  the  earth,  de- 
ferved  to  be  entrulled  with  the  execution  of  God's 
purpofes  in  the  church,  as  her  king :  Acquiefcing, 

with 


the  Theme  of  Praife  to  the  Church,  97 

with  cheerfulnefs,  in  the  clioice  that  God  had  made 
of  him  to  that  office  :  And  afcribing  to  him  all  that 
glory,  which  is  due  to  him,  in  confequence  of  his  ad- 
vancement. 

The  reafons  why  they  afcribe  this  worthinefs  to 
iiim  are  various.  The  firfl,  which  is  the  main  and 
leading  one,  we  have  in  the  words  of  the  text :  ..For 
thou  wajljlain.  Chrifl  had  been  engaged  in  a  com- 
bat with  his  own  enemies,  and  thofe  of  his  people, 
in  which  he  had  been  llain.  And,  becaufe  he  had 
iofl  his  life  in  her  quarrel,  the  church  here  acknow- 
ledges his  right  to  be  her  king.  A  very  llrange  rea- 
fon  this,  for  fuch  an  afcription  1  Other  warriors  are 
faluted  with  fongs  and  acclamations,  becaufe  they 
have  flain  their  enemies.  But  Chrift  is  applauded ; 
he  is  crowned  by  his  Father,  and  cheerfully  faluted 
King  by  his  church  and  people ;  they  fing  his  prailes 
on  the  highefl  key,  and  proclaim  his  worthinefs  in 
loud  hof annas ^  becaufe  he  himfelf  was  flain :  "  Thou 
"  art  worthy  ;  for  thou  waft  flain." 

In  fpeaking  from  tliefe  words  at  prefent,  we  do 
not  propofe  to  infift  upon  every  thing  that  may  be 
included  in  their  fenfe,  as  they  ftand  connected;  but 
fliall  confine  ourfelves  to  fome  brief  illuftration  of  the 
following  propofition,  which  is  clearly  deducible 
from  them. 

It  is  matter  of  eternal  ^wonder  and  praife  to  the 
church,  both  7nilitant  and  triumphant^  that  Chrifl^  the 
Lamb  of  God,  wasfJain. 

And,  that  we  may  confume  your  time  as  httle  as 
poflible,  we  fliall  only  take  notice  of  fome  circumftan- 
ces,  relative  to  the  death  of  Chrift,  which  aflford  mat- 

Vol.  L  G         *  ter 


98  The  Death  of  Chriji, 

ter  of  wonder  and  praife  to  the  church ;  and  then  con  - 
ckide  with  fome  application. 

Indeed,  no  circumilance  can  be  mentioned,  rela- 
tive to  the  death  of  Chrift,  that  doth  not  aiford  mat- 
ter both  of  praife  and  wonder.  This  is  an  event, 
than  which  none  ever  was,  or  ever  will  be  more 
w^onderful.  It  fcruck  heaven,  earth,  and  hell  w4tli  a- 
mazement.  The  Jufferings  of  Chrijl,  as  well  as  the 
glory  that  fhotild  follow,  the  angels  defire  to  look  into. 
Nor  have  we  lefs  reafon  to  praife  God  on  account  of 
it,  than  we  have  to  wonder  at  it.  It  is  folely  owing 
to  this  wonderful  death,  that  we  enjoy  any  of  tliofe 
privileges,  whereby  we  are  diflingulflied  this  day 
from  Pagans  and  Infidels.  To  that  alone  we  owe 
the  glorious  profped:  that  we  have  of  being  brought 
home,  in  a  little,  to  "  an  inheritance  incorruptible, 
♦'  and  undefiled,  s,nd  that  fadeth  not  away."  Yea, 
to  that  alone  it  is  owing,  that  our  condition  is  not  e- 
qually  defperate  with  that  of  devils.  Let  us  all, 
therefore,  lift  up  ou.'  eyes,  and,  by  faith,  "  behold  the 
"  Lamb  of  God ;  who  taketh  away  the  fin  of  the 
"  world."  And  let  us  lift  up  our  voices,  in  joint  fongs 
of  praife,  becauf^  we  have  an  opportunity  fo  to  do, 
More  particularly,  we  have  matter  of  praife  and  won- 
der, if  we  confider, 

I.  Who  he  was  that  was  llain.  He  was  the  eter- 
nal'Son  of  the  ever  Hving  God :  Of  the  fame  fubilance 
with  the  Father;  and,  in  every  refpedl,  his  equal. 
He  was^  from  all  eternity,  the  Lord  and  fountain  of 
^life.  He  will  be  fo,  through  all  eternity :  And  yet  he 
fubmitted  to  be  llain.  It  is  a  fmall  matter  to  hear  of 
the  death  of  a  finful  man.  Infi:ances  of  this  have 
happened  every   day,   fince   the   beginning  of  the 

world. 


the  Theme  of  Praife  to  the  Church.  99 

world.  We  all  juflly  deferve  death;  and,  even 
though  we  are  dehvered  from  the  curfe  of  the  broken 
law,  we  miiit  be  fubjed  to  that  bitter  confequence  of 
fin.  Yea,  we  all  have  the  feeds  of  death  in  our  con- 
ititution,  as  the  defcendents  of  fallen  Adam  :  And  it 
has  become  a  debt  that  we  owe  to  nature  itfelf.  If 
a  mere  man  fubmit  to  be  flain,  it  is  but  an  anticipa- 
tion of  what  he  would  otherwife  have  undergone,  by 
the  courfe  of  nature,  in  a  few  years ;  perhaps  in  a 
few  moments.  But  the  Son  of  God  was,  in  his  o'^nu 
nature,  immortal.  He  neither  merited  death,  nor 
was  liable  to  it ;  nor,  indeed,  was  it  poffible  for  him 
to  die,  if  he  had  not  become  capable  of  dying,  by  an 
event  no  lefs  wonderful  than  his  death  itielf  vv-as. 

Beifig  in  the  form  of  God,  he  thought  it  not  robbery 
to  he  equal  with  the  other  Perfons  of  the  adorable 
Godhead.  He  was,  therefore,  fupremely  bleffed,  in 
the  enjoyment  of  himfelf,  without  any  poffibility  cf 
change.  For  the  Divinity  to  fuffer  death,  or  any  de- 
gree of  mifery,  is  as  impoffible  as  that  he  lliould  ceafe 
to  be^  But,  that  Chrift  might  be  cap-able  of  dying, 
he  was  pleafed,  by  an  ad;  of  amazing  condefceniion, 
to  aiTume  a  created  nature  into  perfonal  union  with 
himfelf:  "When  the  fulnefsofthe  appointed  time 
"  v/as  come,  God  fent  forth  his  Son,  made  of  a  wo- 
"  man."  So  far  did  he  humble  himfelf,  as  to  become 
hone  of  our  hone,  andfiejh  of  our  JleJ]?;  that,  in  our 
nature,  he  might  become  obedient  unto  deaths  even 
the  death  of  the  crofs ,  The  incarnation  of  the  Son 
of  God  was,  in  itfelf,  an  event  infinitely  more  won- 
derful than  it  would  have  been  for  the  higheft  angel 
to  be  transformed  into  the  meaneft  reptile.  But  it 
was    rendered  Hill  more  wonderful  by  tlie  defign 

G  2  with 


100  The  Bea  tb  of  Chrifty 

with  which  he  was  incarnate.  His  eternal  under- 
taking could  not  have  been  fulfilled,  if  he  had  not 
become  capable  of  fuffering.  And  therefore  he  be- 
came man,  for  this  very  end,  that  he  might  he  Jlain, 
Let  us,  then,  turn  afide,  and  fee  this  great  light ;  the 
Son  of  God  made  man  :  The  eternal  Word  made 
fle/hj  and  dwelling  among  us  j  that,  by  being  llain  in 
our  room,  he  might  ^fz'^  his  Jle/h  for  our-  life!  Let 
our  hearts  be  filled  with  wonder,  and  our  mouths 
with  praife,  that  ever  he  was  capable  of  dying.  This 
great  event,  when  it  took  place,  was  celebrated  by 
the  fongs  of  the  heavenly  hojl^.  And,  furely,  if  it 
was  matter  of  praife  to  angels,  it  is  much  more  fo  to 
us,  who  are  fo  deeply  interefted  in  it :  And  ought  to 
be  fpecially  cele|Drated  by  us,  when  we  have  the 
fymbols  of  his  body  and  blood  among  our  hands.  Let 
us,  therefore,  join,  with  cheerfulnefs,  in  the  heavenly 
concert,  and  fay.  Glory  to  God  in  the  highejlj  becaufe 
unto  us  was  born,  in  the  city  of  David,  a  Saviour, 
who  is  Chrifl  the  Lord, 

2,  The  death  of  Chrift  affords  matter  of  praife  and 
wonder,  if  we  confider  what  was  the  original  fpring, 
or  moving  caufe  of  it.  This  memorable  deceafe  was 
no  cafual  event.  It  was  in  confequence  of  his  hav- 
ing been  "  delivered  by  the  determinate  counfel,  and 
"  foreknowledge  of  God,"  that  he  was  taken  by  his 
enemies,  and,  "  with  wicked  hands,  crucified  and 
**  ilain."  And  the  true  fpring,  both  of  his  death,  and 
of  that  eternal  purpofe  by  which  it  was  fore -ordain- 
ed, was  no  other  than  the  free,  unmerited,  and  fove- 
reign  love  of  a  three-one  God  to  mankind  finners.' 
In  vain  will  we  fearch  for  a  reafon,  without  God 

himfelf, 

*  Luke  ii.  10. — 14. 


the  nenie  of  Praife  to  the  Chuch.         lor 

himfelf,  why  he  palTed  by  the  angels  that  kept  not 
their  firft  eftate,  and  fixed  his  love  upon  finners  of 
our  family.  Such  was  the  love  of  the  Father,  even 
from  the  early  ages  of  eternity,  before  they  who 
were  the  objeds  of  it  had  any  being;  that,  rather  than 
they  fhould  perilh  in  that  wretched  Itate  into  which 
it  was  forefeen  they  would  bring  therrifelves,  he  ap- 
pointed his  own  Son,  though  his  only  begotten  and 
well-beloved  Son,  vmto  death;  that  they  might  be 
delivered.  Such  was  the  love  of  the  Son,  that  he 
cheerfully  accepted  the  propofal;  mid /aid,  as  it  is 
written  of  him  in  the  volume  of  God's  book,  "  Lo  !  I 
"  come,  I  delight  to  do  thy  will,  O  my  God."  The 
fame  love 'that  was  the  fpring  of  this  wonderful  a- 
greement  from  eternity,  continued  to  operate,  in  the 
fame  manner,  both  in  the  Father  and  the  Son,  when 
the  time  was  adually  come  that  was  fixed  upon  in 
the  making  of  the  covenant.  And  it  muft  do  fo 
through  eternity;  for  both  perfons  are  God  unchang- 
able.  God  the  Father  fo  loved  the  world,  that  he 
Jpared  not  his  own  Son;  hut  delivered  him  up  to  the 
death /or  us.  And  Chrift  himfelf  fo  loved  us,  that 
he  gave  himfelf  for  us,  an  offering  and  a  facrifice,  of 
a  fweet-fmelling  favour  unto  God,  It  was  this  love 
that  influenced  him  to  vail  his  divine  glory,  by  put- 
.ting  on  the  rags  of  our  humanity.  This  love  made 
him  cheerfully  accomplifli  all  the  work '  that  was 
given  him  to  do  in  his  humbled  eftate.  And  this  in- 
comparable love  alone  prevailed  with  him  to  bear 
all  thofe  fufferings  that  ifllied  in  his  being  fiain. 

Yes,  believer,  his  love  to  you,  and  not  the  rage  of 
his  enemies,  furious  and  implacable  as  it  was,  fubjec- 
ted  him  to  bey/a/;?.     This  was  the  invincible  cord, 

G  3  with 


10  2  ne  Death  of  Chrift, 

with  which  our  bleffed  Sacrifice  was  bound  to  the 
horns  of  the  altar.  What  good  reafon  have  you, 
then,  at  every  remembrance  of  his  death,  to  wonder 
at  this  love  from  which  it  fprung ;  and  to  raife  your 
fongs  of  praife  to  the  higheft  key  on  that  account. 
Though  you  had  no  interefl  in  his  death,  it  becomes 
you  to  v/onder  at  the  ftrangenefs  of  ths  event :  But 
how  is  the  wonder  aggravated ;  and  what  a  fund  of 
endlefs  praife  is  afforded,  when  you  conlider  that  he 
died  of  love  to  you  ! 

3.  We  have  matter  of  praife  and  wonder,  when 
we  conlider  who  they  were  for  v/hom  he  died.  Ac- 
cording to  all  the  principles  that  are  capable  of  in- 
fluencing human  nature,  the  higheft  pitch  to  which 
love  can  rife,  and  the  higheil  evidence  of  love  that 
can  be  given,  is  for  a  man  to  lay  down  his  life  for 
his  friend  ;  nnd  this  cannot  be  expeded,  unlefs  that 
friend  be  himfelf  a  beneficent,  or  at  leall  a  righte- 
ous man.  So  fpeaks  our  Lord  himfelf:  "  Greater 
"  love  hath  no  man  than  this,  that  a  man  lay  down 
**  his  life  for  his  friends  *."  And  fo  reafons  an  in- 
fpired  Apoftle  :  "  Scarcely  for  a  righteous  man  will 
*'  one  die ;  yet,  peradventure,  for  a'  good  man  fome 
"  would  even  dare  to  die  f ."  But  they  for  whom 
Chrifl  died  were  neither  righteous  nor  good;  nor 
had  they  any  other  qualifications  about  them,  to  re- 
commend them  to  his  love.  Inflead  of  being  his 
friends,  they  were  his  implacable  enemies,  and  em- 
ployed in  the  moil  daring  ads  of  hoflility  againft 
him. 

It  was  not  any  worthinefs  in  you,  nor  any  good 
works  that  he  forefav/  you  would  perform,  that  in- . 

fluenced 

*  John  XV.  J  3.  t  Rom.  r.  7.- 


the  Theme  of  Praife  to  the  Church.  105 


tliienced  him  to  fix  his  love  upon  you.  For  in  that 
ellate  in  which  you  was  confidered,  when  he  enga- 
ged to  die  for  you,  you  was  altogether  an  unclean  thing. 
The  vileft  part  of  God's  creation  was  pure  and  lovely 
in  comparifon  of  you.  Even  devils  themfelves  were 
fcarcely  more  unlike  God,  or  more  unfit  to  appear  in 
his  prefence,  than  you  v/ere.  So  far  were  you  from 
being  chofen  by  him,  becaufe  you  were  better  or 
more  lovely  than  thofe  of  your  finning  brethren, 
whom,  in  his  Sovereignty,  he  pafled  by;  that  you 
know  yourfelves  to  have  been  the  chief  of  finners. 
Though  you  had  never  done  any  thing  againfi:  him, 
but  had  always  been  faithful  and  confl:ant  in  your 
friendfiiip  for  him ;  his  loving  you  to  fuch  a  degree 
as  to  die  for  you,  ought  to  have  filled  you  with  eter- 
nal raptures.  But  oh !  What  heart  is  able  to  con- 
tain the  wonder  !  What  tongue  can  exprefs  half  the 
praife  that  is  due  to  him !  When  it  is  confidered, 
that  he  did  all  this  for  you,  while  your  heart  was 
ready  to  burfl;  with  enmity  againfi  him  ;  and  while 
that  enmity  difcovered  itfelf  in  every  adlion  of  your 
life  \  Herein,  indeed,  is  his  love  magnified,  and  the 
love  of  God  his  Father  through  him  :  It  is  magnified 
beyond  all  comparifon,  yea,  beyond  all  conception, 
"  in  that  while  we  were  yet  iinners,  Chrift  died  for 
"  us*." 

4.  Our  matter  of  praife  and  wonder  is  ftill  increa* 
fed,  when  we  confider  how  Chrifl:  died ;  and  that , 
whether  we  attend  to  what  he  fufFered,  or  to  the  man- 
ner in  which  he  bare  it. 

As  to  what  he  fufFered,  it  was  not  fimply  death; 
fuch  as  ordinary  perfons  undergo.     He  may  be  faid 

G  4  to 

*  Rem.  V.  8.  ' 


1 04  ^he  Death  of  Cbrift, 

to  have  begun  to  die  as  foon  as  he  was  born.     At 
that  early  period  he  entered  upon  a  courfe  of  fufFer- 
ing ;  from  which  he  was  not  wholly  exempted,  for 
one  moment,  till  he  bowed  the  head,  and  yielded  up 
the  ghojl.     And  ftill,  as  he  made  progrefs  in  life,  his 
fufFerings  grew  upon  him;  till  they  became  infinitely 
too  heavy  for  any  mere  creature  to  have  borne  :  And 
he  died  ten  thoufand  deaths  in  one.     He  fufFered  in 
his  outward  eftate ;  being  poor  and  destitute,  to  fuch 
a  degree,  that  he  had  not  where  to  lay  his  head.    He 
fuffered  in  his  reputation;  being  llandered  and  re- 
proached, as  a  gluttonous  man,  and  a  wine-bibher,  a 
friend  of  publicans  andjinners;  an  impoftor,  a  blaf- 
phemer,  a  forcerer;  and  even  as  one  that  was  in  com- 
padl  with  Beelzebub,  the  prince  of  devils.   He  fuffer- 
ed in  his  body ;  being  fubjedl  to  labour  and  wearinefs,. 
and  thirft,  and  hunger,  and  watchings,  and  all  the  o- 
ther  finlefs  infirmities  of  this  Hfe.     He  was  alfaulted 
with  fwords  and  Haves;  filled,  as  a  malefactor,  be- 
fore a  pretended  court  of  juilice;  and  dragged  from 
one  tribunal  to  another.     He  was  mocked,  buffeted, 
fcourged,  fpitted  on,  crowned  with  thorns ;  and  load- 
ed with  his  own  crofs,  which  he  bare  till  he  fainted 
under  it.     At  laft,  his  blelfed  hands  and  feet  were 
pierced ;  and  he  died  the  fhameful,  painful,  lingering, 
and  curfed  death  of  the  crofs.    Even  all  this  was  no- 
thing, compared  with  what  he  fuffered  in  his  foul. 
Befides  all  the  grief  and  forrow  arifing  from  his  bodi- 
ly fiiiTe rings,  and  from  the  injurious  treatment  which 
he  received  both   from  his  friends  and  his  enemies ; 
he  v/as  alTaulted  with  all  the  temptations  and  fiery 
darts  of  the  wicked  one :  While  he  fl:ruggled  againft 
all  the  powers  ef  darknefs.     He  was  bound  by  the 

curfe 


the  Theme  of  Praife  to  the  Church.  105 

curfe  of  God :  That  fentence  of  condemnation  which 
orginally  flood  in  force  againil  all  thofe  whom  he  re- 
prefented.  He  was  prelTed  with  a  load  of  imputed 
guilt,  that  a  whole  creation  could  not  expiate.  The 
fword  of  divine  vengeance  was  plunged  into  his  heart; 
fo  that  he  drank  the  bitter  cup  of  his  Father's  wrath 
to  the  bottom.  And,  under  all  thefe  fufFerings,  he 
was  forfaken  of  God  :  Nor  was  he  allowed  the  fmall- 
ell  degree  of  fenlible  comfort,  either  from  heaven  or 
earth.  All  that  exquilite  mifery  that  ever  can  be 
fufFered  by  all  the  damned,  through  all  the  ages  of 
an  endlefs  eternity,  will  never  be  equal  to  what  our 
glorious  Redeemer  fufFered,  and  fufFered  for  om'  fakes, 
when  he  wasjlain. 

If  we  take  a  view  of  the  manner  in  which  he  fuf- 
Fered aU  this,  it  was  not  lefs  wonderful.  Though  his 
fufFerings  were  thus  fevere,  he  was  far  from  repining, 
or  murmuring  under  them.  Though  his  enemies 
were  guilty  of  the  mofl  flagrant  injuflice,  and  of  the 
moft  barbarous  cruelty ;  though  they  were  influenced 
by  the  moft  groundlefs  envy,  and  by  malice  worthy 
of  devils ;  he  was  fo  far  from  fpeaking  a  word  againfl 
them,  that  he  lincerely  pitied  them,  and,  with  his  dy- 
ing breath,  prayed  for  forgivenefs  to  them.  "  When  he 
"  was  reviled,  he  reviled  not  again :  When  he  fufFered 
"  he  threatened  not;  but  cheerfully  committed^him- 
"felftohim  that  judgeth  righteoufly-."  Though 
he  knew  the  falfehood  of  thofe  charges  that  were 
brought  againil  him,  and  was  confcious  of  his  inno- 
cence of  all  thofe  crimes  with  which  he  was  accufed; 
yea,  though  he  could  eafily  have  made  his  innocence 
appear,  te  the  confulion  of  his  enemies,  and  the  con- 

vicliou 
*  I  Pet.  a,  23. 


io6  The  Death  0/  ChriJI, 

vidlion  of  the  whole  world;  yet  he  fuffered  himfelf  to 
be  accouted  a  malefadlor,  and  to  be  llain  under  that 
imputation.  It  was  eafy  for  him  to  have  evaded  all 
the  attempts  of  his  enemies  againft  his  life.  Of  this 
he  gave  fufficient  evidence  more  than  once ;  by  the 
miraculous  conveyance  of  himfelf  out  of  their  hands, 
when  they  were  jufl  about  to  deftroy  him.  All  the 
powers  of  heaven  were  at  his  command  ;  and  it  would 
have  colt  him  but  a  word  to  have  brought  inore  than 
t'lvelve  legions  of  angels  to  his  affiflance.  Yea,  his 
own  arm  was  omnipotent ;  and  he  could,  in  a  mo- 
ment, have  confumed  all  his  perfecutors  with  the 
fire  qfhisjealoiify.  Of  this  alfo  he  gave  pregnant  e- 
vidence,  when  by  a  word,  meekly  fpoken,  he  laid  the 
whole  band  that  apprehended  him  on  their  backs. 
Yet,  notwithflanding  of  all  this,  he  fuffered  himfelf 
to  be  flain. 

Thefe  wonderful  circumftances  can  only  be  ac* 
counted  for,  by  that  voluntary  adivity  in  dying 
which  was  never  exemphfied  in  any  other.  He  did 
not,  with  his  own  hands,  inliidt  upon  himfelf  any  of 
thofe  evils  which  he  fuftered.  He  was  far  from  being 
acceffory,  in  any  degree,  to  his  own  murder.  But, 
as  he  was  voluntary  in  undertaking,  from  all  eterni- 
ty, to  do  his  Father's  will,  by  fubmitting  to  death ; 
fo  he  was  equally  cheerful,  and  voluntary,  in  accom- 
phfhing  his  undertaking.  Being  the  fapreme  God, 
he  had  a  power  over  his  own  human  hfe,  that  no 
mere  creature  ever  had,  or  could  have.  And  he  was 
as  willing  to  die,  as  ever  his  enemies  could  be  to  put 
him  to  death.  As  a  proof  of  this,  he  cheerfully  went 
up  to  Jerufalem ;  though  he  foretold,  by  the  way, 
what  he  was  there  to  undergo.     He  voluntarily  pre- 

fented 


the  Theme  of  Praife  to  the  Churchy  107 

fented  himfelf  to  thofe  who  came  to  feize  him  in  the 
garden ;  though  he  was  fully  apprized  of  their  co- 
ming, and  could  eaiily  have  made  his  efcape.  And, 
through  the  whole  of  his  after  fufFerings, "  he  was  led 
"  as  a  lamb  to  the  llaughter;  and  as  a  fheep  before 
"  her  fhearers  is  dumb,  fo  he  opened  not  his  mouth*." 
No  man  took  his  life  from  him :  He  laid  it  down  of 
himfelf.  He  Xx'didi  power  to  lay  it  down;  and  he  had 
power  to  take  it  again.  And,  as  he  had  received  a 
commandment  to  that  purpofe  from  his  Father^  he 
cheerfully  religned  it  in  obedience  to  him  +. 

5.  We  have  additional  matter,  both  for  praife  and 
wonder,  when  we  conlider  what  great  defigns  he  had 
in  view,  and  adually  accomphfhed  by  being  llain. 
He  accompliilied  the  following  things,  among  others. 

(i,)  He  appeafed  the  juftice  of  God,  and  made 
way  for  our  relloration  to  his  favour.  Not  only  did 
he  fubmit  to  die  for  our  fakes ;  he  was  flain  in  our 
name,  room  and  Head :  That  we  might  efcape  that 
death,  which  our  fin  had  juftly  deferved.  The  Spi- 
ritual feed  of  Chrift,  along  with  all  the  reft  of  man- 
kind, having  broken  the  covenant  of  God,  in  the  per- 
fon  of  their  firft  father,  are  expofed,  in  their  natural 
eftate,  tothe  full  execution  of  the  penalty  of  that  co- 
venant: In  the  day  thou  eatejt  thereof  thou  Jhalt  fur e- 
ly  die.  And  from  this  dreadful  doom,  none  of  them 
could  ever  have  efcaped, 

Had  not  one  able,  and  as  willing  paid 
The  rigid  fatisfa£lion,  Death  for  Death, 

This  was  much  more  than  any  mere  creature  could 
actomplifh.  Our  criminal  debt  to  the  juftice  of  God 
amounted  to  a  fum  fo  immenfe,  that  the  value  of  the 

whole 
*  Ife.  Uii,  7*  t  Joiinx*  18. 


I  o  8  ne  Death  of  Cbriji, 

whole  creation  bare  no  proportion  to  it.  The  re- 
demption of  our  fouls  is  fo  precious,  that  it  would 
have  ceafed  for  ever;  though  all  the  creatures  of 
God  had  joined  their  flocks  together,  and  combined 
to  pay  our  ranfom.  But,  when  our  Lord  Jefus  Chrift' 
faw  the  whole  family  involved  in  the  forfeiture,  and 
all  condemned  by  the  fame  dreadful  but  juft  fen- 
tence,  his  time  'was  a  time  of  love.  And  he  gave  his 
own  precious  hfe,  as  a  facrifice  to  incenfed  juflice, 
that  a  remnant  of  mankind  might  efcape.  Now,  the 
Lord  is  well  pleafed  for  his  righteoufnefs'  fake ; 
which  hath  magnified  the  law,  and  made  it  honour^ 
able.  The  ranfom  that  he  paid  for  our  life  is  accept- 
ed; and  we  are  not  only  fet  free  from  the  wrath  and 
curfe  of  God,  but  alfo  reftored  to  a  fliare  in  his  love 
and  favour.  We  are  even  redeemed  to  God  by  his 
hlood.  This,  we  fee,  makes  the  burden  of  the  church's 
fong,  in  this  text  and  context.  This  will  always  be 
the  fubjed  of  the  loudeil  hof annas  in  the  church  be- 
low. And  this,  O  this  will  raife  the  hallelujahs  of 
the  church  above,  to  the  higheit  pitch  of  celeftial  me- 
lody, through  the  endlefs  ages  of  eternity. 

.  (2.)  He  "  blotted  out  the  hand-writing  of  ordinan- 
"  ces,  that  was  againft  U6,  and  was  contrary  to  us; 
"  and  took  it  out  of  the  way,  naihng  it  to  his  crofs*.*' 
Under  the  Old  Teflament  difpenfation,  the  people  of 
God  were  fubjedl  to  a  yoke  of  burdenfome  ceremo- 
nies ;  concerning  which  the  Apoflle  fays, "  neither  we 
"  nor  our  fathers  were  able  to  bear  it."  Before  the 
adlual  rifuig  of  the  ^un  of  righteoufnefs  in  our  world, 
no  wonder  that  tjie  light  was  but  weak  and  partial. 
They  had  then  but  the  morning  twilight  3  we  enjoy 

the 
*  Col.  ii.  14. 


the  Theme  of  Praife  to  the  Church.  icp 

the  delightful  fplendor  of  the  noon-day.     Till  Chrill 
came  and  adually  put  away  lin  by  the  facrifice  of 
himfelf,  it  was  proper  that  the  method  of  reconcilia- 
tion ^through  him  lliould  be  exhibited  and  reprefent- 
ed,  efpecially  to  fuch  a  carnal  and  ftiff-necked  peo- 
ple as  the  Jews  were,  by  a  variety  of  fenlible  iigns, 
and  vifible  fymbols.    Such  were  all  the  facrifices  and 
ceremonies  of  the  Mofaic  oeconomy.     But,  when  the 
fubftance  came,  the  fliadows  fled  away.     The  types 
vanilhed,  at  the  appearance  of  the  antitype.     And, 
as  that  knowledge  of  the  method  of  grace,  which 
could  be  gathered  from  thofe  fymbols,  was  incompa- 
rably fliort  of  what  arifes  froiti  the  adual  fulfilment 
of  what  was  prefigured  by  them;  fo  the  whole  dif- 
penfation  to  which  they  belonged,  was  proportionally 
dark  and  obfcure,  compared  with  that  which  we  now 
enjoy.    And  both  our  freedom  from  the  one,  and  our 
enjoyment  of  the  other,  are  wholly  owing  to  the  death 
of  Chrift.  As  the  veil  of  the  temple  was  rent  in  twain^ 
at  the  infl;ant  of  his  yielding  up  the  ghoft ;  fo,  at  the 
fame  time,  the  whole  fyllem  of  earned  ordinances^  un- 
der which  the  myflery  of  godlinefs  was  kept  hid  from 
ages  and  generations,  was  abolifhed.     And  now  we 
are  allowed  to  fee,  clearly  and  immediately,  thofe  fpi- 
ritual  objedls  that  were  hid  under  them. 

(3.)  He  broke  down"  the  middle  wall  of  partition," 
that  was  betwixt  Jews  and  Gentiles ;  and  fo  made  way 
-for  the  introdudion  of  the  pofterity  of  Japheth,  to 
"  dwell  in  the  tents  of  Shem."  This  was  neceffarily 
connected  with  the  former.  Before  the  coming  of 
Chrift,  the  people  of  Ifrael  had  the  exclufive  privilege 
of  being  God's  peculiar  people.  And  the  fy flem  of 
ordinances  that  was  then  in  force,  was  only  calculat- 
ed 


1 3  o  57^<?  Death  of  Chrijl, 

ed  for  llich  a  confined  ilate  of  the  church.    The  limit- 
ing of  God's  folemn  worlliip  to  one  place,  the  obliga- 
tion that  lay  upon  all  the  males  to   appear  in   that 
place  three  times  in  each  year  and  a  variety  of  other 
circiunitances  of  a  limilar  nature,  precluded  all  hope 
of  any  general  inbringing  of  the  Gentiles,  while  that 
difpenfaiion  was  not   abolifhed.     Accordingly,   the 
Apollle  fpeaks  of  "  the  law  of  commandments  con- 
"  tained  in  ordinances,"  as  the  principal  occalion  of  that 
enmity  which  formerly  fubfiiled  betwixt   Jews  and 
Gentiles :  And  mentions  the  abolijjjing  of  that  law> 
as  the  very  means  by  which  the  middle  wall  of  par- 
tition  was  broke?!  down,  and  a  lafling  peace  intro- 
duced*.    And  now,  we,  in  thefe  uttermoil  parts  of 
the  earth,  who  were  formerly  y?r^;?^^rj'  and  for  eign- 
ers^  are,  in  confequence  of  the  death  of  Clirift,  "  made 
"  fellow- citizens  with  the  faints,  and  of  the  houfehold 
*'  of  God."     If  this  great  event  had  not  taken  place^ 
the  gofpel  could  never  have  been  publilhed  among 
you  in  this  ifland  of  the  fea :  Nor  could  you  h^ve  en- 
joyed any  of  thofe  privileges,  that  belong  to  a  gof- 
pel difpenfation*     You  had  ftill  been  involved  in  the 
fame  grofs  darknefs,  in  which  our  forefathers  dwelt 
two  thoufand  years  ago.     And  to  per  i/h  without  law 
v/ould  have  been  the  beft  that  you  had  to  exped,  at 
the  fecond  coming  of  Chrift.     If  you  put  any  value 
upon  your  privileges;  if  you  indeed  rejoice  to  fee 
thefe  days  of  the  f on  of  man  ;  be  fure  to  remember, 
with    gratitude  and  praifc,  that  all  is  owing,  folely 
owing  to  this,  that  Chrift  wasjluin. 

(^.)  He  overcame  all  our  fpiritual  enemies,  who 
held  us  in  bondage,  and  flood  in  the  way  of  our  enjoy- 
ing 
*  Eph.  ii.  14,  15. 


I'he  Tbeme  of  Praife  to  the  Church,         1 1 1 

ing  the.  benefit  of  that  redemption  which  he  purcha- 
fed  for  us.  It  was  necelTary  that  we  fhould  be  redeem- 
ed, not  only  from  the  juftice  of  God,  to  which  we  were 
prifoners,  but  alfo  from  the  hands  of  Satan,  to  whom 
we  were  bond-men;  and  from  death,  which  was  be- 
come the  king  of  terrors  to  our  whole  family.  All 
this  w^as  done  when  Chrift  was  llain.  By  death  he 
effectually  broke  the  power  of  Satan,  and  defpoiled 
death  of  its  fling.  He  overcame  death  itfelf,  as  well 
as  hi7n  that  bad  the  power  of  deaths  even  the  devil  *. 
Other  warriors  overcome  by  defending  their  own 
life  againflall  the  attacks  of  the  enemy,  and  by  fpread- 
ing  death  and  deilrud:ion  among  the  armies  of  their 
oppofers  ;  but  Chrift,  that  he  might  fnew  himfelf  the 
greateft  of  all  conquerors,  overcame  all  his  own  ene- 
mies, and  thofe  of  his  people,  by  fuffering  himfelf  to 
heflain. 

Let  not  this  be  forgotten  in  your  fongs  of  praife 
to-day,  efpecially  at  the  Lord\  table.  By  that  death, 
v/hich  you  are  about  to  commemorate,  your  Redeem- 
er trode  all  your  enemies  in  the  wihe-prefs  of  the 
wrath  of  Almighty  God.  l^heir  bloody  as  v/ell  as  his 
own,  w  as  fprinkled  upon  his  veflure,  and  contributed 
to  ft  ain  all  his  raiment.  Now  you  may  live  fccure,  not- 
withilandnig  ail  the  rage  and  malice  of  Satan,  your 
moil  implacable  enemy.  You  may  anfwer  all  his 
blafphemous  threats,  in  the  fame  language  in  which 
the  king  of  Judah  was  taught  to  anfwer  the  blafphe- 
mies  of  haughty  Sennachrib :  "  The  virgin,  the  daugh- 
"  ter  of  Zion  hath  defpifed  thee,  and  laughed  thee  to 
*'  fcorn  :  The  daughter  of  Jerufalem  hath  ihaken  her 
*'  head  at  thee-j-."     You  may  lay  your  account  with 

his 
*  Heb.  il.  14  f  Ifa.  xxxvii.  22. 


112  7he  i>eath  of  Chriji, 

his  ufing  his  utmoll  endeavour  to  difturb  you ;  and 
perhaps  this  day,  as  much  as  on  any  other  occalion ; 
for  never  are  you  more  in  danger  of  being  troubled 
with  the  noife  of  this  Jlravger,  than  in  your  attend- 
ance upon  ordinances,  ikioi^  places  of  drawing  fpirit- 
ual  water.  But  be  not  afraid  of  his  noife,  however 
terrible  it  may  appear.  To  make  a  noife  is  the  worfl 
that  he  can  do.  The  illuflrious  Captain  ofyoMxfalva- 
iion  has  already  given  him  his  death's  wound.  And 
you  may  reft  aflured,  that  he  will  not  fail  to  bruife 
him,  and  all  your  other  enemies,  both  within  you  and 
without  you,  under  your  feet  Jfoortly, 

6.  in  one  word,  we  have  matter  of  the  higheft 
praife,  as  well  as  of  the  deepeft  wonder,  when  we  con- 
fider,  that  though  Chrift  was  once  llain,  he  is  now  a- 
iive ;  and  is  "  fet  down  on  the  right  hand  of  the 
"  throne  of  the  Majefty  in  the  heavens."  Though 
he  was  flain  on  mount  Calvary,  he  is  now  in  the  midjl 
of  the  throne :  And  we  may  fing  of  his  death  as  an  e- 
vent  long  ago  paft  and  over.  Whatever  love  Chrift 
manifefted,  in  giving  his  life  a  ranfom  for  us ;  all  had 
been  to  no  purpofe,  if  that  ranfom  had  not  been  ac- 
cepted of  God,  That  it  is  accepted,  and  that  the 
Lord  is  well  pleafed  for  his  right eoufnefs  fake,  is  de- 
clared and  evinced,  to  the  fatisfaction  of  every  ration- 
al enquirer,  in  that  God  hath  raifed  him  from  tlie 
dead.  If  the  death  of  Chrift  had  not  been  accepted, 
in  fidl  of  all  that  debt  which  we  owed  to  juftice,  he 
behoved  to  have  remained  ftill  in  prifon.  His  en- 
largement, therefore,  is  a  fure  evidence  that  God  has 
no  more  to  demand^  either  of  th«^fe  whom  he  repre- 
fented,  or  of  him  in  their  name.  Not  only  was  he 
releafed  from  prifon,  by  his  refurredion;  hut  we  fee 

y^fits, 


the  neme  of  Praife  to  the  Church,  113 

jcfiis,  who  was  made  a  little  lower  than  the  angels^ 
for  the  fiiffering  of  death,  crowned,  in  the  midfl  of  the 
throne  of  God,  with  immortal  glory  and  honour.  He 
is  tYcn  found  worthy  to  open  the  book  of  God's  fecret 
purpofe,  and  to  loofe  the  feals  thereof  ■ 

Why  then  fhould  you  be  afraid,  Chriftian,  when 
the  iniquity  of  your  heels  co?npa^ffetb  you  about  P  Can 
ever  God  exadl  payment  from  you,  of  a  debt  for 
which  Chrift  has  ah'eady  got  up  a  dif charge  in  your 
name  ?  Or  is  it  poffible  that  you  fhould  finally  come 
fliort  of  that  inheritance,  of  which  Chrift  has  already 
taken  poiTeffion  as  your  Head?  He  was  dead,  indeed; 
but  he  is  now  aline  again :  ylnd  behold  he  liveth  for 
evermore.  Amen.  And  himfelf  reprefents  his  life,  as 
an  inviolable  pledge  and  fecurity  for  yours  :  Becaufe 
I  live,  ye  /hall  live  alfo^ ,  You  may  think  it  a  ftrong 
expreflion,  but  it  is  not  more  ftrong  than  true ;  that 
it  is  as  impoflible  for  the  leaft  fpark  of  divine  wrath 
to  touch  you,  either  in  this  w^orld  or  in  the  w^orld  to 
come,  as  it  is  that  Chrift  fhould  be  pulled  down  from 
his  throne,  and  expofed  to  his  Father's  wrath  a  fe- 
cond  time.  When,  therefore,  you  remember  that 
Chriil  died  for  your  fins,  forget  not  that  he  rofe  again 
for  your  juflific  at  ion.  As  you  have  \k^e  facrament  of 
the  Supper,  as  a  memorial  of  his  death ;  fo  you  have 
the  Chriftian  Sabbath,  which  we  now  celebrate,  as  a 
ftanding  and  weekly  memorial  of  his  refurredlion, 
continually  to  remind  you  that  the  Lord  is  rifen  in- 
deed,  and  bath  appeared  unto  many. 

Thefe,  among  other  things  relative  to  the  death  of 
Chrift,  Jhall  afford  inexhauftible  matter,  both  of  praife 
and  wonder,  to  the  church  triumphant,  through  eter- 

VoL.I.  H  ^      *  nity. 

*  Joho  xiv.  19. 


1 14  "The  Death  of  Cbrift, 

nity.  Let  us  cheerfully  raife  our  voices,  in  concert 
with  theirs,  and  fay,  in  confideration  of  thefe  things, 
"  Worthy  is  the  Lamb  that  was  flain,  to  receive 
"  power,  and  riches,  and  wifdom,  and  ftrength,  and 
"  honour,  and  glory,  and  bleffing*." 

We  ihall  now  conclude  with  fome  improvement 
of  the  fubjedt.  And  it  affords  us  the  following  ob- 
fervations. 

1 .  The  people  of  God  have  a  ready  anfwer  to  all 
the  charges  that  the  law  of  God  brings  againfh  them, 
and  to  all  the  accufations  of  confcience ;  for  Chrift 
wasjlain.  There  is  not  a  perfon  of  Adam's  feed, 
who  is  not  chargeable  with  as  much  fin  as  would  be 
fufficient  to  condemn  the  whole  family.  Nor  is  there 
any  facrifice,  that  can  make  atonement  for  any  one 
fin,  but  "  the  Lamb  of  God  that  was  flain."  If  Chrift 
had  not  died,  nothing  had  remained  for  us  all,  "  but 
**  a  certain  fearful  looking  for  of  judgment,  and  fiery 
"  indignation,"  to  devour  us,  among  the  reft  of  God'^ 
adverfaries :  As  it  ihall  be,  in  the  event,  with  all 
thofe  who  finally  rejed  Chrift.  As  we  had  tranfgref- 
fed  the  precept  of  God's  law,  we  behoved  inevitably 
to  have  fuftered  the  penalty.  And,  whatever  char- 
ges had  been  brought  againft  us  by  the  law,  we  be- 
hoved  to  have  pled  guilty;  and  to  have  yielded  our- 
felves  into  the  hands  of  unrelenting  juftice,  to  be  pu- 
niflied.  But  now  Chrift  has  paid  our  ranfom.  He 
has  fatisfied  juflice  for  our  crimes,  however  atrocious. 
He  has  borne,  in  his  ozvn  body  on  the  tree,  whatever 
the  law  denounced  againft  us ;  and,  therefore,  what-  , 
ever  charges  it  brings  againft  us,  we  have  no  more  tol 

do 
•  Rev.  ?.  12. 


the  'theme  of  Praife  to  the  Church,         ii^ 

do  but  remit  it  to  Chrifl,  who  has  fatisfied  all  its  de-. 
mands  in  our  behalf. 

Is  there  any,  who  would  wifh  to  caft  in  his  mite  to 
keep  up  the  remembrance  of  Chrilt's  death  to-day, 
fo  burdened  with  a  fenfe  of  guilt,  and  fo  harafTed  with 
the  threatenings  of  the  fiery  law,  that  he  dare  not 
think  of  going  forward  to  the  altar  of  God;  left  the 
fire  of  his  jealoufy  break  forth  upon  him,  and  con- 
fume  him  ?  Then  here  is  it  that  will  appeafe  all  the 
clamours  of  confcience ;  and  afford  a  fatisfying  an- 
fwer  to  all  the  demands  of  a  holy  and  juft  law*  Per- 
haps you  cannot  deny  any  of  thefe  crimes  that  are 
laid  to  your  charge :  Nor  is  there  any  reafon  why 
you  Ihould.  But,  admitting  all  to  be  true  that  con-- 
feience  fays  againft  you,  betake  yourfelf,  by  faith,  to 
the  blood  of  a  flain  Redeemer,  as  the  payment  of 
your  criminal  debt.  Hold  that  up  to  the  law,  as 
your  anfwer  to  all  its  demands ;  and  to  confciencCj 
as  your  only  refutation  of  all  its  charges.  Plead  with 
God,  that  what  Chrift  did  and  fuffered  may  be  put 
to  your  account.  And  then  you  may  bid  an  eternal 
defiance  to  all  charges  and  accufations,  from  whatfo- 
ever  quarter.  You  may  join,  with  raptures  of  hea- 
venly joy,  in  Paul's  triumphant  challenge :  "  Who 
"  fhall  lay  any  thing  to  the  charge  of  God's  eled  ?  It 
"  is  God  that  juftifieth;  who  is  he  that  condemneth ? 
*'  It  is  Chrift  that  died ;  yea,  rather,  that  is  rifen  a- 
"  gain ;  who  is  even  at  the  right  hand  of  God ;  who 
"  alfo  maketh  interceffion  for  us*." 

2.  There  is  no  want  of  fpiritual  provifion  in  God's 

houfe,  for  any  finner  that  is  wiUing  to  make  ufe  of  it. 

The  Lambj  who  is  in  the  midft  of  the  throne^  was 

^  .     H  2  Jlain, 

*  Rom.  viii.  53,  34« 


il 6  The  Death  of  Chrijl, 

(lain.   And  his  flefh  is  given /or  the  life  of  the  worhL 
This  is  the  proviiion  that  ftands  before  you  this  day ; 
and,  as  Chrifl  is  an  infinite  perfon,  your  provifion  is 
inexhauftible.   Fear  not,  intended  communicant,  that 
you  fhall  be  llraitened  at  the  Lord*s  holy  table,  un- 
lefs  you  he  ftraitened  in  your  own  howels.     There  is 
bread  enough  in  your  Father's  houfe,  and  to  fpare. 
The  flelh  and  blood  of  Chrifl  are  the  fame  to  you,  as 
they  were  to  the  firft  communicants.     All  the  com- 
mufiions  that  have  ever  been  in  the  New  Teftament 
church  have  not,  in  the  leafl,  diminiihed  the  provi- 
iion.    Therefore,  fince  God  has  covered  a  table  for 
you  in  the  wildernefs,  go  forward  with  cheerfulnefs,^ 
in  the  great  v/ork  of  the  day,  in  hopes  of  a  full  feaft. 
Neither  let  thofe  Avho  have  no  view  of  communi- 
cating fay,  there  is  nothing  for  me.     The  fame  pro- 
vifion fi:ands  ready  on  the  gofpel-table.     And  every 
finner  of  Adam's  family  is  invited  to  partake  in  it. 
Eternal  "  Wifdom  hath  killed  her  beafiis,  Ihe  hath 
"  mingled  her  wine,   fhe    hath    alfo   furnifhed   her 
*'  table."     She  fends  us  forth,  in  the  character  of  her 
maidens,  to  call  and  invite  every  pafTenger.     Even 
to  the  fimple  we  are  warranted  to  fay,  Turn  in  hith- 
er: And,  to  every  one  in  this  alTembly,  that  lacketh 
underjlanding.xhe  Wifdom  of  God  faith  by  us,"  Come 
"  eat  of  my  bread ;  and  drink  of  the  wine  which  I 
"  have  mingled."     This  feafi  is  made,  in  the  moun^ 
tain  of  a  gofpel-difpenfation,  to  all  people.     And  the 
provifion  is  the  bed  that  heaven  itfelf  can  afford.  See, 
'then,  that  you  do  not  fuffer  yourfelf  to  perifh  for 
want,  while  fuch  dainties  are  fet  before  you.     If  you 
do,  you  fiiall  die  unpitied^  for  your  own  folly,  and 

not 


the  Theme  of  Praife  to  the  Church.  1 1 7 

not  even  the  famine  of  your  far  country,  fhall  have 
ilain  you. 

3.  Here  is  a  ftrong  incitement  to  the  duty  of  mor- 
tification.    Chriil  was  flain ;  and,  by  his  death,  "  he 
"  bare  our  fins  in  his  own  body  on  the  tree."  He  bare 
them  for  this  very  end,  "  that  we,  being  dead  to  fin, 
^«  might  five  unto  righteoufnefs ;"  and  that,  by  his 
ffripes,  we  might  be  healed^.     Beware,  *0  ye  difci- 
pies  of  Chriil,  of  allowing  yourfelves  in  any  known  fin; 
or  making  "  provifion  for  the  flefh,  to  fulfil  it  in  any 
"  of  the  luits  thereof."  By  fo  doing,  you  fnall  wound 
Chrifl  in  the  houfe  of  his  friends.     You  fliall  wound 
him  afrefli,  who  was  flain  for  you.     Even  this  is  not 
^11 — You  fliall  do  what  you  can  to  defeat  the  ends 
of  his  death,  and  caufe  him  to  have  died  in  vain.     If 
it  is  good  news  to  you  that  Chrifl:  was  flain.  Oh  I 
grieve  not  him  who  made  your  heart  glad,  by  coun- 
teradling  the  defign  of  his  death.     Let  it  be  your 
daily  endeavour  to  put  all  your  lufts  to  death,  a  death 
as  ignominious  as  that  which  Chrifl  fuft'ered  for  you : 
Not  fparing  even  thofe  which  were  formerly  as  right 
hands,  or  right  eyes  to  you.     And  let  "  the  hfe.alfo 
"  of  Chrifl  be  made  manifeft  in  your  mortal  bodies,'^ 
7.  e.  Be  careful  that  your  whole  life  and  converfation, 
while  you  continue  in  the  body,  be  a  fair  and  exad 
copy  of  that  blefled  pattern  tliat  Chrifl,  in  his  hum- 
bled life,  fet  before  you ;  that  thereby  it  may  be  e- 
vident,  that  Chrifl  liveth  in  you.   This  will  undoubt- 
edly be  your  conftant  aim,  if  you  are  the  difciples  of 
Chrifl  indeed :  For  '*  they  that  are  Chrift's  have  cru- 
^*  cified  the  flefli,  with  the  afledlions  and  luflsf ." 
4.  We  fee  here  a  plain  and  patent  way,  yea,  a 
H  3  new 

^>  I  Pet.  ii.  24.  t  Gal.  v.  24. 


1 1 8  The  Death  of  Chrijt, 

new  and  living  wajy  opened,  and  cojifecrated  for  us, 
into  the  prefence  of  Qod ;  through  the  veil  of  the 
Jle/h  of  a  llain  Redeemer.     We  may  draw  near,  hi 
holy  boldnefs,  with  all  our  prayers  at^d  fupplications  j 
with  all  our  fervices  and  fpiritual  facrifices ;  with  all 
our  exprelHons  of  thankfulnefs  for  what  we  have, 
and  with  all  our  dutiful  complaints  about  what  we 
want.   ,  All  mankind  were  juflly  flmt  out  from  the 
gracious  prefence  of  God,  in   confequence   of  fin. 
None  of  us  durfl  have  prefumed  to  appear  before 
him.     Nor  durll  any  mere  creature  have  taken  upon 
him  to  draw  near  unto' God,  in  our  behalf.     But  our 
Lord  Jefus  Chrift  engaged  his  heart  to  approach  unto 
God  for  us:  And,  in  fulfilling  this  engagement  he 
wasflain.    But,  though  he  loft  his  life  in  the  attempt, 
yet  he  did  not  fail  of  accomplifliing  his  purpofe. 
And  now,  "  through  him,  we  all  have  an  accefs,  by 
"  one  Spirit,  unto  the  Father.     Let  us,  therefore, 
"  draw  near  with  a  true  heart,  in  full  afTurance  of 
*'  faith."     What  is  your  petition,  Chriftian,  and  it 
Ihall  be  granted  you  ?  What  is  your  requeft,  and  it 
Ihall  be  given  ?  Let  not  any  unworthinefs,  that  you 
feel  about  yourfelf,  ftand  in  the  way  of  your  coming 
boldly  to  the  throrie  of  grace;  nor  any  guilt,  which 
you  may  have  contradled ;  nay,  nor  any  figns  of  the 
Lord's  controverfy,  under  which  you  may  labour;  nor 
any  feeming  rejedion  of  petitions  which  you  former- 
ly offered  up.     But,  whatever  be  your  condition, 
draw  near  with  all  holy  confidence  ;  in  the  finn  ex- 
peclation  of  "  obtaining  mercy,  and  finding  grace  to 
♦*  help  in  this  time  of  need."     Plead  not  with  God 
for  what  you  need,  as  one  would  alk  an  alms  of  a 
flranger.     But,  as  children  come  boldly  to  their  fa- 
ther, 


the  Theme  of  Praife  to  the  Church,         119 

ther,  for  what  he  has  exprefsly  promifed  to  give  them, 
fo  do  you  come  to  God  for  all  that  is  neceflary,  ei- 
ther to  prepare  you  for  the  Lord's  table,  or  to  enable 
you  to  communicate  acceptably,  or  to  help  you  to 
pay  your  vows  in  the  prefence  of  God  and  his  peo- 
ple. But,  in  all  your  approaches  to  God,  both  now 
and  on  every  future  occalion,  be  fure  to  keep  it  in 
your  eye,  as  your  chief  ground  of  encouragement,  that 
Chrift  wasjlain, 

5.  There  is  good  reafon  why  all  who  profefs  to  be 
Chriilians  lliould  fubmit,  with  cheerfulnefs,  to  the 
government  of  Chrift,  as  King  in  Zion.  The  genu- 
ine opinion  of  all  true  Cr^iriftians,  relative  to  this  mat- 
ter, is  contained  in  this  text :  "  Thou  art  worthy  to 
"  take  the  book,  and  to  loofe  the  feals  thereof;  for 
"  thou  waft  flain,"  'i^c.  They  acknowledge  him 
worthy  to  have  received  all  power  and  authority  in 
the  church,  from  the  Father.  They  join,  with  one 
mouth,  in  afcribing  to  him  that  power  which  the  Fa- 
ther has  beftowed  upon  him.  And  furely  they  will 
not  indulge  themfelves  in  trampling  upon  his  autho- 
rity, or  in  violating  his  holy  and  juft  laws.  If  you 
profefs  to  be  the  fubjecls  of  Chrift,  and  to  join  to-day 
in  this  fong,  be  careful  that  your  future  life  and  ac- 
tions correfpond  with  thi§  day's  profeflion;  and  yield 
yourfelves,  in  all  things,  the  willing  fubjeds  of  thi» 
glorious  King.  What  he  has  done  and  fuifered  for 
you,  is  incomparably  beyond  all  that  ever  you  can 
do  for  him,  or  in  obedience  to  his  commands ;  even 
though  you  be  en>ployed  for  ever  in  his  fervice. 
Count  not  his  yoke  \ineafy,  therefore,  nor  his  burden 
intolerable.  Murmur  not  at  any  thing  that  he  im- 
pofes  upon  you  3  nor  ever  hefltate  about  doing  what- 
H  4  ever 


12Q  Tbe  Death  of  Chrift, 

ever  he  requires  of  you.  But  check  every  motion  of 
fuch  a  difpofition  in  yourfelf,  by  recaUing  into  your 
mind ;  that  he,  who  demands  your  obedience,  is  the 
fame  that  wasjlain,  and  hath  redeemed  you  to  God 
by  his  blood, 

6.  The  difciples  of  Chrilt  need  never  be  at  a  lofs, 
for  a  fubjecl  of  fweet  meditation  by  themfelves ;  nor 
for  a  fubjecfc  of  fweet  counfel,  as  they  go  to  the  houfe 
of  God  in  companies.  It  is  an  arrant  fhame  for  the 
profeflbrs  of  Chrift's  religion,  to  think  and  fpeak  fo 
much  as  they  do  about  the  tranjfitory  vanities  of  this 
world.  Beware,  all  ye  that  are  called  Chrifdans,  e- 
fpecially  •  you  who  intend  i^j  be  communicants,  of 
fpending  one  thought,  or  uttering  one  word,  without 
neceffity,  about  fublunary  things,  while  we  are  joint- 
ly employed  in  the  commemoration  of  the  death  of 
Chrid.  This  is  the  burden  of  tlie  fong  of  the  church 
mihtant,  in  the  ho afe  of  her  pilgrimage  ;  and  it  will 
be  the  fubjecl  of  eternal  praifes  to  the  church  trium- 
phant. As  an  evidence  of  this ;  we  read  but  of  one 
aifembly,  that  was  made  up  of  delegates  from  both 
thefe  :  This  was  held,  in  the  prefence  of  him  who  is 
the  Head  and  Lord  of  both,  in  the  mount  of  transfi- 
guration ;  and  this  was  the  only  fubjecl  of  their  con- 
verfation.  Surely  we  can  never  be  better  employed, 
than  in  following  their  example.  There  is  an  inex- 
hauftible  theme,  both  of  difcourfe  and  of  contempla- 
tion, in  the  memorable  deceafe  which  the  Son  of  the 
living  God  accompli /Ijtd  at  jerujakhi, 

7.  This  fubjedl  informs  us  in  what  manner  v/e 
ought  to  keep  the  folemn  feaft,  about>  which  we  are 
met  to-day.  The  death  of  Chrifl  ought  always  to 
be  remembered  v/ith  thank fulnefs ;  and  fpcken  of 


the  theme  of  Praife  to  the  Church,  i  a  i 

"  with  the  voice  of  joy  and  praife."  In  a  peculiar 
manner,  it  fhould  be  fo,  when  we  commemorate  his 
death,  with  the  fymbols  of  his  body  and  blood  among 
our  hands.  Lift  up,  then,  the  hands,  and  the  hearts, 
that  ha>ig  down;  and  confirm  the  feeble  knees,  Ba- 
nifh  all  your  unbelieving  fears  and  difcouragements. 
Turn  away  your  eyes,  for  a  httle,  from  all  that  is 
within  you,  as  well  as  from  all  the  vanities  that  are 
fcattered  around  you.  Fix  them  upon  the  Lamb 
that  was  fiain;  and  upon  his  death,  which  we  are 
met  to  commemorate.  -And  let  the  whole  purport 
of  your  exercife  to-day  ti,  to  join  v/ith  the  church, 
in  this  text  and  context,  faying,  "  Worthy  is  the 
"  Lamb  that  was  flain,  to  receive  power  and  riches, 
*'  and  wifdom,  and  ftrength,  and  honour,  and  glory, 
*'  and  bleiling.  Thou  art  worthy  to  take  the  book, 
"  and  to  loofe  the  feals  thereof,  for  thou  waft  ilain ; 
**  and  halt  redeemed  us  to  God  by  thy  blood." 

8.  To  conclude  :  Here  is  a  broad  and  fure  founda- 
tion for  the  faith  of  every  hearer  of  the  gofpel,  of 
whatever  character  or  condition  he  be.  The  Lamb 
of  God  was  flain,  gofpel-hearer  ;  and,  through  his 
death,  eternal  life- is  freely  offered  to  you.  No  mat- 
ter what  you  are,  or  w^hat  you  have  been  hitherto. 
If  you  belong  to  the  poflerity  of  Adam,  and  have  a 
foul  in  union  to  that  body  w  hich  I  fee ;  then,  this  is 
God's  record,  which  he  has  commanded  me  to  pubhih 
in  his  name,  "  That  he  hath  given  unto  you  eternal 
"  life ;  and  this  hfe  is  in  his  Son."  The  gift  is  ex- 
hibited, and  made  to  you  freely — You  may  have 
it  without  money  and  without  price.  Unlefs  you  re- 
ceive it,  there  is  no  other  way  for  you  to  efcape  eter- 
nal death ;  a  death  that  will  be  fo  much  the  more 

intolerable 


12  2  "The  Death  of  Chrijt,  &c. 

intolerable  to  you,  as  being  inflicled  by  the  hand  of 
this  Lion  of  the  tribe  of  Judah;  who  now  fets  him- 
felf  forth  before  you,  as  having  hte.i\  Jlain^  and  raifed 
again  from  the  dead,  that  your  faith  and  hope  might 
he  in  God,  Lay  hold  of  his  death,  therefore,  by  the 
prefent  adings  of  faith,  as  the  only  propitiation  for 
your  lins.  Hold  it  up  to  the  juflice  of  God,  as  your 
fole  and  fatisfying  anfwer  to  all  its  demands.  Plead 
with  God,  for  the  accomphfhment  of  all  his  promifes 
to  you,  on  that  footing.  And  build  all  your  hopes 
for  eternity  upon  this  tried flone^  that  God  has  laid 
in  Zionfor  a  foundation.  And  then  you  fhall  find, 
by  your  happy  experience,  that  though  Chrill  was 
onc^Jlain^  he  is  now  alive;  and  behold  he  liveth  for 
evermore.  Amen,  And  becaufe  he  lives,  ye  /ball 
live  alfo. 


SER. 


SERMON    V. 

ChristV  Blood  the  only  Price  of  our  Redemption. 


Rev.  v.  9. 
— tAND  hast  redeemed  us  to  god  by  thy  blood. 

THE  death  of  Chriit,  which  ought  to  be  the 
mam  fubjed:  of  our  contemplation  to-day,  is  an 
event  the  moll  intereiling  to  us ;  as  well  as  the  moil 
w^onderful  in  itfelf.  It  is  moil  wonderful,  as  being 
the  death  of  the  Lord  of  life;  who  then  was,  and 
flill  is,  the  immortal  and  ever-hving  God.  And  it 
is  moil  intereiling  to  us,  as  being  the  fpring  of  our 
life,  and  of  all  our  fpiritual  liberty.  If  Chrill  had 
not  died,  we  behoved  all  to  have  continued  prifoners 
to  divine  juilice  ;  bond  Haves  to  Satan,  and  heirs  of 
eternal  death.  But  now,  by  the  death  of  Chrill,  we 
are  refcued  from  the  hand  of  vindidlive  juilice,  from 
the  chains  of  Satan,  and  from  the  devouring  jaws  of 
death.  By  it  our  loll  fouls  are  redeemed  to  God. 
And  the  heavenly  inheritance,  which  we  had  forfeit- 
ed, is  redeemed,  and  enfured  to  us.  Let  this,  there- 
fore, be  a  joyful  day,  a  day  of  linging  among  us. 
^id  let  our  fong  be  that  of  the  church  in  the  text : 

Thou 


124  Chrijl's  Blood, 

Thou  wajljlain,  and  hcijl  redeemed  us  to  God  by  thy 
blood. 

When  fpeaking  from  the  words  hnediately  preced- 
ing thofe  now  read,  on  the  lall  occafionof  this  nature, 
we  obferved,  that,  in  the  beginning  of  this  chapter, 
our  Lord  Jefus  Chriil  is  reprefented  as  the  only  Per- 
fon,  in  heaven  or  in  earth,  that  was  found  worthy,  or 
able,  to  take  the  hook^  which  John,  in  this  viiion, 
*'  faw  in  the  hand  of  him  that  fat  on  the  throne,  and 
"  to  loofe  the  feals  thereof."  Which  we  underflood 
as  a  declaration,  that  he  alone  is  fit  to  have  the  go- 
vernment of  the  kingdom  of  grace  in  the  church, 
and  of  the  kingdom  of  providence  for  the  behoof  of 
the  church,  laid  upon  his  /boulders:  In  the  admini- 
llration  of  wliich  government,  he  punclually  executes 
all  the  decrees  and  purpofes  of  God;  and  thereby 
difclofes  that  which  was  written  among  the  records  of 
the  council  of  peace,  and  fealed  with  a  feven-fold 
feal ;  fo  as  to  be  altogether  impervious  to  every  eye 
but  his  own. 

From  ver.  8.  and  downward,  we  have  an  account 
of  the  exercife  in  Vvhich  the  church  is  employed;  and 
in  which  every  one  of  her  faithful  office-bearers,  and 
every  one  of  her  genuine  members  cheerfully  bears  a 
part,  in  confideration  of  Chriil's  exhaltation  to  the 
throne.  They  fall  doixn  before  him,  and  worfliip 
him  in  the  exercife  of  praife,  which  is  reprefented  by 
their  harps;  and  in  the  exercife  of  prayer,  of  which 
their  golden  vials,  or  cenfers,  arc  an  emblem  :  And 
they  ling  a  new  fong ;  acknowledging  that  it  well 
becomes  him  to  wear  the  erown,  to  rule  in  and  over 
the  church,  to  unfeal  the  book  of  God's  decrees,  and 
to  execute  all  that  is  found  written  therein. 

The 


the  only  Price  of  our  redemption,  125 

The  reafons,  for  which  they  afcribe  this  worthinefs 
-to  Chrift,  are  the  fame  for  which  God  advanced  him 
to  the  throne.  It  was  becaufe  he  had  been  "  taken, 
"  and  crucified  and  flain,  that  God  highly  exalted 
"  him,  and  gave  him  a  name  v/hich  is  above  every 
"  name."  He  received  the  crown,  as  the  reward  of 
his  fviffering  work.  And  here  the  chm'ch  declares 
her  acquiefcence  in  this  whole  tranfadlion ;  as  every 
way  worthy  of  that  infinite  wifdom,  by  which  it  was 
contrived  and  executed.  She  cheerfully  acknov/- 
ledges  that  fuch  work  was  worthy  of  fuch  a  reward ; 
and  that  fuch  a  glorious  Perfon  v/as  worthy  of  fuch  a 
dignity. 

The  firft  reafon  of  this  afcription  we  have  in  thefe 
words,  /or  thouwq/ijlain.  Of  this  we  have  fpoken 
at  large  before.  The  words  of  the  text  contain  the 
fecond,  Thou  hajl  redeemed  us  to  God  by  thy  blood. 

*  It  is  mofl  reafonable,  that  they  whom  thou  haft  re- 

*  deemed  by  thy  blood,  Ihould  become  the  fubjeds 

*  of  thy  government.     It  is  fit  that  thou  fliouldfl  re- 

*  tain  tlie  dominion  over  thofe  whom  thou  hafl  pur- 

*  chafed  from  bondage  and  mifery,  by  fuch  an  im- 

*  menfe  ranfom.' — In  the  words,  more  particularly, 
we  may  obferve, 

1 .  A  precious,  an  ineflimable  benefit,  that  flows 
from  the  death  of  Chrift ;  viz.  redemption.  By  it  he 
redeemed  us:  ^'  In  him  we  have  redemption,  through 
"  his  blood ;  ev-en  the  forgivenefs  of  fins,  according 
"  to  the  riches  of  his  grace*." 

2.  The  glorious  Perfon,  who  procured  or  purchafed 
this  redemption ;  in  the  pronoun  ^Z>flw.  'Thou  who 
^  waft  once  flain,  but  art  now  in.  the  midlt  of  the 

'  tbroriC, 

*  Eph.  i.  4c 


126  Chrijl's  Blood, 

'  throne,  art  infinitely  worthy  of  all  that  honour  and 

*  dignity  to  which  thou  art  exalted  ;  and  of  all  that 

*  worfhip,  adoration  and  praife,  which  we  afcribe  un- 

*  to  thee :  for  thou,  and  thou  only,  art  the  Author  of 

*  our  redemption.' 

3.  The  perfons  for  whom  this  benefit  was  procu- 
red ;  in  the  pronoun  us.  As  the  church  fings  this 
fong  in  her  public  capacity ;  fo  every  particular 
member  of  the  church  joins  cheerfully  in  it.  As  they 
fing  it  each  includes  himfelf,  as  inexpreflibly  behold- 
en to  this  glorious  Prince,  for  his  own  particular 
fhare  in  the  purchafed  redemption.  Would  you 
know  who  among  us  belong  to  the  number  of  God's 
redeemed  ?  This  text  enables  us  to  inform  you.  They, 
and  they  only,  who  are  aiming,  through  the  fiirength 
of  promifed  grace,  to  appropriate  to  themfelves  this 
redemption ;  and  cheerfully  to  fing  the  blefled  Re- 
deemer's praifes;  faying.  Thou  haji  redeemed  xas, 

4.  The  vaft,  and  aftonifiiing  price,  by  which  our 
redemption  was  purchafed.  It  was  the  blood  of  the 
Redeemer  :  "  Thou  hall  redeemed  us  by  thy  blood." 
A  ranfom  this,  infinitely  furpafiiing  the  value  of  all 
corruptible  things.  What  Job  fays  of  wifdom,  may, 
with  the  greatefi;  propriety,  be  applied  to  this.  "  It 
"  cannot  be  valued  with  the  gold  of  Ophir ;  with  the 
*'  precious  onyx,  or  the  fapphire.  The  gold  and  the 
*'  chryfi:al  cannot  equal  it :  And  the  exchange  of  it 
"  fhall  not  be  for  jewels  of  fine  gold.  No  mention 
"  fhall  be  made  of  coral,  or  of  pearls :  For  the 
"  price  of  this   blood  is  above  rubies." 

5.  The  term  to  which  we  are  redeemed.  It  is  to 
Cod,  Being  naturally  at  an  imjnenfe  diftance  from 
God,  we  were  fubject  to  all  the  mifery  which  is  the 

native 


the  only  Price  of  our  Redemption.  127 

native  fruit  of  that  diflance.  But  now  we  are  brought 
back  to  God  by  virtue  of  this  redemption.  And 
this  neceflarily  includes  our  being  redeemed  from  all 
that  kept  us  at  a  diflance ;  and  from  all  thofe  evils, 
to  which  we  were  liable  while  the  diftance  continued. 
As  we  are  not  redeemed  with  corrubtible  things ;  fo, 
neither  are  we  redeemed  to  a  corruptible  inheritance. 
But  God  himfelf  becomes  our  portion,  in  confequence 
of  this  redemption. 

We  cannot  overtake  any  large  explication  of  all 
thefe  at  prefent ;  and  therefore  fhall  confine  ourfelves, 

I.  To  offer  a  few  general  thoughts  concerning  our 
redemption. 

II.  To  enquire  in  what  refpeds  Chriftians  are  re- 
deemed to  God. 

III.  To  fpeak  a  little  concerning  the  blood  of  Chrift, 
as  the  price  of  our  redemption.    And, 

IV.  To  make  fome  improvement  of  the  fubjed. 

I.  Concerning  our  redemption,  in  general,  the  fol- 
lowing things  defer ve  our  attention. 

Redemption,  according  to  the  etymology,  and  the 
common  ufe  of  the  word,  fignifies  a  buying  hack; 
and  neceflarily  prefuppofes  an  alienation  of  what  is 
redeemed.  A  man  may  purchafe  a  thing  that  never 
was  his  own  before ;  nor  was  ever  alienated  from  him 
to  another.  But  he  cannot  be  faid  to  redeem  any 
thing  that  had  not  been  formerly  poflefled,  either  by 
himfelf  or  by  fome  other  perfon  whom  he,  in  the  adl 
of  redeeming,  reprefents.  So,  when  Chrift  is  faid  to  have 
redeemed  us  to  God  hy  his  blood,  it  neceffarily  fup-< 
pofes  an  alienation  of  us,  from  him  whofe  rightful  pro- 
perty we  were,  antecedent  to  that  redemption.  This 
alienation  took  place  at  the  fall  of  Adam ;  when  he, 

-by 


128  Chriji'shlood, 

by  his  breach  of  covenant,  fold  himfelf,  and  all  his 
poflerity,  to  work  wickednefs.  Since  which  time,  no 
man,  in  his  natural  eftate,  has  either  been  his  own 
mailer  or  been  in  the  poiTeffion  of  him  whofe  right- 
ful  property  we  were  in  our  firil  eftate. 

Redemption  is  fpoken  of  in  fcripture,  fometimes 
under  the  notion  of  a  purchafe,  made  by  the  payment 
of  a  ranfom ;  and  fometimes  under  the  notion  of  a 
conqueft,  made  by  force  of  arms.  In  both  thefe  re-- 
fpecls  did  Chrift  redeem  us  to  God,  and  that  by  his  own 
blood,  Kis  precious  blood  was  the  ranfom,  which  he 
paid  down  to  the  juftice  of  God  for  our  redemption.. 
And  that  ranfom  was  juftly  due ;  nor  was  it  poffible 
that  we  Hiould  have  been  fitffered  to  go  free  without 
it.  We  w^ere  all  likewife  bond  Haves  to  Satan.  And 
though  no  ranfom  was  due  to  him,  becaufe  he  had  no 
proper  right  to  detain  us  in  llavery ;  it  was  neceflary 
that  we  Ihoidd  be  redeemed  from  him,  "  by  a  ftrong 
"  hand,  and  a  ftretched  out  ann."  And  this  alfo, 
Chrift  accomplillied.  He  voluntarily  entered  the  lifts 
with  that  great  and  implacable  enemy ;  and  he  prov- 
ed victorious  in  the  combat.  Yet  his  victory  was  not 
gained  without  blood.  He  loft  his  life  in  the  ftmggle, 
though  he  obtained  a  complete  victory.  It  was  by 
death,  tliat  he  **  overcame  him  that  had  the  power  of 
"  death,  that  is  the  devil."  Thus,  it  was  by  his  own 
blood  that  Chrift  redeemed  us,  whether  we  fpeak  of 
a  redemption  by  price,  or  of  a  redemption  by  power. 
Though,  we  apprehend,  the  text  has  a  principal  re^ 
ference  to  the  firft. 

In  common  life,  three  things  are  chiefly  confider- 
ed,  as  proper  fubje^s  of  redemption.     We  ufually  ^ 
fpeak  of  the  redemption  of  priforiers  of  war;  the  re- 
demption 


tie  only  Price  of  our  Redemptioji.  129 

demption  of  peifons  in  ilaveiy ;  and  the  redemption 
of  mortgaged  inheritances.  All  thefe  are  exemplifi- 
ed in  the  redemption  that  was  efFedluated  by  the 
blood  of  Chrift.  All  mankind  had  been  engaged  in 
a  warfare  againft  God,  in  which  it  was  impollible  for 
them  to  have  fuccefs.  They  are  all  taken  prifoners 
by  divine  juitice  ;  and  condemned  to  fuffer  death  as 
rebels  againf};  their  rightful  Sovereign.  From  this 
flate,  or  from  this  fentence,  it  was  impoffible  for  any 
of  them  ever  to  have  been  fet  free,  if  Chriil  had  not 
paid  their  ranfom  in  his  blood.  Satan  very  early 
made  an  inroad  upon  the  lower  world ;  and,  in  one 
decilive  engagement,  took  the  whole  human  race 
captive.  Not  fatisfied  with  this,  he  employs  us  all 
in  the  vilefl  drudgery ;  and,  in  our  natural  eftate, 
we  are  all  his  bond-fervants.  From  this  ilavery  alfo 
we  are  redeemed  by  the  blood  of  Chrift,  as  was  juft 
now  obferved.  As  David,  who  was  a  remarkable 
type  of  Chrift,  refcued  the  lamb  "  out  of  the  paw  of 
"  the  lion,  and  out  of  the  paw  of  the  bear;"  fo  has 
Chrift  delivered  all  his  people  out  of  the  devouring 
fangs  of  that  infernal  deftroyer :  "  That  we,  being 
"  delivered  out  of  the  hands  of  our  enemies,  might 
"  ferve  God  without  fear,  in  holinefs  and  righteoufnefs 
"before  him,  all  the  days  of  cur  life*."  Man,  at 
his  firft  creation,  was  put  in  ample  polTeflion  of  a 
large  and  fair  inheritance ;  which  he  totally  forfeited 
by  the  fall.  This  inheritance  our  Lord  redeemed  by 
his  precious  blood.  And  his  people  ftiall  eternally 
poftefs  it ;  with  a  variety  of  rich  improvements,  be- 
yond what  belonged  to  it  in  its  original  ftate :  As 
will  more  fully  appear,  when  we  confider 

Vol.  I.  I         ^  That, 

*  Luke  I.  74,  75. 


130  Chrijl's  Blood, 

That,  as  in  every  place  of  fcripture,  where  our  re- 
demption by  Chriit  is  mentioned,  there  is  an  alluiion 
to  the  law  of  redemption  among  the  Jews ;  and,  as 
the  pradlice^aiithorifed  by  that  law  was  a  remarkable 
type  of  the  redemption  mentioned  in  this  text,  no- 
thing will  contribute  more  to  fet  this  in  a  proper  light 
than  a  brief  view  of  the  other. 

This  law  we  have  Lev.  xxv.  And  there  we  find 
regulations  laid  down  for  a  twofold  redemption;  a 
redemption  of  perfons,  and  a  redemption  of  pofTef- 
fions. 

The  redemption  of  polTeflions,  or  inheritances,  that 
had  been  fold  or  ahenated,  we  have  verfe  23, — 28. 
The  fubftance  of  the  law  is  this :  Whereas  Ifrael  was 
God's  peculiar  people,  he  likewife  claimed  a  pe- 
culiar intereft  in  the  land  wherein  they  dwelt.  It 
was  he  that  gave  them  the  polTeffion  of  it ;  and  he  it 
was  that  maintained  them  in  that  polTeflion.  And, 
as  it  was  his  property,  he  would  not  have  it  difpofed 
of  according  to  the  pleafure  of  the  poflelTors  :  But  e- 
very  part  of  it  was  ftill  to  continue  in  that  family  to 
which  he  gave  it  at  the  firil.  If  any  man,  through 
poverty,  was  conllrained  to  fell  his  inheritance,  a 
jubilee  was  appointed  every  fiftieth  year,  when  the 
Icmd  was  to  return  to  him  that  fold  it ;  or  to  his 
heirs,  if  himfelf  was  dead :  And  to  be  enjoyed  by 
them,  as  if  it  had  never  been  fold.  Befides  this,  e- 
very  fale  behoved  to  have  a  claufe  of  redemption ;  by 
virtue  of  which  it  was  lawful  for  the  feller,  or  any  of 
his  kindred,  at  any  time,  to  claim  the  inheritance,-  and 
re-enter  to  the  polleifion  of  it,  upon  paying  the  price 
determined  by  law  ;  according  as  the  year  of  jubilee 
was  near  or  at  a  diltance. 

By 


the  only  Price  of  our  Redemption.  131 

^y  this  it  was  fignified,  that  as  God  had  a  peculiar 
favour  for  mankind  in  their  firfl  eilate,  beyond  what 
he  had  for  any  other  part  of  the  lower  world ;  and, 
as  he  allowed  them  an  intered  in  him,  as  their  por- 
tion and  inheritance ;  fo  he  v/as  ftill  refolved  to  main- 
tain a  part  of  the  lapfed  family  in  pofleffion  of  that 
inheritance.  And,  therefore,  though  they  fhould 
forfeit  their  intereft  in  it,  by  their  fin,  as  well  as  the 
reft  of  the  world ;  yet  it  fhould,  in  the  event,  be  re- 
ftored  to  them,  upon  the  payment  of  that  ranfom 
which  the  law  required,  by  one  who  Ihould  be  able 
to  redeem  it,  and  to  whom  the  right  of  redemption 
fhould  belong. 

The  fecond  fort  of  redemption  is  that  of  perfons, 
mentioned  and  regulated  from  verfe  47,  to  the  end 
of  the  chapter.     If  any  Ifraehte  had  been  obliged, 
through  poverty  or  debt,  to  fell  himfelf  to  a  ftranger 
or  foreigner ;  he  might  be  redeemed  any  time  before 
the  jubilee,  in  the  fame  manner  as  the  mortgaged  in* 
heritance.     And  the  fame  perfons  to  whom  the  right 
of  redemption  belonged  in  the  one  cafe,  enjoyed  it 
in  the  other.     God  would  not  fuffer  any  of  his  pecu- 
liar people  to  be  perpetual  fervants  to  any  but  him- 
felf.  By  this  it  was  intimated,  that  whereas  mankind, 
by  their  breach  of  covenant,  had  fold  themfelves  in- 
to the  hands  of  Satan,  and  were  become  his  flaves,  or 
bond-men;   God,  whofe  they  originally  were,  and 
whom  they  ought  always  to  have  ferved,  would  not 
fuffdr  them  all  to  continue  for  ever  in  that  bondage  : 
But  would  oblige  their  cruel  mafter  to  let  them  go 
free,  when  the  ranfom  of  their  redemption  fhould  be 
paid  to  divine  juftice,  by  him  whom  God,  from  all  e- 
ternity,  had  appointed  to  do  fo. 

I  2  Now 


132  Cbriji's  Blood, 

Now  it  is  obfervable,  that,  in  both  thefe  cafes,  none 
liad  a  right  to  redeem,  but  either  tlie  perfon  himfelf, 
who  had  made  the  ahenation,  or  fome  other  that  was 
near  of  kin  to  him.  To  lignify  that  none  of  Adam's 
family  can  either  recover  their  Hberty,  or  a  right  to 
tlie  heavenly  inheritance,  unlefs  the  utmod  farthing 
of  his  legal  ranfom  fliould  be  paid ;  either  by  the  per- 
fon himfelf,  or  by  fome  other,  who  Ihould  be  fo  near- 
ly related  to  him  as  to  be  one  in  law  with  him.  None 
of  the  loft  family  ever  was,  or  ever  will  be  able  to  re- 
deem himfelf.  Neither  can  any  mere  man  "  redeem 
"  his  brother,  or  pay  to  God  a  ranfom  for  him."  Nay; 
"  the  redemption  of  the  foul  is  too  precious,"  to  be 
accompHfhed  by  fuch  means  *.  But  the  eternal  Son 
of  God,  having,  from  all  etei*nity,  undertaken  the 
w^ork  of  our  redemption ;  and  being  fubllituted,  by 
the  everlalling  covenant  which  God  made  with  him, 
in  our  law-room  and  place ;  the  right  of  redemption 
was  veiled  in  him,  by  virtue  of  his  foederal  relation  to 
us.  And,  that  nothing  might  be  wanting,  either  to 
conftitute  him  our  Goel,  our  legal  Kinfman-|ledeem- 
er,  or  to  evidence  him  to  be  fo,  he  took  upon  him  our 
nature ;  was  bom  into  our  family ;  and,  in  that  na- 
ture, paid  our  ranfom  to  the  laft  mite.  Thus  he  per- 
formed the  part  of  a  kinfman  to  us :  Redeeming  our 
perfons  from  llavery  and  from  deatli;  and  redeeming 
for  us  that  heavenly  inheritance  which  we  had  for- 
feited, and  which  we  could  not  redeem  for  ourfelves. 

In  fome  cafes,  both  thefe  forts  of  redemption  were 
conjoined ;  and  the  perfon  redeemed  was  efpoufed  to 
him  that  had  redeemed  her.  By  another  law  it  was 
provided,  that  if  any  man  died  childlefs,  and  his  family 

was 

*  Pfal.  xli«.  7,  8. 


the  only  Price  of  our  Redemption.  133 

was  in  danger  of  becoming  extindt,  his  nearefl  of  kin 
was  to  marry  his  widow ;  that  he  might  raife  up  feed 
to  his  deceafed  brother  *.  Now,  the  perfon  who  was 
to  do  the  duty  of  a  hufband's  brother,  was  hkewife 
the  legal  heir  of  the  inheritance  :  and  had  the  right 
of  redemption.  And  it  frequently  happened,  that 
when  he  redeemed  the  inheritance,  he  likewife  bought 
the  widow  of  the  deceafed  to  be  his  wife.  A  remark- 
able inftance  hereof  we  have  in  the  cafe  of  Boaz. 
Mahlon  the  fon  of  Elimelech  having  died  without 
children,  in  the  land  of  Moab ;  Ruth,  his  widow,  re- 
turned with  Naomi,  her  mother-in-law,  into  the  land 
of  Ifrael.  The  inheritance  of  the  family  being  fold, 
it  belonged  to  the  nearefl  of  kin,  both  to  redeem  the 
inheritance,  and  to  marry  the  widow ;  that  he  might 
raife  up  the  name  of  the  deceafed  upon  his  inheri- 
tance. This  he  refufing  to  do,  Boaz,  who  was  next 
after  him,  performed  both  thefe  offices.  Thus  he  be- 
came a  remarkable  type  of  Chrift.  And  of  this  mar- 
riage, as  concerning  tbeflejb,  Chrijl  camef. 

In  this  manner  it  is,  that  our  Lord  jefus  Chriji 
has  redeemed  his  church.  Having  redeemed  the 
heavenly  inheritance  for  her ;  he,  at  the  fame  time, 
redeemed  her  from  her  eltate  of  bondage,  and  graci- 
oully  efpoufed  her  to  himfelf.  And  now  every  genu- 
ine member  of  the  church  is  fo  clofely  united  to  him, 
that  neither  "  death  nor  life,  nor  things  prefent,  nor 
"  things  to  come,  nor  any  other  creature,"  fliall  ever 
he  able  to  ftp ar ate  between  him  and  them.  Neither 
will  God  himfelf  ever  diflblve  the  happy  union.  No, 
believer ;  your  beloved  is  yours,  and  you  are  his,  by 
a  relation  that  fhall  never  be  broken.     He  has  he-^ 

I  3  trotted 

*  Deut.  XXV,  5 — 10.        t  l^uth  iv.  9,  10.  compai-e  Matth,  i,  5. 


I  j^  Chrijl^s  Blood, 

trothed  you  to  himfelf/or  ever:  ''  In  righteoufnefs, 
"  in  judgment,  in  loving- kindnefs,  and  in  mercies.'* 
He  has  even  betrothed  you  to  him  "  in  faithfuhaefs ; 
*'  and  you  fliall  know  the  Lord  f ." 

II.  We  propofed,  in  the  next  place,  To  enquire  in 
what  refpects  the  church,  and  particular  Chriftians, 
may  be  faid  to  be  redeemed  unto  God.  For  clearing 
the  import  of  this  expreflion,  the  following  things 
mull  be  recolle6led. 

At  man's  firil  creation,  there  fabiilled  between 
God  and  him  a  moil  comfortable  and  endearing  re- 
lation ;  by  virtue  of  which  God  claimed  a  peculiar 
propriety  in  him,  and  he  enjoyed  a  diftinguilhing 
propriety  and  intereil  in  God.     God  was  his  inheri- 
tance ;  and  he  was  God's  inheritance.     He  was  cre- 
ated with  a  rational  and  immortal  foul ;  whofe  capa- 
cities and  deiires  were  fo  enlarged,  that  nothing  could 
fatisfy  him  but  an  infinite  portion.   God,  his  Creator, 
endowed  him  with  fuch  a  capacity ;  becaufe  he  in- 
tended to  make  him  happy  in  the  enjoyment  of  him- 
felf     He  was  allowed  to  enjoy  him,  even  in  his  pro- 
batiorary  ftate,  in  fuch  a  degree  as  was  competent 
for  him.     And,  if  he  had  llcod  the  trial,  he  would 
have  been  advanced,  to  enjoy  him  in  fuch  a  degree 
as  would  have  fatisfied  all  his  dciires.     Thus  God  was 
his  portion.     And,  though  he  poiTelTed  all  tlie  good 
things  that  this  world  could  afford,  he  confidered 
God  alone  as  that  inheritance,  in  the  enjoyment  of 
which  he  expected  to  be  finally  and  eternally  happy. 
In  I'Vr.  manner,  though  God  had  an  exclufiv^e  pro- 
peity  i^  all  the  works  of  his  hands,  by  virtue  of  his 

fole 
*  Hof.  ii.  19,  20. 


the  only  Price  of  our  Redemption.  135' 

fole  agency  in  their  production ;  and  took  pleafure, 
or  "  rejoiced  in  all  his  works  together;"  yet  he  had  a 
peculiar  property  in  man,  and  a  pecuhar  pleafure  in 
him,  beyond  any  other  part  of  this  lower  world :  Such 
as  a  man  has  in  his  paternal  inheritance.  He  made 
him  after  his  own  image;  allowed  him  a  large  fliare 
in  his  favour;  fet  him  over  the  works  of  his  hands  ; 
and  made  him  the  inftrument  of  gathering  in  from 
the  creatures,  and  handing  up  to  God,  that  revenue 
of  praife  that  was  due  to  him  from  them  all.  In  con- 
iideration  of  all  this,  it  might  well  be  faid,  even  in 
our  innocent  eftate ;  "  What  is  man  that  thou  art 
"  mindful  of  him!  Or  the  Son  of  man  that  thouyi^ 
"  vifiteilhim*?" 

But  when  fin  entered,  it  diflblved  that  happy  rela- 
tion which  fublifted  between  God  and  us ;  and  de- 
ilroyed  all  that  peculiar  propriety  which  we  had  in 
him,  and  he  in  us,  founded  upon  that  relation.  That 
peculiar  inheritance,  which  God  had  feparated  for 
himfelf  out  of  the  lower  creation,  was  alienated,  and 
transferred  to  another.  Man  ceafed  not  to  be  God's 
property  by  a  natural  right,  as  all  the  other  creatures 
are.  We  ceafed  not  to  be  at  his  difpofal,  as  all  the 
creatures  ever  muft  be.  He  had  an  abfolute  power 
over  us,  to  inflid  upon  us  what  puniiliment  he  faw 
meet,  according  to  the  demerit  of  our  lin.  But  we 
were  no  longer  his  portion,  as  before.  We  were 
jio  longer  fit  for  his  fervice,  jior  did  we  employ 
ourfelves  in  gathering  in  his  revenues.  We  are  flill 
bis  natural  property ;  but  we  are  not  his  peculiar  in- 
heritance, as  before  the  fall. 

Neither  is  he  our  inheritance,  as  he  was  then. 

When  we  alienated  ourfelves  from  him,  we  hkewife 

1 4  forfeited 

-    *  Pf^il.  viii.  4. 


136  Chrijl's  Blood  J 

forfeited  our  right  in  him.  The  delires  of  our  fouls 
did  no  longer  center  in  him.  We  did  not  look  up 
to  him  for  happinefs ;  nor  did  we  fincerely  wiili  for 
communion  with  him.  We  are  depriyed  of  his  i- 
mage;  lluit  out  from  his  gracious  and  comfortable 
prefence  ;  cut  off  from  all  hope  of  enjoying  him;  and 
baniOied  from  him  to  fuch  a  diftance,  that  we  are 
not  more  his  inferiors  in  refpedl  of  our  natures,  than 
we  are  eftranged  from  him  in  point  of  moral  relation. 
We  have  no  portion  in  him;  nor  can  he  take  any 
pleafure  in  us. 

It  was  the  delign  of  that  redemption  which  Chrift 
wrought,  to  reflore  us  to  that  Hate  of  nearnefs  to 
God,  which  we  enjoyed  before  the  fall;  that  God' 
might  become  the  portion  of  our  inheritance,  and  of 
our  cup ;  and  that  we  might  become  a  peculiar  trea- 
fure  and  inheritance  to  him.  In  confequence  of  the 
fhedding  of  Chrift's  blood,  that  remnant  of  mankind, 
whofe  ranfom.  he  paid,  are  reflored  to  the  fame  hap- 
py relation  to  God  in  which  Adam  flood  before  the 
fall :  Or  rather,  to  a  relation  ftill  more  intimate  and 
defirable.  God  becomes  their  God,  and  they  are  his 
people :  They  fay,  upon  good  grounds,  what  Chrift, 
their  Redeemer,  has  faid  before  them,  "  God  is  the 
**  portion  of  mine  inheritance,  and  of  my  cup  :  Thou 
"  maintaineft  my  lot*."  And  the  Spirit  of  God  fays 
concerning  them,  "  The  Lord's  portion  is  his  people  : 
"  Jacob  is  the  lot  of  his  inheritance  f."  Thus  Chrift 
redeems  them  to  God,  in  a  twofold  refpecl.  They  are 
ledeemed  to  be  God's  portion  and  inheritance;  and 
they  are  redeemed  to  the  poflelfion  and  enjoyment 
of  God,  as  their  inheritance.     In  confequence  of  all 

this, 
*  Pfal.  xvi.  5.         f  Deut.  xxxii.  0, 


ihe  only  Price  of  our  Redemption.  1 37 

this,  they  are  made  fharers  of  the  following  branches, 
of  happinefs ;  all  which  are-  included  in  their  being 
redeemed  to  God, 

1,  The  image  of  God  is  rellored  in  their  fouls;  and 
they  are  redeemed  to  a  new  conformity  to  his  like- 
nefs  in  the  wlicle  man.  This  image,  indeed,  is  far 
from  being  perfedt  upon  any  Chriilian,  while  in  a 
mortal  Hate.  There  is  a  remainder  of  corruption  in 
every  part.  And  too  often  does  that  corruption  pre- 
vail againft  the  principle  of  grace  in  the  foul.  But 
fcill  it  is  a  truth,  that  every  perfon,  the  moment  he 
obtains  an  intereil  in  this  redemption,  has  the  great 
lines  of  God's  image  drawn  upon  him.  And  the 
whole  man  is  influenced  by  it.  It  aifeds  every  fa- 
culty of  the  foul,  and  every  member  of  the  body.  It 
regulates  the  exercife  of  the  heart,  and  appears  in 
the  general  tendency  of  the  outward  deportment. 
Every  one  of  God*s  redeemed  has  "  put  on  the  new 
"  man,  which  after  God  is  created  in  righteoufnefs 
"  and  true  holinefs*." 

2.  They  are  all  rellored  to  the  favour  of  God;  be- 
ing redeemed  from  the  curfe  of  the  law,  and  from  all 
the  wrath  which  it  denounced.  It  was  in  confequence 
of  his  taking  our  curfe  upon  him,  that  Chrifl:  had  his 
blood  Ihed.  And  a  principal  part  of  his  deiign,  in 
fubmitting  to  have  it  fhed,  was,  that  we  might  efcape 
the  curfe,  ajid  all  its  eiFeds.  Chrift,  fays  tlie  Apoille 
Paul,  "  hath  redeemed  us  from  the  curfe  of  the  law ; 
"  being  made  a  curfe  for  us :  For  it  is  written,  curfed 
"  is  every  one  that  hangetli  on  a  tree"}"."  However 
obnoxious  you  was,  believer,  to  the  curfe  of  the  law, 
and  to  the  Ifroke  of  divine  wrath,  in  your  natural  e- 

Itate ; 
*  Eph,  ir.  24.  f  Gal.  iii.  15. 


13^  Chrift's  Blood, 

ftate;  God  now  aflures  you,  that  fury  is  not  in  him. 
One  fpecial  branch  of  that  redemption  which  you 
have  in  Chrift,  and  through  his  blood,  is,  "  the  for- 
"  givenefs  of  fins,  according  to  the  riches  of  his  grace." 
Your  fins  being  blotted  out,  you  are  for  ever  fecured 
againft  all  the  penal  confequences  of  fin.  And  you 
enjoy  a  place  in  the  favour  of  God,  proportioned  to 
the  fhare  of  his  vindidive  wrath  that  you  would  o- 
therwife  have  borne  through  eternity. 

3.  They  are  fitted  for  the  fervice  of  God;  being 
redeemed  Jro?n  their  vain  cojrjerfation,  and  delivered 
from  the  reigning  power  of  their  lulls.  God  has 
formed  therrifor  himfelf,  that  they  may,  both  vocally 
and  pradically,  Jheiv  forth  his  praife.  They  count 
it  their  bufinefs  to  ferve  him ;  and  to  hand  up  to  him, 
in  an  adive  manner,  that  revenue  of  praife  and  de- 
clarative glory,  whicli  is  due  from  all  his  works  iu 
this  world.  By  this  you  may  try  yourfelf,  in  the 
view  of  eating  and  drinking  at  the  facramental  table. 
Are  you  weary  of  the  flavery  of  Satan,  and  the  fer- 
vice of  fin?  Is  it  your  earnefl  defire, — to  be  led,  by  di- 
vine grace,  in  the  way  of  God's  commandments  ?  Do 
you  take  pleafure  in  the  fervice  of  your  God  and  Re- 
deemer? Have  you  a  pecuUar  delight  in  the  work  of 
praife  ?  And  is  it  one  part  of  your  errand,  in  attend- 
ing this  folemn  feail,  to  praife  him  for  your  redemp- 
tion itfelf,  and  for  all  the  benefits  refulting  from  it  ? 
If  this  is  the  cafe,  you  belong  to  the  number  of  God's 
redeemed ;  and  may  be  welcome  guefts  at  his  table. 
But  if  otherwife,  you  are  a  ftranger  to  him ;  and,  in 
your  prefent  condition,  have  neither  part  nor  lot  iiv 
this  matter.  For  all  the  true  followers  of  the  Lamb 
are  difpr)led,  from  the  heart,  to  fall  down  before  him, 
and  to  fmg  tlie  new  fong  in  the  text  and  context; 

faying, 


the  only  Price  of  our  Redeinption  1 39 

faying,  "  Thou  art  worthy  to  take  the  book,  and  to 
"  loofc  the  feals  thereof:  for  thou  wail  iiain,  and  haft 
"  redeemed  us  to  God  by  thy  blood." 

4.  They  are  made  God's  peculiar  portion  and  in- 
heritance, being  redeemed  from  the  power  of  that  u- 
furper  whofe  they  were  in  their  natural  eilate,  and 
whom  they  ferved.  Satan  is  permitted  to  retain  his 
poflellion  of  the  reft  of  mankind.  God  "  has  given 
"  the  earth  to  the  children  of  men."  He  has  given 
all  things  to  you,  Chriftian,  in  your  Redeemer's  right. 
But  you  he  has  retained,  and  always  v/ill  retain  in  his 
own  polfeftion.  He  conliders  you,  and  takes  care  of 
you  as  his  unalienable  inheritance.  Nor  v/ill  he  ever 
entruft  the  management  of  you  with  any  other  but 
Chrift,  his  eternal  Son  :  To  whom  he  has  given  "  the 
"  heathen  for  ^//inheritance;  and  the  uttermoft  parts 
"  of  the  earth  for  his  pofteflion." 

5.  They  obtain  an  intereft  in  God  as  their  portion; 
and  have  ample  fecurity  for  all  that  happinefs  which 
arifes  from  the  enjoyment  of  him  as  their  inheritance. 
You  was  born  an  heir  of  hell,  behever;  ihut  out,  as 
were  all  your  brethren  in  iniquity,  from  the  gracious 
and  comfortable  prefence  of  God :  And  having  no 
intereft  in  any  other  inheritance,  but  a  "  portion  in 
"  the  lake  of  fire  that  burneth  with  brimftone,  which 
"  is  the  fecond  death."  But  now,  being  redeemed 
unto  God  by  the  blood  of  Chrift,  you  are  entitled  "  to 
"  an  inheritance  incorruptible  and  undefiled,  and  that 
*' fadeth  not  away,  which  is  referved  in  heaven  for 
"  you."  Upon  the  full  pofteflion  of  this  you  fhall  en- 
ter, when  an  eternal  feparation  is  made  between  you 
and  all  that  you  hold  dear  in  this  world.  And  eter- 
nally fhail  your  happinefs  be  complete,  in  the  undif- 

turbed 


izjo  Chrift's  Blood, 

turbed  enjoyment  of  it.  In  the  profpedl  of  this,  you 
may  take  a  placid  and  compofed  view  of  the  perifh- 
ing  natme  of  all  earthly  things ;  of  the  diiTolution  of 
all  earthly  relations ;  and  of  the  return  of  that  clay 
tabernacle,  in  which  you  dwell,  to  the  duft,  from 
whence  it  was  taken.  You  may  ling  with  cheerful- 
nefs,  as  does  the  Pfalmifl  Afaph, 

Whom  have  I  in  the  heavens  high, 

but  thee,  O  Lord,  alone  ? 
And,  in  the  earth,  whom  I  defire, 

befides  thee  there  is  none. 
My  fiem  and  heart  doth  faint  and  fail; 

but  God  will  fail  me  never. 
For  of  my  heart,  God  is  the  llrength, 

and  portion  for  ever*. 

From  all  this,  it  manifeflly  appears  with  what  pro- 
priety Chrillians  are  faid  to  be  redeemed  to  God.  But 
we  haften, 

III,  To  fpeak  a  few  words  concerning  the  hlood 
of  Chri/i,  as  thQ  price  of  our  redemption.  All  that 
we  fhall  fay  on  this  head  iliall  be  comprifed  in  the 
following  obfervations. 

I .  It  was  impoffible  for  any  of  mankind  ever  to  be 
redeemed  without  blood.  We  are  guilty,  in  our  na- 
tural eftate,  of  the  mofl  atrocious  crimes.  We  have 
committed  treafon  agmfl  God  :  having  borne  arms  un- 
der  the  powers  of  darknefs.  We  have  murdered  our 
own  fouls,  and  been  accelTory  to  the  murder  of  others. 
Of  thefe  crimes  v/e  Hand  cc  nvided  in  the  prefence  of 
God.  Sentence  is  paft  a^ainft  us ;  and  we  are  every 
moment  in  danger  of  b'^n^;  ied  forth  to  execution. 
Nothing  can  fatisfy  the  claims  of  divine  juftice,  or  fe- 

cure 
*  Pfal.  Ixxiii.  25,  26. 


the  only  Price  of  our  Redemptmi,  1 4 1 

cure  the  honour  of  that  law  which  we  have  broken, 
but  either  the  fhedding  of  our  own  blood,  or  that  of 
another  in  our  room.  It  was  the  main  fcope  and  te- 
nor of  the  Old  Teftament  difpenfation,  to  fhew,  that 
"  without  the  fhedding  of  blood  there  could  be  no  re- 
"  miffion  of  fins."  And  this  fame  truth  is  confirmed, 
hj  the  teftimony  of  the  Spirit  of  God,  in  the  New 
Teftament.  God  could  not  regard  any  other  ranfom: 
Neither  would  he  have  rejied  cQJUent  though  v/e  had 
offered  many  gifts.  All  the  riches  of  both  the  Indies 
could  not  have  redeemed  one  foul.  Nay,  the  v/hole 
creation,  though  it  had  been  the  fole  property  of  one 
man,  could  not  have  been  accepted  of  God,  as  fufH- 
cient  to  have  procured  the  fufpenfion  of  his  fentence 
of  condemnation  for  one  moment. 

2.  It  was  not  any  fort  of  blood,  that  could  be  the 
price  of  our  redemption ;  but  fucli  blood  only  as  had 
fufficient  value  in  it  to  fatisfy  divme  jufcice,  and  re- 
flore  the  honour  of  the  broken  law.  All  lin  has  an 
infinite  evil  in  it,  as  being  committed  againft  an  in- 
finite obje6t.  An  infinite  punifhment,  therefore,  be- 
hoved to  be  futTered,  before  juftice  could  be  fitis- 
fied.  And  no  other  blood  could  redeem  us,  but  that 
which  was  of  infinite  value.  The  blood  of  flain  beads 
could  not  do  it :  Nor  v  as  it  ever  appointed  to  be  fhed 
for  any  fuch  purpofe.  AU  the  ufe  of  the  many  fa- 
crifices  that  were  requiied  under  the  law,  was  only  to 
reprefent,  and  exhibit,  under  a  fymbol,  that  precious 
blood  by  which  v^^e  are  adualiy  redeemed  ;  and  to  di- 
red  the  faith  of  the  worfhippers  to  that  as  the  only 
fatisfad:ion  that  divine  juitlce  could  admit  of.  Such 
facrifices  made  no  real  atonement.  Indeed,  "  it  is 
"  not  pofiible  that  the  blood  of  bulls  and  of  goats, 

Ihould 


142  Chriji's  Blood 

"  fnould  take  away  fins  *.'*  The  blood  of  one  mere 
man  could  not  be  a  ranfom  for  the  foul  of  another : 
Whatever  relation  might  fublift  between  them.  Even 
a  man's  Jirjl-born  could  be  no  atonement  for  his 
tranfgrejjion;  nor  the  whole /rwzV  o/his  hody  for  any 
one  ////  of  his  foul  •\ .  The  life  of  the  body  itfelf  could 
be  no  ranfom  for  the  foul.  Nay,  though  a  man  would 
give  up  both  his  foul  and  body,  to  be  tormented,  for 
as  many  etges  as  there  are  drops  of  water  in  the  ocean, 
upon  condition  that  he  might  go  free  after  that  im- 
menfe  fpace,  v/as  expired  it  would  be  rejecled  withdif- 
dain ;  as  a  price  too  low  for  the  purchafe  of  his  eter- 
nal redemption.  If  an  infinite  Perfon  had  not  been 
found,  to  redeem  us  to  Gcd  by  his  blood;  we  behoved 
to  have  lien,  through  endlefs  ages,  under  the  flroke  of 
tha:t  juflice  which  we  could  not  fatisfy  :  And,  for  ever, 
to  have  continued  fuftering  for  thofe  lins  which  we 
could  never  expiate. 

3.  Neither  could  any  other  blood  hav^  redeemed 
us,  but  his  to  whom  the  right  of  redemption  did  belong. 
Under  the  law,  if  any  man  had  bought,  either  a  per- 
fon or  an  inheritance,  and  another  cam^e  to  redeem 
them  ;  he  was  under  no  obhgation  to  part  with  them^ 
unlefs  he  who  prcpofed  to  redeem  was  near  of  kin  to 
the  feller;  and  fo  his  legal  reprefentative.  In  like 
manner,  the  price  of  our  redemption  could  not  be  re- 
ceived from  the  hand  of  any  that  was  not  the  true 
Goel,  the  legal  reprefentative  of  thofe  enllaved  fouls 
whom  he  vmdertook  to  fet  at  liberty.  Even  a  foede- 
ral  reprefentation  was  not  enough.  He  behoved  to  be 
hone  of  our  hone,  and  flefh  of  ottr  fie/h.  The  law, 
which  we  had  tranfgrelfed,  being  calculated  for  hu- 
man 
*  Heb  X.4.  '  f  Mic.  vi.  7. 


the  only  Price  of  our  Redemption,  143 

man  nature  ;  it  was  impoffible  for  any  perfon  either 
to  yield  a  full  obedience  to  its  precept,  or  completely 
to  fufFer  its  penalty,  who  was  not  a  partaker  of  that 
nature.  Even  the  blood  of  an  infinite  perfon  could 
not  have  been  accepted,  us  the  ranfom  of  our  redemp- 
tion, if  he  had  not  been  related  to  us  by  the  ties  of 
blood,  as  being  a  partaker  of  the  famq  nature  with 
ourfelves. 

4.  From  what  is  faid  above,  it  appears  that  no  o- 
ther  perfon,  in  heaven  or  in  earth,  but  our  Lord  Je- 

Jus  Chriji  only,  could  pay  the  price  of  our  redemp- 
tion, even  in  blood.  In  hirn  only  do  all  thefe  quah- 
fications  meet,  that  were  necelTary  in  our  Redeemer. 
He  is  an  infinite  perfon ;  being  God  equal  v/ith  the 
Father  and  Holy  Ghofl.  He  is  our  legal  reprefenta- 
tive;  having  been  fubilituted,  from  aU  eternity,  in 
our-  room  and  place,  by  the  conflitution  of  the  cove- 
nant of  grace:  And  having,  in  thefulnefs  of  the  ap* 
pointed  time^  h^^njent  forth  into  the  world,  made  of 
a  wovian,  and  made  under  the  law.  By  the  affump- 
tion  of  our  nature  into  a  perfonal  union  with  himfelf, 
he  became  our  kinfman ;  that  he  might  appear  to  be 
our  legal  reprefentative,  and  might  be  qualified  to 
pay  the  price  of  our  redemption  in  his  own  blood. 
Oh  I  let  not  this  wonderfid  tranfadion,  nor  that  a- 
mazing  love  from  which  it  fprung,  be  forgotten  by 
communicants,  nor  by  any  other  perfon  in  this  af- 
fembly,  to-day. 

5.  When  we  fpeak  of  Chriit's  redeeming  us  to  God 
by  his  blood,  we  moft  not  think  that  his  blood  itfelf, 
literally  coniidered,  was  the  full  and  proper  ranfom 
that  he  paid  to  the  juilice  of  God  for  us.  Even  that 
was  a  price  that  could  not  have  been  accepted.     It 

was 


144  Ch rifles  Blood, 

was  necelTary  that  our  Redeemer  fhould  pay  a  conl- 
plete  obedience  to  every  precept  of  the  law  in  ouv 
room.  It  was  hkewife  neceiTary  that  he  fhould  fiif- 
fer  all  that  penalty  which  was  annexed  to  it.  The 
law  condemned  us  to  fufFer  fpiritual  and  eternal  death, 
a,s  well  as  temporal  death.  Therefore  he  behoved  to 
fuffer,  and  actually  did  fuffer,  the  full  equivalent  of 
all  thefe.  At  the  fame  time  that  the  blood  was  fquee- 
zed  out  of  his  body,  by  the  Vv^eight  of  divine  wrath 
that  lay  upon  him,  his/oz//  alfo  was  made  an  offering 
for  fin.  And  all  that  he  did  and  fuiTered,  in  his  e-< 
ftate  of  humiliation,  is  included  in  the  price  of  our 
redemption.  His  blood  is  put,  by  an  ufual  figure  of 
fpeech,  for  that  whole  courfe  of  adlive  and  paflive  o- 
bedience  which  iilued  in  the  fliedding  of  his  blood. 
From  the  moment  that  he  received  a  human  life,  in 
the  womb  of  his  virgin-mother,  to  the  moment  in 
which  he  "  bowed  the  head  and  yielded  up  the 
"  ghoil;"  all  the  while  that  he  was  "  a  man  of  for- 
"  rows,  and  acquainted  with  grief;"  he  was  ftill  em- 
ployed in  paying  the  price  of  our  redemption.  The 
fhedding  of  his  blood  was  much.  His  bodily  fuffer- 
ings  M^ere  truly  heavy ;  but,  compared  with  what  he 
fuffered  in  his  foul,  they  were  no  more  than  the  death 
of  the  body  in  an  ordinary  man  is,  in  comparifon  of 
what  fliall  be  endured  by  the  wicked  through  eter- 
nity. What  manner  of  perfons  ought  we  to  be,  when 
fuch  was  the  price  of  our  redemption  I 
•  6.  In  a  word,  We  may  obferve  that  the  blood  of 
Chrifl,  coniidered  in  this  view,  contained  a  full  and 
complete  anfv/er  to  all  the  demands  that  law  and 
juflice  had  upon  us.  The  ranfom  that  he  paid  was 
the  fame  that  divine  juftice  had  fet  upon  our  heads ; 

otherwife 


the  only  Price  of  our  Redemption,  1455 

otherwife  our  redemption  had  not  been  complete : 
Our  prifon-doors  had  never  been  opened :  nor  could 
we  be  reltored  to  the  polleffion  of  the  forfeited  inhe- 
ritance. Accordingly,  God  has  declared  himfelf 
"  well  pleafed  for  his  righteoufnefs'  fake  ;  as  having 
"  magnified  the  law,  and  made  it  honourable  ^." 
He  has  pradlically  declared  the  fame  thing  by  his 
refurredion  from  the  dead;  which  contained  his  dif- 
charge ;  and  intimated  from  God  to  all  concerned, 
that  he  had  paid  our  ranfom  to  the  very  lalt  mite. 
This  declaration  he  confirmed  when  he  exalted  him 
to  glory,  and  gave  him  full  polTeflion  of  the  purcha- 
fed  inheritance  in  our  name.  And  it  will  be  decla- 
red, in  a  manner  flill  more  confpicuous,  when,  in  a- 
greeablenefs  to  the  Father's  appointment,  he  Ihall 
come  to  judge  the  quick  and  the  dead ;  and  to  put 
all  his  redeemed  in  polTeflion  of  the  inheritance  in 
their  own  perfons.  Yea,  God  declares  it  in  this  af- 
fembly  to-day,  by  fending  the  gofpel  among  us ;  by 
giving  commiflion  that  the  great  trumpet  of  the  fpi- 
ritual  jubilee  Ihould  be  blown,  the  prifon-doors 
thrown  wide  open,  and  every  condemned  prifoner  in- 
vited, in  his  name,  to  go  forth.  Thefe  good  news, 
which  you  now  hear,  could  never  have  been  publiih- 
ed  by  God's  authority,  if  the  price  of  our  redemption 
had  not  been  fully  paid ;  and  thereby  a  foundation 
laid,  for  the  free  admiffion  of  every  believing  iismer, 
to  the  enjoyment  of  that  glorious  liberty  wherewith 
Chrift  has  made  his  redeemed  free. 

IV.  It  now  remains  that  we  conclude  with  fome 
improvement  of  the  fubjed.   And  here  a  large  field  o- 
Vol.  I.  K         *  pens- 

*  Ifa.  xlii,  21. 


146  Chrijl's  Blood, 

pens  before  us,  did  time  allow  us  to  travel  through 
it.  But  we  fliall  fatisfy  ourfelves,  at  prefent,  with 
the  following  inferences. 

I .  This  fubjed:  difcovers,  in  the  cleareft  light,  the 
folly  of  trufting  to  our  own  righteoufnefs.  Why  is 
it,  O  foolifli  felf-deceiver,  that  thou  wilt  ftill  prefume 
to  offer  unto  God  thy  bafe  alloy,  as  a  ranfom  for  thy 
foul  ?  If  any  thing  of  thine  could  have  been  accept- 
ed for  fuch  a  purpofe,  why  Ihould  the  blood  of  the 
Son  of  God  have  been  Ihed  ?  If  any  thing  of  finite 
value  could  have  redeemed  a  foul,  furely  the  treafures 
of  heaven  would  never  have  been  lavilhed  to  pay  the 
price. .  Is  there  any  of  God's  redeemed,  that  has  not 
as  much  to  give  for  the  ranfom  of  their  fouls  as  thou 
haft  ?  And  art  not  thou  as  deeply  in  debt  to  juftice 
as  any  of  them?  How  then  iliall  God  accept  of  that 
from  thee,  that  he  refufes  to  look  upon  from  any  of 
them  ?  Nay ;  be  alTurcd  he  will  not.  So  long  as  thou 
haft  the  impudence  to  make  fuch  a  prefumptuous  of- 
fering to  God,  it  is  an  infallible  fign  that  thou  know- 
eft  nothing  of  thine  own  condemned  ftate  ;  nothing 
of  the  heinoufnefs  of  thofe  crimes,  for  which  thou  art 
a  prifoner ;  nothing  of  the  rigid  and  inflexible  juftice 
of  that  God  with  whom  thou  haft  to  do.  Thou  art 
utterly  unacquainted  with  the  infignificance  and 
vilenefs  ofiho^ejihhf  rags  with  which  thou  art  not 
aftiamed  to  mock  the  God  of  juftice  and  holinefs ; 
and  with  the  ineftimable  value  of  that  inheritance 
which  thou  haft  forfeited,  and  wouldeft  attempt  to 
redeem  with  fuch  contemptible  trafti.  The  method 
that  thou  takeft,  inftead  of  paying  any  part  of  thy 
ranfom,  will  only  tend  to  raife  the  demands  of  juftice 
ftill  higher.     And,  if  mercy  prevent  not,  God  will 

finally 


the  only  Price  of  our  Redemption,  147 

finally  fay  to  you  what  the  Apollle  Peter  faid  to  Si- 
mon the  magician;  thy  money,  thy  righteoufnefs, 
thy  ragged  obedience,  peri/h  eternally  with  thee. 
For  thus  faith  he,  into  whofe  hands  thy  ranfom  mull 
be  paid,  There  is  none  other  name  under  heavem 
gi^en  among  men,  whereby  we  muji  hefaved:  But 
his  only,  who  yN2C^Jlain,  and  hath  redeemed  us  to  Cod 
by  his  blood. 

2.  From  hence  we  may  fee  what  is  the  true  mean- 
ing of  that  exprellion  of  the  Pfalmift,  which  is,  per-- 
haps,  but  little  underftood  by  many ;  and  yet  is  of 
the  greateft  importance  to  all.  "  None  of  them  can, 
"  by  any  means,  redeem  his  brother :  nor  give  to  God 
*'  a  ranfom  for  hint.  (For  the  redemption  of  their  foul 
*'  is  precious :  And  it  ceafeth  for  ever.)  That  he  Ihould 
"  ftill  live  for  ever:  And  not  fee  corruption*."  He 
does  not  fay  that  the  redemption  of  the  foul  is  fo  pre- 
cious,  that  it  mufl  abfolutely  ceafe  for  ever.  He  on- 
ly means,  that  it  is  fo  precious  that  no  man  can  pay 
a  fufficient  ranfom  for  it.  For  helping  us  to  under- 
ftand  the  words,  two  things  muit  be  attended  to :  i/?, 
That  the  words  of  the  8th  verfe  are  included  in  a  pa- 
renthelis;  and  the  {twi^  would  be  complete  without 
them.  What  David  means  to  alTert  is,  that  no  man 
can  fo  redeem  his  brother,  or  pay  to  God  fuch  a  ran- 
fom for  him,  as  that  he  fhciild,  on  that  account,  be 
permitted  to  live  for  ever,  and  not  Jee  corruption. 
And  he  affigns  the  reafon  of  this  in  verfe  8.  "  For  the 
*'  redemption  of  the  foid  is  precious;  apd  it  ceafeth 
"  for  ever."  idly.  The  word  it  does  not  refer  to  the 
redemption  of  the  foul,  which  is  the  thing  that  is 
mentioned  immediately  before;  but  to  the  vv^hole 

K  2  fentence 

*  Pf^l,  xlix,  7,  8,  9. 


I4S  Chnjl's  Blood, 

fentence  that  is  exprefled  in  the  other  two  verfes. 
There  is  Hkewife  a  peculiar  beauty  in  his  mentioning 
the  redemption  of  a  brother,  rather  than  of  one's  own 
foul ;  becaufe  it  is  pollible  for  a  man  to  attempt  to 
redeem  his  brother,  by  giving  his  own  foul  in  his 
ftead ;  whereas  he  can  never  offer  fo  high  a  pride  for 
his  own  redemption.  And  even  this  cannot  be  ac- 
cepted. The  whole  paffage,  then,  may  be  thus  pa-. 
raphrafed :  *  So  far  is  it  from  being  poflible  that  any 

*  man  can  redeem  his  own  foul  by  his  riches,  that 

*  none  can  redeem  the  foul  of  his  brother,  though  he 
'  were  even  difpofed  to  give  his  own  foul  in  his  Head. 
'  No  ranfom,  that  he  can  give  unto  God  for  his,  bro- 
'  ther,  can  be  efteemed  fufficient  to  procure  him  e- 

*  ternal  life,  or  to  fecure  him  againfl  everlailing  de- 
'  flrudion.     Nay ;  fuch  a  tranfadlion  can  never  be. 

*  The  redemption  of  the  foul  is  too  precious,  to  be  pro- 

*  cured  on  fuch  conditions.     It  is  fo  precious,  that 

*  nothing  but  the  blood  of  him  who  was  the  author  ^ 

*  of  life  could  pay  its  ranfom.' 

3.  This  fubjedl  evinces,  that  they  are  egregious 
fools,  who  allow  themfelves  in  careleffiiefs  about  the 
interefts  of  their  precious  and  immortal  fouls.  O  fin- 
ner,  what  hath  fo  far  bewitched  thee,  that  thou 
ihouldfl  bufy  thyfelf  only  about  the  vanities  of  a  day; 
while  thy  foul,  that  could  only  be  redeemed  by  the 
blood  of  God,  lies  at  flake;  and  is  in  danger  of  being 
ioll  I  What  /hall  it  profit  a  man,  what  Ihall  it  profit 
you,  if  you^^^'z  the  whole  world,  and  lofe  your  own 
fouU  Or  what  %vill  you  give  in  exchange  for  your 
foul?  Has  the  independent  God  fhed  the  blood  of 
his  dear  and  only  begotten  Son,  that  a  number  of  loft 
fouls  might  be  redeemed  ?  And  will  not  you  beftow 

one 


the  only  Price  cf  our  Redemption,  149 

one  thought,  in  fober  ferioufnefs,  about  that  foul, 
whereby  the  goodnefs  of  God  has  diflinguifhed  you 
from  the  beafts  that  perifh  ?  But  we  would  have  you 
to  know,  and  remember  it  is  told  you  in  the  name  of 
God,  to  whom  you  mufl  give  an  account  of  the  ufe 
you  make  of  the  information,  that,  unlefs  this  foul  of 
yours  obtain  an  interelt  in  that  redeeming  blood,  of 
which  you  have  been  hearing,  you  fliall  eternally 
curfe  God,  becaufe  you  was  not  made  a  beaft ;  and 
becaufe  your  foul  did  not  come  to  an  end  with  your 
mortal  life.  For  the  fake  of  that  foul,  therefore,  of 
the  true  value  of  which  you  feem  not  to  be  apprized, 
we  befeech  you  to  flee,  by  faith,  and  that  without  a 
moment's  delay,  to  the  blood  of  Chrill ;  as  it  is  ex- 
hibited to  you  in  the  gofpeL  Hold  it  up  to  God,  as 
the  price  of  your  redemption.  Plead  with  him,  and 
tFuil  in  him,  that  he  will  fuftain  it  as  your  ranfom. 
And  in  this  way,  for  in  this  way  only,  you  fhall  have 
yoMX  foul  for  a  prey » 

4.  From  hence  we  may  fee,  that  God's  redeemed 
have  nothing  to  fear,  cither  from  the  hand  of  God, 
or  from  any  of  their  fpiritual  enemies.  You  can  fuf- 
fer  no  evil,  Chriflian,  from  the  hand  of  God.  He  has 
fpent  all  the  arrows  in  his  quiver,  in  fhedding  the 
blood  of  your  Redeemer.  And  now  he  cannot,  con- 
fiftently  either  with  his  juftice  or  his  goodnefs,  inflidl 
any  thing  penal  upoii  you.  "  There  is  now  no  con- 
"  demnation,  to  them  who  are  in  Chrift  Jefus ;  who 
"walk  not  after  the  flefh,  but  after  the  fpirit  *." 
And  if  no  condemnatory  fentence  can  be  pail  againfl 
you ;  how  fhould  any  part  of  the  execution  of  fuch 
a  fentence  fall  upon  you  ?  You  have  nothing  to  fear 

K  3  from 

*  Rom,  viii.  I. 


150  Chrijl^s  Blood, 

from  any  fpiritual  enemies ;  for  Chrift  has  redeemed 
you  from  them  alfo.  He  conquered  them  by  the 
power  of  his  arm.  He  holds  them  all  in  his  chains. 
He  has  covered  a  table  for  you  in  their  prefence. 
He  will  fo  rcftrain  them,  as  to  allow  you,  without 
dillra<5lion,  to  make  ufe  of  the  provilion  let  before 
you.  And  it  is  but  a  httle,  when  he  will  bruife  them 
all  undtr  your  feet.  Even  your  own  corruptions, 
.though  you  juflly  confider  them  as  your  moll  formi- 
dable enemies,  Ihall  have  no  power  to  hurt  you.  For 
thefe  are  the  words  of  your  Redeemer,  "  Sin  fhall  not 
"  have  dominion  over  you ;  for  ye  are  not  under  the 
''  law,  but  mider  grace  *." 

5.  Tliis  fubjed  informs  us  how  juil  and  reafonable 
it  is  for  Chriftians  to  live  to  God,  and  to  him  only. 
Do  you  not  know,  believer,  what  God  has  done  for 
you  ?  Have  you  not  heard  at  what  an  immenfe  price 
he  redeemed  you  ?  And  can  you  allow  yourfelf  to 
fct  your  heart,  or  your  affedions,  upon  any  other  ob- 
jed  more  than  upon  him  ?  Can  you  employ  yourfelf 
in  the  fervice  of  any  other  mailer  ?  Or  are  you  not 
grieved  at  the  heart,  becaufe  you  ferve  him  fo  httle  ; 
and  becaufe  your  fervices  are  accompanied  with  fo 
many  imperfedlions,  and  w^ith  fo  much  lin  ?  Are  you 
not  delirous,  after  the  example  of  your  glorious  Re- 
deemer, to  have  ypur  ear  bored  to  God's  door-poll, 
and  to  become  his  fer^^mt  for  ever  ?  Is  it  Vv^ith  a  view 
to  ferve^him,  in  the  celebration  of  his  worfnip ;  and 
to  receive  a  meal  from  him,  in  the  llrength  of  which 
you  may  ferve  iiim  with  more  cheerfulnefs  hereafter, 
that  you  are  come  to  this  place  to-day  ?  And  is  it 
with  the  fame  view,  that  you  propofe  to  go  forw^ard 

to 

*  Rom.  vi.  14. 


the  only  Price  of  our  Redemption,  iji 

his  table  ui  a  little  ?  Then  we  have  his  warrant  to 
bid  you  welcome,  and  to  alTure  you  that  you  Ihall 
not  lofe  your  errand.  Go  on,  therefore,  in  his  fervice ; 
and  profper,  through  the  affiflance  of  his  grace :  vStill 
keeping  in  mind,  that  "  you  are  not  your  own,  but 
"  bought  with  a  price ;"  and  therefore  endeavouring, 
in  a  dependence  upon  promifed  llrength,  to  "  glorify 
'*  God,  in  your  body,  and  in  your  fpirit,  which  are 
"  God's/' 

6.  This  fubjedt  will  affifl  you  in  the  preparatory 
duty  of  felf-examination ;  and  enable  you  to  deter-^ 
mine  whether  you  may  be  worthy  communicants,  on 
this  occalion,  or  not.  You  can  only  be  fo,  if  you  are 
among  the  number  of  God's  redeemed ;  having  ob- 
tained a  faving  interell  in  the  blood  of  Chriil,  as  the 
price  of  your  redemption.  And  if  this  be  your  hap- 
py cafe,  you  may  difcern  it  by  the  following  marks. 
You  have  had  an  afFedling  difcovery  of  your  loft,  im- 
poverifhed,  condemned,  and  enllaved  ftate  by  nature. 
You  have  fome  imprellion  of  the  value  of  your  foul, 
and  of  the  unprofitablenefs  of  all  other  gain  if  it  be 
loft.  You  have  feen  the  impoflibihty  of  redeeming  it 
with  corruptible  things,  fuch  as  filver  and  gold;  with 
the  blood  of  goats  and  calves ;  or  with  the  filthy  rags 
of  your  own  righteoufnefs.  You  have  feen  all  hope 
loft,  of  obtaining  freedom,  or  happinefs,  in  the  way  of 
the  covenant  of  works ;  or  in  any  way  of  human  de- 
viling. You  have  feen,  with  inexprellible  delight, 
that  Chrijl  Jejus  is  made  of  God,  unto  you  in  parti- 
cular, complete  redemption.  You  have  been  en- 
abled to  conftder  the  gracious  offer  of  redemption 
through  his  blood,  as  made  to  you,  in  a  gofpel  difpen- 
fatipn,  as  really  as  to  any  other.  A|id  you  have  been 
K  4  determined 


1^2  Chrijl's  Blood, 

determined  to  embrace  it.  You  are  willing,  through 
the  grace  of  God,  to  owe  your  redemption,  your  life, 
your  hberty,  your  foul,  your  all  to  him  that  "  was 
"  liain,  and  hath  redeemed  you  to  God  by  his  blood." 
You  "Cheerfully  refolve  to  fhew  your  gratitude  to 
your  God  and  Redeemer,  by  a  conftant  endeavour 
to  pleafe  him;  and  by  avoiding,  as  death,  every 
thing  that  tends  to  difhonoyr  or  offend  him.  You 
earneftly  defire  to  be  completely  redeemed  from  all 
fin,  as  well  as  from  punifliment,  that  you  may  be  to 
the  praife  of  his  glory.  You  are  ftriving  now  to 
learn,  and  deiiroua  through  eternity  to  be  employed 
in  fmging,  to  the  praife  of  redeeming  love,  the  fong 
in  this  text  and  context :  *'  Thou  art  worthy  to  take 
"  the  book,  and  to  loofe  the  feals  thereof,  for  thou 
"  waft  llain ;  and  haft  redeemed  us  to  God  by  thy 
''  blood." 

7.  We  may  fee  with  what  cheerfulnefs  Chriftians 
may  come  forward  to  the  holy  table  of  the  Lord;  to 
commemorate  the  death,  and  the  dying  love  of  him, 
whofe  blood  was  the  ranfom  of  their  fouls.  Have 
you,  or  do  you  really  wifti  to  have,  any  intereft  in 
that  blood,  which  is  fpoken  of  in  this  text,  and 
reprefented  in  the  facrament?  Surely  then<  your 
heart  joins  with  the  church,  in  celebrating  the  bleffed 
name  of  your  Redeemer.  And  can  you  neglecl  an 
opportunity  of  cafting  in  your  mite  to  keep  up  the 
remembrance  of  him  in  the  church.  The  great  de- 
fign  of  this  ordinance  is,  to  commemorate,  with  grati- 
tude, this  important  truth,  that  the  "  Lamb  who  is 
"  now  in  the  midft  of  the  throne,  was  once  llain,  and 
"  hath  redeemed  us  to  God  by  his  blood."   In  it  you 

&y 


the  only  Price  of  bur  Redemption.  153 

lay  pradically,  before  God,  angels,  and  men,  what 
the  church  fays  in  this  verfe.  Come  forward,  there- 
fore, with  the  utmofl  cheerfulnefs.  Let  a  holy  glad- 
nefs  lit  upon  your  countenance :  Let  the  high  praifes 
of  God  and  the  Lamb  be  in  your  mouth,  and  in  your 
heart ;  while  the  fymbols  of  redeeming  blood  are  a- 
mong  your  hands.  And  let  no  fpeclator,  vilible  or 
invifibie,  have  occaiion  to  conclude,  from  your  con- 
dudl  or  appearance,  that  you  are  unwilling  to  put 
that  honour  upon  Chrift,  which  is  fo  juilly  due  to 
him ;  as  having  redeemed  you  to  God  by  his  bloods 

8.  In  one  Vv^ord,  From  this  fubjed  we  may  fee  a- 
bundant  encouragement  for  every  enfiaved  iinner  to 
betake  himfelf  to  the  blood  of  Chrift,  and  to  make 
ufe  of  it,  as  the  ranfom  of  his  redemption.  We, 
therefore,  conclude,  exhorting  every  perfon,  efpecial- 
ly  every  ftranger  to  Chrift,  in  the  words  of  John  the 
Baptift :  "  Behold  the  Lamb  of  God,  which  taketh  a- 
"  way  the  fin  of  the  world*."  Behold  him,  by  faith, 
as  made  of  God  unto  you  redemption.  Behold  him, 
exhibiting  to  you,  that  redemption  which  was  purcha- 
fed  by  his  blood,  and  inviting  you  to  take  the  bene^ 
fit  of  it.  Behold  him,  employed  this  day  in  execu- 
ting his  Father's  commiflion  among  you,  by  proclaim- 
ing, as  by  our  mouth  he  now  proclain:^s,  libet  ty  to  e- 
very  captive;  and  the  opening  of  the  prifon  to  all  them 
in  this  affembly,  that  are  bound:  Proclaiming  "  the  ac- 
"  ceptable  year  of  the  Lord,  and  the  day  of  the  venge- 
"  ance  of  our  God."  Are  yoii,then,fo  much  in  love  with 
your  fetters,  as  to  refufe  to  go  free  ?  Are  you  fo  well 
pleafed  with  Satan  for  a  mafter,  and  with  the  drud- 
gery 
*  John  i.  29. 


154  ChriJVs  Blood, 

gery  in  which  he  employs  you,  as  to  wifli  your  ear 
bored  to  his  door-poil  ?  Or  why  is  it  that  you  lit  ftill, 
when  you  hear  the  found  of  the  jubilee-trumpet?  We 
cannot  now  Hand  to  expollulate  with  you.  But, 
whether  you  will  .hear  or  whether  you  will  forbear, 
be  it  known  unto  you,  that  the  purchafed  redemp- 
tion is  prefently  in  your  offer.  And  the  moment 
that  you  are  but  willing  to  receive  it,  God  will  give 
an  efficacious  commandment  concerning  you;  and 
fay,  "  Deliver  his  foul  from  going  down  to  the  pit; 
**  for  I  have  found  a  ranfom." 


SER- 


SERMON    VL 

The  Breathings  cjf  Love : 
A  difcQurJe  introdu&ory  to  the  Song  of  Solomon, 


Song  i.  i, — 4. 


THE  SONG  OF  SONGS,  WHICH  IS  SOLOMON  S.  LET 
HIM  KISS  ME  WITH  THE  KISSES  OF  HIS  MOUTH! 
FOR  THY  LOVE  IS  BETTER  THAN  WINE.  BECAUSE 
OF  THE  SAVOUR  OF  THY  GOOD  OINTMENTS,  THY 
NAME  IS  AS  OINTMENT  POURED  FORTH:  THERE- 
FORE DO  THE  VIRGINS  LOVE  THEE.  DRAW  ME, 
WE  WILL  RUN  AFTER  THEE, 


THIS  facred  book  maj  be  compared  to  a  rich 
mine.  It  contains  much  fpiritual  treafiire;  but 
that  treafure  Hes  hid  from  the  carnal  eye.  The  per- 
fon  who  is  not  fkilful  in  fpiritual  myiteries  cannot  fee 
it,  nor  believe  that  it  exiils.  He  who  would  enjoy  it 
mull  dig  deep  for  it.  And  he  who  truly  finds  it,  is 
enriched  for  time  and  eternity.  It  is  no  wonder  to 
find  the  carnal  man,  who  receiveth  not  the  things  of 
the  Spirit  of  God,  abufing  it  to  his  own  deftrudion. 
But  every  one,  to  whom  the  Spirit  of  God  has  fhew- 
ed  the  things  of  Chrill,  and  who  has  experience  of 

that 


1 5-6  I' be  Breathings  of  Leve» 

that  feilowihip  with  Chrifl  which  is  here  exhibited, 
will  efteem  it  a  treafure  ineftimable. 

Never,  till  thefe  perilous  times  that  are  come  upoa 
us  in  the  lail  days,  was  the  divine  authority  of  this 
book  called  in  queftion.  Among  the  Jews,  as  fome 
of  their  own  writers  tell  us,  there  were  fome  who 
doubted  of  Solomon's  being  divinely  infpired  when 
he  wrote  the  book  of  Eccleliaftes.  But  there  were 
none  who  doubted  of  the  divine  infpiration  of  this 
Song.  It  was  univerfally  received  by  Chriilians  in 
the  primitive  ages ;  and  is  mentioned,  by  fe veral  fa- 
thers of  the  ancient  church,  among  the  canonical 
books.  It  continues  to  be  acknowledged  as  fuch  by 
every  fociety  in  the  world,  that  calls  itfelf  a  Chriftian 
church.  And  it  wall  doubtlefs  continue  to  be  fo  by 
the  true  church,  to  the  end  of  the  world;  though  it 
has  been  rejed:ed  by  fome  individuals* 

Indeed,  it  has  every  miark  of  divine  infpiration 
which  we  find,  or  expedl  to  find,  about  the  other  parts 
of  holy  fcripture.  We  may  obferve  in  it  the  fame 
rtiajejly  ofjlyle,  even  when  fpeaking  in  the  moil  fa- 
miliar and  homely  manner;  the  fame  purity,  wheij 
treating  of  fabjedls  the  mofl  delicate.  It  plainly  con- 
curs with  all  the  refl,  in  the  general  fcope  of  giving 
all  glory  to  God,  and  revealing  Chrifl  to  mankind. 
And  the  experience  of  almofl  every  Chriilian  bears 
witnefs  to  its  powerful  efHcacy,  in  the  hand  of  the 
Spirit  of  God,  for  promoting  all  the  purpofes  of  their 
fpiritual  edification  and  falvation. 

Befides,  it  deferves  to  be  confidered,  that  of  all  the 
volumes  which  Solomon  wrote,  none  have  come  down 
to  us  but  fuch  as  were  divinely  infpired.  And,  if 
v\'c  fuppofe  that  this  was  not  fo  written,  how  fhall  we 

account 


The  Breathings  of  Love.  1 5*7 

account  for  the  prefervation  of  //,  when  all  the  reft 
of  his  uninfpired  writings  are  loft  ?  If  it  was  given  by 
infpiration  of  God,  its  prefervation  is  eaiily  accounted 
for.  The  fame  divine  providence  watched  over  it, 
that  took  care  of  all  the  other  books,  that  were  in- 
tended for  the  ufe  of  the  church,  to  the  end  of  the 
world. 

Moreover,  this  book  was  undoubtedly  a  part  of  the 
Jewifh  canbn,  at  the  time  of  our  Lord^s  coming  in 
the  flelli.  This  no  man  has  taken  upon  him  to  de* 
ny,  fo  far  as  I  know.  And  we  know  how  careful  he 
was,  to  purge  divine  revelation  from  thofe  vain  tra- 
ditions and  inventions  of  men,  by  which  it  was  then 
obfcured  and  made  void.  And,  furely,  no  fober 
Chriftian  will  believe,  that  he  and  all  his  Apoftles 
would  have  been  utterly  lilent  about  this  book ;  and 
fuffered  it  to  be  received  as  canonical  among  Chrif- 
tians,  if  they  had  not  known  that  it  was  divinely  in- 
fpired.  Its  being  allowed  by  them  to  continue  a 
part  of  the  canon  of  fcripture,  is  inftead  of  a  thoufand 
arguments  to  prove  its  divine  authority. 

I  know  it  has  been  objected,  that  neither  Chrifl 
nor  any  of  his  Apoftles  ever  quote  any  paftage  of  this 
book.  But,  fuppoiing  it  to  be  fo ;  which  will  not  be 
readily  granted-;  how  many  books  are  confefted  to  be 
of  divine  authority,  which  are  not  quoted  in  the  New 
Teftament?  It  has  hkewife  been  objeded,  that  the 
name  of  God  is  not  once  mentioned  in  it.  But  nei- 
ther is  it  in  the  book  of  Efther.  Neither  was  it  proper 
that  any  of  God's  ufual  names  fliould  be  mentioned 
here.  The  whole  book  being  allegorical,  it  was  fit 
that  God,  as  Avell  as  every  other  fpiritual  objed:,  ftiould 
be  i^oken  of  under  a  figure.  Even  Chrift  himfelf, 
^  though 


ij;2  The  Breathings  of  Love.   ^ 

though  the  main  fubjed  of  this  fong,  is  never  men- 
tioned in  it,  by  any  of  thofe  names  that  are  ufually 
given  him  in  other  parts  of  fcripture:  But  always  by 
thofe  figurative  defignations  that  are  proper  for  car- 
rying on  the  allegory.  In  a  word,  it  has  been  objec- 
ted, that  *  there  are  fome  phrafes,  and  fentiments  in 

*  this  book  too  loofe  and  immodefl  to  be  made  ufe  of 

*  by  the  Spirit  of  God ;  and,  inllead  of  being  calcula- 

*  ted  to  promote  true  piety,  have  a  tendency  to  fur- 
'  ther  a  dired  contrary  intereil.'  To  this  it  fhall  on- 
ly be  anfwered,  that  none  but  loofe  and  iiiimodeft 
perfons  will  eafily  find  any  fuch  phrafes  or  fentiments 
in  it.  There  are,  doubtlefs,  fome  things  in  it,  that 
may  be  abufed  by  a  carnal  and  corrupt  mind;  fo  as 
to  become  provijionjor  the  jlejh.  But  there  are  paf- 
fages  in  other  books,  whofe  divine  infpiration  is  not 
difputed,  much  more  liable  to  fuch  abufe  than  any 
thing  in  this  fong;  as  might  eafily  be  made  appear, 
in  various  inftances,  if  it  were  for  edification.  And 
what  part  of  fcripture  is  it,  that  wicked  men  may 
not  pervert  to  their  own  deftrudion?  Unto  the  pure, 
ail  things  are  pure;  hut  unto  them  that  are  defiled 
and  unbelieving  nothing  is  pure,  but  even  their  fnind 
and  conjcience  is  defile d^^. 

It  is  agreed  on  all  hands,  that  this  is  an  epithala-^ 
miwn,  or  nuptial-fong.  They  who  deny  it  a  place  a- 
mong  the  facred  books,  reckon  it  nothing  but  a  po- 
etical celebration  of  tiie  love  and  marriage  that  took 
place  between  Solomon  and  Pharaoh's  daughter,  or 
fome  otli.ir  of  the  many  women  whom  he  defired. 
But  it  ccntains  many  tnings  that  cannot  be  applied 
to  any  literal  marriiig':',  nor  to  any  earthly  bridegroom 

and 
'^  Tit.  I.  I  c. 


*Tlje  Breathings  of  Love,  159 

and  bride,  in  any  fenfe  coniiilent  with  the  common 
ufe  of  language.  And  if  it  was  given,  like  all  other 
fcriptures,  by  injpiration  of  God;  it  is  manifeit  that 
a  greater  than  Solomon  muft  be  here. 

Among  thofe  who  admit  the  divine  authority  of 
the  book,  it  has  been  controverted,  whether  the  mu- 
tual love  of  Chrift  and  the  church  is  here  immediate- 
ly intended,  under  an  allegory;  or  whether  it  is  re- 
prefented  and  exhibited  under  the  type  and  figure  of 
Solomon's  marriage?  And  various  plaufible  things 
have  been  advanced  on  both  fides.  This  controver- 
fy  we  fhall  not  ftay  to  difcufs.  The  firit  opinion  is 
liable  to  feweft  exceptions.  All  are  agreed  in  under- 
fi:anding  it  ultimately  of  Cbrijl  and  the  church. 

It  is  manifeftiy  compofed  in  the  form  of  a  paftoral 
dialogue,  or  facred  drama;  in  which  different  perfons 
are  introduced  fpeaking  by  turns.  The  cliief  fpeak- 
ers  are,  the  bridegroom^  reprefenting  Chrift  himfelf, 
on  the  one  fide;  and  thtfpoitfe,  or  bride,  by  which 
we  muft  underftand  the  Church  in  general,  or  parti- 
cular fouls  who  are  efpoufed  to  Chrift,  on  the  other 
fide.  Sometimes  there  is  introduced  a  chorus  of  the 
daughters  of  Jerufalem;  by  whom  moft  interpreters 
underftand  young  converts,  or  perfons  of  lefs  expe- 
rience in  religion. 

This  book,  therefore,  is  not  to  be  confidered  as  a, 
piece  of  hiftory,  in  which  the  experiences  of  any  par*- 
ticuiar  perfon  are  recorded;  or  of  any  particular 
church.  When  we  fpeak  of  what  may  happen  to 
ally  Chriftian,  we  fometimes  illuftrate  v/hat  we  fay 
by  paftages  in  tjiis  book :  and  fay,  fo  and  fo  it  was 
with  Xh^fpoufe;  or,  fo  and  {q  f/?e  did.  Hence  fome 
may  be  led  to  apprehend,  that  the  ipouf*2 was  ioma 

par- 


1 6o  ne  Breathings  of  Love 

particular  perfon,  living  in  fome  diftant  period  of  time  I 
\vhofe  experiences  are  recorded  in  this  book,  as  David's 
ar^  in  the  book  of  Pfalms,  or  Job's  in  the  book  that 
bears  his  name.  But  this  is  a  grofs  miftake.  What 
Chrift  is  here  reprefented  as  faying,  he  fays  to  the 
church,  and  to  every  particular  believer,  at  all  times : 
Nor  was  it  ever  faid  more  immediately  to  one  than 
to  another.  And  what  the  fpoufe  fays  in  commenda- 
tion of  Chrift,  though  it  never  v/as  literally  expreft 
by  any  perfon  before  it  was  committed  to  writing,  is 
the  genuine  language  of  every  renewed  heart.  Hence 
what  feems  to  be  related  in  a  hiilorical  form,  muft 
be  viewed  as  an  allegorical  reprefentation  of  what 
may  happen  to  any  Chriftian,  in  fuch  and  fuch  cir- 
cumftances. 

The  firft  verfe;  of  this  chapter  contains  the  title  of 
the  Song.    And  in  it  we  have  two  things  noticeable. 

1.  The  excellency  of  this  fong.  It  is  called  the 
Jong  offongs.  This,  by  an  ufual  Hebraifm,  lignifies 
the  moft  excellent  of  all  fongs :  As  the  holy  of  holies 
is  the  fame  with  the  moji  holy  place ;  and  the  King 
of  kings  is  the  moft  excellent  and  powerful  of  all  kings. 
This  affords  an  additional  evidence  of  its  divinity,  and 
of  its  relation  to  Chrift.  Surely  though  it  might  have 
been  the  moft  excellent  of  all  the  profane  fongs  that 
were  in  the  world  before  it ;  it  could  never  have  been 
called  more  excellent  than  all  fongs,  particularly  than 
all  the  Pfalms  of  David,  if  it  had  not  proceeded  from 
the  Holy  Ghoft,  who  is  the  moft  excellent  Author ; 
and  related  to  Chrift,  the  moft  excellent  of  all  fub- 
jeds. 

2.  The  author  of  it,  or  rather  the  amanuenfis  whom 
the  Spirit  of  God  employed,  in  committing  it  to  wri- 


fhe  Breathings  of  Love.  1 6 1 

ting.  It  is  faid  to  be  Solomon's.  The  manner  of  ex« 
preffion  here  \ifed,  is  the  fame  that  we  find  in  the  ti- 
tles of  many  pfalms.  They  are  entitled,  a  Pfalm  of 
David:  or  a  Pfahn  of  Afaph,  &c.  All  who  know  a- 
ny  thing  of  the  original  language  are  fenfible,  that  it 
would  be  more  literally  tranflated,  a  Pfalm  to  David^ 
or  to  Afapb.  The  reafon  of  this  form  of  fpeech,  few 
feem  to  have  adverted  to.  It  is  manifeil  that  fome- 
thing  muft  be  intended  by  it.  And  why  may  it  not 
be  thus  fupplied  ?  A  Pfalm  given  by  divine  infpira- 
tion  to  David,  I  am  perfuaded  it  will  not  be  eafy  to 
find  another  fenfe,  equally  native  and  obvious.  In 
like  manner,  the  title  of  this  fong  runs  literally  thus, 
the  Song  of  Songs,  which  to  Solomon.  And,  to  make 
the  fenfe  complete,  may  be  fupplied  as  the  other; 
the  Song  of  Songs,  which  was  di6lated  hy  the  Spirit 
of  injpiration  to  Solomon,  If  this  is  the  true  mxean- 
ing  of  this  unufual  Gonltrud.ion ;  which,  fo  far  as  I 
know,  is  to  be  found  in  no  language  but  the  Hebrew, 
and  in  it  no  where  elfe  but  in  the  titles  of  pfalms,' 
and  in  this  place ;  then  there  can  be  no  doubt  of  the 
divine  infpiration  of  this  book. 

The  facred  dialogue  commences  in  ver.  2.  with  the 
words  of  the  fpoufe,  which  are  continued  to  ver.  8- 
In  one  part  of  her  difcourfe  fhe  addreifes  herfelf  to 
her  lord  and  hufband ;  in  another,  to  the  daughters 
of  Jerufalem;  and  in  a  third,  fhe  feems  engaged  in  a 
deepyc/zVo^wy,  addreffing  her  fpeech  to  no  perfon,  nor 
thinking  of  being  overheard  by  any. 

In  this  manner  fhe  feems  to  utter  her  firlt  words ; 
which  contain  a  fervent  exclamation,  expreflive  of 
lier  ardent  defire  after  the  manifeitations  a^nd  fruits  of 

Vol.  I.  L  *  Chriil^s 


1 6  2  "The  Breathings  of  Love 

Chrift's  love.  Let  him  kifs  me  ivitb  the  kiffes  of  bis 
month,  A  kifs  may  be  ufed,  either  as  a  token  of  friend- 
fliip,  of  homage,  or  of  love.  KilTes  of  friendfhip  are 
often  mentioned  in  Scriptm'e,  Such  v^as  that  given 
by  David  to  Barzillai  *,  A  kifs  of  homage  is  re- 
quired from  all  the  kings  2ivA  judges  of  the  earthy  to 
the  Son  of  God ;  in  thefe  words,  "  kifs  ye  the  Son,  left 
*'  he  be  angry  f."  But  it  is  a  kifs  of  love  that  the  church 
is  here  introduced  as  requefting.  She  does  not,  at 
the  firft,  addrefs  herfelf  to  Chrift ;  neither  does  fhe 
name,  or  defcribe  him,  fo  as  to  inform  them  who 
heard  her  whom  flie  meant.  She  fpeaks  as  one  full 
of  the  objed:  of  her  love ;  and  fatisfied  of  his  incom- 
parable excellency.  She  feems  to  take  it  for  grant- 
ed, that  every  one  who  hears  her  may  readily  know 
who  is  the  objedl  of  her  delire;  becaufe  there  is  not 
another  to  be  compared  with  him. 

Thus  every  believing  foul,  under  the  influence  of 
the  love  of  Chrift,  fees  him  to  be  fo  much  fuperior  to 
all  other  objedls,  that  it  cannot  think  of  any  other  in 
comparifon  of  him.  It  is  matter  of  aftonifhment  to 
fuch  a  perfon,  that  any  of  mankind  fhould  be  fo  blind 
as  to  prefer  any  other  before  him.  And,  as  love  na- 
tively tends  to  enjoyment  and  union,  every  fuch  per- 
fon has  the  moft  ardent  delire  for  the  enjoyments  of 
Chrift  y  and  for  thofe  communications  of  his  grace, 
by  which  his  love  is  manifefted  to  them ;  as  the  love 
of  mere  men  is  ufually  manifefted  by  the  kijes  of  the 
inouth. 

The  kifies  of  the  mouth  are  the  more  fitly  ufed, 
as  emblems  of  thofe  communications  of  the  love  of 
Chrift;    becaufe    the  moft  copious   and  fatisfying 

difplays 
*  2  Sam.  xix.  39.  f  Pfal,  ij.  12. 


The  Breathings  of  Love ^  163 

difplays  of  his  love  arc  giveti  to  his  people  by  means 
of  the  words  of  bis  movih.  A  word  of  grace,  brought 
home  to  the  heart  by  the  Spirit  of  God,  in  a  fuit- 
ablenefs  to  the  perfon's  need,  often  conveys  into  the 
foul,  both  a  full  alTurance  of  the  love  of  Chrift,  and 
a  blifsful  enjoyment  of  the  fruits  of  it.  And  thefe 
are  the  kiffcs  of  his  mouth,  which  are  fo  defirable  to 
his  fpoufe. 

Some  conlider  thefe  words,  as  expreffive  of  that 
longing  delire  which  the  Old  Tellament  church  had, 
and  every  genuine  member  of  that  church,  for  the 
adlual  coming,  of  Chrift  in  the  flelli :  When  fhe 
might  enjoy  communion  with  him,  and  partake  of 
the  communications  of  his  love,  in  a  manner  more 
famihar  and  intimate  than  flie  could  formerly  attain; 
as  far  as  the  kijfes  of  the  mouth  are  a  more  intimate 
fign  and  evidence  of  love,  than  letters  or  melTages 
fent  from  a  dillant  part. 

In  the  laft  part  of  the  verfe^  Ihe  turns  to  her  be- 
loved ;  and  afligns  the  reafon  of  her  delire,  in.an  ad- 
drefs  to  himfelf :  For  thy  love  is  better  than  wine. 
Wine  is  one  of  the  choiceft  of  earthly  bleffings,  in 
moll  men's  efteem.  Alas  I  It  is  much  mere  efteem- 
ed  and  delired  by  many  than  any  earthly  bleffing 
ought  to  be.  It  not  only  gratifies  the  palate  ;  when 
ufed  with  difcretion,  it  tends  greatly  to  the  nouriih- 
ment  of  hfe.  It  is  the  belt  cordial  for  fupporting 
and  reltoring  nature,  when  exhaufted  by  diftrefs  or 
immoderate  fatigue.  It  ferves  to  cheer  the  fpirits, 
when  drooping  under  adverfity,  or  finking  under  a 
profped  of  danger :  So  that  even  they  who  are 
ready  to  perip^  drink  and  forget  Xhdx  poverty,  and 

L  2  remember 


164  ne  Breathings  of  Love. 

remember  their  fnifery  no  more *.  But,  notwitliiland- 
ing  all  thefe  excellencies,  wine  itfelf  is  but  a  trifling 
benefit,  in  the  elleem  of  every  Chriftian,  compared 
with  the  love  of  Chrifl.  It  anfwers  the  fame  purpo- 
fes  to  the  foul,  that  wine  does  to  the  body.  And,  in 
proportion  as  they  efteem  their  fouls  above  their 
bodies,  they  efteem  the  love  of  Chriji  better  than 
wine. 

In  the  third  verfe,  flie  continues  her  addrefs  to 
Chrift.  The  word  for  becaufe^  in  the  original  lan- 
guage, may  be  redered  in  different  ways.  And  the 
word  which  we  render  poured  forth  is  connedled,  not 
with  the  word  ointment,  which  goes  before  it ;  but 
with  the  word  name,  which  in  that  language  follows 
after  it.  The  whole  verfe  may  be  viewed,  either  as 
an  expreffion  of  faith  and  hope,  thus :  '  In  refpedt 

*  of  favour,  thine  ointments  are  good ;  as  ointment 
'  fhall  thy  name  be  poured  forth :  Therefore  fhall 
'  the  virgins  love  thee.'  Or  it  may  be  viewed  as  a 
prayer,  or  an  expreffion  of  deiire,  thus :  '  As  to  fa- 
'  vour,  thine  ointments  are  good ;  as  ointment,  let  thy 
'  name  be  poured  forth :  Then  Ihall  the  virgins  love 

*  thee.'  As  the  preceding  verfe  is  thought  to  be  a 
prayer  for  Chrift's  incarnation,  this  may  be  conlider- 
ed  as  a  prayer  for  the  fpreading  of  the  gofpel ;  by 
which  the  favour  of  Chrift's  name  was  diffufed 
through  the  world,  after  his  coming  in  the  flelh  : 
And  multitudes,  of  Gentiles  as  well  as  Jews,  were 
brought,  as  chafte  virgins,  to  love  him. 

For  the  further  illuftration  of  this  verfe,  the  fol- 
lowing things  deferve  to  be  enquired  into. 

I.  What 

*  Proy.  xxxi.  6,  7. 


The  Breathings  of  Love,  \6$ 

I.  What  we  are  to  underfland  by  ChriflV  good 
cintments  P 

n.  What,  by  \ht  fazwur  of  thofe  ointments? 

III.  What,  by  the  name  of  Chrift,  which  is  here 
jcompared  to  ointment  ? 

IV.  Why  the  name  of  Chrift  is  faid  to  be  like 
ointment  ^ozyrd'^forth^?  Or  rather,  Why  this  name 
is  faid  to  be  poured  forth  like  ointment^ 

V.  Who  are  thefe  virgins^  who  are  here  faid  to 
hue  Chrift  ?  And, 

VI.  What  conciliates  the  love  of  thefe  virgins  un- 
to Chrift  ?  Or  why  it  is  that  they  love  him  ? 

I.  That  we  may  underftand  what  is  meant  by 
Chrift's  good  ointments,  wx  muft  recoUed,  that,  of 
old,  ointments,  compounded  with  rich  perfumes,  were 
much  in  ufe,  both  for  facred  and  civil  purpofes.  That 
they  were  employed  in  facred  ufes  is  manifeft  :  For 
Mofes  received  particular  directions  for  the  prepara- 
tion of  an  ointment,  with  which  every  perfon  was  to 
be  anointed  when  fet  apart  to  a  holy  ufe;  and  every 
thing  *.  And  with  this  were  all  prophets,  priefts, 
and  kings  anointed,  when  defigned  to  their  refpedlive 
offices,  while  that  difpenfation  continued.  And  that 
they  were  ufed  for  civil  purpofes,  is  plain  from  this 
.conlideration;  Xh?it  precious  ointment  is  mentioned,  as 
one  thing  contained  in  thofe  treafures  which  Heze- 
kiah  oftentatioufly  fliewed  to  the  Babylonian  ambaf- 
fadors  -j-.  And  they  continued  in  ufe  in  the  days 
pf  Chrift's  humiUation ;  as  appears  from  Mary's  a- 

L  3  nointing 

*  Exod,  XXX.  22,-33.  t  If*'  xx^iix.  z. 


1 6  6  ^Tbe  Breathings  of  Love, 

nointing  his  feet  with  a  box  of  ointment,  that  was 
vakied  at  three  hundred  pence  *. 

The  ufe  that  was  made  of  the  holy  anointing  oil, 
in  fetting  perfons  and  things  apart  to  an  holy  ufe, 
was  intended  to  reprefent  Chrijfs  endowment  with 
the  Holy  Ghojl  above  me  a  fare:  By  which  he  was 
both  defigned  to  his  three-fold  office,  of  Prophet,, 
Priefl,  and  King ;  and  likewife  qualified  to  execute 
all  thefe  offices  in  human  nature.  This  is  that  oil 
oj  gladnefs  wherewith  he  is  anointed  above  his  f el- 
low  s'\.  And  of  this  anointing  every  member  of  his 
myllical  body  is  a  partaker,  in  his  own  meafure  and 
degree.  The  fame  Jpirit  that  was  given  to  Chrift 
himfelf,  is  alfo  given  to  them,  in  the  day  of  their  u- 
niting  with  him.  And,  by  that  means,  they  alfo  are 
fitted  for  the  fervice  of  God,  as  well  as  feparated  or 
fet  apart  to  it :  Each  according  to  his  place  in  the 
body.  Thus  the  precious  ointment,  that  was  poured  j 
upon  the  head,  ran  down  upon  the  beard;  even  the  \ 
heard  of  the  antitypical  Aaron :  And  went  down, 
over  every  part  and  member  of  his  myftical  body  : 
Even  to  thejkirts  of  that  garment  of  imputed  righte- 
oufnefs,  with  which  they  are  all  covered  ;  fo  that  e- 
very  perfon,  who  has  an  interefl:  in  that  righteoufnefs, 
is  likewife  a  fiiarer  of  the  blefled  fruits  and  infiuen-  | 
ces  of  this  Spirit  J,  | 

The  fruits  and  influences  of  the  Holy  Spirit  are  I 
fitly  compared  to  ointments,  and  diftinguifhed  by 
the  epithet  good;  not  barely  in  allufion  to  the  holy 
anointing  oil,  of  which  they  are  the  antitype ;  but 
likewife  on  various  other  accounts.     They  beautify 

all 
*  Almofl  L.  lo  Sterling,  John  xn.  3,  4,  5.  f  Pfal.  xlv.  7- 

'     J  P{lil.  cxxxiii.  2v 


She  Breathings  of  Love.  167 

all  thofe  to  whom  they  are  given ;  and  adorn  them 
in  the  bell  manner.  David,  when  enumerating  the 
gifts  of  providence,  mentions,  among  the  reft,  oil  that 
makes  his  face  tojhine.  And  the  people  of  God,  by 
reafon  of  Chrift's  good  ointments  upon  them,  become 
glorious  and  beautiful;  both  in  the  fight  of  God,  and 
of  fellow  Chriftians.  Yea,  by  this  means,  their  god- 
ly converfation  becomes  a  light  /hifiitig  before  wick- 
ed men;  by  which  even  they  are  fometimes  engaged 
to  glorify  their  Father  who  is  in  heaven,  Thefe 
good  ointments  likewife  fill  the  heart  with  holy  joy 
and  gladnefs.  Ointment  and  perfume  rejoice  the  heart; 
fays  the  wife  man  *.  And  fuch  is  the  effed  of  this 
fpiritual  anointing,  that  it  can  enable  a  perfon,  in  the 
midft  of  "  heavinefs,  and  under  manifold  temptations, 
**  to  rejoice  with  joy  unfpeakable  and  full  of  glory." 
Some  men  confider  religion  as  a  dull  and  melancholy 
thing;  becaufe  it  forbids  thofe  exceffes  of  fenfual 
gratification,  that  are  the  only  fources  of  their  foohfh 
and  mad  joy.  But  fo  far  is  this  from  being  the  cafe, 
that  no  man  has  experience  of  folid  and  lafting  joy 
till  he  is  a  partaker  of  this  fpiritual  undlion.  And, 
from  that  time  forth,  he  has  fuch  a  fund  of  confola- 
tion,  and  fuch  an  inbred  principle  of  joy ;  that,  in 
the  midft  of  outward  mifery,  he  can  be  more  glad 
than  the  happieft  worldling,  when  his  corn  and  wine 
are  increafed, 

II.  By  the  favour  of  Chrift's  good  ointments,  we 
are  to  underftand  that  pleafure,  or  fatisfadion,  which 
arifes  from  the  fruits  and  influences  of  the  Spirit  of 
Chrift :  Or  their  acceptablenefs  to  God,  and  to  all 

L  4  whofe 

*  Prov.  xxvil.  9. 


^68  "^be  Breathings  of  Love. 

whofe  fenfes  are   fpiritually   exercifed.      They   are 
grateful,   pleafant,  and  acceptable  unto  God;  and 
therefore  may  be  faid  to  have  a  fweet  favour  in  his 
noftrils.     Oficniigs,  under  the  law,  when  prefented 
unto  God  in  an  acceptable  manner,  were  faid  to  be 
for  a  fweet 'fmelling  favour  ufiio  God.    And,  in  every 
fruit  of  the  Spirit,  either  about  Chrill,  the  head  of 
the  body,  or  about  any  of  the  members,  htf nulls 
a  favour  of  reft.     Thefe   good  ointments  are  like- 
wife    favoury  to  all  whcfe  fenfes  are   exercUed  to 
difcein  fpiritual  things.     They  confider  the  works 
of  the  flefh  as  matter  of  abhorrence,  in  themfclves 
and  m  others.     But  the  tVaits  of  the  Spirit  they  love, 
efleem,  and  deiire.    Becaufe  of  thefe,  as  appearing  in 
him  in  a  fupereminent  manner,  they  love  Chrift.  On 
the  fame  account  they  love  every  fellow  Chriftiai!,  in 
proportion  as  he  appears  conformable  to  the  image  of 
Chrift.     And  they  earneftly  prefs  after  hkenefs  to 
Chrift  in  that  refpecl.    Yea,  thefe  ointments  muft  be 
favoury,  i.  e.  the  fruits  of  the  Spirit  muft  be  accept- 
able to  every  man,  as  far  as  he  is  in  the  exercife  of 
found  reafon.  •  Hence,  even  wicked  men,  though  they 
are  hurried,  by  the  force  of  affedion,  to  Vx^allow  in  fen- 
fuality,  and  riot  in  the  works  of  the  flefti ;  yet  they 
cannot  help,  in  their  judgment,  approving  the  more 
regular  ccnverfation  of  the  Godly.  And,  though  they 
do  not  choofe  fuch  for  theii'  companions,  for  an  ob- 
vious reafon ;  yet  they  will  often  truft  more  to  them 
than  to  men  of  the  fame  ft  amp  with  themfelves. 

HI.  By  the  name  of  Chrift  v/e  may  underftand 
Chrift  himfelf : '  So  the  word  is  frequently  ufed  in 
Scripture.     Thus,  when  David  fays,  "  I  will  v/orftiip 

"  towards 


ne  Breathings  of  Love,  169 

*' towards  th^^  holy  temple,  and  praife  thy  name*  " 
his  meaning  is,  I  will  praife  tliyfelf.  And,  when  the 
Apollles  fay,  '^  His  name,  through  faith  in  his  n&me, 
*'  hath  made  this  man  ftrongf,"  Ihey  plainly  mean, 
that  ChrilT.  himfelf  had  made  him  fo.  But,  as  the 
principal  ufe  of  names  is  to  dillinguifh  perfons  or 
things  from  one  another,  and  to  make  them  known  to 
thofe  who  hear  of  them;  it  has  been  ufual  to  conlider 
every  tlimg  whereby  God  makes  himfelf  known,  as 
comprehended  under  his  name.  And,  in  like  man- 
ner, the  name  of  Chriit  may  be  viewed  as  including 
every  thing  by  v/hich  he  has  revealed,  or  made  him- 
felf known  to  mankind.  It  comprehends,  for  inftance, 
all  thofe  titles  and  deiignations  tliat  he  has  taken  to 
himfelf  in  Scripture ;  whether  expreffive  of  his  divine 
perfedions,  or  ot  his  mediatorial  excellencies.  This 
text  is  thought  to  have  a  peculiar  refped  to  the  name 
Mejjiah,  which  was  given  him  under  the  Old  Tefla- 
ment;  and  the  name  67jr//?,  by  which  he  is  diitin- 
guifhed  under  the  New :  Both  which  are  exprejQive  of 
his  anointing  with  the  Holy  Gholt.  It  comprehends 
the  written  word  of  God,  the  main  fcope  of  which  is 
to  make  Chrift  known,  as  the  ordinance  of  God  for 
iViQn'sfahation,  And  this  word  is  better,  to  every 
real  Chriitian,  than  many  thoufands  of  gold  andjilver. 
And  it  comprehends  all  thofe  ordinances,  of  divine  ap- 
pointment, which  are  the  means  of  communication 
with  Chrift;  and  fo,  of  admitting  his  people  to  enjoy 
an  experimental  knowledge  of  him.  Thefe  alfo  will 
be  objeds  of  deiire  to  every  Chriftian;  fo  that,  when 
deprived  of  them,  they  will  earneftly  long  to  come 
and  appear  before  God:  And  they  will  be  heartily 

glad 
*  Pfal.  cxxxviii.  2.  f  Afls  iii.  16. 


1 70  'The  Breathings  of  Love. 

glad^  on  the  other  hand,  'when  it  is/aid  unto  them» 
'*  Let  us  go  up  into  the  houfe  of  the  Lord."  Thefe, 
and  every  thing  elfe,  by  which  our  knowledge  of 
Chrift  is  improved,  may  be  viewed  as  contained  in 
the  name  of  Chrift.  And  to  every  one  who  loves 
Chrift  himlelf,  every  letter  of  his  name,  will  be  "  as 
*'  ointment  poured  forth." 

IV.  It  is  as  ointment  poured  forth;  or  rather,  it 
may  be  faid  to  be  poured  forth  as  ointment,  with  the 
utmoft  propriety  :  For  the  moft  precious  ointment 
fends  not  forth  its  favour  while  it  is  clofely  Ihut  up 
in  the  veflel;  and,  therefore,  no  perfon  can  either  be 
refreflied  or  delighted  with  its  perfume.  But  as  foon 
as  the  velTel  is  opened,  and  the  ointment  poured  forth, 
the  whole  apartment  is  filled  with  the  Odour  of  it ; 
and  every  perfon  prefent  partakes  of  the  pleafure  a^ 
riling  from  it.  In  hke  manner,  the  name  of  Chrift 
can  neither  afford  pleafure  nor  advantage  where  it  is 
not  known.  They  only  who  believe  in  him  can  reap 
any  faving  advantage  by  him.  And  how  can  they 
believe  in  him  who  never  heard  of  him  ?  Even  exter- 
nal hearing  is  not  enough.  This  precious  name  has 
no  pleafant  favour,  unlefs  to  thofe  to  whom  it  is  open- 
ed up  by  the  faving  operation  of  the  Holy  Ghoft. 
To  all  others,  the  Scriptures,  in  which  this  name  is 
contained,  are  a  fealed  book;  and  therefore '  Chrift's 
name  is  as  ointment  in  a  fealed  veflel.  But,  to  the 
people  of  God,  the  vefTel  is  opened,  and  the  grateful 
favour  of  the  perfumed  ointment  is  diffufed  about 
their  hearts.  The  name  of  Chrift,  thus  made  known 
to  any  foul,  fills  it  with  pleafure,  fatisfadion,  and  de- 
light,  incomparably  fuperior  to  that  which  arifes  from 

the 


j['he  Brca  tbifj^s  of  Love.  1 7 1 

the  favour  of  the  moil  precious  ointment.  Difmal 
indeed  is  the  profpedl  that  opens  before  a  linner, 
when  his  confcience  is,  by  any  means,  awakened  to 
a  fenfe  of  his  guilt ;  and  of  his  liablenefs  to  that  pu« 
nifhment  which  his  fin  deferves.  But,  when  the  name 
of  Chdfl  is  opened  to  him,  in  the  manner  juil  now 
mentioned,  and  he  enabled  to  apply  it  to  himfelf,  all 
the  difmal  profped  evaniflies.  The  terrors  of  his 
confcience  are  fucceeded  by  a  "  peace  that  pafTes 
"  knowledge;"  and  inflead  of"  a  fearful  looking  for 
*'  of  judgment,'*  that  was  formerly  a  beginning  of  hell 
within  him,  he  now  "  rejoices  in  hope  of  the  glory  of 
"  God." 

Thus  to  difFufe  the  name  of  Chrift ;  and  fo  to  fill 
the  world,  and  the  hearts  of  men,  with  pleafure  and 
holy  joy,  is  the  whole  deiign  of  a  gofpel-difpenfation, 
in  every  form,  in  every  period,  and  in  every  place. 
And  wherever  the  gofpel  is  difpenfed,  not  only  is  the 
name  of  Chrift  publifhed,  but  the  fpiritual  favour  of 
it  is  alfo  fpread  abroad.  This  was  peculiarly  the  cafe 
in  the  firft  ages  of  Chriftianity,  to  which  this  text  is 
tiiought  to  have  a  peculiar  refped.  Then  the  name, 
the  fame  of  Chrift  was  fpread  abroad  through  the 
greateft  part  of  the  w^orld  then  known ;  even  as  far 
fis  "  thefe  uttermoft  parts  of  the  earth."  Wherever  it 
was  fpread,  the  pleafant  favour  of  it  was  felt;  the 
fuccefs  of  the  gofpel  being  as  remarkable,  as  the 
fpreading  of  it  was  extenfive.  And,  to  the  end  of  the 
world,  wherever  the  gofpel  is  fent,  it  will  always  be 
fuccefsful  in  fome  degree.  By  this  means  fome  "will 
be  made  acquainted  with  the  favour  of  his  good  oint- 
ments.  Not  only  fo ;  tliis  favour  will  be  communi- 
cated to  them.     They  being  partakers  of  Chrift's  a- 

pointing, 


172  '^he  Breathings  of  Love. 

nointing,  and  having  his  name  put  upon  them;  the 
fragrant  perfume,  which  is  felt  about  Chrill  himfelf, 
will  alfo  be  fmelled  about  them,  both  by  God  and 
men.     "  This  honour  have  all  his  faints." 

V.  If  it  is  enquired,  Who  are  the  virgins,  that  are 
here  faid  to  love  Chrifl  ?  We  may  find  an  anfwer,  by 
comparing  this  with  other  paflages  of  Scripture.  The 
Apoftle  Paul  fays  to  his  Corinthians,  "  I  have  efpoufed 
"  you  to  one  hufband  ;  that  I  may  prefent  you,  as  a 
"  chafle  virgin,  unto  Chrift*."  Young  women,  among 
the  Jews,  ufually  continued  iri  a  flate  virginity  for  fome 
time  after  their  efpoufal  to  a  hufband;  as  is  evident 
from  the  inftance  of  Mary,  our  Lord's  mother.  The 
Apoftle,  alluding  to  this  cuftom, ,  compares  the  con- 
vei-fion  of  the  Corinthians,  of  which  he  had  been  the 
inftrument,  to  the  efpoufals  of  a  virgin:  And  inti- 
mates his  hope  of  prefenting  them  to  Chrift  at  his  fe- 
cond  coming ;  as  a  chafte  virgin  is  prefented  to  her 
hufband,  at  the  confummation  of  her  marriage.  The 
Apoftle  John  fays,  concerning  the  "  hundred  forty 
"  and  four  thoufand,"  who  followed  the  Lafnb  on 
mount  Z/o;/,  "  Thefe  are  they  who  were  not  defiled 
"  with  women ;  for  they  are  virgins f."  From  thefe, 
and  various  other  paffages  of  Scripture,  it  is  manifeft 
that  the  defignation  of  virgijis  is  given  to  all  the  ge- 
nuine followers  of  Chrift.  And  thefe  are  they  who 
are  fo  denominated  in  this  text.  They  are  fo,  chiefly 
on  the  two  following  accounts. 

1.  On  account  of  their  fpiritual  purity,  and  free- 
dom from  the  pollutions  of  the  world.  Chriftians  are 
left  in  tliis  enfnaring  world,  for  a  time;  as  virgins,  of 

old, 
*  1  Cor.  xl.  2.  f  Rev.  xiv.  4. 


Hhe  Breathings  of  Love,  173 

old,  were  left  in  their  Father's  houfe,  after  their  e- 
fpoufals;  that  they  may  be  gradually  purified  from 
fin,  and  fo  prepared  for  their  hufband ;  being  "  kept 
"  from  the  pollution  that  is  in  the  world  through 
"  luft."  They  who  indulge  themfelves  in  fpiritual 
impurity,  give  evidence  that  they  were  never  efpou- 
fed  to  Chrift.  And,  if  they  live  and  die  in  that  con- 
dition, he  will  finally  "  protefl  unto  them,  I  never 
"  knew  you."  But  they  who  are  enabled  to  keep  them- 
felves, pure  as  virgins,  fhall  be  openly  and  honour- 
ably acknowledged,  by  the  glorious  Bridegroom,  in 
the  day  that  is  appointed  for  the  confummation  of  his 
marriage:  And  fhall  be  brought  into  his  prefence- 
chamber,  with  gladnefs  and  everlafting  rejoicing, 

2.  On  account  of  their  chafle  love  to  Chrift.  A 
virgin,  in  the  bloom  of  youth,  is  fufceptible  of  the 
ftrongeft  affedlion.  And  if  fhe  is  already  betrothed 
to  a  hufband,  fhe  may  be  fuppofed  to  have  fuch  a  de- 
gree of  love  to  him,  as  will  prevent  her  entertaining 
any  tendernefs  for  another ;  and  fecure  her  againft 
hearkening  to  any  folicitations  from  his  rivals.  So  it 
is  with  all  that  are  fpiritually  efpoufed  to  Chrift. 
They  may  lay  their  account  with  temptations  to  prove 
unfaithful  to  him  :  Yea,  they  often  find  an  inward 
principle  taking  part  with  the  "temptation,  and  dif- 
pofing  them  to  entertain  his  rivals.  But  they  have 
fuch  an  ardent  and  fuperlative  love  to  him,  as  infpires 
them  with  averfion  to  all  that  would  draw  afide  their 
affedtions  from  him  ;  and  they  are  filled  with  horror 
at  ^\txy  remainder  of  attachment  to  other  lovers,  that 
they  find  about  themfelves.  They  refolutely  abide 
jor  Jyirriy  all  the  days  of  their  continuance  in  this 

world : 


174  ^^^<^  Breathingf  of  Love. 

world;   in  the  confidence  that  he  alfo  will  be  for 
them. 

VI.  As  to  the  manner  in  which  tlie  love  of  thefe 
virgins  has  been  concihated  unto  Chrift,  or  fixed-  up- 
on him.  Thej  have  all  been  vvitnefs,  in  lef$  or  more, 
to  the  pouring  forth  of  his  name  in  the  difpenfation 
ofthegofpel:  Thus  they  have  been  informed  who 
and  what  he  is ;  and  what  excellencies  are  about  him, 
to  render  him  a  proper  object  of  their  love.  They 
have  all  felt  the  favour  of  his  name;  having  their  fpi- 
ritual  fenfe?  exercifed,  for  that  purpofe,  under  the  fa- 
ving  influence  of  his  holy  Spirit.  Not  only  have 
they  heard  of  him,  with  the  hearing  of  the  ear;  their 
own  eyes  hawefeen  him.  And,  from  their  happy  ex- 
perience of  real  intercourfe  with  him,  they  know  his 
lovelinefs.  They  have  got  a  difcovery  of  his  love,  as 
terminating,  even  from  all  eternity,  upon  fuch  un- 
worthy finners  as  themfelves :  And  have  enjoyed,  in 
fome  real,  though  perhaps  not  in  any  fenlible  degree, 
the  communications  and  fruits  of  his  love.  This  has 
a  cond raining  influence  upon  them;  and  they  feel 
themfelves  powerfully,  though  fweetly,  determined  to 
"  love  him,  becaufe  he  firfl:  loved"  them.  They  have 
both  feen,  and  had  experience  of  an  exad  fuitable- 
nefs  in  Chrifl;  to  all  their  neceflities,  and  to  all  thofe 
defires  of  their  foul  which  they  willi  to  indulge :  And 
thus  they  are  convinced,  that  they  cannot  beftow 
their  love  any  where  elfe,  with  the  fame  advantage 
to  themfelves.  The  favour  of  his  precious  ointments* 
has  been,  in  fome  degree,  communicated  to  them. 
The  fame  fpirit  dwells  in  them  that  was  alfo  in  Chrift 
Jefus.  He  produces  in  them  the  fame  fruits,  accord- 
ing" 


ne  Breathings  of  Love*  175* 

mg  to  their  meafure,  that  he  wrought  in  Chrifi  him- 
felf.  Thus  they  are  made  conformable  to  the  image 
of  Chrift.  And,  as  it  is  natural  for  every  perfon  to 
love  what  is  like  himfelf,  their  likenefs  to  Chrift  is 
naturally  produdive  of  love  to  him.  Add  to  all  this, 
that,  by  the  pouring  forth  of  his  name,  they  have 
been  encouraged  to  hope  for  the  enjoyment  of  him, 
and  to  afpire  after  it.  It  is  unufual  for  any  man  to 
love  an  objed,  however  excellent,  while  he  has  no 
profpe(5l  of  ever  attaining  the  enjoyment  of  it.  None 
of  mankind  could  ever  have  been  engaged  to  love 
Chrift,  unlefs  he  had  encouraged  us  to  hope  for  the 
enjoyment  of  him.  But,  in  his  word,  he  engages  to 
betrothe  us  to  himfelf,  to  manifeji  himfelf  to  us  other- 
wife  than  he  will  do  to  the  men  of  the  world;  and, 
at  laft,  to  bring  us  home,  to  be  for  ever  where  him- 
felf is,  that  we  may  behold  his  glory.  And  the  hap- 
py profpedl  of  all  this  cannot  but  engage  every  per- 
fon to  love  him,  who  has  any  dependence  upon  fuch 
engagements.  When  all  thefe  things  are  conlidered^ 
it  is  far  from  being  any  wonder,  that  thefe  'virgins 
ihould  love  him. 

In  the  4th  verfe,  the  fpoufe  gives  an  account  of 
fome  of  the  happy  effeds  of  her  love  to  Chrift ;  as  it 
is  founded  on  his  love  to  her,  encouraged  by  it,  and 
recompenfed  with  it.  The  firft  of  thefe  is  an  ardent 
defire  after  nearnefs  to  him,  and  intimacy  with  him; 
prompting  her  to  ufe  every  habile  mean  for  obtaining 
thefe  bleffings.  Love  is  impatient  of  abfence.  And 
the  more  fervent  the  love  is,  the  ftronger  will  be  the 
defire  both  of  union  and  communion.  The  church 
expreffes  her  defire  of  nearnefs  to  Chrift,  in  a  fupph- 

cation 


1 7  6  The  Breathings  of  Love. 

cation  for  drawing  grace,  and  in  a  refolution  to  ruri 
after  him.  At  the  fame  time,  flie  makes  ufe  of  both 
thefe,  as  means  of  obtaining  what  Ihe  delired.  And 
both  are  to  be  conlidered  as  intimately  connected 
with  one  another. 

I .  She  prefents  to  her  beloved  a  fervent  fupplica- 
tion  for  drawing  grace,  in  the  words  draw  me.  Eve- 
ry behever  in  Chrifl  has  been  made  fenlible,  that,  by 
nature,  he  is  afar  off:  And  he  iincerely  wifhes  to  be 
"  made  near  by  the  blood  of  Chrift."  Having  got 
fome  difcovery  of  the  method  of  accefs,  which  the 
gofpel  reveals ;  he  is  iincerely  delirous  to  improve  it* 
On  the  other  hand,  he  is  fenfible  of  much  weakriefs 
about  himfelf ;  yea,  of  much  unwiihngnefs  to  come  : 
And  therefore  he  prays  that  almighty  power  may 
draw  him.  Having  heard  that  Chrift  himfelf  faid, 
"  I,  if  I  be  hfted  up,  will  draw  all  men  unto  me ;"  he 
is  difpofed  to  truft  him  as  both  able  and  willing  to  ac- 
complilh  his  promife  to  him,  as  well  as  to  any  other. 
And,  being  difpofed  to  acquiefce  in  that  method,  by 
which  Chrift  draws  linners  to  himfelf,  he  longs  to  feel 
its  efficacy ;  and  therefore  prays,  as  in  the  text, 
dravo  me. 

If  any  flioald  afl^.  What  is  the  method  in  which 
our  Lord  draws  linners  to  himfelf?  We  anfwer, 
The  great  mean,  which  he  makes  ufe  of  for  that  pur- 
pofe,  is  his  own  word.  The  fcriptures,  and  thofe 
truths  that  are  contained  in  them,  are  not  only  the 
means  of  conveying  inftruclion  to  the  Chriftians ;  they 
are  alio  the  vehicle  by  which  that  almighty  power  is 
conveyed  into  the  foul,  by  which  it  is  eftedually 
brought  to  Chrift.  But  this  mean  can  only  be  ef- 
fedual  in  the  hand  of  the  Spirit  of  God.     The  fame 

word 


7he  Breathings  of  Love,  177 

word  may  be  often  repeated  in  a  man's  hearing,  yea, 
it  may  often  be  the  fubjed  of  a  man's  thoughts;  with- 
out producing  any  fuch  efted.  But  when  the  Holy 
Ghoft  means  to  render  it  efficacious,  he  brings  it  home 
with  a  power  and  energy  that  were  never  felt  in  it 
before.    And  the  perfon  is  conftrained  to  come. 

When  this  takes  place,  the  foul  is  drawn  with  the 
"  cords  of  a  man ;  and,"  at  the  fame  time,  "  with  the 
"  bands  of  love  *."  The  cords  of  a  man  are  thofe 
powerful  and  cogent  arguments,  which  are  proper  to 
influence  a  rational  mind  in  coming  to  Chrift.  Rea- 
fon  is  the  pecuhar  charaderiilic  of  human  nature,  by 
which  men  are  diflinguifhed  from  the  beafts  that  pe-» 
rifli.  The  cords  of  a  man,  therefore,  are  the  cords  of 
reafon.  Though  moral  fwalion  alone  can  never  draw 
any  perfon  to  Chrift ;  yet,  in  ordinary  cafes,  none  are 
drawn  without  it.  Tiie  Holy  Ghofl  fets  before  us 
fuch  motives  and  arguments  as  are  proper  to  influence 
us  in  coming  ;*  and,  at  the  fame  time,  accompanies 
them  with  power,  to  make  them  effedlual.  Then  the 
perfon  runs,  being  influenced,  both  by  this  power 
and  alfo  by  thofe  arguments  and  motives.  The  love 
of  Chrifl:,  particularly,  has  a  powerful  effedl  upon  him. 
In  love  to  the  foul,  Chrift  fends  his  Spirit  into  the 
heart,  to  draw  it  to  himfelf.  The  Spirit  fets  before 
the  perfon  that  wonderful  and  unmerited  love  which 
Chrift  has  evidenced  towards  fuch  iinners  as  he  is. 
By  this  means  he  is  influenced  to  love  Chrift  in  return: 
And  this  love  to  Chrift,  which  is  thus  wrought  in  him, 
conftrains  him  to  run  towards  him  ;  that  he  may  ob- 
tain the  enjoyment  of  him.  And  this  is  what  we  are 
to  underftand  by  his  drawing  with  the  bands  of  love. 
Vol.  I.  M  *  When 

*  Hof.  xi.  4. 


1  y  8  ^'be  Breathings  of  Love. 

When  a  perfon  is  thus  drav/n,  both  "  with  the  cords 
'*  of  a  man  and  with  the  bands  of  love/'  he  is  efFec- 
tually  made  to  run.  The  drawing  power  of  divine 
grace  is  then  felt  to  be  irreliftible. 

2 .  She  expreffes  her  refolution  to  run  after  Chrift ; 
with  a  view  to  enjoy  that  communion  with  him,  by 
which  alone  her  Jove  can  be  gratified  :  We  will  run 
after  thee.  Hereby  is  intimated  to  us,  that  every 
child  of  God  is  difpofed  to  be  adlive  and  dihgent,  in 
feeking  after  communion  with  Chrift,  as  well  as  de- 
pendent upon  the  power  of  his  drawing  grace.  Every 
fuch  perfon  has  got  a  view  of  Chrift,  as  thtforerunner 
w^ho  "  hath,  for  us,  entered  within  the  vail :"  And 
entered  in  the  fame  way  in  which  we  muft  enter.  He 
is  convinced  that  none  can  enjoy  Chrift  here,  nor  at- 
tain the  full  enjoyment  of  him  hereafter,  but  in  the 
way  of  following  after  him.  We  muft  walk  in  his 
fteps,  if  we  wifti  ever  to  be  where  he  is,  or  to  have 
any  comfortable  interviews  with  him.  We  muft  both 
follow  him  in  a  courfe  of  regular  obedience  to  the  law 
of  God,  and  lay  our  account  with  following  him  in  a 
fuftcring  lot.  We  muft  alfo  follow  after  him  by  a 
diligent  ufe  of  all  the  appointed  means  of  enjoying 
communion  with  him.  In  following  him,  w^e  muft 
not  only  be  adive,  but  diligent,  and  fervent  in  fpirit. 
We  muft  not  only  walk,  but  run.  We  muft  ftrain 
every  nerve,  and  exert  every  faculty,  as  a  man  does 
in  running  a  race.  And  this  every  real  Chriftian  re- 
folves,  through  the  grace  of  God,  to  do,  in  the  aftured 
hope  of  obtaining  the  prize  at  the  end  of  the  race ; 
and  finding  his  love  completely  gratified,  in  the  full 
enjoyment  of  his  Beloved ;  and  even  in  the  hope  of 
attaining  fuch  a  meafure  of  the  enjoyment  of  him  by 

the 


"The  BreatMngs  of  Love.  179 

the  way,  as  may  ferve  to  fupportand  animate  him  in 
running,  till  he  arrives  at  the  end  of  his  conrfe. 

There  is  a  change  of  number  in  the  text,  that  ought 
not  to  be  overlooked.  The  fpeaker  is  the  fame 
through  the  whole  verfe ;  yet  llie  fpeaks  fometimes 
in  the  fmgular,  and  fometimes  in  the  plural  number. 
Both  are  exemplified  in  the  firll  claufe ;  Draw  me, 
WE  will  run.  Hereby  it  is  intimated,  that  the  fpoufe 
of  Chrift  is  a  colleclive  body,  made  up  of  various  in- 
dividuals, all  joined  together  by  one  common  bond 
of  union  ;  and  making  an  entire  and  undivided  whole. 
The  myilical  body,  like  the  natural,  is  made  up  of 
many  members :  And,  though  each  member  is  a  di- 
Itind  perfon,  yet  all  together  are  but  one  church.  It 
likewife  intimates,  that  v/hat  is  competent  to  the  bo- 
dy, as  fuch,  is  alfo  competent  to  every  particular 
member,  in  his  feparate  or  diltind  capacity.  _  As  the 
church,  in  a  body,  needs  to  be  drawn,  and  endeavours 
to  run ;  as  fhe  prays  for  the  one,  and  refolves  upon 
the  other ;  fo  does  every  individual  that  is  a  genuine 
member  of  the  church  of  Chrift.  Similar  changes, 
both  of  number  and  perfon,  are  frequent  in  other 
parts  of  this  book ;  and  they  are  always  to  be  confi- 
dered  as  having  this  for  part  of  their  meaning. 

The  connection  between  this  prayer  and  this  refo- 
lution  ought  to  be  attended  to  with  the  utmoft  careful- 
nefs.  She  does  not  fay, '  I  am  running,  or  I  am.  juft 
*  going  to  run ;  draw  me,  that  I  may  run  the  fafter, 
'  or  continue  to  run  the  longer :'  Neither  does  Ihe 
barely  fay,  draw  me,  and  then  I  will  run ;  as  refol- 
ving  to  ftand  ftill  till  ihe  felt  him  drawing,  and  then 
to  fet  off  and  run.  But  fhe  fays,  Draw  me,  we  will 
run.  Her  prayer  and  her  refciution  were  both  to  be 
M  2  accom- 


1 8o  ^he  Breathings  of  Love. 

accomplifhed  in  the  fame  inflant ;  and  in  both  Ilie 
has  an  eye  to  the  prefent  moment. 

For  helping  you  to  underftand  this,  it  muft  be  ob- 
ferved  that  Chrifl's  drawing  is  always  previous  to  our 
running  in  the  order  of  nature,  but  never  in  the  or- 
der of  time.  In  the  gofpel,  every  iinner  is  invited 
and  called  to  run  after  Chrift :  At  the  fame  time, 
drawing  grace  is  offered  to  every  Iinner,  and  ready  to 
be  exerted  in  his  behalf.  It  is  our  duty  to  embrace 
the  call  and  the  offer  at  the  fame  time ;  and  fo  we 
do,  if  ever  we  embrace  either.  In  effedlual  calling 
we  receive  drawing  grace ;  arid  that  inflant  we  be- 
gin to  run.  Chrift  grafps  the  finner's  hand  by  his 
drawing  power ;  that  inflant  the  finner  is  enabled  to 
grafp  Chrifl's  hand  by  faith :  Chrifl  holds  the  Iinner, 
and  the  finner  holds  him :  Chrifl  draws,  and  the  per- 
fon  runs.  And  the  fame  is  the  cafe  ever  after,  when 
either  the  drawing  influence  is  renewed  on  Chrifl's 
paft,  or  the  endeavours  of  running  on  the  part  of  the 
believer. 

Hence,  though  none  can  run  to  Chrifl  till  he  be 
drawn,  as  Chrifl  himfelf  affures  us,  when  he  fays, "  No 
"  man  can  come  unto  me,  except  my  Father,  who 
*■  hath  fent  me,  draw  him  *  :"  yet,  on  the  other  hand, 
never  is  the  drawing  power  of  Chrifl  exerted,  but  the 
perfon  runs  under  the  influence  of  it ;  and  fo  becomes 
a  worker  together  with  God,  in  the  matter  of  his  pro- 
grefs  towards  Chrifl :  Therefore,  though  we  ought 
never  to  attempt  to  run  without  looking  to  him  for 
drawing  grace,  yet  neither  ought  w^e  ever  to  pray,  or 
look  for  drawing  grace,  without  a  prefent  endeavour, 
in  the  flrength  of  that  grace,  to  run.  On  no  ac- 
count mufl  v;e  wait,  till  we  feel  the  power  of  draw- 
ing 
■*  John  vi.  44» 


ne  Breathings  of  Love.  i8i 

ing  grace,  before  we  attempt  to  run.  We  ihould 
pray  for  drawing,  as  for  every  other  fpiritual  blefling, 
in  faith*  By  that  very  faith  we  receive  the  grace  for. 
which  we  pray ;  we  receive  it  while  we  pray  for  it : 
While  we  receive-  it,  we  refolve  to  improve  it  by  run- 
ning after  Chrift ;  and  while  w^e  refolve,  we  execute 
our  refolution,  and  run  indeed.  Thus  we  pray  for 
drawing,  and  are  drawn ;  we  refolve  to  run,  and  we 
run  indeed,  all  in  the  fame  moment  of  time.  Nor  is 
it  poflible  that  any  of  thefe  can  really  take  place 
V,  ithout  all  the  others. 

We  fliall  now  conclude  with  a  few  practical  infe- 
rences Trom  what  has  been  faid.  And  we  fliall  men- 
tion but  a  few  of  the  many  which  the  fubjedt  might 
afford. 

I.  We  may  fee,  from  what  has  been  faid,  with  what 
courage  and  confidence  Chriflians  may  endure  all  the 
fcofhngs  of  the  profane  wits  of  this  age,  in  relation  to 
the  fpiritual  myfteries  contained  in  this  book,  and  all 
the  flanders  that  are  uttered  againit  themfelves ;  when 
they  are  reprefented  as  taking  pleafure  in  this  book, 
and  in  thofe  dodlrines  which  it  contains,  only  for  their 
tendency  to  gratify  the  flefh,  and  to  encourage  fen- 
fual  imaginations  and  deiires.  You  have  all  poflible 
evidence,  that  it  is  a  part  of  the  word  of  God.  You 
have  the  fame  evidence,  that  it  is  no  earthly  marriage 
that  is  here  celebrated,  nor  any  carnal  or  fenfual  love 
that  is  here  exemplified.  Your  own  experience  bears 
teftimony  of  the  injuftice  of  what  they  fay  about  its 
tendency  to  encourage  loofe  defires  or  imaginations. 
If  ever  you  had  your  heart  affeded  with  this  heaven- 
ly love,  or  was  favoured,  in  any  degree,  with  that 
coramimion  -with  Chrift  which  is  reprefented  in  this 

M  3  book, 


1 82  ^he  Breathings  of  Love, 

book,  you  muft  have  felt  that  nothing  elfe  has  fiich 
a  tendency  to  purify  your  afFeclions,  and  your  whole 
foul ;  to  mortify  in  you  every  inordinate  and  unlaw- 
ful defire  ;  and  to  v/ean  you  from  fenfual  and  fublur 
nary  enjoyments  of  every  kind.  Let  them  feoff,  then, 
and  llander  and  blafpheme,  as  much  as  they  will:  But 
fee  that  you  neither  be  deterred  from  your  duty,  nor 
become  afhamed  of  it  on  that  account. 

2.  We  may  fee  what  is  the  greateH  and  feverefl 
trial  that  can  befal  a  Chriitian,  when  rightly  exercifed: 
It  is  to  want  the  communications  and  manifeftations 
of  the  love  of  Chrift,  or  to  live  under  apprehenfions^ 
that  he  is  not  an  objecl;  of  that  love.  To  all  that  are 
really  efpoufed  to  Chrift,  his  love  is  better  thah  wine : 
It  is  better  than  the  beft  of  all  created  enjoyments  ; 
confequently  the  want  of  it  is  worfe  than  the  want  of 
any  created  good.  Chriftians  are  far  from  being  in- 
feniibie  of  thofe  affliclions  that  arife  from  the  want  of 
bodily  health,  of  earthly  relations,  or  other  benefits 
of  this  life ;  they  feel  them  as  much  as  carnal  men 
do.  But  if  Chrift  is  pleafed  to  manifeft  his  love  to 
them,  by  means  of  a  word  of  grace,  and  fo  to  favour 
them  with  the  kjjjes  of  his  mouth;  this  will  enable 
them  not  only  to  bear  all  other  trials  without  repin- 
ing, but  alfo  to  rejoice,  and  even  to  glory,  in  tribular 
tions  of  every  kind.  But  v/hen  he  is  pleafed  to  hide 
his  face,  to  withdraw  thofe  fruits  of  his  love  which 
are  fo  defireable  to  them,  or  to  fuffer  doubts  and  fears 
to  arife  in  their  minds  about  the  reality  of  his  love  to 
them  ;  then  the  fole  pofleftion  of  all  that  a  wide  crea- 
tion can  aiford  will  not  prevent  their  going  "  mourn- 
"  ing  without  the  fun."  The  httle  experience  of  fuch 
exercife,  that  is  to  be  found  among  the  profeflbrs  of 

Chriftianity 


The  Breathings  of  Love.  183- 

Chrillianity  in  our  day,  is  a  fad  evidence  of  the  little 
acquaintance  that  'moll  of  us  have  with  the  poxuer  of 
godlinefs. 

3.  What  is  the  main  fcope  and  delign  of  the  gof- 
pel,  and  of  all  that  revelation  which  God  has  given 
of  himfelf,  and  of  his  will,  to  mankind,  from  the  be- 
ginning of  the  world  hitherto  ?  It  is  to  make  known 
the  name  of  Chrifl,  in  a  fuitablenefs  to  our  name;  and 
to  pour  It  forth  as  a  box  of  precious  and  fragrant  oint- 
ment ;  that  linners  of  our  loft  family  might  be  re- 
frelhed  and  perfumed  thereby.  The  whole  fcope  of 
Old  Teft anient  revelation  was  to  inform  the  world 
that  Chrift  was  about  to  come  in  the  flelh,  and  to  put 
away  fin  by  the  facrifice  of  himfelf  And  the  whole 
fcope  of  all  that  revelation  which  is  contained  in  the 
New  Teftament,  is  to  declare  and  evince  that  Chrifl 
is  already  come ;  and  hath  fini/hed,  in  our  nature, 
and  in  our  name,  that  arduous  work  which  the  Father 
had  given  him  to  do.  The  want  of  a  proper  atten- 
tion to  this  truth  has  given  occafion  to  much  grofs 
perverlion  of  fcripture  ;  it  is  the  true  fpring  of  that 
heathenifh  fyftem,  which  many  would  impofe  upon 
the  world,  in  our  day,  inftead  of  the  gofpel  of  Chrift. 
If  ever  youwifti  to  reap  any  faving  advantage  by  your 
Bible ;  or,  indeed,  to  have  any  competent  underftand- 
ing  of  it ;  keep  this  always  in  your  eye,  that  every 
paflage  in  it  has  a  relation  to  Chrift  ;  and  ferves,  in 
fome  refpecl  or  other,  to  fpread  the  perfume  of  his  il- 
luftrious  and  odoriferous  name.  He  is  the  main  fub- 
jedl  of  all  divine  revelation ;  confequently  he  is  the 
fum  and  fubftance  of  all  gofpel  preaching.  That  man 
receives  no  advantage  by  the  gofpel,  who  feels  not  in 
it  the  favour  of  Chrift' j-  good  ointments.     And  that 

man 


1 84  '^h^  Breathings  of  Love 

man  is  no  faithful  gofpel  minifter,  who  has  it  not  as 
his  principal  aim,  to  pour  forth  ChriftV  name  like 
ointment :  Being  determined,  like  the  Apollle  Paul, 
*'  to  know  nothing  among  his  hearers^  fave  Jefus 
"  Chrift,  and  him  crucified  *." 

4.  What  it  is  that  makes  fuch  a  difference  between 
the  people  of  God  and  the  reft  of  the  world.  They 
have  felt  the  favour  of  Chrift's  good  ointments.  They 
have  enjoyed  a  ftiare  in  his  anointing ;  and  thereby 
it  is  that  they  are  enabled  to  fend  forth  ?ifweetja- 
njour  of  Chriji^  in  the  noftrils  of  God  and  man.  As 
Ifaac  fmelled  about  Jacob  the  favour  of  Efau's  gar- 
ments, and  was  thereby  induced  to  blefs  him  ;  fo 
God  fmelis  about  his  people  tbe  favour  of  ChxiR's good 
ointments,  and  takes  pleafure  in  them  for  his  fake. 
He  loves  them,  he  delights  in  them  ;  and  he  beftows 
upon  them  the  fruits  and  tokens  of  his  love,  both  in 
grace  here,  and  in  glory  hereafter.  Chrift  himfelf  takes 
notice  of  the  fruits  of  this  anointing  about  them.  He 
fees  them  comely,  through  his  comeiinefs  put  upon 
them;  and  he  admits  them  to  the  moft  intirriate  com- 
munion with  himfelf.  Yea,  the  perfume  of  Chrift's 
ointments,  if  they  are  exercifed  like  theml^lves,  is  fo 
manifeft  about  them ;  that  all  around  them  may 
''  take  knowledge  that  they  have  been  with  Jefus." 
Fellow  Chriftians  obferve  it,  and  take  pleafure  in  their 
perfcns  and  in  their  company.  And  fometimes  even, 
wicked  men,  when  they  fee  it,  are  conftrained  to 
•*  glorify  their  Father  who  is  in  heaven." 

5.  We  may  fee  the  abfolute  folly  and  vanity  of  all 
endeavours,  or  attempts,  to  help  ourfelves  out  of  our 
loft  and  ruined  eftate,  by  any  power  of  our  own ;  by 

any 
^  I  Cor.  ii.  2. 


The  Breathings  of  Lcve.  185 

any  improvement  of  our  natural  abilities ;  or  by  any 
ufe  that  we,  of  ourfelves,  can  make  of  atiy  means  that 
God  has  provided  for  that  purpofe.  .  So  far  is  fuch  a 
thing  from  being  pollible,  that  we  cannot  even  come 
to  Chrift,  upon  whom  God  has  laid  our  help,  unlefs 
we  are  drawn  by  almighty  power.  Even  that  new 
law,  which  fome  have  been  pleafed  to  fubflitute  in 
the  room  of  the  go/pel  of  Chrifi,  leaves  our  condition 
altogether  defperate.  If  faith,  and  repentance,  and 
lincere  obedience,  are  required  of  us,  as  conditions  of 
eternal  life ;  and  thefe  conditions  to  be  performed  by 
us,  in  our  own  flrength  ;  then  devils  themfelves  are 
not  in  a  more  hopelefs  Itate  than  we  are.  Even  faith, 
by  which  we  come  to  Chrift,  is  the  gift  of  God :  And, 
if  Chrift  himfelf  may  be  believed, "  No  man  can  come 
"  unto  him,  except  the  Father,  who  fent  him,  draw 
"  him."  Repentance  alfo  is  the  gift  of  God.  And 
Chrift  is  "  exalted  a  Prince  and  a  Saviour,  to  give  re- 
"  pentance  unto  Ifrael,  as  well  as  forgivenefs  of 
"  fins  *•"  And  as  to  fincere  obedience,  it  is  furely 
in  this  way  that  we  run  after  Chrift ;  and  yet  the 
fpoufe  here  plainly  acknowledges  the  necellity  of 
Chrift's  drawing,  in  order  to  her  running.  Thefe 
terms  of  life  are,  indeed,  eafier  in  themfelves  than  the 
terms  upon  which  it  was  promifed  in  the  firft  cove^ 
nant ;  but  they  are  no  eafier  to  us.  It  was  not  be- 
yond the  power  of  our  firft  parents,  in  their  innocent 
eftate,  to  perform  that  perfed  obedience  which  the 
firft  covenant  required  :  But  for  us,  "  who  are  dead 
"  in  trefpaftes  and  fins,"  to  perform  thefe  conditions, 
is  altogether  impofiTible.  So  far  is  Chrift's  falvation 
from  being  complete,  that  he  has  left  our  falvation 

impofi[ible, 
*  Aasv.  31. 


86  27/^  Breathings  of  Loue. 

impofTible,  if  he  has  only  procured  us  a  poffibihty  of 
being  faved  upon  fuch  conditions  as  thefe. 

6.  The  abfolate  folly  and  vanity  of  all  attempts, 
and  of  all  pretenlions,  to  feparate  what  the  vSpirit  of 
God  has  here  joined.  Chrill's  drawing  and  our  run- 
ning can  as  little  be  feparated,  as  any  two  things  that 
we  can  think  of.  On  the  one  hand,  no  perfon  en- 
joys the  drawing  influences  of  the  Spirit  of  Chriit, 
who  does  not  endeavour  to  run  after  him,  by  a  care- 
ful improvement  of  every  appointed  mean  for  enjoy- 
ing communion  with  him ;  and  by  a  careful  imita- 
tion of  his  example,  in  a  courfe  of  evangelical  obedi- 
ence. The  iludy  of  holinefs  is  both  the  molt  obvi- 
ous, and  the  moil  decifive  mark  of  a  perfon  that  has 
the  Spirit  of  Chrift,  or  is  in  union  to  him.  On  the  o- 
ther  hand,  no  perfon  runs  after  Chrill,  in  the  fenfe 
of  this  text,  who  is  not  drawn  by  his  all-powerful 
grace.  A  man  may  attam  a  great  meafure  of  exter- 
nal conformity  to  the  law  of  God,  and  to  the  example 
of  Chrifl,  who  yet  has  never  felt  the  influence  of 
drawing  powder,  nor  been  fenflble  of  his  need  of  it. 
Thus  Paul,  while  a  Pharifee,  was  thought,  by  himfelf 
and  others,  "  touching  the  righteoufnefs  which  is  of 
*'  the  law,  blamelefs."  But  all  the  fervices  of  fuch  a 
perfon  are  no  better  than  dead  works s  and  therefore, 
none  of  them  can  be  acceptable  to  the  living  God. 
That  man  is  never  the  nearer  to  Chrifl:  for  all  his  run- 
ning ;  but  the  contrary :  And,  infl:ead  of  obtaining 
the  prize  of  the  high  calUng  of  God,  when  his  race 
iliall  be  finiflied,  he  wiU  find  himfelf  further  from 
it  than  when  he  firft  fet  out.  As  every  perfon  who 
is  drawn  by  Chrifl:,  is  adive  in  running  after  him ; 

^    fo 


Tbe  Breathings  of  Love,  187 

fo   every  one   who   truly  runs  after  him  mull  be 
drawn. 

7.  We  have  here  a  variety  of  clear  and  dillinguifh- 
ing  marks  of  thofe  perfons  who  are  efpoufed  to  Chrili; 
and  are  genuine  members  of  that  church,  which  is 
his  bride  and  fpoufe.  By  thefe  you  ought  all  care- 
fully to  try  yourfelves.  If  you  belong  to  that  hap- 
py number,  you  will  find,  in  the  words  of  the  fpoufe 
here,  a  juft  reprefentation  of  the  exercife  of  your  ov/n 
heart.  Chriil:  himfelf  being  the  chief  objedt  of  your 
love,  you  will  eileem  his  love  beyond  all  created  en- 
joyments ;  and  will  long  and  pray  for  the  manifeila- 
tions  of  it.  You  have  felt  the  favour  of  his  good  oint- 
ments ;  and  conlider  the  influences  and  fruits  of  his 
Spirit  as  more  delireable  than  the  richelt  perfume. 
You  have  been  made  a  partaker  of  his  un6tion ;  and 
your  face  fhines  by  a  holy  converfation.  You  enjoy 
a  pleafure,  in  attending  the  ordinances  of  a  gofpel 
difpenfation,  comparable  to  that  which  arifes  from  the 
pouring  out  of  a  box  of  precious  ointment ;  becaufe, 
by  thofe  ordinances  the  name  of  Chrifl  is  diffufed 
and  fpread  abroad.  The  more  you  feel  of  the  plea- 
fant  favour  of  Chrift's  name,  the  more  are  you  infla- 
med with  love  to  himi.  And,  as  chaile  virgins,  you 
endeavour  to  keep  yourfelves  for  Chrift ;  free  from 
all  the  "  pollutions  that  are  in  the  world  through 
**  luft."  Your  love  can  never  be  fatisfied  without 
nearnefs  to  Chrift,  and  communion  with  him.  You, 
therefore,  allow  not  yourfelf  in  the  neglect  of  any 
mean  by  which  this  communion  may  be  attained ; 
but  continually  run  after  him,  Senfible  of  your  own 
weaknefs,  and  infufficiency  for  this  purpofe,  you  con- 

ftantly 


1 8  8  The  Breathings  of  Love. 

ftantly  pray  to  him,  and  trufl  in  him  for  drawing 
grace.  And,  in  the  llrength  of  that  grace,  you  firm- 
\y  refolve  to  perfifl  in  running,  till  you  finally  obtain 
the  prize. 

§.  Thefe  verfes  fet  before  us  the  duty  of  all  that 
hear  the  gofpel,  in  a  variety  of  particulars.  Let  me, 
therefore,  conclude,  exhorting  every  perfon  to  a  care- 
ful imitation  of  every  branch  of  .exercife  that  is  here 
exemplified.  Hearken  dihgently  to  the  gracious  pro- 
pofal  that  Chrifl  is  now  making,  of  efpoufing  and  be- 
trothing you  to  himfelf.  Beware  of  rejeding  the  gra- 
cious and  free  exhibitions  of  his  love.  His  love  is 
truly  better  than  the  richeft  wine:  Pray  earnefi:ly  for 
the  communications  of  it.  And  praife  him  that  ever 
fuch  a  wretch  as  you  are,  was  honoured  with  the 
kijfes  of  his  blefled  mouth.  Give  attention  to  the 
pouring  forth  of  his  name,  in  a  gofpel  difpenfation ; 
and  labour  to  grow  daily  in  the  knowledge  of  him. 
Seek  to  be  Iharers  of  his  anointing  :  And  w^hile  you 
are  refreflied  with  the  favour  of  his  name,  and  of  his 
ointments  ;  be  concerned  that  others  may  have  oc- 
cafion  to  feel  the  favour  of  them  about  you.  And, 
as  ever  you  would  prove  yourfelf  to  be  related  to 
Chrift,  be  careful  not  to  defile  yourfelf  with  any  of 
thofe  abominations  that  are  fo  frequent  in  the  world 
around  you  :  That  you  may  be  prefented,  in  a  httle, 
as  a  chafie  mrgin  unto  ChrijL  Prefs  daily  after  more 
and  more  nearnefs  to  him,  and  intimacy  with  him. 
Ufe  every  mean  that  is  within  your  reach  for  that 
purpofe.  Run  conftantly,  and  cheerfully,  after  him, 
in  all  the  ways  of  new  obedience  ;  praying^  always 
that  he  himfelf  may  draw  you.     In  the  faith  that 

he 


ne  Breathings  of  Love.  i8g 

he  will  do  fo,  be  not  difcouragedr,  either  by  a  fenfe 
of  your  own  weaknefs,  or  by  any  danger  or  diffi- 
culty that  may  appear  in  the  way  :  Nay,  nor  by  the 
hidings  of  his  face,  nor  by  the  frowns  with  w^hich 
it  may,  at  times,  be  covered.  For,  as  he  has  loved 
you  with  an  everlafling  love ;  you  have  no  reafon 
to  doubt,  that  with  conftant  loving -kindnefs  he  will 
always  continue  to  draw  you :  Till  at  length  you 
be  hr ought  into  the  King's  palace^  there  to  abide  for 
ever. 


SER- 


SERMON     VII. 

The  Feajl  of  Love :  Or,  the  Believer  admitted  to  hi- 
timate  Fellowfldip  arid  Communion  with  Chrifi, 


Song  i.  4. 

THE  KING  HATH  BROUGHT    ME    INTO    HIS    CHAM- 
BERS. 

WE  are  this  day  favoured,  in  the  courfe  of  ado- 
rable providence,  with  an  opportunity  to  wait 
upon  thofe  ordinances  which  Ghrill  has  inllituted  y 
as  the  means  of  fellowfhip  between  him  and  his  peo- 
ple. This  will  avail  us  nothing,  if  we  enjoy  not  that 
communion  with  him  which  was  the  deiign  and  end 
of  their  inftitution.  Even  a  feat  at  the  communion 
table,  inllead  of  being  an  advantage,  will  prove  an 
addition  to  our  guilt,  and  an  aggravation  of  our  mife- 
ry ;  unlefs  we  enjoy  Chrift  himfelf,  and  have  inter- 
courfe  with  him,  at  his  table.  But  it  will  be  a  happy 
day  indeed,  a  day  to  be  remembered  with  gratitude 
and  praife,  both  in  time  and  through  eternity,  if,  in 
the  clofe  of  public  work,  we  find  reafon  to  fay,  as  does 
the  fpoufe  in  the  text.  The  King  hath  brought  me  in- 
to his  chambers. 

The  church  having,  in  the  preceding  claufe  of  this 
verfe,  expreifcd  her  earneft  defire  after  the  enjoyment 

of 


ne  Feaft  of  Love,  1 9 1 

cf  Chrill,  who  is  her  hufband,  and  the  fupreme  ob- 
je6l  of  her  love ;  her  petition  for  that  grace,  which 
might  enable  her  to  feek  after  communion  wdth  him, 
and  to  maintain  it  on  her  part ;  and  her  refolution, 
through  the  flrength  of  that  grace,  to  be  adive  and 
diligent,  in  the  ufe  of  every  mean,  to  obtain  what  fhe 
fo  much  delired  :  She  mentions,  in  this  claufe,  to  the 
praife  of  her  beloved,  the  comfortable  experience  that 
fne  had  of  the  gratification  of  her  defire. 

In  the  words,  there  are  three  things  to  be  obfer- 
ved. 

I.  The  defignation  that  fhe  gives  to  Chrill;  the 
King,  And  this  is  the  firft  defignation  of  any  kind 
that  is  given  him  in  this  book.  In  veife  2.  flie  fpeaks 
of  him  as  one  fo  well  known,  that  flie  needed  not  to 
name  or  defcribe  him.  In  verfe  3.  Ihe  addrelTes  him 
as  one  with  whom  ihe  could  ufe  the  utmoft  famihari- 
ty;  in  the  alTurance  that  Ihe  Iliould  not  be  contemned. 
But  now,  that  her  familiarity  might  not  encourage 
any  to  think  meanly  of  him,  ilie  plainly  calls  him  the 
King.  Though  Ihe  ufes  all  that  freedom  with  him, 
which  is  demanded  by  her  love,  and  warranted  by 
his ;  yet  Ihe  retains  all  that  reverence  for  him,  and 
all  that  allegiance  to  him,  which  belong  to  him  as 
her  King. 

2.* The  privilege  with  which  fhe  was  dignified: 
She  was  admitted  into  the  King's  chambers.  Every 
one,  who  knows  any  thing  about  this  King,  will  be 
fenfible,  that  it  is  a  very  great  honour  to  be  taken  in- 
to his  kingdom,  and  acknowledged  as  his  fubjedl :.  It 
is  a  greater  honour  to  be  alluvv^ed  a  relidence  in  his 
family;  though  but  in  the  charader  of  a  fervanL 
Still  greater  is  the  honour  of  being  acknowledged  as 

his 


igi  Tbe  Feajl  of  Love, 

his  children,  and  admitted  to  the  privileges  of  that 
relation.  But  even  this  is  not  all  thatyZ'^  has  to  boail 
of,  who  is  the  fpeaker  in  this  text.  Being  efpoufed 
to  this  glorious  King,  fhe  was  allowed  all  that  inti- 
macy with  him  that  a  loving  wife  may  expedl  to 
have  with  the  hulhand  of  her  youth.  She  was 
brought  into  his  prefence-chamber :  And  there  were 
interchanged  between  him  and  her  thofe  declara- 
tions, tokens,  and  fruits  of  love,  that  pafs  between 
hufband  and  wife;  when  retired  into  their  nuptial 
chamber,  out  of  the  view  of  any  third  perfon. 

3.  The  manner  in  which  ihe  was  put  in  polTeffioii 
of  this  ineftimable  privilege ;  or  how  fhe  was  brought 
into  thefe  chambers :  The  King  himfelf  brought  her. 
Never  durft  any  of  Adam's  family  have  prefumed  to 
come  fo  far,  if  the  King  had  not  firlt  invited  them. 
Even  when  an  open  accefs  is  allowed,  none  of  man- 
kind are  capable  to  come  of  themfelves.  Never 
could  any  mere  creature  bring  any  of  us  thither, 
though  they  were  both  willing  and  welcome  to  do  it. 
Whenfoever  this  privilege  is  enjoyed,  we  may  thank 
the  King  himfelf;  not  only  for  allowing  us,  but  alfo 
for  enabhng,  and  giving  us  grace  to  come.  This  he 
does  by  the  exertion  of  that  drawing  power,  for 
which  the  fpoufe  prays  in  the  firft  words  of  this  verfe. 

The  words  may  be  viewed  as  containing  an  argument, 
made  ufe  of  by  the  fpoufe,  for  enforcing  her  petition 
for  drawing  grace;  and  then  the  meaning  is,  *  Lord, 

*  I  have  formerly  experienced,  with  inexpreffible  de- 

*  light,  the  happy  effeds  of  thy  drawing  power : 

*  When  thou  wall  gracioufly  pleafed  to  bring  me 

*  near  to  thyfelf ;   even  into  thy  chambers  of  fecret  • 

*  communion.     Oh  1    let  me  tafte  again  the  fame 

*  happinefs. 


The  Feajl  of  Love.  193 

*  happinefs.     Thou  hall  brought  me  into  thy  royal 

*  chambers  heretofore;  gracioully  vouchfafe  to  draw 

*  me  thither  again :  I  am  willing,  through  thy  grace, 

*  prefently  to  ru7i  after  thee' 

Or  they  may  be  confidered,  and  I  think  ought  to 
be  confidered,  as  a  declaration  of  the  comfortable  ex- 
perience that  Ihe  prefently  had,  of  a  fpeedy  and  in- 
Itantaneous  granting  of  her  requeft.  In  this  view, 
they  are  either  a  rapturous  exclamation,  uttered  with- 
out any  regard  to  hearers  of  any  kind;  or  they  are 
addrelTed  to  the  daughters  of  Jerufalem,  the  bride's 
companions.  *  Behold,  O  daughters  of  Jerufalem,, 
'  how  ready  my  beloved  is  to  grant  the  requeits  of 

*  my  love  I  I  prayed  him  to  draw  me  to  himfelf ;  and, 

*  inflantly,  he  brought  me  nearer  than  I  could  have 
'  expedled.     No  fooner  had  I  faid.  Draw  me,  than  I 

*  felt  myfelf  powerfully,  yet  fweetly,  conveyed  into 

*  his  moft  fecret  chambers. 

*  See,  to  this  happy  roof,  ye  nymphs,  I'm  brought. 

*  Ye  virgins,  fee  the  fcene  I  wifh'd,  I  fought.' 

The  word  chambers  may  be  ufed  in  the  plural 
number,  with  the  fame  delign  as  the  pronoun  we  in 
the  preceding  claufe.  The  fpoufe  of  Chrift,  though 
one,  is  many.  She  is  one  church;  but  made  up  of 
many  Chriftians.  And,  as  every  one  of  thefe  is  fa- 
vingly  efpoufed  to  Chriil,  he  has  a  nuptial  chamber 
provided  for  every  one  of  them :  According  to  what 
himfelf  tells  his  difciples,  in  that  paffage  to  which 
the  margin  of  your  Bibles  refers  you.  "  In  my  Fa- 
"  ther's  houfe  are  many  manlions ;  if  it  were  not  fo, 
"  I  would  have  told  you :  I  go  to  prepare  a  place  for 
"  you.     And  if  I  go  and  prepare  a  place  for  you ;  I 

Vol.  L  N  ^  *  will 


ip4  The  Feqft  of  Love. 

*'  will  come  again  and  receive  you  unto  myfelf;  that 
*'  where  I  am  there  ye  may  be  alfo*." 

Whether  we  confider  the  words  in  the  firit  or  in 
the  fecond  of  thefe  fenfes,  the  main  delign  of  them 
is  to  put  us  in  mind  of  the  following  comfortable 
truth,  viz. 

Every  perfoUj  who  is  favingly  efponfed  to  Chriji, 
may  hope  for  fuch  an  enjoyment  of  him  as  corref ponds 
to  that  happy  relation. 

What  we  propofe,  through  divine  afliftance,  in  dif- 
courling  from  this  fubjedl,  may  be  reduced  to  the 
following  heads. 

I.  I  fhall  fpeak  a  little  concerning  Chrift,  under 
the  character  and  denomination  of  the  King, 

II.  I  Ihall  confider  what  it  is  to  be  brought  into  the 
King's  chambers. 

III.  Enquire  when  it  is  that  believers  enjoy  this 
privilege.     And, 

IV.  Endeavour  fome  improvement  of  the  fubjedl. 

I.  In  fpeaking  of  Chrift,  under  the  charadler  of 
the  King^  I  fliall  but  offer  the  three  following  obfer- 
vations. 

I .  Our  Lord  Jefus  Chrifl,  who  is  the  hufband  and 
bridegroom  of  his  church,  is  a  King,  To  this  high 
office  he  was  appointed  by  his  Father's  eternal  de- 
cree ;  which  himfelf  is  reprefented  as  publifhing,  in 
the  fecond  pfalm,  verfe  6,  7,  8.  Under  that  deiigna- 
tion  he  was  prophelied  of  by  Ifaiah  long  ago  :  "  Be- 
*'  hold  a  king  fliall  reign  in  righteoufnefs ;  and  prin- 
"  CCS  fliall  rule  in  judgment f."  And,  in  New-Tef- 
tament  days,  he  is  univerfally  celebrated,  by  all  who 

ftand 
*  John  xlv.  2,  3.  f  Ifa.  xxxii.  i.  ^ 


^he  Feajl  Love.  195* 

{land  before  God  "  on  the  fea  of  glafs,  as  the  King  of 
"  faints  *."  Yea,  this  was  that  cardinal  truth,  in  be- 
half of  which  himfelf  witnejfed  a  good  confejjion  be- 
fore Pontius  Pilate :  Who  having  afked  him,  "  Art 
**  thou  a  king  then?"  he  anfwered, "  Thoufayell  that 
*'  I  am  a  king  :^  As  much  aS  to  faj,  *  What  thou  hafl 

*  now  exprefled  is  the  very  truth.  Thy  queftion  may 

*  be  turned  into  an  affirmation.   I  am  truly  and  real- 

*  ly  a  King/  His  kingdom,  indeed,  is  widely  diffe- 
rent from  the  kingdoms  of  this  world ;  in  its  nature 
and  conflitution ;  in  its  laws  and  ordinances;  in  the 
manner  of  its  propagation  and  fupport ;  and  in  its 
ends  and  effedts.  But  it  is  a  kingdom  as  really  as 
they  are.  And  none  of  thofe  who  prefide  over  them 
can,  with  fuch  propriety  as  he,  be  called  a  King, 

2.  To  the  church,  and  to  all  the  genuine  members 
of  it,  Chrifl  is,  by  way  of  contradillindion  from  all  o- 
thers,  the  King,  He,  and  he  only,  rules  in  her,  and 
over  her  members,  in  the  office  and  charadler  of  King. 
In  every  kingdom,  he  who  fpeaks  of  the  king,  is  un- 
derflood  as  meaning  that  particular  prince  who  go- 
verns that  kingdom,  and  whofe  fubjedl  he  is.  In 
Britain,  every  perfon  who  fpeaks  of  the  king,  is  un- 
derflood  as  meaning  the  king  of  Britain.  A  French 
fubjedl  fpeaks  in  that  manner  of  none  but  the  king  of 
France.  And,  in  the  church,  every  one  who  fpeaks 
in  that  manner  fhould  underftand  himfelf,  and  be  un- 
derftood  by  others,  of  none  elfe  but  Chrilt ;  who  is 
the  alone  King  and  Head  of  his  church.  As  Chrid 
claimed  jio  power  nor  dignity  in  the  kingdoms  of  this 
xvorld,  while  he  was  in  it ;  fo  earthly  princes,  even 
though  they  be  members  of  the  church  of  Chrifl,  can 

N  2  hold 

*  Rev.  XV.  3. 


1 9  6  'The  Feqft  of  Love, 

hold  no  dignity  in  that  kingdom,  more  than  any  pri- 
vate perfon.  They  can  have  no  right  to  rule,  as  kings, 
in  or  over  the  church.  Nor  are  Chrifl's  fubjedls  bound 
to  yield  them  any  obedience  in  matters  of  fpiritual 
concern.  Chrift  alone  *'  rules  in  Jacob  to  the  ends  of 
"  the  earth."  Confidered  as  the  Son  of  God,  his  king- 
dom is  univerfal.  It  ruletb  over  all.  Even  when 
viewed  in  the  charader  of  Mediator,  "  all  power  in 
"  heaven  and  in  earth  is  given  unto  him :"  And  he 
manages  the  whole  kingdom  of  providence,  in  fubor- 
dination  to  the  good  of  his  myftical  body.  But  it  is 
the  church,  as  fuch,  that  he  conliders  as  his  mediato- 
ry kingdom.  And  all  the  genuine  members  of  the 
church  are  difpofed  to  acknowledge  him,  and  fubmit 
to  him,  as  their  King, 

3.  Every  perfon,  who  has  any  competent  know- 
ledge of  Chrift,  will  be  difpofed,  cheerfully  and  rea- 
dily, to  call  him  the  King,  by  way  of  eminence ;  and 
fo  to  acknowledge  him,  as  incomparably  the  greateft 
and  beft  of  all  kings.  In  this  fenfe  are  the  words  of 
the  fpoufe  here  to  be  underftood.  His  fuperiority  to 
all  other  kings  was,  not  obfcurely,  foretold  even  by 
the  falfe  prophet  Balaam.  His,  i,  e  IfraePs  "  King 
"  fhall  be  higher  than  Agag  :  and  his  kingdom  fhall 
**  be  exalted*."  In  thofe  days,  the  kings  of  the  A- 
malekites  were  the  moft  powerful  in  that  part  of  the 
world.  And  Agag  was  the  common  name  of  the 
kings  of  Amalek ;  as  Pharaoh  was  of  the  kings  of 
Egypt.  By  fpeaking  of  Chrift  as  higher  than  Agag, 
he  clearly  foretold,  that  he  fhould  be  higher  than  a- 
ny  earthly  king.  The  fame  thing  is  very  elegantly 
expreifed,  by  the  mouth  of  Ethan  the  Ezrahite.    "  I 

"  will 
*  Numb.  xxiv.  7. 


The  Feaft  of  Love.  197 

**  will  make  him  my  firll-born,  higher  than  the  kings 
**  of  the  earth*."  The  meaning  is,  that  among  all  the 
kings  of  the  earth,  who,  in  fcripture,  are  called  "  the 
"  fons  of  the  Moil  High ;"  God  would  give  to  Chrift 
fuch  a  pre-eminence  as  the  laws  of  civilized  nations 
give  to  a  man's  firil-born,  among  the  other  children 
of  his  family.  That  he  is,  beyond  comparifon,  high- 
er than  the  kings  of  any  land,  will  appear  from  the 
following  things. 

( I .)  From  the  extent  of  his  dominions.  This  is  a 
very  ordinary  method  of  computing  the  greatnefs  of 
kings.  It  is  taken  notice  of,  as  the  llrongeft  evidence 
of  the  greatnefs  of  Ahafuerus,  king  of  Peiiia,  that 
"  he  reigned  from  India  even  unto  Ethiopia;  over  an 
"  hundred  and  feven  and  twenty  provinces  f."  But 
his  dominions  were  narrow,  compared  wdth  thofe  of 
Chrift.  God  promifed,  long  ago,  to  "  fet  his  hand  in 
"  the  fea;  and  his  right  hand  in  the  rivers  j::"  i,  e,  to 
give  him  dominion  over  all  the  iflands  of  the  fea  \  as 
well  as  over  every  part  of  the  continent,  which  is  wa- 
tered by  the  rivers.  And  the  promife  has  been  ac- 
complifhed,  in  a  great  degree.  Alas !  through  the 
revolt  of  his  profelTed  fubjeds,  and  the  inroads  of  his 
malicious  enemies,  many  provinces  have  been  rent 
fbom  his  kingdom.  And  his  dominions,  in  our  day, 
are  reduced,  as  on  various  occaiions  they  formerly 
have  been,  to  a  very  narrow  compafs.  But  ftill  it  is 
an  eafy  matter  with  him  to  take  to  him  his  great 
power  and  reign^  whenever  himfelf  pleafes.  And  we 
have  the  fulleft  alTurance  that  he  will  do  fo  in  the 
latter  days.  It  is  but  a  Httle  while,  and  all  "  the 
"  kingdoms  of  this  world  will  become  the  kingdoms 
N  3  "of 

*  Pfal.  Ixxxix.  27.     f  Efth.  i.  i,      %  Pfal.  Ixxxix.  29. 


J  9  8  The  Feajl  of  Love. 

'*  of  our  Lord,  and  of  his  Chrift ;  and  he  will  reign 
"  for  ever  and  ever  *." 

(2.)  From  the  number  of  his  fubjedls.     A  great 
extent  of  territory   can   afford   neither  profit,  nor 
ftrength,  nor  honour  to  a  prince  ;  unlefs  the  number 
of  his  fubjeds  be  proportionable,    Omx  gloricus  Lord 
is  not  the  King  of  an  unpeopled  Vvildemefs.     The 
number  of  his  fubjedls  is  equal  to  the  extent  of  his 
dominions.    It  is  a  mournful  truth,  that  all  the  inha- 
bitants of  thofe  countries,  where  his  government  {las 
been  {tl  up,  were  never  his  genuine  fubjefts.     Nay, 
perhaps  there  never  was  a  time,  when  the  greatell 
part  of  the  people,  in  every  kingdom  and  place  of  the 
earth,  were  not  his  inveterate  enemies.    His  fubjedts, 
in  comparifon  of  the  reft  of  the  v/orld,  are  ufually  but 
a  little  flock.   And  in  our  day,  as  in  the  days  to  which 
Ifaiah  refers,  +  they  are  reduced  to  a  very  Jmall  rem- 
nant.    But  if  they  are  conlidered  abfolutely,  his  fub- 
jeds are  by  no  means  few.     They  amount  to  "  4 
"  great  multitude,  that  no  man  can  number ;  out  of 
"  every  nation,  and  people,  and  kindred,  and  tongue, 
"  and  language  J."     The  kingdom  of  Chrift  has  this 
remarkable  advantage  over  every   other  kingdom, 
that  it  never  lofes  a  fubjed.     None,  that  are  once 
truly  within  it,  can  either  finally  revolt,  or  ever  de>. 
part  the  kingdom.     Y.y^Ti  death  itfelf,  that  deprives 
every  other  kingdom  of  all  its  members,  one  after  a- 
nother,  does  only  tranfport  Chrift's  fubjedls  from  one 
part  of  his  dominions  to  another.     It  carries  them 
home  from  the  field  of  battle,  to  a  city  of  everlafting 
reft.     And  when  once  the  whole  number  of  Clirift's 
followers  ftiall  be  gathered  in,  the  fubjecls  of  the  great- 
eft  monarch  on  earth  were  never  half  fo  numerous. 

(3.)  From 
*  Rcy.  xl.  19.         t  Chap.  1.  9.         %  Rev.  vii.  9. 


The  Feaft  of  Love,  1 99 

(3.)  From  the  fplendour  of  his  regalia.  There  are 
certain  enfigns,  or  marks  of  royalty,  by  which  the 
princes  of  this  world  affedl  to  diftinguifh  themfelves ; 
and  which  are  called  the  regalia  of  their  kingdoms : 
Such  as,  a  royal  throne  or  chair  of  ftate,  a  royal  pa- 
lace, a  royal  crown,  a  royal  fceptre,  and  royal  guards 
or  attendants.  All  thefe  are  afcribed  to  Chriil  in 
fcripture.  And,  as  every  prince  endeavours  to  have 
the  fplendour  of  his  regalia  proportioned  to  his  power 
and  dignity  ;  thofe  of  Chrift  prove  him  to  be  incom- 
parably higher  than  any  of  the  kings  of  the  earth. 
They  have  palaces  of  wood  and  ilone ;  but  his  royal 
houfe  is  the  heaven  of  heavens :  Which  yet  is  not 
fufficient  to  contain  him.  They  have  thrones  of  gold 
or  ivory,  or  fome  fuch  periihing  materials,  which  the 
folly  of  men  calls  precious;  but  his  throne  is  of  /ighc 
in  acceffthle;  to  which  no  created  eye  can  or  dare 
approach:  He  fits  upon  the  fame  throne  with  his 
eternal  Father.  Their  crowns  are  of  gold,  adorned 
with  glittering  Hones  and  pearls ;  but  he  has  a  crown 
of  immortal  glory,  flourifhing  upon  his  head.  Yea, 
on  his  head  are  many  crouns.  He  has  a  crown  of 
cfTential  glory,  which  is  natural  to  liim  ;  and  was  ne- 
ver given  him  by  any  other.  He  has  a  crown  of 
mediatory  glory,  which  is  his  Father's  gift ;  and 
which  God  has  alTured  us  fhall  ^ytr flour -/h  upon  hiin- 
felf.  He  has  a  crown  of  praife,  or  of  declarative  glo- 
ry, that  is  given,  and  ever  ihall  be  given  him,  by  the 
church,  and  by  every  particular  member  m  it;  on 
account  of  that  falvation  which  he  has  wrought  for 
them.  This  is  that  crown ^  fpoken  of  in  a  following 
part  of  this  Song,  '"  wherewith  his  mother  crowned 
"  him  in  the  day  of  his  efpoufals,  in  the  day  of  the 

"  gladnefs 


200  "The  Feqft  of  Love 

"  gladnefs  of  his  heart  *."  He  has  a  crown  of  vido- 
ly  and  triumph,  which  he  gained  when  he  overcame 
all  our  enemies  and  his  own.  In  a  word,  he  may  be 
faid  to  have  a  crown  for  every  enemy  that  he  has  fub- 
dued,  and  for  every  foul  that  he  has  faved.  The  fcep- 
tres  of  earthly  princes  are  but  rods  of  gokl  or  ivory ; 
and  often  give  fandlion  to  iniquity  eftablifhed  by  a 
law:  but  "  a  fceptre  of  righteoufnefs  is  the  fceptre, 
"  of  his  kingdom."  Earthly  kings  have  their  guards 
that  attend  them,  efpecially  on  folemn  days;  for 
flate,  as  \vell  as  for  fafety  :  our  king  is  attended  with 
twenty  tboufand  chariots  of  fire.  "  The  chariots  of 
'  God  are  twenty  thoufand  ;  thoufands  of  mighty  an- 
*  gels  JEHOVAH  is  in  the  midft  of  them,  as  on  niount 
'  Sinai,  in  his  holy  place  f  .'*  Belides  thefe,  he  has  an 
innumerable  retinue  of  glorified  faints,  who  follow  him 
in  the  upper  world,  clothed  with  white  robes ^  as  bad- 
ges of  purity ;  and  having  palms  in  their  hands ^  as 
emblems  of  victory.  And  even  in  this  world,  there 
is  ftill  a  confiderable  number,  who,  through  his  grace, 
endeavour  to  follow  him  wbitherfoever  he  goelh  :  In 
the  hope  of  walking  with  him  in  white,  among  the 
rclt  of  his  redeefbed,  in  a  little. 

(4.)  From  his  qualifications  for  government.  It  is 
impoflible  now  to  iniifl  upon  thefe.  Time  would  fail 
us  but  to  mention  them.  His  wifdom  is  unfearch- 
able  :  his  name  is  the  wifdo?n  of  God.  Hts  power  is  ex- 
tenfive,  and  cannot  be  controuled.  That  he  is  invin- 
cible, as  a  man  of  war,  he  has  proved  beyond  doubt, 
when  he  overcame  and  fpoiled  all  his  enemies,  and 
thofe  of  his  people;  and  that  when  there  was  none 
to  help  him.  His  juftice  is  fo  confpicuous,  that  his 
grcatell  enemies  are  conftrained,  in  their  confciences, 

to 
*   Song  iii.  3.  f  Pfal,  Ixviii.  17. 


The  Feqft  of  Love.  2  q  i 

to  acknowledge  the  equity  of  his  deciiions  and  fen- 
tences  againft  themfelves.  He  is  fo  merciful,  that.ne- 
ver  any  penitent  offender,  whatever  his  crimes  have 
been,  applied  to  him  for  pardon,  and  did  not  obtain 
it.     So  careful  is  he,  and  attentive  to  all  that  pafTes 
in  his  kingdom,  that  even  afparrow  cannot  "  fall  to 
*♦  the  ground  without  him."     In  a  word,  fuch  is  his 
love  to  his  fubjeds,  and  his  concern  for  their  happi- 
nefs,  that  he  did  not  helitate  to  lay  down  his  hfe,  to 
redeem  them  from  death  and  mifery.     His  difpenfa- 
tions,  indeed,  are  often  dark  and  myiterious  now. 
And  too  often  are  his  people  in  danger  of  repining  at 
iiis  adminiftrations.  But,  when  once  they  fliall  be  ca- 
pable to  underlland  his  deiigns,  and  the  tendency  of 
every  difpenfation,  there  fnall  never,  through  all  e-^ 
ternity,  be  one  complaint  among  his  fubjeds ;  either 
about  what  he  does,  or  about  any  thing  that  ever  he 
has  done. 

(5.)  The  fame  thing  will  appear,  if  we  coniider  the 
duration  of  his  government.  The  kings  of  the  earth, 
though  they  "  are  called  gods,  and  are  all  of  them 
"  fons  of  the  Moft  High ;"  yet  they  muil  needs  "  die 
"  like  men,  and  fall  like  one  of  the  meanefl  of  their 
"  people*.*'-  Death  put''  an  end  to  their  reign,  and 
lays  all  their  glory  in  the  duft.  A  new  king  then 
arifes ;  and  he  alfo  is  fwept  away  by  death,  in  his 
turn.  Not  only  kings,  but  kingdoms  and  empires 
are  fubjed  to  decay,  and  come,  at  length,  to  ruin.  Of 
the  four  great  monarchies,  that  have  been  fo  famous 
in  the  world,  the  rife  of  one  proved  always  the  ruin 
of  another.  And  every  kingdom  in  the  world  is  lia- 
ble to  be  overturned  by  the  roots ;  whenever  it  {hall 
feem  good  to  the  Mojl  High,  who  "  ruleth  in  all  the 

"  kingdoms 
*  Pfal.  Ixxxii.  6,  7. 


20  2  Ibe  Feajl  of  Love, 

"  kingdoms  of  men,  and  giveth  them  to  whomfoever 
"  lie  will."  But  the  church  of  Chrift  is  "  a  kingdom 
"  that  Ihall  never  be  moved."  It  was  fet  up,  in  par- 
adife,  immediately  after  the  fall.  It  has  already  con- 
tinued in  the  world  almofl  fix  thoufand  years.  It 
will  continue  as  long  as  the  world  flands.  And  when 
this  world  fhall  be  committed  to  the  flames,  the  king* 
dom  of  Chrift,»inftead  of  being  involved  in  the  uni- 
verfal  wreck  of  nature,  will  only  be  tranilated  to  "  a 
"  better  country,  that  is  an  heavenly."  Yea,  the  King 
himfelf  fhall  live  and  reign,  as  long  as  his  kingdom 
fhall  continue.  He  had  no  predecefibr  in  the  govern- 
ment ;  and  he  fhall  have  no  fucceflbr.  What  was  faid, 
in  an  improper  fenfe,  of  Melchifedec,  his  type,  is  true, 
in  the  mofl  proper  fenfe,  concerning  him :  He  is 
"  withoift  beginning  of  days,  or  end  of  life."  Once, 
indeed,  he  died  :  But  even  while  he  was  dead,  he  liv- 
ed. Being  "  over  all,  God  blefled  for  ever,"  he  liv- 
ed and  reigned  in  heaven,  even  while  his  dead  body 
lay  mangled  in  Jofeph's  tomb.  He  continued  in  the 
ftate  of  the  dead  but  a  very  fliort  time.  On  the 
morning  of  the  third  day  he  rofe  again,  to  take  pof- 
feffion  of  the  kingdom  in  human  nature.  And  now, 
*'  behold  he  is  alive  for  evermore,  Amen ;  and  has  the 
*'  keys  of  hell  and  of  death."  Your  nearell  earth- 
ly relations,  Chriflian,  may  die :  And  fo  may  your 
choicefl  friends.  It  is  your  intereft  to  be  always  ready 
for  fuch  an  event.  And  it  will  be  your  folly,  if  you 
be  furprifed  when  it  comes.  But  never  fhall  you  need 
to  wear  mournings  for  the  lofs  of  your  King. 

(6.)  In  one  word.  That  Chrift  is  "  higher  than  tli/s 
"  kings  of  the  earth"  is  evident,  beyond  doubt,  from 
that  fovereign  authority  and  dominion  which  he  has 
over  all  other  kings  and  their  kingdoms.     It  is  not 

without 


7h4^  Feajl  of  Lore,  203 

without  reafon,  that  he  is  reprefented,  as  having  "  on 
"  his  ve^ure,  and  on  his  thigh,  this  name  written ; 
*'  King  of  Kings,  and  Lord  of  Lords."  What  a  hea- 
then poet  fays  of  their  Jupiter ;  may  be  faid,  with  the 
utmoil  propriety,  concerning  the  eternal  Son  of  our 
JEHOVAH ;  as  is  the  power  of  the  moH  abfoiute  prin- 
ces over  their  refpedive  fubjeds,  fo  is  the  power  that 
he  claims  and  exercifes  over  princss  themfelves  *. 
All  the  kings  and  judges  of  the  earth  are  command- 
ed to  kifs  and  do  him  homage.  It  is  exprefsly  pro- 
mifed,  by  God,  that  they  fliall  do  fo.  "  The  kings  of 
"  Tarihifh,  and  of  the  iiles,  iliall  bring  prefents  :  The 
"  kings  of  Shebah  and  Seba  fiiall  offer  gifts.  Yea, 
*'  all  kings  lliall  fall  down  before  him ;  all  nations 
"  fliall  ferve  him  f ."  And  furely  the  kings  of  the 
earth  are  not  fo  little  jealous  of  their  dignity,  as  thus 
to  fall  down,  and  do  homage  to  one  who  is  not  fupe- 
rior  to  themfelves.  Their  falling  down  before  him, 
is  the  plainefl  acknowledgment  of  his  fuperior  pow-^ 
er  and  dignity. 

II.  I  PROCEED  to  thefecond  thing  propofed ;  which 
vvas,  to  enquire  what  it  is  to  be  brought  into  the  King^s 
chambers.  And  I  take  it  to  include  the  following 
things. 

I.  A  reception  into  his  houfe  and  family.  Marri- 
ed perfons  ufually  dwell  together.  In  the  day  of 
marriage,  the  bride  is  taken  home  to  her  hulband's 
houfe,  and  lodged  in  his  chambers.  Our  glorious 
King,  w^hen  he  betrothes  mankind  linners  to  himfelf, 
does  not  mean  to  affront  them  with  the  fhadow,  or 

with 
*  Regum  timendorum  in  proprios  greges, 
Reges  in  ipfos  imperium  eft  Jovis.  Hor. 

f  Pfal.  Ixxii.  10,  II. 


204  ^^^  'Peaft  of  Love* 

with  the  bare  name  of  the  relation;  without  the  bene- 
fit of  it.  The  moment  that  they  are  efpouftd  to  him, 
they  are  taken  into  his  Father's  houfe  :  They  are  con- 
lidered  as  members  of  his  family  ;  and  have  a  right 
to  all  the  priviledges  of  fons  in  that  family.  Hence, 
in  the  forty-fifth  pfalm,  which  fome  conlider  as  a  kind 
of  abridgement  of  this  book,  the  church  is-  called  the 
King's  daughter.  She  is  far  from  deferving  this  de- 
fignation,  on  account  of  her  natural  defcent,  or  pedi- 
gree. She  becomes  the  daughter  of  the  King  eter^ 
nal,  immortal^  and  invifihle^  only  by  virtue  of  her 
marriage  with  the  King's  fon.  But,  in  confequence 
of  that  happy  marriage,  ilie  is  received  into  the  King's 
family;  has  chambers  ofrelidence  affigned  her  in  his 
houfe  ;  and,  in  every  refped,  is  dealt  with  as  if  fhe  had 
never  belonged  to  the  family  of  another.  So  it  is  with 
every  particular  perfon  that  is  united  to  Chrift. 

2.  A  being  taken  under  his  protedion.  In  civi- 
lized nations,  a  man's  houfe  is  his  caftle.  No  harm 
can  legally  be  done,  either  to  himfelf,  while  he  is  in 
his  own  houfe,  or  to  any  other  perfon  under  his  roof, 
without  his  permiflion.  Every  man  confiders  him- 
felf as  bound,  by  the  laws  of  hofpitahty,  to  proted 
from  all  violence,  to  the  utmoft  of  his  power,  ail  who 
are  within  the  walls  of  his  houfe ;  even  though  they 
have  only  turned  afide  to  tarry  for  a  night.  Much 
more  will  a  man  hold  himfelf  bound  to  protedl  the 
wife  of  his  youth,  when  dwelling  with  him  in  the 
fame  chambers.  Protedlion  is  one  thing  that  every 
hufband  owes  to  his  wife,  by  virtue  of  the  marriage- 
covenant.  And  furely  the  King  of  Zion  is  not  lb 
unkind,  or  unfaithful,  as  to  deny  it  to  his  bride  and 
i'poufe.   She,  and  all  her  members,  while  in  this  world, 

are 


The  Feajl  of  Love.  2  05 

are  furrounded  with  enemies,  flrong  and  many.  They 
are,  in  themfelves,  weak  and  defencelefs,  as  filly  wo- 
men. But,  being  "  brought  by  the  King  into  his 
"  chambers,"  they  are  kept  as  in  a  cafUe  or  flrong 
hold ;  and  defended  againft  all  the  attempts  of  e- 
nemies  from  every  quarter.  Many  are  the  dangers 
to  which  they  are  expofed ;  not  only  from  thofe  e- 
nemies,  but  alfo  from  that  controverfy  which  God 
often  has  to  plead,  either  with  themfelves  in  particu- 
lar, or  with  the  generation  among  whom  they  live. 
But  in  the  midfl  of  all  thofe  dangers,  they  are  ftill 
kept,  by  their  loving  and  beneficent  hufband,  in 
chambers  of  peace  and  fafety.  In  the  faith  of  this, 
they  can  fing,  in  the  profped  of  coming  danger,  as 
does  the  royal  Pfalmift, 

For  he  in  his  pavilion  fhali 
Me  hide,  in  evil  days. 

In  fccret  of  his  tent  me  hide. 
And  on  a  rock  me  raife  * . 

Yea,  though  the  danger  be  prefent,  and  their  ene- 
mies fet  in  array  againft  them  on  every  fide  ;  they 
can  proceed,  as  he  does  in  the  next  verfe, 
And  now,  even  at  this  prefent. 

Mine  head  fhall  lifted  be 
Above  all  thofe  that  are  my  foes,  • 

And  round  encompafs  me. 
3.  A  being  fed  and  nourifhed  by  him,  upon  his 
provifion,  and  at  his  expence.  There  is  a  life  com- 
petent to  the  fouls  of  men,  as  well  as  a  life  that  be- 
longs to  the  body  ;  and  the  one  hfe  mufl  be  fuflain- 
ed,  as  well  as  the  other,  by  communications  from 
without.  As  the  body  cannot  fubfifl  without  daily 
fupplies  of  thofe  things  which  are  proper  to  nourifh 

it; 
*  Pfal.  xxvii.  5. 


2o6  ne  Feajl  of  Love. 

it ;  fo  neither  can  the  fpiritual  life  be  maintained^ 
without  daily  communications  of  thofe  fpiritual  influ- 
ences, which  are  adapted  to  the  nourifhment  of  the 
foul.  When  a  man  efpoufes  a  wife  ;  fo  long  as  fhe 
continues  in  her  father's  houfe,  Ihe  receives  her  nou- 
rifhment there,  as  before  her  marriage.  But  when 
the  marriage  is  confummated,  and  the  bride  tajcen 
home  to  her  hufband's  houfe,  fhe  has  then  her  provi- 
lion  from  him ;  ihe  feeds  at  the  fame  table  with  him- 
felf,  and  ufuaily  upon  the  fame  provilion.  Our  il- 
luilrious  King  is  not  fuch  an  undutiful  hufband,  as 
to  ftraiten  his  fpoufe  in  her  necelTary  food.  He 
has  provided,  in  the  difpenfation  of  the  gofpel,  a 
feajt  for  all  people ;  even  a  feafl  "  of  fat  things  full 
**  of  marrow,  and  of  wines  on  the  lees  well  refined." 
And,  furely,  they  who  are  efpoufed  to  himfelf  will  not 
be  denied  accefs  to  this  feaft,  among  others.  This  is 
not  all — He  often  retires  with  them  into  more  pri- 
vate chambers,  where  none  but  his  fpoufe  is  admit- 
ted \  and  there  he  feeds  and  refrefhes  them,  with 
new  communications  of  his  grace,  in  agreeablenefs  to 
their  need  fi'om  time  to  time.  That  he  may  do  {c) 
the  more  fenfibly,  he  has  inftituted  that  folemn  or- 
dinance which  we  are  about  to  celebrate  ;  as  one 
remarkable  chamber,  in  which  his  people  may  feed 
with  him.  This  is  a  feafl,  to  which  none  but  thofe 
who  are  in  union  to  him  can  be  welcome.  And  by 
it  liis  bride  is  remarkably  nourifhed,  when  brovgbt 
into  his  chavibers. 

5.  To  be  brought  into  the  King's  chambers  includes 
a  being  admitted  to  enjoy  the  moft  intimate  fellow- 
fliip  and  communion  with  Chrill  himfelf.  Every  u- 
nion  between  different  perfons,  and  every  relation  in 

which. 


T!he  Feaft  of  Love.  207 

which  they  fland  to  one  another,  lays  a  foundation 
for  communion  between  them,  proportioned  to  its 
nature  and  intimacy.  As  the  marriage  relation  is  the 
clofefl  in  nature  ^  fo  the  communion  that  takes  place 
between  married  perfons  is  the  mofl  intimate.  Mar- 
ried perfons,  you  all  know,  when  retired  into  their 
chambers,  where  they  have  no  third  perfon  to  be  wit- 
nefs  of  what  palTes  between  them,  lay  alide  all  referve, 
fpeak  freely  to  one  another  whatever  is  in  their  heart; 
and  indulge  themfelves  in  thofe  mutual  endearments, 
and  interchanges  of  love  and  afFedlion,  that  their  re- 
lation warrants*  The  fame  thing  takes  place,  in  a 
fpiritual  fenfe,  between  Chrift  and  his  people,  when 
he  gracioufly  condefcends  to  bring  them  into  his 
chambers.  He  lays  aiide  all  that  referve,  which  ap- 
peared on  former  occalions  in  his  dealings  with  them. 
He  freely  and  hberally  communicates  to  them  thofe 
declarations,  manifeftations,-  and  fruits  of  his  love,  for 
which  they  longed,  and  made  fupphcation  before. 
He  admits  them  to  clear  and  fatisfying  difcoveries  of 
the  glories  of  his  perfon  ;  and  all  the  beauties  of  his 
faving  character.  And,  by  thefe  means,  he  both  gra- 
tifies and  inflames  their  love  to  him  in  an  inexpreffible 
manner. 

At  the  fame  inflant,  they,  on  their  part,  are  ena- 
bled to  lay  afide  all  that  unhallowed  bafhfulnefs, 
which  formerly  marred  their  freedom,  in  imparting 
themfelves  to  hifU.  Thofe  bands  are  happily  loofed, 
by  which  they  fometimes  found  themfelves  fo  confi- 
ned, that  they  could  neither  pray  nor  praife.  Their 
mouths  are  openea,  and  their  hearts  are  wonderfully 
enlarged.  They  are  enabled  to  pour  out  all  their 
complaints,  their  petitions,  the  expreflions  of  their  love, 

and 


2o8  7he  Feajl  of  Love, 

and  of  their  gratitude,  into  the  bofom  of  their  indul- 
gent hufband.  They  freely  impart  to  him  what  is 
not  known,  and  what  they  would  not,  on  any  conii- 
deration,  reveal  to  any  fellow-creature.  And,  by  a 
lively  and  vigorous  exercife  of  all  the  graces  of  the 
Spirit,  they  maintain  that  fellowlhip  on  their  part, 
which  Chrifl  alfo  maintains  on  his.  Thus,  there  ob- 
tains, in  a  fpiritual  fenfe,  the  fame  tender,  loving,  and 
pleafant  intercourfe  between  Chrift  and  them,  that 
takes  place  between  a  loving  hufband  and  the  wife  of 
his  youth,  when  retired  into  their  private  apartments, 
and  fequeflrated  from  all  other  company,  in  their 
nuptial  chambers.  This  I  take  to  be  the  principal 
thing  intended  in  the  text.  And  this,  in  lefs  or  more, 
is  ever  the  manner  of  communication  that  takes 
place  betwixt  Chrifl  and  his  people,  whether  they 
are  fenfible  of  it  or  not ;  at  what  time  foever  they 
have  occalion  to  fay,  "  The  King  hath  brought  me 
"  into  his  chambers." 

III.  We  now  proceed,  according  to  the  method 
propofed,  to  equire.  When  it  is  that  Chrifl,  our  glo- 
rious King^  brings  his  people  into  thefe  chambers  of 
fecret  and  intimate  communion  with  himfelf .?  I  be- 
lieve every  perfon,  whofe  happy  experience  corre- 
fponds  with  the  words  of  the  text,  will  be  ready,  in  a 
great  meafure,  to  anticipate  the  anfwer:  Which  ihall 
be  exprefl  in  the  following  particulars. 

I.  He  does  fo  in  the  day  of  their  being  United  to 
him,  by  the  faving  operation  of  the  Holy  Ghoft. 
Married  perfons  have  often  their  Httle  quarrels,  in  the 
progr-fs  of  life.  But,  furely,  if  ever  they  have  a  ten- 
der and  loving  interview,  it  is  likely  to  be  on  their 

marriage 


The  Feaji  of  Love,  209 

marriage  day.  In  like  manner,  though  this  mighty 
King  has  often  a  tender  controverfy  to  plead  with 
his  fpoufe,  after  her  miion  to  him ;  yet,  as  the  "  day 
"  of  efpoufals  is  the  day  of  the  gladnefs  of  his  heart," 
he  ufually  makes  her  heart  glad,  on  the  fame  happy 
occaiion,  by  communications  of  his  love.  Hence  it 
is  that  Chriftians  have  often  more  fenlible  experience 
of  the  manifeitations  of  Chriit's  love,  when  they  firft 
fet  out  in  the  way  of  true  godlinefs,  than  they  have 
for  a  long  time  afterwards.  And  then  alfo,  they  are 
often  more  tender  and  conflant  in  their  love  to  him^ 
and  in  giving  evidence  of  it  by  a  holy  walk,  than  they 
can  afterwards  attain  unto.  I  remember  thee^  fays 
Chrift  to  his  Church,  "  the  kindnefs  of  thy  youth, 
"  and  the  love  of  thine  efpoufals :  When  thou  walk- 
"  edit  after  me  in  the  wildernefs,  in  a  land  that  was 
"  not  fown  *."  Indeed,  that  communion,  which  then 
commences  betwixt  Chrift  and  the  foul,  is  never  to- 
tally interrupted  at  any  time  thereafter.  The  per- 
fon  who  is  once  brought  into  the  King's  chambers^  is 
never  wholly  excluded  from  them.  Still  Chrift  is 
gracioully  prefent  with  every  one  of  his  people  at  all 
times.  He  maintains  a  conftant  and  habitual  com- 
munion with  them,  on  his  part,  by  the  conftant  inha- 
bitation of  his  Spirit  in  them.  And  they,  on  their 
part,  are  enabled  ftill  to  retain  the  habits  of  grace,  e- 
ven  when  the  exercife  of  it  is  far  to  feek.  They  ftill 
continue  in  his  family,  are  nouriftied  upon  his  provi- 
Hon,  and  protected  by  his  faving  arm.  But  it  is  fel- 
dom  that  they  enjoy  the  fame  fenfible  communion 
with  him  as  in  the  day  o/' their  efpoujah, 

2.  He  does  fo  when,  in  the  courfe  of  adorable  pro- 
Vol.  I.  O         *  vidence, 

*  Jer.  ii.  2. 


210  The  Feajl  of  Love, 

vidence,  he  allows  them  an  opportunity  of  attending, 
in  a  regular  and  acceptable  manner,  upon  the  ordi- 
nances of  his  inftitution.  I  would  not  be  underftood 
of  pubhc  ordinances  only.  Though  he  "■  loves  the 
*'  gates  of  Zion  more  than  all  the  dwellings  of  Ja- 
"  cob ;"  yet  the  experience  of  his  people  bears  wit- 
nefs,  that  the  manifeftations  of  his  love  are  not  confin- 
ed to  pubhc  ordinances.  But  furely  the  more  pub- 
lic and  folemn  any  ordinance  is,  the  more  diredlly 
does  the  promife  point  towards  it ;  and  encourage  us 
to  expedl,  and  to  pray  for  his  prefence  in  it.  Oidii- 
n^incts  ^xt  the  galleries  in  which  the  King  is  held. 
They  are  the  very  chambers  into  which  he  brings  his 
fpoufe,  and  where  h^ gives  her  his  loves.  He  does 
not  always  communicate  himfelf,  in  the  fame  man- 
ner or  degree,  to  every  Chriftian  attending  the  fame 
ordinance :  Nor  to  the  fame  perfon,  attending  the 
fame  ordinance,  at  different  times.  He  has  fovereign 
and  wife  reafons,  for  making  a  wide  difference  in 
this  refped.  But  we  dare  affert,  that  never  any  real 
Chriftian  attended  any  ordinance  of  divine  appoint- 
ment, in  an  acceptable  manner,  and  had  not  the  gra- 
cious prefence  of  Chrift  with  him  in  it ;  or  wholly 
wanted  the  communications  and  fruits  of  his  love ; 
though  they  are  not  always  fenfible  of  their  privi- 
lege. No,  believer ;  "  he  is  not  a  mere  man,  that  he 
"  Hiould  lie;  nor  a  fon  of  man  that  he  fhould  repent." 
He  has  exprefsly  promifed,  that  "  in  all  places  where 
"  he  Caufes  his  name  to  be  recorded,  he  will  come 
"  unto  you,  and  will  blefs  you."  And  furely  you 
have  never  found  him  guilty  of  a  breach  of  promife. 
In  every  ordinance,  upon  which  you  have  attended, 
fince  the  day  of  your  union  to  him,  you  enjoyed  his 

gracious 


The  Feafi  of  Love^  2U 

gracious. prefence :  Though,  perhaps,  your  eyes  were 
holden  that  you  did  not  fee  him,  or  know  him  to  be 
prefent.  And  this  will  always  be  the  cafe,  till  you 
Ihall  have  no  more  occafion  for  ordinances.  This 
day,  "  the  King  hath  brought ^ow  into  his  chambers." 
He  is  prefent  with  you  now^  in  the  difpenfation  of 
his  word.  And  he  will  afluredly  be  with  you,  if  you 
feek  him  after  the  due  order ;  he  will  be  with  you, 
to  blefs  you,  to  feed  you,  to  manifeft  his  love  to  you, 
and  to  draw  out  your  love  towards  him,  when  you 
take  your  feat  at  his  holy  table. 

3.  He  does  fo,  more  peculiarly,  when  fomewhat  in 
his  people's  condition  makes  it  necelTary  that  he 
fhould  manifeil  hiinfelf  to  them  in  an  extraordinary 
degree.  Then  he  draws  afide  every  veil,  by  which 
he  was  formerly  hid  from  their  fight.  He  draws  forth 
every  grace  of  his  Spirit  in  them,  into  vigorous  and 
lively  exercife.  He  enables  them,  at  the  fame  time, 
to  refle6l  upon  their  own  attainments ;  and  to  per- 
ceive diflinclly  the  fruits  of  the  Spirit  about  them- 
felves :  So  that  they  have  "  the  Spirit  of  God  bearing 
"  witnefs  with  thtir  fpirits,  that  they  are  the  children 
"  of  God."  He  difcovers  himfelf  to  them  fo  clearly, 
that  they  could  not  be  more  fenlible  of  his  prefence, 
nor  more  affedled  with  the  difplays  of  his  glory,  if 
they  even  faw  him  with  the  bodily  eye.  And  he  in- 
timates his  love  to  them  fo  plainly  and  perceptibly, 
that  they  are  no  more  able  to  doubt  of  it,  than  they 
can  doubt  of  the  fliining  of  the  fun  at  noon  day. 
This,  however  delirable,  is  a  rare  attainment.  The 
life  that  the  Chriilian  lives  in  the  flefh,  mufl  be  "  by 
"  faith  on  the  Son  of  God."  And  fenlible  enjoyment 
can  only  be  certainly  hoped  for  in  the  world  above. 

O2  May 


2 1 2  'the  Feajl  of  Love. 

Many  real  Chriftians  never  enjoy  much  of  it  here. 
And  they  who  do  attain  it,  feldom  enjoy  it  long. 
However  pleafant  it  is  in  the  mean  time,  it  is  ufually 
counterbalanced  with  fome  great  weight  of  trial  and 
afflidtion  ;  or  with  fore  buffetings,  by  one  mejfenger 
of  Satan  or  another.  It  is  much,  if,  after  all  this,  the 
perfon  be  not  in  danger  of  concluding  that  all  was 
fancy  and  delufion  :  And,  which  is  Mil  worfe,  of  ra- 
zing, on  that  account,  all  the  foundations  of  his  faith 
and  hope.  And,  ufually,  the  perfon  who  is  lifted  up 
to  the  greateft  height  at  one  time,  is  moll  remark- 
ably cafl  down  at  another. 

Thus,  if  your  attainments,  in  this  refpedt,  are  lin- 
gular ;  you  may  depend  upon  it,  that  your  trials  will 
be  proportionable :  And  your  lituation,  upon  the 
whole,  will  not  be  much  preferable  to  that  of  your 
brethren  who  are  kept  upon  fhorter  allowances.  In 
afking,  or  deliring  fuch  attainments,  you  fhould  al- 
ways be  much  refigned  to  the  will  of  your  tender 
and  wife  hulband.  If  they  are  granted  to  you,  let 
them  never  be  confidered  as  any  part  of  the  ground  of 
your  faith.  And  if  they  are  denied,  beware  of  call- 
ing away  your  confidence  on  that  account.  If  the 
Lord  has  any  piece  of  work  to  employ  you  in,  that  is 
peculiarly  difficult  or  dangerous ;  if  he  intends  for 
you  any  trial,  that  is  uncommonly  fharp  and  fevere ; 
or  if  he  forefees  any  temptation  more  vehement  than 
ordinary,  with  which  your  enemies  are  to  be  peraiitted 
to  affault  you :  In  fuch  a  cafe,  he  may  fee  meet  to 
bring  you  into  bis  chambers,  even  in  this  fenfible 
manner;  to  prevent  the  total  failure  of  your  faith 
under  the  approaching  ilorm.  But  whenever  your 
experience  is  fuch,  you  may  look  for  a  Ilorm  at  hand. 

And 


ne  Feqft  of  Love,  213 

And  you  will  have  no  reafon  to  murmur  for  the  want 
of  fuch  experiences,  if  your  are  but  kept/ro/«  the 
hour  cf  temptation  that  makes  them  neceflary. 

4.  He  will  finally  bring  them  all  into  his  chambers, 
never  more  to  go  out,  when  they  fhall  have  put  off 
this  frail  and  mortal  bod}^ ;  and  with  it,  all  the  re- 
mains of  natural  corruption :  So  as  to  be  fit  for  the 
full,  immediate,  and  eternal  enjoyment  of  himfelf. 
AH  that  can  be  attained  in  this  world,  even  all  that 
was  mentioned  a  little  ago,  is  no  more  than  a  llender 
earneil,  a  diii ant  prelude,  of  what  fhall  then  be  en- 
joyed. In  this  world,  the  condition  of  the  children 
of  God  is  only  like  that  ot  the  betrothed  virgin  while 
Ihe  remained  in  her  Father's  houfe.  All  that  they 
now  enjoy,  of  their  glorious  bridegroom,  ferves  only 
to  keep  their  love  alive ;  and  to  Iharpen  their  appe- 
tite for  more.  Then  the  liappy  marriage  fliall  be 
confummated  ;  and  they  Ihall  enjoy  as  much  of 
Chrift,  and  of  the  communications  of  his  love,  as  their 
finite  capacities  Ihall  be  able  to  bear.  To  attempt  a 
full  defcription  of  the  thrice  happy  ftate,  of  thofe  who 
are  brought  home  to  the  chambers  of  immediate  pre- 
fence,  would  argue  confummate  folly.  Human  lan- 
guage cannot  exprefs  it.  Mortal  hearts  cannot  con- 
ceive it.  "  Eye  hath  not  feen,  nor  ear  heard,  neither 
^*  hath  it  entered  into  the  heart  of  man  to  conceive," 
what  ineffably  good  things  are  laid  vp  for  thofe  who 
dwell  in  thefe  blifsful  manjions  ;  and  for  you,  belie- 
ver, when  you  fhall  arrive  at  that  place  ofyourever- 
lafliing  reft.  Now  you  fee  your  blefied  hufband, 
through  a  glafs^  darkly ;  then  you  fhall  fee  him  face 
to  face.  Now,  you  only  hear  of  his  love,  as  it  were 
by  diftant  report  ^  or  fee  it  in  thofe  tokens,  which  he 

O  3  is 


2 1 4  ^'he  Feqft  of  love, 

is  pleafed  to  fend  you,  from  time  to  time  :  Then  you 
fhall  fee  love  fhining  in  his  glorious  face,  and  fpark- 
hng  in  his  eyes,  through  all  eternity.  Now,  whatever 
aifurance  you  have  of  his  love,  you  have  flill  much 
reafon  to  mourn  for  the  weaknefs  of  yours :  And 
though  you  are  fatisfied  that  "  he  is  altogether  love- 
**  ly>^'  yo^  i^^^  b^  confcious  of  much  defoimity  and 
uncomehnefs  about  yourfelf.  But  then  you  fhall 
*'  fee  as  you  are  feen,  and  know  as  you  are  known," 
and  love  as  you  are  beloved,  and  be  made  lovely,  as 

he  is  lovely.     You  fliall  be ;  but  why  Ihould  I 

attempt  to  defcribe  your  condition.  It  doth  not  yet 
appear  what  yoM/hall  he;  hut  of  this  you  are  perfed- 
ly  fure,  that  when  he  fhall  appear,  yGxxJhull  he  like 
him;  for  yoM ^jall fee  hiin,  clearly,  immediately,  and 
eternally,  as  he  is  *.  Comfort  ye  one  another,  and 
yourfelves,  with  thefe  words. 

IV.  We  come  now  to  conclude  with  fome  irnprove- 
ment  of  the  fubjecl.  And,  from  what  has  been  faid, 
we  may  learn  the  following  things. 

1.  It  is  a  very  high  dignity,  an  unfpeakable  ho- 
nour, to  which  Chriftians  are  advanced.  David  con- 
lidered  it  as  an  honour  too  great  for  him  "  to  be  fon- 
"  in-law  to  the  king  ;''  becaufe  he  was  "  a  poor  man, 
**  and  lightly  efleemed  -f ."  But  here  is  a  match  far 
more  ftrange  and  wonderful.  To  be  married  to  the 
daughter  of  an  earthly  king  is  nothing,  compared 
with  a  fpiritual  marriage  to  the  Son  of  the  King  of 
Heaven.  David's  literal  poverty  was  riches,  compa- 
red with  the  fpiritual  poverty  of  our  natural  ellate. 
And  yet,  even  fuch  perfons  as  we  are,  may  exped  to 

be 
*  I  John  iii.  2.  f  i  Sam.  xviii.  23. 


The  Fe aft  of  Love.  215 

be  honoured  with  fueh  a  marriage.  Not  only  may 
we  hope  to  be  united  to  the  eternal  Son  of  the  living 
God ;  but  aifo  to  enjoy  all  that  communion  with  him 
which  is  the  native  fruit  of  fuch  an  union.  Having 
betrothed  you  to  himfelf  for  ever,  he  favours  you 
with  gracious  vilits,  behever,  and  tokens  of  his  love, 
in  this  world,  according  to  your  need ;  and  in  the 
world  to  come,  he  will  honour  you  with  uninterrupt- 
ed and  immediate  communion  vvdth  him.  Now  you 
are  brought  into  thofe  chambers  of  partial  and  medi- 
ate fellowiliip,  that  he  has  provided  in  the  ordinan- 
ces of  his  grace.  And,  in  a  little,  youjhall  he  brought, 
with  gladnejs  and  everlafting  rejoicings  into  the  pre- 
fence  chambers  above ;  thofe  manfions  of  immediate 
fellowlhip,  and  of  unfpeakable  delight,  that  are  in  his 
royal  palace  in  heaven.  Lord,  "  What  is  man  that 
**  ever  thou  was  mindful  of  him  I  Or  the  fon  of  man, 
**  that  thou  ihouldfl  fo  dignify  him  I" 

2.  The  people  of  God,  notwithflanding  the  clofe 
and  intimate  relation  in  which  they  Hand  to  Chrift, 
and  all  that  holy  freedom  and  familiarity  which  that 
relation  warrants  them  to  ufe,  ought  itill  to  entertain 
the  deepeil;  reverence  for  him,  and  the  moll  honour- 
able thoughts  of  him.  Though  you  confider  him  as 
your  Lord  and  Hufband,  you  ought  like  wife  to  ho- 
nour and  reverence  him  as  your  Lord  and  King. 
While  you  afpire  after  a  relidence  in  his  chambers, 
and  confidently  hope  for  it ;  you  mull  ftill  woriliip, 
obey,  and  adore  him  as  the  Kingof  kivgs.  On  the 
one  hand,  all  that  reverence  for  his  royal  charadler 
and  authority,  which  is  not  tempered  with  love,  and 
confiflent  with  holy  boldnefs  and  confidence  in  your 
dealings  with  him,  is  of  a  ballard  kind.    And,  on  the 

other 


2 1 6  The  Feajl  of  Love. 

other  hand,  all  that  pretended  love  to  him,  and  all 
that  boldnefs  and  confidence  in  his  prefence,  muft  be 
prefumptuous  and  fmful ;  which  are  not  tempered, 
and  regulated  in  their  workings,  by  that  reverence 
and  adoration  which  are  due  to  him  as  the  King  of 
faints.  The  pfalmift  David,  when  exhorting  us  to 
embrace  the  gracious  propofal  of  a  marriage  with  him, 
and  to  forfake  and  "  forget  our  father's  houfe,  and 
"  our  own  people,"  in  the  faith  that  Chriil  will  defire, 
and  take  pleafure  in  that  beauty  which  himfelf  will 
put  upon  us ;  he  puts  us  in  mind,  with  the  fame 
breath,  of  that  worfliip  and  reverence  which  are  due 
to  him  as  our  Lord  and  King,  Even  when  you  are 
Jyrought  into  his  chambers,  therefore,  beware  of  for- 
getting that  he  is  the  King :  "  For  he  is  thy  Lord,  and 
worfhip  thou  him  *,'* 

3.  Chrifl  is  always  both  willing  and  ready  to  an- 
fwer  the  prayers  of  his  people,  and  to  grant  the  re- 
quefls  of  their  faith  and  love.  His  fpoufe  had  afked 
for  drawing  grace,  refolving,  in  the  ftrength  of  it,  to 
run  after  him.  And  now,  with  the  fame  breath,  Ihe 
declares,  to  the  praife  of  his  glory,  that  her  petition 
was  already  granted ;  and  fhe  had  got  more  than  Ihe 
deiired.  While  yet  beginning  to  run,  Ihe  found  her 
race  in  fome  refpedt  finiihed ;  fo  that  fhe  attained  the 
very  utmoil  of  her  wiflies.  You  will  not  always  find 
your  prayers  anfwered  in  this  inftantaneous  manner. 
Sometimes  he  may  keep  you  hanging  about  his  hand 
for  a  great  length  of  time  ;  repeating  yovir  fupplica- 
tion,  and  infilling  upon  it  from  day  to  day.  But 
this  is  owing  neither  to  his  inattention,  nor  to  his  un- 
willingnefs  to  anfwer  you ;  but  folely  to  his  infinite 

wifdom^ 

*Pfal.  xIv.io^Ti^ 


Ihe  Feaft  of  Love,  j.  \  7 

wifdom,  which  fees  that  the  delay  is  mofl  for  your  ad- 
vantage. The  moment  that  he  can  do  it,  conliilent- 
ly  with  your  good,  he  will  give  you  all  that  you  alk, 
and  more.  And  we  may  venture  to  affure  you,  in 
his  name,  that  whenfoever  your  prayers  are  dictated 
by  faith  and  love,  like  that  in  the  preceding  part  of 
this  verfe,  and  accompanied  with  a  lincere  refolution 
of  improving,  to  his  glory,  the  bleiling  for  which  you 
pray;  you  fhall  find  the  anfwer  of  your  prayer  as  full 
and  as  ready,  as  it  is  here  reprefented ;  unlefs  there  be 
a  reafon  for  the  delay,  which  yourfelf  will  approve  as 
foon  as  it  fhall  be  made  known  to  you. 

4.  There  is  a  very  great  ditFerence  between  one's 
coming  to  the  ordinances  of  God,  and  one's  being 
^/oz/^/j^  thither.  Strangers  to  CliriH  come  ofthem- 
felves ;  and,  alas !  they  often  go  as  they  came  :  Rath- 
er, they  go  away  worfe  than  they  came.  But  the 
people  of  God  are  brought  into  thefe  chambers  by  the 
King  himfelf;  and  by  him  they  are  entertained. 
They  are  not  fo  brought  as  not  to  be  a6live  in  com- 
ing; for  while  he  draws  them  they  run.  But  their 
being  brought  is  much  more  the  efFedl  of  his  drawing 
than  of  their  running.  Ordinances,  you  have  heard, 
are  the  chambers  in  which  Chriil's  bride  is  admitted 
to  fellowlhip  and  intimacy  with  himfelf.  And  it  is, 
with  regard  to  them,  in  fome  refped,  as  it  was  with 
regard  to  the  inner  court  of  the  Perlian  Monarch. 
"  Whofoever,  whether  man  or  woman,  came  unto  that 
**  king,  into  the  inner  court,  and  was  not  called;  there 
"  was  one  law  to  put  him  to  death :  except  the  king 
'*  held  out  to  him  the  golden  fceptre  *."  But  they 
who  came,  at  the  king's  call  or  commandment,  were 

fure 

*  Efth.  iv.  1 1. 


2 1 8  ^'he  Feajl  of  Love, 

fure  of  fafety  and  welcome.  So  every  perfon  who 
comes  to  divine  ordinances,  at  the  call  and  command 
of  Chriil ;  and  is  affiiled  in  coming  by  the  holy  Spirit 
of  Chriil,  may  be  fure  of  a  gracious  reception.  But 
they  who  come  to  ordinances,  efpecially  to  the  folemn 
ordinance  of  the  Lord's  Supper,  without  being  influ- 
enced by  the  command  of  Chrifl,  or  aflifted,  in  com- 
ing, by  the  Spirit  of  Chrifl,  they  intrude  themfelves 
into  the  king's  court,  yea,  into  his  prefence  chamber, 
without  any  warrant  from  him  to  be  there  in  their 
prcfent  condition.  And  their  prefumption  expofes 
them,  by  the  laws  of  Chriil's  kingdom,  to  eternal 
death.  To  this  they  fhall  inevitably  be  fubjed,  un- 
lefs  the  fceptre  of  mercy  be  held  out  to  them,  and 
they  determined  to  touch  it.  "  Unto  the  wicked 
"  God  faith,  what  hail  thou  to  do  to  make  mention  of 
"  my  name ;  or  that  thou  fhouldeil  take  my  cove- 
"  nant  in  thy  mouth  ?  Seeing  thou  hateil  initrudion, 
**  and  caileil  my  words  behind  thee  *." 

5.  They  who  are  truly  and  favingly  united  to 
Chriil  are  always  fafe,  whatever  may  take  place  in  the 
world  around  them..  The  day  in  which  we  live,  is  a 
"  day  of  trouble  and  treading  down,  in  our  valley  of 
"  viiion."  And  there  is  reafon  to  fear,  that  it  may 
be  flill  more  fo.  The  Lord  has  long  had  a  controver- 
fy  to  plead  with  the  uihabitants  of  thefe  iinful  lands. 
The  prefent  afpecls  of  providence  look  as  if  he  was, 
jull  now,  ready  to  come  out  of  his  place,  to  punilli  us 
for  our  iniquity.  Alas  I  the  greatell  part  of  men  feem 
altogether  hardened  aguinil  all  the  ihakings  of  his 
fpear  :  And  run  on,  in  their  mad  career  of  profanity 
and  diiTipation,  as  if  there  was  no  danger.     But  there 

may 

*Pfal.l.  16,17. 


7he  Feq/i  of  Love,  2 1 9 

may  be  fome,  on  the  other  hand,  who  are  too  much 
raft  down  with  the  profpecl  cf  approaching  danger ; 
and  perplexed  what  they  fliall  do  in  the  day  of  ^uifi- 
tation.  But  if  ever  the  King  has  brought  you  into  liis 
chambers^  you  can  have  nothing  to  fear.  You  are 
taken  under  his  protection,  and  who  is  he  that  either 
can  or  dare  harm  you :  You  are  maintained  at  his  coft, 
and  Hve  upon  the  provifion  of  his  family ;  and  how  is 
it  poffible  that  you  ihould  want  any  good  thing?  You 
are  an  objecl  of  his  love ;  and  what  avails  it,  though  all 
the  world  fhould  hate  you,  and  fet  themfelves  for  your 
ruin?  In  a  word,  you  have  an  eternal  refidence  fecu- 
red,  in  thofe  maniions  of  inconceivable  bliis  that  are 
in  his  Father's  houfe ;  and  the  worft  that  can  befal 
you  here  will  only  fend  you  home  the  fooner,  to  the 
full  enjoyment  of  him  who  is  the  fupreme  objed  of 
your  love,  in  the  chambers  of  the  upper  houfe.  And 
furely  this  muft  be  an  objed:,  not  of  fear,  but  of 
hope. 

6.  We  have,  in  this  fubjed,  what  may  affift  intend- 
ed communicants  in  the  great  duty  of  felf-esamiua- 
tion,  previous  to  their  eating  and  drinking  at  the  fa- 
cramental  table.  If  you  would  know  whether  you 
are  fit  for  a  feat  at  that  holy  table  or  not ;  alk  your 
confcience,  as  in  the  fight  of  God,  the  followmg  quef- 
tions. — Have  you  ever  given  your  confent  to  receive 
Chrift  as  your  hufband,  according  to  liis  betrothing 
promife  ?  Do  you  love  him,  "  though  now  you  fee 
"  him  not,"  as  a  wife  fiiould  love  herhulband,  when 
he  continues  in  a  diftant  country  ?  What  is  it  on  ac- 
count of  which  you  love  him  ?  Have  you  got  fuch  a 
view  of  his  love  to  you,  and  of  his  incomparable  love- 
linefs,  that  you  cannot  choofe  but  love  him  ?   What 

is 


220  The  Feqft  of  Love, 

is  the  aim  and  tendency  of  your  love  ?  What  will 
gratify  it,  and  make  you  happy  ?  Are  you  fatisfied 
that  nothing  can  do  fo  but  the  enjoyment  of  Chrift, 
and  the  communications  of  his  love  ?  Do  you  conli- 
der  Chrift  as  your  King,  as  well  as  your  Hufband  ? 
And  is  it  your  concern  to  bear  true  allegiance  to  him, 
to  reverence  and  worlhip  him,  and  carefully  to  keep 
all  his  commandments  ?  What  experience  have  you 
of  real  communion  with  Chrift  ?  Have  you  ever  been 
in  his  chambers  P  Or,  who  was  it  that  brought  you 
thither  ?  Are  you  fenfible  that  the  Ki?ig  only  could 
do  it ;  and  are  you  difpofed  to  afcribe  the  praife  of  it 
to  him  only  ?  What  was  the  confequence  of  your  be- 
ing in  the  chambers  with  him  ?  Do  you  love  him 
more  or  lefs  than  before  ?  Are  you  more,  or  are  you 
lefs  ftudious  to  be  like  him  ?  Had  you  then  enough 
of  communion  with  Chrift?  Was  you  wilhng  to  leave 
his  chambers  ?  Or  was  it,  and  is  it  ftill  your  requeft, 
Lord,  evermore  give  us  this  happinefs  ?  Do  you  long 
for  the  day  of  the  f^all  confummation  of  your  mar- 
riage with  him  ?  And  is  it  your  ftudy  to  be  daily  grow- 
ing in  readinefs  for  it  ?  Do  you  truly  wifti,  and  labour 
to  be  without  fpot,  or  blemifh,  or  wrinkle,  or  any  fuch 
thing ;  and  fo  to  be  prefented  unto  him  in  the  pre- 
fence  chamber  above,  from  whence  you  may  go  no 
more  out  ? — The  anfwer  to  all  thefe  queftions  is  plain 
and  obvious.  If  you  can  anfwer  them  to  the  fatis- 
fadlion  of  a  well  informed  confcience,  you  are  cer- 
tainly efpoufed  to  Chrift ;  and  we  are  warranted  to 
invite  you,  in  his  name,  to  a  feaft  with  the  King  ia 
his  chambers.  But  if  you  find  yourfelf  obliged  to 
anfwer  them  in  a  contrary  way  ;  and  fo  find  reafon 
to  look  upon  yourfelf  as  hitherto  a  ftranger  to  hini : 

It 


iThe  Feaji  of  Love.  221 

It  mull  be  at  your  hazard,  if  you  venture  to  his  table 
in  your  prefent  condition.  Till  you  are  really  united 
to  him,  and  previoufly  admitted,  in  fome  degree,  into 
his  chambers,  we  mull  debar  you  from  the  holy  table 
of  the  Lord*. 

7.  This  fubjedl  informs  us,  in  what  manner  they 
who  intend  to  communicate  ought  to  come  forward 
to  the  Lord's  table.  This  ordinance  is  one  of  thofe 
chambers,  into  which  our  glorious  King  brings  his 
fpoufe  ;  and  where  he  communicates  to  her  the  fruits 
of  his  love,  during  her  abode  in  this  world.  And 
there  is  not  another,  in  the  lower  fcory  of  God's  houfe, 
in  which  you  may  expedl  a  more  lively  difplay,  either 
of  his  lovehnefs,  or  of  his  love.  You  ought,-therefore, 
to  come  forward,  not  with  drooping  hearts,  and  hands 
hanging  down  ;  as  if  you  were  called  to  appear  be- 
fore an  incenfed  judge  :  Neither  with  helitation  or 
relu6lance,  as  if  you  were  in  danger  of  being  fpurned 
from  his  prefence.  You  ought  not  to  come  forward, 
indulging  fufpicions  or  doubts  about  what  entertain* 
ment  you  may  receive  :  Nor  yet  in  fuch  a  complain- 
ing and  quarrelfome  humour,  as  tends  to  mar  the  free- 
dom of  your  communion  with  the  King  in  his  ban- 
queting-houfe.  But  you  ought  to  conlider  yourfelf 
as  going  into  the  chambers  of  your  hulband,  who  is 
both  loving  and  beloved  ;  and  to  come  forward  with 
that  holy  joy,  and  modefl  alTurance,  that  becomes  a 
bride,  when  led  into  the  nuptial  chambers  of  her  be- 
trothed hulband.  Maintaining  alwai^s  a  firm,  and 
confident  perfuafion,  that  Chriit  is  prefent  in  his  cham- 
bers, both  ready  and  v/ilHng  to  receive  you ;  and  to 

entertain 

*  Upon  thefe  feveral  heads  of  felf-examination,  the  Author  infiftcd 
at  large,  in  the  fencing  of  the  tables. 


2  2  2  The  Feajl  of  Lov^. 

entertain  you  with  all  the  neceflary  manifeftations  arid 
communications  of  his  love. 

8.  To  conclude, The  fubjed  informs  us  what  is  the 
duty,  intereft,  and  privilege,  of  all  who  hear  the  gof- 
pel.  There  is  not  a  perfon  in  this  numerous  alTembly, 
who  is  not  warranted  to  afpire  after  the  happinefs ' 
mentioned  in  the  text ;  to  pray  for  it,  and  to  expedl 
it.  There  are  but  two  places,  in  one  or  other  of  which 
we  muft  all  have  our  eternal  relidence.  The  one  is 
the  chambers,  the  nuptial  chambers  of  the  King  of 
glory:  The  other  is  called  in  Scripture,  th.t  chambers 
of  death  *.  And  you  have  a  prefent  opportunity  of 
chuiing,  in  which  of  thefe  two  you  will  dwell.  If  you 
perfifl  in  rejedling  all  the  gracious  offers  of  Chriil's 
love,  and  finally  prefer  your  own  lulls,  and  his  other 
rivals,  before  him ;  all  the  world  cannot  prevent  you 
from  "  going  down  to  tlie  chambers  of  death."  But  if, 
through  the  grace  of  God,  you  confent  to  be  efpoufed 
to  Chrift,  and  to  fix  your  love  upon  him,  in  a  way  of 
renouncing  all  other  lords  and  lovers ;  you  fliall  then 
have  occafion,  through  all  eternity,  to  fay  and  fing, 
in  raptures  of  love  and  ^NOl\^tv,  the  King  hath  brought 
we  into  his  chambers. 

*  Prov.  vii.  27» 


SER- 


SERMON    VIII. 

T^he  Overflowings  of  Love :  Or^  Spiritual  Glad- 
nefs  and  Rejoicing  in  Chrifl^  the  native  effeB  of 
the  Believer  s  Communion  with  him. 


.    Song  i.  4. 

WE  WILL  BE  GLAD  AND  REJOICE  IN  THEE. 

AN  approach  to  God  in  folemn  ordinances,  as  it  is 
a  thing  of  great  moment  and  importance,  fo  it 
ought  to  have  much  influence  upon  our  exercife  and 
behaviour  ;  both  before  it  take  place,  and  after  it  is 
over.  Before  it  take  place,  as  foon  as  we  have  a  pro- 
fped  of  fuch  an  opportunity,  we  ihould  fet  about  pre- 
paration for  it.  And  the  preparation  ought  never  to 
be  difcontinued,  till  the  folemn  adlion  is  begun.  When 
it  is  over,  we  Ihould  immediately  enter  upon  a  courfe 
of  thankfgiving,  and  a  regular  payment  of  our  vows ; 
and  in  thefe  we  ihould  perlill,  as  long  as  we  continue 
in  the  world.  This  will  in  fome  meafure  be  the  at- 
tainment, at  leait  it  will  be  the  conflant  aim,  of  eve- 
ry one  who  enjoys  real  communion  with  God  in  or- 
dinances. Every  perfon,  whom  the  "  King  brought 
*'  into  his  chambers,"  on  the  bygone  folemn  occafion 
in  this  place,  will  be  difpofed  to  join  with  the  fpoufe 

in 


224  .  ^ke  Overfloviings  cf  Love, 

in  this  text ;  in  faying  to  Chrill,  their  beloved,  We 
will  be  glad  and  rejoice  in  thee. 

The  fpoufe  having  addreffed  herfelf  to  the  daugh- 
ters of  Jerufalem,  in  the  preceding  claufe  of  this  verfe, 
to  inform  them  of  the  full  and  fpeedy  anfwer  of  the 
prayer  which  flie  offered  up  to  Chrift,  as  in  the  firit 
claufe ;  fhe  turns  to  her  beloved,  in  the  words  now 
read.  And  this,  together  with  what  follows  in  the 
remaining  part  of  the  verfe,  contains  what  Ihe  faid  to 
the  King;  when  gracioully  admitted,  and  brovTght  in- 
to the  chambers  of  communion  with  him.  She  be- 
gins with  teitifying,  that  as  all  her  deiire  was  towards 
him,  fo  all  her  joy  and  rejoicing  fhould  be  in  him. 
When  abfent,  fhe  longed  for  him  above  all  things. 
And  now  that  flie  was  blefled  with  his  prefence,  Ihe 
refolved  that  all  her  joy,  her  fatisfacftion,  her  happi- 
nefs,  and  her  glory  ihould  be  in  him  only.  "  As  the 
•*  bridegroom  rejoiceth  over  the  bride,"  fj  does  our 
God  rejoice  over  his  church  and  people*.  And  as 
the  bride  rejoiceth  m  her  bridegroom,  fo  do  the 
church  and  people  of  God  "  rejoice  in  Chriit  Jefus ;" 
not  only  while  they  enjoy  feniible  communion  with 
him,  or  while  they  attend  upon  thofe  ordinances  that 
are  the  principal  means  of  communion  ;  but  hkewife 
on  all  after  occaiions,  fo  far  as  grace  is  in  exercife. — 
The  main  fcope  of  thefe  words  I  take  to  be,  to  in- 
culcate and  exejnplify  the  following  truth. 

When  the  people  of  God  are  admitted  to  real  feU 
hujlnp  and  communion  with  Cbrijt,  it  ought  to  en- 
courage  them,  in  every  part  of  their  after  life,  to  be 
glaa  and  rejoice  in  hinu 

In 

*  Ifa.  Ixii.  5. 


I^he  Overflowings  of  Love,  2^5* 

In  this  text  and  dodrine,  two  things  natively  offer 
themfelves  to  our  confideration. 

1 .  The  exercife  to  which  the  Chriflian  is  encoura- 
ged, by  his  being  admitted  into  the  chambers  of  fel- 
iowihip  with  Chrift.     It  is  to  be  glad  and  rejoice, 

2.  The  objedl  of  this  exercife.  They  are  glad  and 
rejoice  in  Chrijl, 

Upon  each  of  thefe  we  propofe,  through  divine  af- 
fiilance,  to  inliit  a  little ;  and  then  to  conclude  with 
fome  improvement  of  the  fubje6l. 

I.  Concerning  the  exercife  to  which  behevers  are 
encouraged,  by  their  admiffion  to  communion  with 
Chriil,  this  gladnefs  and  holy  joy  which  is  the  native 
fruit  of  being  brought  into  the  King's  chambers,  we 
may  obferve  the  following  things. 

I.  It  is  a  fpiritual  joy ;  aiid  therefore  a  joy  that  no 
carnal  man  can  have  any  conception  of.  That  joy, 
which  arifes  from  earthly  and  fenfual  objeds,  muft  it- 
felf  be  earthly  and  fenfual.  Being  faited  only  to  the 
earthly  part,  it  may  affecl  the  beafts  that  perifli  as 
much  as  it  can  affedl  mankind.  But  this  joy,  ariling 
from  a  fpiritual  object,  is  itfelf  pure  and  fpiritual.  It 
.affects  the  rational  foul ;  and  that  immediately,  with- 
out the  intervention  of  the  bodily  fenfes.  It  is  there- 
fore a  joy,  in  which  none  but  a  rational  fubjed  can 
partake.  Neither  can  every  one  partake  of  it,  who 
has  a  rational  foul.  "The  natural,  i,  t\  the  carnal  ?nan, 
if  we  may  beheve  an  infpired  Apoflle,  "  receiveth 
"  not  the  things  of  the  Spirit  of, God;  for  they  are 
"  foohftmefs  unto  him :  Neither  can  he  know  them ; 
*'  becaufe  they  are  fpiritually  difcerned*."     And,  as 

Vol.  h  p  *  a  i\^ 

*  I  Cor.  ii.  14. 


226  The  Overflo  wings  of  Love. 

a  natural  or  unrenewed  man  can  have  no  experience, 
fo  .neither  can  he  have  any  adequate  conceptions  of 
it.  As  foon  may  one  who  was  born  bhnd  be  inftruc- 
ted  in  the  nature  of  colours,  and  quahfied  to  difcem 
them  with  exadnefs ;  as  any  perfon  in  a  natural  e- 
llate  can  obtain  a  proper  acquaintance  with  this  joy. 
The  people  of  God  are  indeed  fubjed  to  much  hea- 
vinefs,  through  manifold  temptations  that  the  men  of 
the  world  know  nothing  about;  but  this  is  more  than 
balanced  by  their  participation  of  this  joy,  to  which 
the  world  muft  continue  ilrangers :  According  to  that  ' 
ancient  proverb,  "  The  heart  knoweth  his  own  bit- 
"  ternefs;  and  a  ftranger  doth  not  intermeddle  with 
"  his  joy*."  You,  who  have  attained  any  meafure  of 
this  holy  joy,  can  tell,  that  you  are  jull  as  capable  to 
conceive  the  joys  of  heaven,  while  you  remain  upon 
the  earth ;  as  you  was  to  comprehend  this  joy  of 
which  we  fpeak,  before  you  had  experience  of  it. 

2.  It  is,  hke  every  other  gracious  habit  in  the  foul, 
the  fruit  of  the  faving  operation  of  the  Holy  Ghoft. 
The  joy  of  the  world  is  produced  in  a  natural,  but 
this  in  a  fupernatural  way.     Hence  it  is  called  in 
Scripture,  Joy  in  the  Holy  Ghojlfj  and  is  numbered 
among  the  fruits  of  the  Spirit  J.  The  joy  of  the  world 
neceflarily  arifes  from  the  enjoyment  of  earthly  things ; 
and  will  always  be  felt  when  the  objedl  is  prefent, 
and  the  perfon  in  fuch  a  difpofition  as  admits  the  ex- 
ercife  of  it.     But  neither  the  prefence  of  Chrift,  the 
great  objedt  of  this  joy,  nor  any  difpofition  in  us,  that 
is  attainable  by  natural  means,  will  ever  produce  an 
exercife  of  this  joy.     The  habit  is  implanted  in  eve- 
ry Chriflian,  by  the  working  of  the  Holy  Ghoft,  in 

regeneration; 
*  Prov.  xiv.  10.        f  Rom,  xlv.  ty,         %  Gal.  v.  22. 


ne  Overflowings  tf  Love.  227 

regeneration;  and  whatever  caufe  of  joy  the  perfon 
have,  it  will  never  be  drawn  forth  into  exercife  un- 
lefs  by  the  fame  hand  that  implanted  it. 

3.  It  is,  like  all  the  other  graces,  the  fruit  of  faith. 
The  joy  of  the  world  is  the  offspring  of  fenfe.  It  a- 
rifes  from  things  that  are  feen  and  felt.  But  this  joy 
arifes  from  objedls  that  fall  not  under  the  cognizance 
of  the  outward  fenfes ;  and  with  which  we  can  have 
no  acquaintance  in  this  life,  unlcfs  by  that  revela- 
tion which  is  the  immediate  objed:  of  a  divine  faith. 
When  faith  is  in  exercife,  the  objedl  of  our  joy  is  be- 
fore our  eyes ;  and  we  may  rejoice  in  it.  But  when 
faith  is  awanting,  or  is  not  in  exercife,  the  obje6l  of 
our  joy  cannot  be  perceived  ;  and  therefore  we  can- 
not rejoice  in  it.  As  Chrift  is  not  now  feen  with  the 
bodily  eye,  it  is  only  as  believing^  that  we  can  rejoice 
in  him;  according  to  the  account  given  of  the  mat- 
ter by  the  Apoftle  Peter*.  If  there  is  any  Chriilian 
prefent,  who  wifhes  to  have  more  experience  of  the 
exercife  of  this  joy,  let  him  flrive  to  live  more  in  the 
exercife  of  faith.  This  alone  can  take  up  the  objedl 
of  your  joy;  and  therefore,  unlefs  this  grace  be  in  ex- 
ercife the  other  mull  needs  languiih. 

4.  Tbis  joy  is  no  enemy  to  evangelical  mourning, 
nor  at  all  inconfiftent  with  it.  With  that  myfterious 
exhortation,  which  the  Pfalmiil  addreffes  to  the  kings 
and  judges  of  the  earth,  every  real  Chriflian  is  taught 
to  comply.  They  can  "  rejoice  with  trembhng  f ." 
This  is  a  mixed  exercife  that  carnal  men  have  fo  ht- 
tie  experience  of,  that  they  can  fcarcely  believe  it  to 
be  poffible  in  the  nature  of  things.  They,  indeed, 
find  their  joy  often  mixed  with  much  alloy ;  ariling 

P  2  from 

«  I  Pet.  i.  8.  f  Pfal.  li.  10,11. 


228  'The  Overflowings  of  Love. 

from  the  difappointments  that  they  meet  with  m  the 
objeds  of  it.  While  they  rejoice  in  the  enjoyment 
of  what  they  defire,  they  muft  needs  feel  a  kind  of 
forrow  ;  becaufe  the  pleafure  of  enjoyment  comes  not 
up,  either  to  their  expedations,  or  their  deiires.  Thus, 
"  even  in  laughter  the  heart  is  forrowful  *."  But, 
in  proportion  as  their  forrow  increafes,  their  joy  muft 
be  diminifhed.  And,,  on  the  contrary,  the  more  joy 
they  feel,  the  lefs  forrowful  muft  they  be.  It  cannot 
be  otherwife ;  becaufe  their  joy  and  their  forrow  are 
fome  way  occalioned  by  the  fame  objed.  It  is  far 
otherwife  with  the  people  of  God.  The  objed:  of 
their  joy  is  totally  different  from  the  obj  eel  of  their 
forrow.  No  forrow  can  ever  arife  from  Chrift,  who  is 
the  objed;  of  their  joy*  And  never  can  joy  proceed 
from  lin,  which  is  the  principal  object  of  their  grief. 
Chrift  and  lin  may  well  be  before  their  eyes  at  the 
fame  time.  Indeed,  they  can  never  have  a  clear  dif- 
covery  of  either,  unlefs  when  they  fee  both.  By  this 
means,  they  can  not  only  hii  forrowful  and  yet  always 
rejoicings  but  the  higher  their  joy  rifes,  the  deeper  al- 
ways will  be  their  forrow.  Thus,  while  the  forrow 
of  the  world  and  their  joy  mutually  impair  and  de- 
ftroy  one  another ;  thofe  of  the  Chriftian  promote,  and 
tend  to  the  perfedion  one  of  ajiotlier. 

5.  It  is  a  joy  that  is  above  being  affeded  with  any 
of  the  changes  and  viciflitudes  that  take  place  in  the 
vinble  world,  however  deeply  the  perfon  be  intereft- 
cd  in  them.  The  greateft  height  of  worldy  profpe- 
rity  cannot  augment  it.  And  the  greateft  depth  of 
earthly  mifery  cannot  deftroy,  nor  even  diminifli  it. 
The  objed  of  this  joy  is  beyond  the  reach  of  all  change. 

And 
*  Prov.xlv.  13. 


The  Overflowings  of  Love  229 

And  therefore,  the  joy  that  arifes  from  him,  and  is 
founded  on  him,  may  continue  unchanged,  amidft  all 
the  flud;uations  of  fublunary  vanity.  The  Chriilian, 
indeed,  has  conne6lions  with  the  variable  things  of 
time  while  he  continues  here ;  and  his  afFedions  are 
not  altogether  weaned  from  them.  He  is,  therefore, 
jnore  joyful  when  he  has,  than  when  he  wants  them; 
in  profperity,  than  in  advcrlity.  But  this  joy,  which 
waxes  and  wanes  according  as  the  fun  of  vv^orldly  prof- 
perity fhines  or  v/ithdraws,  is  not  the  joy  of  which  we  now 
fpeak ;  but  a  remainder  of  that  carnal  joy,  which  is 
common  to  them  with  the  reft  of  mankind ;  and  v/hich 
may  be  either  lawful  or  unlawful,  according  to  the 
circumftances  that  attend  it.  The  joy  mentioned  in 
the  text  is  alfo  fubje61  to  waxings  and  wanings  in  this 
w^orld ;  but  thefe  depend  upon  the  view  that  the  per- 
fon  has  of  Chrift.  His  joy  is  ftrong  or  weak,  as  the 
fight  that  he  enjoys  of  Chrift,  by  faith,  is  clear  or  dark : 
and  depends  not  at  all  upon  the  condition  of  out* 
ward  things.  Hence,  in  the  midft  of  worldly  profpe- 
rity, he  may^o  mourning  without  the  fun.  And,  on 
the  other  hand,  when  it  would  be  difhcult  to  con- 
ceive a  lituation  more  miferable,  in  refped;  of  outward 
thingSy  than  that  in  which  the  Chriftian  is ;  his  fpirit- 
ual  joy  is,  perhaps,  at  its  greateft  height :  And  he 
fings,  with  an  air  of  heavenly  ferenity  and  rapture, 
the  fong  of  the  prophet  Habakkuk,  faying,  "  Though 
**  the  fig-tree  fliall  not  blolTom,  and  there  fliall  be  no 
"  fruit  in  the  vine ;  though  the  labour  of  the  olive 
"  fhall  fail,  and  the  fields  fhall  yield  no  meat ;  ^hough 
"  the  flocks  fliall  be  cut  off  from  the  fold,  and  there 
"  fhall  be  no  herd  in  the  ftall ;  yet  will  I  rejoice  in  the 
*'  Lord,  and  be  glad  in  the  God  of  my  falvation  *." 

P  3  "  6.  It 

*  Kab,  iii.  17. 


2  50  The  Overflowings  of  Love 

6.  It  is  a  conftant,  habitual,  and  permament  joy. 
Like  all  the  oth^x  gifts  and  callings  of  God,  it  is  with- 
out repentance.  The  joy  of  carnal  men  is  compared, 
by  the  Spirit  of  God,  to  the  "  crackling  of  thorns  un-  , 
"  der  a  pot  *."  And  the  comparifon  holds  juft,  not 
only  in  regard  of  the  tranlient  nature  of  it ;  but  like- 
wife  in  regard  that  it  terminates  in  "  everlafting  burn- 
"  ing."  And  the  louder  they  crack  in  this  world,  the 
higher  fhall  they  burn  in  the  other ;  if  mercy,  giving 
repentance,  prevent  not.  It  is  far  otherwife  with  the 
people  of  God.  The  joy  with  which  their  hearts  re- 
joice, when  Chn^fees  them  again,  time  after  time, 
according  to  his  promife,  is  a  joy  that  no  man  taketh 

from  them.  The  habit  continues,  from  the  time  of 
its  implantation ;  and  never  fhall  die  out,  however  low 
it  may  be  in  refped  of  its  prefent  exercife.  Still  they 
will  be  difpofed  to  rejoice  in  Chrift  Jefus,  And  when- 
ever he  manifefls  himfelf  to  them  anew,  or  brings 
them  again  into  his  chambers ;  they  are  natively  ex- 
cited, by  that  means,  to  rejoice  and  be  glad  in  him. 
This  will  continue  to  be  the  cafe  while  they  remain 
in  this  world.  And  when  they  leave  it,  the  exercife 
of  their  joy,  as  well  as  the  habit,  fhall  be  brought  to 
perfection.  •  They  fhall  no  more  be  in  danger  of  re- 
mitting in  that  exercife ;  for  "  they  fhall  obtain  joy 
**  and  gladnefs,  and  forrow  and  mourning  fnall  eter- 
"  nally  flee  awayj'." 

7.  It  is  a  glorious  and  heavenly  joy;  the  very  fame 
that  is  exercifed  by  the  blelTed  inhabitants  of  the  up- 
per houfe.  Hence  it  is  called,  by  the  Apoftle  Peter, 
in  the  paffage  lately  quoted,  a  "  joy  unfpeakable  and 
"  full  of  glory."  The  joy  of  the  faints  above,  and  that 

of 
*  Eccl.  vii.  6.  f  Ifa  li.  2. 


The  Overflowings  of  Love.  231 

of  the  faints  below,  differ,  indeed,  in  that  they  rejoice 
in  a  Saviour  whom  they  fee  and  enjoy  immediately ; 
while  we  rejoice  in  one  whom  we  now  fee  not.    This 
neceflarily  makes  a  difference  in  degrees  between 
their  joy  and  ours,  even  that  of  our  moil  folemn  feails. 
But,  as  Chrift  is  the  objed  of  our  joy,  as  well  as  of 
theirs,  ours  and  theirs  are  the  very  fame  in  kind.     It 
is  a  ]oyfull  of  glory,  or,  as  the  word  may  fignify,  full 
oi gl'jtiation  ;  for  every  perfon,  in  proportion  as  they 
rejoice  in  Chriil,  will  alfo  glory  and  make  their  boaft 
in  him.     Though  we  have  nothing  in  ourfelves  of 
which  we  can  boaft ;  in   Chrift  we  have  whereof  to 
glory,  not  only  before  angels,  men,  and  devils,  but  e- 
ven  before  God  himfelf.     It  is/z///  of  glory,  as  it  is  an 
exercife  tending  much  to  the  glory  of  God ;  and  con- 
fequently  glorious  and  honourable  to  the  Chriftian. 
But  it  is  faid  to  htfull  of  glory,  chiefly  becaufe  the 
man  who  is  in  the  exercife  of  this  joy,  has,  in  it,  a  pre- 
libation  of  the  glory  of  heaven.     Heaven  is  already 
begun  in  his  foul.     This  joy  is  to  the  Chriftian  what 
the  grapes  of  Efhcol  were  to  the  Ifraelites  in  the  wil- 
dernefs ;  not  only  an  earneft  of  the  polfeflion  of  the 
land  of  promife,  but  hkewife  a  real  foretafte  of  its 
fruit. 

8.  Need  we  add,  after  all  that  is  faid,  that  it  is  a 
folid,  rational,  and  well-grounded  joy.  Though  this 
joy  is  wrought  in  the  people  of  God  by  the  Holy  Ghoft, 
he  does  not  put  it  into  them  by  mere  force  ;  or  caufe 
them  ad:  as  fools  or  madmen,  by  rejoicing  without 
reafon.  He  draws  them,  in  this,  as  in  every  other 
part  of  their  exercife,  with  the  "  bands  of  a  man." 
No  joy  can  be  fo  rational  as  this  is.  The  things  of 
time  are  fo  vain  and  empty,  that,  even  while  they 

are 


232  The  Overjlo'wings  of  Love. 

are  enjoyed,  they  lay  no  folid  foundation  for  giadnef^ 
or  rejoicing.  But,  if  they  were  a  fufficient  caufe  of 
joy,  while  we  poffefs  thera ;  they  are  fo  fleeting  and 
tranlitory,  that  the  profpedl  of  their  being  fo  quickly 
loft  muft  throw  a  mournful  damp  upon  all  the  joy 
that  arifes  from  them.  Indeed,  the  more  joy  they 
afford,  the  more  poignant  muft  be  the  grief  ariiing 
from  the  profpedl  of  parting  with  them.  But  the  joy 
of  the  fouL  that  is  efpoufed  to  Chrift,  is  founded 
upon  fomething  that  is  both  fatisfadory  and  per- 
nianent.  The  objecl  of  your  joy,  Chriftian,  fliall  ne- 
veriail.  And,  in  the  enjoyment  of  it,  you  ftiall  eter-^ 
nally  find  more  fatisfadion  than  all  the  wide  creation 
can,  for  one  moment,  afford  you.  This  will  appear, 
beyond  controverfy,  when, 

II.  According  to  the  method  propofed,  we  fliall 
have  confidered  the  objecl  of  this  joy  ;  or  wherein  it 
is  that  the  church  rejoices  and  is  glad.  It  is  in  Chrift, 
her  beloved,  and  in  him  only.  If  it  fhould  be  afl^ed, 
more  particularly,  what  it  is  about  Chrift,  in  which 
his  people  thus  rejoice  ?  It  will  be  impoflible  to  give 
a  full  anfwer  to  the  queftion.  In  order  to  do  fo,  we 
behoved  to  take  a  complete  inventory  of  all  that  in- 
exhauftible  fulnefs,  that  God  has  lodged  in  his  hand ; 
of  all  his  perfections  and  excellencies,  and  of  all  that 
is  about  him.  To  do  this,  eternity  itfelf  would  be  too 
fhort,  and  every  finite  capacity  too  fiiallow.  We  fliall 
mention  a  few  of  the  principal  things  about  him,  in 
which  his  people  ftiould  rejoice. 

1 .  They  fliould,  and,  when  rightly  exercifed,  they 
do  rejoice  in  his  perfon,  ■  his  vv^onderful  perfcn,  as 
lie  is  Immanuel,  God  with  us.  Such  was  our  ftate, 
in  confequence  of  the  fall,  that  all  hope  of  our  refto- 

ration 


^he  Overflowings  of  Love,  233 

/ 
ration  to  God  and  happinefs  was  abroliitely  cut  ofF, 

for  all  that  created  wifdom  could  fee ;  becaufe  no  per- 
fon  could  be  found,  in  heaven  or. in  earth,  capable  to 
work  our  deliverance.    None  could  accompliili  it  who 
was  not  a  partaker  of  our  nature  ;  becaufe  the  law, 
which  was  made  for  man,  and  calculated  for  human 
nature,  could  never  be  fulfilled  by  one  w^ho  v/as  not 
a  partaker  of  that  nature.  But  he  who  would  under- 
take our  deliverance  behoved  alfo  to  be  God  ;  other- 
v/ife  he  could  neither  give  an  infinite  fatisfadlion  to 
jufcice  for  us,  nor  overcome  thofe  enemies  who  held 
us  in  fubjedlion.  Yea,  it  was  neceilary  that  he  fhould 
be  both  God  and  man,  in  one  perfon  ;  otherv/ife  the 
proper  works  qf  each  nature  could  neither  have  been 
accepted  of  God  for  us,  nor  relied  on  by  us,  as  the 
works  of  the  whole  perfon  :  His  fufferings,  for  inflance, 
in  human  nature,  could  never  have  been  efleemed,  or 
denominated  the  blood  of  God,     By  the  wonderful 
invention,  found  out  by  divine  wifdom  from  all  eter^ 
nity,  a  Saviour  was  provided  for  us,  every  way  adapt- 
ed to  our  need  :  Even  the  Son  of  God  manifefled  in 
\i\xm2ci\  flejh .  And  now,  in  the  perfon  of  Chrifl,  there 
is  every  thing  to  be  found  that  can  be  defired ;  either 
for  anfwering  the  neceifities  of  our  condition,  or  for 
maintaining  and  promoting  the  glory  of  all  the  per- 
fections of  God.    This  the  believer  has  been  enabled 
to  fee  ;  and  Chrifl  appears  to  him  altogether  lovely. 
He,  therefore,  is  glad  and  rejoices  in  him,  not  only 
more  than  he  does  in  all  •  fublunary  enjoyments  ;  but 
even  more  than  in  ail  the  benefits  that  Chrifl  has  pur- 
chafed  for  him,  and  beftows  upon  him.     '  Lord'  fays 
the  perfon,  when  admitted  into  the  chambers  of  com- 
munion, '  thou,  and  thou  alone,  art  all  to  me  that 

'  can 


2  34  ^^^  Overflowings  ofLoije. 

*  can  fatisfy  all  my  defires ;  and  fill  my  heart,  at  all 

*  times,  and  in  all  cafes,  with  holy  joy  and  rejoicing. 

*  If  thou  art  gracioufly  pleafed  to  bring  me  into  thy 

*  chambers,  and  to  prevent  me  with  the  hlejfmgs  of 

*  thy  goodnefi ;  I  will  ever  prize  thy  kindnefs,  and  ufe 

*  all  thofe  bleffings  with  thankfulnefs.     But  none  of 

*  thy  benefits  fhall  ever  be   compared  with  thyfelf. 

*  Thou  only  fhalt  be  the  object  of  my  joy.     And  if 

*  thou  art  pleafed,  at  other  times,  to  refufe  me  the  an- 

*  fwer  of  my  prayers,  and  the  fenfible  manifeflations 
'  of  thy  love ;  and  to  keep  me,  in  every  refped,  to 
'  ihort  allowances ;  even  then  I  will  not  give  myfelf 

*  up  to  defpondency.     While  my  intereft  in  thyfelf 

*  remains  inviolate,  (and  I  know  it  will  be  fo  always, 
'  fov  thou  hateit  putting  away),  I  will  fliill  keep  up 

*  my  heart,  and  exprefs  my  joy.  In  the  want  of  all 
'  other  things,  I  fhall  Itill  have  fufficient  caufe  of  glad- 
'  nefs  and  rejoicing,  in  thee  my  Lord  and  HuflDand.' 

2.  They  rejoice  in  his  faving  offices ;  and  are  glad 
in  him,  as  their  Prophet,  their  Prieft,  and  their  King. 
Senfible  of  their  own  ignorance  and  folly,  they  often 
find  much  reafon  of  difcouragement,  on  that  account. 
But  they  rejoice  when  they  confider,  that "  in  Cbriji 
"  are  hid  all  the  treafures  of  wifdom  and  knowledge  :'* 
And  that  God  has  appointed  him  to  "  infirucl  the  ig- 
"  norant,  and  them  that  are  out  of  the  way."  They 
are  well  aware  of  their  own  guilt  and  pollution:  And 
much  ground  of  mourning  and  humihation  it  affords 
them ;  when  they  confider  how  unfit  they  are,  either 
to  fland  before  God  in  judgment,  or  to  enjoy  imme- 
diate accefs  to  his  throne  of  grace.  But  it  fills  them 
withjoy  when  they  confider  what  a  great  High-priejl 
is  fet  "  over  the  houfe  of  God ;"  who  has  both  made 

afuU 


The  Overflowings  of  Love,  235 

a  full  atonement  for  all  their  guilt,  and  likewife  enter- 
ed, once  for  all,  into  the  holy  places  not  made  with 
hands ;  "  there  to  appear  continually  in  the  prefence 
"  of  God  for  themr  They  are  convinced,  hy  fad  ex- 
perience, of  the  power  and  prevalence  of  their  fpiri- 
tual  enemies,  and  of  their  own  infufficiertcy  to  make 
any  effedtual  oppolition  to  them ;  of  the  remaining 
emnity  of  their  hearts  againfl  God  and  againft  his 
Chrifl,  which  they  cannot  fubdue ;  and  of  the  necefli- 
ty  of  a  fupernatural  power  to  maintain  order  and 
good  government,  both  in  their  own  hearts  and  in  the 
church.  And  it  is  matter  of  unfpeakable  joy  and  con- 
folation  to  them,  that  Chrifl  has  the  government  laid 
upon  his  fhoulder.  They  rejoice  to  fee  him  advanced, 
even  in  human  nature,  to  the  higheil  place  in  heaven, 
his  head  adorned  with  many  crowns,  a  fceptre  of 
righteoufnefs  in  his  hand,  and  all  things  put  under  his 
feet.  And,  with  cheerfulnefs  they  join  together,  in 
afcribing  to  him,  as  King  in  Zion, "  power,  and  riches, 
"  and  wifdom,  and  honour,  and  glory,  and  bleffing." 
3.  They  rejoice  in  his  righteoufnefs,  as  the  only 
ground  of  their  acceptance  with  God  ;  and  of  all  their 
expectations  from  him.  They  know  that  the  God 
with  whom  they  have  to  do,  is  a  God  of  purer  eyes 
than  to  behold  evil,  or  to  look  upon  iniquity.  They 
know  that  iinners,fuch  as  they  are,  can  expecl  no  fa- 
vour with  God,  nor  any  good  thing  from  his  hand; 
unlefs  upon  the  footing  of  a  complete  fatisfadion  to 
juftice  for  all  the  guilt  that  they  have  contracted. 
They  have  feen  the  exceeding  breadth  of  God's  law, 
and  the  inexorable  fe verity  of  his  juftice.  And,  by 
that  means,  they  are  fatisfied  that  their  own  righte-. 
oufnefs,  which  is  butj^^/z^jra^x,  can  never  be  accept- 
ed. 


236  *The  Overflowings  of  Love » 

ed,  as  the  ground  of  their  juilification  before  God, 
They  know  that  God  'will  not  he  pleajed  with  thou- 
fands  oframs,r\o\:  ten  thoufcinds  of  rivers  of  oil:  That 
their  firfl-horn  will  not  atone  for  their  tranfgreffion 
nor  all  the  fruit  c/ their  body  for  any  on^  fin  o/' their, 
foul :  Yea,  that  the  whole  creation  could  not  be  an 
acceptable  facrifice  to  God  for  them.  But  it  affords 
them  unfpealiable  joy,  when  they  hear  that  Chriil 
has  given  himfelf  for  us,  an  offering  and  a  facrifice  of 
a  fweet-fmelling  favour  unto  God  :  And  that  the 
Lord  is  well-pleafed  for  his  righteoufnefs'  fake,  as  ha- 
ving magnified  the  law,  and  made  it  honourable. 
Mcft  gladly  do  they  renounce  all  dependance  upon 
any  thing  elfe  in  this  matter,  and  lay  claim  to  Chrifl, 
by  faith,  as  the  Lord  their  righteoufnefi. 

4.  They  rejoice  in  his  fi:rcngth.  Befides  the  many 
enemies,  through  whom  they  mull  fight  their  way  ; 
they  are  fenfible  that  the  work  which  God  requires 
of  them  is  arduous  and  difficult :  While  they  are  fo 
weak  and  feeble,  that  their  fir  ength  is  only  tofitflilL 
Their  experience  daily  lliews  them  how  little  depend- 
ence they  can  have  upon  any  flrength  of  their  own, 
upon  any  grace  already  received,  or  upon  any  afi[ift- 
ance  from  any  creature  ;  either  in  work  or  warfare. 
But  they  have  got  a  view  of  Chrift  as  their  ftrength, 
as  well  as  their  righteoufnefs.  They  have  heard  him 
faying,  "  My  grace  is  fufficient  for  thee;  for  my 
"  flrength  is  made  perfed  in  weaknefs  *."  And  they 
truft  him  for  the  accomiplifhment  of  his  gracious  word. 
In  the  faith  of  this,  they  are  not  afraid  of  any  enemy, 
however  powerful ;  nor  do  they  hefitate  about  fetting 
forw^ard,  at  the  call  of  God,  to  any  piece  of  work, 

however 

*  2  Cor.  xli.  9. 


^he  Overflowings  of  Lovel  i2 37 

however  difficult.  When  they  are  weak  hi  them- 
felves,  and  abundantly  fenlible  of  their  own  weaknefs, 
they  2ixe.Jirong  and  courageous  "  in  the  grace  that  is 
*'  in  Chrift  Jefus."  So  long  as  what  they  are  called, 
to  exceeds  not  the  ftrength  of  Chrift's  almighty  arm, 
they  helitate  not  to  go  forward  in  it.  They  even  re- 
joice and  glory  in  their  own  weaknefs  and  infirmity  ; 
knowing  that  an  opportunity  is  thereby  given,  for 
the  power  of  Chriji  to  rejl  upon  them.  By  him  they 
are  confident  that  they  can  break  through  a  troop ; 
or  leap  over  the  wall  of  a  fortified  city.  Yea,  like 
Paul,  they  believe  that  they  "  can  do  all  things,- 
"  through  Chrifl  ftrengthening  them  *." 

5.  They  rejoice  in  his  fulnefs.  Every  real  Chriflian 
is  fenfible,  that  what  Chrift  fays  of  the  church  of  Lao- 
dicea,  is  true,  in  its  utmoit  extent,  concerning  them : 
They  are  "  poor,  and  miferable,  and  wretched,  and 
"  blind,  and  naked  f."  They  know  that  the  whole 
creation  is  not  fufficient  to  fupply  their  wants,  or  to 
relieve  them  in  their  necefiities.  But  it  fills  them 
with  joy  and  confolation  to  learn,  that  "  it  hath  plea- 
"  fed  the  Father,  that  in  ChriJi  all  fulnefs  ihould 
"  dwell."  They  know  that  the  fulnefs  which  is  in 
him  is  exadly  fuited  to  their  emptinefs.  And  they 
beheve  that  it  is  laid  up  in  his  hand  for  the  behoof  of 
his  people ;  and  will  be  given  out  to  them,  agreeably 
to  their  need.  Having  chofen  ChriH  as  their  liuf- 
band,  they  have  a  real  and  legal  intereft  in  all  that 
he  poflTefiTes.  And,  though  they  are  not  always  fen- 
fible of  their  interefl  in  it,  they  ha^-e  a  difpofition  con- 
tinually to  truft  in  his  fiilnefs,  and  to  make  ufe  of  it 
as  their  own.    They  draw  fupphes  from  it,  from  time 

to 
*  Phil.  iv.  13.  f  Rev  ili.  17. 


238  the  overflowings  of  Love. 

to  time,  by  the  repeated  adlings  of  faith.  And  it 
cannot  fail  to  excite  them  to  rejoice  and  be  glad  in 
him,  when  they  daily  "  receive  of  his  fulnefs,  even 
"  grace  for  grace." 

'  6.  They  rejoice  in  his  word,  particularly  in  his 
word  of  grace  and  promife.  Indeed,  if  this  were 
wanting,  none  of  the  other  grounds  of  their  joy  could 
have  any  influence  upon  them ;  becaufe  they  could 
not  know  any  thing  about  them.  They  could  nei- 
ther be  acquainted  with  the  conflitution  of  his  per- 
fon,  nor  with  his  faving  offices  :  They  could  not  be 
apprized  of  his  righteoufnefs,  his  ftrength,  his  fulnefs ; 
nor  of  any  concern  that  they  have  in  any  of  thefe, 
unlefs  by  means  of  his  gracious  word.  Chriil  himfelf 
is  no  otherwife  viiible  to  Chriftians  in  a  ftate  of  mor- 
tality, than  by  the  eye  of  faith.  And  faith  can  fee 
nothing  in  any  other  hght,  but  that  of  the  word  of 
God.  It  is  the  word,  therefore,  that  furniihes  them 
with  all  the  caufes  of  their  joy :  And  no  wonder  that 
they  "  rejoice  in  that  word,  as  one  that  findeth  great 
"  fpoil."  Frequently  they  are  fenlible  of  much  con* 
fufion  and  prevailing  corruption  within;  while,  at 
the  fame  time,  there  is  much  darknefs  in  the  afped 
of  Providence  towards  them.  On  thefe  accounts, 
they  often  complain  that  their  foul  is  caft  down  with- 
in them ;  and  are  in  danger  of  finking  in  defponden- 
cy.  But,  when  a  v/ord  of  grace  is  fuggefled  to  them, 
by  the  fame  Spirit  by  whofe  infpiration  the  fcriptures 
were  originally  given,  this  makes  all  the  "  thick 
**  clouds  pafs  away,  the  hail-ftones,  and  the  coals  of 
"  fire."  It  revives  their  drooping  fpirits ;  and  brings 
them  out  of  the  horrible  pit,  in  which  they  found 
themfelves  ready  to  fink.     And  then  they  are  ready 

to 


Hhe  Overflowings  of  Love.  239 

to  cry  out,  like  David,  "  God  hath  fpoken  in  his  ho- 
"  linefs,  I  will  rejoice  * ." 

7.  They  rejoice  in  his  falvation.  Every  child  of 
God  has  been  made  feniible  of  the  loft  and  ruined  e- 
ftate  in  which-  they  are  by  nature.  They  have  all 
been  convinced  of  the  vanity  of  the  help  of  man . 
And  they  have  feen  their  help  laid,  by  God  the  Fa- 
ther, upon  one  that  is  mighty.  The  plan  of  falva- 
tion, which  was  laid  in  the  council  of  peace,  from  all 
eternity,  and  executed  by  Chrift  in  human  nature, 
has  been  difcovered  to  them  by  the  Spirit  of  God 
Ihining  upon  his  word.  And  they  have  feen  it  m 
fuch  a  light  as  has  induced  them  to  count  it  all  their 
falvation,  and  all  their  defire.  By  the  fame  faith, 
by  which  they  are  united  to  Chrift,  they  have  like- 
wife  accepted  of  his  whole  falvation.  And  their  faith 
is  neceflarily  produ6i:ive  of  a  lively  hope,  that,  in  due 
time,  they  fhall  be  put  in  pofleflion  of  the  whole. 
This  hope  cannot  fail  to  be  accompanied  with  joy 
and  gladnefs.  The  man  who  faw  himfelf  an  heir  of 
hell,  cannot  fail  to  rejoice,  when  he  finds  reafon  to 
hope  for  a  place  in  heaven.  Hence  every  genuine 
Chriftian  is  difpofed,  with  the  Pfalmift,  to  rejoice  in 
God's  falvation  ;  while  they  difplay  their  banners  in 
his  name  f .  The  workings  of  this  hope  may  be  of- 
ten imperceptible,  in  a  great  meafure,  even  to  the 
Chriftian  himfelf.  Confequently,  the  joy  arilmg  from 
it  may  not  only  be  fuch  as  no  ftranger  can  inter- 
meddle with ;  but  even  fuch  as  the  perfon  is  little 
feniible  of  in  himfelf.  But,  in  one  degree  or  other, 
it  may  be  faid  concerning  every  Chriftian,  that  "  be- 
"  ing  juftified  by  faith,  be  bath  peace  with  God, 

"  through 
*  Pfal.  Ix.  6.  t  Pfa^-  XX.  5. 


2^0  The  Overflowings  of  Love. 

"  through  our  Lord  Jefus  Chrill,  and  rejoiceth  in  hope 
*'  of  the  glory  of  God  *." 

III.  Wz  fliall  now  conclude  with  forae  inferences, 
for  the  improvement  of  the  fubjedl. 

I .  This  fubjecl  informs  us  how  widely  the  men  of 
the  world  are  miilaken  about  religion,  and  about  re- 
ligious perfons.  They  eafily  fee  that  Chriiliaris  do 
riot  indulge  themfelves  in  carnal  joy,  and  rejoicing  in 
the  objedls  of  fenfe,  in  the  fame  manner  as  they  do. 
The  pleafures  of  iin,  inflead  of  rejoicing  in  them,  they 
look  upon  with  abhorence.  And  even  in  the  lawful 
enjoyments,  and  bleffings  of  Hfe,  tliey  endeavour  to 
rejoice  with  moderation,  and  v/ith  trembling.  Wicked 
men,  therefore,  look  upon  them  as  a  dull,  morofe^ 
melancholy  race ;  who  are  wilfully  flrangers  to  all 
cheerfulnefs  and  joy.  This  they  impute  to  their  re- 
ligion ;  and  conclude,  that  it  is  impoffible  to  be  reli- 
gious, without  giving  up  one's  felf  to  gloomy  appre- 
heniions,  and  finally  renouncing  all  joy  and  gladnefs. 
But  you  are  widely  millaken,  vain  man,  whoever  you 
are,  that  pafs  fuch  a  judgment.  Chrillians,  indeed, 
renounce  the  joys  of  a  linful  courfe  of  life  ;  becaufe 
they  cannot  take  pleafure  in  that  which  God  hates. 
Neither  do  they  allow  themfelves  to  rejoice  to  excefs 
in  any  earthly  thing ;  becaufe  they  have  feen  the  va- 
nity, and  the  periiliing  nature  of  all  fublunary  enjoy- 
ments ;  and  becaufe  they  have  a  better  objedl  of  joy.. 
But  they  are  fo  far  from  being  flrangers  to  joy  and 
gladnefi,  that  they  are  the  only  perfons  in  the  world, 
v^'ho  eitiier  have  experience  of  fohd  joy,  or  have  any  * 
foUd  grounds  for  it.     They  "  rejoice  in  Chrift  Jefus," 

though 
*  Rom.  V.  I,  2> 


'The  Overflowings  of  Love.  ^41 

though  they  neither  rejoice  nor  have  "  confidence  in 
"  the  flefh."  Your  joy,  if  you  are  a  ftranger  to  Chrift, 
is  more  abfurd  and  prepofterous  than  that  of  a  male- 
factor, who  fliould  ling  and  dance  on  the  cart  in 
which  he  is  drawn  to  the  execution.  And,  if  the 
mercy  of  God  prevent  not,  it  will  have  a  more  difmal 
ilTue.  But  the  people  of  God  have  a  joy  that  is  both 
folid  and  lafling.  Some  of  them,  perhaps,  are  too 
fuUen  and  morofe  in  their  difpofitions,  as  fome  other 
men  are.  And  the  belt  of  them  are  too  often  fubjed 
to  unbelieving  difcouragement  and  downcafting.  But 
neither  the  one  nor  the  other  of  thefe  is  owing  to  re- 
ligion. Rather,  both  are  owing  to  the  weak  and  im- 
perfedl  influence  that  rehgion  has  upon  their  minds. 
The  Chriftian  religion  opens  a  fund  of  joy  and  confo- 
lation,  beyond  all  that  could  have  been  known  a- 
mong  men  without  it.  And  every  genuine  Chriftian 
has  a  principle  of  holy  joy  infufed  into  him  by  the 
Spirit  of  God,  that  Ihall  continue  to  grow,  and,  in 
fome  degree,  fhall  be  exercifed ;  till  they  come,  at 
length,  to  polTefs  that  Juhiefs  of  joy  that  is  before 
Godi's  face;  and  to  dwell  in  \i\s  prefence  above,  where 
are  pleafures  for  ever  more, 

2.  We  may  fee  here  a  remarkable  difference  be- 
tween the  people  of  God  and  thofe  who  continue  his 
enemies,  in  every  fuppofeable  cafe.  When  the  world- 
ly man's  corn  and  his  itnne  are  increafid,  and  his  joy 
and  gladnefs,  by  that  means,  raifed  to  the  greateft 
height ;  there  is  ftill  a  worm  at  the  root  of  his  com- 
fort :  And,  like  Jonah's  gourd,  it  is  in  danger  of  wi- 
thering in  a  night.  The  objedl  of  his  joy  is  fomething 
earthly  and  perifliing;  and  the  joy  arifing  from  it 
muft  needs  be  as  fhort-lived  as  itfelf.     The  profped 

Vol.  L  Q^  *     .      ^         of 


242  The  Overflowings  of  Love, 

of  tliis  is  fufficient,  of  itfelf,  to  damp  his  joy,  and  to 
fill  him  with  fear  and  anxiety,  proportioned  to  the 
fuppofed  goodnefs  of  the  objed.  But  the  Chriilian's 
joy  being  founded  upon  Chrill,  who  is  "  the  fame 
"  yefterday,  and  to-day,  and  for  ever,"  ihall  be  eter- 
nal, hke  him.  They  have  no  reafon  to  fear  a  dimi- 
nution of  it.  In  times  of  adveriity,  the  difference  is 
Hill  wider.  The  men  of  the  world,  when  deprived 
of  that  in  which  they  rejoiced,  are  like  Micah,  when 
his  gods  were  taken  away ;  a7id  what  have  they 
more?  Their  forrow,  therefore,  mull  be  poignant,  and 
they  have  nothing  to  balance  it.  But  the  Chriflian's 
bell  intereils  are  fafe,  whatever  take  place  in  this 
world.  No  ilroke  of  adveriity  can  ever  feparate  be- 
twixt Chrill  and  them :  Nor  can  any  thing  make  him 
lefs  worthy  to  be  the  objedl  of  their  joy  than  before. 
They  can,  therefore,  rejoice  in  Chrill,  even  while  they 
grieve  for  an  outward  lofs ;  or  are  "  in  heavinefs, 
*'  through  manifold  temptations."  And  this  joy  is  in- 
comparably more  than  a  balance  for  all  their  grief. 
In  their  worlt  condition,  when  grace  is  in  exercife, 
they  can  "  rejoice,  with  joy  unfpeakable,  and  full  of 
"  glory." 

3.  We  may  hence  fee  what  we  ought  to  think  of 
thofe  profelied  Chrillians,  who  are  always  complain- 
ing, repining,  and  difcontented,  with  one  thing  or  a- 
nother,  in  their  condition.  They,  at  leafl,  give  little 
evidence  of  their  being  Chrillians  indeed.  True 
Chrillians  are  often  forrowful;  but  they  Ihould  be 
always  rejoicing.  Even  their  forrows  Ihould  be 
means  of  promoting  their  joy :  And  their  very  com- 
plaints lliould  be  uttered  before  God  in  a  fong  of 
praife.     When  exercifed  like  ,himfelf,  »the  Chrillian 

will 


the  Overflowings  of  Love.  243 

will  rejoice  in  his  Redeemer,  not  only  while  he  mourns 
for  thofe  miferies,  to  which  he  ftands  expofed  in  this 
life ;  but  even  when  he  mourns  for  that  lin,  whereby 
Chrift  was  pierced;  If,  at  any  time,  he  finds  himfelf 
foi^aft  down,  as  does  not  confifl:  with  the  exercife  of 
this  joy,  he  even  quarrels  with  himfelf  on  that  ac- 
count ;  and  fays,  as  David, "  Why  art  thou  call  down, 
"  O  my  foul?  and  why  art  thou  difquieted  within 
**  me  ?  Trull  in  God,  for  I  Ihall  yet  praife  him ;  who 
"  is  the  health  of  my  countenance,  and  my  God*." 

4.  We  have,  in  this  text,  a  diftinguifhing  mark  and 
ehara6teriftic  of  thofe  who  are  united  to  Chrift ;  and 
have  any  experience  of  being  admitted  into  the 
chambers  of  fellowfhip  with  him.  They  are  all  dif- 
pofed  to  rejoice  and  he  glad  in  him.  This  an  infpi- 
red  Apoftle  takes  notice  of,  as  one  thing  whereby 
genuine  Chriftians  are  fpecially  diftinguilhed  from 
all  others.  We  are  the  circumcifion,  fays  he,  "  who 
"  worfhip  God  in  the  Spirit,"  and  rejoice  in  Chrift  Je« 
fus ;  "  and  have  no  confidence  in  the  flefiif ."  Exa- 
mine yourfelves,  whether  ever  you  have  enjoyed  com- 
munion with  Chrift  in  his  chambers  or  not.  If  you 
have,  it  will  undoubtedly  be  your  difpofition,  and 
your  refolution,  contmually  to  rejoice  in  him.  You 
will  rejoice  to  hear  of  him ;  and  therefore  will  take 
pleafure  in  reading  his  word,  and  in  attending  the 
difpenfation  of  the  gofpel.  Inftead  of  being  weary  of 
his  company,  you  will  rejoice  that  you  have  another 
opportunity  of  waiting  upon  him,  in  his  ordinances, 
this  day.  Your  foul  will  ftill  acquiefce,  and  take  plea- 
fure in  him  as  your  Lord  and  Huft^and.  Under  all 
your  trials  and  afflidions,  all  your  comfort  will  be 

0^2  drawn 

*  Pfai.  xUii.  5.  f  Phil.  iu.  3, 


2^4  ^^^  Overflowings  of  Love, 

drawn  from  him.  In  his  abfence,  or  when  you  ap-^ 
prehend  him  to  be  abfent,  all  the  world  will  not  fill 
up  his  room ;  or  afford  yoti  joy  and  fatisfadion  with- 
out him.  And,  if  he  is  gracioufly  prefent  with  you, 
you  will  fcorn  to  be  immoderately  grieved  for  the  lofs 
of  any  created  good,  or  immoderately  afraid  of  any  e- 
vil  to  which  you  can  be  expofed. 

5.  We  fee  here  what  is  the  duty  of  all  Chrifliansj 
efpecially  on  the  back  of  a  folemn  admiffion  into  the 
chmiihers  of  the  King,  It  is,  after  the  pattern  here 
fet  before  them,  conftantly  to  rejoice  and  be  glad  in 
Chrift.  Let  me  therefore  exhort  you  to  be  ever  on 
your  guard  againfl  all  oppolite  exercife.  Be  not  cafl 
down  on  account  of  that  guilt  and  pollution  which 
you  are  daily  contracting;  but  rejoice  in  him,  as 
made  of  God  unto  you,  both  righteoufnefs  and  fan6ii^ 
fication.  Be  not  difmayed  when  you  fee  all  the  pow- 
ers of  hell  combined  againil  you,  and  affifled  by  a 
ftrong  party  within  you;  but  rejoice  in  this,  that 
your  "  Redeemer  is  ftrong,  the  Lord  of  Hofts  is  his 
"  name."  When  God  himfelf  feems  to  "  fet  you  as  a 
*'  mark  for  his  arrows,  and  all  bis  waves  and  his  bil- 
**  lows  pafs  over  j'o«,"  rejoice  in  this,  that  you  "  have 
"  not  an  high  Prieft  that  cannot  be  touched  with  a 
"  feeling  oi your  infirmities ;"  but  one  that  "  was,  in 
"  all  points,  tempted,  like  as  ye  are,  though  without 
"  fin."  In  a  w^ord,  when  death  fliall  ftare  you  in  the 
foce,  and  you  lliall  find  yourfelf  upon  the  brink  of  an 
unchangeable  eternity,  let  not  even  the  king  of  ter- 
rors afright  or  difcourage  you :  But  rejoice  in  this, 
that  though  Chrift  was  once  dead,  he  is  now  alive; 
and  behold  he  livethy^?/-  evermore;  and  hath  the  keys 
of  hell  and  death. 

Neither 


ne  Overflowings  of  Love,  245 

Neither  is  it  enough  that  you  rejoice  inwardly,  on 
all  occafions.  It  is  neceflary  that  your  joy  be  mani- 
fefled  and  expreft,  in  fuch  a  manner  as  that  all  who 
fee  you  may  be  witnefles  of  it.  Beware  of  contribu- 
ting to  increafe  the  prejudices  of  carnal  men  againfl 
Chrill  and  his  religion,  by  appearing  fullen  and  mo- 
rofe.  Let  your  joy  be  expreft  in  fongs  of  praife  to 
God,  and  to  Chrift,  in  whom  you  are  glad :  In  fongs 
of  triumph  over  all  thofe  enemies  that  fet  themfelves 
to  mar  your  joy  ;  and,  perhaps,  in  derifion,  call  for  a 
fong  of  Zion.  Let  it  be  expreft,  according  to  what 
is  exemplified  in  the  text,  in  an  avowed  and  declared 
refolution,  ftill  to  be  glad  and  rejoice  in  him.  And 
let  it  be  habitually  expreft,  by  that  cheerfulnefs  and 
ferenity  of  countenance,  which  your  gladnefs,  if  ge- 
nuine, will  natively  produce.  The  ancient  proverb 
will  ever  hold  true,^  merry  heart  maketh  a  chearful 
countenance  *.  And  if  carnal  mirth  in  the  heart  pro- 
duces fuch  an  effcidl,  much  more  will  this  holy  and 
heavenly  gladnefs.  The  countenance,  when  free  of 
affedation,  is  ever  a  faithful  interpreter  of  the  heart. 
And  one,  who  has  any  knowledge  of  mankind,  will 
ealily  gather  from  the ,  features  of  the  countenance, 
what  aftedtion  is,  for  the  time,  predominant  within  ; 
unlefs  it  is  purpofely  covered  with  a  mafk.  One  may 
pretend  to  be  joyful,  and  put  on  an  air  of  cheerful- 
nefs, whofe  heart  is  really  fad.  But  the  man  whofe 
fadnefs  appears  in  his  countenance  will  never  be  be- 
lieved, if  he  pretends  to  be  joyful  in  heart.  If,  there- 
fore, you  would  have  credit  given  to  your  vocal  ex- 
preflions  of  joy,  banifti  all  appearance  of  fadnefs  from 

0^3  your  V 

*  Prov.  XV.  I  J. 


2^6  "The  Overflowings  of  Love. 

your  countenance;  and  let  your  whole  deportment 
breathe  contentment,  fatisfadlion,  and  joy. 

6.  This  fubjedl  points  out  the  duty  and  intereft  of  all 
who  are  ftrangers  to  Chrift.  Many  fuch  perfons  are 
great  pretenders  to  mirth  and  joy — They  run  from 
one  fenfual  gratification  to  another.  They  fpend 
their  whole  hfe  in  that  kind  of  laughter ,o^  vfhich  the 
Spirit  of  God  hath  faid,  it  is  mad :  And  in  that  mirth, 
of  which  every  thinking  perfon  may  fay,  What  doth 
it  ?  After  all,  they  are  ftrangers  to  folid  happinefs  ; 
and,  if  they  were  duly  aware  of  their  condition,  they 
would  be  perpetual  ftrangers  even  to  the  Ihadow  of 
joy.  Ofoolifh  finner,  what  hath  bewitched  thee,  that 
thou  dareft  indulge  thyfelf  in  riot  and  diifipation,  and 
Itill  dream  of  joy  and  happinefs ;  while  the  obje6ls 
in  which  thou  art  glad  perilh  in  the  ufing,  and  are 
deilroyed  by  poflellion  ?  Is  thy  mirth  never  interrupt- 
ed, nor  thy  joy  abated,  by  the  thoughts  of  what  is  to 
befal  thee,  when  all  thefe  things  fliall  eternally  be  fe- 
parated  from  thee  ?  How  canll  thou  be  joyful,  when 
the  curfe  of  God  binds  thee  over  to  everlajting  burn- 
ing;  and  the  wrath  of  God  abideth  upon  thee  ?  If 
you  would  tafte  of  folid  joy,  learn  firft  to  mourn  for 
all  that  pretended  joy,  that  ever  you  found,  or  fought 
after,  in  the  ways  of  fin.  All  that  you  have  counted 
gain  hitherto,  you  mufl  learn  to  count  it  lofs,  for  the 
excellency  of  Cbriji  Jefus  our  Lord,  Lay  hold  of 
Chrift  himfelf,  as  he  is  offered  to  you  in  this  gofpel, 
in  a  way  of  renouncing  and  giving  up  with  all  his  ri- 
vals :  And  look  for  all  your  happinefs  and  all  your 
joy,  in  the  enjoyment  of  him,  and  of  God  through 
him.  Then  you  alfo  fiiall  be  brought  into  his  cham- 
bers, and  made  to  be  glad  and  rejoice  in  him.     You 

fhall 


The  Overflowings  of  Love >  2  Ay 

fliall  know,  in  your  happy  experience,  that  there  is 
inore  gladnefs  to  be  found  in  the  hght  of  his  counte- 
nance, and  in  thofe  partial  communications  of  him- 
felf,  which  he  allows  to  his  people  even  here,  than' 
ever  you  felt  from  an  increafe  of  corn  and  wine,  and 
of  all  other  fenfual  delights  or  earthly  polTeffions* 
And,  in  a  httle,  you  fliall  be  brought  into  the  cham- 
bers above ;  whither  all  the  ranfomed  of  the  Lord 

Jhall  come,  with  fongs,  and  everlajiing  joy  upon  their 
beads  ^  where  they  /hall  obtain  joy  and  gladnefs,  and 

forrow  andjighing  /hall  eternally ^^^  away  *. 

*  Ifa.  XXXV,  10. 


S  E  R 


S  E  R  M  O  N    IX. 

The  Love  ofChrtfl^  a  SuhjeEi  of  pleafing  Contem- 
plation to  all  that  love  him. 


Song  i.  4. 

WE  WILL  REMEMBER   THY    LOVE    MORE  THAN  WINE. 


THE  Church  having,  in  the  preceding  claufe  of 
this  verfe,  exprefled  her  refolution,  in  relation 
to  the  manner  in  which  fhe  would  be  afFedled  to- 
wards Chriil  himfelf ;  fhe  proceeds,  in  thefe  words, 
to  exprefs,  in  a  fimilar  manner,  her  refolution,  as  to 
what  account  Ihe  would  make  of  the  love  of  Chriil : 
And  how  fhe  meant  to  be  aflxscled  with  the  confide- 
ration  of  it.  She  would  always  maintain  a  fweet  and 
grateful  remembrance  of  it.  She  does  not  only  fay, 
I  will  remember  thofe  intimations,  or  manife Rations 
of  thy  love,  with  which  thou  haft  been  pleafed  to  fa- 
vour me.  It  is  not,  let  him  kifs  me  with  the  kijfes  of 
his  mouth,  and  I  will  remember  thofe  kiffes ;'  draw 
me,  and  we  Vvill  remember  the  kindnefs ;  or,  the  King 
hath  brought  me  into  his  chambers,  and  I  will  never 
forget  thofe  defirable  moments,  that  I  fpent  in  his 
embraces.  She  thinks  more  of  his  love  itfelf  than  of 
^ill  the  manifeflations  of  it.     IVe  will  remember  thy 

love 


Vhe  Love  qfChriJl^  &:c,  2i!}i^ 

love  more  than  wine,  As  if  ilie  had  faid, '  Though 
'  I  vehemently  delire  to  be  brought  near  to  thee,  and 

*  rejoice  when   I  am  admitted  to  intimate  fellow- 

*  Ihip  and  communion  with  thee ;  yet  I  would  not 

*  value  thefe  privileges  half  fo  much,  if  it  were  not, 
'  that  in  them  I  can  trace  the  footfleps  of  that  love, 
'  from  which  they  proceed.     I  will  never  forget  thofe 

*  happy  attainments,  which  thy  grace  has  bellowed 

*  upon  me  :   But  I  will  never  lay  them  in  the  balance 

*  with  thy  love  itfelf.     If  I  continue  to  enjoy  this,  I 

*  can  bear  the  want  of  any  thing  elfe.    And  if  I  were 

*  deprived  of  this,  nothing  would  compenfate  for  the 

*  lofs.     This,  therefore,  I  will  always  remember.  Up- 

*  on  this  will  I  meditate  with  fupreme  delight.  This 
^  I  will  ever  prefer  to  all  m.y  other  enjoyments.     It 

*  fliall  Itill  be  more  in  my  thoughts,  and  flill  fhall  it 

*  bulk  more  in  mine  eye,  than  all  created  things.' 

In  the  words,  were  we  to  -attempt  a  critical  divi- 
iion  of  them,  we  might  take  notice  of  the  following 
things: 

J.  The  perfons  fpeaking,  exprelTed  in  the  pronoun 
*we.  Here  again  the  fpoufe  of  Chriil  fpeaks  in  the 
plural  number  ;  to  iignify  that  what  flie  utters  is  the 
genuine  language  of  every  individual  who  belongs 
to  the  myllical  body.  A  pubhc  commemoration  of 
the  love  of  Chrilt  is  unqueftionably  the  duty  of  the 
church  as  fuch ;  and  that  duty  Ihe  will  be  difpofed 
to  perform,  as  far  as  things  go  well  in  her.  But  it 
is  likewife  a  duty  that  every  particular  Chriflian  will 
take  pleafure  in,  to  remember  it  privately,  and  in^ 
fecret. 

2.  The  perfon  fpoken  to,  in  the  pronoun  thy.  There 
can  be  no  doubt  that  ihe  direds  her  fpeech  to  Chriil, 

the 


2yo  'l^he  Love  of  Chrijly  a  Suhje6i 

the  great  King  who  had  brought  her  into  his  cbam- 
hers ;  and  in  whom  fhe  refolved  always  to  rejoice 
a?id  be  glad:  The  love  of  one  mere  creature  to  ano- 
ther is  but  a  common  thing.  But  when  the  eternal 
Son  of  God  fixed  his  love  upon  linful  dull  and  alheSj 
his  love,  furely,  deferves  to  be  remembered  more  than 
wine, 

3.  What  it  is  about  Chrift  that  Ihe  takes  particular 
notice  of.  It  is  his  lon^e.  Every  true  member  of  the 
Church  has  feen  fo  much  about  himfelf  deferving 
Chriil's  hatred;  and  fo  much  excellency  about  Chrift, 
fuperior  to  all  that  is  to  be  found  among  creatures, 
that  he  cannot  choofe  but  wonder,  that  ever  fuch  a 
perfon  as  he  is  fliould  have  been  an  objedl  of  Chrift's 
love.  Hence  he  neither  can  forget  it,  nor  think  of 
it  with  indifference. 

4.  What  fhe  refolves  to  do,  in  relation  to  this  love. 
She  will  remember  it.  Indeed,  fhe  would  be  mofl  un- 
grateful if  fhe  did  not.  There  is  no  fubjedl,  in  think- 
ing of  which  any  real  Chriftian  finds  more  fatisfac- 
tion  than  the  love  of  Chrift;  and  therefore,  no  fubjedl 
is  more  deeply  imprinted  upon  his  memory.  And  he 
allows  that  it  fhould  be  fo.  He  has  a  fixed  refolution, 
that  whatever  fliould  happen  in  the  world,  he  never 
will  forget  it.  Whatever  elfe  may  claim  his  atten- 
tion ;  or  whatever  may  befal  him,  tending  to  diminifh, 
in  his  eye,  the  value  of  this  love,  or  to  make  him 
doubt  his  interefl  in  it ;  at  all  events,  he  refolves  that 
he  voill  remember  it. 

5.  The  degree  of  attention,  with  which  fhe  refolves 
to  remember  this  love ;  more  than  wine.  Wine  is 
one  of  the  moft  ufeful  commodities  of  Hfe,  and  to 
many  the  mod  pleafajit.    On  this  account,  it  is  here 

put, 


ofpUafing  Contemplation,  ^^t 

put,  by  a  figure,  for  all  earthly  bleffings.  And  the 
meaning  of  the  expreflion  is,  that  fhe  will  remember 
the  love  of  Chrill  more  than  any  created  enjoy- 
ment. 

As  the  refolution  here  exprefled  is  that  of  the 
whole  Church,  and  of  every  particular  member  of  it, 
the  words  may  be  coniidered  as  exprellive  of  the  fol- 
lowing point  of  do61rine,  viz. 

Every  per/on,  who  is  truly  efpoiifed  to  Cbrijl,  will 
find  more  pie  afar  e  in  the  believing  remembrance  of 
his  love,  than  in  the  pojfeffion  of  any  created  enjoy^ 
vient* 

In  fpeaking  from  this  fubje6l,  it  is  only  propofed, 

I.  To  take  a  vieAV  of  fome  excellencies  of  the  love 
of  Chrift,  that  engage  Chriftians  to  remember  it. 

IL  To  fpeak  a  Httle  of  the  manner  in  which  they 
remember  it.     And, 

III.  To  conclude  with  fome  improvement. 

We  return,  through  divine  afiiftance,  to  the  firll 
of  thefe.  And  the  love  of  Chrift  is  recommended  to 
the  grateful  remembrance  of  every  Chriftian  by  the 
following  conliderations. 

I .  It  is  very  ancient  love,  and  of  long  continuance. 
Some  things,  that  are  in  themfelves  of  fmall  value,  are 
much  efteemed  for  their  antiquity.  And  every  thing, 
whatever  intrinfic  value  it  has,  is  fo  much  the  more 
prized,  the  more  ancient  it  is.  Though  the  love  of 
Chrift  were  to  be  judged  of  by  this  teft  only,  no  won- 
der that  it  be  efteemed  and  remembered  more  than 
any  created  thing.  It  is  as  ancient  as  the  days  of  e- 
ternity.     The  date  of  it  is  fixed  by  Chrift  himfelf, 

in 


2K,2  Tbe  Lc'oe  of  Chrift,  a  Suhj€^ 

in  the  character  of  the  Wifdom  of  God,  in  thefe  me- 
morable words :  "  I  was  fet  up  from  everlalling ;  from 
*'  the  beginning,  ere  ever  the  earth  was. — Then  I 
"  was  by  him,  as  one  brought  up  with  him :  rejoicing 
"  always  before  him ;  rejoicing  in  the  habitable  part 
*'  of  his  earth  :  and  my  dehghts  were  with  the  fons  of 
"men*.'*  Even  from  th(^  beginning,  ere  ever  the 
earth  was,  his  delights  were  with  the  fons  of  men. 
Yes,  believer,  Chrill  loved  you  before  you  had  a  be- 
ing ;  before  the  foundations  of  the  world  were  laid  ; 
before  time  began  to  run  ;  when  nothing  exifled  but 
God.  Even  then  a  Trmity  of  divine  Perfons  was 
employed,  in  purpofes  of  love  and  grace,  relative  to 
you.  Then  it  was  that  the  Father  declared  his  wall, 
in  relation  to  your  falvation.  And  then  it  was  that 
the  Son  confented  and  undertook  to  perform  it.  He 
undertook  it,  difficult  and  dangerous  as  it  w^as,  with 
pleafure  and  delight ;  according  as  it  is  written  of 
himx,  in  the  volume  of  God's  hook.  Then  was  that 
fure  and  well  ordered  Covenant  made  and  fv/orn,  be- 
twixt thefe  two  glorious  and  adorable  Perfons,  which 
is  all  your  falvation  and  all  your  delire.  At  what 
time  foever  you  remember  the  love  of  Chrift,  be  furcj 
to  conlider,  with  gratitude  and  praife,  how  early  this 
love  operated;  and  what  wonderful  effedls  it  produ- 
ced, in  the  council  of  peace,  from  all  eternity. 

2.  This  love  is  conftant  and  unchangeable.  The 
fame  perfons,  upon  whom  Chrill's  love  was  fixed  be- 
fore all  worlds,  continue  to  be  the  objeds  of  it  Hill ; 
and  they  will  be  fo  for  ever.  Never  did  his  love  fix 
upon  any  other,  but  thofe  who,  at  that  early  period, 
were  given  him  by  the  Father :  And  never  will  he 

ceafe 

*  ProY.  viii.  25. — 31. 


ofpleajing  ContempJation.  253 

ceafe  to  love  any  of  them.  Neither  thofe  apparent 
changes,  that  take  place  in  his  external  difpenfations 
towards  them ;  nor  thofe  mournfully  real  changesVhat 
are  fo  frequent  in  their  love  to  him,  make  him  love 
them  either  more  or  lefs  than  he  did  before.  As  to 
thofe  changes  that  appear  in  his  difpenfations,  they 
are  all  regulated;  yea,  they  are  all  produced  by  his 
love  to  them.  For  inftance ;  if  he  manifefls  himfelf 
gracioully  to  them  in  his  ordinances,  it  is  in  love ;  that, 
feeing  his  glory,  they  may  be  changed  into  his  image : 
And  that  they  may  be  induced  to  love  him,  when  they 
fee  how  he  firfl  loved  them.  And  if  he  hides  himfelf, 
withdraws  from  them  and  is  gone,  this  alfo  is  the  fruit 
of  his  love ;  that  they  may  be  itirr^d  up  to  feek  him 
more  dihgently ;  and  may  find  the  more  pleafure  in 
the  next  vifit  he  pays  them.  If  h& prevents  them,  in 
the  courfe  of  providence,  with  the  blejfmgs  cf\mgood^ 
nefs,  it  is  in  love ;  that  they  may  be  excited  to  praife 
him  foj:  his  wonderful  works  tow^ards  them.  And  if 
he  fmites  them  with  the  rod  of  children,  he  does  that 
alfo  in  love,  and /or  their  profit ;  that  they  may  he 
partakers  of  his  holinefs ;  and  may  reap  from  their 
afflidions,  after  they  are  over,  the  peaceable  fruits  of 
right eoufnefs.  "  By  this  is  the  iniquity  of  Jacob 
*'  purged ;  and  the  happy  fruit  is  to  take  away  his 
"fm^.'V 

Neither  is  his  love  to  them  afFecled  by  any  of  thofe 
changes  that  are  daily  taking  place  with  them.  He 
cannot  but  hate  their  fin ;  and  therefore  he  cannot 
have  that  complacency  in  their' exercife  when  they 
are  committing  fin,  as  when  they  do  their  duty.  But 
^ven  their  fin  does  not  abate  his  love  to  their  perfons, 

nor 

^  Jfa.  xxvii*-^. 


25*4  ^^  ^^'^^  ^f  Ohrijl^  a  SuhjeB 

nor  ftagger  his  refolutions  to  do  them  good.  His  love 
was  not  originally  founded  upon  any  qualifications 
that  he  forefaw  about  them,  by  which  they  were  to 
be  diitinguiilied  from  the  reft  of  mankind ;  and 
therefore,  the  want  of  amiable  qualifications  about 
them  does  not  mar  the  exercife  of  his  love  to  them  : 
It  is  no  difappointment  to  him.  He  kneWy  from  the 
beginning,  that  they  would  deal  'very  treacheroiijly ; 
and  therefore,  even  their  treacherous  dealings  make 
no  alteration  in  his  love.  It  is  your  fin,  if  you  ftand 
at  a  diftance  from  him,  or  caft  away  your  confidence 
in  laying  claim  to  the  fruits  of  his  love ;  becaufe  you 
find  iniquity  prevaihng  againft  you.  His  love  to  you 
is  the  fame,  when  he  fees  you  in  the  foul  embraces  of 
his  rivals,  as  when  he  brings  you  into  his  own  cham-r 
hers  J  however  much  he  is  difpleafed  with  your  be-r 
haviour.  And  if  you  return  to  him,  in  a  due  fenfe 
of  your  fin,  he  is  as  ready  to  communicate  the  fruits 
of  his  love  to  you,  after  your  having  difhonoured  him 
moft  attrocioufly,  as  at  any  other  time.  But  beware 
of  turning  his  love  into  wantonnefs ;  or  drawing  en- 
couragement from  his  conftancy  to  indulge  yourfelf 
in  fin.  If  you  are  difpofed  to  do  fo,  you  give  fad  e- 
vidence  that  you  are  hitherto  a  ftranger  to  his  love. 
You  may,  indeed,  be  encouraged  by  it,  to  ufe  all  ho- 
ly boldnefs  and  confidence  in  your  applications  to 
him,  notwithllanding  your  fenfe  of  fin.  But  furely 
you  have  good  reafon  to  be  afhamed  of  your  offences 
againft  him,  when  you  confider  that  even  your  moft 
egregious  offences  cannot  provoke  him  to  caft  you 
off;  but  ft  ill  he  continues  to  adhere  to  you,  with  a 
love  unchangeable  as  himfelf. 

3.  His  love  is  ftrong  and  vehement,  as  it  is  con- 

ftant. 


pfpleajing  Contemplation,  255 

itant.  It  burns  like  a  fire  unquenchable.  Never 
any  perfon  had  fo  many  difcouragements  from  lov- 
ing, as  Chrift  had.  Never  had  any  perfon  fuch  dU5-^ 
culties  to  encounter,  in  profecuting  the  deiigns  of  his 
love.  Never  did  any  lover  meet  with  fuch  oppofi- 
tion  from  every  quarter.  She  who  was  the  objed  of 
his  love,  had  nothing  to  recommend  her.  Every 
thing  about  her  was  lothfome  and  abominable.  She 
was,  at  the  fame  time,  fo  averfe  to  his  love,  that  no- 
thing but  Almighty  power  could  overcome  her  aver- 
lion.  All  the  powers  of  hell  were  combined  to  keep 
Chrift  at  a  diftance  from  her,  and  her  from  him.  All 
thefe  behoved  to  be  conquered,  before  fhe  could  be 
effedlually  his.  Yea,  the  juftice  of  God  ftood,  armed 
with  its  flaming  fword,  in  the  way  of  her  attaining 
fuch  a  happinefs.  And  divine  juftice  was  to  be  ap- 
peafed,  before  he  could  have  her  for  his  fpoufe.  Nor 
was  there  another  method  to  appeafe  it,  but  by  fub- 
jeding  himfelf  to  its  dreadful  ftroke.  Yet  all  thofe 
difficulties  did  not  quench  the  ardour  of  his  love.  All 
oppolition  did  not  difcourage  him  from  profecuting 
it.  He  perfifted,  with  undaunted  refolution,  till  his 
love  was  triumphant  over  all.  Of  the  love  of  Chrift 
primarily,  are  the  words  of  the  church  to  be  under- 
ftood,  when  Ihe  fays,  towards  the  conclufion  of  this 
fong,  "  Love  is  ftrong  as  death;  jealoufy  is  cruel  as 
"  the  grave  :  The  coals  thereof  are  coals  of  fire,  that 
"  hath  a  moft  vehement  flame.  Many  waters  cannot 
"  quench  love  :  Neither  can  the  floods  drown  it*." 
His  love ,  was  truly  ftronger  than  death ;  for  it  led 
him  to  enter  the  lifts  with  that  king  cf  terrors ;  and 
with  him  alfo  "  that  had  the  power  of  death,  that 

''  is 
-  Song  viii.  7. 


256  ne  Love  ofChriJi,  a  Suhjecl 

**  is  the  devil."  And  over  both  he  was  vidorious.  His 
jeahiify  is  more  cruel  than  the  grave.  The  grave 
fwallows  up  the  bodies  of  men ;  but  it  fliall  be  obli- 
ged, at  laft,  to  vomit  up  its  morfel.  Chrift's  jealoufy 
Ihall  eternally  and  irrecoverably  devour  all  his  own 
enemies,  and  thofe  of  his  fpoufe  ;  both  foul  and  body. 
Man\  ^waters,  innumerable  multitudes  of  men  and 
devils,  aflbciated  againfl  him,  could  not  quench  his 
love.  Even  the  floods  of  divine  wrath  could  not 
droiin  it.  Though  heaven,  earth,  and  hell  feemed  to 
combine  together  to  render  his  love  abortive,  it  tri- 
umphed over  all  oppofition.  It  burnt  the  more  fierce- 
ly, and  llione  the  more  clearly,  for  all  that  he  met 
with  tending  to  extinguifli  it. 

4.  It  is  abfolutely  free,  and  unmerited  love.  The 
inextinguifliable  ardour  of  his  love  had  been  lefs  won- 
derful, if  there  had  been  any  thing  about  the  objed: 
to  merit  it.  But  ilie  had  not  the  fmalleft  pretenfion  to 
fuch  a  thing.  Indeed,  hov/  could  ihe  ?  "  If  a  man 
"  would  give  all  the  fubflance  of  his  houfe,  even  for 
"  the  love  rf  a  fdlow-creature,  it  would  utterly  be 
"  contemned."  How  much  lefs  is  it  poffible  that  the 
love  of  the  eternal  Son  of  God  fhould  be  purchafed  ? 
Had  all  the  angels  that  God  created,  and  all  the  men 
that  ever  fprang  or  fhall  fpring  from  Adam,  continu- 
ed as  innocent  and  holy  as  when  God  made  all  things 
very  good ;  and  had  all  the  merit,  that  both  could 
lay  claim  to,  been  centred  in  one  perfon ;  it  would 
have  been  no  equivalent  for  the  fmalleft  glimpfe  of 
the  love  of  Chrift.  Yea,  the  tre'afures  of  heaven  could 
not  have  been  the  price  of  it.  It  was  utterly  inca- 
pable of  be  ng  purchafed.  How  then  could  it  be  me- 
rited by  tuem  who  had  deferved  the  utmoft  degree  of 

his 


ofpkajing  Contemplation,  257 

liis  wrath  and  difpleafure  ?  All  they,  upon  whom  the 
love  of  Chrift  fixed,  "  were  by  nature  the  children  of 
*'  wrath,  even  as  others."  They  richly  deferved  his 
wrath;  but  they  could,  in  no  refpe6l,  deferve  "his 
love.  It  was  not  any  goodnefs,  or  beauty,  or  loveU- 
nefs,  about  you,  Chriflian,  that  determined  him  to 
make  choice  of  you,  when  he  pafTed  by  the  greatefl 
part  of  your  fellow- finners.  It  was  not  the  forelight 
of  any  good  qualities  that  you  poiTefs,  of  any  good 
work  that  was  to  be  done  by  you,  nor  of  any  of  thofe 
graces  that  the  Spirit  of  God  has  wrought  in  you. 
His  love  was  abfolutely  fovereign  and  free.  He  lo- 
ved you  becaufe  it  pleafed  him  to  love  you.  Nor  can 
any  reafon  be  afligned  for  it,  without  himfelf.  Nei- 
ther is  it  owing  to  your  merit,  that  you  enjoy  the 
communications  of  his  love  now.  His  love  is  as  free 
in  its  egrefs,  as  it  was  from  eternity  in  its  determina- 
tion. You  cannot  take  a  more  effectual  method  to 
provoke  him  to  reflrain  his  loving-kindnefs,  than  to 
entertain  apprehenfions  of  merit  about'  yourfelf.  If 
you  wifh  to  fhare  deeply  in  the  fruits  of  his  love,  you 
muft.be  willingly  indebted  for  all,  to  the  unfearcha- 
ble  riches  of  his  free  and  undeferved  grace. 

5.  It  is  amazing  and  wonderful  love.  Wonderful 
is  one  branch  of  the  name  that*  was  given,  by  the 
Spirit  of  God,  to  Chrift.  He  deferves  that  name,  in 
whatever  light  he  be  viewed.  Every  thing  about 
him  is  wonderful ;  but  nothing  is  more  fo  than  his 
love.  This  love  may  feem  a  light  or  common  thing 
to  thofe  who  are  ftrangers  to  it ;  but  it  will  appear 
in- a  very  different  light  to  all  that  have  any  proper 
knowledge  of  it.  There  is  not  a  faint  in  glory;  there 
is  not  a  Chriftian  on  earth,  exercifed  like  his  charac- 

Vql.  L  R  *  ter; 


25*8  "^he  Love  of  Chrifl,  a  SuhjeB 

ter ;  yea,  there  is  not  an  angel  about  the  throne  of 
God ;  we  may  add,  there  is  not  a  devil,  nor  a  damned 
fpirit  in  hell ;  who  does  not  look  upon  Chrift's  love 
to  iinners  of  mankind  as  the  moil  wonderful  objed, 
next  to  the  divine  nature  itfelf,  that  ever  was  prefent- 
ed  to  the  coniideration  of  a  rational  mind.  There 
are  four  things,  particularly,  the  coniideration  where- 
of ferves  to  fill  the  people  of  God  with  allonifhmenty 
and  holy  admiration  of  this  love ;  as  every  way  wor- 
thy of  him,  whofe  name  is  the  wonderful  One,  The 
perfon  loving,  the  parties  beloved,  the  method  which 
he  took  to  procure  a  vent  for  his  love,  and  the  glo- 
rious efFedls  that  his  love  produces  about  his  church 
and  people. 

(i.)  This  love  is  truly  wonderful,  if  we  confider 
who  he  is  that  hath  fo  loved  us.  He  is  "  the  ever- 
*'  lailing  God,  Jehovah,  the  creator  of  the  ends  of 
*'  the  earth."  He  who  is  the  fountain  of  all  being, 
and  of  all  bleffednefs ;  who  was,  and  is,  from  eternity 
to  eternity,  happy  beyond  all  conception,  in  the  fole 
enjoy racnt  of  himfelf ;  v/ho  hath  no  need  of  us,  nor 
of  any  creature ;  and  can  receive  no  advantage,  no 
additional  happinefs  from  any.  He  is  the  God  of  all 
glory  and  perfeclion  :  So  inexorably  juft,  that  he  can 
**  by  no  means  clear  the  guilty ;"  fo  inconceivably 
pure  and  holy,  that  "  the  heavens  are  not  clean  in 
"  his  light ;"  fo  unfearchably  wife,  that  *'  he  chargeth 
"  his  angels  with  comparative  folly ;"  fo  infinitely 
powerful,  tlfat  the  creation  of  the  univerfe  cofl  him 
but  .a  word  \  and  fo  flupenduouily  great  and  glorious, 
that  there  is  no  proportion  between  him  and  the  high- 
ell  rank  of  creatures.  He  dwelleth  in  light  inaccef- 
fible,  to  Vrhich  no  created  eye  can  approach.     He  e- 

ven 


ofphajing  Contemplation*  259 

r^n  hunibleth  himfelf^  when  he  beholdeth  the  things 
that  are^  in  heaven^  as  well  as  when  he  looks  upon 
the  things  that  are  in  the  earth  *.  This  is  much  ; 
and  it  is  truly  wonderful  that  fuch  an  one  fhould  ever 
have  fet  his  love  upon  us  :  But  this  is  not  all.  The 
moll  wonderful  circumltance  concerning  him  is  yet 
to  be  mentioned.  It  is  he  whofe  every  perfection  we 
have  treated  with  more  ignominy,  than  we  could 
have  caft  upon  a  worm  hke  ourfelves.  Whofe  j.uitice 
we  have  provoked,  by  the  moll  atrocious  crimes; 
whofe  holinefs  we  have  trampled  under  foot,  by  in- 
dulging ourfelves  in  the  vilefl  adions  ;  whofe  wif- 
dom  we  daily  arraign,  and  have  the  arrogance  to 
charge  him  with- folly;  whofe  power  we  dare  out- 
brave, and  bid  him  an  open  defiance  ;  whofe  faith- 
fulnefs  we  every  day  deny,  and  pradlically  make  him 
a  liar  ;  and  upon  whofe  glory  we  are  daily  pouring 
contempt.  Yet  all  this,  though  he  knew  it  all  from 
eternity,  did  not  hinder  him  to  fix  his  love  upon  us. 
Such  is  the  glorious  perfon,  believer,  who  condefcends 
to  love  you  I  Such  is  he,  O  finner,  that  courts  thy 
love  ! 

'  (2.)  A  very  wonderful  contrail  appears,  when  we 
take  a  view  of  thofe  objecls  upon  whom  his  love  ter- 
minates. In  all  tlie  creation  of  God,  there  is  not  any 
thing  to  be  found  more  criminally  wicked  and  un- 
righteous, more  abominably  filthy,  Icdifome  and  pol- 
luted, more  llupidly  foolifli  and  ignorant  ;  nothing 
more  weak,  feeble,  and  impotent ;  nothing  more  bafe, 
mean,  and  contemptible ;  than  thofe  very  perfons 
whom  Chriil  has  made  choice  of,  to  be  efpoufed  to 
iiimfelf,  and  to  be  the  objeds  of  his  love.     Other 

R  2  princes 

*  Pfal.  cxiii.  6, 


26o  ^he  Love  ofChriJl,  a  Subject 

princes  choofe  a  match  for  themfelves  among  the 
daughters  of  princes  hke  themfelves;  but  Chrill  chofe 
liis  bride  from  the  dunghill.  They  choofe  perfons 
who  are  recommended  bv  their  beauty,  their  riches, 
or  their  endowments  of  one  kind  or  other.  The  bride 
of  Chrill  had  nothing  to  recommend  her  at  all.  She 
was  fo  poor  that  fhe  was  under  fentencc  of  eternal 
imprifonment,  for  a  debt  that  fhe  could  not  pay ;  and 
that  the  whole  creation  could  not  pay  for  her.  She 
was  fo  far  from  being  beautiful,  that  nothing  could 
be  more  ugly  or  deformed.  The  greateft  monfter  in 
the  natural  world  was  lovely  in  comparifon  of  her. 
A  carcafe  dug  from  the  grave,  after  being  half  con- 
fumed,  is  far  from  being  fo  lothfome  or  naufeous.  E- 
ven  hell  itfelf  could  fcarce  produce  an  obje6l  more 
unlightly.  So  far  is  fhe  from  having  any  endowments 
to  recommend  her,  that  flie  has  every  quahty  that 
can  render  her  an  objed  of  averiion.  For  lloth,  fhe 
was  a  perfed:  Huggard;  for  folly  and  ignorance,  a 
beaft ;  and  for  malice,  a  very  ferpent :  For  felfiflmefs, 
untradable;  for  pride,  infupportable ;  and,  above  all, 
for  enmity  againfl  Chrift,  humanly  fpeaking,  irrecon- 
cileable.  As  heaven,  on  the  one  hand,  could  not  af- 
ford a  perfon  more  glorious  and  amiable  than  Chrift; 
fo,  on  the  other  hand,  there  is  fcarce  any  thing  under 
heaven  more  unlovely  or  abominable,  than  they  were, 
by  nature,  upon  whom  his  love  terminates.  You 
who  have  feen  your  own  hearts  in  the  glafs  of  God's 
holy  law,  fay,  is  the  defcription  exaggerated  ?  Or  is  it 
pofTible  for  human  language  to  exprefs,  how  every 
way  hateful  you  were,  in  your  natural  eftate  ?  And 
yet  even  you  are  an  object  of  love  to  him,  whofe  love- 
linefs  fhall  never  be  told,  nay,  nor  fufficiently  admi- 
red, by  all  that  innumerable  multitude  of  angels  and 

redeemed 


ofpJeaJing  Contemplation.  261 

redeemed  men,  who  fhall  be  for  ever  employed  in 
the  contemplation,  and  in  the  celebration  of  it ! 

(3.)  How  wonderful  this  love  is  will  appear,  if  we 
conlider  what  method  he  took  to  manifeil  his  love, 
and  to  procure  a  vent  for  it.  That  fuch  a  glorious 
perfon  fhould  have  loved  fuch  wretched  objects,  had 
been  lefs  wonderful,  if  his  love  had  coil  him  nothing, 
or  if  he  could  have  enjoyed  them  vvithout  any  ex- 
pence.  But  Chrift  could  not  efpoufe  his  bride,  till 
he  had  done  more  than  all  the  v/orld  befides  could 
have  done  to  procure  her;  and  fuffered  much  more 
than  all  the  world  could  have  fuffered.  Jacob  fer^ 
ving  fourteen  years  for  his  Rachel,  was  but  a  faint 
Ihadow  of  what  Chrill  did  for  his  church  and  people. 
He  paid,  to  the  lalt  farthing,  that  immenfe  fum  for 
which  they  w^ere  imprifoned.  He  encountei'ed  all 
the  infernal  legions,  whom  Satan  had  armed,  together 
with  his  ferpentine  brood  among  men ;  with  a  view 
to  detain  the  fpoufe  of  Chrift,  by  force,  in  that  flate. 
of  bondage  and  ilavery  in  which  Ihe  had  been  held. 
And  he  trcde  them  in  tbe  wine  prefs  of  tfie  wrath  of 
Almighty  God,  when  of  the  people  there  was  none 
with  him  :  Yea,  at  the  very  time  when  himfelf  was 
troden  in  it,  under  the  feet  of  incenfed  juftice.  She 
was  a  criminal,  fentenced,by  the  law  of  God,  to  fuffer 
eternal  death  and  mifery.  Nor  would  juftice  confent 
to  her  releafe,  till  a  full  fatisfadion  was  made  for  ail  the 
crimes  that  fhe  had  committed.  Yet  no  fooner  were 
thefe  rigid  terms  propofed,  than  he  cheerfully  con- 
fented.  And  his  firft  reply  to  the  rigorous  demand 
was,  "  Lol  I  come  :  I  dehght  to  do  thy  will,  O  my 
"  God  *."     Neither  did  he  recoil  when  his  underta- 

R  3  king 

*  Pfal.  xl.  7.       ■ 


262  The  Love  of  Chrijl,  a  SiihjtH 

king  came  to  be  accompliflied  :  But,  with  cheerful- 
nefs,  fuffered  himfclf  to  be  led  forth  to  the  execution 
in  her  room.  His  own  hand  laid  open  his  bofom,  to 
receive  the  ftroke  that  was  to  drink  up  his  heart's 
blood.  He  voluntarily  bowed  the  head,  and  yielded 
vp  the  Ghofl.  This  day,  intended  communicant,  you 
faall  ha\-e  before  your  eyes,  in  a  lively  fymbol,  the 
moft  ailonifliing  demonitration  of  incomparably  won- 
derful love  that  ever  the  fun  beheld.  May,  as  if 
ilruck  blind  with  aftonifliment,  the  fun  was  unable 
to  behold  it.  He  covered  himfelf  and  the  world  with 
darknefs,  as  if  afhamed  to  fliine,  when  the  Sun  of 
Righteotifnefs  was  under  fuch  an  eclipfe.  You  fhall 
fee  the  eternal  Son  of  God  dying  upon  a  crofs,  as  if 
he  had  been  the  moft  notorious,  and  the  moft  infa- 
mous malefactor ;  you  ftiall  fee  him  encountring  all 
the  combined  forces  of  earth  and  hell,  and  death  ; 
and  drinking  up  the  bitter  dregs  of  the  cup  of  his  Fa- 
ther's unmixed  wrath ;  and  all  in  the  name  and  room 
of  fuch  linners  as  you  are  I 

(4.)  The  love  of  Chrift  will  appear  to  be  fuperla- 
tively  wonderful,  if  we  confider  the  glorious  effecls 
which  it  produces  about  thofe  who  are  the  obje6ls  of 
it.  We  may  well  be  alfured,  that  the  love  of  fuch  a 
perfon  will  not  be  vain.  We  may  eafily  fee,  that  it 
will  have  much  to  do  upon  fuch  an  objecl.  And  we 
may  readily  conclude,  that  the  effects  produced  by  it 
will  bear  fome  proportion  tD  the  expence,  and  the 
pains  he  was  at  to  procure  a  vent  for  it.  This  love  did 
not  prevail  M-ith  Chrift  to  come  into  our  linful  world, 
and  bring  him  even  to  the  duft  of  death,  but  with  a 
view  to  raife  his  fpoufe  as  high  as  it  brought  him 
lov/  for  her  behoof.     Accordingly,  in  confequence  of 

what 


cfpleafing  Coiitemplation,  263 

what  he  has  done  for  her,  and  as  the  native  fruit  of 
his  love  to  her,  fhe  has  all  her  crimes  pardoned ;  her 
fentence  of  death  remitted,  her  pollution  v^^aflied  a- 
way,  her  prifon-doors  thrown  open,  her  chains  knock- 
ed off,  and  her  liberty  freely  reftored.   She  is  reilored 
to  the  favour  of  her  Judge.    Her  enemies  are  totally 
fubdued,  and  all  her  oppreflbrs  brought  to  condign 
puniUmient.     She  is  taken  under  her  hufband's  pro- 
tection ;  and,  by  him,  fupplied  with  all  neceffary  pro- 
vilion.     All  thofe  fpiritual  difeafes,  by  which  fhe  was 
fo  much  deformed,  are  perfectly  cured.    Thofe ^//Z?j/ 
rags,  that  did  but  add  to  her  deformity,  are  taken  a- 
way ;  and  flie  is  "  clothed  with  change  of  raiment." 
All  thofe  evil  qualities,  that  were  natural  to  her,  are 
removed ;    and  fhe  is  endowed  with  their  oppolites. 
Inllead  of  ignorance,  folly,  pride,  floth,  malice,  and '' 
felfifhnefs ;  fhe  has  the  graces  of  faith,  love,  repent- 
ance, humility,  gratitude,  hope,  and  joy.     Spiritual 
knowledge,  heavenly  wifdom,  diligence  and  adlivity 
in  the  work  of  God,  and  an  ardent  zeal  for  his  glory, 
are  all  wrought  in  her.     She  is  enriched  with  all  the 
fullnefs  of  God;  advanced  to  all  that  honour  which  is 
due  to  the  King's  daughter ;  and,  at  laft,  put  in  full 
and  eternal  poifeffion  of  an  "  inheritance  incorrup- 
**  tible,  and  undefiled,  and  that  fadeth  not  -  away.'* 
In  a  word,  fhe  is  beautified  with  God's  fahaticn; 
and  appears  in  a  condition  befeeming  the  fpoufe  of 
that  bleifed  perfon,  v/hofe  name  llie  is  honoured  to 
bear.     And  nov/,  "  behold  the  King's  daughter  is  all 
"  glorious  within :  Her  clothing  is  of  wrought  gold. 
"  She  Ihall  be  brought  unto  the  King,  in  raiment  of 
"  needle- work  :"  And  in  his  prefence-chamber  fhall 
fhe  abide  for  ever.    Oh  I  what  an  amazing  difference 

there 


264  ^be  LoveofChrift,  a  SuhjeSi 

there  is  betwixt  this  iUuflrious  ^leen,  when  Handing 
at  the  right  band  of  her  hufband,  in  gold  of  Ophir, — 
and  that  poor,  wretched,  miferable,  bhnd,  naked,  de- 
i'.>rmed  and  defpicable  object  that  Ihe  appeared  a  ht- 
tie  ago;  when  he  fet  his  love  upon  her  I  A  greater, 
or  more  glorious  change  was  not  wrought,  when  the 
vafl:  and  noble  ftruclure  of  this  univerfe  was  fpoken 
into  being.  And  now,  Chrillian,  fay  ;  fay  it  ye  that 
are  the  greateft  enemies  to  Chrifl  and  his  love,  we 
dare  appeal  even  to  you.  Was  there  ever  any  thing 
in  the  world,— can  any  created  thing  be  thought  of, 
or  imagined,  that  is  half  fo  W'Onderful  as  the  love  of 
Chrifl? 

0.  To  crown  all,  this  love  is  everlalling  and  endlefs. 
The  heavens  and  the  earth  fhall  pafs  away ;  and  all 
the  falhion  of  this  world  Ihall  vanifh.     But  the  love 
of  Chrifl  fhall  continue,  as  long  as  his  exiflence.    Al- 
ways fliall  it  terminate  upon  the  fame  objecls ;  and 
always  in  the  fame  degree.     That  love  which  has 
already  wrought  fo  many  wonders,  furmounted  fo 
many  difficulties,  and  triumphed  over  fo  much  oppo* 
lition,  will  not,  hereafter,  be  difcouraged  nor  divert- 
ed on  any  account.     If  it  fixed  upon  the  church 
when  fhe  was  the  mod  lothfome  and  abominable  of 
all   objeds,   it   will  not    abandon  her  after  having 
made  her  the  mofl  amiable  part  of  God's  creation. 
Nay,  believer,  you  have  no  reafon  to  fear  any  alie- 
nation or  abatement  of  the  love  of  Chrill.     His  love 
is  conllant  as  it  is  free.   It  is  lafling  as  it  is  wonderful. 
The  ages  of  eternity  fhall  never  fee  you  deprived  of 
it ;  nor  fee  it  producing  effedls  lefs  glorious  than  be- 
fore.    The  moment  that  you  was  united  to  Chrifl, 
you  was  infallibly  fecured  in  the  eternal  and  uninter- 
rupted 


of  pleajing  Contemplation.  265 

rupted  pofleflion  of  all  the  fruits  of  his  love.  And, 
though  his  love  itfelf  cannot  grow ;  being,  like  him- 
felf,  unchangeable ;  yet  the  manifeftations  of  it  to 
you  iliall  ftill  be  more  and  more  hberal,  till  you  come 
home  to  the  palace  of  the  King.  Even  then,  the  com-= 
munications  of  it  fliall  increafe,  as  your  capacity  fhall 
be  more  and  more  enlarged.  And  the  more  of  Chrift 
you  are  capable  of  receiving,  the  more  of  him  fhali 
you  enjoy.  Beware  of  entertaining  any  jealoufy  of 
him,  or  of  his  love.  For  thus  faith  thy  peerlefs  huf- 
band,  that  hateth  putting  away,  "  The  mountains 
*'  fhall  depart,  and  the  hills  be  removed :  but  my  lo- 
"  ving-kindnefs  fhall  not  depart  from  thee ;  neither 
"  fliall  the  covenant  of  my  peace  be  removed ;  faith 
**  the  Lord  that  hath  mercy  on  thee  *."  After  what 
has  been  faid,  it  may  appear  fuperfluous  to  add,  that 
7.  It  is  incomparable,  and  matchlefs  love.  Chrifl 
himfelf  is  a  hufband  beyond  comparifon;  and  fo  is 
his  love.  "  What  is  thy  beloved,  more  than  another 
*'.  beloved?"  is  a  queftion  very  injurious  to  him  ;  and 
argues  much  ignorance  of  him..  In  like  manner,  it 
would  be  offering  an  infult  to  his  love,  to  fuppofe  that 
any  other  could  be  equal  to  it.  Jonathan's  love  to 
David  was  great,  "•  palling  the  love  of  wi?men."  The 
love  that  the  redeemed  have  to  Chiift,  furpalTes  all 
earthly  attachments.  But  the  love  of  Chriil  to  "ijhem, 
furpaffes  their  love  to  him  as  far  as  heaven  is  higher 
than  the  earth ;  yea,  as  far  as  he  furpaffes  them  in 
iovelinefs.  It  can  be  equalled  by  nothing  biit  his 
Father's  love  to  him ;  and  to  this  himfelf  compares 
it.  *'  As  my  Father  hath  loved  me,  fo  have  I  loved 
''  you :  Continue  ye  in  my  lovef:"    The  apoflle  rea- 

fons 
*  Ifa.  liv.  10.  \  John  xv.  9. 


1(^6  The  Love  ofChrlJl^  a  Suhje6i 

fons  juflly, "  fcarcely  for  a  righteous  man  will  one  die ; 
"  yet,  peradventure,  for  a  good  man  fome  will  even 
"  dare  to  die."     This  is  the  highefl  pitch  to  which 
human  love  can  be  fuppofed  to  rife.     A  man  who  is 
good,  beneficent,  and  liberal,  whofe  bounty  is  exten- 
iively  diffufed,  and  by  whom  fociety  is  remarkably 
benefited,  may  perhaps  find  one,  fo  far  influenced  by 
gratitude,  as  to  love  him  to  fuch  a  degree  as  to  lay 
down  his  life  for  him.     Scarcely  can  it  be  expected, 
that  any  perfon  will  have  fuch  love  to  one  that  is  on- 
ly juft  or  righteous  in  his  dealings  with  others  around 
Iiim.     Yet,  had  we  been  either  bountiful  or  juft,  ei- 
ther good  or  righteous,  Chrift's  dying  for  us  had  been 
lefs  wonderful.    It  might  have  been  thought  poffible, 
on  human  principles.  But  w^hen  it  is  confidered  what 
we  really  were,  it  muft  be  evident  that  his  love  ad- 
mits of  no  comparifon  with  that  of  men.     Herein 
"  God  hath  commended  his  love  towards  us,"  and  the 
love  of  the  Son  of  God  is  commended, "  in  that,  while 
*'  we  were  yet  finners,  Chrift  died  for  us*."  Our  glo- 
rious Redeemer  himfelf,  who  knows  the  hearts  of  all 
men,  has  told  us  what  is  the  greateft  extent  of  human 
love.     *'  Greater  love  hath  no  man  than  this,  that  a 
*'  man  fliould  lay  down  his  life  for. his  friends  f."  But 
his  love  is  infinitely  beyond  this;  for  he  laid  down  his 
life  for  his  enemies.     Not  only  did  he  lay  down  the 
life  of  his  body,  but  even  the  life  of  his  holy  human 
foul.   He  fubmitted  not  only  to  natural  death,  but  e- 
ven  to  the  equivalent  of  eternal  death  for  us;  while  we 
were  his  moft  inveterate  and  malicious  foes.    As  you 
cannot  find  another  who  can  love  you  as  Chrift  has 
done,  beware, "  O  thou  highly  favoiued  of  the  Lord," 

who 
*  Rom.  V.  7,  8.  f  John  xv.  13. 


of  pleajing  Contemplation,  267 

who  art  honoured  with  a  fhare  in  his  love ;  beware, 
as  you  would  not  provoke  him  to  withhold  from  you 
the  manifeftations  and  fruits  of  his  love,  of  entertain- 
ing, of  harbouring,  of  fparing  any  of  his  rivals. 

We  have  infilled  too  long  upon  this  head.  But 
the  love  of  Chrift  is  a  fubject  that  can  never  be  ex- 
haufted.  One  half  of  the  truth  concerning  it  cannot 
be  told.  It  is  like  wife  a  fubjed,  of  which,  could  we 
fpeak  of  it  to  purpofe,  no  rightly  exercifed  Chriitian 
w^ould  ever  weary.  The  redeemed  about  the  throne 
will  iniift,  with  unabated  pleafure,  upon  this  theme, 
through  the  endlefs  ages  of  eternity.  Bvit,  left  we  de- 
tain you  too  long,  we  fhall  not  enter,  at  prefent,  upon 
the  other  head  of  the  method.  Neither  fhall  we  be 
tedious  in  the  applicaticm  of  what  has  been  faid.  We 
fhall  only  ^efire  your  attention  to  a  fhort  addrefs,^r/^ 
to  thofe  who  have  an  intereft  in  the  love  of  Chrift  ; 
and  then  to  fuch  as  continue  ftrangers  to  it. 

As  to  you  who  are  the  diftinguiflied  objedls  of  the 
love  of  Chrift,  and  have  a  real  intereft  in  it ;  what 
think  you  of  your  glorious  huft)and?  What  think  you 
of  his  love,  after  all  that  you  have  heard  about  it?  It 
is  both  your  lin  and  your  ftiame,  if  you  can  think 
with  indifference  of  either.  The  thoughts  that  you 
have  of  this  love,  and  the  manner  in  which  you  ftand 
afFedled  towards  it,  and  towards  him,  may  go  far  to 
fatisfy  you,  as  to  whether  you  are  in  a  proper  frame 
for  fitting  down  at  his  table  or  not.  What  think 
you,  then,  of  Chrift  himfeif?  Are  you  difpofed  from 
the  heart  to  fay  of  him,  as  you  are  taught  to  fay  in 
a  following  part  of  this  book,  "  My  beloved  is  white 
*'  and  mddy,  the  chiefeft  among  ten  thoufand.     His 

"  mouth 


268  1'he  Love  ofChriJl,  a  SiihjeEl 

"  mouth  is  moft  fweet ;  yea,  he  is  altogether  lovely, 
''  This  is  my  beloved,  and  this  is  my  friend,  O  daugh- 
*'  ters  of  Jerufalem  * ."  What  think  you  of  his  love, 
that  made  choice  of  you,  from  all  eternity,  when  it 
palled  by  multitudes,  that,  in  every  eye  but  his  own, 
were  both  lefs  unworthy  of  his  love,  and  more  fit  to 
be  monuments  of  it  than  you  are  ?  Does  it  not  fill: 
your  heart  wdth  Vv^onder,  and  your  mouth  with  a 
fong  of  praife,  when  you  confider,  that  even  while 
you  faw  yourfelf  the  chief  of  finners,  his  love  was  ef-. 
ficacious  for  bringing  you  into  union  Jwith  himfelf ; 
and  you  obtained  an  interefl:  in  all  that  fulnefs  that 
dwells  in  him. 

See  that  you  be  not  fo  ungrateful  as  ever  to  forget 
his  love.  Remember  it,  meditate  upon  it,  and  let 
the  impreffions  of  it  fink  deep  into  your  heart.  The 
fubjecl  will  not  foon  be  exhaufled.  It  will  afford  you 
^n  ample  field  of  delightful  contemplation.  You  may 
look  back  to  the  early  workings  of  his  love ;  when  he 
covenanted  with  the  Father,  from  all  eternity,  in 
your  behalf.  You  may  fee  him,  in  the  fulnefs  of  the 
time  appointed,  taking  "  upon  him  the  form  of  a  fer- 
"  vant,  humbling  himfelf,  and  becoming  obedient 
"  unto  death,  even  the  death  of  the  crofs."  You 
may  fee  his  love  animating  him  to  endure  much  con- 
tradidion  of  finners  againll  himfelf.  Behold  him  a- 
gonizing  in  the  garden,  and  fweating  ^r^^;  drops  of 
blood,  Hear  him  complaining  that  his  "  foul  was 
"  exceeding  forrowful  even  unto  death."  Take  a 
view  of  his  holy  human  nature,  Ihrinking  at  the  fear- 
ful apprehenfions  of  that  intolerable  weight  of  divine 
wrath  that  had  already  begun  to  fall  upon  him  3  and 

yet 
*  Song  V.  10,  36. 


ofpleafing  Contemplation,  269 

yet  confenting  cheerfully  to  bear  it ;  becaufe  it  was 
his  Father's  will.  Contemplate  him  forfakeii  of  his 
Father,  and  receiving  the  quinteffence  of  hell  into  his 
holy  and  innocent  foul.  And  Hill  conlider,  that  all 
this  was  the  fruit  of  his  love  to  you. 

Turn  from  his  humbled,  to  his  exalted  Itate ;  and 
take  a  view  of  the  triumphs  of  his  love.  Behold  him 
riling  from  the  dead,  having  the  keys  of  hell  and  death 
at  his  girdle.  Conlider  the  notable  victory  that  he 
obtained  over  principalities  and  powers  in  your  name ; 
and  his  leading  them  in  captivity,  when  he  afcended 
on  high,  and  receiz^ed  gifts  for  men.  Look,  by  the 
eye  of  faith,  (for  it  is  only  by  faith  that  all  thefe 
things  can  be  feen)  within  the  vail ;  and  there  you 
fhall  fee  him  taking  his  feat  at  his  Father's  right 
hand,  as  a  pledge  that  you  alfo  fliall  lit,  by  and  by, 
upon  the  fame  throne ;  entering  upon  the  full  pof- 
feffion  of  the  purchafed  inheritance  in  your  name  ; 
and  appearing  continually,  as  an  interceding  high- 
prieft,  in  the  prefence  of  God  for  you.  Look  forward 
to  his  fecond  coming,  and  rejoice  in  the  profped  of 
the  confummation  of  your  marriage  with  him ;  then 
his  love  lliall  have  gained  its  end,  in  your  final  relto- 
ration  to  happinefs;  and  your  love  fhall  eternally  be 
gratified,  with  the  immediate  enjoyment  of  him. 
And,  be  fure  always  to  remember,  that  in  every  ilep 
of  his  exaltation,  as  well  as  in  every  Itep  of  his  humi- 
hation,  he  is  influenced  by  his  love  to  you.    - 

Confider,  at  the  fame  time,  how  unworthy  returns 
ycu  often  make  for  all  his  love  to  you.  How  often 
do  you  flight  the  offers  of  his  love,  by  your  unbelief? 
How  often  do  you  tranfgrefs  his  laws,  and  pour  dif- 
honour  upon  his  great  and  amiable  name  ?  Are  you 

not 


2  70  The  Love  of  Chriji,  a  SuhjeH 

not  confcious  of  having  wounded,  deeply  wounded 
liim,  in  the  houfe  of  his  friends  ?  Have  you  not  even 
crucified  him  to  yourfelves  "  afrefh,  and  put  him  to 
"  an  open  fliame?"  Have  you  not  been  guilty  of 
all  this  even  when  you  was  enjoying  tliofe  very  be- 
nefits that  his  love  provided,  and  his  blood  purchafed 
for  you  ?  And  is  it  poiTible  for  you  to  think  of  all 
this,  without  the  deepell  forrow  and  grief  of  heart  ? 
Can  you  look  upon  him  who7n  you  have  fo  often  pier-^ 
ced^  and  refrain  from  mourning,  "  as  one  mourneth 
**  for  an  only  fon  ;  and  being  in  bittern efs,  as  one  is 
"  in  bitternefs  for  a  firft-born  ?" 

But  you  need  not  forrow^  even  on  this  melancholy 
account,  as  they  that  have  no  hope.  Such  is  the  love 
that  he  bears  to  you,  that  he  is  ready  to  grant  you  a 
free  pardon  of  ail  that  you  have  done  againfi:  him. 
Yea,  he  has  forgiven  it  already,  if  you  truly  repent 
of  it.  He  is  "  exalted,  a  Prince  and  a  Saviour,  to 
"  give  repentance,  and  the  remiffion  of  fins."  And 
he  gives  the  one  when  he  gives  the  other.  He  gives 
both  without  grudging,  without  upbraiding,^  without 
chiding.  Truft  him  for  the  continuance  of  his  love, 
and  for  the  continued  manifeftations  of  it,  notwith- 
flanding  all  your  provocations. 

See  that  you  remember  not  his  love,  nor  that 
crowning  evidence  of  it,  his  death,  with  an  indiflfe- 
rent  or  coldrife  heart.  Be  concerned  to  love  him, 
who  firfl  loved  you ;  and  loved  you  in  fuch  an  un- 
paralleled manner.  Let  your  love  and  gratitude  ap- 
pear, in  your  ilriving  daily  to  keep  alj  his  command- 
ments. This  is  that  evidence  of  your  love  to  him 
that  he  himfelf  requires.  And  if  this  is  wanting,  it 
is  impoflibk  that  his  love  dwelleth  in  you.    Let  your 

love 


of  pleafmg  Contemplation*  271 

love  to  him,  and  your  adoration  of  him,  be  daily  ex- 
prefled  in  fongs  of  praife ;  faying,  with  the  Apoflle 
John,  the  difciple  whom  Jefus  loved,  "  Unto  him 
*'  that  loved  us,  and  waihed  us  from  our  fins  in  his 
"  own  blood ;  and  hath  made  us  kings  and  priells 
"  unto  our  God  and  his  Father;  to  him  be  glory^and 
"  dominion,  for  ever  and  ever.  Amen  *.'*  And  be 
concerned  to  make  it  appear,  that  you  are  fenfible 
both  of  his  love  and  of  his  lovelinefs ;  that  you  are 
humbled  and  grieved  for  all  the  wounds  that  you  have 
given  him ;  that  you  are  willing  to  accept  the  offers, 
the  fruits,  the  feal  of  his  love ;  and  openly  to  avouch 
your  love  to  liim.  Be  not  afhamed  to  declare,  before 
God,  angels,  and  men,  your  refolution,  through  your 
whole  life,  to  fhow  your  gratitude  for  his  love,  by 
giving  yourfelf  wholly  to  him,  and  by  employing 
yourfelf  conilantly  in  his  fervice ;  and  your  refolu- 
tion, on  all  occafions,  as  well  as  at  his  table,  to  re* 
member  his  love  more  than  wine. 

To  you  who  are  ilrangers  to  the  love  of  Chrill,  we 
fhall  fay  but  httle  at  prefent.  You  have  heard  what 
fort  of  love  this  is.  You  have  heard  what  for  a  lover 
Chrift  is.  All  that  has  been  faid,  all  that  we  can  fay, 
is  but  a  darkening  of  wifdom  by  words,  without 
knowledge,  compared  with  what  might  be  faid  in 
commendation  of  this  love.  Yet,  from  the  little  that 
has  been  faid,  we  dare  appeal  to  the  greatelt  enemy 
to  Chrill  in  this  company,  if  there  be  any  other  love 
hke  this ;  or  any  other  beloved,  comparable  to  him 
who  hath  fo  loved  his  church  and  people.  Is  there 
not  good  reafon  w^hy  the  virgins  fliould  love  him?  Is 
there  not  the  belt  caufe  to  remember  his  love  inors 

thi'Ui 
*  Rev.  i.  ?,  C. 


272  The  Love  ofChriJi,  a  SuhjeB 

than  wine?  Is  there  any  thing  under  the  fun  worthy 
to  be  loved,  to  be  remembered,   or  thought  upon, 
when  Chrift  is  prefent,  or  when  there  is  an  opportu-  , 
nity  of  remembering  him  ? 

Say  not, — *  What  is  all  this  to  me  ?  I  have  reafon 

*  to  look  upon  myfelf  as  in  a  ilate  of  enmity  againft 

*  him.     He  is  an  enemy  to  me  of  confequence.  And 

*  I  am  an  objed;  of  his  wrath.     The  more  lovely  he 

*  is,  and  the  more  valuable  his  love,  my  condition  is 

*  the  more  deplorable ;  in  being  deprived  of  any  in- 
'  tereft,  either  in  »him  or  in  his  love.'  No  doubt,  your 
condition  is  deplorable  while  you  are  his  enemy. 
And  if  you  had  no  hope  of  ever  fliaring  his  love,  the 
thoughts  of  this  would  be  hell  enough*  Thus  hope- 
lefs  will  the  cafe  be  of  every  perfon  that  dies  his  e- 
nemy.  But  it  is  not  fo  with  you.  Even  to  you 
does  Chriil  make  an  offer  of  his  love,  and  of  all  the 
fruits  of  it.  You  cannot  deferve  it  lefs  than  many  of 
thofe  did,  who  now  dwell  in  his  prefence-chamber  a- 
bove.  We  have  a  commillion  from  him  to  make  an 
offer,  a  free,  full,  and  unhampered  offer  of  himfelf 
and  his  love  to  every  human  creature.  In  his  name, 
therefore,  we  declare,  that  whoever  you  be,  if  you 
belong  to  the  family  of  Adam,  and  have  your  foul 
yet  in  union  to  your  body,  you  are  welcome  to  a 
Ihare  in  all  that  you  have  been  hearing  of.  Chriil 
calls  you  by  us,  he  commands,  he  intreats,  he  even 
condefcends  to  pray  and  befeech  you  to  receive  an 
intereft  in  all.  Thus  faith  our  great  Mailer  to  thee, 
O  fmner,  black,  deformed,  unlovely,  and  abominable 
as  thou  art ;  "  I  will  betrothe  thee  unto  me  for  ever. 
"  Yea,  I  will  betrothe  thee  unto  me  in  righteoufnefs, 
"  and  in  judgment,  and  in  loving-kindnefs,  and  in 

*'  mercies. 


of  pie  ajing  Contemplation,  273 

"  mercies.     I  will  even  betrothe  thee  unto  me  in 
*'  faithfulnefs ;  and  thou  ihall  know  the  Lord  *." 

Neither  does  he  propofe  to  do  this  clai)deftinely. 
All  his  friends  are  as  well  pleafed  with  the  match  as 
himfelf.  His  Father  is  well  pleafed,  and  has  already 
provided  the  marriage- feafl ;  we  have  his  commif- 
lion  to  invite  every  perfon  whom  we  meet  with,  and 
even  to  compel  them  to  come  in,  that  his  hooife  may 
be  filled.  The  Holy  Ghoft  is  pleafed  \  and  all  who 
are  efpoufed  to  him  already  are  pleafed.  For  the  Spi^ 
rit  and  the  Bride  fay.  Come,  Every  one  that  hears 
the  gracious  propofal  is  warranted,  not  only  to  accept 
it  himfelf,  but  alfo  to  invite  others  to  do  fo :  Let  him 
that  heareth  fay  come:  and  whofoever  will  let  him 
come,  and  partake  of  the  love  of  Chrill  freely.  Give 
but  your  confent,  and  the  match  is  made  up ;  never 
to  be  dilTolved  through  eternity.  "  Neither  death, 
"  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
"  nor  things  prefent,  nor  things  to  come,  nor  height, 
"  nor  depth,  nor  any  other  creature,  Ihall  ever  be  able 
"  to  feparate  you  from  the  love  of  Chriit ;  or  from 
"  the  love  of  God,  which  is  in  Chrifl  Jefus  *."— But 
if  you  periifl  in  rejeding  his  offer,  and  refuling  to  give 
him  your  love ;  all  who  now  invite  you  Ihall  join  to- 
gether, in  a  little,  in  faying  Arnen  to  that  fentence, 
by  which  you  fhall  be  condemned  to  fuffer  the  pu- 
nilhment  that  is  due  to  them  who  crucify  him  to  them- 
felves  afrefh.  God  has-  faid  it  already;  an  infpired 
Apoftle  Has  faid  it  in  his  name ;  all  Chriilians  will 
join  together  in  faying  it,  with  one  voice,  ere  long. 
And  we  can  neither  be  faithful  to  our  Mailer's  com- 
VoL.  I.  S  *  million, 

'*  Hof  ii.  19,  20.         f  Rom.  viii.  38^  39, 


274  27;(?  Love  of  Chrijl,  &c. 

miffion,  nor  duly  mindful  of  our  bleffed  Redeemers 
love,  unlefs  we  confent  to  the  faying,  harfh  as  it  may 
feem;  and  fay,  as  we  now  do,  Jf  any  man  love  not 
the  Lord  Jefus  Chrijl,  let  him  be  Anathema,  Ma- 
ran  ath  a  :  Given  over  to  curling,  at  the  coming  of 
the  Lord*.  The  Lord  deliver  us  all  from  fuch  a 
dreadful  fentence.     Amen, 

*  I  Cor.  xvl.  2  2. 


SER^ 


SERMON     X. 

J'he  Believer  s  grateful  Remembrance  of  the  Love 
of  Chrift. 


Song  i.  4. 

—WE  WILL  REMEMBER  THY  LOVE  MORE  THAN  WINE. 


EVERY  man  ufually  thinks  moil,  and  takes  moil 
pleafure  in  thinking,  about  that  which  lies  near- 
eft  his  heart.  Even  they  who  have  the  weakeft  me- 
mories feldom  forget  either  that  upon  which  their 
affedlions  are  fet  in  any  great  degree,  or  that  from 
which  they  expedl  any  conliderable  advantage.  The 
bride  does  not  forget  her  ornaments;  nor  the  bride^ 
groom  his  attire.  The  mother  does  not  forget  her 
fucking  child;  nor  does  the  fucking  child  ealily  for- 
get the  mother's  breaft.  The  adulterer  forgets  not 
the  return  of  the  twilight,  the  drunkard  his  wine,  nor 
the  covetous  man  his  bags  of  gold.  The  hufbandman 
remembers  his  farm,  the  merchant  his  counter,  and 
the  landed  man  his  inheritance.  And  why?  Be- 
caufe  thefe  things  are  the  objeds  of  their  love  and 
denre;  or  becaufe  by  them  they  have  their  li- 
ving. But  whatever  there  be  of  an  earthly  nature, 
that  a  true  Chriilian  is  difpofed  to  remember,  there 

S  2  ig 


276  ^he  Believer'' s  Remembrance 

is  nothing  that  can  be  of  half  the  advantage  to  him, 
nothing  that  pofTelTes  half  fo  much  of  his  affedlions, 
nor  is  half  fo  much  in  his  thoughts,  when  rightly  ex- 
ercifed,  as  the  love  of  Chrijl,  On  every  occalion  does 
he  remember  it  with  pleafure ;  but  he  thinks  of  it  with 
double  fatisfadion  on  fuch  a  day  as  this.  Every  ge- 
nuine Chrillian  in  this  alTembly  will  be  difpofed  from 
the  heart  to  fay,  as  does  the  fpoufe  in  the  text,  We 
'will  remember  thy  love  more  than  wine. 

We  fpake  from  thefe  words  laft  occafion  of  this 
nature  that  we  had  in  this  place.  Then  we  endea- 
voured to  fum  up  the  fenfe  of  them  in  the  following 
propoiition. 

Eiery  per/on  who  is  truly  efpoufed  to  Chrijl,  will 
find  more  pleafure  in  the  believing  remembrance  of 
his  lovey  than  in  the  pojfcffion  of  any  created  enjoy* 
ment. 

The  method  in  which  we  propofed  to  fpeak  from 
the  fubjed,  was, 

I.  To  mention  fome  excellencies  of  the  love  of 
Chriit,  v^^hich  engage  a  Chriiiian  to  remember  it. 

II.  To  fpeak  of  the  manner  in  which  the  fpoufe  of 
Chriit  remembers  his  love  ;  and  then, 

III.  To  conclude  with  fome  improvement. 

Having  finiflied,  at  that  time,  all  that  was  intend- 
ed on  the  firjl  head  ;  we  now  proceed,  through  di- 
vine affiflance,  to  the  fecond  ;  which  w^as.  To  fpeak 
of  the  manner  in  v/hich  the  Church  of  Chriit,  and 
her  particular  members,  will  be  difpofed  to  remember 
his  love.  And  here  two  things  are  to  be  done.  Firlt, 
we  muft  enquire,  more  generally,  how  we  ought  to 

remember 


of  the  Love  of  Chrijl,  '277 

remember  the  love  of  Chriil  ?  And  then,  fecondly, 
we  are  to  coniider  what  is  imported  in  the  expreffion 
of  remembring  it  more  than  wine  ? 

ifl,  If  it  be  enquired,  in  general,  how  the  difciples 
of  Chrift  ought  to  remember  his  love  ?  We  anfwer 
in  the  following  particulars  ;  and  we  would  have 
each  particular  coniidered,  both  as  a  mark,  by  Vv^hich 
you  may  be  affifled  in  the  duty  of  felf-examination, 
and  as  an  exhortation  how  to  remember  Chrifl's  love 
now,^and  all  your  life  through. 

J.  The  love  of  Chriil  Ihould  be  remembered  with 
knowledge  and  an  enlightened  underilanding.  This 
love  is  a  myllery  that  can  never  be  fully  underflood 
by  any  created  being.  Even  glorified  faints  will  ever 
be  ready  to  confefs  the  inequality  of  their  conceptions, 
to  that  boundlefs,  bottomiefs  theme.  How  little, 
then,  do  we,  in  a  mortal  and  militant  eftate  know  a- 
bout  it?  And  how  many  unworthy  thoughts  have  we 
concerning  it  ?  How  often  do  we  reprefent  it  to  our- 
felves,  as  being  no  more  than  like  the  changeable  and 
imperfed:  love  of  men  ?  Hence  are  all  our  doubts  a- 
bout  the  continuance  of  his  love  to  us ;  and  all  our 
unbelieving  fhynefs,  in  receiving  the  offered  fruits  of 
it.  Hence  all  our  mifconllrudtions  of  his  deahngs 
with  us ;  and  all  the  diflance  we  keep,  when  we  know 
and  are  affedted  with  our  own  unworthinefs  of  his  love. 
What  is  it,  Chriflian,  but  the  want  of  a  due  acquaint- 
ance with  the  love  of  Chrift,  the  nature,  the  freedom, 
the  extent,  and  the  invariable  conllancy  of  it,  that 
caufes  you  frequently  to  enjoy  fo  few  of  its  efFedls, 
and  fo  httle  comfort  in  thofe  that  you  do  enjoy  ?  The 
more  you  know  about  this  wonderful  love,  the  more 
pleafure  will  you  have  in  the  remembrance  of  it  3  and 

S3  the 


2^8  'the  Believer'* s  Remembrance 

the  more  capable  will  you  be  of  reaping  the  fruits  of 
it.  On  the  other  hand,  the  lefs  you  know  about  it, 
the  more  will  be  your  miltakes  concerning  it,  and  the 
more  frequent  your  abufes  of  it.  If  ever  you  wifh  to 
remember  it,  in  a  manner  worthy  of  it,  or  to  think 
of  it  with  comfort  to  yourfelf;  be  earnellly  concern- 
ed before  God,  "  that  you  may  be  able  to  compre- 
"  hend  with  all  faints,  what  is  the  breadth  and  length, 
*'  and  height,  and  depth,  and  to  know  the  love  of 
"  Chrift,  which  palfeth  knowledge  *."  " 

2.  It  fhould  be  remembred  with  believing  appro- 
priation. The  love  of  Chrift  would  be  a  coldrife  fub- 
jedl  of  contemplation,  if  we  had  no  reafon  to  conlider 
it  as  terminating  upon  ourfelves.  Yea,  without  this, 
the  thoughts  of  his  love,  and  the  views  of  his  wrath, 
would  aimoft  be  equally  tormenting.  The  malice  of 
devils,  and  the  horrors  of  their  condition,  are  height- 
ened by  the  conlideration  of  the  love  of  God  fixing 
upon  mankind ;  as  well  as  by  the  conlideration  of  his 
implacable  wrath  towards  themfelves.  So  will  it  be 
through  eternity  with  every  final  unbeliever.  They 
will  be  tormented  with  the  thoughts  of  the  love  of 
Chrift,  from  which  they  will  be  irrecoverably  fliut  out,  as 
really  as  with  the  thoughts  of  his  juftice,  the  fe verity 
of  which  they  Ihall  continue  eternally  to  feel.  If  this 
is  the  cafe  with  thofe  who  know  that  they  have  nei- 
ther any  intereft  in  the  love  of  Chrift,  nor  any  accefs 
to  it ;  it  muft  alfo  be  the  cafe  with  all  that  appre- 
hend themfelves  to  be  without  a  fliare  in  it ;  in  pro- 
portion to  the  Itrength  of  their  apprehenfions.  And 
it  is  impoflible  for  any  perfon  to  find  fatisfaction  in 
the  commemoration  of  it,  who  has  no  apprehenfion  at 

ail 
*  Eph.  iii.  J  8,  19. 


of  the  Love  of  Cbrifl.  ajg 

all  of  his  own  concern  in  it.  To  think  that  Chrift 
loved  others,  can  be  very  little  comfortable ;  but  the 
'  perfon  may  well  be  filled  with  an  extafy  of  delight, 
who  can  fay,  as  Paul  did,  "  I  live  by  the  faith  of  the 
*'  Son  of  God ;  who  loved  me,  and  gave  himfelf  for 
''  me." 

Let  no  perfon  fay,  *  Gladly  would  I  think  thus  of 

*  the  love  of  Chrift,  if  I  had  reafon.     It  is  my  grief 

*  and  torment  that  I  cannot,  I  dare  not,  fpeak  this 

*  language.    I  am  afraid  I  am  none  of  the  eled,  upon 

*  whom  Chrift's  love  was  fixed  from  eternity.     If  fo, 

*  I  can  have  no  part  nor  lot  in  it  now.     And  for  m^e 

*  to  fpeak  in  Paul's  language,  would  be  both  to  de- 
'  ceive  myfelf,  and  to  commit  prefumption  againft 

*  Chrift.'     How  long  fiiall  you  be  told,  and  ftill  told 
in  vain,  that  *'  fecret  things  belong  unto  the  Lord  our 
*'  God ;"   and  only  "  the  things  that  are  revealed  to 
"  us  and  to  our  children  ?'*  How  long  will  you  begin 
at  the  wrong  end  of  your  work  ;  and^  grudge  becaufe 
y^ou  cannot  do  that  firft,  which  fliould  be  done  laft  of 
all?  What  you  have  prefently,  and  at  firft  hand,  to 
do  with,  is  neither  your  eledlion,  nor  any  termination 
of  the  love  of  Chrift  upon  you  in  time  paft ;  but  the 
free  ofter,  and  gracioui  exhibition  of  his  love,  that  he 
prefently  makes  to  you  in  the  gofpel.    The .  elect  and 
all  the  reft  of  mankind  are  in  the  fame  unlovely  con- 
dition by  nature.     The  gofpel  comes,  in  the  name  of 
God,  to  all  that  hear  it :  Not  to  tell  upon  whom  Chrift's 
love  was  fixed  from  eternity ;  but  to  make  an  oflfer 
of  Chrift  himfelf,  of  his  love,  and  of  all  the  fruits  of 
it,  to  finners  without  diftindion,  declaring,  that  who- 
foever  will  accept  the  offer,  fliall  find  himfelf  intereft- 
ed  in  the  love  of  Chrift,  and  in  all  that  proceeds  from 

it. 


2 So  ^f^^  Believer* s  Re7nem'brance 

it.  Your  firft,  your  prefent  duty  is  to  accept  of  this 
offer ;  and  fo  to  embrace  him  as  the  hufband  of  your 
foul,  upon  the  footing  of  his  own  gracious  promife,^ 
In  this  way  you  fliall  have  a  real  and  indefealible  in- 
tereft  in  his  love.  From  that  moment  you  become 
an  objed  of  his  love  of  complacency  ;  and  fhail  no 
more  ceafe  to  be  fo  through  eternity.  Reflecling 
upon  this,  you  may  infallibly  conclude,  that  his  love 
of  benevolence,  his  eledling  love,  fixed  upon  you  from 
all  eternity;  and  that  in  all  his  doing  and  fuffering,  in 
the  behalf  of  linners,  in  our  nature,  he  was  influenced 
by  love  to  you  in  particular.  Thus,  having  firft  wa^^ 
fare  your  callings  you  may  likewife  come  to  be  fure 
of  your  election ;  and  may  fay,  with  as  much  confi- 
dence as  ever  the  Apoftle  Paul  faid  it,  "  I  am  cru- 
*'  cified  with  Chrilt :  neverthelefs  I  hve  ;  yet  not  I, 
"  but  Chrift  liveth  in  me.  And  the  hfe  that  I  live 
**  in  the  flefh,  I  hve  by  the  faith  of  the  Son  of  God : 
**  W'ho  loved  me,  and  gave  himfelf  for  me  *." 

3.  It  fhould  be  remembered,  and  every  Chriftian 
"will  be  difpofed  to  remember  it,  with  wonder  and  ad- 
miration. We  formerly  fhewed,  that  this  love  is  truly 
wonderful.     And  we  cannot  remember  it  in  a  man- 
ner correfponding  to  what  it  is,  unlefs  we  conlider  it 
in  that  light.     Surely  there  is  no  perfon  that  ever 
faw  it  with  the  eye  of  faith,  w^ho  will  need  arguments 
from  us  to  convince  him  that  it  ought  to  be  remem- 
bered with  wonder.    Take  but  a  view  of  Chrift,  who 
loved,  and  continues  to  love  you,  of  yourfelves,  who 
are  the  objedls  of  his  love, — of  his  love,  and  of  your 
unlovelinefs ;  of  his  conftancy  and  reft  in  his  love, 
and  of  the  changeablenefs  of  your  love  to  him ;  of 

the 
*  Gal.  ii.  20. 


oftheLoveofChriJl,  281 

the  channel  in  which  his  love  vents  itfelf,  and  of  the 
glorious  efFeds  that  it  produces  about  you :  And  then 
refrain  from  wonder  if  you  can.  The  angels  them- 
felves  Itoop  down,  with  admiration  and  deli  re,  to  look 
into  thofe  glorious  tranfadions,  whereby,  he  has  pro- 
ved his  love  to  you.  The  heavenly  maniions  Ihall 
eternally  refound,  with  acclamations  of  wonder,  at 
this  matchlefs  love.  And  the  man  who  never  faw 
it  to  be  wonderful  beyond  comparifon,  is  hitherto  a 
ftranger  to  it.  Let  us  all  hft  up  our  hearts,  in  holy, 
humble  extatic  admiration,  at  the  unfe  arch  able  riches, 
the  infurmountable  height^  the  unfathomable  depths 
the  unmeafurable  breadth  and  length  of  the  love  of 
Cbrifi,  zvhich  pafftth  all  admiration  ! 

4.  Not  to  multiply  particulars ;  it  ihould  be  re- 
membered with  love.  If  this  is  not  the  cafe,  our  re- 
membrance of  it,  and  all  the  returns  that  we  can 
make  for  it,  muft  go  for  nothing  at  all.  Even  among 
men,  whatever  reception  a  perfon's  love  meets  Vv^ith, 
and  whatever-  returns  of  gratitude  be  made  for  it ;  it 
always  lofes  its  principal  aim,  unlefs  it  kindles  love  in 
the  other  party.  So  it  is  alfo  with  the  love  of  Chrifl. 
Unlefs  you  love  him,  your  remembrance  of  his  love 
can  neither  be  agreeable  to  yourfelves,  nor  acceptable 
to  him.  It  cannot  be  agreeable  to  yourfelves ;  it  will 
rather  be  a  burden.  It  can  afford  no  pleafure,  but 
pain,  when  a  perfon  thinks  of  the  love  of  another  to 
him,  and  finds  himfelf  incapable  of  returning  love  for 
love.  Neither  can  it  be  acceptable  to  Chrift ;  for 
this  is  one  part  of  his  defign,  in  manifefting  his  love  to 
you,  and  in  giving  you  opportunities  to  remember  it ; 
that  your  hearts  may  be  thereby  drawn  out  to  love 
him,  and  to  love  him  above  all  other  objects.     Let 

your 


2  S  2  7 he  Believe f  V  Remembrance 

your  fpunk,  therefore,  be  lighted  at  the  beams  of  this 
S7/n;  and  learn  to  love  him,  becanfe  hefirjl  loved  you. 
And  let  every  remembrance  of  his  love  add  new  fuel 
and  newftrength  to  yours,  till  your  love  rife  into  fuch 
a  flame  as  may  be,  in  fome  degree,  worthy  of  his  love 
to  you. 

Why  iliould  w^e  need  to  prefs  this  exhortation  ?  Is 
there  any  Chriftian  who  is  not  convinced  of  his  in- 
comparable lovelinefs?  Is  he  not  the  brightnefs  of  his 
Father's  ^/orj'y  and  the  exprefs  image  of  his  per/on  P 
Is  he  not  while  and  ruddy,,  the  chief  eft  among  ten 
tho'jfandP  Is  there  any  other  objed  equally  worthy 
of  your  love?  What  are  all  earthly  poiTeffions?  What 
is  all  created  glory  ?  What  are  all  the  pleafures  of 
fenfe  ?  What  are  all  created  lovers  ?  What  are  all 
earthly  relations  ?  What  is  all  that  is  lovely  or  deli- 
rable,  or  beautiful,  or  pleafant,  or  profitable  under  the 
fun  ?  WJiat  is  life  itfelf  in  comparifon  of  him  ?  He  is 
altogether  lov'iy,  in  his  perfon,  in  his  offices,  in  his 
relations,  in  his  gifts,  in  his  fulnefs.  All  that  is  in 
him,  all  that  is  about  him,  all  that  proceeds  from  him, 
excels  in  lovelinefs. 

He  is  infinitely  lovely  from  whatever  point  you 
view  him.  Confider  him,  when,  from  all  eternity,  he 
undertook  your  defperate  caufe ;  when  his  delights 
were  with  the  fins  of  men.  Confider  him,  when,  in 
the  beginning  of  time,  he  entered  upon  the  execution 
of  his  fiiving  offices,  as  foon  as  there  was  a  finner  to  - 
be  faved.  Confider  him,  when  he  adually  took  upon 
him  your  nature ;  and,  in  that  nature,  finiflied  the 
work  which  you  could  never  have  accomplilhed ; 
and  which,  if  it  had  not  been  accompliflied,  you  had 
been  undone  for  ever.     View  him  a  heiplefs  b^be  in 

the 


of  the  Love  of  Chrift,  283 

tlie  manger  at  Bethlehem.     View  him  an  earl}^  exile 
in  Egypt.    View  him  a  fweating  carpenter  at  Naza- 
reth.    Follow  him  to  the  wildernefs,  where  he  was 
tempted  of  the  devil ;  and  fee  him  putting  joux  great- 
eft  enemy  to  flight.     Trace  him  through  all  the  ci- 
ties and  coafts  of  Ifrael;  and  fee  him,  every  where, 
making  the  bhnd  to   fee,  the  deaf  to  hear,  and  the 
lame  to  walk;  cleanling  the  lepers,  caffing  out  devils, 
railing  the  dead,  and  preaching  the  gofpel  to  the  poor. 
Look  after  him  to  the  garden,  where  he  agonized  ;  to 
the  judgment-hall,  where  he  was  condemned,  fcour- 
ged,  crowned  with  thorns,  buffeted,  mocked,  and  fpit- 
-ted  on  :  And  to  Calvary,  where  they  pierced  his  blef- 
fed  hands  and  his  feet;  where  he  roared  under  the 
apprehenfions  of  that  wrath  which  you  fliould  other- 
wife  have  borne,  and  under  the  hidings  of  his  Father's 
face,  to  which  he  fubmitted,  that  you  might  Jee  his 
face  ill  righteoufnefs  for  ever ;  where  he  hovued  the 
head,  and  yielded  up  the  ghofl. 

Behold  him,  in  a  very  fliort  time  after  all  this  a- 
bafement,  burfting  the  bands  of  death,  riling  victo- 
rious from  the  grave,  afcending  triumphant  into  hea- 
ven, and  taking  his  feat  on  the  right  hand  of  his  Fa- 
ther's throne.  See  him  making  interceffion  for  you, 
difpenling  all  the  bleffings  of  liis  covenant  unto  you, 
ordering  all  things  that  take  place  in  the  world  for 
your  good,  filling  his  ordinances  v/ith  the  gracious 
prefence  of  his  Spirit;  advancing,  in  his  own  un~ 
fearchable  and  incomprehenlible  method,  the  king- 
dom of  grace  in  this  world,  and  haftening  the  king- 
dom of  glory.  Look  forward,  in  a  word,  to  that  glo- 
rious and  tremenduous  day,  when  you  fliall  fee  him, 
even  with  the  bodily  eye,  and  fee  him  arrayed  with 

all 


.284  ^he  Believer's  Remembrance 

all  his  own,  and  all  his  Father's  glory;  attended  with 
all  the  legions  of  the  heavenly  holl ;  caUing,  with  the 
voice  of  the  archangel,  to  the  dead  that  are  in  their' 
graves  to  arife  and  come  to  judgment ;  palling  a  fi- 
nal fentence  upon  every  rational  creature ;  turning 
all  your  enemies  and  his  into  everlafting  and  irretrie- 
vable ruin ;  and  leading  you  home  triumphant,  and 
all  your  brethren,  into  thofe  manfions  of  inconceivable 
bljfs  that  he  is  now  preparing  for  you. 

Confider  that  love,  that  amazing  and  matchlefs- 
love,  which  nms  as  a  line  through  the  whole  of  this ; 
that  love  that  made  him  cheerful  in  his  eternal  un- 
dertaking for  you,  that  brought  him  into  our  world, 
in  the  likenefs  of  fmful  flefh,  that  nailed  him  to  the 
curfed  tree,  that  influences  all  his  prefent  adminifl;ra- 
tions ;  and  makes  him  impatient  till  you  all  he  with 
him,  where  he  is,  that  you  may  behold  liis  glory.  Con- 
fider the  happy  relation  in  which  you  itand  to  him, 
in  confequence  of  his  love.     He  has  even  betrothed 
you  to  himjelf  for  ever,     Conlider  that  his  love  fliall 
be  as  permanent  as  that  relation  ;  and  that  the  ma- 
nifefl:ations  of  it,  that  you  Ihall  enjoy,  fhall  eternally 
furpafs  all  your   prefent   conceptions.     Attentively 
conlider  all  thefe  things,  and  fee  if,  after  all,  you  can 
refrain  from  loving  him.     Surely  you  are  unworthy 
of  his  love,  you  are  unworthy  to  be  prefent  where 
his  love  is  mentioned,  if  you  can  think  of  him,  or  of 
it,  without  an  extafy  of  love  :  Or  if  you  are  not  bur- 
dened and  opprelTed  with  the  thought  that  you  can- 
not love  him  enough.     Oh  I  for  the  heart  of  a  fera- 
phim,  that  we  might  love  as  they  do  I    Nay ;  that 
were  far  too  little.     Oh !  for  a  copious  effufion  of  the 
love  of  Chrifc  in  our  hearts ;  that  we  might  love  him 

in 


of  the  Love  ofChriJl,  sSy 

in  a  manner  correfponding,  though  faintly,  faintly 
correfponding,  to  his  matchlefs  and  ever-memorable 
love  to  us  I 

It  was  alfo  propofed  on  this  head,  to  enquire  a  little 
more  particidarly  what  is  imported  in  the  exprellion 
in  the  text,  of  remembering  the  love  of  Chrill  more 
than  wine,  -It  was  already  noticed,  that  wine  is  here 
mentioned  as  one  of  the  choiceft  of  earthly  blellings ; 
and  that  the  general  meaning  of  the  plirafe  is,  that 
the  belt  and  choiceft  of  earthly  comforts  is  not  re- 
membered, or  thought  upon  by  the  Chriftian,  with 
the  fame  pleafure  and  fatisfaclion  as  the  love  of  Chrift. 
But  this  mode  of  fpeech  feems  intended  to  put  us  in 
mind  of  feveral  advantages,  which  Chriftians  derive 
from  the  love  of  Chrift ;  comparable  to  thofe  literal 
advantages  that  may  be  derived  from  wine,  in  rela- 
tion to  the  outward  man :  Which  advantages  ought 
ever  to  be  attended  to,  and  ought  to  enhance  the 
Chriftian's  fatisfadtion,  at  what  time  foevet  he  con- 
templates, or  remembers  that  love  from  whence  they 
proceed.  The  love  of  Chrift  is  of  the  fame  ufe  in  the 
fpiritual  world,  as  wine  is  in  the  natural;  and  is  more 
adapted  to  the  deftres  of  the  renewed  foul,  than  wine 
is  to  thofe  of  the  natural  man.  It  is  more  deiirable 
to  the  child  of  God,  than  all  that  tends  to  gratify  his 
fenfual  appetites ;  or  to  fupply  the  wants  of  nature. 
More  particularly, 

I .  Wine  is  of  a  nourilliing  quality.  When  ufed  in 
moderation,  it  is  adapted,  as  much  as  any  thing  elfe, 
to  fupply  the  wafte  of  nature ;  to  nom'ifli  the  body, 
and  fupport  the  animal  life.  The  love  of  Chrift  is 
not  only  the  nouriftiment,  it  is  the  very  ipring  of  pur 
fpiritual  life.     When  this  love  firft  fettled  upon  you, 

believerj 


286  l^he  Believer* s  Remembrance. 

believer,  you  was  "  dead  in  trafpalTes  and  fins  "  as  are 
all  the  reft  of  mankind ;  and  you  had  dill  continued 
in  that  .ftate,  if  your  time  had  not  been  n  time  of  love; 
influencing  him  to  fay  to  you,  when  you  was  in  your 
hlood,  live.  It  was  love  that  produced  that  voice  of  the 
Son  of  God  which  you  heard  in  the  gofpel,  and  by  which 
you  was  made  to  live.  And  love  filled  the  voice  with 
that  power  and  efficacy  which  were  neceflary  for  your 
quickening.  Plis  love  procured  for  you  that  fpiritual 
provifion,  by  which  your  life  is  fuftained ;  and  pro- 
cured it  at  the  infinite  expence  of  his  own  all-preci- 
ous life.  His  love  fets  that  provifion  before  you,  in 
word  and  facrament,  in  rich  plenty,  and  with  an  un- 
bounded hberahty.  And  to  this  alone  it  is  owing, 
that  a  table  is,  this  day,  covered  for  us  in  the  pre- 
fence  of  our  enemies.  It  is  in  love  that  he  will  be  to 
you  "  as  he  that  taketh  the  yoke  of  j^owr  jaws,"  when 
he  lays  meat  before  you  ;  and  enable  you  to  "  eat  and 
"  be  fatisfied,  and  to  praife  the  name  of  the  Lord." 
And,  in  his  free  and  fovereignlove,  he  has  bound  him- 
felf  ftill  to  provide  for  you,  and  to  maintain  you ;  till 
he  bring  you  home,  at  laft,  to  feaft  eternally  at  the 
table  that  fiiall  never  be  drawn.  With  good  reafon, 
therefore,  do  you  refolve  to  remember  his  love  more 
than  wine ;  to  think  of  it  oftener,  and  with  more  fa- 
tisfadion ;  with  ftronger  defires,  and  with  much  great- 
er joy,  than  upon  your  necejfary  food, 

2.  Wine  is  in  various  cafes  medicinal;  and  tends 
to  reftore  health  when  impaired.  On  this  account,  it 
is  natural  for  perfons  who  labour  under  fuch  difeafes 
as  may  receive  afliftance  by  that  means,  to  think  of 
wine  with  much  fadsfadion  and  defire.  The  love  of 
Chrift  is  the  fource  of  our  fpiritual  health,  as  well  as 

of 


of  the  Love  of  Chrijl,  2§  7 

of  our  life.  And,  when  it  is  impaired,  it  can  only  be 
reitored  by  new  communications  of  this  love.  "  A 
**  difeafe  that  is  lothfome  fills"  the  fouls  of  all  God's 
eledl,  in  their  natural  eilate.  They  are  covered  o- 
ver,  "  from  the  fole  of  the  foot  unto  the  crown  of  the 
"  head,  with  wounds  and  bruifes,  and  putrifying  fores ; 
"  that  have  not  been  clofed,  nor  bound  up,  nor  mol- 
"  lified  with  ointment."  The  love  of  Chriit  engages 
him  to  pay  a  fovereign  ^diit  to  every  one  of  them,  in 
his  own  time  and  way ;  to  manifefl  himfelf  to  them 
the  Lord  the  healer^  to  apply  to  their  fores  the  vir- 
tue of  his  own  Jiripes;  an4  thereby  to  cure  them,  by 
degrees,  fo  efFedlually,  that  they  are  made  fit  to  dwell 
for  ever  in  the  prefence  of  the  great  King.  All  the 
difeafes  that  opprefs  your  foul,  and  render  you  unfit 
for  appearing  in  his  prefence,  his  love  is  ready  to  cure. 
He  allows  you  a  prefent  opportunity  of  coming  to 
him,  that  you  may  obtain  fuch  communications  of  his 
love  as  may  reftore  }^ou  to  health  and  foundnefs; 
and  enable  you  to  accomplifii  your  journey  through 
this  wildernefs  with  alacrity  and  fpeed :  For  he  re- 
veals himfelf,  as  the  phyfician  of  fouls,  to  all  the  hear- 
ers of  the  gofpel ;  and,  without  any  exception,  lie 
propofes  to  heal  all  that  have  need  of  healing,  vSee, 
therefore,  that  you  remember  his  love  more  than  a- 
ny  remedy  for  the  difeafes  of  the  body ;  and  more 
than  any  thing  that  pretends  to  be  a  medicine  for 
the  foul. 

3.  Wine  is  an  excellent  cordial  for  fupporting  the 
animal  fpirits ;  or  for  reftoring  them  in  cafe  of  weak- 
nefs,  faintnefs,  or  wearinefs.  In  this  refpech  alfo,  the 
love  of  Chrift  is  more  to  be  remembred  than  wine. 
David  was  fenfible  of  this,  when  he  laid,   "  I  had 

"•  fainted 


288  ^he  Believer's  Rememhratice 

**  fainted,  unlefs  I  had  believed  to  fee  the  goodnefs 
"of  the  Lord,  in  the  land  of  the  hving  *."  The 
goodnefs  of  the  Lord  is,  in  reahty,  the  fame  \vith  the 
love  of  Chrift.  David's  fainting  fpirits  were  not  only 
fupported  by  new  communications  of  the  love  and 
goodnefs  of  God  in  Chrill ;  but  even  a  believing 
view  of  that  love  was  a  mean,  and  he  declares  it  the 
only  mean  that  could  have  been  effectual  for  fup- 
porting  his  drooping  heart,  and  preventing  his  faint- 
ing away  altogether.  The  fame  thing,  and  that  only, 
will  fupport  you,  in  like  manner,  when  in  danger  of 
fpiritual  fainting.  Whenever  a  fenfe  of  your  own 
weaknefs,  unworthinefs,  and  infufficiency  ;  a  fight  of 
theftrength  and  cunning  of  your  fpiritual  enemies,  in- 
ward or  outward;  a  view  of  the  difficulties,  hardfhips, 
and  dangers  that  are  in  your  way ;  an  apprehenfioii 
of  the  Lord's  hiding  himfelf  from  you,  or  having  a 
controverfy  v/ith  you  :  when  any  of  thefe,  or  any 
thing  elfe,  brings  you  into  danger  of  fainting  or  fuc- 
cumbing  in  the  way  of  duty ;  nothing  but  a  freih 
draught,  or  a  believing  difcovery  of  the  love  of  Chrift, 
will  revive  your  fpirits,  and  make  you  go  on  your 
way  rejoicing.  By  believing,  a  perfon  appropriates 
and  apphes  to  himfelf  the  love  of  Chrift,  as  really  as 
one  appropriates  v/hat  he  eats  or  drinks  ;  and  he  re- 
ceives the  fame  advantage  from  it,  that  a  weary, 
weak,  or  fickly  perfon  does  from  a  draught  of  the 
beft  wine.  Hence  every  believer  is  difpofed  to  efteem 
and  remember  the  love  of  Chrift  more  than  the  beft 
cordial.  If  ever  any  of  you  has  been  relieved  or  pre- 
ferved  from  fainting  in  this  manner,  remember  this 
love ;  as  you  would  remember  that  by  which  your 

fpirits 
*  Pfal.  xxvii.  13. 


of  the  LQve  of  Chrljl.  2  89 

fpirits  had  been  reftored,  and  your  life  preferved,  when 
a  mortal  enemy  pm^fued  you,  and  you  were  neither  a- 
ble  to  fight  nor  flee.  If  you  are  prefentiy  in  a  fainting 
condition,  remember  it,  and  take  a  new 'draught  of  it 
by  faith ;  that  you  may  be  llrengthened  for  the  ar- 
duous work  of  this  day.  And  fee  that  you.  continue 
to  remember  and  make  ufe  of  it  all  your  hfe  through, 
as  the  befl:  and  only  mean  of  prefer ving  you  from 
fpiritual  faintings;  and  likewife  of  reiloring  you, 
when  in  a  faint,  fickly,  or  languiiliing  condition. 
This,  believer,  is  the  hefi  wine^  referved  by  thy  huf- 
band  for  his  beloved,  that  'always  "  goeth  down 
"  fweetly ;  caufing  the  lips"  ofthofe  who  are  in  a  faint- 
ing fit,  as  well  as  "  of  them  that  are  afleep,  to 
"fpeak*." 

4.  Wine  is  of  a  moll:  cheering  and  exhilerating  quali- 
ty ;  and  therefore  fit  to  be  ufed  by  thofe  who  are  o- 
verwhelmed  with  forrow  and  heavinefs  of  hearts 
Hence  is  that  advice  of  the  mother  of  king  Lemuel : 
"  Give  ftrong  drink  to  him  that  is  ready  to  perifh,  and 
"  wine  to  him  that  is  of  a  heavy  heart.  Let  him 
*'  drink  and  forget  his. forrow;  and  remember  his  mi- 
^'  fery  no  more  f ."  This  the  love  of  Chrill  can  do, 
in  a  more  effedual,  and  in  a  much  more  rational 
manner,  than  either  wine  or  any  thing  elfe  on  earth. 
Whatever  is  the  caufe  of  a  perfon's  forrow,  whatever 
it  is  that  makes  his  heart  heavy ;  this  love  can  make 
him  utterly  to  forget  it,  and  to  triumph  over  it.  To 
iuch  a  degree  is  this  the  cafe,  that  there  have  been 
fome,  whofe  hearts  were  fo  filled  with  raptures  of 
heavenly  love  and  joy,  by  '^communications  of  the 
love  of  Chrift,  that,  in  the  midil  ofthofe  flames  which 

Vol.  L  T  *  reduced 

*  Song  vii.  9,  f  Prov.  xxx,  6,  7. 


290  ^he  Believers  Remembrance 

reduced  their  bodies  to  afhes,  they  folemnly  declared 
tliat  they  felt  no  pain ;  but  found  themfelves  refrelhed 
and  delighted,  as  in  a  bed  of  rofes.  Why  is  it,  then, 
dejected  Chriilian,  that  forrow  hath  filled  thine  heart? 
Or  why  is  thy  countenance  fad  on  a  folemn  feaft-day  ? 
Has  God  been  fmiting  you  with  fome  heavy  rod ;  and 
cauling  you  to  fmart  under  pis  difpleafure  ?  Has  he 
been  taking  from  you  the  fight  of  your  eyes,  and  the 
defire  of  your  heart ;  depriving  you  of  your  nearefl 
and  deareft  earthly  relations  ?  Has  he  been  fetching 
a  flroke  at  your  outward  eftate,  whereby  you  are  a< 
fraid  of  being  reduced  to  poverty  and  want  ?  Has  he 
given  you  up  to  the  fcourge  of  the  tongue,  and  fuf- 
fered  your  reputation  to  become  "  the  fong  of  the 
*'  drunkard  ?"  Has  he  been  hiding  his  face  from  you; 
and  caufing  you  to  "  go  mourning  without  the  fun?" 
Or,  which  is  worfe  than  all  the  reft,  has  he  been  fufFer- 
ing  your  own  corruption  fo  far  to  prevail  againfh  you, 
that  your  fins  have  rifen,  in  number  and  aggravation, 
to  the  very  heavens ;  and  have  taken  fuch  hold  upon 
you,  that  you  cannot  look  up  ?  Or  if  it  is  poflible  for 
you  to  be  in  a  worfe  cafe  than  any  of  thefe  ;  flill  your 
beft  and  readied  method,  to  forget  all  your  forrow,  is 
to  take  a  new  draught  of  the  love  of  Chrift.  Take 
a  believing  view  of  what  his  love  made  him  fuffer  in 
your  flea^.  Take  a  view  of  this  love,  as  influencing 
all  his  procedure  towards  you  now,  however  fevere. 
And  take  a  view  of  it  as  fecuring  to  you  a  complete 
f^lvation  from  all  fm,  and  from  all  forrow,  in  a  little. 
This  will  fo  revive  your  drooping  heart,  that,  even  in 
the  midfl  of  your  heavinejs,  and  of  thofe  manifold 
temptations  which  occafion  it,  you  fliall "  rejoice  with 
*''joy  unfpeukable  and  full  of  glory." 

5.  Wine 


oftheLoveofChriJi,  291 

5.  Wiile  is  a  moll  intoxicatiiig  and  llupifying  thing. 
It  tends,  when  ufed  in  excefs,  to  deftroy  the  diitinc- 
tion  between  men  and  the  brute-creation.  Yea,  it 
finks  the  man  below  the  beaft,  for  a  time ;  by  fu- 
fpending  the  exercife,  not  only  of  the  rational  powers, 
but  even  of  animal  inftind.  God  forbid  that  we 
Iliould  compare  the  love  of  Chrift  to  wine  in  this  re- 
fpe6t.  Nay,  the  contrail  here  is  as  ilrong,  as  the  re- 
femblance  is  in  the  particulars  above-mentioned. 
And,  on  account  of  this  contrail,  as  well  as  of  that 
refemblance,  the  Chriflian  is  difpofed  to  retnember 
this  love  more  than  wine.  Wine  is,  in  this  refpedl,  a 
lively  emblem  of  the  world,  and  the  things  of  the 
world.  When  a  man  has  once  drunk  a  little  more 
than  enough,  it  becomes  impoilible  for  him  to  think 
of  any  thing  elfe  but  wine.  His  only  defire  is  for 
more  of  that,  of  which  he  has  already  too  much. 
And  the  longer  he  drinks,  his  delire  is  the  ilronger  ; 
while  he  is  at  all  capable  of  action.  The  fame  is  the 
eafe  with  the  worldly  man.  The  more  he  pofTefles 
of  the  good  things  of  this  life,  the  more  infatiable  are 
his  delires  after  them.  Like  the  grave,  he  fays  not 
it  is  enough ;  till  his  fpiritual  fenfes  are  altogether  be- 
fotted;  and  he  wallows  among  thick  clay,  as  the 
drunkard  among  his  vomit.  Againil  this  the  fpoufe 
here  refolves ;  and  declares  her  intention  to  remem- 
ber and  improve  the  love  of  Chrift,  as  the  beft  anti- 
dote againil  all  the  allurements,  againfl  the  intoxical 
tion  of  the  world.     Her  meaning  is,  *  I  know  the 

*  intoxicating  and  bewitching  quality  of  wine.     I  am 

*  fenlible  that  all  the  pleafures,  all  the  honours,  and 

*  all  the  paltry  enjoyments  of  this  life  have  a  fimilar 

*  tendency.     Againft   this  I  Ihall  ever  be  on  my 

T  2  *  guard 


292 


ne  Believer'' s  Remembrance 


*  guard ;  as  knowing  that  an  inordinate  attachment 

*  to  them  muil,  at  length,  make  me  utterly  carelefs 

*  about  thee,  about  thy  love,  and  about  all  its  happy 

*  efFeds.  And,  as  the  bell  mean  of  fortifying  me  a- 
'  gainft  all  the  inchanting  power  of  thefe  beaftly  gra- 
'  tifications*,  I  will  always  avoid  fetting  my  heart  upon 
'  them,  or  employing  my  thoughts  immoderately  a- 

*  bout  them.     I  will  always  think  more  about  thy 

*  love,  and  eiteem  it  more  highly  than  any,  or  all  of 

*  thefe.     A  conftant  remembrance  of  thy  love  fhall 

*  be,  to  me,  the  belt  antidote  againfh  all  that  would 

*  draw  my  affedions  away  from  thyfelf ;  or  ufurp  thy 
'  room  in  my  heart.  That  I  may  never  ceafe  to  love 
'  thee  above  all  other  objedls,  I  will  be  ever  on  my 

*  guard  againlt  all  the  allurements  of  the  world ;  and 
'  'will  remember  thy  love,  viore  than  all  thefe  intoxi- 

*  eating  things/ 

We  are  now  to  proceed  to  fome  general  improve- 
ment of  the  fubjed.  And  we  fhall  confine  ourfelves 
to  the  following  inferences. 

I.  From  what  has  been  faid,  we  may  fee  the  re- 
markable folly  and  llupidity  of  the  men  of  the  world  ; 
and  efpecially  of  gofpel-defpifers.  The  love  of  Chrill 
is  an  objedl  worthy,  above  all  others,  to  be  delired, 
remembered,  and  elleemed.  This  love  is  revealed  and 
exhibited  in  the  gofpel,  to  all  who  hear  that  joyful 
found,  not  only  as  a  fubje6l  of  contemplation;  but 
as  a  thing  of  which  every  one  may  accept,  and  which 
he  may  claim  as  his  own.  But,  alas!  So  are  the  minds 
of  the  greateft  part  of  men  blinded,  fo  are  their  hearts 
hardened,  and  their  affedions  alienated  from  all  that 
is  good,  that  neither  Chrill  nor  his  love  are  of  any 

conlideration 


ofthe  Love  of  Chrijt,  293 

conlideration  with  them.  He  who  is  the  chiefeft  a- 
mong  ten  thoufand,  and  altogether  lovely,  has  neither 
form  nor  comelinefs  in  their  eye.  They  feldom  or 
never  entertain  a  ferious  thought  about  the  love  of 
Chrifl.  And,  if  ever  a  traniient  thought  about  it 
pafTes  through  their  minds,  they  are  far  from  being  fo 
much  affedled  with  it  as  they  would  be  with  a  pro- 
fane romance.  O  foolifh  and  thoughtlefs  perfons, 
who  hath  bewitched  you  ?  What  is  it  that  attradls 
your  attention  ?  Wherein  is  it  that  you  find,  or  ex- 
pedl  to  find  pleafure ;  that  you  have  no  fatisfadion 
in  remembering  this  wonderful,  this  incomprehenfible 
love  of  Chrifl  ? 

2.  We  may  fee  how  inexcufable  and  abfurd  it  is 
for  them  who  are  Chriflians  indeed,  to  allow  them- 
felves  in  any  immoderate  attachment  to  any  earthly 
enjoyment ;  or  to  allow  their  minds  to  be  too  much 
employed  in  the  contemplation  of  fenfible  things. 
What  is  it  that  deferves  your  heart,  when  the  eternal 
Son  of  God  condefcends  to  make  love  to  you,  and  de- 
mands a  return  of  aifedlion  ?  What  is  there  in  this 
world  Vforthy  to  employ  your  attention,  when  you 
have  an  opportunity  to  remember  the  love  of  Chrift  ? 
If  they  are  guilty  of  fin  and  folly  who  defpife  this 
love,  having  never  had  any  faving  acquaintance  with 
it,  nor  enjoyed  any  comm.uni<:ations  of  it,  much  more 
are  you  who  know,  in  fome  degree,  what  it  is,  and 
have  had  it  fhed  abroad  in  your  hearts.  You  have 
chofen  Chrifi:  for  your  hufband ;  you  have  felt  his 
love  Tweeter  than  any  thing  befides ;  you  have  vow- 
ed conftancy  in  your  love  to  him ;  and  have  enga- 
ged, as  in  this  text,  to  remember  his  love  more  than 
wine :  And  how  can  it  confift  with  your  relation  to 

T  3  him, 


294  ^^^  Believer'' s  Remembrance 

him,  with  gratitude  for  what  he  has  done  for  you,  or 
with  your  nuptial  vows  and  engagements,  to  fuffer 
any  creature  to  have  more  of  your  afFedions,  or  of 
your  thoughts,  than  him  or  his  love  ?  Others,  in  for- 
getting his  love,  and  fetting  their  hearts  upon  other 
objeds,  are  indeed  guilty  of  flighting  his  gracious  of- 
fers, and  pouring  diihonour  upon  himfelf :  But  they 
are  his  enemies ;  and  nothing  better  is  to  be  expected 
from  them.  But  you  are  honoured  to  Hand  in  the 
neareft  relation  to  him — You  are  his  fpoufe ;  and 
you  are  guilty  of  fpiritual  adultery,  as  often  a^  you 
allow  more  of  your  heart  to  any  other  objedl  than  to 
him.  If  there  is  any  thing  that  you  poflefs,  or  any 
thing  that  you  defire  and  hope  for ;  or  any  thing 
that  you  have  loft,  which  you  love,  or  efteem,  or 
think  about,  more  than  Chriil  or  his  love;  in  fo 
doing,  you  are  guilty  of  a  breach  of  your  marriage- 
covenant.  And  juftly  may  ho,  judge  you,  as  wo7uen 
that  break  wedlock  ajid  /bed  blood  are  judged. 

3.  We  may  fee  whence  it  is  that  there  is  fo  little 
love  among  the  profefibrs  of  Chriftianity  in  our  day, 
either  towards  God  or  towards  one  another.  It  can 
proceed  from  nothing  fo  much,  as  from  our  want 
of  attention  to  the  love  of  Chrift.  It  is  upon  this 
love  of  his,  that  all  evangelical  love  among  us  muft 
be  founded.  Our  taper  can  never  burn,  unlefs  it  is 
lighted  at  his  flame.  The  more  we  think  of  his 
love,  the  more  of  its  image  w  ill  be  produced  in  us ; 
and  when  we  do  not  remember  his  love,  no  won- 
der that  ours  waxes  cold.  If  you  conflder  how  he 
loved  you,  and  how  lie  loves  you  ftill ;  if  you  remem- 
ber what  evidence  he  gave  of  his  love,  and  what  dif- 
ficulties it  furmounted ;  if  you  recoiled:  what  fruits 
of  his  love  you  enjoy,  and  what  you  have  reafon  to 

hope 


of  the  Love  of  Chriji.  295 

hope  for ;  it  will  be  impoflible  for  you  to  refrain  from 
loving  liim.  And  if  you  love  him  who  loved,  you 
cannot  fail  to  love  them  alfo  that  are  beloved  of  him. 
In  vain  would  a  woman  pretend  to  love  her  hufband, 
if  fhe  hated  her  hufoand^s  friend.  Are  you  then  fen- 
iible  of  the  coldnefs  of  your  love  ;  and  is  it  matter  of 
grief  and  humihation  to  you  ?  Would  you  delire,  in- 
deed, to  love  Chrift  more  fervently,  and  to  have  a 
greater  degree  of  Chrillian  affection  for  thofe  who 
bear  his  image  ?  The  only  method  to  have  this  delire 
gratified  is  to  continue  ftedfafl  in  the  refolution  here 
expreil,  and  conftant  in  your  performance  of  it ;  re- 
membering the  love  of  Chrift  more  than  wine. 

/\.  We  may  fee  matter  of  lamentation  and  deep 
movirning  before  the  Lord ;  on  account  of  the  fad 
ihort-coming  even  of  real  Chriftiarus,  in  the  duty  of 
remembering  Chrift's  love  ?  How  is  the  fpoufe  of 
Chrift  become  an  harlot !  How  is  that  love  which  ftie 
owes  to  her  glorious  Huftxand,  fquandered  upon  her 
paramours  I  How  awfully  carelefs  is  fhe,  both  about 
him  and  about  his  love  I  How  are  they  who  are  in- 
deed efpoufed  to  Chrift,  found  gadding  after  vanities ; 
even  when  attending  thofe  ordinances  where  his  love 
is  clearly  fet  before  them  ?  How  often  is  our  exercife 
more  like  theirs,  concerning  whom  it  is  faid,  that  God 
is  not  in  all  their  thoughts,  than  like  tliat  of  the  fpoufe 
in  the  text  ?  How  many  days  and  nights  do  vv^e  fpend 
without  ever  a  thought  of  Chrift  or  his  lov^  ?  How 
often  do  we  fuffer  our  hearts  to  go  out  after  our  earth- 
ly pleafures,  our  earthly  pofleftionSj  or  our  earthly  re- 
latives, perhaps  after  our  relation  to  them  is  diflblved, 
more  than  after  Chrift?  How  much  oftener  do  we 
think  of  our  temporal  wants  and  miferies,  our  worldly 

lofTes, 


296  'I'he  Believer* s  Remembrance. 

lolTes,  crofTes,  trials  and  temptations,  than  of  Chriil's 
love?  Surely  you  who  have  been  helped  feriouily  to 
examine  yourfelves,  will  have  found  this  to  be  fadly 
the  cafe  with  you.  Neither  can  you  be  rightly  ex- 
ercifed,  unlefs  you  are  bemoaning  yourfelf,  and  la- 
menting deeply  before  God  on  that  account. 

5.  We  may  fee  matter  of  trial  and  examination. 
We  would  aik  you,  intended  communicant ;  yea,  w^e 
put  the  quellion  to  every  confcience  in  this  company, 
Are  you  difpofed,  are  you  even  defirous,  through  di- 
vine grace,  to  remember  the  love  of  Chrifl  more  than 
wineP  Surely  there  is  none  among  us  that  ought  not 
to  remember  it.     There  is  none  that  may  not  find 
real  fatisfadion  in   remembering  it.     And  there  is 
none  that  does  not  richly  deferve  the  hatred  both  of 
God  and  man,  who  allows  himfelf  to  forget  it.  Would 
you  wifh,  then,  to  remember  it  in  the  manner  of  which 
you  have  been  hearing  ?  are  you  delirous  to  remem- 
ber it  with  knowledge,  and  with  the  appropriation  of 
faith  ?    To  remember  it  with  wonder  and  gratitude  ; 
and  in  the  exercife  of  fervent  love?  Are  you  difpofed 
to  remember  it  more  than  your  necelTary  food,  more  n 
than  the  moil  fovereign  medicine,  more  than  the  beil 
cordial,  more  than  your  greateft  comfort,  and  more 
than  thofe  things  that  are  moll  in  danger  of  engrof- 
ling  your  attention  and  remembrance  ?  If  this  is  real- 
ly the  cafe,  you  have  comfortable  evidence  of  your 
being  efpoufed  to  Chrift ;  and  being  in  cafe  to  be  wel- 
come at  his  table.     But  if  you  have  no  fuch  difpoli- 
tion  or  delire,  you  can  be  no  other  than  a  ftranger  and 
an  enemy,  both  to  him  and  to  his  love. 

In  a  word,  From  this  fubjed  we  may  fee  matter  of 
exhortation,  both  to  thofe  w^ho  intend  to  communi- 

cate. 


of  the  Love  of  Chrifl.  297 

eate,  and  to  all  others  who  are  prefect  on  this  oeca* 
iion, 

ifl.  Let  communicants  be  exhorted  to  come  for- 
ward to  the  Lord's  table,  in  a  believing  remembrance 
of  the  love  of  Chrill;  and  with  a  view  to  caft  in  their 
mite  to  keep  up  the  remembrance  of  it,  in  the  church, 
through  all  generations.  Bring  not  along  with  you, 
to  this  folemn  ordinance,  an  unbelieving  remem- 
brance of  any  thing,  that  Satan  or  your  own  evil 
heart  may  have  fuggefled,  to  the  prejudice  of  Chriil 
or  his  love.  Bring  not  with  you  a  murmuring  and 
ungrateful  remembrance  of  any  difpenfation  of  the 
hand  of  Chriil,  that  you  thought  unkind  or  fevere. 
Bring  not  an  adulterous  remembrance  of  any  of 
ChrilVs  rivals ;  whether  they  be  objects  which  you 
ought  to  abhor ;  or  objeds  to  which  you  may 
be  lawfully  attached,  in  a  moderate  degree.  If  you 
long  for,  or  expecl  the  enjoyment  of  any  earthly  good, 
ftudy  to  forget  your  hopes.  If  you  poiTefs  any  thing 
uncommonly  defirable,  be  concerned  to  forget  your 
pofleiiion.  And  if  Providence  has  deprived  you  of 
any  thing,  however  much  you  efteemed  it,  endea- 
vour, for  a  little,  to  forget  your  lofs.  And  let  nothing 
occupy  your  thoughts  to-day  but  the  love  of  Chrift. 
If  you  can  difcern  about  yourfelf  the  marks  of  union 
to  Chrift,  beware  of  a  proud  or  conceited  remem- 
brance of  your  attainment.  And  if  you  cannot  ob- 
ferve  luch  evidences,  beware  of  giving  up  yourfelf  to 
a  difcouraging  rem.embrance  of  your  darlinefs.  Let 
neither  your  frame,  nor  your  want  of  a  frame  divert 
you  from  a  believing,  a  joyful,  an  aifedionate  re- 
membrance of  the  dying  love  of  Chrifi  at  his  own 
table. 

Neither 


298  ^he  Believer'' s  Remembrance 

Neither  are  you  to  look  upon  this  as  the  duty  of  a 
communion  table,  or  of  a  communion  Sabbath  only. 
You  fhould  confider  it  as  the  duty  of  every  day;  and 
of  every  hour  of  your  hfe.     It  is  not  the  delign  of 
this  ordinance,  to  call  to  your  remembrance  an  ob- 
jed:  that  you  may  lawfully  negled  or  overlook  at  o- 
ther  times ;  but  to  refrefn  your  memories  about  an 
object  that  ought  never  to  be  forgotten.     It  was  left 
the  remembrance  of  Chrifl  and  his  love  iliould  be  loft, 
through  your  many  worldly  avocations,  through  your 
much  remaining  corruptions,  and  through  the  many 
attempts  of  your  fpiritual  enemies,  that  this  ordinance 
was  inftituted,  as  a  mean  of  fixing  your  attention  to 
thefe  memorable  objects,  and  of  recalhng  your  wan- 
dering hearts  from  the  mountains  of  vanity.     Here 
you  have  both  a  pregnant  evidence  of  his  love,  aqd  a 
fymbohcal  reprefentation  and  exhibition  of  fome  of 
its  principal  fruits ;  ferving  to  imprint  it  upon  your 
heart,  and  upon  your  memory  :  That  you  may  think 
of  it  the  more  readily  and  the  more  conftantly ;  with 
the  greater  affurance  of  faith,  and  with  the  greater 
fatisfadion  and  delight,  all  your  hfe  through. 

2dlj,  Let  all  perfons  prefent,  of  every  charader 
and  of  every  condition,  of  every  age  and  fex,  be  ex- 
horted to  remember  the  love  of  Chrift.  Let  every 
perfon  take  off"  his  attention  from  that  which  is  the 
fupreme  object  of  his  delight  among  the  creatures ; 
and  let  Chrift  and  his  love  be  all  to  all.  "  Let  the 
*'  Vvdcked  forfake  his  v/ay,  and  the  unrighteous  man 
"  his  thoughts."  Let  the  adulterer  forget  the  twi- 
light, and  the  thief  his  lying  in  wait.  Let  the  drun- 
kard forget  his  cups,  and  the  profane  perfon  his  oaths 
and  blafphemies.     Let  the  ambitious  man  forget  his 

honours, 


of  the  Love  of  Cbrijl,  29^ 

honours,  the  vokiptuous  man  his  pleafures,  and  the 
covetous  man  his  bags.  And  let  us  all  join  together, 
in  a  cheerful,  a  believing  remembrance  of  the  love 
I  of  Chrift.  You  muit  either  be  interefted  in  his  love, 
lor  all  the  world  cannot  prevent  your  falhng  an  eter- 
nal facrifice  to  his  revenging  wrath.  Now  he  makes 
;you  an  cfier  of  his  love,  and  of  himfelf.  If  jou  con- 
tinue to  refufe  it,  you  mufl  be  for  ever  an  objed  of 
his  hatred,  and  be  broken  in  pieces,  with  his  "  weigh- 
"  ty  rod  of  iron,  as  a  potter's  vellel."  But  if,  in  a  de- 
pendance  upon  his  grace,  yoia  give  a  welcome  recep- 
tion to  the  propofals  of  his  love,  if  you  are  but  wil- 
ling to  give  yourfelf  to  him  as  you  are,  and  to  receive 
him  for  your  Lord  and  Hulband ;  then  the  match  be- 
tween him  and  you  is  already  made.  And  never 
fliall  you  have  reafon  to  repent  your  choice.  If  you 
are  willing  to  difcard  all  his  rivals ;  and,  influenced  by 
a  grateful  remembrance  of  his  love,  to  fet  your  love 
upon  him,  and  to  be  dutiful  to  him  as  your  hulband ; 
then  you  Ihall  have  no  reafon  to  fear  undutifulnefs  on 
his  part ;  nor  will  he  ever  forget  your  love  to  him, 
nor  that  "  work  and  labour  of  love"  in  which  you  en- 
deavour to  employ  yourfelves.  But  if  you  finally 
perfift  in  refufing  the  tenders  of  liis  love,  and  flill  pre- 
fer the  vanities  of  time  to  him.,  then  all  your  lovers 
fhall  not  be  able  to  deliver  you  out  of  his  hand.  You 
fhall  find  him  as  juft  as  he  is  lovely,  and  as  terrible  to 
his  enemies  as  he  is  loving  and  indulgent  to  his  fpoufe. 
None  knows  the  power  c/his  wrath,  any  more  than 
the  dimenfions  of  his  love  that  palTeth  knowledge. 
Let  me  therefore  befeech  yo\x,  in  the  bowels  ofChrifl 
Jefus,  as  you  would  wifli  to  be  happy,  in  time  and 
through  eternity ;  as  you  would  meet  him  without 

horror 


gco  The  BelieDer's  Remembrance,  &c. 

horror  in  that  folemn  day,  when  we  mull  all  fland 
before  his  judgment-feat ;  as  you  would  not  lofe  this 
precious  opportunity,  which,  for  ought  you  know, 
may  be  your  lafl ;  as  you  would  not  have  this  whole 
affembly  to  be  witnefles  againft  you,  and  this  day's 
work  an  aggravation  of  your  fearful  doom  in  the  day 
of  the  Lord;  beware  of  refufing  hii?i  that  fpeaketb  to 
you  from  heaven.  Let  us  all  go  forth,  while  yet  the 
cry  is  beardy  to  ineet  this  glorious  Bridegroom.  Let 
us,  with  raptures  of  wonder,  gratitude,  and  love,  em- 
brace the  offers  of  bis  love  that  are  now  made  us. 
And,  from  this  time  forth,  let  it  be  our  fixed  refolu- 
tion,  and  our  conftant  aim,  to  remember  his  love  more 
than  wine. 


SER. 


SERMON     XL 

Evangelical  Uprightnefs  accompanied^  in  every  one 
that  has  it^  with  unfeigned  love  to  Chriji, 


Song  i.  4. 

— THE  UPRIGHT  LOVE  THEE. 

WE  are  met  together  this  day  for  the  celebration 
of  a  love-feafl.  The  facrament  of  the  Lord's 
fupper  is  appointed  as  a  iignal  memorial  of  the  love 
of  Chrifl  to  us.  And,  at  the  fame  time,  it  affords  us 
a  noble  inftance  of  it.  It  was  a  noble  inllance  of  love 
in  him,  to  inftitute  for  us  this  feail  in  the  fame  night 
in  which  he  was  betrayed.  Hereby  he  ihewed,  to  a 
demonftration,  that  he  loved  us,  and  thought  upon 
us,  in  the  loweit  Hep  of  his  low  and  humbled  eftate. 
And  it  v^as  appointed  as  a  memorial  of  his  love  ;  to 
recal  it  into  our  memory,  whenfoever  we  fhould  be  in 
danger  either  of  forgetting  it,  or  doubting  of  it. 
Hence  the  command,  that  is  annexed  to  the  inllitu- 
tion  of  it,  Bo  this  in  remembrance  of  me,  *  I  know,' 
would  he  fay,  '  that  as  I  am  about  to  go  away  from 

•  you,  for  a  while,  your   unbelief  will  be  ready  to 

*  conftrudl  this  circumftance  as  an  evidence  that  I 
Move  you  not.     And  I  am  well  aware,  that,  during 

my 


302  Evangelical  Vpnghtnefs 

*  my  abfence,  many  things  will  take  place,  both  in 

*  you  and  around  you,  which  you  will  be  too  apt  to 
'  conlider  in  the  fame  light.     But  I  give  you  this  fo- 

*  lemn  ordinance  as  a  proof  that  I  love  you,  when  I 
'  propofe  to  leave  you,  as  much  as  ever  I  did.    I  give 

*  it  likewife  as  a  pledge  of  the  everlafting  continuance 

*  of  my  love ;  a  token  that  I  will  love  you,  fo  as  ne- 

*  ver  to  forget  you,  even  when  I  fliall  lit  at  the  right 

*  hand  of  my  Father's  throne.     As  often,  therefore, 
'  as  you  partake  in  this  ordinance,  remember  that  I 

*  love  you  flill,  whatever  appearances  may  feem  to 

*  fay  to  the  contrary.' 

He  gave  it  alfo  to  be  a  mean  of  quickening,  and 
drawing  out  our  love  to  him.  And  it  mufl  have  this 
effe6l,  if  we  really  improve  it  as  a  memorial  of  his  love. 
The  more  we  think  of  his  love  to  us,  the  more  fer- 
vently will  we  love  him.  It  is  for  this  reafon,  among 
others,  that  he  delires  us  to  remember  his  love.  He 
well  know$  that  our  love  to  him  is  always  fickle  and 
variable ;  very  unlike  his  unchangeable  love  to  us. 
He  knows  that  nothing  can  have  a  more  powerful 
influence  to  llrengthen  and  increafe  our  love,  than 
a  believing  view  of  his  love  to  us.  He  therefore  calls 
us  to  remember  his  love  ;  and  gives  us  this  ordinance 
as  a  memorial  of  it,  that,  by  remembering  it,  we 
might  be  incited  to  love  him  in  return.  If,  therefore, 
any  of  us  be  worthy  communicants  to-day,  or  receive 
that  advantage  by  this  ordinance,  which  Chriit  defign- 
ed  for  us  when  he  inilituted  it ;  we  wiU  find  our  ex- 
^rcife,  as  well  as  our  character,  in  this  text.  Ihe  up- 
right love  thee. 

The  Church  having  expreil,  in  the  preceding  claufe 
of  tliis  verfe,  in  what  eftimation  flie  refolved  to  hold 

the 


attended  with  Love  to  Chrijl,  303 

the  love  of  Chrift  ;  may  be  coniidered  as  declaring, 
in  this  lafl:  claufe,  what  returns  Ihe,  and  every  one 
of  her  genuine  m'^mbers,  are  difpofed  to  make  to 
Chrift  for  his  love.     All  that  they  can  do  is  to  love 
him  in  return  ;   and  it  is  here  declared  that  they  do 
fo.    Though  the  fpoufe,  in  thefe  words,  fpeaks  in  the 
third  per/on,  Ihe  may  be  coniidered  as  fpeaking  of 
herfelf,  as  really  as  when  fhe  ufes  the  firjl.   None  are 
truly  upright  but  fuch  as  are  united  to  Chrift.    And 
all  who  are  efpoufed  to  him  are  upright  in  the  fenfe 
of  this  text.     It  is,  therefore,  the  fame  as  if  ftie  had 
MA,  I  love  thee.     And  the  words  may  be  viewed  as 
expreffive  of  the  reafon  why  fhe  was  difpofed  to  re- 
member the  love  of  Chrift  v/ith  fo  much  pleafure  ;  as 
if  fhe  had  faid, '  How  can  I  but  take  pleafure  in  the 

*  remembrance  of  thy  love  ;  feeing  I  have  fuch  a  fu- 

*  perlative  love  to  thee  ?  If  I  were  indifferent  about 

*  thee,  it  would  be  little  fatisfadlion  to  me  to  confider 

*  thy  love  to  me.    But,  as  I  love  thee  above  all  things, 

*  I  cannot  but  refledl  with  much  pkafure  upon  thy 

*  love  to  me.     At  the  fame  time,  the  remembrance 

*  of  thy  love  to  me  ferves  much  to  increafe  my  love  to 

*  thee.  Yes,  I  love  thee,  and  I  am  far  from  being  a- 

*  fhamed  of  it :  Nor  have  I  any  reafon  to  be  fo.  E- 
'  very  perfon  loves  thee,  v/hofe  example  I  wifh  to  fol- 

*  low ;  and  v/liofe  efteem  or  approbation  I  wifli  to  en- 
'  joy.  I  value  not  what  wicked  men  think  of  me  or 
'  my  exercife  ;  and  in  loving  thee  I  fhall  have  both 

*  the  approbation  and  the  company  of  all  that  are 

*  truly  righteous.     The  upright  love  ihee,^ 


In  the  words  we  have  two  things, 

e^  genuine  n 

bers 


I.  The  true  character  of  all  that  are^  genuine  mem- 


504  Evangelical  Uprightnefs 

bers  of  the  church  of  Chrifl :  They  are  upright.  The 
•word  originally  fignilies  a  thing  that  Hands  flraight 
upward,  and  declines  not  to  one  lide  more  than  to  a- 
nother.  By  a  metaphor  it  is  applied  to  perfons,  and 
is  ufed  to  exprefs  fincerity,  juitice,  or  lionefty.  "  God 
"  made  man  upright'*  at  the  finl.  All  mankind 
would  have  continued  to  be  fo,  if  they  had  not  fought 
out  many  finful  inientioiu.  Now,  inflead  of  that  rec- 
titude of  nature,  with  which  our  firil  parents  were 
endued  at  their  firit  creation,  there  is  nothing  but 
perverfenefs  in  every  faculty  of  the  fouly  while  we 
continue  in  a  natural  eilate.  Though  none  can 
*'  make  flraight  what  God  hath  made  crooked;  '*  it  very 
quickly  appeared  hov/  eafy  it  was  to  make  that  crook- 
ed which  he  had  made  flraight.  We  made  ourfelves 
the  oppoiite  of  what  God  had  made  us.  And  fuch 
we  continue  to  be  till  God  take  a  gracious  dealing 
with  us.  So  he  does  Vvdth  all  v/ho  are  efpoufed  to 
Chrifl ;  and,  by  his  grace,  they  are  all  made  upright 
a  fecond  time. 

2.  The  afFeclion  that  all  fuch  perfons  have  for  Chrifty 
to  whom  they  are  efpoufed.  They  hue  him.  They 
have  feen  and  coniidered  his  love  to  them ;  and  this 
has  excited  in  them  a  lincere  love  to  him,  correfpond- 
ing  to  that  relation  which  fubfifls  between  him  and 
them,  and  to  thofe  manifeilations  of  his  love  which 
they  have  enjoyed.  Every  one  of  them  may  join  in 
the  Apoflle's  declaration  :  "  We  love  him  becaufe 
"hefirfllovedus*." 

The  words  themfelves  being  as  plain  as  any  doc- 
trine that  can  be  dravrn  from  them,  we  fhall  endea- 
vour, through  divine  affiflance,  to  give  fome  brief  ex^ 

plication- 

*  I  John  iv.  19, 


attended  with  Love  to  Cbrijt.  305 

plication  of  each  of  the  two  things  already  noticed 
in  them;  and  then  conclude  with  fome  improve- 
ment. 

We  return,  then,  to  confider  the  charader  here 
given  of  fuch  as  are  efpoufed  to  Chrift,  in  the  word 
upright.  The  holy  law  of  God  is  the  only  rule  of  all 
fpiritual  reditude.  None  can  be  denominated  up- 
right, that  has  not  attained  fome  degree  of  conformi- 
ty to  this  rule.  They  who  are  wholly  void  of  fuch 
conformity,  deferve  an  oppoiite  denomination.  The 
way  of  fin  is  called  crooked  in  Scripture,  becaufe  it 
lies  not  agreeably  to  this  rule ;  and  becaufe  it  leads 
to  a  different  end  from  what  the  finner  aims  at,  and 
appears  to  make  progrefs  unto.  Every  finner,  as 
well  as  every  other  rational  creature,  aims  at  his  own 
happinefs.  And  the  way  in  which  he  is  engaged  ap- 
pears to  him  to  lead  to  that  valuable  end ;  while,  in 
reality,  he  is  going  fpeedily  on  to  deltrudion.  Hence 
is  that  of  the  Pfalmift,  "  As  for  fuch  as  turn  afide  af- 
"  ter  their  crooked  ways ;  God  fiiall  lead  them  forth 
"  with  the  wicked  *."  The  devil,  who  was  the  firil 
finner,  is  called  the  crooked  ferpent ;  becaufe,  as  a  h- 
teral  ferpent  ufually  twills  and  turns  its  body,  fo  that 
no  two  parts  of  it  have  the  fame  diredtion,  and  no 
perfon  can  judge  which  way  its  head  lies,  by  obfer- 
ving  the  pofition  of  any  other  part  of  it ;  fo  the  de- 
vil's adlions  are  neither  conformable  to  any  rule,  nor 
confiftent  among  themfelves;  nor  can  any  man  judge 
of  his  defigns  by  what  of  his  work  lies  obvious  to  his 
eye  for  the  prefent.  Such  is  his  infernal  cunning, 
that  he  frequently  aims  at  fomething  diredly  oppo- 
VoL.  I.  .       U  *  fite 

*  Pfal.  CXX7.  5. 


3o6  Evangelical  Uprightnefs 

fite  to  what  feems  to  be  the  tendency  of  his  prefent 
adions.     And  all  fm  is  crooked  like  its  author. 

In  oppolition  to  this,  the  way  of  duty  is  called 
Itraight;  as  in  thefe  words  of  Solomon,  *'  I  have 
"  taught  thee  the  way  of  wifdoni,  I  have  led  thee  in 
*'  right  paths  *  J'  With  the  fame  propriety  it  might 
be  read,  in  fir  aight  paths.  They  who  keep  the  way 
of  duty  are  in  purfuit  of  happinefs,  as  well  as  others. 
The  way  they  take  feems,  in  their  view,  to  lead  to 
it ;  and  they  are  not  miftaken.  There  are  no  fuch 
turnings  in  that  way,  as  lead  perfons  into  a  different 
or  oppoiite  courfe  from  that  in  which  they  Jet  out. 
He  w^ho  walks  in  it  keeps  always  the  fame  diredlion. 
He  has  always  in  his  eye  the  fame  end.  And  he 
Ihall  undoubtedly  attain  it  when  his  journey  Ihail  be 
finifhed.  On  this  account,  he  who  keeps  the  way  of 
duty,  or  endeavours  to  keep  it,  is  called  the  flraight, 
or  upright  man.  He  does  not  enfold  and  double 
himfelf,  by  cunning  and  hypocrify,  fo  as  to  hide  his 
true  intention  by  falfe  appearances  and  pretenlions  ; 
but  always  is  what  he  appears  to  be.  He  ever  ftu- 
dies  to  conform  himfelf  to  the  unerring  rule  of  redi- 
tude ;  and  he  is  not  wholly  without  fuccefs  in  his 
endeavours. 

Indeed,  it  is  impoffible  for  any  man,  in  this  life,  to 
attain  to  perfect  reditude,  or  uprightnefs ;  either  in 
his  nature  or  in  his  actions,  ^y  reafon  of  the  uni- 
verfal  perverlion  of  our  natures,  it  is  impoffible  for  us, 
while  in  our  natural  eftate,  to  walk  in  any  other  than 
crooked  ways.  When  the  Spirit  of  God  implants  in 
any  a  principle  of  uprightnefs ;  he  neither  gives  that 
principle  in  perfedion,  nor  totally  eradicates  the  op- 

pofite 
*  Proy.  iv.  2. 


attended  with  Love  to  Chrifl,  307 

pofite  principle.  There  continues  to  be  a  perpetual 
ftruggle  within  him  between  the  two,  till  the  fame 
ftroke  that  lays  his  mortal  body  in  the  dull,  fets  him 
completely  free  from  all  remainders  of  perverfenefs. 
And  as  the  man  is,  fo  is  his  way ;  fo  are  his  adiions. 
While  we  continue  in  a  itate  of  mortality,  we  do  lit- 
tle tliat  is  agreeable  to  the  rule.  *'  In  many  things 
"  we  all  offend ;"  and  vve  ftill  continue  to  do  fo,  till 
we  arrive  at  the  ftate  of  glory. 

When,  therefore,  any  perfon,  in  a  ftate  of  mortality, 
is  denominated  upright,  it  cannot  be  with  refped  to 
the  law  of  God,  coniidered  as  a  covenant  of  works. 
All  uprightnefs,  among  creatures,  muft  refer  to  fome 
rule.  And  it  has  been  noticed,  that  the  divine  law 
is  the  rule  of  uprightnefs  among  men.  But  if  we 
view  this  law  in  that  form  in  which  it  was  given  to 
Adam,  it  can  be  fatisfied  with  nothing  fliort  of  abfo- 
lute  perfedion.  That  law,  therefore,  can  pronounce 
no  man  upright,  who  is  not  fo  without  the  leaft  de- 
feci.  Nor  can  the  Spirit  of  God  give  this  deligna- 
tion  to  any  but  a  perfed:  man,  if  he  judge  of  him 
by  that  rule. 

But  the  judgment  of  God  is  always  according  to 
truth ;  and  yet  v\^e  find  there  are  fome,  even  in  an 
imperfecl  eitate,  whom  he  deligns  upright.  They 
muft,  therefore,  be  judged  of  by  another  law  than 
"  the  law  of  works ;"  even  by  "  the  law  of  Chrift,'* 
under  which  every  perfon  lives,  who  is  in  a  ftate  of 
union  to  him.  Theie  two  lav/s  are,  for  matter,  the 
fame.  Nothing  is  required  or  forbidden  in  the  one, 
which  is  not  in  the  other  alfo.  And  the  one  requires 
perfedlion  as  well  as  the  other.  But  the  difterence 
hes  here  :  The  law  of  works  threatens  damnation  for 

U  2  '  every 


30 8  Evangelical  Uprlghtnefs 

every  the  leafl  defecl,  and  can  accept  of  nothing 
fhort  of  perpetual  perfedlion  ;  whereas  the  law  of 
Chrifl  accepts  of  the  weakeft  mint,  if  lincere  ;  looks 
upon  every  perfon  as  upright,  that  has  a  real  defire 
to  be  fo,  or  a  principle  of  uprightnefs  implanted  in 
him,  however  weak  it  be ;  and  condemns  no  man  as 
perverfe,  but  them  that  are  wholly  and  only  fo.  It 
is,  therefore,  evangelical  uprightnefs  of  which  this 
text  fpeaks ;  or  that  uprightnefs  which  is  judged  of 
by  the  law  of  Chrift,  and  accepted  by  God,  as  a  God 
of  grace  and  mercy,  through  him.  Now,  that  all 
perfons  may  be  in  cafe  to  examine  themfelves  in  re- 
lation to  this  matter,  we  fhall  take  notice  of  a  few 
things  that  are  neceflarily  included  in  it ;  without 
which  none  can  be  upright  in  this  fenfe. 

I.  Every  one  that  is  upright  makes  it  his  conllant 
bulinefs,  to  compare  himfelf  and  his  adions  to  the  law 
of  God.  Uprightnefs  is  not  attained  by  random.  God 
has  given  to  every  man  a  confcience ;  the  chief  bu- 
linefs of  which  faculty  is  to  apply  the  rule  of  redli- 
tude  to  the  perfon,  and  to  his  adions ;  and  to  deter- 
mine what  is,  and  what  is  not  agreeable  thereto. 
This  faculty  no  upright  man  fuffers  to  lie  idle  ;  but 
improves  it,  as  he  wiflies  to  do  all  his  other  talents,  in 
agreeablenefs  to  the  end  for  which  he  received  it. 
He  improves  it,  by  daily  comparing  himfelf  to  the  rule ; 
not  only  that  he  may  know  whether  he  is  truly  up- 
right or  not,  but  alfo  that  he  may  know  how  far  his 
uprightnefs  is  defedive,  and  what  he  ought  to  amend 
about  himfelf.  And  he  improves  it  by  diligently 
comparing  his  actions  to  the  fame  rule.  He  compares ; 
them  before  he  does  them,  that  he  may  know  whe- ; 
ther  they  ought  to  be  done  or  not.     And  he  com-  \ 

pares 


attended  with  Love  to  Chrijl,  309 

pares  them  after  they  are  done,  that  he  may  know 
whether  he  has  done  good  or  evil.  If  he  finds  that 
he  has  done  well,  he  gives  the  praife  to  God,  who  has 
Itrengthened  him.  And  if  he  has  done  evil,  he  mourns, 
and  is  humbled  before  him  againll  whom  he  has  fin- 
ned. 

2.  He  conftantly  fiirives,  and  prefies  after  full  and 
perfect  conformity  to  the  law  of  God.  He  knows 
that  lefs  than  perfection  will  be  accepted.  But  this 
is  no  argument  with  him  to  reft  fatisfied  with  lefs.  On 
the  contrary,  it  caufes  him  double  his  diligence ;  that 
he  may  not  abufe  the  goodnefs  of  his  Lawgiver,  nor 
turn  his  grace  into  wantonnefs.  Knowing  that  per- 
fedion  is  his  duty,  and  that  he  rnuft,  at  length,  ar- 
rive at  it  I  he  earneftly  prefies  after  it,  and  is  grieved 
for  alLhis  fliort-comings.  Every  upright  man,  how- 
ever little  fuccefs  he  has  in  his  endeavours,  is  exerci- 
fed  as  was  the  Apoftle  Paul.  He  freely  acknowled- 
ges that  he  had  not  yet  attained,  nor  was  already 
perfect.  But  this  he  did,  *'  forgetting  the  things 
"  which  were  behind,"  which  he  had  attained  alrea- 
dy, he  "  reached  forth  to  thofe  things  that  he  faw  be- 
"  fore  him,"  and  at  which  he  had  not  yet  arrived. 
He  prefled,  with  all  his  might,  like  one  that  runs  in  a 
race,  and  yet  finds  it  neceflary  to  thrufthimfelf  through 
a  crowd ;  he  prefled  towards  the  mark  of  abfolute  per- 
fedion,  in  the  firm  expedation,  that  as  foon  as  he 
fliould  reach  it,  he  fiiould  be  put  in  poflTeflion  of  that 
"  crown  of  fife,  which  is  the  prize  of  the  high  calling 
"ofGodinChrift  Jefus*." 

3.  The  upright  make  it  their  daily  exercife  to 
mourn  before  God,  for  all  that  they  know  to  be 

U  3  crooked 

*  Phil.  iii.  12,  13,  14, 


3  ro  Evatjgeltcal  Upright nefs 

crooked  or  perverfe,  either  in  themfelves  or  in  their 
adlions.  Though  they  are  upright  in  God's  account, 
and  perhaps  are  confcious^  that  it  is  fo,  they  are  far 
from  making  their  boail  of  it,  efpecially  before  God, 
as  did  the  proud  Pharifee  in  the  parable.  Nay; 
when  they  plead  for  any  bleffing  frorn  the  hand  of 
God  they  make  no  mention  of  any  thing  about  them- 
felves, nor  of  any  thing  that  they  have  done  in  agree- 
ablenefs  to  the  rule  of  righteoufnefs.  They  found  all 
their  pleadings  upon  v^^hat  was  done  for  them  by  "  Je- 
"  fus  Chriit  the  righteous ;"  and  upon  the  mercy  of 
God,  as  venting  through  him.  Senfible  of  their  ma- 
nifold imperfedions,  and  of  many  things  about  them, 
that  are  very  unlike  their  character  as  upright  per- 
fons,  they  readily  acknowledge  them.felves  to  be  the 
*'  chief  of  linners ;"  and  take  "  fhame  and  confuiioii 
*'  of  face"  to  themfelves  on  that  account. 

4.  They  labour  to  avoid,  as  hell,  ail  hypocrify  and 
doublenefs  in  their  dealings  with  God.  There  is  a 
fpecial  oppqfition  between  uprightnefs  and  hypocrify. 
The  hypocrite's  face  looks  one  way,  while  his  feet 
move  another.  It  is,  therefore,  impoffible  for  him  ta 
be  ftraight  or  upright  in  the  way.  There  is,  no  doubt, 
a  remainder  of  hypocrify  about  every  upright  man, 
as  well  as  of  every  other  crooked  difpoiition.  But 
this,  like  all  the  reft,  is  matter  of  deep  humihation  to 
him ;  and  he  is  conftantly  on  his  guard  againft  it. 
He  aims  at  iincerity  in  all  the  profefiions  that  he 
makes  before  God.  He  labours  to  have  his  pradlice 
always  conformxable  to  his  profefiions.  He  is  much 
more  delirous  of  being  upright,  than  he  is  of  appear- 
ing fuch.  Yea,  he  is  atraid  of  being  efteemed,  by 
men,  more  upright  than  he  really  is.    He  is  concern-. 

ed 


attended  with  Love  to  Chriji.  3 1 1 

ed  to  be  in  eameft  in  all  that  he  fays  before  God. 
If  he  prays,  it  is  from^  lincere  defire  of  enjoying 
what  he  prays  for.  If  he  praifes,  it  is  from  a  heart- 
felt gratitude  on  account  of  that  for  which  he  praifes. 
If  he  vows,  it  is  with  a  firm  refolution,  through  the 
grace  of  God,  to  pay  what  he  has  vowed.  If  he  con- 
fefTes  fin,  it  is  from  unfeigned  grief  and  forrow  for  it. 
In  a  word,  whatever  he  fays  to  God,  he  labours  to 
fay  it  with  the  heart ;  and  he  is  grieved  when  his 
heart  is  found  backward  to  go  along  with  his  mouth, 
in  God's  prefence. 

5.  They  are  concerned  to  be  upright  in  their  deal- 
ings with  men,  as  well  as  in  their  dealings  with  God. 
Jefus,  Chrifi:,  their  hufband,  as  "  he  did  no  evil,  fo  nei- 
"  ther  was  guile  found  in  his  mouth."  And  concern- 
ing every  one  that  is  in  union  to  him,  it  may  be  faid, 
in  fome  degree,  as  himfelf  faid  of  Nathanael ;  "  Be- 
"  hold  an  Ifraelite  indeed,  in  whom  is  no  guile  *." 
They  have  no  habitual,  no  allowed,  no  approved  guile. 
Lying  is  a  fin,  branded  with  infamy  in  the  word  of 
God,  beyond  many  others.  Liars  are  to  be  found  a- 
mong  the  black-roll  of  perfons  that  fhall  be  finally 
excluded  from  the  new  Jerufalem ;  yea,  "  every  one 
-*'  that  loveth  and  maketh  a  lie  -j,"  The  people  gf 
God  are  defcribed  "  children  that  will  not  lie  J." 
And  every  perfon  is  a  fi.ranger  to  their  number,  and 
an  enemy  to  him  whom  they  love,  who  dare  allow 
himfelf  in  lying;  diflimulation,  impofition,  over- 
reaching, fraud,  or  falfehood  of  any  kind.  How  can 
that  man  be  upright  in  his  dealings  with  God,  who  is 
manifeitly  fraudulent  in  his  dealings  with  fellow- 
creatures.^ 

Wje 
*  John  i.  47.  t  Rev.  xxir.  15.  %  Ifa.  Ixiii.  8. 


g  1 2  Evangelical  Uprightnefs 

We  come  now  to  fpeak  a  little  of  the  fecond  thing 
that  was  obferved  in  the  text,  viz.  That  love  which 
the  upright  have  to  Chrift.  And,  Oh  I  that  we  all 
had  more  experimental  acquaintance  with  it.  Then 
fhould  we  be  in  a  condition,  both  to  fpeak  and  to 
hear  concerning  it,  in  a  manner  more  becoming  the 
fubjedl. 

Surely  never  was  there  an  objed,  that  more  juftly 
defer ved  to  be  loved  than  Chrift  does.  Never  could 
there  be  an  objed  more  lovely  than  he  is.  Never 
could  another  do  any  thing  to  recommend  himfelf  to 
our  love,  comparable  to  what  he  has  done.  Every 
tiling  that  is  lovely  centers  in  him ;  every  thing  that 
is  in  him  excels  in  lovelinefs.  Every  thing  that  he 
has  done,  every  thing  that  he  has  faid,  every  thing 
that  he  has  promifed  to  do,  tends  to  inhance  his  love-, 
linefs ;  and,  if  duly  attended  to,  will  draw  out  our 
hearts  in  love  to  him.  If  we  fpeak  of  beauty,  he  is 
fairer  than  the  fons  of  men:  If  of  riches,  he  has  all 
the  fulnefs  of  God  dwelHng  in  him.  "  Riches  and 
**  honour  are  with  him ;  yea,  durable  riches  and  righ- 
"  teoufnefs."  If  we  are  natively  difpofed  to  love  them 
that  love  us,  furely  none  ever  loved  us.  none  could 
love  us,  as  he  do^s.  Nor  could  any  other  give  fuch 
proofs  of  their  love  as  he  has  given.  If  we  love  thofe 
to  whom  we  ftand  related ;  by  this  alfo  the  upright 
are  abundantly  juftified  in  their  love  to  Chrift.  So 
clofe  and  intimate,  and  permanent  is  their  relation  to 
him,  that  death,  which  finally  diflblyes  all  earthly  re- 
lations, ftiall  not,  in  the  leaft,  impair  it.  It  ftiall  laft 
as  long  as  eternity  itfelf.  Is  it  not,  then,  with  good 
reafon  that  the  upright  love  him  ? 

Yet  there  is  not  one  of  all  thofe  to  whom  this  cha- 

radler 


^hend^^  'w;?V^  Love  to  Chrijl.  313 

rader  is  here  given,  who  was  not,  by  nature,  an  inve- 
terate, an  irreconcileable  enemy  to  Ghrift.  So  deeply 
was  their  enmity  rooted,  that  no  arguments  could  al- 
lay it,  no  allurements  could  dedroy  it.  Not  all  that 
is  lovely  about  Chrill,  nor  all  that  he  has  done  to  e- 
vince  his  love  to  them,  could,  in  the  fmalleft  degree, 
influence  them  to  love  him.  Nothing  effeded  it,  or 
could  efFe6t  it,  but  a  total  change  of  their  nature, 
wrought  by  the  hand  of  almighty  power.  You  that 
were  never  enemies  to  Chriit  in  your  own  apprehen- 
fion,  that  think  you  always  loved  him,  and  iind  no 
enmity  againll  him  ftill  remaining  in  your  hearts; 
you  belong  not  to  the  number  of  the  upright,  who 
love  him. 

That  they  are  determined  to  love  him,  is  a  happy 
fruit  of  his  love  to  them.  Never  could  they  have  lo- 
ved him,  if  he  had  not  firft  loved  them.  It  was  in 
love  to  them,  that  he  opened  their  eyes,  and  gave 
them  a  view  of  himfelf ;  in  his  lovelinefs,  and  in  his 
love.  In  love  to  them,  he  fent  his  Spirit  into  their 
hearts,  to  fubdue  their  enmity,  and  powerfully  to  de- 
termine them  to  love  him.  By  this  means  they  have 
been  determined  to  lay  aflde  the  weapons  of  theli 
hoflility ;  and  now,  they  can  no  more  refrain  from 
loving  him,  than  they  could  from  hating  him  before. 
Thus  his  love  to  them  is  not  only  the  moving  caufe 
of  their  love  to  him,  or  the  reafon  why  they  love  him. 
It  is  alfo  the  original  fpring,  and  productive  caufe  of 
their  love.  Theirs  is  a  native  fruit  of  his.  So  true 
is  what  the  beloved  difciple  fays,  of  himfelf  and  of 
all  his  brethren,  "  We  love  him,  becaufe  he  firft  lo- 
"  ved  us." 

After  all,  their  love  to  him,  as  well  as  their  upright- 

nefs. 


2 14  Evangelical  Uprightnefs 

tiefs,  while  iii  this  world,  is  very  defedive  and  imper- 
fedt.  Yea,  it  is  itill  mixed  with  much  remaining 
hatred  and  enmity.  This  may  well  be  a  myftery  to 
the  men*  of  the  world.  No  wonder  that  they  flout 
at  the  dodrine,  and  reckon  it  impoilible  that  a  perfon 
fhould  love  and  hate  the  fame  objecl,  at  the  fame 
time.  There  is  no  example  of  any  thing  like  it  in 
nature ;  and  they  who  have  not  had  experience  of 
it,  have  not  had  experience  of  any  thing  like  it,  in  re- 
lation to  any  other  objedt.  But  every  real  Ghriftian 
l^nows  the  alTertion  to  be  true.  The  change  which 
their  nature  has  undergone  is  but  partial.  And  there 
is  in  each  of  them  both  an  old  man  and  a  new.  The 
old  man,  who  received  an  incurable  wound  in  rege- 
neration, is  a  mortal  enemy  to  Chrift.  The  new  man, 
w^ho  was  then  born,  is  ItjU  but  a  weak  and  lickly  in- 
fant, and  often  ftruggles  but  very  feebly  with  the  other: 
So  that  love  to  Chrift,  which  is  peculiar  to  the  new 
man,  is  often  much  at  under ;  the  perfon,  even  upon 
diligent  fearch,  can  fcarcely  difcern  its  exiflence;  and 
therefore  is  in  danger  of  concluding  himfelf  a  flran- 
ger  to  it. 

Yet,  however  imperfedt  their  love  is,  and  however 
much  their  natural  enmity  prevails  againft  it;  every 
perfon,  who  is  evangelically  upright,  loves  Chrift  it\ 
the  manner  expreft  in  the  followhig  particulars. 

1.  They  love  him  for  himfelf;  and  on  account  of 
his  own  lovelinefs :  Not  merely  on  account  either 
of  what  he  poiTelTes,  or  of  what  he  beftows.  There 
are  too  many,  who  profefs  love  to  Chrift,  and  attend 
pundually  upon  him  in  thofe  places  where  he  gives 
his  loves  to  his  people ;  cojicerning  v/hom  he  may 
w^ell  fay,  as  he  faid  to  the  Jews  of  old,  "  Ye  feek  me, 

''  not 


attended  with  Love  to  Chrlft.  315: 

*'  not  becaufe  ye  faw  the  miracle,  but  becaufe-ye  did 
"  eat  of  the  loaves  and  were  filled  *."  Some  expedl 
temporal  advantages  in  the  way  of  religion ;  fome 
exped  eafe  to  their  troubled  confciences ;  fome  hope, 
in  this  way,  to  be  finally  delivered  from  the  wrath  of 
God ;  fome  are  influenced  by  one  felfilh  motive,  and 
fome  by  another.  But,  as  long  as  any  perfon  loves 
any  thing  that  Chrill  has  to  bellow,  more  than  him- 
felf ;  or  loves  him  more  for  what  he  bellows,  than 
for  what  he  is,  their  love  is  but  counterfeit;  and 
themfelves  are  llrangers  to  him.  All  who  love  him 
in  fincerity,  love  him  moft  for  his  own  fake.  Having 
feen,  and  been  ravillied  with  his  matchlefs  glory,  and 
the  beauty  ofholhiefs  appearing  in  him;  they  would 
love  him  on  that  account,  though  all  his  benefits 
were  out  of  the  queftion.  And  all  the  benefits  that 
he  has  to  be  (low  w^ould  not  fatisfy  them,  if  their  love 
were  not  to  be  gratified  with  the  final  enjoyment  of 
himfelf.  Yet  every  benefit  that  they  receive  from 
him,  as  it  affords  a  new  manifeftation  of  his  love,  ferves 
to  in cr eafe  and  aggravate  their  love  to  him. 

2.  They  love  him  habitually.  Their  love  does 
not  come  and  go.  It  is  true,  it  has  its  waxings  and 
wanings ;  as  grace  or  corruption  prevail.  But  even 
w^hen  corruption  prevails  moft,  their  love  to  him  is  not 
extinguilhed :  Nor  could  any  of  them  be  bribed,  with 
a  whole  creation,  to  renounce  all  intereft  in  him. 
They  love  him  when  he  corrects,  as  well  as  when  he 
fmiles  upon  them.  All  the  feverity  that  ever  he  ex- 
ercifes  towards  any  of  them,  and  he  often ,  handles 
them  with  much  feverity,  cannot  prevail  with  them 
to  hate  him,  nor,  when  in  the  exercife  of  grace,  to 
love  him  the  lefs.     They  know,  that  in  all  their  cha-> 

ftifements 
*  John  yI'  26. 


3 1 6  Evangelical  Uprightnefs 

ililements  he  aims  at  their  profit :  That  he  is  influen- 
ced in  them  by  love,  and  not  by  hatred.  They  e- 
ven  count  it  matter  of  praife,  and  a  ftrong  reafon  for 
loving  him  the  more,  that  he  does  not  ceafe  to  be  a 
reprover  to  them.  They  afluredly  know  him  to  be 
their  ht^  friend.  His  wounds,  therefore,  they  ac- 
count yii//-^/}//.  And,  though  he  fhouldjlay  them,  ilill 
they  refolve,  both  to  love  him  and  to  trujl  in  him, 

3.  Their  love  to  him  is  fruitful  and  efFedlive.  They 
would  be  afliamed  of  fuch  a  love  to  him  as  fhould 
bear  no  fruit.  His  love  to  them  produced  all  thofe 
famous  exploits,  on  account  of  which  "  his  name  Ihall 
"  be  remembered  in  all  generations,"  while  time  re- 
mains; and  on  account  of  which  hisfamelliallbe  fpread, 
and  his  praife  refounded,  through  all  the  regions  of 
the  upper  world,  during  an  endlefs  eternity.  It  brought 
him  to  the  duji  of  death  for  them.  And  it  brings  them, 
at  laft,  to  the  height  of  happinefs,  in  the  enjoyment 
of  him.  And  furely  their  love  would  ill  correfpond 
with  his,  if  it  bore  no  fruit  at  all.  It  is  very  little 
that  they  can  do,  to  manifeft  their  love  to  him.  He 
Hands  in  need  of  nothing  at  their  hands.  And  they 
have  nothing  to  give  him,  but  what  they  have  recei- 
ved from  him.  But  himfelf  has  prefcribed  a  method, 
by  which  every  perfon  that  loves  him  may  give  ac- 
ceptable evidence  of  their  love.  ♦*  If  ye  love  vnQ.fays 
"  he,  keep  my  commandments  *."  And  this  is  the 
method  that  every  upright  man  purfues.  He  medi- 
tate?, through  divine  grace ;  at  lealt,  he  delires  to 
meditate,  in  his  law,  day  and  night.  Whatever  he 
finds  to  be  required  in  that  law,  he  labours,  with  all 
}iis  might,  to  perform  it.     What  it  forbids,  he  avoids 

as 
*  Johnxiv.  15. 


attended  with  Love  to  Chrijl.  3 1 7 

as  death.  He  even  labours  to  bring  others  to  obey 
it ;  and  is  grieved  for  their  lins  as  well  as  his  own. 
He  cannot  look  on,  as  a  perfon  unconcerned,  when 
any  oi^his  commandments  is  tranfgrelTed,  when  any 
of  his  truths  is  impugned,  when  any  of  his  attributes 
is  difhonoured,  or  when  any  thing  is  done  by  which 
he  is  difpleafed ;  but  counts  it  his  honour  to  encoun- 
ter the  greateft  difficulties,  and  outbrave  the  greateil 
dangers,  in  a  way  oijlandlng  up  for  him  againjl  all 
the  workers  of  iniquity. 

4.  They  love  him  to  fuch  a  degree,  that  they  can 
not  choofe  but  hate  all  that  is  inconliflent  with 
wiU,  all  that  is  unlike  himfelf,  and  that  is  an  obj 
of  his  hatred.  Sin,  in  particular,  is  the  "  abomina 
"  thing  which  he  hates,"  by  which  he  is  difhonoured, 
and  his  image  upon  the  creature  is  defaced.  Sin, 
therefore,  is  the  principal  objedl  of  their  averfion  and 
abhorence.  They  hate  all  fin ;  and  hate  it  becaufe 
it  is  fin.  Many,  who  are  far  from  being  upright,  hate 
fome  things  that  are  finful ;  becaufe  they  crofs  their 
interefls,  their  humours,  and  their  lufts.  They  may 
even  have  a  kind  of  hatred  againll  all  fin,  in  as  far  as 
they  know  it  to  be  inconfiltent  with  their  happinefs. 
But  only  they  who  are  lovers  of  Chrill  hate  ^xn  as  Jin; 
becaufe  it  is  oppofite  to  his  holy  nature,  and  to  his 
holy  law ;  and  becaufe  it  has  wounded  him  fo  deeply. 
They  hate  it  fo  as  to  call  it  from  them,  as  foon  as 
they  know  it  to  be  finful ;  though  formerly  it  was  as 
their  right  hand,  or  their  right  eye.  They  hate  it  fo 
as  to  maintain  a  confl:ant  and  perpetual  w^ar  againft  it, 
both  in  themfelves  and  in  others.  Such  is  their  ha- 
tred of  it,  that  they  cannot  but  hate  every  one  that 

continues 


3 1 8  tjoangelical  Uprightnefs 

continues  in  the  pradice  of  it.  They  love  every  one 
of  mankind,  as  a  fellow-creature.  They  deiire  the 
happinefs  both  of  their  fouls  and  bodies ;  they  pray 
for  it,  and  do  what  they  can  to  promote  it.  But 
they  hate  them  as  linners.  They  have  no  delight  in 
their  company ;  and  they  reckon  it  their  duty  faith- 
fully to  teitify  againil  their  ways.  Hence  is  that  of 
David,  "  Do  not  I  hate  them,  O  Lord,  that  hate  thee? 
"  and  am  not  I  grieved  with  thofe  that  rife  up  againfl 
"  thee  ?  I  hate  them  with  perfe6l  hatred :  I  count 
"  them  mine  enemies  *."  In  all  this,  they  give  no 
Worfe  meafure  to  others  than  to  themfelves.  Nor  is 
their  conduct  inconliftent  with  loving  their  neighbour 
as  themfelves.  For  they  hate  themfelves,  as  far  as 
they  find  themfelves  vile  and  polluted  by  fin ;  they 
even  abhor  themfelves,  "  and  repent  in  dull,  and  in 
"  alhes  t." 

5.  Their  love  to  him  is  accompanied  with  Itrong 
and  earnefl  defires  after  him.  It  is  of  the  nature  of 
love  to  defire  union  to  the  objed  beloved.  He,  there- 
fore, pretends  in  vain  to  be  a  lover  of  Chrifi;,  who  can 
be  fatisfied  with  any  thing,  or  with  all  things  in  the 
world,  without  him.  The  upright  man  looks  for  all 
his  happinefs  in  the  enjoyment  of  him.  Hence  he  is 
fo  diligent  in  waiting  upon  all  means  of  having  com- 
munion with  him,  in  attending  all  places  where  he  is 
to  be  met  with,  and  in  feeking  him  wherever  he' is  to 
be  found.  Hence  is  he  fo  impatient  under  the  ap- 
prehenfions  of  his  abfence,  and  fo  difconfolate  when 
he  "  withdraws  himfelf  and  is  gone."  Hence  it  is 
that  he  feels  fo  much  holy  joy  when  he  finds  him ; 
and  ufes  fo  mucli  holy  violence,  as  to  hold  him,  and 

"  not 
♦  Pfnl  cxxjox.  21,  22,        f  Job  xlii.  (J. 


attended  with  Love  to  Chriji.  3 1 9 

"  not  let  him  go  till  he  blefs  him :  And  till  he  bring 
"  him  into  his  fpirltual  mother's  houfe,  into  the  cham- 
"  bers  of  her  that  conceived  him  *."  And,  feeing  he 
knows,  that  while  he  continues  in  this  mortal  body, 
and  has  fuch  a  weight  of  corruptions  hanging  about 
him,  his  communion  with  Chrift  mull  needs  be  limit- 
ed, interrupted,  and  imperfed ;  therefore  bi^  delire  af- 
ter Chriit  prevails  over  his  delire  of  life,  and  even  o- 
ver  all  his  fear  of  the  king  of  terrors.  And  he  is  in 
cafe  to  fay,  when  his  love  is  in  proper  exercife,  what 
Paul  faid  to  his  Philippians,  "  I  am  in  a  Itrait  be- 
"  tween  two ;  having  a  defire  to  depart,  and  to  be 
"  with  Chriil,  which  is  far  better  'f." 

6.  Their  love  to  Chrill  is  fuperlative :  They  love 
him  above  all  other  things.  They  do  not  conlider 
any  thing  that  this  world  produces,  nor  all  earthly 
things  together,  as  worthy  to  be  compared  with  him. 
Indeed,  their  love  to  creatures,  to  their  inexpreflible 
grief,  is  often  more  in  exercife  than  their  love  to  Chrift. 
But  there  is  no  time,  when,  if  it  were  left  to  their  free 
choice,  they  would  not  part  with  all  created  things, 
rather  than  give  up  with  Chrift.  They  love  all  that 
providence  beftows  upon  them ;  not  only  for  its  own 
fake,  as  others  do,  but  alfo  for  the  fake  of  him  that 
gave  it.  They  love  their  earthly  relations  more  than 
the  wicked  can  do,  whofe  genuine  character  is  "  with- 
."  out  natural  affection  :]:."  And  they  love  their  life 
as  much  as  they  ought,  and  often  more.  Yet  their 
love  to  their  worldly  poffeflions,  to  their  earthly  re- 
lations, and  even  to  their  own  life,  is  all  but  hatred; 
in  comparifon  of  their  love  to  him.   And  if  ever  there 

is 
*  Song  iii.  4.         t  Philip,  i.  23.         J  Rom.  i.  31. 


320  Eva ngelical  Uprightnefs 

is  a  competition  between  him  and  any,  or  all  of  thofe ; 
th.e.y  would  not,  if  enabled  to  adl  like  themfelves, 
helitate  a  moment,  which  to  renounce  or  give 
up  with.  Indeed,  if  this  were  not  the  cafe,  they 
would  not  be  worthy  of  him  ;  they  could  not  be  his 
difciples.  Hear  what  himfelf  fays  to  this  purpofe  : 
**  He  that  loveth  father  or  mother  more  than, me  is 
"  not  v/orthy  of  me;  and  he  that  loveth  fon  or  daugh- 
"  ter  more  than  me  is  not  worthy  of  me  *."  And 
again,  "  If  any  man  come  to  me,  and  hate  not  father 
"  and  mother,  and  wife  and  children,  and  brethren 
"  and  lifters ;  yea,  and  his  own  life  alfo  ;  he  cannot 
*'  be  my  difciple  f." 

We  fhall  only  add,  that  though  they  love  him  in 
the  manner  that  has  been  defcribed,  they  are  far  from 
being  fatisfied  with  their  manner  of  loving  him.  They 
never  think  that  they  love  him,  or  can  love  him  e- 
nough.  All  their  remaining  enmity  againft  him,  all 
the  defedts  of  their  love,  and  all  that  is  wanting,  in 
their  manner  of  teftifying  their  love  to  him,  is  matter 
of  conftant  humihation  and  mourning  to  them.  And 
they  long  for  the  regions  of  everlafting  life  and  love ; 
where  their  love  to  him  Ihall  correfpond,  though  faint- 
ly ftill,  to  his  love  to  them ;  and  where  that  fpark, 
that  with  difficulty  can  be  kept  alive  in  their"  heart, 
while  here,  fhall  kindle  into  a  flame,  that  many  wa- 
ters could  not  quench ;  that  no  floods^  were  there 
floods  in  that  happy  place,  could  ever  be  able  to 
drown. 

We  are  now  to  conclude  with  fome  improvement 
of  the  fubjedl :  And  from  what  has  been  faid  we  may 
learn  the  following  things. 

I.  All 
*  Matth,  X.  3:^.  t  Luke  xiv.  26. 


attended  with  Love  to  Chrift.  321 

i.  All  true  love  to  Chrift  muft  be  the  fruit  of  the 
faving  operation  of  the  Holy  Ghoft.  In  that  eft  ate 
in  which  we  are  by  nature,  it  is  impofhble  for  us  to 
love  him.  They  only  \7 ho  are  upright  can  do  fo : 
And  this  character  no  man  defe1:ves  as  a  defcendant 
of  Adam.  Thofe  many  inventions  that  we  have 
fought  out,  have  fo  far  deftroysd  our  uprightnefs,  that 
we  muft  be  created  anew,  before  we  can  be  endowed 
with  fuch  a  quality ;  or  yet  exercife  that  love  to 
Chrift  which  is  conneded  with  it.  O  ye  that  never 
felt  the  renewing  power  of  the  Holy  Spirit,  but  are 
ftrangers  to  his  fupernatural  operation,  you  may  pre-. 
tend  to  love  Chrift ;  and  perhaps  you  will  be  much 
offended  if  we  fay  the  contrary.  But  we  muft  tell 
you,  that  your  pretenfions  are  vain.  You  think  you 
love  him,  only  becaufe  you  neither  know  him  nor 
yourfelves.  You  love  your  lufts,  your  worldly  en- 
joyments, and  yourfelves,  more  than  him.  And  when 
the  fecrets  of  all  hearts  ftiall  be  difclofed,  yours  fhall 
be  found  repleniftied  with  hatred  and  enmity  againft 
him. 

2.  The  connedlion  is  indilfoluble,  between  evange- 
lical uprightnefs  and  true  love  to  Chrift.  The  one 
can-never  be  without  the  other.  On  the  one  hand, 
it  is  vain  to  pretend  love  to  Chrift  where  there  is  no 
uprightnefs.  The  man  whofe  heart  and  his  life  both 
are  not,  in  fome  degree,  conformable  to  the  holy  law 
of  God,  can  be  no  other  than  a  hater  of  Chrift.  He 
is  joined  in  the  hellifti  confpiracy,  to  "  break  his  bands, 
*Vand  caft  his  cords  away.'*  And  how  can  he  be  in 
arms  againft  his  government,  and  yet  in  love  with 
himfelf  ?  ,On  the  other  hand,  their  uprightnefs  is  but 
a  ftiadow,  ^\^ho  love  not  *'  the  Lord  Jefus  Chrift  in  iin- 

Vol.  I.  .X  *  "  ceritv." 


J2  2  Evangelical  Uprightnefs 

"  cerity."  It  can  neither  be  acceptable  to  God,  nor 
finally  profitable  to  themfelves.  That  morality  which 
has  not  its  foundation  in  religion  is  real  immorality. 
The  conformity  to  the  letter  of  God's  law,  which  pro- 
ceeds not  from  a  principle  of  love  to  God,  and  to 
his  Son  Chrift  Jefus,  is  real  difobedience  and  rebel- 
lion. 

3.  As  the  relation  between  Chriil  and  believers  is 
intimate,  fo  the  love  that  fubfifcs  between  them  is 
mutual.     He  loves  them,  as  a  faithful  hufband  loves 
the  w^ife  of  his  bofom.     And  they  love  him,  as  a  ten- 
der wife  her  hufband.     That  he  loves  them,  we  are 
informed  in  the  preceding  claufe  of  this  verfe.     He 
has  a  love  to  them,  which  they  "  remember  more 
"  than  w^ine."     And  this  text  affares  us,  that  they 
love  him  in  their  turn.    And  their  love  to  him,  which 
is  the  fruit  of  his  love  to  them,  and  is  confliantly  nou- 
rifhed  and  itrengthened  by  the  remembrance  of  it, 
bears  a  refemblance,  though  but  a  diftant  refemblance, 
to  its  original.    When  they  confider  how  vehemently 
he  loves  them,  and  how  glorioufly  he  has  difplayed 
and  manifefted  his  love  ;  it  cannot  fail  to  be  a  pre- 
vailing motive  with  them,  to  continue  unmoveable  in- 
his  love. 

4.  We  may  fee,  who  among  us  are  Hke  to  be  wor- 
thy communicants  to-day :  They  only  whofe  cha- 
racter and  exercife  are  both  fpecified  in  the  text.  No 
man  who  fpeaks  or  a6ls  with  flattery,  or  with  fraud,, 
and  with  a  double  heart,  can  be  welcome  at  this  ho- 
ly table ;  nor  any  who  loves  not  him  who  is  the  great 
Mailer  of  the  feaft.  Every  particular  that  you  have 
heard  inlifted  upon  may  aflford  you  a  mark,  by  which 
to  try  yourfelf  before  fetting  jforward  to  -the  folemn 

(i6lion, 


attended  with  Love  to  Chrijl,  323 

'aciio7i.  Confide r,  therefore,  what  is  imported  in  the 
character  of  an  upright  man  ;  and  conlider  how  it  is 
that  men  of  fuch  a  charader  love  Chrift.  Then  turn 
your  eyes  inward,  and  fee  whether  you  are  charadler- 
ized  in  the  text  or  not.  Are  you  concerned  to  keep 
the  law  of  God  always  in  your  eye,  as  the  unerring 
rule  of  all  your  adions  ?  And  is  it  your  care,  daily  to 
apply  that  rule ;  not  to  your  actions  only,  but  even 
to  your  nature  itfelf  ?  Do  you  prefs  after  perfe6l  and 
full  conformity  to  the  rule ;  and  grieve  before  God, 
for  all  your  imperfections  and  defedls  ?  Do  you  hate 
and  avoid  all  hypocritical  pretenlions  in  the  light  of 
God ;  and  all  guile  and  deceit  in  your  dealings  w^ith 
men  ?  And  is  it  your  conilant  endeavour,  in  all  your 
addrefles,  whether  to  God  or  to  men,  to  fpeak  the 
truth  in  your  heart  ?  Do  you  love  Chrift  in  fuch  a 
manner  as  becomes  one  who  eats  his  bread  ?  Do  you 
love  him  for  himfelf  more  than  for  all  his  benefits  ? 
Is  your  love  to  him  permanent  and  habitual  ?  Does 
it  influence  you  to  a  conftant  endeavour  after  an  e- 
vangelical  obedience  to  all  his  commandments  ?  Is  it 
productive  of  fincere  hatred  of  all  fin,  whether  in 
yourfelf  or  in  others  ?  Does  it  fill  you  with  longing 
defires  after  the  enjoyment  of  him  ?  Do  you  love  all 
that  is  about  him  ;  and  all  that  bears  the  ftamp  of  his 
image,  or  of  his  authority  ?  In  a  word,  are  you  fin- 
cerely  grieved  becaufe  you  cannot  love  him  more  ? 
All  thefe  are  fo  many  evidences  that  you  7nay  be  wor- 
thy communicants.  But  they  are  not  fure  evidences 
that  you  JJjall  be  fo.  Unlefs  you  come  forward  to 
the  Lord's  table  in  the  pre  fen  t  exercife  of  love  to 
Chrift,  and  under  the  influence  cf  fincerity  or  up- 

X  2  rightnefs ; 


3 24  Et angelical.  Upright nefs 

rightnefs ;  your  having  thefe  graces  in  the  habit  wiH 
not  make  you  worthy  communicants.     Therefore, 

5.  The  fubjeci  inform.s  us  hov/  perfons  fliould  be 
cxercifed  in  coming  to  this  folemn  ordinance,  and  in 
partakirfg  of  it.  You  fhould  ftrive,  under  the  influ- 
ence of  divine  grace,  to  have  your  hearts,  brought  up 
to  fuch  a  degree  of  uprightnefs,  as  may  prevent  your 
wilKngly  bringing  any  thing  Vvith  you  that  is  contra- 
ry to  God's  holy  law.  Study,  particularly,  to  be  un- 
cere  and  upright  in  all  the  profeilions,  vows,  decla- 
rations, and  engagem.ents,  that  you  pradically  make, 
by  joining  in  this  folemn  ordinance.  Otherwife, 
though  you  may  be  a  difciple  of  Chrifl  in  reality ; 
yet  you  Ihall,  in  this  inftance,  be  guilty  of  the  fin  of 
Judas,  "  betraying  the  Son  of  man  with  a  kifs."  Let 
the  love  of  Chrifh  be  the  cord,  by  which  you  are 
drawn,  over  the  belly  of  many  difcouragements  from 
within,  to  cafl  in  your  mite  for  keeping  up  the  re- 
membrance of  his  love.  And  let  your  love  to  him  be 
fo  kindled,  by  meditating  upon  his  love  to  you,  and 
upon  what  he  has  done  to  manifefl  his  love  to  you, 
particularly  in  the  inflitution  of  this  feaft,  and  in  that 
wonderful  deceafe  which  is  therein  commiemorated ; 
that  you  maybe  in  a  condition  to  corne  fonvard  to 
his  table  v/ith  Peter's  appeal  in  your  mouth  :  "  Lord 
"  thou  knowell  all  things,  thou  knoweft  that  I  love 
"  thee  *." 

6.  In  a  word,  we  may  fee,  from  v/hat  has  been  faid, 
What  is  the  miferable  condition  of  all  that  are  in  a 
natural  eftate ;  and  how  much  it  is  their  interefl  to 
*'  flee  for  refuge,  and  lay  hold  upon  the  hope  fet  be- 
"  fore  them."     They  love  not  the  Lord  Jefus  Chrifl:; 

^nd 
*  John  x:d.  17. 


attended  with  Love  to  Clmjl,  325 

aad  therefore  they  cannot  be  the  objects  of  his  love. 
As  they  hate  him,  and  all  that  is  like  him;  they  muft 
needs  be  the  objeds  of  his  hatred.    He  is  angry  with 
them  every  day :  and  his  anger  will  break  forth  upon 
them,  fooner  or  later,  in  flames  of  devouring  fire; 
unlefs   the  mercy  of  God  prevent  it,    by  bringing 
them  to  love  him.     Does  not*  your  heart  tremble,  O 
linner,  at  the  thoughts  of  the  dreadful  curfe  that  is 
pronounced  againfl:  you,  and  againfl  all  fuch  as  you, 
'by  the  Spirit  of  God  himfelf,  in  thefe  awful  words  : 
*'-  If  any  man  love  not  the  Lord  Jefus  Chrift,  let  him 
"  be  Anathema,  Maranatha,"  i.  e.  let  him  be  de- 
voted to  curling  in  the  day  of  the  Lord's  coming  ? 
This  is  no  caufelefs  curfe ;  and  therefore  it  will  come. 
If  you  are  found,  at  his  fecond  coming,  among  thofe 
who  love  him  not;  you  mufl:  be  trodden  by  him,  and 
that  eternally,  in  the  w^ine-prefs  of  the  wrath  of  Al- 
mighty God.    But  hitherto  your  cafe  is  not  hopelefs. 
He  prefents  himfelf  before  you  in  this  gofpel,  in  all 
his  lovelinefs.    He  invites  you  to  recal  youraffed-ions, 
from  all  thofe  vain  and  perifliing  objeds  upon  which 
'they  are  fquandered ;  and  prefently  to  give  him  your 
heart.     Take  but  a  view  of  him,  as  he  Hands  before 
you  in  the  word  and  facrament ;  and  fee  if  there  is 
any  other  that  equally  deferves  your  love.     Is  there 
any  love  like  his ;   or  any  beauty  ?    Is  there  any  of 
thofe  lovers,  that  hitherto  have  detained  your  heart 
from  him,  who  can  do  that  for  you  which  he  has 
done  ;  or  that  which  he  has  engaged  to  do  ?   Or  can 
you  be  as  happy  in  them  all  together,  as  you  may  be 
in  the  enjoyment  of  him  only  ?    This  day  he  is  pro- 
poling  to  betrothe  you  to  himfelf;  and  fo  to  give  you 
an  intereil  in  all  that  he  polTelTes :  Li  his  love,  and  in 
•  X  ^  all 


326  Evangelical  Upnghtnefs^t^t, 

all  the  fruits  of  it.  And  can  you,  dare  you  with-liold 
your  confent  ?  Whatever  is  your  prefent  character, 
or  whatever  has  been  the  manner  of  your  pafl  hfe,  he 
is  wiUing  to  receive  you  as  you  are ;  and  to  make 
you  what  you  fhould  be.  He  Avill  make  you  all 
glorious  within;  and  your  clothing  fhall  be  of  wrought 
gold.  You  "  fhall  be  brought  unto  the  King  in  rai- 
"  ment  of  needle-work :"  The  ^virgins,  your  compa- 
nions,  fhall  accompany  you  into  his  prefence.  You 
and  Xh^yjhall  be  brought  with  gladnefs^  and  much 
rejoicings  into  the  royal  palace^  into  the  very  chavu 
hers  of  the  King ;  there  to  abide  for  ever.  Amen. 
The  Lord  grant  you  grace  to  accept  his  gracious  of- 
fer ;  and  to  his  name  be  praife. 


SER- 


SERMON     XII. 

ne  fair  Ethiopian  ;    or,  ^he  Spoufe  of  Chrifl^ 
though  black  in  herfelf  comely  in  him. 


Song  i.  5. 

r-^l  AM  BLACK,   BUT    COMELY,  O   YE   DAUGHTERS    OF 
JERUSALEM, 

THE  God  with  whom  we  have  to  do,  and  whom 
we  profefs  to  ferve,  isinfinitely  holy;  and  ho- 
linefs  becometh  \i\shoufe  for  ever »  All  his  ordinances 
are  holy ;  and  fo  are  all  his  people,  in  fome  degree. 
It  is  necellary  that  his  people  fliould  be  holy  ;  that 
they  may  not  profane  his  ordinances,  when  they  at- 
tend upon  them;  but  may  enjoy  fellowfhip  and  com- 
munion with  himfelf  in  them.  He  can  never  be  ac- 
ceptably worfliipped,  unlefs  in  the  beauty  of  hoUnefs, 
Of  all  the  ordinances  in  which  he  is  worfliipped,  none 
is  more  folemn  than  this,  which  we  are  met  to  cele- 
brate. In  none  is  there  a  more  intimate  approach 
made  to  this  holy  Lord  God,  And  therefore,  on^  no 
occalion  is  holinefs  more  neceffary,  than  when  we  ad- 
venture to  lit  down  at  a  communion-table. 

You,  who  intend  to  be  communicants  on  this  occa- 
lion, have  been  very  negligent,  in  refped  of  prepara- 
V  tJou 


528  >  J  he  fair  Ethiopian. 

tion  for  fach  work,  if  you  have  not  been  examining 
what  progrefs  you  hav::^  made  in  hohnefs.  But  you 
are  widely  miftaken  in  the  refult,  if  you  think  your- 
felves  holy  enough.  And  you  are  far  from  being' 
lingular,  though  you  have  come  thus  far,  under  a 
deep  fenfe  of  much  unhoiinefs  and  fpiritual  defile- 
ment. It  is  well  if  you  find  any  evidence  at  all,  of 
any  degree  of  holinefs  about  yourfelf.  For  it  is  as 
much  as  any  Chriftian  can  expe6l  to  attain  in  this 
life,  if  he  can  fpeak  of  himfelf  as  does  the  fpoufe  in 
this  text :  "  I  am  black,  but  comely,  O  ye  daughters 
"  of  Jerufalem." 

In  thefe  words,  the  church,  who  had  addrefTed  her- 
felf  to  her  beloved  in  the  lafl  part  of  the  precedmg 
verfe,  is  reprefented  as  turning  to  fpedlators,  and  gi- 
ving them  a  very  flrange  defcription  of  herfelf.  Ii> 
general,  we  may  confider  what  flie  fays  in  this  verfe, 
as  intended  to  obviate  an  objedion^  which  might  arife 
in  the  minds  of  fuch  as  heard  the  account  that  Ihe 
had  jufl  now  given,  of  the  reciprocal  love  that  ob- 
tains betv/een  Chriit  and  her,  *  Who  art  thou,' 
might  they,  ^  that  prefumeit  to  fet  thy  love  on  fuch 

*  an  objed:;  and  haft  the  confidence  to  boaft  of  his 
'  love  to  thee  ?    A  poor,  black,  deformed,  unfightly 

*  creature.     And  art  thou  a  match  for  the  King  of 

*  glory }  Canfc  thou  afpire  after  union  to  him  who  is 

*  the  very  perfecilon  of  beauty?  Or  is  it  credible,  that 
'  he  fhould  fet  his  love  upon  fuch  anobjed.^' — '  Yes,' 
-file  replies,  *  ye  daughters  of  Jerufalem  ;  black  and 
'  deformed  as  I  am,  I  dare  lay  claim  to  his  love.    Nor 

*  is  it  fo  incredible  as  ye  fuppofe,  that  he  fliould  fet 

*  his  love  upon  m.e.  I  am  black  indeed,  if  you  con- 
'  fider  me  as  in  myfelf,  or  in  my  natural  eftate  ;  and 

^  *  altogether 


The  fair  Ethiopian.  329 

^  altogether  unfit  to  receive  the  communications  of 

*  his  love.  But  view  me  through. my  glorious  Huf- 
'  band ;  coniider  what  he  has  made  me  lince  my 
'  union  to  him  ;  and  then  you  mull  allow  me  to  be 

*  comely  too.  Though,  in  one  refped,  I  am  like  the 
'  tents  of  Kedar ;  in  another  refpecl,  I  may  compare 
'  myfelf,  without  vanity,  to  the  curtains  of  Solomon.^ 

It  has  been  obferved  before,  that  by  the  fpoufe,  in 
this  book,  we  may  either  underftand  the  church,  col- 
leclively  taken  ;  or  behevers,  the  particular  members 
of  the  church,  taken  perfonally,  and  as  individuals. 
What  the  fpoufe  is  reprefented  as  faying,  may  well 
be  faid  by  either ;  and  what  is  faid  concerning  her  is 
applicable  to  either.  The  defcription  that  £he  here 
gives  of  herfelf  would  be  found  exactly  true  of  the 
church  in  general,  did  time  allow  us  to  coniider  it  in 
that  hght.  But  we  ihall  not  enter  upon  it  at  pre- 
fent ;  intending  to  confine  ourfelves  wholly  to  the 
words,  as  applicable  to  particular  believers. 

In  the  verfe  we  have  tv/o  things  noticeable,  i/?. 
The  perfons  addreffed,  or  fpoken  to,  the  daughters  of 
JervfaJem,  ^y  thefe,  fome  underfland  hypocrites 
and  falfe  profelfors ;  who,  though  they  live  in  the 
church,  are  not  really  efpoufed  to  Chrill.  Some  un- 
derftand particular  believers  ;  as,  by  the  fpoufe  her- 
felf, they  underftand  the  church  in  general.  And 
fome  underftand  it  of  young  converts,  w^ho  have  but 
little  experience  in  the  ways  of  godlinefs.  But,  I  ap- 
prehend, we  need  not  be  very  pundual  in  determi- 
ning Vx^ho  they  are  that  are  hereby  intended.  All  that 
is  faid  to  them,  either  here  or  in  any  other  part  of 
this  book,  may  very  fitly  be  faid,  and  is  of  very  great 
importance  to  aU  the  hearers  of  the  gofpek  And  per- 
haps 


530  The  fair  Ethiopian, 

haps  it  is  fafefl  to  underftand  it  in  this  large  fenfe. 
But  upon  this  we  propofe  not  to  inlift. 

2dly,  We  have  what  the  fpouie  fays  to  thefe  per- 
fons.  She  gives  them  a  defcription  of  herfelf,  ilrange 
indeed,  but  as  true  as  Ilrange  ;  exprefled  in  a  double 
paradox.  The  firfl  we  have  in  the  words  before  us ; 
/  aj?i  black,  but  comely.  Blacknefs,  unlefs  among 
people  of  that  complexion,  is  every  w^here  conlidered 
as  the  moll  unlovely  colour.  Whatever  is  horrible, 
we  ufe  to  paint  it  black  ;  and  whatever  is  difmal  or 
mournful,  blacknefs  is  the  ufual  fign  or  emblem  of  it. 
Hence  it  is  like  wife  ufed  as  an  emblem  of  what  is  fpi- 
ritually  or  morally  deformed  or  unlovely.  In  this 
{tni^  it  is  here  ufed.  The  fpoufe  means  to  confefs, 
that,  by  nature,  and  as  coniidered  in  herfelf,  flie  is 
totally  deformed,^  filthy,  and  defpicable  ;  and  there- 
fore unworthy  to  fhare  in  the  love  of  Chrifl.  But, 
though  ihe  is  thus  lothfome  in  herfelf,  fhe  is  lovely, 
delirable,  and  comely  in  her  head ;  and  by  the  faving 
operation  of  his  Spirit  in  her.  The  blacknefs  here 
meant  is  the  direct  oppofite  of  all  that  is  comely. 
And  therefore,  both  parts  of  this  defcription  can  ne- 
ver agree  to  the  fame  perfon,  in  the  fame  refpedl. 
But  every  perfon  w^ho  is  efpoufed  to  Chrill  has  in  him 
an  old  and  a  new  man ;  a  carnal,  flellily,  corrupt  na- 
ture, which  is  derived  from  the  firll  Adam  ;  and  a 
fpiritual,  heavenly,  and  divine  nature,  which  they  re- 
ceive by  the  grace  of  God ;  and  derive  from  the  fe- 
cond  Adam,  who  was  made  a  quickening  fpirit.  The 
firil  of  thefe  is  black,  and  the  fecond  is  comely:  The 
one  is  lothfome,  polluted,  and  naufeous  in  the  fight 
of  God ;  the  other  is  lovely  and  defirable,  as  bearing 
the  image  of  God.     And  Chrifl  takes  pleafure  in  it. 

The 


^he  fa ir  Ethiopian,  331 

The  other  paradox  is  in  thefe  words,  As  the  tents 
of  Kedar,  as  the  curtains  of  Solomon,  Kedar  was 
one  of  the  fon's  of  Iflimael  *.  His  name  lignifies 
hlacknefs.  His  pofterity  were  '  black,  and  ftill  con- 
tinue to  be  fo  ;  dwelling  in  tents  in  the  defart  of  A- 
rabia.  The  curtains  of  Solomon  may  either  be  meant 
of  thofe  curtains,  or  hangings,  that  were  ufed  in  So- 
lomon's palace ;  or  rather  of  thofe  curtains  that  So- 
lomon made  for  the  temple  ;  particularly  the  vail, 
which  feparated  the  holy  place  from  the  moll  holy. 
Of  this  part  of  the  verfe  we  propofe  to  fpeak  nothing 
at  prefent,  intending  only  to  difcourfe  a  little  from 
the  other :  The  meaning  of  which  is,  that 

E'very  perfon  who  is  truly  efpoufed  to  Chrifl,  though 
black  by  nature,  in  afpiritualfenfe,  is  yet  lovely  and 
defirahle  in  the  fight  of  God ;  through  the  merits  of 
his  eternal  Son,  and  through  the  faving  operation  of 
his  Spirit, 

All  that  we  propqfe  on  this  fubjed  is  only  to  en- 
quire, 

I.  In  what  refpedt  a  perfon  efpomed  to  Chrill  is 
black? 

II.  In  what  refpedl  fuch  an  one  is  comely  ?  And 
then, 

III.  To  apply. 

In  relation  to  the  firfl  of  thefe,  it  may  be  obferved, 
in  general,  that  two  things  are  faid,  in  Scripture,  to 
occafion  blacknefs ;  fin  nnd  for  row.     Both  thefe  are 
incident  to  the  Chriftian  in  this  world ;  and  on  ac- 
count 

^  Gen,  KX7.  13. 


332  ^Ije fair  Ethiopian. 

count  of  both,  lie  may  well  fay  pf  himfelf,  /  am 
Hack, 

\Jl^  Sin  may  be  flikl  to  occafion  blacknefs.  Or  ra- 
ther, fin  itfelf  is  fpiritual  blacknefs,  or  uncleannefs  : 
According  to  the  confeflion  of  the  prophet,  "  We  are 
"  all  as  an  miclean  thing;  and  all  our  righteoufnefs 
*'  are  as  filthy  rags  *."  In  this  refpecl,  the  Chrillian 
is  not,  indeed,  in  the  fame  black  and  polluted  fiiate 
with  the  reft  of  the  world.  When  he  is  united  to 
Chrift,  his  fin  is,  in  fome  degree,  purged  away.  But 
there  is  ftill  fo  much  of  it  remaining,  as  may  not  only 
warrant  the  expreflion  in  the  text ;  but  may  evex> 
caufe  him  to  cry  out,  upon  a  review  of  his  condition, 
in  the  words  of  Job,  "  Behold  I  am  Tile,  what  fhall  I 
**  anfwer  ?  I  will  lay  my  hand  upon  my  mouth  f ." 
But,  to  be  a  little  more  particular  here,  the  child  of 
God  may  juftly  confefs  himfelf  to  l;)e  black,  in  confi- 
deration  of  the  following  things. 

T.  Every  believer,  whatever  the  grace  of  God  has 
now  made  him,  was  as  black  by  nature  as  any  heir 
of  hell.  They  were  all,  "  by  nature,  children  of 
*'  wrath,  even  as  others."  They  were  even  iliapen 
in  iniquity ;  and  in  fin  did  their  mothers  conceive 
them.  There  are  many  of  them  who  never  yet  were 
fenfible  of  their  being  wailied  ;  but  there  is  not  one 
among  them  who  is  not  fenfible  of  his  pollution.  And 
even  they  who  know  themfelves  to  be  cleanfed  in 
part,  are  far  from  confidering  this  as  a  reafon  to  for- 
get what  they  once  were  ;  and  would  ftill  have  con- 
tinued to  be,  had  not  divine  grace  interpofed.  They 
ftill  remember  it  with  humiliation  and  grief  of  heart. 
An4  the  remembrance  of  it  fills  them  with  praife  and 

wonder^ 

*  Ifa  Ixiv.  6.  t  Job  xl.  4. 


The  fair  Ethiopian.  S  3  3 

wonder,  that  ever  an  infinitely  holy  and  jufl  Qod 
fhould  have  condefcended  to  wafh  them.  That  they 
may  not  be  Vv^anting  in  the  duty  of  praiiing  God,  oii 
account  of  what  they  are,  they  take  every  proper  op- 
portunity of  acknow^ledging  hov/  black  and  polluted 
they  once  were. 

'2.  Every  believer,  as  well  as  every  other  perfon, 
has  contracted  much  blacknefs  and  pollution  lince  he 
came  into  the  world;  by  adlual  tranfgrefiions.  Thofe 
feeds  of  lin.that  are  in  our  nature  begin  very  early  to 
fpring  up.  And  they  continue  to  bear  a  black  and 
bitter  fruit,  not  only  every  year,  but  every  day  of 
our  life,  while  we  remain  in  a  itate  of  mortality.  Not 
only  do  they  thus  gather  blacknefs,  who  are  in  a  na- 
tural eftate ;  even  they  do  fo  in  whom  the  fanclify- 
ing  work  of  the  Spitit  of  God  is  begun.  No  fooner 
are  they  vv^afhed  from  the  llain  contradled  by  one  fin, 
than  they  fall  into  another.  It  often  happens  even 
to  them,  in  a  fad  degree,  after  the  true  proverb, 
*'  The  dog  is  returned  to  his  c^;n  vomit  again :  and 
"  the  fow  that  was  waihed,  to  her  wallowing  in  the 
"  mire."  As  the  Spirit  of  Godt makes  progrefs  in  hiy 
work  of  cleanfrng  them,  they  daily  pollute  and  defile 
themfelves  anew ;  fo  that,  though  they  were  to  be 
wholly  purged,  from  all  the  pollution  of  old  lins,  their 
fandlincation  mufl  needs  continue  imperfecl ;  till 
death  place  them  in  that  happy  land,  where  fm  fliall 
be  a  llranger,  as  well  as  forrow ;  and  it  fliali  no  lon- 
ger be  in  their  power  to  defile  themfelves. 

3.  There  is  ilill,  about  every  one  of  them,  a  fad  re- 
mainder of  all  thofe  corrupt  habits  that  confcitute  the 
blacknefs  of  their  natural  eftate.  When  the  Holy 
Ghoil  implants  the  habits  of  grace  in  them,  in  the 

day 


334  The  fair  Ethiopian, 

day  of  their  regeneration,  he  gives  a  deadly  wound 
to  all  the  habits  of  corruption;  and  from  that  time 
forth  they  begin  to  languifh.  But  ftill  the  life  re- 
mains in  them,  while  the  foul  remains  in  the  body ; 
and  frequently  they  are  felt  to  be  Itrong  and  lively. 
Grace,  in  a  foul  that  has  newly  been  born  again,  is 
like  a  fpark  in  the  midll  of  an  ocean  of  corruption. 
And  though  corruption  is  diminillied,  in  proportion 
to  the  growth  of  grace,  it  is  never  brought  fo  low  in 
this  world,  but  that  the  perfon  will  find  much  reafon, 
on  that  account,  to  fay,  /  am  black :  Or,  with  Job,  to 
cry  out,  Behold  I  am  vile.  If  this  were  not  the  cafe, 
it  would  be  impoffible  for  them  to  fall  fo  often  into 
outward  adls  of  fin.  It  is  from  the  fin  of  the  nature 
that  all  actual  tranfgreflions  do  proceed.  And  there- 
fore there  will  ever  be  a  proportion  between  the 
llrength  of  corruption  remaining  in  the  nature,  and 
the  outward  adls  of  fin  in  the  life.  As,  on  the  other 
hand,  there  will  always  be  fome  proportion,  where 
grace  is,  between  the  ftrength  of  the  gracious  habits 
within,  and  the  fruits  of  them  in  the  outward  con- 
verfation.  Are  you  convinced  of  the  blacknefs  of 
your  deportment  and  outward  adlions  ?  you  may  be 
fure  there  is  a  proportionable  blacknefs  within.  And 
if  you  yilh  to  have  your  light  fhining  before  men,  by 
a  more  examplary  walk  and  con  verfation,  you  mull 
ftrike  at  the  root  of  the  evil,  by  mortifying  the  re-; 
maining  corruptions  of  your  nature.  That  your  en- 
deavours to  this  purpofe  may  be  effedual,  flee,  by 
faith,  to  the  blood  of  Chrift,  as  t\\^  fountain  that  God 
has  "  opened,  for  fin  and  for  uncleannefs ;"  and  pray 
for  the  Holy  Ghoil,  that  he  may  wafh  you  in  it,  to 
the  further  purification  of  your  nature.  Thefe  re- 
maining 


^he  fair  Ethiopian,  335 

maining  corruptions  not  only  render  your  perfons 
black  and  unlovely,  they  likewife  pollute  all  that 
you  do ;  and  render  your  bell  works  defiled,  as  well 
as  imperfcd:,  in  the  light  of  God. 

2dly,  Sorrow  or  grief  may  be  faid  to  occalion  black- 
nefs ;  fo  it  is  in  various  paiTages  of  Scripture.     We 
fhall  mention  only  that  of  Jeremiah :  "  Her,"  i,  e. 
Zion's,  "  Nazarites  were  purer  than  fnow,  they  were 
"whiter  than  milk:  their  vifage  is  blacker  than  a 
"  coal ;  they  are  not  known  in  the  llreets  * ."     Such 
a  change  had  their  grief  made  upon  their  counte- 
nance :  And  fo  much  were  they  atfecled  with  thofe 
dreadful  calamities  that  they  fuffered  in  common  with 
the  other  inhabitants  of  the  place.     In  this  kind  of 
blacknefs,the  fpoufe  ofChrill  has  always  a  large  fhare; 
not  only  before  her  union  to  him,  but  after  it;  fa 
long  as  Ihe  continues  in  this  world,    .'ii&x  face  is  of- 
ten/oz//  with  weeping,  as  it  v/as  with  Job;  wlien  o- 
thers  are  fuffered  to  fpend  their  days  in  mirth  and  jol- 
lity.    There  are  many  things  which  occafion  grief  to 
a  Chriftian,  which  would  be  no  trouble  to  another 
man  :  And  he  is  fubjed  to  various  evils,  that  do  not 
'  fo  readily  fall  upon  any  other  ;  befldes,  Iris  being  ex- 
pofed,  equally  as  others,  to  all  the  common  miferies 
of  this  life.     We  cannot  now  fpeak  particularly  of  all 
the  caufes  of  the  believer's  forrow :  Perhaps  they 
may  be  reduced  to  thefe  three  heads. 

I .  They  are  forrowful  for  fin.  This  is  the  chief 
fpring  of  the  Chriltian's  forrow ;  and  yet  this  is  a  kind 
of  forrow  that  none  has  experience  of  but  himfelf, 
A  ftranger  to  Ghrift  feels  much  forrow,  to  which  he 
would  not  be  expofed  if  he  had  no  fin  :  But  a  real  for- 
row 
*  Lam.  iv.  8. 


336  ^hefair  Ethiopian . 

row  for  fin,  as  fuch,  he  knows  nothing  about.  Such 
an  one  may  be  grieved,  becaufe  God  has  annexed 
mifery  to  lin  ;  and  becaufe  he  cannot  hve  in  fin  with 
a  profpedl  of  impunity.  But  in  finitfelfhe  rejoices 
and  takes  pleafure.  It  is  far  otherwife  with  the  child 
of  God.  He  is  grieved,  not  fo  much  becaufe  his  fin 
expofes  him  to  puniihment ;  but  rather,  becaufe,  by 
his  fin,  he  dilhonours  God,  and  provokes  the  eyes  of 
his  glory.  God  has  poured  upon  him  "  the  fpirit  of 
"  grace  and  of  fupplication ;"  and  he  has  been  ena- 
bled to  "  look  upon  Chrijl  whom  he  has  pierced,  and 
"  to  mourn  for  him."  His  mourning  is  for  fin,  as  fin ; 
becaufe  of  its  oppofition  to  the  holy  nature  and  will 
of  God ;  and  becaufe  of  the  wound  it  gives  to  Chrift. 
He  is  grieved  for  the  fins  of  others,  as  Vv^eil  as  for  his 
own  \  knowing  that,  though  he  cannot  be  punifiied 
for  fins  that  are  not,  one  way  or  other,  his  own ;  yet 
God  is  as  much  diilionoured  by  other  men's  fins,  as  by 
his.  He  mourns  for  the  blacknefs  and  pollution  of 
fin,  as  well  as  for  the  guilt  of  it.  And  longs  for  com- 
plete dehverance  "  from  the  body  of  this  death." 

2.  They  are  made  forrowful  by  temptations  to  fin, 
and  by  the  fiery  darts  oj  the  wicked  one ;  to  which 
they  flarid  expofed  while  in  this  world.  Satan,  the 
great  enemy  of  mankind,  is  likewife  an  irreconcilea- 
ble  enemy  to  God.  While  he  "  goes  about  as  a  roaring 
"  lion,  feeking  whom  he  may  devour ;"  he  likewife 
goes  about,  ufing  all  his  endeavours  to  bring  thcfe, 
whom  he  cannot  deilroy,  to  difhonour  God  by  acts  of 
lin.  And  where  he  even  does  not  fucceed  in  this,  he 
lofes  not  all  his  aim,  if  he  can  but  terrify  them  in  the 
way  of  duty  ;  or  fill  them  with  grief  and  fbrrow  of 
heart,  fo  as  to  make  them  uneafy  in  the  mean  time. 

And 


The  fair  Ethiopian.  337 

Arid  this  he  often  obtains  when  he  cannot  accom- 
plifli  the  other.  Something  of  this  there  was  in  the 
cafe  of  the  Pfalmift  Afaph.  Satan  prevailed  not  fo 
far  as  to  caufe  him  openly  to  turn  alide  from  the  way 
of  duty,  though  his  feet  were  almcjl  gone.  But  he 
fo  prevailed  as  to  fill  him  with  grief  and  forrow  of 
heart.  His  "heart  was  grieved,  and  he  was  preiTed 
"  in  his  reins  *."  Many  faces,  among  the  people  of 
God,  have  been  made  black  with  weeping,  on  fuch 
an  account  as  this.  And  I  doubt  not  but  many  pre- 
fent  can  attefl  the  truth  of  the  obfervation  from  their 
own  experience. 

3.  They  are  often  forrowful,  and  in  heavinefs, 
through  manifold  trials  and  chaftifements,  to  which 
they  are  expofed  on  account  of  fin.  God,  in  his  ju- 
dicial capacity,  has,  indeed,  "  forgiven  their  iniquity; 
"  and  remembers  their  fins  no  more."  Still  he  e- 
fteems  them  righteous,  through  the  imputation  of  the 
righteoufnefs  of  their  glorious  Redeemer.  But  he 
continues  to  view  them  with  an  eye  of  holy  fatherly 
jealoufy,  on  account  of  the  remainders  of  corruption 
in  them.  When  he  fees  them  overtaken  in  a  finful 
a6lion,  or  finds  them  giving  too  much  entertainment 
to  any  corruption,  or  making  too  feeble  a  refiitance 
to  it ;  he  often  finds  it  necefiary  to  reclaim  them  by 
chafiiifement.  In  his  word,  he  has  commanded  every 
father  to  "  chafl:en  his  fon  while  there  is  hope,  and 
"  not  let  his  foul  fpare  for  his  crying."  And  he  acts 
according  to  his  own  rule.  He  lliews  his  love  to  his 
children,  by  chajlening  them  betimes.  Very  oftexi 
he  fuffers  his  enemies,  for  whom  he  has  no  defigns  of 
love,  to  run  on  in  a  courfe  of  fin,  till  their  cup  be 

Vol.  I.  Y  .       %     ^         ^  full; 

*  PfJ.  Ixxiii.  21. 


338  The  fair  Ethiopian. 

full ;  and  then  brings  on  a  reckoning  all  at  once. 
But  with  his  own  people  he  deals  not  fo.  To  them, 
the  chaftifement  often  follows  upon  the  heels  of  the^ 
lin.  And  the  more  dear  they  are  to  him,  the  more 
fpeedily  does  the  ftroke  fucceed  the  offence.  Hence 
they  have  frequently  reafon  to  fay,  as  Afaph,  "  All 
"  the  day  long  have  I  been  plagued ;  and  chaftened 
"  every  morning  *."  Thefe  chailifements  are  of  va* 
rious  kinds,  as  well  as  many  in  number.  Sometimes 
the  ftroke  falls  upon  a  near  and  dear  relation ;  fome- 
times  upon  a  worldly  poffeflion ;  fometimes  it  blafts 
their  reputation;  and  fometimes  it  ruins  all  their  pro- 
fpedl  in  relation  to  this  hfe  ;  fometimes  it  affeds  their 
body  with  fore  difeafes,  and  fometimes  their  foul  with 
inwai:4  trouble.  The  Lord  ufually  varies  the  chaf- 
tifement, according  to  the  various  offences  which  they 
commit ;  and  frequently  obferves  fuch  an  analogy  be- 
tween the  fm  and  the  chaftifement,  that  a  careful 
obferver  may  read,  in  his  own  afflidlions^  the  fin  on 
account  of  which  God  pleads  a  controverfy  with  him. 
Thefe  chaftifements  are  often  fo  heavy,  that  the  per- 
fon  behoved,  as  Job  exprefles  it,  to  "  have  the  ftrength 
**  of  ftones,"  or  to  have  *'  flefh  of  brafs ;"  if  they  did 
not  affed  him  with  deep  forrow  and  grief.  The 
Chriftian,  indeed,  has  learned  to  rejoice,  and  that 
."  with  joy  unfpeakable,  and  full  of  glory;"  even  in 
the  midft  of  that  heavinefs,  -which  arifes  from  thefe 
"  manifold  ternptations ;"  but  he  is  in  heavinefs  not- 
withftanding,  and  that  often  to  fuch  a  degree,  that 
his  face  is  black,  in  the  moft  hteral  fenfe,  by  reafon  of 
his  forrow. 

Thus  black  is  every  perfon  in  a  ftate  of  mortality, 

even 
*  Pfal.  Ixxiii.  14. 


The  fair  Ethiopian.  gg^ 

tven  after  he  is  united  to  Chrift.  But  it  is  eafy  to 
perceive,  that  this  is  folely  owing  to  the  remainders  of 
fin  about  them.  If  they  were  not  black  in  the  firfl 
fenfe,  they  could  not  in  the  fecond ;  for  where  there  is 
no  fin,  there  can  be  no  forrow.  Hence  it  is  only  in 
refpedl  of  the  unrenewed  part,  that  they  can,  with 
propriety,  be  denominated  black.  But,  as  they  are 
"like wife  partakers  of  a  new  nature,  which  is  diame- 
trically oppofite  to  the  other ;  they  may,  with  the 
fame  propriety,  be  denominated  comely,  as  far  as  the 
renewed  nature  prevails. 

This  may  be  confidered  as  a  general  anfwer  to 
Xht  fecond  enquiry  propofed,  viz.  In  what  refped  the 
perfon  who  is  efpoufed  to  Chrift  may  be  called  come- 
ly .^  But  it  is  necelTary  that  we  be  a  little  more  par- 
ticular here.  And -every  genuine  Chriftian  is  comely, 
in  the  following  refpeds. 

I.  Their  hearts,  and  all  their  inward  parts,  are 
comely.  If  this  were  not  the  cafe,  they  could  never 
be  admitted  to  fo  much  intimacy  with  him  who  is 
"  delighted  with  truth  in  the  inward  parts."  By  na- 
ture, the  heart  of  every  man  is  the  worft, — the  black- 
eft  part.  And  every  Chriftian  is  fenfible,  that  it  ftill 
continues  to  be  fo  with  him  while  in  this  world. 
"  The  heart  is  deceitful  above  all  things,  and  defpe- 
"  rately  wicked ;  who  can  know  it  *  ?"  But  that  fpi- 
ritual.  beauty,  which  the  Holy  Ghoft  communicates 
in  the  day  of  believing,  begins  likewife  at  the  heart. 
The  perfon  who  was  formerly  a  child  of  hell,  and 
black  as  the  inhabitants  of  that  gloomy  place,  be- 
comes, from  that  moment,  a  child  of  God ;  and  is 

Y  2  made 

*  Jer.  xvii.  9* 


34^  "the  fair  Ethiopian* 

made  comely  and  beautiful  as  becomes  a  child  of 
fuch  a  father, — a  member  of  fuch  a  comely  family. 
And  now  "  the  king's  daughter  is  all  glorious  with- 
"  in."  What!  All  glorious  within!  Does  nothing 
inglorious  remain  in  her  inward  parts  ?  Or  how  can 
fhe  be  all  glorious,  whtn  fo  much  remains  within  her, 
-of  which  file  is  fincerely  and  deeply  afhamed  in  the 
prefence  of  God?  Indeed  there  is  much  remaining 
pollution  about  her;  both  within  and  without.  But 
that  comelinefs,  or  fpiritual  beauty,  on  account  of 
which  fhe  is  called  glorious,  is  imparted,  in  fome  de- 
gree, to  every  faculty  of  her  foul.  There  is  no  part 
of  her  which  is  not  glorious.  All  that  is  inglorious 
about  her  is  hid  from  the  vindidive  eye  of  divine 
juftice,  by  the  imputed  right eoufnefs  of  her  glorious 
Hufband ;  that  garment  of  wrought  gold  with  which 
ihe  is  covered.  And,  in  all  his  judicial  procedure  to- 
wards her,  God  ads  as  if  Ihe  were  now,  what  fhe  un- 
doubtedly fhall  be  in  a  little  ;  when  it  may  be  faid, 
without  any  hyperbole,  that  fhe  "  is  all  glorious 
"  within." 

2.  They  are  comely  in  their  countenance.  For 
this  you  have  the  tellimony  of  Chrifl  himfelf ;  who 
fays,  in  a  following  part  of  this  fong,  "  O  my  dove, 
"  that  art  in  the  clefts  of  the  rocks,  in  the  fecret  pk- 
"  ces  of  the  flairs,  let  me  fee  thy  countenance,  let  me 
"  hear  thy  voice ;  for  fweet  is  thy  voice,  and  thy 
*'  countenance  is  comely  *."  But  what  does  he  mean 
by  this  declaration  ?  Or  what  is  the  Chriftian's  coun- 
tenance, which  the  Lord  fo  highly  commends  ?  The 
words  are  addrelTed  to  tiiL-  pooi  timorous  believer ; 
who,  from  a  fenfe  of  his  own  vilenefs  and  unworthi- 

nefs, 
*  Song  ii.  14. 


7he  fair  Ethiopian.  341 

nefs,  dare  neither  appear  before  him  with  any  degree 
of  confidence,  nor  fpeak  to  him  with  any  proper  de- 
gree^ of  freedom.  And  he,  inftead  of  chiding  witli 
his  people  on  this  account,  gives  them  a  tender  invi- 
tation to  lay  afide  their  ill-timed  bafhfulnefs;  to 
come,  with  holy  boldnefs,  into  his  prefence,  and  to 
pour  out  their  hearts  before  him  without  referve ; 
alTuring  them,  that  nothing  gives  him  greater  plea- 
fure  than  to  find  them  fo  doing.  No  matter  how 
black  and  unlovely  you  be  in  your  own  eyes :  The 
blacker  the  better.  But  do  not  therefore  Hand  at  a 
diilance  from  Chriit,  like  one  alhamed  to  fliew  your 
face ;  nor  continue  filent,  when  you  have  fuch  a  pre- 
cious opportunity  of  prefenting  your  requefl;  but 
lift  up  your  face  to  him  w^ith  boldnefs,  befmeared  and 
black  as  it  is,  and  tell  him  all  that  is  in  your  heart. 
He  aiTures  you,  and  we  allure  you  in  his  name,  that 
he  takes  a  divine  pleafure  in  hearing  and  anfwering 
your  requefts ;  in  feeing  you  make  bold  to  inter- 
meddle with  all  his  fulnefs ;  and  in  holding  commu- 
;nion  with  you  while  you  do  fo. 

3.  They  are  comely  in  their  fpeech.  This  alfo 
is  plainly  imported  in  the  words  lall  quoted.  Chrift 
fays  both  in  one  fentence  :  "  Sweet  is  thy  voice,  and 
*'  thy  countenance  is  comely."  It  is  ilill  more  clear- 
ly expreit  in  another  paflage  of  this  fong,  "  Thy 
*'  lips,"  fays  he,  "  are  like  a  thread  of  fcarlet,  and  thy 
"  fpeech  is  comely."  Every  man's  tongue  is  an  in- 
dex to  his  heart.  So  long  as  the  heart  continues  in 
its  itate  of  predominant  uncleanncfs,  the  tongue  can 
never  be  tamed ;  nor  reltrained  from  calling  fortli 
abominations.  But  as  foon  as  the  heart  is  renewed, 
the  tongue  is  employed  in  a  very  different  manner ; 

Y  3  ^nd 


342  nefalr  Ethiopian, 

and  the  fpeech,  like  the  heart  that  didates  it,  is  come- 
ly in  the  fight  of  God.  The  prayers  wliich  Chrif- 
tians  offer  up,  the  praifes  of  redeeming  love  which 
they  fing ;  and  the  words  which  they  fpeak  to  thofe 
around  them,  in  commendation  of  Chrift  their  belo- 
ved, or  of  the  grace  of  God  manifeited  through  him  ^ 
all  afcend,  v/ith  a  pleafant  melody,  into  the  ears  of 
the  Lord  of  Sahhaoth,  Would  you  then  do  your 
hufoand  a  pleafure,  Chriflian,  on  this  occafion  ?  Let 
not  your  lips  be  clofed,  while  you  wait  upon  this  fo- 
lemn  feaft.  Let  him  hear  your  voice  in  the  prayer 
of  faith,  while  you  offer  your  petition  at  the  banquet 
of  wine.  Let  the  high  praifes  of  God  be  continually 
in  your  mouth.  And  be  fure  to  take  every  opportu- 
nity, to  fay  whatever  you  can,  both  to  fellow  Chrif- 
tians  and  to  others,  that  may  induce  them  to  love  and 
adore  that  glorious  perfon  in  whom  you  boail  and 
glory  as  your  Belov  d. 

4.  They  are  comely  in  their  proportions.  We  may 
here  allude  to  what  God  faid  to  Job,  concerning  the 
Leviathan  *  :  "  I  will  not  conceal  his  parts,  nor  his 
•*  power,  nor  his  comely  proportion."  Thefe  things 
were  declared  concerning  this  animal,  with  a. view  to 
iUuflrate  the  power  and  wifdom  of  him  that  made 
him.  And  with  the  fame  view  may  we  declare  the 
comely  proportion  of  the  Chriflian,  who, is  the  work-r 
manfhip  of  God's  renewing  hand.  In  the  natural 
world,  fome  perfons,  by  reafon  of  fome  defect  in  their 
conftitution,  or  fome  accident  that  befals  them  in 
early  life,  grow  up  in  fuch  a  manner,  that,  while  one 
part  of  their  body  is  larger  than  enough,  another  is 
nmch  fmaller  than  it  is  in  others.  Thus  we  have  feen 

fome 

*  Job  xli,  12. 


The  fair  Ethiopian.  345 

fome  have'  the  head  and  the  feet  of  a  grown  perfon, 
while  their  ft3ture  is  but  that  of  a  child.  As  to  the 
fpiritual  world,  there  is  fuch  a  difproportion  about 
every  man  in  an  unrenewed  itate.  One  faculty  bears 
no  proportion  or  analogy  to  another.  The  under- 
ftanding  is  fometimes  pretty  much  enhghtened,  while 
the  will  continues  totally  depraved.  The  judgment 
and  the  affedlions  bear  no  proportion  to  one  another. 
Hence  their  affediions  continually  bias  their  judge- 
ments ;  whereas  the  judgment  ought  always  to  re- 
gulate the  affedions.  And  all  the  powers  of  the  foul, 
like  "  the  legs  of  the  lame  are  unequal."  It  is  not 
fo  in  the  world  of  grace.  Every  perfon  that  is  united 
to  Chrill:  is  renewed  in  all  his  faculties ;  and  in  all  a- 
like.  The  renovation  of  the  will  bears  a  proportion 
to  the  enhghtening  of  the  mind ;  and  the  fandifica- 
tion  of  the  afFeclions  bears  a  proportion  to  both.  All 
the  graces  of  the  Spirit  are  implanted  at  once ;  all 
are  increafed  together,  "  with  the  increafe  of  God ;" 
and  all  arrive,  in  the  fame  moment,  at  the  "  meafure 
"  of  the  ilature  of  the  fulnefs  of  Chriil."  There  is  no- 
thing fuperfiuous,  nothing  lacking,  nothing  difpro- 
portioned  in  the  parts  of  the  new  man.  If  you  pre- 
tend to  have  faith  and  do  not  evidence  it  by  your 
w^orks ;  if  you  fatisfy  yourfelf  with  fuch  good  works 
as  are  not  the  fruits  of  f^ith ;  if  you  pretend  to  re-^ 
pent  of  lin,  and  yet  love  not  the  Lord  Jefus  Chrift ; 
or  if  you  profefs  love  to  Chrill:,  and  yet  allow  your- 
felf in  cleaving  to  any  lin ;  if  you  have  zeal  without 
fome  competent  degree  of  faving  knowledge ;  or  if 
you  fatisfy  yourfelf  with  knowledge  without  zeal  for 
God  :  In  any  of  thefe  cafes,  you  may  deferve  the  firfl 
part  of  the  charader  in  the  text  j  but  you  cannot  de- 
ferve 


344  The  fair  Ethiopian. 

ferve  the  laft.  Black  you  are,  and  abominable  in  the 
fight  of  God  ;  but  you  are  an  utter  ftratiger  to  fpirit-« 
ual  comehnefs. 

5.  They  are  comely  in  their  attire.  The  daugh-^ 
ters  of  men  count  nothing  a  greater  help  to  their  na- 
tural beauty,  than  what  they  reckon  a  becoming 
drefs.  Hence  all  that  rage  for  finery,  which  prevails 
among  them ;  and  all  thofe  whimfical  fafhions  which 
they  daily  invent  and  purfue.  Bat  the  only  drefs 
that  is  truly  ornamenting,  is  that  which  is  worn  by 
the  fpoufe  of  Chrift ;  whc  fe  "  clothing  is  of  wrought 
"  gold  * ;"  and  who  "  fnall,"  in  a  httle,  ''  be  brought 
''  unto  the  king,  in  raiment  of  needle-work."  This 
raim'ent  of  needle-work  of  gold,  is  the  robe  of  imputed 
righteoufnefs,  that  divine  grace  has  put  upon  her. 
This  is  the  weddii:;g  garment  with  which  fhe  was  a- 
dorned  in  the  day  of  her  efpoufals ;  and  which  fhe 
fliall  continue  to  wear,  not  in  tmie  only,  but  alfo 
through  all  eternity.  It  fhall  never  be  laid  afide  ; 
neither  fhall  it  wax  old,  or  become  unfafhionable. 
This  garment  well  deferves  the  epithet  of  comely.  It 
is  the  very  beft  in  heaven's  wardrobe.  It  was  pre- 
pared  at  fuch  an  immenfe  charge,  that  the  treaiures 
of  heaven  could  go  no  further.  It  is  fo  cunoufly 
wrought,  that  it  is  the  mafler-piece  of  divine  wifdom. 
It  is  a  garment  that  fuits  every  flature,  and  every 
complexion;  a  garment  of  fuch  virtue,  that, every 
perfon  who  wears  it,  though  black  as  hell  before,  ap- 
pears comely  in  the  eye  of  omniftience  itfelf.  It 
hides  every  fpot,  and  every  blemifh,  that  remains  a- 
bout  the  perfon  ;  fo  that  Chrifl  fays  concerning  each 
one  who  is  clothed  with  it,  "  thou  art  all  fair,  my 

"  love, 

*  Pfal.  xlv.  13,  14. 


^hefair  Ethiopian,  g^y 

**  love,  there  is  no  fpot  in  thee  *."  This  is  that  gar- 
ment, communicant,  in  which  you  muft  appear  at  the 
Lord's  table.  Be  fure  that  you  have  it  on.  This  is 
the  bejl  robe;  which,  by  divine  appointment,  we  bring 
firth,  to  be  put  upon  every  prodigal.  Who  is  there, 
then,  in  all  this  numerous  afTembly,  that  would  wifli 
to  be  dehvered  from  t\\o{t  filthy  rags,  that  do  but  ex- 
pofe  the  nakednefs  of  thofe  who  truil  in  their  own 
righteoufnefs  ?  Who  is  there  that  knows  himfelf  to 
be  fpiritually  naked,  and  is  afhamed  to  appear  before 
God  ?  Who  is  there  that  defires  fuch  a  garment  as 
will  render  him  comely,  even  in  the  eye  of  divine 
juftice  ?  In  a  word.  Who  is  there  that  is  but  wiUing 
to  receive  it,  and  receive  it  for  nothing  ?  God  is  both 
willing  and  ready  this  moment  to  "  cover  ycji  with 
"  the  robe  of  righteoufnefs,  and  with  the  garments  of 
"  falvation."  And  then,  how  long  foever  you  have 
*'  lien  among  the  pots,"  from  that  time  forth  *'  you 
"  fhall  appear  as  a  dove,  whofe  wings  are  covered 
"  with  lilver,  and  her  feathers  with  yellow  gold  f ." 

6.  They  are  comely  in  their  ornaments.  Behdes 
that  clothing  which  is  neceffary  to  cover  our  fliame, 
it  is  ufual,  you  know,  efpecially  among  perfons  in  high 
hfe,  to  wear  certain  jew^els  and  precious  things,  that 
are  intended  chiefly  for  ornament.  And  the  bride  of 
Chrifl  wants  not  her  ornaments  any  more  than  her 
attire.  Hence  are  the  words  of  Chrifl,  in  the  tenth 
verfe  of  this  chapter,  "  Thy  cheeks  are  comely  with 
"  rows  of  jewels :  Thy  neck  with  chains  of  gold." 
Thefe  w^ords  will  be  better  underilood,  if  we  com- 
pare  them  with  the  advice  of  the  Apolllc  Peter  to  Chrif- 
tian  wives  in  his  day  :  "  Whofe  adorning,  let  it  not  be 

"  that 

'^  Song  Iv.  7.  f  Pfal.hviii.  J  3. 


5^6  The  fair  Ethiopian. 

"  that  outward  adorning  of  plaiting  the  hair,  arid 
*'  wearing  of  gold,  and  putting  on  of  apparel ;  but  let 
**  it  be  the  hidden  man  of  the  heart,  even  the  orna- 
*'  ment  of  a  meek  and  quiet  fpirit,  which  is,  in  the 
"  light  of  God,  of  great  price  *."  Meeknefs  and  quiet- 
nefs  of  fpirit,  with  the  other  graces  which  accompany 
them,  are  all  as  fo  many  precious  jewels ;  wherewith 
every  child  of  God  is  adorned  by  Chrift,  in  the  day  of 
their  efpoufals  to  him.  And  though  they  are  all  the 
gifts  of  Chrift,  yet  they  are  commended  by  him ;  and 
his  people  are  commended  on  account  of  them,  as  if 
they  were  all  of  their  own  acquiring.  Thefe  graces 
are  all  joined  one  to  another,  as  the  hnks  of  a  chain. 
They  all  hang  clofe  together,  as  fo  many  pearls  on  a 
flimg.  And  by  them  Chriftians are  made  fo  comely 
and  deiirable  in  the  eyes  of  Chrift,  that  he  compares 
them  to  one  whofe  "cheeks  are  adorned  with  rows 
*'  of  jewels,  and  her  neck  with  chains  of  gold." 

7.  They  are  comely  in  their  walk  and  deportm.ent. 
The  bed  features  will  foon  ceafe  to  pleafe  if  they  are 
difgracedbya  iloveniy  port.  And  the  perfon  who 
moves  with  elegance  will  be  efteemed  comely,  though 
but  of  ordinary  features.  By  this  chiefly  are  thofe  of 
high  rank  diftinguifhed  from  perfons  of  vulgar  birth 
and  breeding,  .^nd  by  this  the  fpoufe  of  Chrift 
proves  herfelf  to  be  the  kings  daughter,  "  Agur,  the 
"  fon  of  Jakeh,"  fpeaks  of  "  three  things  that  go  well," 
and  of  *'  four  that  are  comely  in  going."  A  fifth 
might  be  added,  more  comely  than  all  the  reft,  a 
Chriftian  led  by  the  Spirit  of  God  in  the  way  of  hi^ 
commandments.  The  Apoftle  Paul  exhorts  all  who 
would  ftiew  themfelves  to  be  genuine  followers  of 

Chrift 

3>  4- 


The  fair  Ethiopian.  347 

Chrill,  to  "  walk  even  as  he  walked."  And  every 
perfon  who  is  really  united  to  him,  is  difpr)fed  to  do  fo. 
Not  only  do  they  endeavour  to  walk  inoffenlively, 
they  Itudy  to  have  fuch  a  converfation  as  may  ferve 
to  "  adorn  the  dodrine  of  God  their  Saviour."  Not 
only  do  they  carefully  avoid  all  that  may  be  flum- 
bling  to  fellow- creatures,  they  guard  againft  all  that 
is  ofFenlive  or  difhonouring  to  God.  And  therefore 
they  are  concerned  to  walk  as  circumfpedly  in  fecret, 
as  before  the  world.  And  fecret  lins  lie  heavy  on 
their  confcience,  as  well  as  thofe  that  have  been  com- 
mitted in  the  light  of  men.  They  endeavour  to  glo- 
rify God,  and  pradically  to  praife  him,  in  all  that  they 
do ;  and  praife,  whether  vocal  or  practical,  is  always 
"  comely  for  the  upright  *." 

By  this  you  may  try  yourfelves,  you  who  propofe 
to  be  communicants  on  this  occalion.  This  is  one 
principal  part  of  all  that  the  office-bearers  of  the 
church  have  to  try  you  by.  The  great  mailer  of  the 
feaft  requires  us  to  keep  back  from  it  all  whofe  con- 
verfation reflects  difhonour  upon  rehgion,  upon  pain 
of  being  coniidered  as  accelTory  to  their  fm  whom 
we  fuffer  to  pollute  this  holy  ordinance.  And  no  re- 
proaches, nor  abufes  of  any  kind,  Ihould  caufe  us  re- 
mit in  our  attention  to  their  duty.  I  truft  there  are 
no  perfons.  of  an  openly  fcandalous  behaviour  who 
have  received  tokens  of  admiffion  to  the  Lord's  table. 
But  your  being  free  from  public  fcandal  will  not 
qualify  you  to  be  a  worthy  communicant.  You 
ought  to  examine  your  own  confcience,  m  relation 
to  thofe  parts  of  your  walk  that  lie  out  of  the  fight 
of  men.    Do  you,  like  Paul,  exercife  yourfelf  always 

"  to 

*  Pfal.  xxxili,  I . 


34?  The  fair  Ethiopian, 

*'  to  have  a  confcience  void  of  ofFeDce  towards  God 
"  and  towards  men  ?"  Are  you  concerned  that  your 
employment  in  this  world  may  be  a  proper  introduc- 
tion to  your  employment  in  the  next;  that,  both  here 
and  hereafter,  y  lu  may  "  be  to  the  praife  ^i God's  glo- 
"  ry  ?"  Is  this  your  main  end,  even  in  the  common 
affairs  of  this  life  ;  and  in  the  bufinefs  of  your  ordina- 
ry vocation  ?  Do  you,  v/ith  this  view,  employ  your 
thoughts  as  little  as  may  be  about  the  things  of  this 
world,  and  as  much  as  you  can  about  the  things  of 
God?  In  a  word,  Do  you  habitually  coniideryourfelf  as 
no  longer  your  own  ;  but  bought  with  an  immenfe 
price  ;  even  the  blood  of  a  divine  perfon?  And  is  it 
your  conftant  endeavour,  in  confideration  of  this,  to 
*'  glorify  God  in  your  bodies  and  in  your  fpirits,  which 
are  God's  ?  If  this  is  the  cafe,  it  is,  a  comfortable  evi- 
dence, that,  however  black  you  are  in  yourfelf,  and 
in  your  own  eyes,  you  are  comely  in  the  eyes  of 
Chrift.  And  we  have  his  warrant  to  invite  you  to 
let  Imtifee  your  countenance  and  hear  your  voice  at 
his  table. 

Thus  the  fecond  branch  of  this  paradox  is  not  lefs 
true  than  the  firil.  The  Chriflian  is  not  lefs  comely 
m  one  refped,  than  he  is  black  in  another.  But  as 
aU  his  blacknefs  is  owing  to  himfelf,  and  is  the  fruit 
of  his  natural  corruption ;  fo  all  his  comelitiefs  is  whol- 
ly owing  to  Chriil,  and  to  the  faving  operation  of  his 
Spirit.  It  is  the  gift  of  his  fovereign  bounty,  and  the 
fruit  of  his  unmerited  love.  He  did  not  love  you, 
believer,  becaufe  you  w^as  comely  before  he  fet  his 
love  upon  you.  Nay ;  you  are  made  comely  in  con- 
fequence  of  his  love  to  you.  All  the  beauty  and 
tomelinefs  that  is  about  you  had  its  original  from  him. 

And 


Tbe  fair  Ethiopia  n,  349 

And  when  your  beauty  ihall  be  made  perfecl,  and 
your  blacknefs  totally  aboliflied,  it  will  only  be  thro' 
his  "  comehnefs'  put  upon  you  *,'* 

We  fhall  not  now  detain  you  with  any  copious 
improvement  of  the  fubjed.  Only,  in  a  few  words, 
from  what  has  been  faid  we  may  fee, 

I .  A  way  of  accounting  for  all  thofe  ample  com- 
mendations that  Chrill  gives  to  his  church  and  peo- 
ple, in  this  book  and  elfewhere.  Thefe  they  are  of- 
ten in  danger  of  looking  upon  as  incapable  of  being 
applied  to  them ;  therefore  they  put  them  away,  and 
look  upon  them  as  belonging  to  fome  others  who  de- 
ferve  them  better.  For  inllance,  when  Chrift  is  heard 
faying,  "  Thou  art  beautiful,  O  my  love,  as  Tirzah, 
*'  comely  as  Jerufalem,  and  terrible  as  an  army  with 
"  banners,"  i^c.  The  perfon,  coniidering  his  own 
blacknefs,  and  remaining  pollution,  cannot  beheve 
that  fuch  a  commendation  is  applicable  to  him.  He 
therefore  concludes  that  he  is  none  of  thofe  who  are 
efpoufed  to  Chriil ;  and  is  in  danger  of  giving  up  all 
for  loft.  But  beware  of  allowing  yourfelf  in  fuch  ex- 
ercife.  You  are  propoiing  this  day  to  remember  the 
love  of  Chrift  at  his  table.  And  you  muft  fufter  him 
to  manifeft  that  love  which  you  commemorate,  by 
commending  his  own  workmanftiip  in  you.  As  you 
ought  not  to  deny  any  of  thofe  charges,  that  he  brings 
againft  you,  for  your  remaining  blacknefs ;  but  to  flee 
to  himfelf  for  deliverance  from  it ;  fo  noither  ought 
you  to  deny  any  of  thofe  commendations  that  he  con- 
defcends  to  beftow  upon  you ;  but  afcribe  all  to  the 
freedom  of  his  grace,  and  the  powerful  influence  of 

his 

*  Ezek.  XVI.  14. 


3^0  ^hefair  Ethiopian* 

his  Spirit.  Though  convinced  from  the  heart  that 
you  are  black  in  yourfelf ;  you  may,  without  pre- 
fumption,  admit,  that  in  Chrill  your  head  you  are 
comely. 

2.  A  way  of  accounting  for  thofe  perplexing  fears 
and  unbelieving  difcouragements,  that  Ghriftians  tod 
often  labour  under.  They  fee,  and  are  fenlible  of 
their  own  blacknefs ;  and  they  do  not  confider  that 
they  may  be  comely  at  the  fame  time.  Therefore 
they  coniider  themfelves  as  unworthy  of  the  fruits  of 
Chrill's  love  ;  and  are  both  difcouraged  from  their 
duty,  and  overwhelmed  in  defpondence.  But  *'  why 
"  ait  thou  call  down,"  O -believing  foul,  "  and  why 
**  art  thou  difquieted"  by  fuch  apprehenlions  ?  Still 
"  trull  in  God,  for  j'^w  lliall  yet  praife  him  :  He  is  the 
"  health  o^ your  countenance,  and  your  God."  Do 
not  rell  in  a  partial  view  of  yourfelves ;  but  confider 
what  you  are  in  Chrill,  as  well  as  what  you  would  be 
without  him ;  and  then  you  fhall  find  that  you  are 
comely  in  one  refpedl,  as  well  as  black  in  another. 
And  remember,  that  it  is  only  your  comely  part  that 
your  hulband  attends  to,  or  yet  his  Father.  Neither 
the  jullice  of  God  nor  the  love  of  Chrill  fees  any  of 
that  blacknefs  w^hich  you  difcover  about  yourfelf. 
You  may  expecl  to  be  dealt  with^  both  by  God  in 
his  judicial  procedure,  and  by  Chrill  in  the  commu- 
cations  of  his  love,  only  in  agreeablenefs  to  your  huf- 
band's  comelinefs,  that  is  upon  you.  If  none  might 
have  communion  wath  Chrill  who  were  fenfible  of 
remaining  blacknefs,  we  might  all  give  over  expedl" 
ing  it  in  this  world.  But  no  degree  of  remaining  pol- 
lution can  exclude  you  from  fuch  a  degree  of  fellow- 

ihip 


The  fair  Ethiopian,  ^^i 

iliip  with  him,  as  bears  a  proportion  to  your  real  come- 
linefs. 

3.  A  w^y  of  accounting  for  all  the  prefumptiious 
boldnefs  of  hypocrites,  and  felf-righteous  perfons,  who 
do  not  hefitate  to  prefent  themfelves,  like  Satan,  their 
father,  among  the  fons  of  God.  They  are  wholly 
black  and  polluted ;  but  their  eyes  have  never  been 
opened  to  fee  themfelves.  Their  flattering  imagination 
reprefents  them  as  all  comely  and  beautiful.  Truft- 
ing  to  this  deluiion,  and  fondly  expelling  that  God 
will  look  upon  them  in  the  fame  light  in  which  they 
fee  themfelves,  they  are  not  afraid  to  venture  into 
his  prefence.  But  alas  I  linner,  what  a  miferable.dif- 
appointment  will  you  meet  with  wljen  God  fhall  fi- 
nally pull  off  that  mafk,  by  which  you  impofe  up- 
on others,  and  through  which  you  cannot  fee  your- 
felf.  Then  it  wdll  appear,  that  all  the  beauty  which 
you  imagine  you  fee  about  yourfelf,  is  nothing  but 
blacknefs  and  deformity.  And  therefore,  inftead  of 
being  admitted,  as  you  expedl,  into  the  prefence  of 
an  infinitely  holy  Lord  God,  you  Ihall  hear  the  great 
Judge,  both  of  quick  and  dead,  protefl:ing  unto  you, 
*'  I  never  knew  you :  Depart  from  me,  ye  workers  of 
"  iniquity." 

We  conclude  with  a  word  of  exhortation,  firfl:  to 
thofe  who  have  fome  degree  of  fpiritual  comehnefs ; 
and  then  to  thofe  who  are  Hill  in  the  blacknefs  of  their 
natural  eftate. 

You  w^ho  are  in  union  to  Chrifi:,  and  are  comely 
through  his  comehnefs ;  we  would  have  you  ftill  to 
be  mindful  of  what  you  once  were.  "  Look  often 
"  to  the  rock  from  whence  you  w^ere  hewn ;  and  to 
"  the  hole  of  the  pit  whence  you  were  digged."  This 

will 


352  The  fair  Ethiopian* 

will  be  a  happy  mean  of  keeping  you  humble,  and 
preventing  you  from  being  too  much  lifted  up  with 
your  attainments.  Beware  of  ever  conlidering  your- 
felfas  already  comely  enough.  But  give  yourfelf  no 
reft ; — give  God  no  reft  till  your  beauty  be  made  per- 
fect, through  further  communications  of  Chrift's  come- 
linefs.  Let  this  be  one  part  of  your  requeft  at  the 
banquet  of  wine  to-day,  "  Purge  me,"  more  and  more, 
as  "  with  hyfop,  and  I  fhail  be  clean  :  Wafti  me,  that 
"  /  may,  be  whiter  than  the  fnow."  And  ftrive  to  be 
workers  together  with  God  in  this  matter,  *'  The 
*'  Ethiopian  may  change  his  Ikin,  or  the  leopard  his 
"  fpots,"  as  foon  as  you  can  wafli  away  your  fpiritual 
blacknefs  by  your  own  endeavours  alone.  But  ftill 
you  muft  continue  in  .the  ufe  of  appointed  means  for 
that  purpofe  ;  depending  upon  the  fandlifying  influ- 
ences of  the  Spirit  of  Chrift,  to  make  them  effectual. 
If  you  wifti  to  recommend  yourfelf  to  your  huft)and, 
be  concerned  to  put  on,  and  always  to  keep  on,  your 
beautiful  garments ;  particularly  the  robe  of  imputed 
righteoufnefs,  which  he  has  provided  for  you  at  fuch 
a  vaft  expence.  Keep  always  on  your  ornaments 
with  which  he  decked  you  in  the  day  of  efpoufals ; 
and  keep  them  ftill  clean  and  brilliant.  Let  your 
graces  be  always  in  exercife ;  and  look  to  him  who 
implanted  them,  that .  he  may  enable  you  to  the  ex- 
ercife of  them,  in  agreeablenefs  to  your  condition.  Li 
a  v/ord,  Let  not  any  fenfe  of  remaining  blacknefs,  nor 
any  other  confideration  whatfoever,  caufe  you  ftand 
at  a  diftance  from  your  huflDand's  gracious  invitations, 
•or  from  his  delirable  embraces.  But  come  to  him 
with  cheerfulnefs,  black  as  you  are,  at  what  time  fo- 
ever  he  culls  you ;  and  ftiew'  yourfelf  ready  to  hold 

communion 


The  fair  Ethiopian,  353 

communion  with  him.  As  you  cannot  be  accepted 
with  him,  on  account  of  your  perfonal  comelinefs ;  fo 
neither  can  any  blacknefs  about  you  render  you  un- 
acceptable in  his  prefence,  if  you  have  but  on  your 
wedding  garment.  The  longer  you  flay  away  from 
him,  the  more  blacknefs  and  defilement  will  you  con- 
trad.  And  the  more  holy  familiarity  you  ufe  with 
him,  the  m.ore  fpeedily,  and  the  more  fenfibly  will 
you  be  changed  into  his  image,  who  is  "  fairer  than 
"  the  children  of  men." 

With  regard  to  you  who  are  ftill  in  the  black  Hate 
of  natural  corruption  and  depravity  ;  we  would  afk 
you.  What  think  you  of  yourfelves,  while  in  that  con- 
dition ?  Probably  you  are  like  thofe  favage  nations, 
who,  becaufe  themfelves  are  black,  look  upon  white- 
nefs  as  the  mofl  odious  colour.  You  hate  all  thofe 
who  are  adorned  with  Chriil's  comelinefs ;  and  you 
have  a  fupreme  hatred  againll  himfelf.  But  what 
think  you  of  that  difmal  place  which  God  has  pre- 
pared for  every  black  iinner  like  you,  who  refufes  to 
be  cleanfed  by  his  grace  ?  For  all  fuch  he  has  "  re- 
"  ferved  the  blacknefs  of  darknefs  for  ever."  Eter- 
nally fhall  you  be  fhut  out  from  any  fliare  in  that 
light  which  fhall  cheer  the  new  Jerufalem,  and  en-, 
lighten  all  the  inhabitants  of  that  blefled  city.  Eter* 
nally  fhall  you  continue  to  be  as  black,  both  in  your 
nature  and  in  your  actions,  as  very  devils.  Eternally 
fhall  you  be  alTociated  with  them  as  your  only  com- 
panions. And  eternally  fliall  both  you  and  they  be 
fcorched  blacker  and  blacker,  in  point  of  mifery,  by 
the  unrelenting  vengeance  of  a  juft  and  holy  God. 
But  there  is  hope  in  Ifrael  concerning  you.  Chriil  is 
,now  propofing  to  wafli  you  from  all  your  pollution, 

Vol.  I.  Z  an4 


25'4  ^be  fair  Ethiopian, 

and  from  ail  your  blood;  to  adorn  you  with  the  beau- 
tiful robe  of  imputed  righteoufnefs,  to  efpoufe  you  to 
liimfelf,  and  gradually  to  make  you  all  comely  and 
glorious  within.  This,  and  every  other  offer  of  this 
kind  that  ever  he  has  made  you,  is  regiftered  in  hea- 
ven ;  and  will  be  brought  forth  againit  you  in  the 
judgment,  if  you  periifl  in  rejedling  them  all.  But 
if  you  are  enabled  to  embrace  them,  and  to  give  him 
employment  to  fulfil  his  gracious  promifes  to  you, 
you  fhall  gradually  be  made  as  comely  as  you  have 
made,  yourfelves  black.  And,  in  the  day  of  his  fecond 
coming,  he  will  prefent  you  to  himfelf,  a  glorious 
bride ;  "  not  having  fpot,  nor  blemiih,  nor  wrinkle, 
'^  nor  any  fuch  thing." 


S  E  R. 


SERMON    XIII. 

l!he  wild  Arab  civilize  J ^  and  fettled  in  Peace;  or, 
The  Spoufe  of  Chrift  cofiiparalle  both  to  the 
Tents  of  Kedar  and  to  the  Curtains  of  Solo- 
7nm, 


Song  i.  y. 

I    AM— AS     THE      TENTS    OF    KEDAR,    AS     THE    CUR- 
TAINS OF  SOLOMON. 

EVERY  thing  coime6led  with  the  Chriflian  pro- 
feffion  is  wonderful  and  myfterious.  The  God 
whom  we  worfhip  is  all  myftery ;  none  can,  by  fearch- 
ing,  find  him  out.  The  glorious  Redeemer,  by  whofe 
name  we  are  called,  is  isjonderfuL  The  conflitution 
of  his  perfon,  the  union  of  his  natures ;  all  that  he  is, 
and  all  that  he  has  done  for  his  people,  is  full  of  my- 
ftery. The  gofpel,  which  is  the  principal  mean  by 
which  we  are  made  Chrillians,  is  a  rayllery;  and, 
"  without  controverfy,  great  is  the  myftery  of  godh- 
"  nefs.**  Tfie  facraments,  by  which  Chrillians  are 
confirmed,  and  fealed  over  to  the  day  of  redemption, 
are  called  myfteries,  as  containing  a  myftical  exhibi- 
tion of  fpiritual  blefftngs,  under  vifible  fymbols. 

Z  2  Ij^ 


356  The  wild  Arab  civilized^ 

In  like  manner,  the  Chriflian  himfelf  is  a  myllery. 
He  is  a  myftery  to  the  carnal  world  ;  among  whom 
all  the  godly  are,  like  "  Jolhua  and  his  companions, 
"  men  wondered  at."  They  wonder  why  he  goes  not 
to  the  fame  excefs  of  riot  with  them.  They  wonder  what 
fatisfadlion  he  finds  in  thofe  fpiritual  objecls  which  are 
but  a  wearinefs  to  them.     They  wonder  how  he  is 
fupported,  and  ihews  fo  much  compofure  and  reiig- 
nation  under  thofe  calamities  which,  to  them,  are  in- 
fupportable.     In  a  word,  they  wonder  how  he  can 
look  with  fo  much  contempt  and  difdain  upon  thofe 
earthly  and  fenfual  objects  in  which  they  place  all 
their  happinefs.     He  is  like  wife  a  wonder  to  himfelf. 
Even  in  refpect  of  his  corporeal  frame,  he  confefles 
himfelf  to  be  "  Itrangely  and  wonderfully  made."  But 
it  is  the  condition  of  his  foul  that  is  moil  of  all  myfle- 
rious  in  his  eye.     He  "  finds  a  law,  that  when  he 
**  would  do  good  evil  is  prefent  with  him."    He  finds 
himfelf  a  compound  of  jarring  and  oppofite  principles. 
He  feels  within  himfelf  a  principle  of  good,  implanted 
by  the  Spirit  of  God ;  and  an  evil  and  corrupt  prin- 
ciple, derived  from  the  firfl  Adam.     And  he  is  filled 
with  admiration,  that  the  God  of  all  grace  lliould  ei- 
ther infufe  or  maintain  any  degree  of  fpiritual  good, 
in  one  who  by  nature  was,  and  ftill  continues  to  be, 
fuch  a  fink  of  uncleannefs  and  fpiritual  abomination. 
Thus  it  is  with  admiration  and  wonder,  both  at  what 
he  is,  and  at  that  condefcending  grace  which  made 
him  fuch,  that  he  fays,  as  does  the  fpoufe  in  this  verfe, 
"  I  am  black  but  comely,  O  ye  daughters  of  Jeru- 
"  falem ;  as  the  tents  of  Kedar,  as  the  curtains  of  So- 
*'  lomon." 

Wheu 


and  fettled  in  Peade^  oej 

When  difcourfing  from  the  firfl  claufe  of  this  verfe, 
we  faw  that  it  contains  a  defcription  of  the  fpoufe  of 
Chrift ;  which,  however  ftrange  it  appears,  is  ftriclly 
true,  whether  we  underftand  it  of  the  church  in  o-e- 
neral,  or  of  particular  Chriilians.  This  defcription  ia 
exprefled  in  a  twofold  paradox.  The  firft  is  Contain- 
ed in  thefe  words,  /  am  bfuc\,  but  comely;  and  has 
been  explained  already.  The  fecond  is  contained  in 
the  lalt  words  of  the  verfe  ;  as  the  tents  of  Keduf ,  as 
the  curtains  of  Solomon,  And  upon  this,  through 
divine  affiftance,  we  propofe  to  infill  a  little  at  pre- 
fent. 

Kedar,  we  told  you,  was  one  ofj  the  fons  of  Ifhmael, 
whom  Hagar  the  Egyptian  bare  to  Abraham ;  whofe 
poilerity  dwell  in  tents  to  this  day,  in  the  vafl  and 
thirfty  defart  of  Arabia.  By  the  curtains  of  Solomon, 
we  found  it  uncertain  whether  we  fhould  underftand 
the  curtains  of  Solomon^ s  palace,  or  thofe  that  Solo- 
mon  made  in  the  temple  which  he  built ;  particular-, 
ly  the  vail  that  was  hung  before  the  oracle,  to  divide 
the  holy  from  the  moft  holy  place.  Some  confider  this 
claufe  of  the  verfe  as  merely  intended  to  illuftrate 
and  amplify  the  former ;  by  giving  a  flagrant  exam- 
ple of  blacknefs  in  the  tents  of  Kedar,  and  a  preg- 
nant example  of  comelinefs  in  the  curtains  of  Solo- 
vion.  But;  I  apprehend  that  much  inore  is  intended, 
though  this  muft  not  be  excluded ;  as  will  appear 
at  large  from  the  profecution  of  the  following  doc-* 
trine, 

Enjery  genuine  Chfijlian  may  he  compared,  in  one 
refpedl^  to  the  tents  of  Kedar ;  and  yet  ^in  another  re- 
fpeEl^  to  the  curtains  of  Solomon, 

Z  3  All 


jjS  ^he  wild  Arab  civilized, 

All  that  is  now  intended  on  this  fubjecl  is  only, 

I.  To  enquire  in  what  refped  the  Chriftian  may 
be  compared  to  the  tents  Kedar, 

II.  To  conlider  wherein  he  refembles  the  curtains 
of  Solomon,     And, 

III.  To  make  fome  Ihort  improvement  of  what  may 
be  faid. 

The  Jirjl  thing  to  be  enquired  is,  Wherein  the 
Chriftian,  or  the  perfon  who  is  united  to  Chrift,  re- 
fembles the  tents  of  Kedar  P  And,  not  to  multiply  par- 
ticulars, the  refemblance  holds,  belides  the  blacknefs 
mentioned  in  the  firft  part  of  the  verfe,  in  the  foUow^- 
ing  refped:s. 

I .  The  tents  of  Kedar  were  but  mean  and  homely. 
The  Ifhmaelites,  in  general,  never  were  rich.  Nor 
is  it  well  poflible  that  they  Ihould ;  conlidering  the 
poverty  and  barrennefs  of  the  land  in  which  they 
dwell.  And  the  pofterity  of  Kedar  feem  to  have 
been  one  of  their  pooreft  tribes.  Accordingly,  they 
are  reprefented  as  trading  in  the  fairs  of  Tyrus,  only 
in  lambs,  and  rams,  and  goats.  Their  cattle  was 
their  only  fubftance.  Nor  was  their  country  fit  to 
maintain  cattle,  in  any  great  numbers.  Thus  they 
were  always  poor,  compared  with  their  neighbours 
who  lived  in  rich  and  fruitful  lands.  In  this  refpedt, 
they  were  lively  emblems  of  the  Chriftian's  eftate ; 
not  only  becaufe  they  are  poor  in  earthly  pofleffions, 
though  this  is  very  often  the  cafe ;  but  in  that  they 
are  fpiritually  "  poor ;  and  wretched,  and  miferable," 
conftdered  in  themfelves.  So  poor  are  you,  believer, 
that  you  have  not  a  rag  of  your  own  to  cover  your 
nakednefs;  but  muft  be  indebted  for  your  fpiritual 

clothing 


tind  fettled  in  Peace,  259 

clothing  to  another ;  even  to  bim  who  hath  covered 
you  witb  the  robe  ofMis  imputed  righteoufnefs,  and 
decked  you  voith  the  garments  offalvation.  You  have 
not  a  morfel  of  your  own  to  fupport  your  fpiritual 
Hfe;  but  mull  hve  alw^ays  at  his  expence,  who  is  this 
day  covering  a  table  for  youy  in  word  and  facrament^ 
in  prefence  of  your  enemies.  You  have  nothing 
wherewith  to  purchafe  any  of  thefe,  or  any  thing 
elfe  that  you  need ;  unlefs  you  would  carry  to  mar- 
ket your  beaftly  lufts,  or  thofe  manifold  iins  that  your 
lulls  produce.  And  thefe  could  procure  you  nothing 
but  everlalling  condemnation.  Thus  you  are  poor 
and  indigent,  like  the  tents  of  Kedar, 

2.  The  tents  of  Kedar  were  moveable;  not  fixed 
to  any  particular  fpot.  Indeed  all  tents  are  fo.  No 
perfon  would  fatisfy  himfelf  with  fuch  a  flight  protec- 
tion from  the  rigours  of  the  Iky  as  a  tent  can  afford 
him,  if  he  had  not  frequent  occalions  of  removing 
from  one  place  to  another.  But  it  was  peculiarly  fo 
with  the  tents  of  Kedar.  Thefe  people  had  no  fixed 
habitation  ;  nor  did  they  claim  any  perfonal  proper- 
ty in  the  land  which  they  pofTelTed.  All  their  lands 
w^ere  common,  and  they  removed  from  place  to  place, 
as  the  convenience  cf  pailure  for  their  cattle  requi- 
red. So,  travellers  inform  us,  they  live  to  this  day. 
And  is  not  this  a  lively  figure  of  the  condition  of  a 
child  of  God,  Vvhile  travelling  through  this  v.'ilder- 
nefs,  in  which  he  is  a  llranger  and  a  pilgrim  ?  Here 
you  have  no  continuiiig  city\  nor  any  place  o/'lalling 
abode,  Yoii  have  daily  proofs  of  this  in  the  courfe 
of  providence.  You  iee  many  feUcw  Chrillians,  as 
well  as  Oiiiaers,  having  their  tents  not  only  removed, 

but 


^6o  The  wild  Arab  civilized^ 

but  totally  demoliflied,  and  the  earthly  houfe  ofxhtix 
tabernacle  dijfolved. 

You  have  like  wife  daily  proofs  of  the  fame  truth, 
in  the  condud:  of  providence  towards  yourfelves.  How 
ihort  and  lincertain  is  your  continuance  in  any  par- 
ticular lituation,  whether  with  regard  to  fpiritual  or 
to  temporal  things?  As  to  fpirituals,  though  ybu  may 
fometimes  be  in  fuch  a  delirable  condition,  that  you 
are  ready  to  miftake  it  for  your  rejl ;  and  to  imagine, 
that  your  mountain  Jiands  iojlrong  th?it  you  /ball  ne- 
'ver  be  moved;  yet  how  quickly  muft  you  llrike  your 
tent,  and  addrefs  yourfelf  to  your  journey?  God  hides 
his  face,  and  you  are  troubled ;  and  all  your  profpe- 
rous  Hate  is  fuddenly  turned  into  mifery.     With  re- 
gard to  temporals,  you  are  not  lefs  unfettled.     How 
many  changes  and  viciffitudes  have  been  in  the  lot 
of  the  youngeft  among  you,  that  is  capable  of  attend- 
ing to  it  ?    Perhaps,  at  one  time,  you  dwells  like  the 
Sbunamite,  in  the  midjl  of  your  own  people^  and  have 
nothing  Xjb  alk  from  any   perfon ;  and  in  a  little  all 
your  friends  and  relations  are  removed  by  death,  or 
to  diftant  places,  and  you  left  mournful  and  folitary. 
At  one  time  enjoying  affluence,  and  plenty^  of  all  the 
neceffaries  of  life ;  and  foon  after  reduced  to  a  piece 
of  bread.     Your  family  at  one  time  flourifhing,  and 
your  "  children,  like  olive-plants,  round  about  j'&wr 
*'  table;"  and  anon  you  muft  wear  the  habit  of  wi- 
dowhood, or  mourn  for  the  lofs  of  an  only  f on ^  or  of  a 
Jirjl-bom.     Surely,  if  this  is  the  cafe,  you  have  no 
fixed  property  in  the  land  through  which  you  pafs, 
nor  in  any  thing  that  you  enjoy  here  ;  all  is  the  fole 
property  of  your  glorious  Prince ;  and,  however  de~ 
lirable  your  fituation  be,  you  muft  remove  your  tent 

at 


and  fettled  in  Peace.  361 

at  his  pleafure.  Indeed  he  never  defires  you  to  re- 
move it,  unlefs  when  it  is  for  your  own  profit ;  and 
therefore  you  ought  to  fubmit  without  repining,  and 
even  with  thankfulnefs  to  his  difpofal.  And  all  your 
removals  fhould  be  confidered  as  fo  many  loud  calls 
to  feek  for  a  better  country,  that  is  an  heavenly. 
Though  you  are  moveable,  as  the  tents  of  Kedar,  be- 
ware of  being  fatisfied,  like  the  Kedarenes,  with  your 
moveable  Hate.  But,  while  your  condition  evinces 
that  you  have  no  continuing  city  here,  let  your  whole 
converfation  fhew  that  you  look  for  one  to  come;  evert 
"  a  city  that  hath"  fure  and  immoveable  "  founda- 
"  tions,  whofe  builder  and  maker  is  God." 

3.  The  tents  of  Kedar  were  pitched  in  a  defart. 
They  dwelt  in  the  wildernefs  of  Arabia ;  that  fame 
"  vaft  and  howling  wildernefs,"  through  which  the 
Ifraelites  travelled  for  the  fpace  of  forty  years,  when 
they  came  out  of  Egypt.  This  is  evident,  though 
we  had  no  other  accounts  of  that  people,  from  the 
words  of  Ifaiah  the  prophet :  "  Let  the  wildernefs,  and 
*'  the  cities  thereof,  lift  up  their  voice,  the  villages 
"  that  Kedar  doth  inhabit  *."  In  that  wildernefs 
they  found  fuflenance  for  their  cattle,  but  it  produced 
nothing  for  their  own  fupport.  They  were  obliged 
to  live,  either  upon  the  produce  of  their  cattle,  or  up- 
on the  fpoils  of  their  neighbours.  In  like  manner, 
while  Ifrael  travelled  through  the  wildernefs,  they 
found  fuflenance  for  their  cattle^  but  they  could  have 
none  for  themfelves  ;  unlefs  what  was  fent  them  in  a 
miraculous  manner  from  heaven.  In  this  alfo  you, 
Chriftian,  are  like  the  tents  of  Kedar,  You  are  not 
only  pilgrims  in  a  foreign  land,  where  you  have  no 

home ; 

*  Ifa.  xlil.  II. 


362  l^he  wild  Arab  civilized, 

home  j  you  are  pilgrims  and  fojourners  in  a  wilder- 
nefs,  where  you  muft  needs  be  expofed  to  many  wants, 
difficulties,  and  dangers.  You  wander  through  a 
land  of  drought,  "  a  land  that  //  not  fown  ;  a  land  of 
"  defarts  and  of  pits."  And,  during  your  palTage 
through  it,  you  ought  Itill  to  continue  fenlible  of  the 
following  things. 

(i.)  There  is  nothing  to  be  found  in  the  wilder- 
nefs  fit  to  nouriih  your  foul,  or  to  fupport  your  fpi- 
ritual  life ;  nothing,  I  mean,  that  is  the  produce  of 
the  country  through  which  you  pafs.    '"Here,  indeed, 
you  may  find  fuftenance  for  beafls.     You  will  find 
hu/ks  in  plenty,  fuch  7\i Jwine  do  eat.     Here  is  food 
enough  for  your  beaftly  lufts  ^  if  you  choofe  to  make 
provifion  for  them.     Here  the  men  of  the  world  flill 
think  to  fill  their  belhes.    And,  while  the  iwinifh  na- 
ture remains  or  prevails,  a  kind  of  brutifli  fatisfadtion 
may  be  enjoyed  in  the  things  of  time.     Yea,  here 
you  muft  gather  what  is  convenient  for  fupporting 
that  animal  life  that  is   common  to  you  with  the 
beafl:s  that  perifli.     But  this  world  affbrdf  nothing 
that  can  yield  either  fatisfadion  or  nourifhment  to  an 
immortal  foul.     You  muft  perifh  for  hunger,  unlefs 
VDU  receive  your  provifion  from  another  country.    But 
there  is  no  reafon  why  you  fiiould  perifh.  Your  "  Fa- 
"  tlier  giveth  you  the  true  bread  from  heaven."  This 
bread,  which  is  none  other  than  the  flefli  and  blood 
of  the  Son  of  God,  is  fet  before  you  this  day  in  word 
and  facrament ;  and  you  are  welcome,  not  only  to  a 
meal,  but  a  feaft.     Yea,  "  Upon  this  mountain  is  the 
"  Lord  of  hofts  making  a  feaft  unto  all  people."   The 
fpiritual  manna  is  rained,  not  only  about  the  tents  of 
the  fpiritual  Ifrael,  but  alfo  about  the  tents  ofKtdar. 

Every 


and  fettled  in  Peace,  363 

Every  Iflimaelite,  every  fon  of  the  bond  ivoman,  is 
welcome  to  gather  and  ufe  it ;  as  well  as  thefc  who, 
*'  as  Ifaac  was,  are  children  of  the  proniife."  In  God's 
great  name,  we  call  every  perfon  prefent  to  gather, 
and  eat,  and  be  fatisfied.  And  in  the  lame  name  we 
declare,  that  whofoever  he  be  that  eateth  of  this  pro- 
viiion,  he  fh511  be  for  ever  fecured  againfl  the  ftroke 
of  the  fecond  death;  for  "  this  is  that  bread  which 
"  Cometh  down  from  heaven,  that  a  man  may  eat 
*' thereof  and  not  die  *."  •   - 

(2 .)  You  mufl  likewife  receive  your  clothing  from  a- 
nother  country.  This  defart  produces  nothing  that  is 
fit  to  cover  your  nakednefs,  any  more  than  to  fatisfy 
the  foul  when  it  is  hungry.  The  Ifraelites,  you  know, 
while  they  travelled  through  the  wildernefs  that  Ke- 
dar  did  inhabit^  were  miraculoufly  clothed,  as  well 
as  miraculoufly  fed.  Their  "  clothes  waxed  not  old 
*'  upon  them^  nor  their  ihoes  upon  their  it^t-\r  You 
cannot  wear  the  clothing  that  you  brought  into  the 
w^ildernefs  upon  you,  as  the  Ifraelites  did ;  for  you 
come  into  it  quite  naked,  in  a  fpiritual  as  well  as  in 
a  hteral  fenfe.  But  you  muft  receive  your  clothing, 
as  they  did,  from  the  fame  hand  that  feeds  you.  The 
garments  that  you  always  wear,  if  you  are  Chrillians 
indeed ;  and  that  you  mull  wear  to-day,  if  you  would 
be  worthy  communicants,  are  neither  of  your  ovrn 
manufacturing,  nor  the  merchandize  of  the  country 
through  which  you  pafs.  They  are  the  gift  of  him 
"  who  leadeth  his  people  through  the  wildernefs;  for 
"  his  mercy  endureth  for  ever."  You  muft  be  cloth- 
ed with  the  imputed  righteoufnefs  of  your  glorified 
Redeemer.     In  that  alone  can  you  be  fafe  from  all 

the 

*  John  vl.  50»  f  Deut,  viii,  4. 


364  ^be  wild  Arab  civilized. 

the  ftorms  that  blow  in  this  howling  wildernefr.  By 
that  alone  can  your  nakednefs  be  covered,  and  your 
perfons  rendered  acceptable,  when  you  appear  before 
God,  in  any  duty.  This  is  that  white  raiment,  that 
Chrill  himfelf  counfels  every  naked  linner  to  buy  of 
him;  and  to  buy  "  without  money  and  without 
"  price."  This  is  that  wedding-garmer#,  in  which  e- 
ven  "  the  blind,  the  lame,  the  halt  and  the  maimed;" 
the  inhabitants  of  the  "  highways  and  the  hedges," 
may  be  welcome  to  "  the  marriage-fupper  of  the 
"  Lamb," 

(3.)  While  in  this  wildernefs,  you  are  in  much  dan- 
ger of  lofingyour  way.  This  was  fo  much  the  cafe  in 
that  wildernefs  where  the  tents  of  Kedar  v^^x^  fpread, 
that,  when  Ifrael  paffed  through  it,  God  faw  it  necef» 
fary  to  lead  them  by  "  a  pillar  of  cloud  by  day,  and 
"  a  pillar  of  fire  by  night."  You  alfo  muft  be  led  by 
him  through  this  wildernefs,  if  you  would  keep  the 
way  to  the  heavenly  Canaan,  or  arrive  fafely  in  that 
"  place  of  which  the  Lord  hath  faid,  I  will  give  it 
"  you."  For  this  inconvenience  alfo  God  has  made 
ample  provifion.  He  has  promifed  to  "  fend  his  an- 
"  gel  before  you,  to  keep  you  in  the  way."  Yea,  he 
has  given  Chrift  "  for  a  leader  and  commander  of  the 
"  people."  And  he,  by  his  word  and  Spirit,  will  con- 
du6t  you  fafely  through  every  dark  and  difficult  Hep ; 
and  bring  you  to  the  place  of  your  reft  in  a  little. 
You  have  furely  found,  by  your  own  experience,  that 
**  it  is  not  in  man  that  walketh  to  diredl  his  fleps* 
Keep  your  eye,  therefore,  conftantly  upon  your  Guide. 
Apply  to  him  for  diredion  in  every  cafe  of  need,  and 
follow  implicitly  every  part  of  his  counfel.  Truit  him, 
at  all  times,  for  your  fafe  condud ;  efpecially  in  times 

of 


and fetikd  in  Peace.  365 

of  darknefs  and  danger.  This  exhortation  you  had 
not  need  to  flight ;  it  is  none  of  ours.  It  is  given  by 
the  Spirit  of  God  himfelf.  ''  Who  is  among  you  that 
''  feareth  the  Lord,  that  obeyeth  the  voice  of  his  fer- 
"  vant ;  that  walketh  in  darknefs,  and  hath  no  hght  ? 
"  let  him  trufl  in  the  name  of  the  Lord,  and  llay  him- 
*'felf  upon  his  God*." 

(4.)  You  are  in  continual  danger  from  enemies, 
and  beafts  of  prey.     The  wildernefs,  where  the  po- 
fterity  of  Kedar  pitched  their  tents,  was  much  infefl:- 
ed  with  thefe ;  as  appears  from  the  words  of  Mofes : 
"  The  Lord  thy  God  led  thee  through  the  great  and 
"  terrible  wildernefs,  wherein  were  fiery  ferpents,  and 
"  fcorpions,  and  drought  f."   In  this  wildernefs,  thro' 
which  you  pafs,  "  that  old  ferpent,  who  is  called  the 
Devil  and   Satan,"  commits    difmal  ravages.     This 
world  is  filled,  it  is  peopled  with  his  brood.     And 
they,  taking  part  with  their  father,  are  always  ready 
to  work  you  a  mifchief.     Nor  can  you  ever  be  fafe, 
for  a  moment,  unlefs  under  his  protection  who  was, 
long  ago,  promifed,  to  bniife  the  ferpents  headj  and 
has  bruifed  it  accordingly,  when  his  own  heel  w^as 
bruifed,  upon  the  crofs.     But  if  you  are  enabled  to 
commit  yourfelves  to  him,  and  to  depend  upon  him 
for  protedlion,  he  will  preferve  you  fafe  from  every 
enemy,  and  from  every  noiforne  beajl,  during  the  con- 
tinuance of  your  journey.     And  he  will  not  fail,  ac^ 
cording  to  his  promife,  to  bruife  Satan,  and  all  that  take 
part  with  him  againfl  you,  under  your  feet  p^ortly. 

4.  The  ChriHian  refembles  the  tents  of  Kedar,  in 
that  he  is  always  in  a  ftate  of  warfare.  Kedar,  you 
heard,  was  a  fon  of  Ifhmael.     Concerning  Ifhmael, 

it 

*  Ifa.  1.  10.  f  Deut.  viii.  15. 


366  The  wild  Arab  civilized 

it  was  foretold  that  "  his  \\2i\\dLjJjould  be  againfl  eve- 
*'  ry  man:  and  every  man's  hand  againfl  hhn  *." 
This  prophecy  referred  not  only  to  himfeif  perfonal- 
ly.  It  related  alfo  to  his  pofterity.  And  it  has  been 
remarkably  accomplifhed,  from  that  day  to  this.  The 
children  of  Kedar  were  the  fame  with  the  other  Ifh- 
maehtes,  in  this  refpedl.  They  lived  moftly  upon 
fpoil,  as  they  do  ftill ;  and,  for  that  reafon,  were  in  a 
Hate  of  perpetual  hoilility  with  all  around  them,  and 
with  all  that  pall  through  their  country.  David  re- 
.  prefents  them  as  a  people  that  hateth  peace.  "  Wo 
"  is  me"  fays  he,  *'  that  I  fojourn  in  Mefliech ;  that  I 
"  dwell  in  the  tents  of  Kedar.  My  foul  hath  long 
"  dwelt  with  him  that  hateth  peace  f ."  It  amounts 
to  the  fame  thing,  v/hether  we  fuppofe  that  David 
was  forced  literally  to  dwell  among^  the  Kedarenes ; 
or  only  that  he  compares  thofe  among  whom  he  dwelt 
to  that  inhofpitable  tribe.  The  fefemblance  held  in 
this,  that  they  bated  peace;  confequently,  this  was, 
in  his  day,  the  known  charader  of  the  poilerity  of 
Kedar. 

The  Chriftian  alfo  is  in  a  ilate  of  continual  war- 
fare, while  in  this  world.  And,  in  one  refped  or  o- 
ther,  he  alfo  is  at  war  with  all  around  him.  Strange 
and  various  are  the  wars  that  he  manages.  While 
lie  remained  in  a  natural  eftate,  he  was  at  w^ar  with 
God ;  and  with  all  that  is  like  him.  As  far  as  cor- 
rupt nature  prevails,  this  war  is  ilill  carried  on  by  hini, 
even  after  he  is  efpoufed  to  Chrifl.  The  fame  cor- 
ruption often  llirs  them  up  to  wage  war  with  one  a« 
nother.  Hence  are  all  the  iliameful  animofities,  that 
prevail  among  the  followers  of  Chrift  :  In  refped  of 

which 

*  Gen,  xvi.  12.  f  Pfal.  cxx.  s^  6. 


and Jlettled  in  Peace  367 

which  they  are  even  v/orfe  than  the  inhabitants  of  the 
tents  of  Kedar,     The  Arabian  tribes  rob,  and  make 
war  upon  all  around  them;  but  whoever  heard  of 
their  robbing  and  deftroying  one  another  ?  Even  li- 
ons and  tygers  abllain  from  thofe  of  their  own  fpc- 
cies ;  though  they  make  a  prey  of  all  other  kinds  of 
beafcs.     From  whence,  then,  0  ^^enet ation  of  vipers, 
come  thefe  wars  and  fightings  that  are  fo  frequent  a- 
7no72g you;  though  you  profeis  to  be  the  fubjeds  of 
the  Prince  of  peace?  Surely  they  "  come  of  your  lufts 
"  that  war  in  your  members."     Why  fliould  Chrilli- 
an3  "  bite  and  devour  one  another  ?"  in  fo  doing,  you 
are  in  danger  of  being  "  confumed  one  of  another." 
Delift,  therefore,  for  fliame  deiifh  from  this  barbarous^ 
w^arfare;  and  learn  to  love  one  another,  as  you  would 
wifh  to  prove  yourfelves  the  genuine  difciples  of  Chrift. 
But  there  is  a  warfare  ftill  more  unnatural,  in  which 
every  Chriilian  is  engaged.     I  mean  a  war  againft 
himfelf.     Do  you  not  "  find  a  law  in  your  members, 
"  warring  againft  the  law  oi your  mind,  and  bringing 
^'' you  into  fubje6lion  to  the  law  of  lin  which  h'ln your 
"  members  ?"  From  this  warfare  we  dare  not  call  you 
to  delift.     The  unrenewed  part  would  not  hearken 
to  fuch  an  exhortation.     It  will  never  delift  from 
warring  till  it  be  totally  deftroyed.     And  it  is  not 
your  duty  to  delift  from  warring  againft  it.     Nay, 
you  ought  not  to  agree  to  any  ceflation  of  arms, 
much  lefs  to  peace,  till  all  your  turbulent  and  unruly 
lufts  be  hewed  in  pieces,   as  "  Agag  was  before  the 
"  Lord  in  Gilgal."     There  is  likewife  another  war, 
from  which  you  muft  never  defift  till  you  obtain  the 
vidor's  crown ;  I  mean  the  war  againft  Satan,  and 
againft  all  the  interefts,  and  all  the  abettors  of  his 

kingdom. 


J6S  The  wild  Arah  civilized, 

kingdom.  You  muft  continue  to  "  wreflle  againfl 
"  principalities,  againfl  powers ;  againft  the  rulers  of 
"  the  darknefs  of  this  world  ;  againfl  fpiritual  wicked- 
"  nefles,  in  high  places."  Nor  need  you  be  furprifed, 
if  you  find  the  men  of  the  world  taking  part  with  Sa-^ 
tan  againfl  you  in  this  caufe.  Ail  mankind  are,  by 
nature,  children  of  the  devil.  And  it  can  be  no 
womier  to  fee  t\it  feed  of  the  ferpent  taking  part  with 
himfelf,  in  his  attempts  to  bruife  the  heel  of  Chrifl,  or 
to  hurt  the  members  of  his  myijiical  body.  But 
whoever  they  be  that  fet  themfelves  to  fight  againft 
God,  againfl  the  interefls  of  Chrifl's  kingdom,  or  a- 
gainfl  you  in  your  endeavours  to  promote  thofe  in- 
terefls ;  you  may  Hill  be  courageous,  and  "  quit  your- 
"  felves  like  men,"  in  the  warfare.  You  may  be  af- 
fured  of  obtaining  a  complete  vidory  at  the  lafl.  Be 
not  difcouraged,  therefore,  from  profecuting  this  war 
to  the  end ;  even  though  you  fhouLd  find  yourfelf 
like  Ifhmael,  the  father  of  the  tents  of  Kedar,  in  the 
mofl  literal  fenfe,  having  your  "  hand  againfl  every 
^  man"  around  you,  "  and  every  man's  hand  againfl 

We  proceed  to  the  fecond  branch  of  this  paradox; 
or  to  confider  wherein  the  Chriflian  refembles  the 
curtains  of  Solomon.  And  this,  you  will  remember, 
was  the  fecond  thing  in  our  method.  And  here  we 
labour  under  a  twofold  difadvantage ;  as  having  no 
mention  of  Solomon's  curtains  any  where  elfe ;  and 
as  being  unable  to  determine  whether  the  curtains 
of  Solomon's  palace  be  meant ;  or  the  curtains  of  the 
temple  which  he  built.  But,  as  we  conceive,  the 
principal  thing  on  account  of  which  thofe  curtains 

are 


and  fettled  in  Peace.  369 

are  here  mentioned,  is  their  relation  to  Solomon ;  and 
perhaps  any  thing  elfe  belonging  to  Solomon  might 
have  anfwered  the  purpofe  of  the  Spirit  of  God  in  the 
text,  if  it  had  not  been  for  being  the  more  fitly  con- 
trafled  with  the  tents  of  Kedar.  We  fliall  therefore 
mention  but  a  few  things,  that  will  agree  equally  to 
the  curtains  of  the  temple,  and  to  thofe  of  Solomon's 
houfe. 

I .  The  curtains  of  Solomon  were,  doubtlefs,  .rich 
and  magnificent.  We  are  fure  it  was  fo  with  regard 
to  the  veil  of  the  temple  ;  and  we  have  all  reafon  to 
believe  that  it  was  fo  with  regard  to  the  curtains  ufed 
in  his  own  houfe.  Solomon  was,  by  far,  the  richeft 
of  the  kings  of  Ifrael.  He  is  known  to  have  been 
the  moft  magnificent  prince  of  his  age.  And,  with^' 
out  doubt,  all  the  furniture  of  his  palace  correfpond- 
ed  to  his  riches  and  magnificence.  The  child  of  God 
is  equally  rich  in  a  fpiritual  fenfe ;  and  that  both  in 
his  pofleffions  and  in  his  ornaments.  He  is  rich  in 
his  poflefilons;  for  he  has  bought  of  Chrifl  "  gold  tried 
"  in  the  fire,"  that  he  might  be  fo.  He  has  a  rich  in- 
heritance ;  for  he  is  an  "  heir  of  God,  and  a  joint  heir 
"  with  Chrifl:."  He  has  a  rich  treafure ;  for  "  all  the 
"  fulnefs  of  God"  is  his,  as  it  is  laid  up  in  the  hand  of 
Chrift.  He  is  equally  rich  and  magnificent  in  his  or- 
naments ;  for  he  is  "  all  glorious  within,"  and  his 
"  clothing  is  of  wrought  gold."  O  Chriftian,  you  are 
always  oppreft  with  a  fenfe  of  fpiritual  poverty  when 
you  look  inward ;  knowing  that  you  have  nothing 
that  is  good  of  your  own,  nor  any  way  to  procure 
it.  You  are  often  complaining,  of  poverty,  in  refpedl 
of  your  enjoyments ;  being  kept  at  fliort  allowances 
while  you  continue  in  minority.    Perhaps  you  are  op- 

Vol.  I.  *  A  a  preft 


370  "The  wild  Arab  civilized ^ 

prefl  with  poverty,  even  in  a  literal  fenfe.  But  look 
to  that  inheritance  of  which  you  are  an  undoubted 
heir ;  look  to  that  inexhaullible  treafure,  from  which 
your  fupphes  are  drawn ;  and  to  that  magnificent 
robe,  with  which  your  hufband  has  adorned  you,  and 
fee  if  you  dare  any  longer  complain  of  poverty.  Can 
Heaven  itfelf  make  you  richer,  or  array  you  with 
more  niagnificence  ? 

'2.  Solomon  was  a  very  wife  prince.    All  his  works 
were  fiiilfully  planne^d  and  curiouily  executed.     His 
furniture  would  doubtlefs  be  of  a  piece  with  his  pa- 
lace.    And  his  wifdom  would  be  confpicuous,  even 
in  the  w^orkmanfhip  of  his  curtains.     The  Chriftian 
is  the  workman jfhip  of  Solomon's  antitype.     And  in- 
finite wifdom  is  difplayed  in  his  whole  frame  and  con- 
texture.    He  knows  himfelf  to  be  "  itrangely  and 
"  wonderfully  made,"  even  in  refpedl  of  the  Itrudlure 
of  his  body;  much  more  in  the  formation  of  his  ra- 
tional foul;  and  ftill  more  in  his  new  creation.  Chrill 
is  "  the  wifdom  of  God,"  as  well  as  the  "  power  of 
"  God  unto  falvation."     In  the  whole  work  of  falva- 
tion  is  his  divine  wifdom  illuftrioufly  difplayed.     But 
in  nothing  more  than  in  the  conftitution  of  the  new 
man.     All  the  faculties  of  the  foul  are  renewed  in  a 
juft  proportion.     All  the  habits  of  grace  j^roie;  up  to- 
gether.    All  the  parts  of  the  new  man  bear  a  jull  re- 
femblance  to  him,  after  whofe  image  he  is  created. 
And  every  thing  about  him  is  fo  well  ordered,  that 
infinite  wifdom  could  not  make  it  better.     All  is,  in- 
deed, imperfed  in  this  life.     But  herein  alfo  is  the 
(kill  of  the  great  workman  apparent.     He  could,  no 
doubt,  have  made  his  work  perfect  at  the  firft ;  and 
fo  he  w^ould,  if  that  method  had  been  the  beft.     But 

the 


and  fettled  in  Peace,  3;i 

the  bringing  of  you  forward  by  degrees,  from  the  ftate 
of  babes  in  Chrifl,  "  to  the  meafure  of  the  ftature"  of 
the  fulnefs  of  Chrifl,  fhall,  in  all  events,  redound  more 
to  the  glory  of  God,  and  to  your  own  eternal  advan- 
tage, than  the  other  method  would.  And  you  may 
be  alTured,  that  however  fmall  your  beginnings  have 
been,  "  he  that  hath  begun  the  good  work  in  you'* 
will  not  fail  to  "  carry  it  on,'*  by  degrees,  "  until  the 
"  perfedl  day." 

3.  Solomon  was  a  peaceable  and  quiet  prince;  His 
curtains,  of  confequence,  w^ere  curtains  of  peace. 
Herein  they  were  fitly  oppofed  to  the  tents  tfKedar, 
which,  as  you  heard,  were  tents  of  w^ar.  The  name 
of  Solomon  fignifies  peace.  All  the  time  of  his  long 
reign,  he  was  never  engaged  in  any  war.  The  ene- 
mies of  his  kuigdom,  having  been  fubdued  by  his  fa- 
ther, continued  quiet  all  his  days.  By  this  means  he 
was  qualified  to  build  the  temple  of  God,  which  his 
father  was  not  allowed  to  do  ;  becaufe  he  was  a  man 
of  blood. — Inftead  of  lying  abroad  in  tents,  as  his  fa- 
ther often  did,  at  the  head  of  his  armies ;  he  was  al- 
lowed to  refl:  at  home,  under  curtains  of  peace.  The 
Chriilian  alfo  is  in  a  ftate  of  uninterrupted  peace.—- 
'  How  can  this  be  ?'  may  fome  fay,  *  Did  we  not  hear 

*  a  httle  ago,  that  he  was  in  a  ftate  of  perpetual  war? 

*  How  then  can  he  enjoy  a  conftant  peace  ?'  Yes ; 
both  are  equally  true.  He  has  a  conftant  and  per- 
petual war  with  Satan,  and  likewife  with  fin,  both 
within  him  and  without  him.  Yet  he  is  in  a  ftate  of 
conftant  and  uninterrupted  peace  with  God.  What 
Paul  fays  to  his  Phihppians,  we  are  -  warranted,  in 
God's  name,  to  fay  to  every  Chriftian  that  hears  us ; 
"  The  peace  of  God  that  pafTeth  all  undcrftanding, 

A  a  2  '    ''  ft^al^ 


272  The  wild  Arab  civilized, 

"  fliall  keep  your  hearts  and  minds,  through  Chriil: 
"  Tefus*."  Your  peace  was  made  in  the  moment  of 
your  union  to  Chrift.  And  from  that  moment  it  be- 
came impoffible  for  any  thing  in  heaven  or  in  the 
earth,  or  under  the  earth,  to  diflurb  it.  You,  indeed, 
do  many  things  that  tend  to  interrupt  the  peace ;  and 
would  certainly  break  it,  if  he  was  not  a  God  of  infi- 
nite  patience  and  long-fuffering  with  whom  you  have 
to  do.  *  But,  as  he  has  "  fworn,  that  the  waters  of 
"  Noah  ihall  no  more  go  over  the  earth;  fo  has  he 
"  fworn,  that  he  will  no  more  be  wroth  with  youy  nor 
"  rebuke  you,^'' 

In  confequence  of  this  peace  with  God,  you  ha;ve 

a  folid  and  lafling  peace  in  your  own  confcience ;  and 

you  are  at  peace  with  all  the  creatures.    The  "  bealls 

"  of  the  earth,  the  ftones  of  the  field,"  and  all  the, 

things  that  God  has  made,  are  ready  to  avenge  their 

Maker's  quarrel ;  and  to  become  the  inftruments  of 

his  wrath,  againll  all  who  are  the  objedls  of  it.     But 

you  enjoy  that  happinefs  which  Job's  friend  promifed 

to  him,  in  the  way  of  repentance.     "  Thou  Ihalt  be 

"  in  league  with  the  ftones  of  the  field ;  and  the 

"  beafts  of  the  earth  fliall  be  at  peace  with  thee  f." 

When  all  this  is  confidered,  furely  yours  is  a  ftate  of 

peace,  as  truly  as  it  is  a  ftate  of  war.     All  the  toils  of 

your  warfare  are  not  to  be  compared  with  the  happy 

fruits  of  that  peace  which  you  enjoy;  efpecially  when 

you  call  to  mind,  that  the  glorious  Captain  of  your 

falvation  fights  all  your  battles  himfelf ;  and  fuffers 

you  to  enjoy  both  the  fruits  of  your  peace,  and  the 

fpoils  of  his  vidory.     It  is  a  law  of  the  antitypical 

David,  that  when  "  kings  of  great  armies  are  foiled," 

and 
*  Philip,  iv.'  7.  f  Job  V.  2,  3. 


and  fettled  in  Peace,  373 

and  obliged  to  "  flee  apace ;"  not  only  thofe  warriors 
who  "  abide  by  the  ftufF,"  but  even  "  women  who  re- 
'*  main  at  home,"  are  fuffered  to  "  divide  the  ipoil*." 
4.  Solomon  was  a  prince  beloved  of  God.  "  The 
*'  Lord  loved  him.  And  he  fent  by  the  hand  of  the 
"  prophet  Nathan  ;  and  called  his  name  Jedidiah,  be- 
"  caufe  of  the  Lord  +."  And  God's  love  to  him  af- 
fected and  influenced  all  that  he  poireiTcd,  not  ex- 
cepting his  very  curtains.  Every  perfon  who  is  uni- 
ted to  Chrifl:,  enjoys  not  only,  peace  with  God,  but 
likewife  an  interefl:  in  his  love.  And  by  that  love  are 
all  his  dealings  with  them  influenced.  You  may  be 
fubjed,  believer,  to  many  llrokes  of  fore  adverfity. 
God  will  "  Yi^it  your  iniquities  with  the  rod,  ^ndiyour 
"  fins  with  fl:ripes."  But  he  will  never  take  his  love 
j'^'owx  your  huflDand ;  nox  fuffer  hk  fait hfulnefs, -phd- 
ged  in  that  covenant  that  he  made  with  him  in  your 
behalf,  to  fail.  His  love  to  Chrifl:  fecures  his  love  to 
you,  while  your  union  to  him  continues ;  and  that 
Ihall  be  for  ever.  God  can  never  hate  the  bride  of 
Chrifl,  while  he  loves  himfelf.  Your  hufl^and  him- 
felf  is  God ;  and  be  rejls  unchangeable  in  his  love. 
Your  love  to  him  is  changeable  like  yoU'rfelves ;  and 
fo  is  all  that  is  lovely  about  you.  A  fenfe  of  this  may 
difcourage  your  hopes  of  enjoying  the  fruits  of  his  love. 
But  you  have  no  reafon  for  fuch  difcouragement.  As 
an  evidence  of  his  conftancy  in  his  love,  he  is  prefent- 
ly  covering  a  table  for  you,  notwithftanding  all  your 
abufe  of  his  former  goodnefs ;  and  inviting  you  to  a 
feaft  with  himfelf,  in  thefe  endearing  terms :  "  Eat, 
"  O  friends ;  drink,  yea  drink  abundantly,  O  be^ 
*'  loved." 

A  a  3  5.  So- 

*  Pfal.  Ixyiii.  12.  f  2  Sam.  xii.  24,  25. 


374  ^^^  '^^'^^  Arab  civilized 

5.  Solomon  lived  in  a  fixed  and  fettled  eftate.  He 
was  the  firfl  hereditary  prince  in  Ifrael ;  as  in  him 
firft  was  the  crown  fettled  in  the  hne  of  David  his  fa- 
ther. In  his  days,  the  ark  of  God,  that  had  dwelt 
till  then  under  curtains^  came  to  have  a  fixed  reding  - 
place.  And  never  till  then  were  the  people  of  Ifrael 
completely  fettled  in  the  land  that  was  promifed  to 
their  fathers.  Thus  the  curtains  of  Solomon  were  fix- 
ed, and  fettled  in  oppofition  to  the  moveable  flate  of 
the  tents  of  Kedar.  You  have  heard  in  what  refpecfts 
the  Chriilian's  condition  in  this  world  is  moveable, 
like  the  tenls  of  Kedar,  But  there  is  another  refped 
in  which  it  is  fixed,  like  the  curtains  of  Solomon.  Your 
frame  is  ever  changeable,  and  ever  changing ;  but 
your  eftate  is  fettled  beyond  a  poffibility  of  being  fna- 
ken.  That  gracious  eftate  into  which  you  was  brought, 
in  the  day  of  your  uniting  to  Chrift,  fliall  laft  as  long 
as  eternity.  The  perfeverance  of  faints,  though  fore- 
ly  impunged  in  our  day,  lT;iall  never  be  overthrown. 
Though  the  dodlrine  ftiould  be  fo  far  baniflied  out  of 
the  world,  as  that  not  one  of  mankind  fhould  believe 
it ;  yet  the  thing  itfelf  is  eftabliftied  beyond  a  pofli- 
bility  of  being  moved.  The  throne  of  Solomon  was 
not  more  ftable ;  nay,  the  foundations  of  the  earth 
are  not  better  eftabhftied  than  is  your  continuance  in 
a  gracious  ftate,  till  grace  be  crowned  and  perfeded 
in  glory ;  and  you  be  finally  fettled  in  the  land  of 
promife  above,  in  a  ftate  as  unchangeable  as  that  oi' 
any  mere  creature  can  be. 

To  fum  up  the  fenfe  of  this  paradox  in  few  words, 
— the  child  of  God,  while  in  this  world,  is  both  wild 
as  an  Arabian,  and  civilized  as  the  court  of  Solomon, 
He  wanders  in  a  wildemefs,  and  yet  hath  a  fettled  a- 

.    bode. 


and  fettled  in  Peace.  jy^ 

bode.  He  is  ever  in  a  ft  ate  of  war ;  and  yet  is  kept 
in  perfed:  peace.  He  is  miferably  poor,  and  yet  im- 
menfely  rich.  He  is,  in  one  refpedl,  an  enemy  to 
God ;  and,  in  another  refpecl,  a  friend,  and  an  objed: 
of  his  love.  He  travels  through  a  pathlefs  wilderncfs, 
and  yet  inherits  a  land  flowing  with  milk  and  honey. 
He  is,  by  nature,  a  child  of  the  bond-woman ;  and 
ilill  he  is  influenced,  in  a  fad  degree,  in  his  fervices, 
by  "  the  fpirit  of  bondage  unto  fear ;"  and  yet  he  is 
made,  by  divine  grace,  a  fon  of  the  free  woman ;  and 
is  habitually  under  the  influence  of  "  the  Spirit  of  a- 
"  doption,  whereby  he  cries,  Abba,  Father." 

We  Ihall  now  conclude  with  fome  improvement  of 
the  fubjed.     And  from  it  we  may  fee, 

1 .  A  way  of  accounting  for  all  the  inconfiftencies, 
and  contradidlions,  that  are  to  be  feen  and  felt  about 
the  child  of  God,  while  he  continues  in  this  world. 
Perhaps  fome  perfons  prefent  may  be  difpofed  to 
wonder  at  themfelves ;  and  may  find  themfelves  un- 
able to  account  for  what  they  feel.  At  one  time, 
your  "  foul  makes"  you,  in  the  fervice  of  God,  chear- 
ful,  ready,  and  adlive,  "  like  the  chariot^  of  Ammi- 
*'  nadab ;"  at  another  time,  you  find  nothing  but 
deadnefs,  drowfinefs,  and  inadivity,  about  yourfelf. 
At  one  time,  your  converfation  is  an  ornament  to 
your  profeffion;  and  anon  you  fall  hito  fome  open  fin, 
to  the  difhonour  of  God,  and  the  reproach  of  religion. 
After  all,  you  hear  God  fpeaking  words  of  grace  and 
confolation,  which  you  dare  not  but  apply,  in  fome 
meafure,  to  yourfelf.  Like  Rebecca,  you  feel  a 
flruggle  within  yourfelf;  and  you  cannot  deny  but 
there  are  about  you  fome  things  tliat  you  muft  look 

upon 


37 6  27?<?  wild  Arab  civilized, 

upon  as  marks  of  union  to  Chrift.  On  this  account, 
you  fay  within  yourfelf,  as  JHie  did,  "  If  it  fo,  why 
"  am  I  thus  ?"  An  anfwer  to  your  queflion  may  be 
gathered  from  what  has  been  faid.  You  have  two 
nations  within  you, — "  the  company  of  two  armies;'* 
an  army  of  Kedarenes,  the  feed  of  the  bond~wo?nan ; 
and  an  army  of  Ifraehtes,  the  children  of  the  promife. 
Rather,  you  have  an  army  of  corruption,  in  refpedl  of 
which  you  are  like  the  tents  of  Kedar ;  and  an  army 
pf  graces,  on  account  of  which  yoii  may  as  fitly  be 
compared  to  the  curtains  of  Solomon,  The  one  of 
thefe  will  always  be  flruggling  and  fighting  againft 
the  other.  As  your  corruptions  prevail,  your  adions 
will  always  be  wild  and  irregular,  like  thofe  of  Ifh- 
maeUtes ;  and  in  proportion  as  grace  prevails,  they 
will  be  regular,  comely,  and  ornamental,  like  the  cur- 
tains  of  Solomon.  If  you  would  be  more  confiftent 
with  yourfelf ;  and  have  your  behaviour  more  of  a 
piece,  be  concerned  more  and  more  to  "  crucify  the 
old  man  with  his  deeds ;"  and  more  and  more  to  "  put 
"  on  the  new  man,  which,  after  God,  is  created  in 
"  righteoufnefs  and  true  holinefs." 

2.  The  vanity  of  expedling  freedom  from  corrup- 
tions within ;  from  attacks  of  fpiritual  enemies  with- 
out ;  from  trials,  or  difficulties,  or  dangers  of  various 
kinds,  while  the  Chrillian  continues  in  this  world. 
Still  you  mufl  be  like  the  tents  of  Kedar  while  you 
are  here,  as  well  as  like  the  curtains  of  Solomon,  The 
Vv  ant  of  a  due  attention  to  this,  often  does  you  much 
harm.  When  you  obtain  any  partial  vi6lory  over 
corruption,  you  fondly  imagine  that  it  will  trouble 
you  no  more.  When  one  trial  is  over,  you  are  in 
danger  of  looking  for  a  continued  tradl  of  profperity, 

through 


and  fettled  in  Peace.  ^jy 

through  the  reft  of  your  days.     When  you  are  deli- 
vered from  a  temptation,  you  are  ready  to  fuig  with 
yourfelves,  as  did  Ifrael  at  the  Red  Sea,  "  Thine  e- 
"  nemies,  whom  thou  haft  feen  to-day,  thou  fhalt  fee 
"  them  no  more  for  ever."     Such  expectations  muft 
needs  be  difappointed :  And  you  afterwards  find  it 
fo.    "  The  clouds  foon  return  after  the  rain ;"  and 
you  no  fooner  begin  to  be  fecure,  thinking  all  the 
danger  over,  than  a  new  ftorm  arifes.     On  this  ac- 
count you  are  difcouraged,  as  if  fome  ftrange  thing 
happened  unto  you.    But  you  Ihould  remember,  that 
you  are  ftili  in  the  wildernefs,  among  the  tents  ofKe- 
dar.     While  thi?  is  the  cafe,  you  cannot  expecl  to 
enjoy  reft.     You  are  ftill  in  the  field  of  battle  ;  and 
how  can  you  exped  to  be  free  from  the  aflaults  of 
the  enemy  ?  Corruption  remains  about  you ;  and  how 
ihould  you  exped  it  to  be  quiet  ?  You  are  ftill  in  the 
valley  of  tears ;   and  how  fhould  you  be  free  from  all 
caufe  of  weeping?  Nay,  you  muft  ceafe  to  be  like  the 
tents  of  Kedar,  before  you  can  look  for  exemption 
from  the  ftorms  of  the  v/ildernefs. 

3.  The  fm  and  folly  of  all  thofe  unbelieving  fears 
and  difcouragementSj  to  which  the  people  of  God  are 
often  fubjed;;  when  they  conlider  thofe  circumftances 
about  themfelves,  in  which  they  refemblc. //7<?  tents  of 
Kedar,  They  fee  themfelves,  by  nature,  enemies  to 
God ;  and  they  feel  much  remaining  enmity  about 
them ;  therefore  they  conclude,  that  God  will  deal 
wdth  them  as  enemies ;  and  they  are  afraid  of  his 
wrath.  They  find  themfelves  furrounded  with  ene- 
mies ;  and  they  feel  themfelves  no  match  for  them. 
They  therefore  conclude,  that  th^yj/jatl  one  day  fall 
by  their  hand.     They  daily  meet  with  difficulties  in 

their 


^yd  ne  wild  Arab  cwilizeay 

their  way,  from  which  they  cannot  extricate  them-* 
feives ;  and  they  are  afraid  that  they'  fhall  never  get 
through  them  comfortably.  In  a  word,  they  find 
many  things  about  themfelves  unhke  the  charader  of 
the  children  of  the promife ;  and  therefore  they  rafhly 
conclude  that  theyare  the  children  of  the  bond- woman 
ftill.  But  youfhould  remember,  that  you  muft  continue 
to  be  hke  the  tents  ofKedar,  in  fome  degree,  fo  long  as 
you  fojourn  in  the  **  villages  which  Kedar  doth  inhabit." 
And  this  may  be  the  cafe,  though  yet,  in  another  re- 
fpedl,  you  refemble  the  curtains  of  Solomon.  If  there 
is  any  thing  about  you  that  bears  fuch  a  refemblance, 
you  are  undoubtedly  in  union  to  Chriil ;  however 
much  remains  about  you  of  an  oppofite  kind.  If  this 
is  the  cafe,  you  can  have  no  reafon  to  fear  the  wrath 
of  God ;  for  "  there  is  no  condemnation  to  them  who 
"  are  in  Chriil  Jefus."  You  have  no  reafon  to  fear 
thofe  enemies  that  furround  you ;  for  you  have  the 
moll  ample  fecurity  of  a  complete  vidiory  over  them 
all  in  a  httle.  In  one  word,  you  can  have  nothing 
at  all  to  fear;  for  your  Maker,  your  Redeemer,  is  your 
Hujhand;  and  the  Lord  of  hojls  is  his  name, 

4.  We  have,  in  this  fubjed,  matter  of  trial.  If 
you  are  efpoufed  to  Chriil,  and  in  a  condition  to  ap- 
pear with  acceptance  at  his  holy  table,  you  will  find 
yourfelf  truly  and  juitly  defcribed  in  the  text.  You 
are  like  the  tents  of  Kedar ^  and  yet  like  the  curtains 
cf  Solomon.  Here  particularly,  (i.)  You  will  be 
fenfible  that  you  naturally  refemble  the  defcendants 
of  Kedar,  in  aU  that  was  bad  in  their  charadler.  You 
have  feen  yourfelf  a  child  of  the  bond-woman ;  and 
are  humbled  for  all  the  remainders  of  a  llavilh  fpirit 
about  you.     You  have  feen  yourfelf  an  enemy  to 

God; 


and  fettled  in  Peace»  370 

God;  and  mourn  for  all  the  remainders  of  tliat  en- 
mity. You  have  feen  yourfelf  \yild,  untnidablc  and 
lawlefs ;  and  you  earnellly  pray,  that  God  may  give 
you  underftanding  to  keep  his  law. 

(2.)  You  are  reconciled,  through  divine  grace,  to 
be  like  the  tents  of  Kcdar,  while  in  this  world,  in  all 
that  w^as  uncomfortable  in  the  lot  of  that  people  ;  if 
fo  it  ihould  feem  good  in  the  fight  of  God.  You.re- 
folve  to  fubmit  to  various  changes,  afflidlions,  and 
wants ;  in  the  faith  that  all  fhall  work  together  for 
your  good.  You  refolve  to  continue  willingly  in  a 
llate  of  warfare ;  and  Hill  to  maintain  the  conflidl, 
however  unequal  it  may  feem,  till  the  Captain  of  your 
falvation  grant  your  difcharge.  You  fubmit,  through 
divine  grace,  at  leail  you  delire  to  fubmit,  to  all  the 
hardfhips  of  your  wildernefs  ilate,  till  fuch  time  as 
God  himfelf  be  pleafed  to  bring  you  home  to  your 
reft. 

(3.)  It  will  be  your  fincere  deiire  to  be  adorned,  in 
a  fpiritual  fenfe,  as  were  the  curtains  of  Solorjion  in  a 
literal.  You  will  count  your  own  righteoufnefs  but 
filthy  rags ;  a  covering  infinitely  too  narrow  for  you 
to  fir  etch  your f elf  xm^^x.  You  are  difpofed  to  count 
it  and  all  other  "  things  but  lofs  and  dung,  that  you 
♦'  may  win  Chrift,  and  be  found  in  him,  not  having 
'•'your  own  righteoufnefs;"  but  his  unfpotted  righte- 
oufnefs as  the  ground  of  your  acceptance  before  God, 
as  the  "  garment  of  needle  work,"  in  which  you  may^ 
ftand  at  the  right  hand  of  Chrifl  at  his  fecond  coming. 
And  you  will  have  it  for  your  daily  requeft,  and  for 
your  daily  endeavour,  to  be  adorned  v/ith  thofe  graces 
of  the  Spirit,  that  are,  in  the  iight  of  God,  of  great 
price. 

(4.)  You 


380  The  wild  Arab  civilized, 

(4.)  You  will  be  able,  at  fome  times,  to  difcern  a- 
bout  yourfelf  fome  degree  of  that  fpiritual  comelinefs, 
which  Chrift  puts  upon  his  bride,  in  the  day  of  his  e- 
fpoufals  to  her.  Not  only  will  you  delire  to  have  it ; 
you  will  have  it  indeed.  And  however  much  it  may 
be  hid,  by  that  remainder  of  your  natural  blacknefs 
which  continues  about  you ;  you  will  be  able,  at  fome 
times,  to  perceive  it.  Though  you  mourn  for  remain- 
ing enmity  againft  Chrift ;  and  for  the  weaknefs  of 
your  love ;  yet,  when  grace  is  in  exercife,  you  will  be 
in  a  condition,  like  Peter,  to  appeal  to  himfelf,  about 
the  lincerity  of  your  love.  Though  you  are  fenfible 
of  much  unbelief;  yet,  when  you  hear  Chrift  afking 
as  he  once  alked  his  difciples,  "  Do  ye  now  beheve  ?" 
You  will  not  dare  to  aiifwerin  the  negative;,  but  will 
fay,  as  the  father  of  the  lunatic,  "  Lord  I  beheve,  help 
*'  thou  mine  unbelief."*  Something  iimilar  might  be 
faid  of  all  the  other  graces.  To  exprefs  all  in  one  word, 
though  you  cannot  but  acknowledge,  with  fliame, 
that  you  are  black,  like  the  tents  ofKedar],  yet  on  the 
other  hand,  you  dare  not  but  acknowledge,  to  the 
praife  of  divine  grace,  at  leaft  you  will  not  dare  to  de- 
ny it,  that  you  are  comely  and  beautiful,  aj*  the  curtains 
of  Solomon, 

■•.  We  have,  in  this  fubje6l,  matter  of  exhortation; 
and  that  both  to  faints  and  linners. 

As  to  you  who  are  efpoufed  to  Chrift,  and  have ' 
reafon  to  apply  to  yourfelves  both  branches  of  this 
paradox ;  we  would  exhort  you  in  the  following  par- 
ticulars. 

(i.)  Beware  of  ever  loftng  light  of  your  natural 
blacknefs  and  ferocity.  If  ever  your  eyes  be  fo  much 
fixed  upon  what  you  are  by  grace,  as  ta  lofe  fight  of 

what 


and  fettled  in  peace,  q  3  £ 

what  you  are  by  nature,  you  will  find  it  greatly  hurt^ 
ful  to  you.  You  will  be  in  danger  of  being  lifted  up 
with  pride,  to  the  difhonour  of  your  hulband.  By 
this  means  he  will  be  provoked  to  caft  you  down 
from  your  imaginary  excellency  ;  either  by  fuffering 
your  corruption  to  prevail,  and  lead  you  into  fome 
grofs  fm;  or  elfe  by  giving  you  up  to  be  buffeted,  by 
one  meffenger  of  Satan  or  another.  You  will  be  in 
danger  of  prefuming  upon  your  own  comelinefs,  and 
putting  it  into  the  place  of  your  hufband's  righteouf- 
nefs ;  and  how  can  you  affront  him  more  ?  In  a  word, 
you  will  be  in  danger  of  refling  in  what  you  have  at- 
tained, to  the  negledt  of  all  that  fulnefs  which  is  laid 
up  for  you  in  Chrifl.  Never  let  any  comehnefs  that 
you  fee  about  yourfelf  make  you  carelefs  about  thofe 
further  degrees  of  comelinefs  that  your  hufband  has 
to  put  upon  you. 

(2.)  Beware,  on  the  other  hand,  of  ever  denying 
your  fpiritual  comehnefs ;  or  refufing,  that  though 
you  are  hke  the  tents  of  Kedar,  you  are  alfo  like  tbe 
curtains  of  Solomon.  By  denying  this,  you  put  your- 
felf oiit  of  a  condition  to  give  due  praife  to  him  who 
has  adorned  and  beautified  you.  Hereby  you  may 
provoke  him  to  withdraw  his  hand,  and  to  commu- 
nicate to  you  his  comelinefs,  in  a  more  fparing  mea- 
fure.  If  ever  you  wifh  to* be  more  like  the  curtains 
of  Solo77ion,  or  more  like  the  New  Teftament  Solo- 
mon himfelf,  praife  him  always  for  what  you  have 
attained.  And,  that  you  may  be  in  a  condition  to 
do  fo,  feek,  more  and  more,  to  have  "  the  Spirit  of 
"  God  bearing  witnefs  with  your  fpirits,  that  you  are 
"  the  children  of  God." 

But,  may  fome  object,  '  Is  there  not  as  much  dan- 
ger 


382  Ihe  wild  Arab  civilized, 

*  ger  of  looking  upon  ourfelves  as  beautified  with 
'  Chrifl's  comelinefs  when  we  are  not,  as  of  denying 

*  it  w^hen  we  are?'  No  doubt  there  is.  But  when  we 
exhort  you  to  avoid  one  extreme,  we  do  not  advife 
you  to  run  upoil  the  other.  We  exhort  you  never 
to  deny  what  God  has  done  for  you ;  but  we  are  far 
from  exhorting  you  to  allert  that  he  has  done  what 
he  really  did  not.  Be  diligent,  from  time  to  time,  in 
the  duty  of  felf-examination  ;  that  you  may  know 
what  he  has  done  for  you.  If  you  find  reafon  to  think 
that  he  has  put  his  comelinefs  upon  you,  praife  him 
for  it.  But  if  you  dare  not  conclude,  pofitively,  that 
he  has;  you  are  not,  therefore,  under  any  neceffity  of 
concluding  that  he  has  not.  You  need  not  deny  it, 
though  you  cannot  affirm  it  pofitively. 

*  Willingly  'would  I  praife  him,'  fays  another,  *  if 
'  my  heart  deceive  me  not,  for  what  I  think  he  has 
'  done  for  me  ;  but  I  am  afraid  my  praifes  would  be 

*  counted  mockery.  Perhaps  I  am  deceived,  in  my 
'  apprehenfions ;  and  how  Ihall  I  praife  him  for  what 

*  I  am  not  fure  that  I  ever  enjoyed  V  But,  if  you  are 
really  difpofed  to  praife  him  for  what  you  think  he 
has  done,  it  is  a  comfortable  evidence  that  you  are 
not  deceived.  And  if  you  are  millaken  about  what 
you  already  enjoy ;  you  can  never  be  millaken  in  prai- 
fing  him  for  what  is  laid  up  in  Ghriit  for  you,  and  for 
what  is  prefently  in  your  offer. 

(3.)  Let  not  any  fenfe  of  your  remaining  blacknefs, 
or  refemblance  to  the  tents  of  Kedar,  hinder  you  to 
apply,  with  confidence,  to  Chrifi,  for  what  you  need; 
or  make  you  backward  to  hold  communion  with  him 
at  his  call. 

Say  not,  *  Alas  I   I  am  fo  black  and  like  the  chil- 

*  dren 


and  fettled  in  Peace,  383 

'  dreii  of  the  bond-woman,  that  I  cannot  hope  for  ac- 

*  ceptance  in  his  fight,  or  for  communion  with  him  in 
'  folemn  ordinances.'  Did  not  the  fpoufe  fay,  in  the 
preceding  verfe,  "  The  King  hath  brought  me  into 
"  his  chambers  ?"  And  yet,  does  not  the  fame  fpoufe 
confefs  in  this  verfe,  that  fhe  is  "  black  as  the  tents 
"  of  Kedar  ?"  Is  there  not  much  remaining  poUution 
about  every  mortal  ?  And  have  you  not  been  told 
that  your  hufband  fees  no  blacknefs  about  you  ;  but 
pronounces  you  all  fair  P  Love,  you  know,  makes 
men  blind  to  the  faults  and  defedts  of  the  object  be- 
loved. So  does  the  love  of  Chrifl ;  though  in  a  fenfe 
very  different  from  what  obtains  among  men.  He 
cannot  but  know  how  black  you  are  ;  but  he  ads  to- 
wards you  as  if  he  knew  it  not.  "  Who  is  blind," 
fays  God,  "  but  my  fervant ;  or  deaf  as  the  meffenger 
"  whom  I  fent  ?  Seeing  many  things,  but  thou  obfer- 
"  vefl  not ;  opening  the  ears,  but  he  heareth  not  *." 

Another  may  reply, '  I  could  expect  that  he  would 
'  overlook  any  remaining  blacknefs,  if  I  had  any  de- 

*  gree  of  fpiritual  comelinefs  about  me.  I  know  I 
'  mufl  be  like  the  tents  of  Kedar,  while  I  fojourn  in 
'  the  wildernefs ;  but  I  fee  nothing  at  all  about  me 
^  refembling  the  curtains  of  Solomon,  And  how  fliall 
'  I  have  confidence  in  his  prefence?'  But  are  you  real- 
ly defirous  to  be  holy,  to  be  comely  through  his  come- 
linefs put  upon  you  ?  Is  it  matter  of  grief  to  you  that 
you  are  fo  like  the  tents  of  Kedar?  Then  this  is  one 
branch  of  that  comelinefs  which  Chriil  bellows ;  and 
a  fure  evidence,  that,  in  his  fight,  you  are  like  the 
curtains  of  Solomon,  If  it  even  were  not  fo ;  the 
blackeft  finner  out  of  hell  may  come  to  Chrifl,  with 
boldnefs  and  confidence  ;  though  fenfible  that  there 

*  Ifa.  xlii,  19,  20. 


3S4  ^he  wild  Arab  civilized^ 

is  nothing  comely  about  him:  "  and  he  that  cometk 
"  to  Chriil:,  he  will  in  no  wife  call  out." 

Says  a  third,  *  The  time  was  when  I  thought  that 

*  I  had  fome  degree  of  comelinefs.    There  was  fome- 

*  thing  about  me  like  the  exercife  of  grace.  But  now, 

*  alas  I   there  is  nothing  but  deadnefs  and  indiffe- 

*  i'ence.     The  evidences  of  grace  about  me  are  every 

*  day  fewer ;  and  I  itill  wax  blacker  and  blacker. 

*  And  how  ihall  I  maintain  my  wanted  confidence  in 

*  his  prefence  ?'  But  know,  for  your  comfort,  that  if 
ever  your  grace  was  real,  it  Iball  never  totally  decay. 
Your  huiband,  who  gave  it,  will  maintain  it.  And 
though  "  the  kindnefs  of  youth,  and  the  love  of  e^ 
"  fpoufals"  be  gone  on  your  part,  they  are  not  forgot- 
ten on  his.  Bendes,  your  grov/ing  fenfe  of  blacknefs 
and  pollution  is  a  comfortable  evidence  of  growing 
comelinefs.  You  think  yourfelf  blacker  than  before  ; 
whereas  you  are  only  more  fenfible  than  you  was  be- 
fore, how  black  and  unlovely  you  are. 

Let  none  of  thefe  objections,  therefore,  nor  any  o- 
ther,  that  Satan  and  unbelief  may  fuggelt,  ftand  in 
the  way  of  your  coming  with  boldnefs  to  the  throne 
of  grace ;  intermeddling  freely  with  all  the  fulnefs 
that  is  in  Chrift,  appropriating  to  yourfelves  all  the 
declarations  of  his  love ;  and  embracing,  with  eager- 
nefs,  every  opportunity  of  afpiring  after  communion 
with  him.  Go  forward,  if  you  have  received  a  token 
of  admillion,  even  to  his  table ;  that  there  he  may 
give  you  his  loves.  He  is  not  only  ready  to  entertain 
every  perfon  that  is  already  adorned  with  his  come- 
linefs ;  but  likewife  to  deck  every  black  fmner  with 
the  robe  of  righteoufnefs,  and  fo  to  hold  communion 
with  him.     If  you  doubt  of  your  fitnefs  to  join  in  the 

folem-n 


Und fettled  in  Peace^  ^8^ 

lolemn  work  of  the  day ;  your  readiefl  way  to  have 
your  doubts  refolved  is,  prefently  to  receive  and  put 
on  the  wedding-garment ;  and  then  to  go  forward, 
with  joy  and  holy  confidence,  to  partake  of  the  fruits 
of  his  dying  love,  while  you  contribute  your  mite  to 
keep  up  the  remembrance  of  it. 

And  now,  what  fhall  we  fay  to  you  who  are  ftill 
covered  with  all  the  blacknefs  of  your  natural  eflate ; 
and  join  all  the  wildnefs  and  ferocity,  with  all  the  po- 
verty and  wretchednefs  of  the  tents  of  KedarP  Are 
you  not  yet  weary  of  your  condition  ?  Take  but  a 
view  of  your  own  deplorable  lituation ;  and  compare 
it  with  that  of  the  people  of  God.  Coniider  the  hap- 
py method  in  which  God  propofes  to  bring  you  into 
their  condition.  Give  attention  to  the  gracious  offer 
which  Chrill  makes,  of  betrothing  you  to  him  for 
ever.  And  fee  if  you  can  foberly  refolve  to  continue 
where  you  are.  If  you  love  your  own  fouls,  if  you 
defire  to  be  happy,  either  here  or  hereafter,  confent, 
without  a  moment's  delay,  to  be  wafhed  from  all 
your  blacknefs  in  the  fountain  that  God  has  opened; 
to  be  adorned  with  the  fpotlefs  robe  of  imputed  righ- 
teoufnefs ;  and  to  be  efpoufed,  "  as  a  chafle  virgin, 
"  unto  Chrift."  We  hav^*  God's  command  to  "  bring 
**  forth  the  belt  robe,  and 'put  it  on  you;"  to  fet  open 
the  fountain  before  you,  promifmg,  in  his  name,  that 
himfelf  "  will  fprinkle  you  with  clean  water;"  fothat 
"  you  fhall  be  clean,"  from  all  your  filthinefs,  and 
from  all  your  idols ;  to  invite  you  to  the  "  marriage- 
*'  fupper  of  the  Lamb,"  and  to  condudl  you  to  Chrift, 
who  ftands  ready  to  receive  you,  with  all  that  glad- 
nefs  of  heart  that  belongs  to  a  "  day  of  efpoufals." 
And  fay,  what  anfwer  fhall  we  return  to  him  that 

Vol.  I.  B  b  *  fent 


386  1'he  wild  Arab  civilized,  &c. 

fent  us  ?  Shall  we  rehearfe  in  his  ears  your  fliameful 
excufes ;  and  tell  him  that  you  defpife  his  offers,  and 
pour  contempt  upon  his  beloved  Son  ?  Shall  we  fay, 
that  you  prefer  your  blacknefs  to  the  beauty  of  ho- 
linefs ;  the  hulks  of  the  wildernefs  to  the  bread  of 
heaven ;  your  wandering  and  unfettled  ftate  to  a 
manlion  in  his  houfe  ;  and  Belial  himfelf  to  Chrifl  ? 
Are  you  fatisfied  that  this  fhould  be  recorded  in  hea- 
ven, and  read  in  the  audience  of  an  aifembled  world 
in  the  great  day  of  accounts,  as  your  final  refolution  on 
this  head  ?  Oh  I  how  fearful,  then,  will  be  the  con- 
fequences  of  your  folly.     Nay,  be  wife  "  while  it  is 
"  called  to-day ;"  and  let  us  have  occafion  to  fay,. 
*'  Lord,  it  is  done,"  both  on  our  part,  and  on  the  part 
of  thofe  whom  we  were  commanded  to  invite  to  thy 
Supper ;  "  it  is  done  as  thou  haft  commanded,  and 
"  yet  there  is  room." 


SER- 


SERMON    XIV. 

Qod^s  Light  and  Truth,  our  only  fare  and  fafe 
Guides,  to  Ms  Holy  Hill^  and  into  Bis  Taber* 
nacles. 


rsALM  xliii.  3. 

O  SEND  OUT  THY  LIGHT  AND  THY  TRUTH;  LET  TH^EIM 
LEAD  me:  let  them  BRING  ME  TO  THINE  HOLY 
HILL,  AND  TO  THY  TABERNACLES. 

WHEN  this  pfalm  Vv^as  compofed,  or  by  whom, 
we  are  no  where  informed.  It  is  much  of  a 
piece  with  the  preceding ;  and  it  is  manifeft  that  both 
have  refpedl  to  a  time  when  the  writer  of  them  was 
in  very  low  circumilances ;  banifhed  from  the  place 
of  God's  worlhip,  mourning  for  the  oppreffion  of  ene- 
mies, breathing  out  the  moft  ardent  defires  after  re- 
ftoration  to  God's  ordinances,  and  ftruggling  with  ma- 
ny difcouragements,  under  which  his  faith  was  in 
danger  of  failing.  The  ilile  and  manner  of  thefe 
pfalms  give  room  to  conjedure  that  they  are  of  Da- 
vid's compoiition.  And  they  are  very  applicable  to 
various  periods  of  David's  life.  Some  conhder  them 
as  referring  to  his  perfecuted  condition,  in  the  latter 

B  b  2  end 


388  God's  Light  and  Truth, 

end  of  Saul's  reign.  But  there  is  one  thing  that 
makes  it  next  to  certain,  that  this  pfalm,  at  leaft,  was 
not  compofed  fo  early.  In  this  text,  mention  is  made 
of  God's  holy  bilL  That  delignation  was  never  given 
to  any  hill  but  mount  Zion.  And  it  was  never  fo 
called,  till  it  became  the  place  of  God's  folemn  wor- 
ship ;  in  confequence  of  the  bringing  up  of  the  ark 
to  Jerufalem,  feveral  years  after  Saul's  death.  It  be- 
hoved, therefore,  to  have  been  after  the  bringing  up 
of  the  ark  that  this  pfalm  was  compofed. 

It  is  not  improbable,  that  the  preceding  pfalm  might 
be  compofed,  while  David  was  in  the  land  of  the 
Phililtines,  during  the  reign  of  Saul ;  but  this  feems 
rather  to  have  been  compofed  afterwards,  when  he 
was  reduced  to  fimilar  circumftances,  by  the  rebellion 
of  his  fon  Abfalom,  in  the  latter  part  of  his  life.  Ha- 
ving tried  this  method  of  pouring  out  his  complaint 
before  the  Lord  in  a  former  period  of  diflrefs,  and 
found  it  a  mean  of  relief;  he  betakes  himfelf  to  it  a- 
new,  in  a  fimilar  cafe  of  need,  and  finds  the  fame  re- 
lief by  it  a  fecond  time. 

In  the  firll  verfe  of  this  pfalm,  David  lodges  an 
appeal  before  God  againft  the  cruelty  and  injuftice 
of  men.  When  God  pleads  a  controverfy  with  us, 
w^e  ought  never  to  attempt  to  juflify  ourfelves  ;  but 
when  we  have  controverlies  with  fellow- creatures, 
and  are  unjuftly  accufed  or  perfecuted  by  them,  we 
may  lawfully  appeal  to  God  for  fuch  a  decifion  as 
may  be  agreeable  to  the  juftice  of  our  caufe.  This 
was  David's  cafe.  He  was  unjuftly  perfecuted  by 
men ;  and,  though  king  in  Ifrael,  was  unable  to  do 
himfelf  juftice  againft  an  ungodly  nation^^who  had  ge- 
nerally taken  part  with  the  ufurper ;  or,  particularly, 

againft 


our  only  Guides,  38^ 

^^gainft  "  Ahithophel,  the  deceitful  and  unjuft  man,'* 
of  whofe  crafty  counfel  David  was  more  afraid,  than 
of  any  thing  elfe  on  this  occafion.  Therefore  he  ap- 
peals to  God  for  juflice,  and  prays  for  deliverance 
from  both. 

In  verfe  fecond,  he  profecutes  his  appeal  in  a  way 
of  humble  expoflulation  with  God.  '  Lord,'  would 
he  fay,  *  to  thee  have  I  always  looked  for  ftrength  and 

*  affiftance  againft  all  mine  enemies ;  and  hitherto  thou 
'  haft  been  gracioufly  pleafed  to  grant  it.  Wherefore 

*  is  it  that  thou  feemeft  now  to  have  given  me  up ; 
'  fo  that  mine  enemies  are  fufFered  thus  to  opprefs  me, 

*  and  I  continue  grieved  and  forrowful  on  that  ac- 

*  count  ?'  We  are  not  to  conclude,  from  this  expoftu- 
lation,  that  David  was  really  caji  off,  or  given  up  of 
God.  No  perfon  can  be  fo  that  ever  was  taken  un- 
der his  faving  protedlion.  But  there  were  circum- 
ftances  in  God's  dealings  with  him,  from  which  Da- 
vid's unbelief  was  in  danger  of  concluding  that  it 
was  fo.  Neither  does  the  pfalmift  come  the  length 
to  find  fault  with  God's  procedure  towards  him.  He 
only  means  to  pray  that  God  would  difcover  to  him 
the  caufe  of  his  contending,  as  far  as  it  was  compe- 
tent for  him  to  know  it ;  and  that  he  would  remove 
the  ftroke  as  foon  as  it  might  be  for  his  glory. 

In  this  third  verfe,  the  pfalmift  begins  to  explain 
himfelf,  and,  in  a  fervent  fupphcation,  intimates,  both 
what  was  moft  aftliding  in  his  prefent  condition,  and 
what  it  was  that  he  principally  defired  of  God,  in 
confequence  of  the  appeal  that  he  had  lodged.  Da- 
vid was,  at  this  time,  baniftied  from  his  houfe,  from 
his  family,  from  his  throne.  His  beloved  fon  was 
rifen  up  againft  him,  to  feek  his  Hfe.   His  cliief  comi- 

B  b  3  fellor, 


2^0  GocVs  Light  and  Truth, 

fellor,  whofe  advice  was  ever  to  him  as  an  oracle,  had 
foiiaken  him,  and  joined  the  ufurper.  His  treafures 
were  a  prey  to  the  avarice,  and  hus  wives  to  the  luft 
of  the  moil  unnatural  rebel  that  ever  lifted  arms  a- 
gainft  his  lawful  fovereign.  All  his  fubjeds,  an  hand- 
ful only  excepted,  had  joined  the  traitor  ^  and  he  was 
conftrained  to  walk  on  the  bare  foles  of  his  feet  through 
the  burning  fand  of  the  wdldernefs,  to  efcape  the  rage 
of  the  confpirators.  But  of  all  this  we  hear  not  one 
w^ord.  He  does  not  pi'ay  for  the  refloration  of  his 
crown  and  kingdom ;  for  being  brought  back  to  his 
palace,  or  to  his  family ;  nor  for  the  necks  of  his  ene- 
mies to  be  given  to  his  conquering  fword.  Ail  thefe 
were  defirable  obje(3:s.  And,  doubtiefs,  when  God 
gave  them  all,  David  conlidered  it  as  matter  of  praifcc 
But  it  was  not  any,  nor  all  of  thefe,  that  affecled  him 
moll.  His  main  affliction  was,  his  being  excluded 
from  God's  holy  /?i//,.and  his  tabernacles^  i.  e.  from  an 
opportunity  of  attending  upon  the  folemn  worlhip 
and  ordinances  of  God,  in  their  proper  feafon,  and  in 
the  place  that  God  had  chofen  for  the  celebration  of 
them.  And  therefore  it  is  for  a  refloration  to  thefe, 
that  he  here  prays ;  and  for  thofe  manifellations  of 
God's  grace,  favour,  and  faithfulnefs,  that  w^ere  ne- 
celTary  for  enabhng  him  to  wait  upon  them  accepta- 
bly. Could  this  have  been  attained,  riches,  and  ho- 
nours, and  pleafures,  and  crowns,  and  kingdoms,  and 
vidories,  would  all  have  appeared  to  be  of  fmall  mo- 
ment to  him. 

Perhaps  you  do  not  believe  it ;  but  the  privilege 
which  you  now  enjoy,  in  having  accefs  to  wait  upon 
Goi  in  his  ordinances,  is  more  valuable  than  all  that 
earthly  glory,  dignity,  and  power,  which  belong  to 

the 


our  only  Guides.  391 

tlie  moft  illuftrious  monarch  in  the  world.  David 
knew  both  by  experience ;  and  -  this,  you  fee,  was 
his  judgment.  It  is  the  judgment  of  every  one  who 
knows  the  vanity  of  fublunary  things,  and  the  true 
value  of  fpiritiml  bleflings.  And  the  time  is  ap- 
proaching when  It  will  be  the  judgment  of  all  thofe 
who  moft  defpife  the  gofpel,  and  the  ordinances  of 
God  now.  There  will  not  be  a  perfon  on  the  left 
hand  of  Chriil,  at  his  fecond  coming,  who  would  not 
cheerfully  exchange  all  that  Satan  promifed  to  Chrifl, 
for  one  of  thofe  days  of  the  Son  of  man  which  you 
now  enjoy.  Oh  I  what  need  have  we,  "  in  this  our 
"  day,"  to  coniider  the  ^*  things  which  belong  to  our 
■■''  peace ;  before  they  be  finally  and  irrecoverably 
**  hid  from  our  eyes  I" 

In  the  words  we  have  two  things,  in  generaL 

I.  V/hat  the  pfalmilt  here  afks  of  God,  in  thefe 
words,  0  fend  out  thy  light  and  thy  truth. 

II.  The  end  for  which  he  afks  it,  in  the  remaining 
part  of  the  verfe ;  let  them  lead  me:  let  them  bring 
me  to  thine  holy  hill,  and  t^  thy  tabernacles, 

A  few  words  concerning  each  of  thefe,  and  fome 
improvement  of  the  fubject,  is  all  that  WjC  intend  at 
prefent. 

In  fpeaking  of  the  matter  of  David's  requefl,  or 
what  it  is  that  he  afks  of  God,  three  things  fail  to  be 
jconfidered.  i/?.  Something  that  he  wifhed  to  enjoy ; 
God's  light  and  truth,  idly.  The  manner  in  which 
he  defired  and  expedted  to  receive  it,  intimated  in  the 
words  Jend  out.  yily.  The  fervency  with  which  he 
^ilvs  it,  exprelTed  by  the  particle  0. 

Firjt, 


392  God-s  Light  aud  Truth, 

Firji,  There  is  fomething  that  David  wiilies  to  en- 
joy, exprelTed  in  the  words  "  thy  hght  and  thy  truth.*' 
Interpreters  are  not  agreed  concerning  what  the  pfal- 
miil  underftands  by  thefe  two.  Some  think  that  he 
underilands  but  one  thing  by  both ;  as  if  he  had  faid, 
•  Send  out  the  hght  of  thy  truth.'  The  truths  of 
God,  revealed  in  his  word,  are  the  means  of  enhght- 
ning  the  underftanding;  and  of  direding  our  fpiritual 
walk,  as  the  hght  of  the  natural  fun  ferves  to  enligh- 
ten the  bodily  eye.  According  to  what  David  elfe- 
where  profelTes.  "  Thy  word  is  a  lamp  unto  my  feet, 
"  and  a  light  to  my  paths  *." 

Others  underlland  the  expreflion  of  the  word  and 
providence  of  God,  David  w'as  now  involved  in 
darknefs,  as  to  his  condition  in  the  world.  A  courfe 
of  dark  and  inexpUcable  providences  had  been, 
and  now  were  palling  over  him^  Yet  the  word  of 
God  had  fecured  him  better  things.  And  he  may 
be  confidered  as  praying,  that  God,  by  an  accon;- 
plifliment  of  his  w^ord  of  truth,  would  turn  the  dark- 
nefs which  furrounded  him  into  hght;  and  extricate 
him  from  thofe  dangers  and  difficulties  to  which  he 
was  expofed  in  providence.  It  is  often  with  others 
of  the  people  of  God,  as  it  was  with  David  in  this 
cafe.  Whatever  clear  and  comfortable  profpecls 
are  opened  before  them  in  the  promife  of  God,  clouds 
and  darknefs  are  often  round  about  them  in  the  courfe 
of  providence ;  both  in  relation  to  their  outward,  and 
to  their  fpiritual  eftate.  And  nothing  will  diffipate 
the  clouds,  or  bring  them  light  out  of  darknefs,  but 

God's 

*  Pfal.  cxix.  105- 


our  only  Guides,  393 

God's  working  gracioufly  towards  the  accomplifhment 
of  his  own  promife. 

Others  underftand  it  of  QodiS  favour  and  his  fait  b- 
fulnefs.  The  favour  of  God  is  often  called,  in  Scrip- 
ture, the  light  of  his  count encvice.  It  is  manifeftly 
fo  in  the  third  verfe  of  the  following  pfalm.  '*  For 
"  they  got  not  the  land  in  polTeffion  by  their  own 
"  fword ;  neither  did  their  own  arm  fave  them  :  But 
"  thy  right  hand,  thine  arm,  and  the  light  of  thy 
"  countenance ;  becaufe  thou  hadfl:  a  favour  unto 
"  them."  And  it  needs  no  proof  that  the  truth  of 
God  and  his  faithfulnefs  are  fynonimous  in  Scripture. 
David  had  the  favour  of  God  fecured  to  him  by  pro- 
mife. Hereby  God's  faithfulnefs  was  engaged  that 
he  Ihould  enjoy  it.  For  the  prefent,  David  enjoyed 
few  manifeftations  of  God's  favour ;  and  confequent- 
ly,  had  few  evidences  of  his  faithfulnefs.  Here  he 
prays  that  God  would  give  proof  of  his  faithfulnefs, 
by  reftoring  to  his  fervant  thofe  fi'uits  of  his  fiivour 
which  the  promife  fecured.  Every  one  of  us  has  the 
fame  plea  with  David  in  this  refpect.  God's  faith- 
fulnefs is  engaged  in  his  promife,  that  he  will  bellow 
all  the  fruits  of  his  favour  upon  every  linner  that  will 
but  receive  them.  And  we  are  warranted  to  make 
his  faithfulnefs  a  plea  fpr  the  comm^unications  of  his. 
favour  through  Jefus  Chrift. 

In  a  word,  others  underftand  it  of  the  word  of  God 
and  his  Holy  Spirit :  Or  of  the  Spirit  working  by  the 
word.  The  written  word  of  God  is  a  fiifficient  rule 
for  the  diredion  of  his  people  in  every  cafe.  But, 
by  reafon  of  our  incapacity  rightly  to  underltand  or 
apply  the  y;ord,  the  inward  diredlion  and  illumina- 
tiojl  of  the  Holy  Ghoft  is  at  all  times  necelniry  for 

us. 


394  God^s  Light  and  Truth, 

us.  This  was  ftill  more  the  cafe,  when  the  canon  of 
Scripture  was  incomplete ;  as  it  was  in  the  days  of 
David.  Yet  the  word  of  God  is  ftill  the  principal 
mean  that  the  Holy  Ghoft  makes  ufe  of  for  the  in- 
ftrudion  and  diredlion  of  his  people.  Many  have 
the  word  amon^  their  hands,  who  are  llrangers  to  the 
faving  illumination  of  the  Spirit ;  but  none  can  expedt 
to  be  enlightened  by  the  Spirit  without  the  word. 
It  is,  therefore,  only  Vv^hen  the  Ih^bt  of  the  Spirit,  and 
the  truth  of  the  word  have  each  their  proper  influ- 
ence, that  we  can  be  fo  led  and  guided,  as  to  be  ef- 
fed:ually  brought  to  God's  holy  bill,  and  into  his  ta^ 
hernacles. 

Perhaps  none  of  all  thefe  may  be  foreign  to  the 
meaning  of  the  pfalmill,  or  of  the  Holy  Ghoft  fpeaking 
hy  him.  Light  and  truth  are  both  eliential  attri- 
butes of  the  divine  nature.  And  there  is  neither  light 
nor  truth  in  the  world,  that  does  not  proceed  from 
him.  Light,  in  a  fpiritual  fenfe,  is  the  fame  Vv^ith 
knowledge.  In  this  refped,  "  God  is  hght,  and  in 
him  is  no  darknefs  at  all  ^."  And,  that  truth  or 
faithfuhiefs  is  an  effential  attribute  of  God,  the  Scrip- 
tures every  where  teftify.  He  is  "  a  God  of  truth, 
"  and  without  iniquity ;  juit  and  right  is  he  f." 

Now  when  David  prays  that  God  would  fend  out 
his  light  and  his  truth,  the  meaning  is,  that  he  would 
appear  as  an  omnifcient,  all-wife,  and  infinitely  faith- 
ful God ;  and  manifeil  thefe  adorable  perfedions  in 
David's  behalf.  And  in  manifefling  thefe  perfedlions, 
God  might  do  all  that  for  which  David  can  be  fup~ 
pofed  to  pray ;  according  to  all  the  different  fenfes 
©f  his  words  already  mentioned.     He  manifefts  hini- 

felf 

*  I  John  i.  5.  f  Deut.  xxxii.  4. 


€nr  only  Guides.  39^ 

felf  as  a  God  of  light  and  truth,  when  he  makes  the 
light  of  revealed  truth  to  iliine  into  a  perfon's  under- 
ilanding,  for  their  direction  in  the  way  ;  when  he 
clears  up  dark  providences  to  his  people,  and  makes 
the  conformity  betw^een  his  word  and  his  providence 
apparent ;  and  when  he  ihews  his  favour  to  them, 
according  to  his  faithfulnefs  pledged  in  his  promife. 
He  does  fo,  in  a  fpecial  manner,  when  he  fends  his. 
Spirit  into  their  hearts,  to  enable  them  to  underiland 
and  apply  the  word  for  their  diredlion.  This  is  the 
way  in  which  he  chiefly  manifefts  himfelf  as  a  God  of 
light  and  of  truth,  for  leading  his  people  in  New  Tefla- 
ment  days.  And  thus  that  fenfe  of  the  words,  which 
feems  the  moil  obvious,  includes  all  the  others. 

Secondly,  We  have  the  maimer  in  which  David 
deiired  and  expeded  to  have  that  bleffing  communi- 
cated to  him,  for  w^hich  he  prayed  :  Intimated  in  the 
words  fend  out,  A  iimilar  expreiiion  is  ufed,  in  rela- 
tion to  fome  of  the  divine  perfections,  in  another 
pfalm.  V "  He  lliall  fend  from  heaven,  and  fave  me 
"  from  the  reproach  of  him  that  would  fwallow  me 
"up.  Selah.  God  fhall  fend  forth  his  mercy  and 
"  his  truth  *."  This  is  furely  no  other  than  a  figura- 
tive expreiiion  of  the  pfalmift's  hopes,  that  God  would 
manifeft  himfelf  as  a  God  of  mercy  and  faithfulnefs; 
in  delivering  him  from  thofe  that  would  deftroy  him. 
In  the  fame  figurative  manner  he  expreffes  his  defire 
in  this  text,  that  God  would  manifeit  himfelf  as  a 
God  of  omnifcient  wifdom,  and  of  infinite  faithful- 
nefs ;  by  reftoring  him  to  the  enjoyment  of  himfelf 
in  his  ordinances. 

The  ufe  of  this  form  of  fpeech  imports,  that  God's 

light 

*  Pfal.  Ivil.  3. 


39^  Go^s  Light  and  Truth, 

light  and  his  truth  were,  for  the  prefent,  withdrawn, 
in  a  great  meafure,  from  David's  view ;  and  from  the 
view  of  fuch  as  were  witnefles  of  his  condition.  They 
were  like  a  perfon  who  retires  from  view,  and  hides 
himfelf  in  a  fecret  place ;  fo  that,  if  David  had  been 
to  eonfult  with  flefh  and  blood,  he  might  have  doubt- 
ed of  their  exiftence.  Satan  and  unbelief  would  be 
ready  enough  to  fuggeft,  that  David's  prefent  condi- 
tion was  owing  but  to  one  of  two  things :  Either  God 
did  not  know  what  was  a- doing  in  Ifrael ;  and  then 
he  could  not  be  omnjfcient,  the  fountain  of  all  light: 
or  though  he  knew  it,  he  cared  not  to  prevent  it;  and 
in  that  cafe,  conlidering  what  he  had  promifed  to 
David,  he  could  not  be  a  God  of  infinite  faithfubiefs. 
Nor  was  there,  in  the  external  afpect  of  providence, 
any  evidence  of  the  falfehood  of  thefe  fuggeftions.  It 
imports,  that  David  flill  believed  in  God,  as  a  God  of 
light  and  truth,  even  when  thefe  perfedlions  ceafed  to 
be  manifefted  in  his  behalf.  He  was  alTured  that  God 
knew  all  that  befel  him ;  and,  notwithftanding  all, 
he  Vv^as  perfuaded  that  God  would  fully  accomplifh 
all  his  promifes  to  him,  and  to  his  houfe.  And  it  im- 
ports, that  when  God  fhould  interpofe  for  his  fer- 
vant's  deliverance,  as  he  confidently  expected  he 
would,  then  he  firmly  hoped  to  fee  the  divine  wif- 
dom  and  faithfulnefs  vindicated  from  all  thofe  afper- 
lions  that  had  been  call  upon  them.  Though  the 
courfe  of  providence  relative  to  you,  may  feem,  in  ' 
the  eye  of  corrupt  reafon,  inconfiftent  with  the  pro- 
mife  of  God;  and  though  enemies  may  tempt  you 
from  thence  to  conclude,  either  that  he  fees  not, ,  or 
that  he  regards  not  what  takes  place  in  relation  to 
yop ;  yet  ftill  you  are  to  believe  in  hope  againji  hope, 

Go4 


our  only  Guides,  39^ 

God  is  both  wife  and  faithful,  however  much  thefe 
perfedlions  may  be  hid  from  your  view.  It  is  eafy 
with  him  to  confute  all  the  fuggeftions  of  enemies, 
when  and  how  he  pleafes ;  and  to  manifeft  himfelf  to 
be  the  fame  that  himfelf  had  declared,  and  they  had 
denied  him  to  be.  When  he  fhall  be  pleafed  to  do 
fo,  not  only  yourfelf,  but  others  alfo  who  fliall  be 
witnefTes  of  his  dealings  with  you,  fhall  fee  his  lij^ht 
and  truth  appearing  in  your  behalf.  They  fliall  c- 
ven  be  convinced,  that  when  things  were  at  the  dark- 
eft,  and  appearances  were  as  if  the  promife  of  God 
had  failed,  even  then  God's  infinite  wifdom  was 
working  towards  the  dlfplay  of  his  faithfulnefs,  in  the 
final  accomplifhment  of  his  promife. 

But  there  is  another  fenfe  in  which  God  may  be 
faid  to  fend  out  his  light  and  his  truth,  in  agreeable- 
nefs  to  the  prayers  of  his  people  ;  even  while  there  is 
no  fuch  vifible  difplay  of  thefe  perfections  in  their  be- 
half. When  he  opens  the  perfon's  eyes,  to  fee  him  as 
a  God  of  wifdom  and  faithfulnefs,  even  through  the 
clouds  and  darknefs  with  w^hich  he  is  furrounded. 
Sometimes,  when  things  are  at  the  darkeft,  both  with 
regard  to  the  perfon's  inward  and  outward  eftate ; 
when  Satan,  and  unbelief,  and  carnal  fenfe  and  reafon, 
and  every  perfon  who  hearkens  to  their  fuggeftions, 
are  all  ready  to  conclude,  that  there  is  no  knowledge 
in  the  Highejl  of  things  that  take  place  below ;  or 
elfe,  that  God  has  forgotten  to  be  gracious,  and  that 
his  word  fails  for  evermore  ;  even  then  the  perfon's 
eyes  are  opened,  by  the  inward  operation  of  the  Ho- 
ly Ghoft,  toy^"^  light  in  God's  light.  He  can  difco- 
ver,  by  faith,  through  all  the  gloom  which  furrounds 
him,  that  God  is  both  wife  and  faithful.  And  he  is 
.   '  firmly 


398  God's  Light  and  "Truth, 

firmly  perfuaded,  that  he  both  knows  eveiy  article  of 
his  diftrelTed  condition ;  and  will  provide  an  effedlual 
remedy,  in  his  own  good  time  and  way. 

When  thefe  divine  perfedions  are  thus  manifefted 
to  the  perfon,  they  leave  an  image  of  themfelves  up- 
on him ;  which  caufes  their  glory  to  be  refleded  hf 
him,  in  the  eyes  of  thofe  around  him.  When  the  na- 
tural fun  iliines  upon  a  mi^Tor,  the  image  of  the  fun  is 
to  be  feen  in  it;  or  rather,  the  fun  itfelf,  as  remedied  by 
it.  And  in  the  place  where  the  refledlion  falls  there 
is  a  great  degree  of  the  funs  light,  though  the  rays 
of  the  fun  have  no  direct  accefs  to  that  place.  In 
like  manner,  wh^n  God,  by  the  faving  operation  of 
his  Spirit,  difcovers  to  the  Chriftian  his  light  and  his 
truth,  his  ^^oij,  wifdom,  and  faithfulnefs ;  then  the 
perfon  not  only  walks  through  darknefs  by  God's 
light,  but  an  image  of  this  light,  and  of  that  faithfuL 
nefs,  is  formed  in  the  foul.  And  this  image  Ihines 
forth  in  a  godly  converfation ;  whereby  they  who  fee 
him  are  induced  to  glorify  God  on  his  behalf. 

Thirdly,  David's  earneflnefs,  or  fervency  in  this 
petition,  is  expreifed  in  the  particle  0.  He  fpeaks 
like  a  perfon  impatient  for  the  enjoyment  of  what  he 
afRs.  Thofe  coldrife  fupplications,  in  which  the  heart 
is  not  engaged,  are  incapable  of  entering  into  the 
ears  of  the  Lord  of  Sabbaoth.  You  that  would  imitate 
the  pfalmifl,  in  fending  up  a  prayer  for  God's  hght 
and  truth  to  guide  you,  and,  bring  you  to  a  regular 
and  acceptable  attendance  upon  his  ordinances,  you 
mufl  be  in  earneft  in  your  fupplications.  Your  very 
heart  and  fleili  mull  cry  out,  "  O  fend  out  thy  hght 
*'  and  thy  truth;  let  them  lead  me  :  let  them  bring 
"  me  to  thine  holy  hill,  and  to  thy  tabernacles." 

•  IL  Wc 


our  only  Guides*  399 

II.  We  come  now  to  fpeak  of  David's  end,  in  afk- 
ing  that  for  which  lie  prays  fo  fervently  ;  as  it  is  ex- 
prefTed  in  the  laft  part  of  the  verfe.  "  Let  them  lead 
"  me ;  let  them  bring  me  to  thine  holy  hill,  and  to 
*'  thy  tabernacles."  Here  a  twofold  end  is  propofed. 
One  more  general  and  another  more  particular. 

The  mox:^, general  end,  which  the  pfalmiit  had  in 
view,  we  have  in  thefe  words,  let  them  lead  me.  He 
wanted  to  be  guided  and  Gonducled  by  the  wifdom 
and  faithfulnefs  of  God,  not  only  in  his  prefent  dif- 
ficulty; but  m  every  other  ftep  of  his  journey  through 
the  wildernefs.  Now,  a  perfon  may  be  led  by  God's 
li^bt  and  truth,  either  directly  or  indirectly. 

Inditetlly  this  may  be  faid  to  take  place,  when  the 
providence  of  God,  under  the  influence  of  his  infinite 
wiidom  and  fkithfulnefs,  manages  all  that  concerns 
the  perfon,  in  fuch  a  manner  as  may  tend  to  his  fpi- 
ritMul  good ;  and  to  the  accomphfnment  of  the  pro- 
miics  of  God  to  him.  Not  only  the  external  circum- 
fiances  of  their  life,  but  all  the  inward  and  fpiritual 
concerns  of  the  people  of  God,  and  even  their  actions 
and  exercifes,  are  the  objedls  of  a  fpecial  providence. 
When  all  their  external  affairs  feem  running  into  con- 
fulion,  and  every  thing  going  againft  them,  as  it  was 
with  Jacob;  God  is  Hill  over- ruling  all,  in  a  manner 
known  to  himfelf  only,  for  their  fpiritual,  and  per- 
haps for  their  temporal  advantage.  When  they  find 
nothing  within  them  but  darknefs  and  doubts,  temp- 
tations aflaulting,  iniquities  prevailing,  and  God  feem- 
ing  to  hide  his  face,  and  forfake  them  ;  then  he  fits 
at  the  helm  of  their  fpiritual  affairs,  and  manages 
things  fo,  that  even  doubts,  and  darknefs,  and  temp- 
tations, and  prevailing  corruptions,  and  the  hidings 
of  his  face,  all  work  together  for  their  good.     And 

when 


400  God's  Light  and  Truth ^ 

when  their  way  is  fo  covered  with  darknefs,  that  they 
neither  know  what  they  do,  nor  what  they  ought  to 
do ;  even  then  he  powerfully  determines  them,  by 
thefecret  and  imperceptible  influence  of  his  Spirit, 
to  keep  the  way  of  duty,  and  the  way  that  leads  to 
their  own  happifiefs.  Though,  for  the  time,  they  are 
not  fenlible  of  his  leading ;  they  find  reafon,  upon  af- 
ter refleclion,  to  confefs,  to  his  praife,  as  did  Afaph, 
that  he  had  holden  them  by  their  right  hand^,  Thus^ 
he  often  "  leads  the  blind  in  ways  they  know  not," 
even  while  they  walk  in  them  ;  as  well  as  "  in  paths 
"  that  they  have  x\ot  formerly  known." 

But  God's  light  and  truth  may  be  faid  to  lead  his 
people  more  dire6lly  and  feniibly,  when,  in  his  in- 
finite wifdom  and  faithfulnefs,  he  gives  them  fuch 
counfel,  inftruclion,  and  diredion,  as  enables  them  to 
keep  the  way  of  duty,  and  prevents  their  turning  a- 
fide  after  any  crooked  ways.  This  he  has  often  pro- 
mifed  to  do.  "  Good  and  upright  is  the  Lord;  there- 
"  fore  will  he  teach  finners  in  the  way.  The  meek 
"  will  he  guide  in  judgment ;  and  the  meek  will  he 
"  teach  his  way  f  •"  For  this  poirpofe  Chrift  is  given 
as  a  "  Leader  and  Commander  to  the  people  J ."  In 
this  charadter,  he  has  given  us  his  written  word ;  con- 
taining fuch  an  account  of  the  way  in  which  we 
fhould  walk,  and  fuch  diredlions  for  the  keeping  of  it^ 
as  are  fufficient  for  every  cafe  in  which  any  of  hi& 
people  can  pofiibly  be.  Yet,  by  reafon  of  their  in- 
capacity to  underftand  and  apply  the  word  for  their 
own  direction,  they  are  often  in  doubts  and  dark- 
nefs, even  with  Bibles  among  their  hands.  And  of- 
ten they  turn  afide  to  their  own  hurt,  and  to  the  dif- 

honour 
'^  Pfal.  Ixxul.  23.         f  Pfal.  XXV.  8,  9.         J  Ifa.  Iv.  4, 


Gur  only  Guides,  401 

iionour  of  their  Leader.  To  prevent  this,  he  gives 
them  his  Spirit ;  to  "  teach  them  all  things,  hy  bring- 
*'  ing  all  things  to  their  remembrance,  whatfoever  he 
"  hath  faid  unto  them^^  in  his  written  word.  The 
Holy  Ghof};,  therefore,  opens  up  the  word  of  God  to 
them, applies  and  brings  it  home  totheir  confciences; 
and,  by  this  means,  lets  them  fee  what  is  their  duty. 
At  the  fame  time,  he  powerfully  inclines  their  hearts 
to  chufe  the  way  which  is  thus  pointed  out  to  them ; 
and  communicates  to  them  the  neceffary  ftrength 
and  grace,  for  enabling  them  to  walk  in  it.  Thus 
does  he  lead  every  one  of  '*  his  people  through  the 
"  wildernefs;  for  his  mercy  endureth  for  ever."  And 
this  is  that  leading  for  which  the  pfalmift  here  prays. 

There  is,  indeed,  fome  difference  between  this  me- 
thod, and  that  which  God  obferved,  in  leading  his 
people  under  the  Old  Teftament  difpenfation,  when 
David  lived.  It  was  neceffary  that  it  fhould  be  fo, 
while  the  ca7ion  of  Scripture  was  not  Complete,  and 
the  written  rule  of  direction  was  imperfed.  Then 
the  Spirit  of  God  did  more,  in  proportion  as  the  writ- 
ten word  could  do  lefs.  He  gave  diredion,  either  by 
his  immediate  infpiration  of  the  perfon  himfelf,  or  by 
the  inftrumentahty  of  perfons  who  were  fo  infpired. 
This  was,  no  doubt,  the  method  that  David  expected 
God  would  take  in  anfwering  his  prayer.  And  he 
took  it  accordingly.  He  fent  forth  his  light  and  truth 
to  lead  him,  when  he  gave  him  fuch  a  meafure  of  the 
infpiration  of  his  Spirit  as  was  neceffary  to  make  up. 
what  was  then  wanting  in  the  written  word,  as  well 
as  to  open  up  to  him  what  the  word  contained ;  and 
fo  to  enable  him  to  keep  the  way  of  duty.  But  no- 
thing of  this  kind  is  to  be  expeded  ?iow;  becaufe  no 

Vol.  L  C  c  *  fuch 


402  God's  Light  and  'Truth, 

fuch  thing  is  necellary.  Every  Chriftian  has  a  fuffi- 
cient  rule  in  the  word  of  God.  And  he  only  needs 
the  ordinary  aflillance  of  the  Spirit,  to  enable  him  to 
underfland  the  word ;  to  apply  it  as  the  rule  of  his 
condud,  and  to  walk  according  to  it.  And  this  is  it 
Vv  iiich  we  fhould  have  in  our  eye  when  we  adopt 
this  part  of  the  prayer  in  the  text. 

The  more  particular  end  for  which  David  begs  a 
manifellation  of  God's  light  and  truth,  we  have  in  the 
iall  words  of  the  verfe :  "Let  them  bring  me  to  thine 
"  holy  hill,  and  to  thy  tabernacles."  In  fpeaking  of 
this,  it  may  be  neceflary  to  enquire  what  we  are  to 
underfland  by  God's  holy  hill,  and  his  tabernacles  ? 
And  then,  what  is  meant  by  being  brought  thither? 

To  the  Jirji  of  thefe  enquiries  we  Ihall  anly  anfwer, 
that  by  God's  hill,  under  the  Old  Teilament,  efpe- 
cialiy  after  David's  days,  was  meant  mount  Zion ; 
one  of  the  hills  upon  which  Jerufalem  flood,  including 
mount  Mori  ah,  on  which  the  temple  was  aftervvards 
built.  It  was  called  his  holy  hi/I,  becaufe  he  had  cho- 
fen,  and  fet  it  apart,  to  be  the  place  where  his  name 
fnould  dwell,  and  where  his  folenm  worfliip  fhould  be 
performed.  On  this  account,  Zion  was  a  lively  type 
of  the  church  of  Chrijl,  And  therefore,  the  Spirit  of 
God,  fpeaking  of  New  Teflament  days  in  Old  Tefla- 
meht  flile,  often  calls  the  church  by  this  name.  One 
remarkable  inilance  of  which  we  have  in  the  words  of 
God  the  Father,  concerning  Chrifl :  "  Yet  have  I  fet 
''-  my  King  upon  my  holy  hill  of  Zion  *." 

As  to  God's  tabernacles,  it  is  to  be  obferved,  that, 
till  the  days  of  David,  he  had  always  dwelt,  by  the 
vifible  fymbols  of  his  prefence,  in  a  moveable  tent,  or 

tabernacle ; 
*  Pfal  ii.  6. 


9ur     only  Guides.  403 

tabernacle ;  becaufe,  till  that  time,  Ifrael  was  never 
completely  fettled  in  the  land  of  promife.  At  this, 
time  there  were  two  tabei:nacles  appropriated  to  the 
worfhip  of  God ;  one  at  Gibeon,  which  was  the  fame 
that  Mofes  erected  in  the  wildernefs,  and  before 
which  the  great  brafen  altar  flood ;  and  another  up- 
on mount  Zion,  which  David  had  eredted  for  the  re- 
ception of  the  ark,  when  he  brought  it  up  to  Jerufa- 
lem.  What  was  the  particular  form  of  this  lail  tent, 
or  tabernacle,  we  are  nowhere  told  :  But  it  was  pro- 
bably made  after  the  pattern  of  the  other ;  concern- 
ing which  we  are  alTured,  that  it  was  divided  into 
two  parts.  "  The  firlt  wherein  was  the  candleftick, 
"  and  the  table,  and  the  fhew-bread ;  which  was  call- 
"  ed  the  fandluary.  And  after  the  fecond  vail,  the 
*'  tabernacle,  which  was  called  the  holieft  of  all  *." 
Thus  it  contained  two  tabernacles  in  one  ;  and  both 
were  folely  appropriated  to  the  worfhip  of  God. 

Now,  this  tabernacle,  or  thefe  tabernacles  of  God, 
were  alfo  typical  of  the  church  of  Chrift ;  and  of -that 
fpiritual  worfliip,  which  is  offered  up  to  God  through 
Jefus  Chrift,  in  her  and  by  her  members.  The  holy 
of  holies  was  a  figure  of  heaven,  where  is  the  throne 
of  God's  glory,  and  whither  our  glorious  High  Priefl 
hath  entered  for  us ;  not  with  the  blood  of  bulls  and 
goats ;  but  with  his  own  precious  blood  in  his  hand, 
which  he  prefents  before  God  contiimally,  as  the 
foundation  of  ail  his  pleadings  with  God  on  our  be- 
half. And  the  fanduary,  or  holy  place,  was  typical 
of  thofe  ordinances  of  divine  worfnip,  which  are  cele- 
brated in  the  church  below ;  and  of  thofe  worfhip- 
pers  who  belong  to  that  "  holy  priellhood,  by  whom 
C  c  2  "  fpiritual 

*  Heb.  ix.  2,  3, 


404  Goifs  Light  and  Truth, 

"  fpiritiial  facrifices  are  offered  up,  holy  and  accept- 
"  able,  through  Jefus  Chrift."  As  the  outward  court 
was  emblematical  of  thofe  perfons,  who,  though  they 
are  of,  Ifrael  by  viiible  profeflion,  are  not  really  If- 
lael  in  refpedl  of  their  eilate  before  God ;  and  there- 
fore, though  they  enjoy  the  privilege  of  an  external 
attendance  upon  divine  ordinances,  are  not  really  ad- 
mitted to  fee  "  the  fleps  of  majeily  of  our  God,  and 
"  our  mighty  King,  in  his  fanctuary." 

With  regard  to  the  fecond  enquiry  :  To  be  brought 
into  God's  holy  hill,  and  to  his  tabernacles,  may  be 
confidered  as  including  the  following  things ;  for  all 
which  the  pfalmiH  prays  in  the  text ;  and  every  one 
of  us  ought  to  pray. 

I.  A  removal  of  all  thofe  obilru6lions  and  hindran- 
ces that  flood  in  the  way  of  an*  attendance  upon  the 
folem.n  worfnip  and  ordinances  of  God.  It  was  upon 
God's  holy  hilly  and  in  his  tahenidch's,  that  facrifices 
were  offered ;  there  the.  folemn  feails  were  celebrated ; 
and  every  part  of  the  worfliip  of  God  performed,  from 
David's  day  till  that  dirpeniation  was  aboliflied.  By 
reafon  of  his  nearnefs  to  the  place  of  worfliip,  and 
the  dignity  of  his  ftation,  he  had  more  frequent  op- 
portunities than  moil  others  ofattending  upon  folemn 
ordinances.  Andhefound  the  advantage  of  it.  Hence 
iie  counted  "  a  day  in  God's  courts  to  be  better  than 
*'  a  thoufand."  And  would  willingly  have  exchan- 
ged his  royal  dignity,  for  the  place  of  "  a  door-keeper 
"  in  the  houfe  of  his  God  ;"  rather  than  be  excluded 
from  that  holy  place.  Hence  are  all  the  mournful 
complaints  he  utters,  and  all  the  longing  defires  after 
the  courts  of  God's  houfe  that  he  expreffes,  when  ex- 
cluded from  them  ^  as  in  thefe  tv;o  pfalms,  and  elfe- 

where. 


Te/zf  only  Guides,  405 

where.  They  who  are  carelefs  about  the  ordinances 
of  God,  who  negledt  to  attend  upon  them,  or  make 
not  confcience  of  partaking  in  them  when  they  have 
an  opportunity,  are  not,  hke  David,  men  "  according 
"  to  God's  heart."  Neither  are  they  who  wiUingly 
deprive  themfelves  of  an  opportunity  of  attending 
upon  ordinances ;  nor  they  who,  being  fliut  out  from 
pubhc  ordinances,  by  any  difpenfation  of  provi- 
dence, do  not  confider  it  as  one  of  the  feverefl  trials 
ofhfe. 

2.  A  being  direded  and  enabled  to  the  acceptable 
performance  of  all  thofe  preparatory  duties,  that  are 
neceflary  in  order  to  a  regular  attendance  upon  God 
in  folemn  ordinances.  Though  it  is  the  duty  of  eve- 
ry one  that  hears  the  gofpel,  to  bear  a  part  in  the  fo- 
lemn worfhip  of  God ;  yet  it  is  no  man's  duty  to  do 
fo,  without  fome  proper  degree  of  preparation  for  it. 
No  perfon  ought  to  afcend  God's  holy  bill,  or  to  ap- 
pear in  his  tabernacles,  till  his  bands  are  firft  made 
clean,  and  his  heart  pure.  When  God,  by  his  li^bt 
and  truth,  brings  any  perfon  thither,  he  brings  them 
always  in  the  right  way ;  and  enables  them  to  feek 
him  after  the  due  order.  And  therefore,  when  we 
pray  that  he  may  bring  us,  we  mufl  underiland  it  of 
his  giving  us  preparation  for  folemn  ordinances,  as 
well  as  an  opportunity  of  attending  upon  them.  You, 
who  intend  to  be  communicants,  on  the  enfuing  fo- 
lemn occalion,  ought  to  be  diligent  in  the  duties  of 
felf-examination,  prayer,  and  fpiritual  meditation ; 
and  in  the  exercife  of  faith,  love,  repentance,  and  all 
the  other  graces,  that  are  requifite  in  thofe  vjho  pro- 
pofe  to  afcend  the  hill  of  God.  But  you  muil  beware 
of  attempting  any  of  thofe  duties  or  exercifes  in  your 

C  c   Q  own 


4o6  God's  Light  and  truths 

own  Itrength.  In  all  you  Ihould  have  as  much  de- 
pendance  upon  God  for  his  aflifiance,  as  in  the  a6l  of 
communicating ;  for  you  need  his  affiftance  in  thefe 
as  much  as  in  the  other. 

3.  A  being  flrengthened  by  the  grage  of  God,  and 
enabled  to  attend  upon  God's  ordinances,  "  in  a  '-e- 
"  gular  and  acceptable  manner."  The  people  of  God' 
do  not  fatisfy  themfelves  with  an  external  attend- 
ance upon  ordinances ;  they  wifh  to  be  accepted  of! 
God  in  their  attendance.     And  when  God  brings 
any  perfon  into  his  tabernacles,  he  does  not  conduct 
them  to  his  threfhold,  and  leave  them  there.     He 
brings  them  into  his  holy  place,  and  keeps  them  while 
they  are  there,  fo  as  to  enable  them  to  worfliip  ac- 
ceptably, and  to  prevent  the  profanation  of  his  own 
ordinances.     You  may  poflibly  attain  much  prepa- 
ration for  the  folemn  work  before  us,  and  yet  come 
fadly  fhort  of  communicating  worthily.    Though  you 
have  the  prefence  of  the  Spirit  of  God,  and  continue 
in  the  exercife  of  every  preparatory  grace,  till  the  Ve- 
ry moment  of  fitting  down  at  the  Lord's  table ;  if, 
in  that  moment,  you  are  forfaken  of  God,  you  cannot 
fail  to  become  "  guilty  of  the  body  and  blood  of  the 
"  Lord."     Pray,  therefore,  that  after  conducing  you 
to  his  tabernacles^  a  God  of  light  and  truth  may  fo 
keep  you  when  there,  as  that  you  may  be  enabled 
to  "  worfhip   him  acceptably,  with  reverence  and 
"  godly  fear." 

4.  A  being  admitted  to  enjoy  that  fpiritual  advan- 
tage, of  which  ordinances  are  the  means.  God  has 
"  not  faid  to  the  feed  of  Jacob ,'^  nor  to  any  of  the  feed 
of  Adam,  "Seek  ye  me  in  vain."  Though  our  own 
advantage  ought  never  to  be  our  fole,  or  ultimate 

end, 


$ur  only  Guides*  405 

end,  in  attending  on  the  worlliip  of  God ;  yet  we 
have  no  call  to  overlook  it  altogether.  On  the  con- 
trary, it  is  our  indifpenfible  duty  to  conlider  ordinan- 
ces as  the  principal  means  both  of  making  us  happy 
now,  and  of  bringing  us  forward  to  complete  happi- 
nefs  hereafter.  There  are  efpecially  two  things  that 
make  public  ordinances  the  means  of  happinefs  to 
the  people  of  God. 

(i.)  They  are  the  means  by  which  they  maintain 
fellowfhip  and  communion  with  one  another,  fuitable 
to  that  relation  which  fublifts  between  them ;  and  to 
the  love  which  they  bear  one  to  another,  correfpond- 
ing  to  that  relation.  The  want  of  this,  we  fee,  was 
peculiarly  heavy  to  David,  while  he  was  deprived  of 
ordinances.  "  When  I  remember  this,"  fays  he,  "  I 
"  pour  out  my  foul  in  me  :  For  I  had  gone  with  the 
"  multitude ;  I  went  wi|;h  them  to  the  houfe  of  God, 
"  with  the  voice  of  joy  and  praife ;  with  a  multitude 
«  that  kept  holy-day  *."  The  hill  of  God  was  the 
place  whither  "  the  tribes  went  up,  to  give  thanks 
"  to  the  name  of  the  Lord."  And  David  longed  to 
be  among  them,  Man  is  formed  for  fociety;  and  he 
cannot  be  happy  without  it.  The  fociety  of  wicked 
men  can  afford  very  little  fatisfadlion  to  the  people 
of  God  ;  but  they  have  real  pleafure  in  the  fociety  of 
one  another,  more  efpecially  when  engaged  in  adls  of 
focial  worfhip.  The  communion  of  faints,  as  it  is  an 
article  of  the  Chriftian's  belief;  fo  it  is  no  defpicable 
branch  of  his  happinefs,  both  here  and  hereafter.  It 
is  one  of  thofe  ineftimable  privileges  that  we  enjoy 
by  the  gofpel,  that  we  "  are  come  to  the  general  af- 

"  femb]v 
t 

*  Pfal.  xlif.  4. 


4oS  God's  Light  and  Truth, 

*-  fembly  and  church  of  the  firll-born,  whofe  names 
"  are  written  in  heaven  *." 

(2.)  They  are  the  means  by  which  we  may  enjoy 
a  ftiU  more  comfortable  communion  with  God  him- 
felf.  And  this  is  it,  that,  above  all  other  confidera- 
tions,  make  ordinances  defirable  to  the  Chriltian. 
When  David  exprelTes  his  deiire  after  ordinances,  in 
this  emphatic  language,  "  My  foul  longeth,  yea,  even 
"  fainteth,  for  the  courts  of  the  Lord  ;"  he  adds,  by 
way  of  explication,  "  My  heart  and  my  fiefli  crieth 
"  out  for  the  living  God  'j'."  When  we  fpeak  of  go- 
ing to  a  friend's  houfe,  or  paying  a  viiit  there,  we 
do  not  mean  only  to  fee  the  houfe,  and  to  flay  in  it 
for  a  time ;  we  mean  to  fee  our  friend  himfelf,  and  to 
enjoy  his  company.  In  like  manner,  when  v/e  fpeak 
of  being  brought  to  God's  holy  hill,  and  to  his  taber* 
nacles ;  we  do  not  mean  it  of  a  bare  attendance  upon 
ordinances ;  but  of  being  brought  unto  that  God  who 
dwells  in  ordinances,  and  has  promifed  to  meet  with 
his  people  there.  A  real  Chriftian,  attending  upon 
ordinances,  and  not  admitted  to  the  enjoyment  of 
God  in  them,  w^ould  itill  be  like  Abfalom,  after  his 
return  from  his  exile;  he  reckoned  that  "  it  had  been 
"  good  for  him  to  have  been  Itill  at  Geihur ;  hecaufe 
"  he  faw  not  the  King's  face  J." 

5.  To  be  brought  to  God's  holy  hill,  and  to  his  ta^ 
bernacles,  may  be  confidered  as  including  a  being 
brought  home,  at  length,  to  the  full  and  immediate 
enjoyment  of  God  in  heaven.  We  have  feen,  that 
the  tabernacles  in  Vv'hich  God  was  v/orfhipped,  under 
the  Old  Teftament  difpenfation,  were  emblematical 
of  heaven,  as  v/ell  as  of  the  gofpel-church.     And  a 

deiire 
"*  Heb,  xil.  2^'     f  Prj.  hixxiv.  2.     %  2  Sam.  xlv.  32. 


our  only  Guides,  409 

defire  to  attend  in  thofe  tabernacles,  befpoke  a  delire 
to  enjoy  God  eternally  in  the  world  above.  No  per- 
fon  has  a  real  aPxd  fincere  deiire  after  God,  whofe  de- 
iires  can  be  latisfied  with  ftich  an  enjoyment  of  him 
as  can  be  attained  in  ordinances  on  earth.  What  the 
Chriftian  enjoys  here  is  but  a  foretafte  of  what  he 
expedls,  and  longs  to  enjoy  without  interruption,  here- 
after. He  defires  the  partial  enjoyment  of  God  now, 
as  a  mean  of  Iharpening  his  delires  after  complete  fru- 
ition ;  and  as  a  mean  of  keeping  his  graces  alive,  till 
he  arrive  at  that  happinefs.  And,  in  alking  that 
God,  by  his  light  and  truth,  may  bring  him  to  his  bo- 
ly  hill,  and  to  his  tahemacles ;  he  does  not  limit  his 
defires  to  the  fanduary  below,  but  looks  forward  "  to 
"  the  holieft  of  all ;  whither  the  forerunner  hath,  for 
"  him,  entered ;"  and  whither  he  expects  and  longs 
to  enter  after  him. 

Two  things  deferve  to  be  coniidered  a  httle,  before 
we  leave  this  part  of  the  fubjed: :  What  makes  it  ne- 
cefiary,  that  the  people  of  God  fhould  be  brought 
to  his  holy  hill,  and  to  his  tabernacles  ?  An^d  what 
influence  God's  light  and  his  truth  have  for  that  pur- 
pofe  ? 

i/?,  If  it  is  afked.  What  neceffity  there  is  for  the 
Chriflian's  being  brought,  and  that  by  a  divine  hand, 
to  God's  ordinances,  or  to  his  houfe  above  ?  None 
v.'ho  knows  any  thing  about  Chriilianity  will  doubt 
the  neceffity  of  being  there.  There  is  our  happinefs. 
And,  while  abfent  from  thence,  v\^e  muit  be,  in  fo  far, 
miferable*  Neither  will  it  be  doubted  that  we  need 
to  be  brought  tliither,  if  it  is  coniidered  that  we  can- 
not come  of  ourfelves.  Any  perfon  may  give  an  out- 
ward and  bodily  attendance  upon  ordinances,  vv'ith- 

■  out 


4lo  God^s  Light  and  Truth, 

out  any  fupernatural  affiflance.  But  fuch  attendance 
profiteth  nothing.  And  no  man  can  wait  upon  any 
ordinance  acceptably  without  divine  guidance  and 
afllflance ;  for, 

1,  Even  the  people  of  God  know  not  how  they 
ihould  wait  upon  him,  unlefs  they  are  intruded  by 
himfelf.  The  Apollle  Paul  fays  truly,  "  We  know 
"  not  what  to  pray  for  as  we  ought  *."  And  the 
fame  may  be  faid  of  every  other  religious  duty  and 
ordinance.  The  more  folemn  the  ordinance  is,  the 
more  neceHary  is  it  that  we  be  inftrucled  how  to  wait 
lipon  it.  Neither  can  any  inftrudlion  avail  us,  but 
that  which  comes  from  God.  Men  may  point  out 
the  way  to  us ;  but  God  alone  can  open  our  eyes  to 
difcern  it. 

2.  Though  we  knew  the  way,  it  would  be  irnpoffiblc 
for  us  to  go  to  this  holy  hill,  or  to  thefe  tabernacles^ 
in  an  acceptable  m.anner,  without  fupernatural  affift- 
ance.  Grace  received  is  ftill  weak  in  the  beft  of 
Chriftians ;  and  the  hill  of  God  is  "  a  high  hill,  like 
"  the  hill  of  Baihan."  To  afcend  it,  requires  more 
flrength  than  any  mortal  polfefTes.  Belides,  w^e  have 
many  enemies,  through  whom  we  mull  fight  our  way, 
if  we  would  attend  upon  God  acceptably.  David, 
at  this  time,  was  baniihed  from  God's  taberpacles  by 
his  enemies ;  and  he  could  not  be  reftored  till  they 
were  fubdued.  So  it  is  with  every  Chriltian.  It  is 
only  in  as  far  as  his  fpiritual  enemies  are  fubdued, 
that  he  can  wait  upon  ordinances,  either  acceptably 
or  "  without  diflradion."  Therefore  we  need  a  Cap- 
tain and  Commander^  who  can  fubdue  our  enemies, 
jmd  open  us  a  pafTage  through  them,  as  well  as  a 

Leader 

*  Rom.  viii.  26. 


cur  only  Guides.  411 

Leader  who  knows  the  way.  And,  unlefs  we  arc 
brought  by  fuch  an  one,  none  of  us  can  ever  arrive 
at  God's  boly  bill,  or  appear  in  his  tabernacles. 

idly.  If  it  is  afked,  What  influence  God's  light  and 
truth,  i.  e.  his  wifdom  and  faithfulnefs,  have  to  bring 
us  thither  ?  We  anfwer,  much  every  way.  Divine 
wifdoni  muil  choofe  out  our  way  for  us.  And  it  is 
only  by  divine  illumination  that  we  can  be  enabled 
to  know  it.  And  this  illumination  is  a  ray,  an  ema- 
nation, a  fending  forth  of  God's  light.  As  to  his  truth, 
there  is  a  manifeilation  of  it  in  all  that  he  does  for  his 
people ;  becaufe  all  is  matter  of  promife.  He  has 
promifed  to  "  bring  them  into  his  holy  mountain ; 
**  and  to  make  them,  joyful  in  his  houfe  of  prayer.'* 
In  the  accomplifhment  of  this  promife  there  is  a  re- 
markable infcance  of  his  faithfulnefs ;  or  a  fending 
out  of  his  truth, 

IIL  We  are  now  to  conclude  with  fome  improve- 
ment of  the  fubjedl.  It  may  be  improved  for  infor- 
mation in  the  following  particulars. 

I.  It  informs  us  of  the  neceflary  conheclion  be- 
tween an  attendance  upon  God  in  his  ordinances  here, 
and  the  full  enjoyment  of  him  in  the  molt  holy  place 
hereafter.  They  are  both  included  in  a  being  brought 
to  his  holy  hill,  and  to  his  tabernacles.  Under  the 
law,  the  entrance  into  the  holieft  of  all  was  through 
the  fancluary,  or  holy  place.  And  the  only  entrance 
into  heaven  is  by  a  regular  attendance  upon  God's 
ordinances ;  which  are  the  fan6luary  which  he  has 
placed  in  the  New  Teftament  Church  for  ever- 
more. They  who  have  no  opportunity  of  attend- 
ing any  divine  ordinance,  want  the  means  of  attain- 
ing 


412  God^s  Light  and  Truths 

ing  the  happinefs  of  heaven.  And  they  who,  ha- 
ving accefs  to  ordinances,  defpife  or  negled  them,  do, 
in  efFedl,  defpife  all  that  happinefs  to  which  thej 
lead ;  either  in  this  world,  or  in  that  which  is  to 
come. 

2.  How  vain  and  fruitlefs  it  is  to  pay  fuch  an  at- 
tendance upon  ordinances,  as  may  be  attained  with- 
out any  divine  affillance.  David  had  not  prayed  for 
God's  hght  and  truth  to  lead  him,  if  he  had  thought 
himfeif  fufficient  to  have  afcended  his  holy  bill,  or  en- 
tered his  tabernacles  acceptably,  of  himfeif.  And 
David  w^as  far  from  being  miilaken  in  this  matter. 
All  your  religious  performances  will  be  utterly  rejec- 
ted before  God,  unlefs  they  are  the  fruits  of  his  ewn 
♦Spirit  and  grace  in  you.  Whatever  pains  you  take, 
in  an  external  attendance  upon  ordinances,  all  will 
be  loll  labour,  unlefs  God's  light  and  truth  conduct 
you  into  his  tabernacles, 

3.  How  vain  and  ufelefs  all  that  %ht  is,  in  religious 
matters,  which  proceeds  not  from  God  himfeif. 
There  would  be  no  reafon  to  pray  for  God\  light,  if 
our  own  could  be  fufficent.  All  that  knowledge  of 
fpiritual  things,  which  is  acquired  by  natural  means, 
or  by  the  mere  exertion  of  natural  powers,  is  both 
ufelefs  and  dangerous  to  the  polfeflbr,  if  it  is  not 
fanclified  as  well  as  increafed  by  the  illumination  of 
the  Holy  Ghoil.  It  is  only  like  a  night  meteor,  which 
leads  the  perfon  who  follows  it  into  fome  dangerous 
quagmjre,  inllead  of  conduding  him  to  a  place  of  lod- 
ging. 

4.  They  who,  w^ould  live  as  Chriflians^  ought  to 
have  their  dependance  upon  God  for  leading,  in  e- 
very  ftep  of  their  journey  through  the  wildernefs,  as 

well 


our  only  Guides  '  413 

well  as  in  their  attendance  upon  divine  ordinances. 

God's  li^bt  and  truth  arc  neceffary  to  lead  us  at  o- 
ther  times,  as  well  as  to  bring  us  to  his  holy  hill,  and 
to  his  taher7iacles\  Even  the  performance  of  relative 
duties,  the  difcreet  management  of  ci\dl  affairs,  and 
whatever  is  required  in  the  fecond  table  of  the  law, 
as  well  as  what  belongs  to  the  firft,  in  order  to  be  ac  - 
ceptable  unto  God,  mufl  be  accompliflied  under  the 
iaving  influence  of  his  Holy  Spirit. 

The  fubjecl  might  be  improved  for  trial.  Self-exa- 
mination, a  duty  neceffary  at  all  times,  is  peculiarly 
neceffary  in  view  of  partaking  in  the  facrament  of  the 
Lord^s  Supper.  Would  you  know,  then,  v/hether  you 
are  in  a  fit  condition  to  afcend  God's  holy  hill,  or  to 
{land  in  his  tabernacles,  on  the  enfuing  folemn  occa- 
lion^  or  not  ?  You  may  try  yourfelves  by  the  follow- 
ing marks. 

1.  Are  you  fenfible  that  it  is  a  duty,  indifpenfibly 
binding  upon  you,  to  afcend  the  hill  of  God,  and  to 
enter  his  tabernacles,  as  you  have  an  opportunity  ? 
Every  worthy  communicant  is  influenced  to  effay  the 
performance  of  that  duty,  over  the  belly  of  mucli 
unworthinefs  and  unfitnefs  for  it,  and  under  a  deep 
fenfe  of  the  danger  that  attends  unworthy  communi- 
cating, by  an  impreflion  of  the  inviolable  obhgation 
of  the  dying  command  of  Chrift  upon  his  confcience. 
If  this  is  wanting  to  you,  you  cannot  go  to  the  Lord's 
table  acceptably  till  you  have  attained  it. 

2.  Is  it  real  matter  of  joy  and  rejoicing  to  you,  that 
God  has  given  you  fo  near  a.  profpecl  of  another  op- 
portunity to  afcend  his  hill,  and  wait  upon  him  in  fo- 
lemn ordinances  ?  The  pfalmifl  "  was  glad  when  they 
"  faid  unto  him,  go  up  into  the  houfe  of  the  Lord." 

We 


4^4  ^^^^'j*  I-^S^t  ^^d  Truth, 

He  fpake  it  v/ith  exaltation,  "  Our  feet  fliall  {land 
*'  within  thy  gates,  O  Jerufalem."  And  fo  it  ever 
will  be  with  every  acceptable  woriliipper.  The  infa- 
tiable  delire  that  they  have,  after  communion  withi 
God  in  ordinances,  will  make  them  glad  of  every  op- 
portunity to  wait  upon  him  in  thofe  courts  of  his  ta- 
bernacles. 

3.  Do  you  fee  the  neceffity  of  being  brought  by  God 
himfelf  to  his  holy  hill,  and  to  his  tabernacles  P  Are 
you  convinced,  from  your  frequent  mifcarriages  in 
fuch  attempts,  and  from  a  fenfe  of  the  general  cor- 
ruption and  depravity  of  your  nature,  that  it  is  im- 
pofiible  for  you  to  attend  upon  any  ordinance  accept- 
ably, without  fupernatural  affiftance  ?  If  you  fet  for- 
ward to  folemn  duties  in  a  fenfe  of  this,  and  in  a  be- 
lieving dependance  upon  the  "  grace  that  is  in  Chrifl 
"  Jefus"  alone,  for  all  your  fuccefs,  we  are  warranted 
to  alTure  you  that  you  fhall  fucceed. 

4.  Is  it  your  prefent  exercife;  and  are  you  refolved 
that  it  fliall  always  be  your  endeavour  to  fet  forward 
in  every  act  of  worfliip,  praying  to  God,  as  does  the 
royal  pfalmifl  in  the  text,  for  the  condud  and  affiil:- 
ance  of  his  -li^/jt  and  trutbP  Though  you  have  an  ex- 
prefs  promife  of  divine  affillance  in  duty, — you  may 
not  exped  the  accomplifliment  of  that  promife,  un- 
lefs  in  a  way  of  earnellly  wreftling  with  God  for  it. 
Evenybr  thefe  things,  which  are  moil  exprefsly  and 
politively  promifed,  *'  will  he  be  enquired  of  by  the 
*'  houfe  of  Ifrael,  that  he  may  do  it  for  them  *."  If 
this  is  your  exercife,  we  dare  promife  you  an  anfwer 
of  peace  to  your  prayer ;  for  the  Lord  hath  "  heard 
"  the  defire  of  the  humble :"  He  "  will  prepare  their 

''-  hearts,  and  will  caufe  his  ear  to  hear  f ." 

This 
*  Ezek.  xxxvi.  37,  f  ^^*^  ^'  ^7* 


our  only  Guides.  415 

This  fubjed,  compared  with  the  fituation  of  mat- 
ters among  us,  at  this  day,  affords  matter  of  humiha- 
tion  and  mourning,  on  a  variety  of  accounts ;  for  in- 
itance, 

I.  How  many  are  there  among  us  who  are  alto- 
gether carelefs  about  being  prefent  on  God's  holy  hill^ 
or  in  his  tabernacles P  A  fad  evidence  that  they 
know  httle  about  fohd  happinefs,  or  about  where  it  is 
to  be  found.  How  many  are  there  hving  in  a  land 
of  light,  and  even  calling  themfelves  Ghriftians,  who 
live  in  the  habitual  neglecl  of  all  the  ordinances  of 
God ;  public,  private,  and  fecret  ?  How  many,  that 
wait  upon  public  ordinances,  are  fhamefuUy  negligent 
about  the  worfhip  of  God,  in  fecret,  and  in  their  fa- 
milies ?  And  how  many,  who  are  not  remarkably  ne- 
gligent in  any  other  external  acts  of  v/orfliip,  are  fadly 
defedive  in  their  regard  to  the  dying  command  of 
Chrift  ?  Are  there  not  fome,  who,  either  on  account 
of  fome  frivolous  quarrel  which  they  have  taken  up 
againfl  fome  of  their  brethren,  or  becaufe  they  will 
not  fubmit  to  the  difcipline  of  the  Lord's  houfe,  for 
offences  committed  by  themfelves,  continue  idle 
fpedlators,  from  time  to  time,  v/hen  folemn  w^ork  is 
gone  about  ?  Are  there  not  others,  who  are  come  to 
the  years  of  difcretion,  and  are  capable  of  managing 
their  worldly  affairs  to  advantage ;  and  yet  never 
think  of  cafting  in  their  mite  to  maintain  the  remem- 
brance of  the  death  of  Chrifl  till  he  coitie  again  ?  And 
how  many  are  there,  who  fatisfy  themfelves  with 
communicating  once,  or  at  moH  twice  in  the  year, 
though  they  might  have  an  opportunity  of  doing  it 
ofteuy  as  the  words  of  inllitution  plainly  fappofe  it 
ought  to  be  done  ?  Such  perfons,  furely,  would  be  lit^ 
tie  affected  with  exciufion  fro4ii  God's  tahernath^s^ 

who 


4l6  God's  Light  and  T^th, 

•who  make  fo  littk  improvement  of  their  privilege 
while  they  have  it.  I  dare  not  but  take  occaliori 
from  this  fubjecl,  to  lodge  in  the  confciences  of  fuch 
perfons  a  tellimony  againft  their  conduct.  And  I 
call  them,  by  God's  authority  to  coniider  their  ways, 
and  fet  about  a  fpeedy  reformation.  At  the  fame 
time,  I  call  every  perfon  prefent  to  mourn  before  God, 
becaufe  fuch  diflionolu'  is  done  to  him  among  us. 

2.  How  many  fatisfy  themfelves  with  fuch  an  at- 
tendance upon  ordinances  as  may  be  attained  with- 
out any  fupernatural  affiftance ;  and  how  often  are 
we  all  chargeable  w:ith  this  itn?  We  attend  outwardly 
in  the  place  of  worfhip;  but  how  little  are  we  concern-^ 
ed  to  worfhip  God  "  in  fpirit  and  in  truth?"  We  hear 
tlie  word  of  God ;  but  how  feldom  is  it  received  in 
the  love  of  it,  or  "  mixed  with  faith  in  them  that  hear 
"  it  ?"  We  feem  to  pray  ;  but  our  prayers  come  not 
from  the  heart.  We  fm^  the  praifes  of  God  with  our 
mouth ;  but  our  fouls  are  not  affedied  with  gratitude 
for  his  goodnefs.  V/e  eat  and  drink  at  the  Lord's 
table;  but  how  feldom  do  we  "  difcern  the  Lord's  bo- 
*'  dy/'  or  feed  upon  him  by  a  faving  faith?  Wliile  you 
cry  for  the  funding  out  of  God's  light  and  truth  to 
bring  us  Pj  his  h:dy  bill,  on  the  enfuing  occalion ;  be 
concerned  to  mourn  before  him,  becaufe  we  Imve  fo 
often  ventured  into  his  taln'maclea  without  any  due 
dependance  upon  fuch  aiiiilance ;  and  fo  have  profa- 
ned his  holy  ordinances. 

3.  How  many  are  left  to  follow  falfe  lights,  in  at- 
tempting to  afcend  God's  hill,  and  to  go  into  his  ta^ 
hernachs  F  Inftead  of  being  guided  by  God's  light  and 
truth,  or  being  duly  concerned  about  fuch  guiding, 
.we  follow  our  own  vain  imaginations,  even  in  the  mat- 
ters of  God.  To  what  elfe  can  it  be  owing,  that  ''  al- 
tars, 


our  only  Guides.  417 

*'  tars  are  fet  up  againft  altars,*'  in  every  corner; 
and  there  are  fo  many  diflind:  and  oppolite  focie- 
ties,  all  pretending  to  worfhip  God,  and  that  in  his 
own  tabernacles?  Under  the  law,  there  was  but 
one  place  where  the  folemn  worHiip  of  God  could 
be  regularly  performed^  And  all  who  worfhipped 
elfewhere  were  guilty  of  iin  in  fo  doing.  Neither 
was  their  iin  the  lefs,  becaufe  they  apprehended,  that 
the  high  place,  which  they  frequented,  was  really 
the  place  which  God  had  chofen.  The  Samaritans, 
who  worfhipped  in  mount  Gerizzim,  in  the  perfua- 
fion  that  it  was  the  place  where  "  men  ought  to  wor- 
'"  fhip,"  were  not  lefs  guilty  than  they  who  worfliip- 
ped  at  Dan  and  Bethel;  knowing  that  thefe  were 
made  places  of  worfhip  by  the  authority  of  Jeroboam 
only.  In  like  manner,  the  church  of  Chriit,  in  whofe 
communion  men  ought  to  worfhip,  is  flill  but  one. 
And  every  perfon,  who  worfliips  in  the  communion 
of  any  other  but  that  one  church,  is  guilty  of  the 
fame  fin  with  them,  who  worfhipped  in  the  high  places. 
It  will  readily  be  allowed  that  we  ought  all  to  be  of 
one  communion ;  and  that  in  a  way  of  adhermg,  as 
far  as  human  infirmity  will  permit,  to  all  the  truths, 
and  all  the  ordinances  of  God.  It  neceflarily  follows, 
that,  if  any  of  thofe  oppofite  focieties,  profefling  to  be 
churches  of  Chrifl  among  us,  adheres,  more  ftrenuouf- 
ly  than  the  refl  to  the  truths  and  ordinances  of  God, 
it  mufl  be  the  duty  of  all  Chriftians  among  us  to  wor- 
fhip in  the  communion  of  that  fociety ;  otherwife  they 
v/orfhip  in  the  high  places,  and  not  in  God's  taber^ 
nacles.  We  fhall  not  pretend,  at  prefent,  to  deter- 
mine  what  this  fociety  is.  But,  from  what  has  been 
Vol,  I.  D  d  *  faid, 


41 8  God's  Li^ht  and  Truth 

faid,  it  is  maiiifell,  that  the  greatefl  part  of  our  wor- 
Ihippers  are  guilty  of  fin,  even  in  their  manner  of 
worfliipping.  And  to  what  can  this  be  owing, — but 
to  our  following  a  light  that  God  never  fent  out, 
while  we  attempt  to  afcend  his  holy  bill  P  Nor  will 
any  thing  ever  bring  us  all  to  worfliip  in  one  and  the 
fame  communion,  but  a  general  fending  out  of  God's 
Ij^bt  and  truth,  to  bring  us  all  to  his  holy  bill,  and  to 
his  tabernacles. 

We  therefore  conclude,  exhorting  every  perfon  pre- 
fent,  faints  and  finners ;  perfons  of  our  communion, 
and  all  perfons  belonging  to  any  other  fociety ;  ear- 
neftly  to  pray  to  God,  for  light  and  diredlion  to  them- 
felves  and  to  all  their  Chriitian  brethren  of  every  de- 
nomination, in  every  matter  relating  to  the  worfhip 
of  God  ;  that  we  may  all  be.  enabled  to  worlhip  him 
"  after  the  due  order."  Then  "  fhall  the  Lord  be 
"  one,  his  name  one,  and  bis  worjhip  one,  to  the  ends 
"  of  the  earth."  Let  intended  communicants  pray 
for  themfelves,  and  for  all  who  may  join  with  them 
in  the  folemn  work  of  the  enfuing  occafion  :  Let  all 
real  Chriitians  pray  for  themfelves,  for  one  another, 
and  even  for  hypocrites  and  profane  perfons  among 
us :  Let  our  brethren  of  a  different  communion  pray 
for  us  :  And  let  us  join  cordially  in  praying  for  them: 
— That  God  by  his  grace,  may  bring  us  all,  "  in  the 
*'  unity  of  the  Spirit,"  and  in  a  Itrenuous  and  joint  ad- 
herence to  every  divine  truth,  and  to  every  com- 
manded duty,  to  be  cordial  and  harmonious  in  cele- 
brating the  worfhip  of  God  in  his  tabernacles  below  ; 
and  in  travelling  forward,  hand  in  hand,  in  the  way 
ofholinefs,  till  ^Nt  all  appear  before  God  in  mount 

Tiion 


our  only  Guides.  4ip 

Zion  above ;  and  be  for  ever  blefled  in  "  beholding 
"  the  beauty  of  the  Lord,  and  enquiring  in  his  tem- 
"-  pie ;"  even  in  that  holy  of  holies,  whither  Chrift, 
our  High-prieft,  hath  entered  once  for  all ;  and 
where  he  is  now  "  appearing  in  the  prefence  of  God 
"  for  us." 


D  d  2  S  E  R. 


S  E  R  M  O  N     XV. 

Communion  with  God  the  Chrijlians  a'tm^   in  at- 
tending Divine  Ordinances* 


Psalm  xliii.  4. 

THEN  WILL  I  GO  TO  THE  ALTAR  OF  GOD;   UNTO  GOD 
MY  EXCEEDING  JOY. 

IF  any  of  us  has  been  praying,  as  David  does  in  the 
verfe  preceding  this  text,  and  has  got  an  anfwer 
of  peace  to  fuch  a  petition,  one  comfortable  eifedl  of 
it  will  be,  that  our  hearts  and  delires  will  be  going 
forth, beyond  ordinances,  to  God  who  is  the  fole  objed 
of  religious  worfhip.  Yea,  if  ever  wx  put  up  fuch  a 
petition  in  iincerity,  it  v/as  our  refolution,  in  the  time 
of  doing  fo,  that,  if  God  fhould  grant  us  the  grace 
prayed  for,  we  would  improve  it  for  leading  us,  through 
ordinances,  to  God  himfelf,  as  the  only  reft  of  our 
fouls.  No  real  Chriftian  thinks  himfelf  the  happier 
for  an  attendance  upon  ordinances,  unlefs  he  enjoys 
communion  with  God  in  them.  Yea,  as  a  man  is  ne- 
ver more  affedled  with  the  want  of  any  thing,  than 
when  he  expected  to  enjoy  it  and  is  difappointed ; 
fo  there  is  no  condition,  in  which  a  child  of  God  finds 

himfelf 


Communion  with  God  the  Chr'ijlian^s  Aim,     421 

himfelf  more  miferable,  than  when  he  waits  upon  or- 
dinances and  mifles  the  prefence  of  God  in  them. 
Never,  therefore,  does  fuch  a  perfon  afk  for  grace  to 
wait  upon  ordinances,  but  he  refolves,  in  the  ilrength 
of  that  grace,  to  go  to  the  altar  of  God,  and  to  God 
as  his  exceedi?ig  joy. 

In  this  verfe  David  expreffes  his  refolution,  relative 
to  the  ufe  that  he  would  make  of  his  privilege ;  if 
God  fhould  fo  far  grant  the  petition  which  he  offered 
in  the  preceding  verfe,  as  to  allow  him  an  opportuni- 
ty of  attending  again  upon  his  folenm  worfhip.  And 
this  refolution  confifls  of  tv/o  parts.  Firjl^  He  would 
improve  the  opportunity,  by  joining  in  the  vv^orfhip 
of  God  ;  and  that  after  the  due  order.  Secondly,  He 
would  exprefs  his  thankfulnefs  to  God,  for  his  privi- 
lege, in  fongs  of  praife  upon  the  harp. 

It  is  only  the  iirft  of  thefe,  concerning  which  we 
propofe,  through  divine  afliilance,  to  fpeak  a  little  at 
prefent ;  as  it  is  expreffed  in  thefe  words,  "  Then 
"  will  I  go  unto  the  altar  of  God ;  unto  God  my  ex- 
"  ceeding  joy."  In  which  we  may  obferve  the  fol- 
lowing things. 

I.  David's  refolution  to  bear  a  part  in  the  folemn 
worfhip  of  God,  according  to  divine  appointment,  / 
will  go  to  the  altar  of  God.  The  altar,  you  know, 
flood  before  the  tabernacle,  and  afterwards  before 
the  temple ;  in  the  centre  of  that  inclofure  which 
was  called  the  court  of  the  priefls,  or  the  inner  court. 
Into  this  court  none  was  allowed  to  enter  but  the 
fons  of  Aaron  only ;  and  none  but  they  durfl  come 
to  the  altar  in  a  literal  fenfe.  David  does  not  mean 
that  he  would  intrude  himfelf  into  the  priefl's  of- 
fice, or  go  into  that  part  of  the  temple  where  none 

D  d  3  but^ 


422  Communion  with  God 

but  the  priefts  were  allowed  to  come.  But  his  mean- 
ing is,  that  he  w^ould  bring  facrifices,  to  be  offered  up- 
on God's  altar;  and  would,  in  perfon,  condudl  his  of- 
fering, till  it  was  as  near  to  the  altar  as  he  might 
lawfully  approach. 

2.  His  refolution  to  look  through  the  external  wor- 
fhip,  which  he  intended  to  perform,  unto  God  who 
was  the  objecl  of  it.  /  will  go^  fays  he,  unto  God, 
God  was  faid  to  dwell  between  the  cherubims,  upon 
the  mercy-feat  which  flood  in  the  holy  of  holies,  whi- 
ther none  was  allowed  to  enter  but  the  high-prieft : 
and  he  but  once  in  the  year.  But  God  was  to  be 
enjoyed  in  every  ordinance  of  temple -^worfliip.  •  This 
every  fincere  worfhipper  aimed  at  in  his  attendance 
upon  thofe  ordinances.  This  David  refolved  to  feek 
after;  and  this  he  expedled  to  attam. 

3.  His  reafon  for  thus  refolving  to  go  to  Gcd,  or  to 
feek  after  communion  with  hnn  in  his  tabernacle,  and 
at  his  altar :  It  was  becaufe  God  was  his  exceeding 
joy.  He  had  formerly  enjoyed  fuch  happinefs  in  fel- 
Lowfliip  with  God,  as  had  made  him  more  glad  than 
his  enemies  could  be  "  in  the  time  when  their  corn 
"  and  their  wine  were  increafed."  And  now  he  ex- 
pected to  have  frelh  experience  of  the  fame  happi- 
nefs. The  prefence  of  God  in  his  ordinances  would 
fill  him  v/irh  joy  and  confolation  fuperior  to  all  that 
could  arife  from  any  other  objedl. 

4.  We  have  the  ground,  or  foundation  of  ^11  thefe 
holy  refolutions,  intimated  in  the  particle  then;  which 
refers  to  what  we  have  m  the  preceding  verfe.  When 
thou  flialt  "  fend  forth  thy  light  and  thy  truth,  to 
"  lead  me,  and  bring  me  to  thine  holy  hill,  and  to 
"  thy  tabernacles ;  then  will  I  go  to  the  altar  of  God, 

"  unto 


the  Chriftian^s  Aim,  &c.  423 

''  unto  God  my  exceeding  joy."  David  was  fenlible 
that  he  could  not  worfliip  God  acceptably,  without 
divine  afliftance ;  and  therefore  he  knew,  that  if  it  < 
was  wanting,  he  could  never  enjoy  communion  with 
God  in  his  worfhip.  But  he  believed  that  he  could 
do  all,  and  he  refolved  that  he  would  do  all,  being 
direded  and  affilled  by  communications  of  God's 
light  and  truth.  All  his  lefolutions  were  founded 
upon  what  he  expected  God  would  do,  in  him  and 
for  him. 

David's  example  is  here  fet  before  us,  by  the  Spirit 
of  God,  as  a  pattern  for  our  imitation.  And  though 
we  have  no  material  tabernacles,  nor  altars,  nor  facri- 
fices,  fuch  as  were  ufed  in  David's  time ;  yet  we  have 
the  Antitype  of  all  thefe ;  and  to  that  we  lliould  have 
an  eye,  in  our  attendance  upon  the  folemn  worfliip  of 
God,  as  well  as  David  had.  And  we,  as  well  as  he, 
ought  to  go  through  every  external  adl  of  worfliip  to 
God  himfelf,  as  our  only  happinefs,  the  fource  of  all 
our  joy  and  confolation.  We  may^  therefore  deduce 
from  the  words,  as  the  ground  of  fome  enfuing  dif- 
courfe,  the  following  propofition. 

Every  per/on,  to  whovi  Uod  allows  fuch  an  opportu- 
nity, ought  not  only  to  attend  confcientioujly  upon  all 
the  ordinances  of  his  folemn  worfhip ;  hut  likewife  to 
go  through  all  thefe  xinto  God  himfelf  as  his  exceeding 
joy. 

In  the  profecution  of  this  doctrine,  we  fhall,  through 
divine  afliftance,  enquire, 

I.  In  what  manner  we  fliouid  attend  upon  God's 
folemn  w^orfhip ;  in  imitation  of  David's  example  in 
this  text  ? 

11.  What 


424  Communion  with  God 

II.  What  it  is  to  go  to  God  himfelf,  in  the  ordij- 
nances  of  his  worfhip  ? 

III.  In  what  refpecl  God  may  be  called  his  people's 
exceeding  joy  ?  then, 

IV.  We  Ihall  conclude  with  fome  improvement. 

I.  It  was  propofed  to  enquire,  In  what  manner  we 
fhould  attend  upon  God's  ordinances ;  in  imitation 
of  David's  example  ? 

For  helping  us  to  underftand  the  example  which 
we  are  called  to  imitate,  it  is  to  be  obferved,  that  in 
the  tabernacle  firft,  and  afterwards  in  the  temple, 
there  were  two  altars.  The  firft,  or  great  altar,  ftood 
in  the  court  of  the  priefts ;  before  the  door  of  the  ta- 
bernacle. That  which  Mofes  made  was  of  Shittim 
wood,  overlaid  vvdth  brafs ;  and  that  which  Solomon 
made  was  wholly  of  that  metal.  It  ferved  for  burn- 
ing the  fat  and  other  parts  of  facrificed  beafts,  that 
were  to  be  confumed  in  the  fire.  This  altar  was  a 
type  of  Chrift  ;  and  fpecialiy  pointed  out  his  divine 
nature,  "  which  fanclified  the  gift"  of  his  human  na- 
ture ;  and  rendered  it  a  facrifice  acceptable  to  God, 
as  an  atonement  for  the  fins  of  many.  The  other 
was  the  altar  of  incenfe,  which  Mofes  overlaid  with 
gold,  and  Solomon  made  of  folid  gold.  It  ftood  in 
the  holy  place,  immediately  before  the  oracle;  and 
upon  it  they  burnt  incenfe  before  the  Lord  every 
morning  and  every  evening,  as  an  emblem  of  that 
continual  jntercefFion  which  "  our  Lord  Jefus  Chrift" 
makes  for  his  people,  before  "  the  throne  of  the  di- 
vine Majefty  in  the  heavens." 

If  the  exprefiion  of  going  to  the  altar  of  God  is  un- 
derftood  of  the  laft  of  thefe;  then  it  could  only  mean, 

that 


the  Chrijtia?i^s  Ahn,  £tc.  425 

that  he  would  bring  incenfe  to  God's  tabernacle, 
which  might  be  offered  upon  this  altar  by  the  priells 
on  his  behalf;  and  thereby  fignify  his  making  ufe  of 
the  prevalent  interceffion  of  Chrift,  in  all  the  fuppli- 
cations,  and  other  fervices,  that  he  propofed  to  offer 
unto  God.  This  is  a  duty  indifpeniibly  incumbent 
upon  us,  in  all  our  attendance  upon  gofpel  ordinances. 
There  is  fo  much  drofs  and  corruption  about  all  our 
fervices,  that  they  can  never  come  up  with  accept- 
ance before  God ;  unlefs  they  afcend  in  the  cloud  of 
77ruch  inceijfe^  from  off  "  the  golden  altar,  out  of  the 
"  hand  of  the"  glorious  Aiigel  of  God's  covenant  ■*. 
But  as,  when  the  incenfe  was  burnt  in  the  temple, 
the  afhes  of  it  remained  upon  the  altar,  while  the  per- 
fume of  it  afcended  in  a  cloud  of  imoke  before  God: 
So,  when  our  fervices  are  offered  by  our  glorious  in- 
terceffor,  all  the  impure  and  earthly  part  of  them  re- 
mains with  him,  being  accounted  among  the  fins  for 
which  he  fatisfied ;  and  the  holy  and  fpiritual  part, 
which  was  performed  under  the  intluence  of  his  Spi- 
rit, comes  up  with  acceptance  before  the  throne,  cut 
of  the  hand  of  Chriil. 

But  I  apprehend,  David,  in  this  exprefuon,  had  a 
principal  eye  to  the  brazen  altar,  or  the  altar  of  bumt- 
ofFering.  And  his  refolution  of  going  to  that  altar 
imports  the  following  things;  in  all  wliich  we  Ihould 
carefully  imitate  him,  while  we  attend  upon  the  wor- 
fnip  of  God. 

I.  Ke  refolved  to  deal  with  God,  cnly  by  the  inter- 
vention of  an  atonement.  The  altar  of  God.  to  which 
he  refolved  to  go,  was  appointed  for  the  otlci-iiig  of 
facrifices   of  typical  atonement.     And  whenfoever 

thefe 
*  Rev.  viii.  3,  4. 


4^6  Communion  with  God 

tliefe  were  acceptably  offered,  the  faith  of  woriliip- 
pers  looked,  through  them,  to  the  true  atonement 
which  Chrill  was  afterwards  to  offer,  and  of  which 
they  were  but  fliadows.  In  this  manner  David  wor- 
lliipped  at  tlie  altar.  He  well  knew  that  he  "  was 
"  fliapen  in  iniquity,  and  conceived  in  lin."  He  knew 
that  the  God  with  whom  he  had  to  do  was  a  Being 
of  ftricl  and  inexorable  juftice.  And  therefore  he 
knew  that  he  could  never  be  accepted  with  God,  till 
a  fatisfa61:ion  was  offered  to  juftice  for  his  fin.  He 
knew  that  "  the  blood  of  bulls  and  goats,"  which  was 
offered  upon  that  altar,  could  never  take  away  iin. 
And  therefore  he  looked,  through  thefe  types,  to  that 
all-fufficient  facrifice  which  Chrift,  his  Son  and  his 
Lord,  was  to  offer ;  and  by  which  alone  fm  could  be 
effedlually  put  away.  Thus,  in  going  to  the  altar, 
he  went  by  faith  to  Chrift,  as  the  only  propitiation 
for  his  fm.  So  nmft  every  acceptable  worftiipper  a- 
mong  us,  while  we  attend  the  ordinances  of  God  to- 
day. The  deiign  of  this  folemn  ordinance,  that  is  to 
be  difpenfed  among  us  in  a  little,  is  the  fame  as  was 
that  of  thofe  typical  facrifices  v/hich  were  offered  up- 
on God's  altar  in  the  days  of  David ;  namely,  to  lead 
the  faith  of  God's  people  to  the  facrifice  of  Chrift,  as 
the  only  foundation  upon  which  we  can  build  our 
hopes  of  the  pardon  of  our  Iin,  or  of  the  acceptance 
of  our  perfons  or  fervices.  You  can  have  no  ftand- 
ing  in  the  prefence  of  God,  unlefs  you  receive  the 
reraifiion  of  your  fin.  And  "  without  the  fhedding 
".  of  blood  there  is  no  remifilon."  But  in  Chrift  you 
have  a  facrifice,  and  an  altar  both  in  one.  His  hu- 
jnan  nature  was  the  facrifice,  by  which  he  *'  made 
"  reconciliation  for  the  fins  of"  his  -people.     His  di- 

»  vine 


the  Chrijlian's  Aim^  &c.  427 

vine  nature  was  the  altar  that  fandlified  this  gift.  God 
makes  every  one  of  vou  welcome  to  all  the  virtue 
and  efficacy  of  this  facrlfice ;  and,  in  this  way,  to  the 
full  remiffion  of  all  that  lin,  which  would  otherwife 
feparate  eternally  betwixt  God  and  you.  To  this 
altar,  therefore,  we  invite  you,  in  the  name  of  God,  to 
come ;  and  to  offer  this  facrifice,  by  faith,  in  the  en- 
try of  the  work  of  this  folemn  day,  as  the  only  ground 
of  all  your  expedations  from  God,  either  in  time  or 
through  eternity. 

2.  He  intended  not  to  continue  an  idle  fpedlator, 
nor  to  conlider  himfelf  as  fuch,  during  his  attendance 
in  God's  tabernacles.  There  is  no  time  nor  place 
where  any  perfon  can  fafely  remain  idle ;  but  no 
where  is  it  fo  dangerous  as  in  the  courts  of  God's 
houfe.  Here  is  the  market-place,  v/here  all  that  is  tru- 
ly valuable  is  expofed  to  fale  by  God's  authority,  and 
may  be  bought  Vvdthout  money  and  without  price. 
Hither  it  is  that  God  comes,  in  quell  of  fome  to  la- 
bour in  his  vineyard.  And  he  invites  every  perfon 
prefent  nov/  to  enter  home  to  his  v/ork.  You  who 
are  in  the  mornmg  of  youth,  he  already  tenders  an 
invitation  to  you.  You  whofe  fun  has  come  to  its  me- 
ridian, and  you  verge  towards  the  decline  of  life,  the- 
call  is  alfo  to  you.  And  even  you  are  invited,  whofe 
grey  hairs  indicate  that  it  is  the  eleventh  hour  with 
you.  Let  none  iland  idle  in  the  iriarket-place.  If 
you  do,  may  not  God  be  juilly  provoked  to  deprive 
you  of  thole  gracious  offers  vrhich  you  rejed?  And 
fhall  you  not  finally  come  fhort  of  that  glorious  re- 
compenje  of  reward  which  God  will  eventually  be- 
ftow  u"pon  all  his  labourers  ?  The  prefent  opportuni- 
ty of  tranfading  the  bufinefs  of  eternity,  if  once  loll, 

can 


4-8  Communion  with  God 

can  never  be  recalled.  God  only  knows  whether  e- 
ver  you  fnall  be  favoured  with  another  or  not.  And 
even  though  you  fhould  not,  the  prefent  will  be  fuffi- 
cient  to  render  you  inexcufable  in  the  day  of  the  Lord. 
It  will  then  be  your  condemnation,  that  God  coun- 
feiled  you  "  to  buy  of  him  gold  tried  in  the  fire"  to 
enrich  you ;  "  white  raiment,"  the  beft  in  heaven's 
wardrobe,  to  cloth  and  adorn  you  ;  "  and  eye-falve" 
fo  efficacious  that  it  could  not  have  failed  to  reftore 
your  fight ;  "  and  ye  would  not."  God  called  you 
to  work  in  his  vineyard,  in  the  view  of  beilowing  up- 
on you  an  everlafcing  reward,  and  you  refufed/  You 
was  prefent  in  the  courts  of  God's  houfe,  and  yet 
came  never  to  his  altar.  If  you  refolve  to  continue 
idle,  and  to  conlider  yourfelves  as  mere  fpedlators, 
while  you  attend  upon  the  worfliip  of  God  ;  ^  depart, 
for  the  fake  of  your  immortal  fouls,  depart  from  the 
place  where  divine  ordinances  are  difpenfed  :  Keep 
at  a  diftance  from  God's  "  holy  hill  and  his  taberna- 
cles." No  where  v/ill  your  idlcnefs  prove  fo  detri- 
mental to  you  as  in  the  courts  of  God's  houfe. 

3.  He  reiblves  to  bring  fomewhat  with  him  into 
God's  tabernacles,  which  he  might  offer  upon  his  al- 
tar. It  was  a  law  in  Ifrael,  that  no  perfon  was  to  "  ap- 
"  pear  before  the  Lord  empty ;"  and  David  was  fen- 
fible  of  the  obligation  of  this  law  upon  him.  The 
fame  law  flands  in  force  in  our  Ifrael;  and  every 
gofpel  worHiipper,  when  he  "  comes  into  God^s  courts, 
**  ought  to  bring  an  offering  vvith  him."  You  have 
noticing,  indeed,  to  offer  which  may  procure  your  ac- 
ceptance with  God,  or  be  a  fufUcient  ranfom,  to  his 
incenfed  juftice,  for  your  foul.  For  that  you  mufl 
ie]y  lolely  upon  the  facrifice  of  Chriil ;  of  which  we 

were 


the  Chrijlian's  Ai?n,  &c.  419 

were  fpeaking  a  little  ago.  You  have  nothing  that 
deferves  to  be  accepted  with  God  on  its  own  account : 
All  mult  be  accepted  through  Chrifl  only.  You 
have  nothing  that  can  be,  in  any  refped,  profitable 
unto  God ;  for  how  "  can  a  man  be  profitable  to  his 
"  Maker?"  But,  feeing  all  that  you  enjoy  is  from  God, 
it  is  highly  reafonable  that  you  bring  him  fomething, 
as  a  token  of  your  gratitude  for  his  manifold  goodnei's. 
And,  if  you  are  duly  afFeded  with  what  he  has  done 
for  you,  nothing  lefs  v/ill  fatisfy  you,  than  to  offer 
yourfelf,  and  all  your  fervices,  and  all  your  talents, 
and  all  your  poiTefiions,  as  a  facrifice  of  thankfgiving, 
upon  the  gofpel  altar.  This  is  one  principal  part  of 
your  bufinefs  at  a  communion-table:  And  you  fliould 
confider  it  as  a  principal  part  of  your  bufinefs,  at 
what  time  foever  you  appear  before  God  in  his  taber^ 
nacles.  While  you  receive  Chrilt,  and  all  his  fulnefs; 
you  ought  likewife  to  make  a  dedication  of  yourfelf, 
and  of  all  that  is,  or  ever  fliall  be  yours,  to  Chrifi:, 
and  to  God  through  him.  *  While  you  fay,  in  faith, 
7nj  beloved  is  mine  ;  forget  not  to  add,  and  I  am  his. 
And,  having  thus  devoted  your  all  to  God,  let  it  be 
the  whole  bufinefs  of  your  life  to  improve  all  for  him. 
Having  opened  your  mouth  unto  the  Lord,  fee  that  you 
never  ^0  back, 

4.  He  would  prefent  his  gift  upon  the  altar,  and 
expedt  the  acceptance  of  it  only  in  that  way.  It  was 
not  enough,  that  facrifices,  under  the  law,  fiiould  be 
brought  to  God's  hill,  and  into  his  tabernacles:  They 
could  not  be  accepted,  unlefs  they  were  laid  upon 
the  altar.  Even  of  meat-offerings  and  drink-offerings 
a  memorial  behoved  to  be  burnt  upon  the  altar. 
Hereby  it  was  fignified,  that  nothing,  which  we  of- 
fer 


43^  Communion  with  God 

fer  to  God,  can  be  acceptable  to  him,  unlefs  through 
^e  Lord  Jefus  Chrift ;  whofe  infinite  merits  alone 
can  fandify  any  gift  of  ours.  This  every  acceptable 
worlhipper  then  confidered  as  the  meaning  of  that 
ceremony;  and  this  mufi:  ftill  be  attended  to  by  e- 
very  acceptable  worlhipper  nov/.  All  the  fervices  e- 
ven  of  the  befl  faint,  while  in  a  ftate-of  mortality,  are 
imperfed  and  defiled.  And  nothing  can  be  accept- 
ed for  irfelf,  which  is  not  abfolutely  without  blemifh. 
In  order,  therefore,  that  our  fervices  may  be  accept- 
ed, they  muit  all  be  offered  through  the  Lord  Jefus 
Chrift.  Not  only  muil  he  be  viewed  as  the  fole  chan- 
nel of  all  comfortable  conveyance  from  God  to  us ; 
henluft  alf3  be  confidered  as  the  only  channel  through 
which  any  thing  can  afcend,  in  an  acceptable  man- 
ner, from  us  to  God.  When  you  prefent  your  fup- 
plications  to  God,  remember  that  you  can  receive  no 
gracious  anfwer,  whatever  it  is  that  you  pray  for,  un- 
lefs through  Chrift.  And  when  you  make  an  oifer- 
ing  of  yourfelf  and  your  fervices  to  God,  confider  al- 
ways, that  it  is  only  for  the  fake  of  Chrifi:,  and  his  a- 
toning  facrifice,  that  any  of  your  offerings  can  be  ac- 
cepted. 

II.  We  proceed  to  confider  v/hat  it  is  to  go  to  God 
himfelf,  at  his  altar,  or  in  his  ordinances.  And,  we 
conceive,  it  implies  the  follovv^ing  things. 

I.  A  cheerful  and  ready  forfaking  of  all  fin.  Da- 
vid well  knew,  and  every  worlliipper  ought  to  know, 
that  God  is  infinitely  holy,  and  can  admit  nothing 
that  is  unholy  into  his- pre  fence.  In  refolving,  there- 
fore, to  go  to  God,  we  mufi:  refolve  to  divefi:  ourfelves, 
as  far  as  a  fi:ate  of  imperfection  will  allow,  of  every 

thing 


the  Chrijlian's  Aim,  &c.  43! 

thing  that  may  provoke  hhn  to  fliut  us  out  of  his  pre- 
fence.  It  is,  indeed,  impollible,  that  we  fhould  be 
wholly  free  from  "  that  abominable  thing  which  God 
*'  hates,"  while  we  are  in  this  world.  It  is,  therefore, 
impollible  that  we  fhould  go  to  God,  in  the  fulleft 
fenfe  of  the  word,  till  we  be  divefted  of  mortality. 
But  in  proportion  to  our  deiire  after  nearnefs  to  God 
Ihould  be  our  hatred  of  fin,  and  our  care  to  put  it  a- 
way,  in  the  view,  of  attending  upon  God's  ordinan- 
ces. For  our  degree  of  intimacy  with  God  in  ordi- 
nances, will  always  bear  a  proportion  to  our  diligence 
and  fuccefs  in  cleanfing  ourfelves  from  fin. 

2.  It  imports  a  turning  of  our  back  upon  the  world, 
and  leaving  it  behind  us.  God  dwells  in  heaven. 
And  to  go  to  God,  muit  be  to  go,  in  fome  refped,  to 
heaven.  We  muit  go  to  heaven,  not  by  any  local 
motion;  but  by  an  elevation  of  our  hearts,  affedions, 
and  defires,  above  the  vanities  of  a  prefent  world ; 
and  fetting  them  upon  "  the  things  that  are  above, 
"  where  Chrifl  is  at  the  right  hand  of  God."  This 
every  Chriflian  is  to  aim  at,  on  every  occafion ; 
being  fenlible,  that  "  to  be  carnally  minded  is  death; 
"  but  to  be  fpiritually  minded  is  Hfe  and  peace."  They 
cannot  be  always  difengaged  fi'om  the  world.  It  will- 
always  require  fome  part  of  their  attention,  and  a 
great  part  too,  while  they  have  mortal  bodies  to  pro- 
vide for,  as  well  as  immortal  fouls.  But  when  they 
propofe  to  attend  upon  God  in  folemn  ordinances, 
then,  in  a  fpecial  manner,  they  mull  endeavour  to 
have  their  minds,  their  hearts,  their  affedtions,  and 
thoughts,  drawn  away  from  fublunary  vanities,  and 
fet  upon  God  and  the  things  of  God. 

3.  It  includes  a  believing  acceptance  of  God  him- 

felf 


43^  Communion  with  God. 

felf,  as  the  perfon's  everlafling  and  all-fatisfying  por- 
tion, upon  the  footing  of  his  own  gracious  grant  and 
promife.  In  that  wonderful  declaration,  "  I  am  the 
"  Lord  thy  God,"  which  is  fo  often  repeated  in  Scrip- 
ture, God  makes  over  himfelf  to  us  ;  as  a  portion,  in 
the  enjoyrav-^nt  of  which  we  may-  be  fapremely  bleifed, 
even  through  an  endlefs  eternity.  And  this  contains 
an  engagement  to  employ  every  divine  perfedlion,  to 
improve  every  part  of  the  creation,  and  to  over-rule 
every  difpenfation  of  providence,  in  the  manner  that 
mall  be  mcfl  for  our  good.  A  faying  Amen  to  this 
aRoniiliing  grant,  is  the  fum  and  fubftance  of.  that 
faith,  which,  in  Scripture,  is  fo  often  termed  a  coming 
unto  God,  This  is  undoubtedly  included  in  that  go- 
ing unto  God,  which  is  here  refolved  upon.  And 
the  meaning  of  every  perfon,  who  adopts  the  lan- 
guage of  the  .pfalmilt  in  this  text,  is  the  fame  that 
is  more  fully  expreit  by  the  fame  pfalmift,  perfona- 
ting  him  v^ho  is  both  "  the  root  and  offspring  of  Da- 
"  vid ;  God  is  the  portion  of  mine  inheritance,  and 
"  of  my  cup  :  Thou  maintainelt  my  lot.  The  lines 
"  are  fallen  to  me  in  pleafant  places :  And  I  have  a 
**  goodly  heritage  *." 

4.  It  includes  an  offering  up  to  God  all  our  delires, 
in  a  Way  of  fervent  fupplication.  Prayer  is  alfo  termed 
a  coming  to  God  in  Scripture.  "  O  thou  that  hear^ 
"  efl  prayer,"  fays  the  pfalniill,  "  unto  thee  fhall  all 
"  liefli  come  -f ."  If  one  had  a  petition  to  offer  to  his 
Prince  about  fomewhat  of  great  importance,  he 
would  not  entruil  his  petition  in  any  third  hand ;  but 
would  carry  it  himfelf  to  tlie  place  where  he  exped- 
ed  to  meet  with  the  king,  and  prefent  it  with  his  own 

hand . 

*  Pfal.  xvl.  5,  6.         f  Pfal.  Ixv.  2. 


the  Chriftian^s  Aim,  gtc,  433 

hand.  So  does  the  Chriilian  in  fpiritual  matters.  He 
goes  to  God's  altar,  to  his  ordinances,  where  he  has 
graciouflj  promifed  to  be  prefent ;  and  there  he 
fpreads  forth  before  him  his  petition,  in  the  confi- 
dence that  God,  in  agreeablenefs  to  his  own  promife, 
will  gracioufly  give  him  whatever  he  finds  to  be  ne- 
ceiTary  for  him,  in  anfwer  to  his  prayer.  One  part 
of  your  errand,  in  this  place  to-day,  ought  to  be,  that 
you  may  offer  up  to  God,  in  prayer,  all  your  lawful 
delires ;  in  the  faith  of  receiving  an  anfwer  of  peace- 
in  his  good  time  and  way. 

,  5.  It  includes  a  diligent  fearching  after  God,  and 
after  communion  with  him  in  his  ordinances.  Our 
main  errand,  in  attending  God's  worihip,  next  to  the 
glory  of  God,  which  fhould  be  our  ultimate  end  in 
all  that  we  do,  fhould  be  to  have  an  opportunity  of 
feeing  his  glory,  as  it  is  to  be  feen  in  his  fandluary ; 
and  of  enjoying  communion  with  him  there.  If  any 
fhould  afk  what  it  is  to  enjoy  communion  with  God  ? 
We  anfwer ;  the  word  plainly  imports  a  having  of 
things  in  common.  And  the  perfon  who  is  fo  highly- 
dignified,  as  to  enjoy  communion  with  God,  may  be. 
faid  to  have  all  things  in  common  with  him.  All  that 
is  God's  is  his  alfo.  And  all  that  he  has,  he  willing- 
ly acknowledges  to  be  God's.  We  hold  communion 
with  God,  by  receiving  what  he  offers  to  us  in  word 
and  facrament ;  and  by  cheerfully  giving  ourfelves, 
and  all  that  is  ours  to  him,  in  the  manner  noticed  a- 
bove.  God  imparts  his  very  thoughts  to  his  people  ; 
when,  by  his  Spirit,  he  opens  to  them  the  Scriptures; 
and  enables  them  to  apply  them  to  themfelves,  in  a 
fuitablenefs  to  their  condition.  And  they,  on  the 
other  hand,  keep  not  back,  nor  defire  to  keep  back 
Vol.  I,  E  e  *  any 


434 


Communion  with  God 


any  part  of  their  thoughts  fi'om  him ;  but  "  pour  out. 
**  their  hearts  before  him,"  without  referve,  knowing 
that  he  "  is  a  refuge  for  us."  They  pour  them  out, 
both  in  prayer  for  what  they  need,  and  in  praife  for 
what  they  enjoy.  In  this  mutual  interchange  of 
thoughts,  as  well  as  of  property,  confifts  that  com- 
munion with  God,  by  which  his  people  are  made  hap^ 
py  even  in  this  life,  beyond  any  thing  that  the  men 
of  the  world  are  capable  of  attaining.  And  this,  when 
it  can  be  enjoyed  in  perfedlion,  fnall  conflitute  that 
happinefs  with  which  every  child  of  God  fhall  be 
blelfed  within  the  vail ;  and  of  which  no  mortal  can 
have  an  adequate  conception. 

6.  It  mcludes  an  attendance  upon  God  in  ordi- 
nances, with  a  view  of  being  fo  much  nearer  to  the 
full  enjoyment  of  him  in  the  holy  of  hoHes  above. 
You  knoWr  when  the  High-prieft  w^a's  to  enter  within 
the  vail,  on  the  day  of  expiation,  he  was  to  go  firft  to 
the  altar,  to  offer  facrifices  for  his  own  lin,  and  for  the 
iins  of  the  people.  And  his  going  to  the  altar  was  a 
ilep  of  neceffary  preparation  for  his  entrance  into  the 
holy  of  holies.  Of  that  privilege,  which  was  peculfar 
to  the  High-prieft  under  the  law,  the  Antitype  ihall 
be  enjoyed  by  every  child  of  God  in  the  world  to 
!::ome.  And  we  alfo  muft  go  by  our  altar,  into  our 
moft  holy  place.  Indeed,  every  ftep  that  the  Chrif- 
tian  takes,  if  he  keeps  the  way  of  God's  commands 
ments,  brings  him  fo  much  nearer  to  the  enjoy- 
ment of  God  in  heaven.  And,  in  point  of  time,  he 
is  fo  much  nearer  it  every  moment  that  palTes  over 
him.  But  it  is  the  fpecial  defign  of  ordinances,  to 
bring  him  gradually  nearer  to  it,  in  refped:  of  fitnefs 
and  readinefs  for  it.     In  thefe,  as  in  fa  many  gMes, 

he 


the  Cbrijlian^s  Aim^  &c.  43< 

he  "  beholds,  as  with  open  face,  the  glory  of  the 
**  Lord ;"  and  thereby  is  "  chknged  into  the  fame 
"  image,  from  glory  to  glory ;  even  as  by  the  Spirit 
*'  of  the  Lord  *."  That  degree  of  fellowfhip  with 
God  which  he  enjoys  in  ordinances  here,  is  a  bleifed 
mean  of  preparing  him  for  eternal  atid  immediate  fel- 
lowfhip hereafter.  And  this  is  one  reafon  why  he 
has  fuch  a  defire  for  it.  Thus,  in  going  to  the  altar 
ofGody  he  makes  progrefs  in  his  journey  towards  that 
place,  where  he  fhall  eternally  be  fatisfied  with  the 
prefence  and  fulnefs  of  God,  who  is  his  exceeding  joy. 

in.  We  go  on  to  conlider  in  what  refped  it  is,  or 
on  what  grounds,  that  God  may  be  called  his  people's 
exceeding  joy.  It  is  not  propofed  to  inlifl  in  explain- 
ing that  joy  which  Chriilians  exercife,  or  may  exer- 
cife  in  their  God.  This  we  have  done  elfe where. 
But  two  things  in  this  expreffion  require  our  atten-^ 
tion.  Why  is  God  called  his  people's  joy?  And  why 
is  it  that  this  joy  has  the  epithet  of  exceeding  P 

As  to  the  Jirjl;  it  is  manifeil,  that  when  God  k 
called  his  people's  joy,  the  fpeech  is  figurative.  Joy 
is  an  afFeclion  of  the  mind,  ariiing  from  the  polTeffion, 
or  the  profped  of  fomething  that  is  coniidered  as  good. 
God  cannot  be  this  affedion  of  the  human  mind. 
But  there  is  fuch  a  connexion  between  him  and  it ; 
and  he  has  fuch  an  influence  upon  it,  as  juftly  warrants 
the  ufe  of  this  figure.  In  the  fame  manner,  he  is  elfcr- 
where  called  our  hope  and  our  trujl.  And  the  form 
of  fpeech  is  very  pertinent,  chiefly  oil  the  two  follow- 
ing accounts. 

I,  God  is  the  author  and  the  eflicient  caufe  of  all 
E  e  2  the 

*  2  Cor.  iii.  I  ?. 


436  Communion  with  God 

the  believer*s  joy.  Indeed,  he  may,  in  a  certain  fenfe, 
be  called  the  author  of  all  the  joy  that  is  in  the  world. 
It  is  he  that  endued  us,  in  our  original  formation,  with 
a  faculty  of  rejoicing.    And  he,  in  his  adorable  good- 
nefs,  beftows  all  that  which  can,  with  any  propriety, 
be  matter  of  rejoicing.     But  of  this  joy  he  is  the  au- 
thor in  a  peculiar  and  more  proper  fenfe.     It  is  one 
of  the  fruits  of  his  Spirit  dwelhng  in  his  people.     It 
is  a  habit  implanted  by  him,  in  a  fupernatural  man- 
ner, in  the  day  of  regeneration ;  and  maintained,  in 
the  fame  manner,  while  the  perfon  continues  in  this 
valley  of  tears.     The  joy  of  worldly  men  is  produced 
in  a  natural  manner,  influenced  by  natural  means  and 
motives ;  and  therefore  may  be  accounted  for  upon 
the  principles  of  human  reafon.    But  there  is  no  prin- 
ciple in  human  nature,  in  its  prefent  lapfed  flate,  by 
which  the  Chriftian's  joy  can  be  accounted  for.     He 
can  rejoice,  when  every  circumftance  in  his  condition, 
as  far  as  men  can  fee,  is  matter  of  forrow  and  grief. 
The  fecret  is,  God,  by  the  powerful  operation  of  his 
Spirit  upon  his  heart,  fills  him  with  inward  joy  and 
confolation,  in  the  midil  of  his  outward  heavinefs ; 
and  thereby  makes  him  happy  in  a   condition  in 
which  every  other  perfon  would  be  miferable.     Nei- 
ther is  this  the  joy  of  a  madman,  who  rejoices  when 
lie  is  really  miferable  ;  and  has  no  caufe  of  joy  but 
what  arifes  from  his  own  difordered  fancy.     It  is  not 
becaufe  the  child  of  God  is  lefs  rational  than  other 
men,  but  becaufe  he  is  more  fo,  that  he  thus  rejoices; 
when  another,  in  his  external  circumftances,  would 
"  weep  for  forrow  of  heart,  and  howl  for  vexation  of 
"  fpirit :"  For, 

2.  God  is  like  wife  the  x>bje(3:  of  his  joy.     As  it  is 

God 


theChriJlian!s  Aim.^c,  437 

God  who  makes  him  glad,  fo  it  is  God  in  whom  he  re- 
joices and  is  glad.  When  God  implants  this  princi- 
ple of  joy  in  his  foul,  he  alfo  takes  him  into  a  faving 
relation  to  himfelf,  give-s  him  an  intereft  in  all  that 
fulnefs  which  dwells  in  Chrifl  bodily ;  and  thereby 
fupplies  him  with  an  inexhaullible  fund  of  joy  and 
confolation.  When  all  the  llreams  of  earthly  com- 
fort run  dry,  and  he  finds  nothing  on  earth  to  make 
him  joyful,  the  fountain  of  his  joy  continues  full ;  for 
his  treafure  in  heaven  remains  entire.  The  faith  of 
this,  joined  v/ith  the  happy  profped  of  a  fidl  enjoy-  . 
ment  of  it  in  a  little,  makes  his  heart  unfpeakably 
glad,  in  the  want  of  all  earthly  things,  or  in  the  pro- 
fpecl  of  their  failing.  Though  his  flejh  and  his  heart 
fail  him,  and  all  in  this  world,  that  is  calculated  to 
fupport  either  his  fading  flefh  or  his  drooping  heart, 
ftill  he  fings  and  rejoices;  becaufe  "  God  is  the 
"  flrength  oihis  heart,  and  his  portion  for  ever."  Yea, 
when  his  want  of  all  things  is  accompanied  with  the 
moft  pungent  external  mifery,  and  that  inflided  even 
by  God  in  whom  he  rejoices,  his  joy  is  not  thereby 
impaired.  He  is  joyful  in  the  midll  of  his  fuffering. 
Hence  is  that  ftrange  account  which  the  Apoftle  Pe- 
ter gives  of  the  Chriftian's  exercife.  "  Ye  greatly 
"  rejoice,"  fays  he,  "  though  now,  for  a  feafon  (if  need 
*^  be,)  ye  are  in  heavinefs  through  manifold  tempta- 
"  tions ;  that  the  trial  of  your  faith,  being  much  more 
"  precious  than  that  of  gold  that  periflieth, — might 
"  be  found  unto  praife,  and  honour  and  glory,  at  the 
**  appearing  of  Jefus  Chrift  :  whom  having  not  feen 
*^  ye  love ;  in  whom,  though  now  ye  fee  him  not,  yet 
*^  beheving,  ye  rejoice,  with  joy  unfpeakable  and  full 
«  of  glory*." 

E  e  3  In 

*  I  Pet.  i.  6,  7,  8. 


^^S  Communion  with  God 

In  regard  to  tht  fecond  enquiry  here  propofed, 'z;i2?. 
Why  the  behever's  joy  in  God  has  the  epithet  of  ex- 
ceeding P  It  may  be  obferved,  that  this  word  is  often 
ufed  to  ligoify  greatnefs  or  excellency ;  without  any 
refpect  to,  or  any  comparifon  with  another  fubje(3:. 
In  this  fenfe  it  may  well  be  ufed  here.  The  believer's 
joy  in  God  is  great,  and  jullly  it  may  be  fo.  The 
objed;  in  which  he  rejoices  is  great  beyond  compari- 
fon. And  if  his  joy  v/ere  what  it  ought  to  be,  it  would 
be  fo  exceeding  great,  that  no  other  joy  would  de- 
ferve  to  be  compared  with  it.  But  the  primary  fig- 
nification  of  the  word  is  furely  com.parative ;  and  in« 
timates,  that  the  fubjedl  fpoken  of  exceeds  tliat  with 
which  it  is  compared.  And  in  this  fenfe,  I  apprehend, 
it  may  be  here  ufed.  Two  things  feem  to  have  been 
in  the  pfalmift's  eye,  both  which  are  far  exceeded  by 
this  joy. 

I.  It  exceeds  all  the  joy  that  arifes  from  the  pof~ 
feffion  of  any  other,  or  of  all  other  objeds.  God  is  ^ 
being  with  whom  no  other  deferves  to  be  compared. 
All  other  objedls  are  but  the  works  of  his  hands. 
Therefore,  that  joy  of  which  he  is  the  objeft  exceeds 
all  that  arifes  from  other  things,  as  far  as  the  Creator 
is  fuperior  to  the  creature.  Hence  David  profelTes, 
that  God  had  made  him  more  glad  with  his  counte- 
tiarice^  than  his  enemies  could  be,  or  than  ever  him- 
felf  had  been,  "  when  corn  and  wine  were  increafed*.'' 
This  joy  exceeds  that  of  the  world  in  a  variety  of  re- 
fpedls.  It  exceeds  it  in  refped  of  its  original ;  the  one 
is  natural,  the  other  fupernatural.  It  exceeds  it  ix\ 
kind,  as  well  as  in  degree ;  being  more  exquihte  and 
refined  in  its  nature.  It  exceeds  it  in  duration.  When 

the 


the  Chrijlian*s  Aim,  &e.  43^) 

the  joy  that  arifes  from  fublunary  vanities  fliall  be 

turned  into  forrow  for  the  lofs  of  them,  this  joy  fhall 

but  arrive  at  perfedion ;  becaufe  then  the  people  of 

God  ihall  enter  upon  the  full  polTefTion  of  that  in 

which  they   rejoice.     However  joyful    a   man  be 

'in  the  pofTeffion  of  earthly  things,  there  is  ftill  a  blank 

in  the  foul,  that  leaves  his  joy  imperfed.  The  longer 

the  objedl  is  pofleit,  the  more  languid  is  the  joy,  and 

the  greater  is  the  void  in  the  foul ;  till  the  joy  dege- 

nerate  into  forrow,  even  though  the  objedl  were  to 

continue  the  fame.     This  would  undoubtedly  be  the 

cafe,  if  the  poifeffion  of  earthly  things  were  to  be  e- 

ternal.     But  the  obje6l  of  this  joy  is  fufficient  to  till 

the  whole  foul.     It  will  ever  continue  alike  defirable 

to  every  perfon  who  enjoys  it.     Yea,  the  more  it  is 

known,  the  more  will  it  always  pleafe.   And,  through 

eternity,  the  child  of  God  fnall  continue  happy  in  ihe 

€xercife  of  this  joy,  without  any  abatement.     When 

ithe  joy  of  the  wicked  fhall  be  changed  into  *'  weep- 

••  ing,  wailing,  and  eternal  gnaihing  of  teeth,"  his 

joy  fhall  ever  continue  to  increafe  ;  while  he  ihall  be 

iwallowed  up  in  ihsit  fulnejs  of  joy  that  is  in  the  pre-- 

fence  of  God ;  and  fhall  fwim,  without  end,  in  tiiofe 

rivers  of  pleafures  that  are  ajt  his  right  band  for  ever-- 

more, 

2.  It  exceeds  all  the  grief,  heavinefs,  and  forrow,  in- 
t  .cident  to  the  child  of  God,  through  the  manifold  trials 
and  miferies  of  this  life.  Every  Chriftian,  when  right- 
ly exercifed,  reckons,  as  does  tlie  Apoitie  Paul,  "  that 
*'  the  fufferings  of  the  prefent  life  are  not  worthy  to 
"  be  compared  with  the  glory  that  fliall  be  revealed 
^*  in  us  *."     And,  as  the  final  poiiefiion  of  that  glo- 


rv 


*  Rom.  viii.  1%, 


440  Communion  with  God 

ly  will  quickly  make  them  forget  all  their  futferings 
when  pail ;  fo  the  beheving  profpecl  of  it  enables 
them  to  forget  them  even  while  they  are  prefent, 
and  to  .  rejoice  in  tribulations  therafelves.  Go  on, 
Chriftian,  to  rejoice  continually  in  your  God,  and  in 
the  lively  hope  of  his  glory  ;  and  fo  to  be  happy,  e- 
ven  in  the  midft  of  wretchednefs  and  mifery.  Even 
when  you  forrow  for  the  ligns  of  God's  difpleafure, 
you  may  rejoice  in  his  love.  And  your  joy  may  ex- 
ceed your  forrow;  for  "  his  wrath  lails  but  a  moment, 
"  and  he  rells  in  his  love."  When  your  body  is  af- 
feded  with  pain  or  licknefs,  and  you  forrow  on  that 
account ;  coniider  that  your  God  "  maketh  fore,  and 
"  he  bindeth  up ;  even  by  wounding,  his  hands  make 
"  w^hole."  He  heals  the  difeafes  of  the  foul  by  means 
of  thofe  afflictions  which  he  lays  upon  the  body.  Per- 
haps you  forrow  for  being  deprived  of  the  comforts 
of  a  prefent  life.  Your  riches  may  have  made  "  them- 
*'  felves  wings,  and  fled  away."  Your  good  name 
may  be  -blafted  with  the  poifonous  breath  of  the  falfe 
tongue.  Or,  your  deareil  relations  may  have  been 
called  off  by  death.  In  this  cafe  alfo  your  joy  may 
exceed  your  forrow,  as  far  ^s  wifdom's  durable  riches 
exceed  the  value  of  white  and  yellow  clay ;  as  far  a$ 
an  everlajling  name  in  heaven,  that  /Jjall  never  be  cut 
off,  is  better  than  a  name  among  periihing  mortals  in 
the  earth ;  and  as  far  as  a  hving  Redeemer  is  incom- 
parably better  than  dead  relations. — You  muft,  in  a 
little,  encounter  the  lail  enemy,  Death;  and  the  pro- 
fpecl of  this  may  have  filled  your  heart  with  forrow. 
But  ftill  your  joy  may,  and  ought  to  exceed  it ;  in  as 
far  as  a  life  of  eternal  happinefs  and  glory  beyond 
death,  is  better  than  the  continuance  of  a  frail,  pre- 
carious, 


the  Chrijlian's  Aim,  &c.  441 

carious,  mortal,  finning  life,  on  this  fide  of  it.  In  a 
word,  whatever  be  the  caufe  of  your  forrow,  it  can 
never  be  equal,  nor  comparable  to  the  caufe  of  your 
joy.  Your  joy,  therefore,  may  exceed  your  forrow, 
as  far  as  heaven  is  above  the  earth ;  as  the  unfeen 
things  of  the  eternal  world  exceed  the  things  that 
are  feen,  and  are  temporal ;  as  far  as  God  is  beyond 
a  comparifon  with  any  of  his  creatures.  You  may 
readily  find  an  antidote  for  all  your  forrows,  yourdif- 
couragements,  and  caufes  of  heavinefs,  by  going,  in  the 
exercife  of  faith,  as  David  here  refolves  to  go,  unto  God 
your  exceeding  joy, 

IV.  We  are  now  to  conclude  with  fome  improve- 
ment of  the  fubjed.  And  we  fhall  fatisfy  ourfelves 
with  the  following  inferences. 

I.  All  attendance  upon  divine  ordinances  muft  be 
fruitlefs  and  unprofitable,  when  perfons  are  not  con- 
cerned to  come  to  Chrill  in  ordinances.  You  have 
Jieard  that  Chrifl  was  the  great  antitype  of  the  altar 
to  which  this  text  immediately  refers.  And  his  righ- 
teoufnefs  was  the  fubftance,  whereof  ail  the  bloody 
facrifices,  that  were  offered  upon  that  altar,  were  but 
faint  fliadows.  As  no  perfon  could  come  into  the  ta- 
bernacle of  God,  without  pafling  by  the  altar ;  fo  no 
perfon  can  wait  acceptably  upon  any  ordinance,  in 
the  New  Tellament  church,  without  coming  to  Chrill 
by  faith ;  and  improving  his  righteoufnefs,  as  the  fole 
foundation  of  his  acceptance  with  God,  and  of  all  his 
expeclations  from  him.  The  fame  truth  is  clearly  fet 
before  us  by  our  Lord  himfelf,  in  the  parable  of  the 
marriage  feafl:.  That  feaft  is  emblematical,  not  mere- 
ly of  the  facramentai  feafl,  of  which  we  have  a  near 

profped  y 


442.  Communion  with  God, 

profped;  but  efpecially  of  the  feaft  which  God  makes 
to  all  people,  on  the  mount  of  a  gofpel  difpenfation. 
And  the  circumftance  of  the  man  who  had  not  a 
wedding-garment,  is  intended  to  point  out  the  dan- 
ger of  attending  any  ordinance  of  God,  without  being 
adorned  with  the  iniputed  righteoufnefs  of  Chriil.  I 
hope  no  perfon  has  received  a  token  of  admiilion  to 
the  Lord's  table,  who  is  not  fenlible,  at  leaft  in  fpecu- 
lation,  of  the  necellity  of  an  interelt  in  this  righteouf- 
nefs, in  order  to  an  acceptable  communicating.  But 
there  may  be  fome  prefent,  who  do  not  confider  it  as 
equally  necelTary  to  an  acceptable,  or  even  fafe  at- 
tendance upon  the  difpenfation  of  the  word.  1  there- 
fore give  warning  to  every  man  prefent,  and  every 
woman,  that,  as  you  all  fit  at  the  table  of  the  King 
of  heaven,  that  table  upon  which  is  ferved  up  the 
marriage  fupper  of  the  Lamb, — fo  the  King  himfelf 
will  aifuredly  come  to  fee  the  guells.  Yea,  he  is 
come  already.  And  if  any  perfon  in  this  affembly  is 
found  without  an  intereft  in  Chrift  and  his  righteouf- 
nefs, he  is  in  imminent  danger  of  having  that  fearful 
fentence  pail  againft  him,  and  executed  as  foon  as 
pail,  "  Bind  him  hand  and  foot,  and  take  him  away, 
"  and  caft  him  into  utter  darknefs ;  there  fhall  be 
"  weeping  and  gnaihing  of  teeth  *."  Since  you  are 
come  into  the  tabernacle  of  God,  if  you  would  not 
fall  a  prey  to  his  moft  dreadful  vengeance,  the  venge- 
ance, of  his  temple,  be  concerned  prefently  to  go  to 
bis  altar ;  by  a  believing  acceptance  and  improve- 
ment of  the  atoning  facrifice  of  Ghiril. 

2.  No  perfon  comes  really  and  acceptably  to  Chrift, 
-.vho  comes  not,  at  the  fame  time,  unto  God  through 

him 

*Matth.  ?xii.  II,  12,  i5» 


the  Cbrijlian^s  Mm,  &<•.  443 

liLJim.  We  go  not  to  the  alt^ir  of  God,  in  any  proper 
planner,  unlefs  we  go  likewife  to  God,  as  our  exceed- 
ing joy.  Perhaf)s  there  may  be  fome  ;  alas !  we  may 
fay  it  with  certainty,  there  are  many,  who  pretend  to 
come  to  Chrift,  and  make  ufe  of  his  atonement ;  and 
yejt  are  uttefly  carelefs  about  the  enjoyment  of  God, 
pr  an  intereft  in  him  as  their  portion.  But  as  "  he 
^*  that  hath  feeri  Cbrl/t  hath  feen  the  Father ;"  fo  he 
that  ever  hath  gone  to  Chrift,  has  gone  to  the  Father 
alfo.  He  that  is  not  concerned  to  improve  Chrift,  as 
Jiis  way  to  the  Father,  as  well  as  his  deliverer  from 
the  Father's  wrath,  is  yet  an  abfoiute  ftranger  to  him. 
if  you  defire  no  more  from  Chrift  but  deliverance 
from  hell,  you  have,  as  yet,  neither  part  nor  lot  in  him. 
For  every  real  Chriftian  has  the  fame  deftre  after  that 
happinefs  which  conftfts  in  the  enjoyment  of  God,  as 
he  has  after  falvation  from  that  mifery  which  muft 
be  the  confequence  of  fubjedion  to  his  wrath. 

3.  In  vain  will  any  perfon  attempt  to  come  unto 
God,  any  otherwife  than  through  Jefus  Chrift.  You 
muft  go  to  the  altar  of  God,  if  ever  you  would  go  to 
God  himfelf.  That  hfe  which  lies  in  the  favour  of 
God  can  never  be  enjoyed  by  any  finner,  unlefs  on 
the  footing  of  that  ranfom  which  Chrift  paid  to  the 
juftice  of  God  for  us.  Let  your  own  legal  heart  dic- 
tate what  it  will ;  ^et  legal  teachers  flatter  as  they 
will ;  all  other  methods  of  deahng  with  God,  but 
through  a  crucified  Redeemer,  will  prove  refuges  of 
lies  in  the  event.  Ifwe^  or  any  other  perfon,  or  even 
an  angel  from  heaven,  fliall  pretend  to  ftiew  you  ano- 
ther method  of  accefs^  to  God,  than  through  Chrift 
and  his  atoning  blood,  fuch  an  one  preaches  another 
gofpel;  and,  however  harfli  the  expreflion  may  feem, 

it 


444 


Coinmunlon  with  God 


it  has  been  ufed  by  an  infpired  Apoftle  ;  and  we  d@ 
not  helitate  to  ufe  it  after  him,  let  him  be  acctirfed. 
In  vain  will  you  offer  to  God  the  rags  of  your  own 
righteoufnefs ;  they  will  but  render  you  more  loth- 
fome  in  his  fight.  In  vain  will  you  truil  to  the  me- 
rits of  any  other  mere  man  ;  they  are  equally  infuf- 
ficient  as  your  own.  In  vain  will  you  attempt  to 
"  come  before  him  with  burnt-offerings,  or  with  calves 
*'  of  a  year  old  :''  he  will  not  "  be  pleafed  with  thou- 
**  fands  of  rams,  nor  with  ten  thoufands  of  rivers  of 
**  oil."  Youxfirjl-born  will  not  make  atonement /or 
your  tranfgrejjion;  nor  the  whole  fruit  of  yowx. body 
for  one  Jin  of  your  foul.  All  the  creatures  of  God, 
in  heaven  and  in  earth,  and  all  the  obedience  that 
they  can  ever  perform,  joined  with  all  the  fufferings 
that  they  could  undergo  through  all  eternity,  would 
not  be  fufiicient  to  redeem  the  foul  of  the  leafl  finner 
among  you ;  noi;  even  to  make  atonement  for  one  of 
the  lead  of  his  fins.  But  "  he  hath  fliewed  thee,  0 
"  man,  what  is  good."  In  this  gofpel  he  is  lliewing 
unto  you  the  only  good  which  can  be  accepted  of 
him,  as  the  ground  of  your  reftoration  to  his  favour ; 
even  the  Lord  Jefus  Chrifl,  and  his  righteoufnefs.  If 
ever  you  would  go  to  God,  fo  as  to  be  accepted  with 
him,  go  ihit  to  his  altar.  "  Put  ye  on  the  Lord  Jefus 
"  Chrifl,"  by  an  appropriating  faith.  Hold  up  his 
righteoufnefs  to  God,  as  the  foundation  of  all  your 
pleadings  with  him,  and  of  all  your  expedlations  from 
him.  In  this  way,  it  is  utterly  impoflible  that  you 
ihould  be  rejedled  ;  though  it  is  equally  impoflible 
that  ever  you  fliould  be  gracioufly  received  in  any 
other. 

4,  In 


the  Chrifiian*s  Aim,  &c.  44^5 

4.  In  this  text  we  may  fee  who  among  us  fliall  be 
acceptable  worfhippers  in  God's  tabernacles ;    and 
particularly,  who  will  be  welcome  guefls  at  his  holy 
table  to-day.     Every  one  of  us,  efpecially  intended 
communicants,  ought  to  put  the  queftion  to  his  own 
confcience,  which  this  royal  Pfalmift  elfewhere  puts, 
"  Who  Ihall  afcend  into  the  hill  of  the  Lord  ?  And 
"  who  fhall  ftand  in  his  holy  place  *  ?"   And  from 
this  fubjedl  every  one  may  gather  an  anfwer.     He 
who  can  appear  with  acceptance  before  God,  muft  he 
a  man  that  comes  into  his  courts  under  the  condud-^ 
ing  influence  of  his  light  and  truth.     His  prayer  ta 
God,  previous  to  his  coming,  will  have  been  the  fame 
for  fubftance,  if  not  in  words,  with  what  we  have  in- 
the  preceding  verfe.     "  O  fend  out  thy  light  and  thy 
"  truth ;  let  them  lead  me,  and  bring  me  to  thine 
"  holy  hill,  and  to  thy  tabernacles."     God  has  graci- 
oufly  anfwered  his  prayer,  and  he  comes  to  ordinances 
under  the  condud  of  the  Spirit  of  God,  working  ef- 
ficacioully  by  means  of  his  word.    He  muft  be  a  man 
who  turns  his  back  upon  the  world,  and  endeavours 
to  lift  up  his  foul  to  God  himfelf.     The  carnality  of 
his  he^rt  will  be  his  burden.  His  petition  will  be  that 
of  the  Pfalmift,  "  Turn  thou  avv^ay  mine  eyes  from  be- 
"  holding  vanity  ;  and  quicken  me  in  thy  way  f." 
He  muft  be  one  who  claims  God  as  his  only  portion ; 
and  looks  for  all  his  happinefs,  both  in  time  and  thro' 
all  eternity,  in  the  enjoyment  of  him :    One  who 
makes  God  his  refuge  in  every  time  of  need,  and  ha- 
bitually comes  to  him  with  all  his  complaints,  and 
with  all  his  fupplications :  One  who  waits  upon  ordi- 
nances 
*  Pf^l.  xxiv.  3.        f  Pfal.  cxix.  37. 


44^  Communion  with  God 

nances  from  a  iincere  defire  to  fee  the  glory  ot  God^ 
and  to  enjoy  communion  with  him,  in  thofe  means  of 
his  own  appointment :  One  v/ho  longs  for  the  full 
and  immediate  enjoyment  of  God  in  heaven,  and  aims 
at  making  progrefs  daily  towards  that  better  country: 
One  who  wifhes  to  have  all  his  dealings  with  God 
through  the  Lord  Jefus  Chrift  ;  and  fo  comes  to  God 
only  hy  his  ov/n  altar.  In  a  w^ord,  he  muit  be  one 
who  confiders  God  in  Chrill  as  his  exceeding  joy ; 
and  has  fome  experience  of  rejoicing  in  him,  even  in 
his  worft  condition.  There  is  nothing  lipon  which 
he  meditates  with  fuch  dehght ;  nothing  that  he  fo 
ardently  longs  for ;  nothing  from  which  he  would 
not  rather  be  feparated ;  nor  any  thing  in  which  he 
fo  much  glories,  as  God  himfelf.  If  this  is  the  cafe 
with  you,  you  are  welcome  into  his  tabernacles ;  wel- 
come to  a  feat,  and  to  a  feait  at  his  table.  If  not, 
you  had  need  to  beware  how  you  "  go  to  the  altar  of 
*^  God." 

5.  We  may  here  fee  the  duty^nd  intereil  of  every 
perfon  to  whom  the  gofpel  comes,  revealing  the 
method  of  accefs  to  God  through  a  crucified  Re- 
deemer. It  is  prefently  to  follow  the  pattern  that 
David  fets  before  us  in  the  text.  You  are  all  come^ 
by  external  appearance  and  profeffion,  to  God's "  holy 
"  hill,  and  to  bis  tabernacles."  Beware  of  fatisfying 
yourfelves  with  this ;  but  fee  that  you  go  yet  a  little 
further.  Go,  by  faith,  to  Chrift,  the  altar  of  God; 
a?id  to  Gcdy  in  Chrid,  as  your  exceeding  joy . 

You  v/ho  are  favingiy  acquainted  with  God  aireU- 
dy,  be  concerned  to  come  to  Chrill  anevv^,  as  your 
way  to  the  Father,  by  a  repeated  application  to  his 

atoning 


the  Chrijliarts  Aim^  &<5.  44/ 

atoning  blood.  Come  to  God  through  him,  by  a  re- 
newed choice  of  him,  and  a  renewed  claim  to  him, 
as  "  the  ftrength  of  your  heart,  and  your  portion  for 
"  ever."  You  need  not  be  told,  at  leaft  you  ought 
not  to  need  to  be  told,  that  you  are  always  alike  wel- 
come. And  your  entertainment  fhall  be  no  Vv^orfe 
than  it  was  when  you  came  before*  You  may  in- 
deed, have  rendered  yourfelf  unworthy  of  a  gracious 
reception,  by  falling  anew  into  Hn.  But  your  God 
hates  putting  away.  He  invites  you  to  come  for  new 
intimations  of  pardon  and  peace.  He  is  prefently 
faying  to  you,  and  he  is  propoling  to  feal  it  in  a  little, 
"  I,  even  I,  am  he  that  blotteth  out  thine  iniquities, 
"  for  mine  own  fake ;  and  will  not  remember  thy 
**  fins  any  more."  Aw^ay,  then,  with  all  your  unbe- 
lieving difcouragements  and  down-caftings.  They 
are  peculiarly  unfuitable  for  fuch  a  time  as  this, 
"  Trufl  in  God,  iox you  fhall  yet  praife  him:  he  is  the 
"  health  o^ your  countenance,  and  your  God." 

You  who  are  hitherto  ilrangers  to  God,  you  are 
equally  welcome  to  come  to  him  by  the  way  of  his 
altar ;  yes,  equally  welcome  as  thofe  who  have  enjoy- 
ed moft  intimacy  with  him.  before.  Yea,  there  fhall  be 
more  joy  in  heaven  at  your  coming,  than  at  the  coming 
of  many  who  were  faints  before.  You  mufl  be  mi- 
ferable  if  you  flay  at  a  diflance  from  God.  All  the 
world  cannot  make  you  happy  without  him.  Nay^ 
*'  all  that  are  far  off  from  him  Ihall  perifh :  them  that 
"•  go  a-whoring  from  him,  he  will  infallibly  dellroy." 
Bul^  in  coming  to  him,  you  fhall  find  a  fupply  of  all 
your  wants,  a  relief  from  all  your  diflreffes,  an  eaie  of 
all  your  buraens,  and  a  complete  laasf action  of  all 

your 


44^  Communion  with  God,  &c. 

your  moll  extenfive  delires.  And  now  is  your  bed 
time.  You  are  prefent  in  his  tabernacles ;  and  here 
he  is  to  be  found. 

Come,  then,  let  us  all  fay,  and  while  we  fay  it,  let 
us  put  it  in  execution ;  let  faints  and  linners,  com- 
municants and  fpedators,  minifters  and  people,  fay, 
Now  "  will  I  go  to  the  altar  of  God  ;  unto  God  my 
"  exceeding  joy :  and  upon  the  harp  will  I  praifc 
«  thee,  O  God,  my  God." 


SER« 


SERMON    XVL 

A  Look  into  the  Grave  ofChrift. 


Matth.  xxviii.  6» 

COME,  SEE  THE  PLACE  WHERE  THE  LORD  LAY. 

A  Gain  is  the  Lord  favouring  us  with  an  opportu* 
nity  to  commemorate  the  death  of  Chrift,  in  the 
facrament  of  the  holy  Supper,  But  it  is  matter  of 
endlefs  praife,  that  we  have  not  a  dead  Chrift  to  com- 
memorate. All  the  confolatioh  and  advantage,  that 
may  be  drawn  from  the  death  of  Chrift,  had  eternal- 
ly been  buried  in  the  grave  with  him,  if  he  had  not 
rifen  "  from  the  dead  on  the  third  day ,  according  to  the 
"  Scriptures."  But  we  have  reafon  to  be  cheerful  in 
going  about  the  work  of  this  day  ;  we  may  eat  our 
facramental  bread  with  glad nefs^  and  drink  our  wine 
with  a  merry  hearty  when  we  conlider,  that  he,  whofe 
death  is  fymbolhcally  reprefented  in  that  ordinance, 
is  now  alive,  and  at  the  right  hand  of  God,  in  the 
heavenly  places.  When  we  thus  go,  in  a  myftical 
manner,  to  his  grave's  mouth,  it  may  afford  us  folid 
eonfolation,  that  we  may  do,  in  the  exercife  of  faith, 
what  thefe  women  were  invited  literally  to  do,  in  the 
Vol.  I.  Ff        *  words 


450  ^  Look  into  the  Grave  ofChrift, 

words  of  this  text;  "  Come,  fee  the  place  where" the 
'*  Lord  lay." 

This  infpired  Apoflle  and  Evangelift,  having  given 
a  full  account,  in  the  preceding  chapter,  of  the  con- 
cluding part  of  Chrill's  fufferings ;  of  his  death  and 
burial ;  and  of  the  pains  which  the  Pharifees  took  to 
prevent  his  difciples  from  ftealing  away  his  dead  body, 
with  a  view  to  impofe  upon  the  world  by  the  news 
of  a  faife  refurredlion ,  he  comes,  in  this  chapter,  to 
conclude  his  liiftory  of  the  pubhc  miniftry  of  Chrift, 
with  fome  account  of  his  refurredion,  with  what  ac- 
companied it,  and  what  followed  upon  it. 

In  the  firft  verfe,  he  gives  an  account  of  the  co- 
ming of  the  two  Maries,  Mary  Magdalane  and  Mary 
the  mother  of  James  and  Judas,  the  couHns  of  our 
Lord,  to  the  fepulchre,  in  which  the  body  of  Chrift 
had  beeri  laid,  early  on  the  morning  of  the  firft  day 
of  the  week.  They  came,  as  Mark  informs  us  ^, 
bringing  fpices  to  embalm  him;  but  God  had,  before 
their  coming,  taken  a  more  efFedual  method  to  pre- 
vent his  feeing  corruption^  as  we  fee  in  the  following 
verfes. 

The  time  being  come  when  Chrift  muft  rife  again, 
after  having  continued  "  three  days  and  three  nights 
"  in  the  lieart  of  the  earth,"  according  to  his  own 
predidon,  a  great  earthquake  accompanied  his  refur- 
reclion.  To  fliew  th^t  it  v/as  no  want  of  power  fo 
defend  his  life,  that  made  him  fubmit  to  die;  but 
that  he  had  a  foTereign  power  over  the  whole  world 
and  all  its  inhabitants,  he  ftiook  the  earth  itfelf  as  he 
rofe  from  the  bofom  of  it.  This  earthquake,  though 
mentioned  by  the  Evangehft  after  the  women's  arri- 
val at  the  fepulchre,  feems  evidently  to  have  taken 

place 
*  Mark.  xvi.  i. 


A  Look  into  the  Grave  ofChriJi,  4x;t 

place  before  it ;  probably  while  they  were  on  their 
way  thither.  Had  they  been  then  at  the  grave,  they 
behoved  to  be  eye-witnefles  of  the  refurredion  of 
Chrifl ;  but  the  firil  thing  that  they  faw  was  the  an- 
gel fitting  upon  the  ilone :  probably  the  keepers  were 
all  gone  before  the  womens  arrival. 

Thefe  keepers  might  eafily  have  prevented  the  di- 
fciples  from  ileahng  away  the  body ;  but  they  could 
not  prevent  the  Mailer  from  rifing  out  of  his  grave : 
nor  could  they  {land  the  appearance  of  his  angel. 
How  unlike  were  they  to.  detain  the  Lord  of  Angels 
in  the  grave,  who  were  not  able  to  bear  the  fight  of 
one  of  his  fervants  ?  The  buried  work  of  Chriil  can- 
not be  held  in  the  grave  by  any  of  its  enemies,  any 
more  than  his  body.  They  may  apprehend  them- 
felves  fecure  of  fuccefs,  when  they  are  permitted  to 
**  feal  the  ftone,  and  fet  the  watch."  But  heaven 
and  earth  fiiall  both  be  fiiaken  ;  and  all  the  enemies 
of  Chriil  fiiall  "  become  dead  men"  indeed,  rather 
than  the  promifed  refurredlion  of  his  interefts  fiiall  be 
prevented,  or  even  delayed  a  moment  beyond  the 
time  appointed. 

In  the  5th,  6th,-  and  7th  verfes,  we  are  informed 
what  this  angel  faid  to  the  two  women,  in  the  follow- 
ing  particulars. 

i.  He  fortifies  them  againft  all  unneflary  fears  and 
mifapprehenfions ;  by  faying  unto  th^m,  fear  not  ye. 
The  appearance  of  fpirits  in  a  bodily  fliape,  whether 
good  or  bad,  feldom  or  never  failed  to  affect  thofe 
who  faw  them  with  fear.  The  guard,  who  were  fent 
to  watch  the  fepulchre,  might  well  be  afraid  of  the 
angel.  He  v/as  no  friend  to  the  bufinefs  in  which 
they  were  engaged.     But  it  was  otherwife  with  re-> 

F  f 2  gard 


45^         -^  Look  into  the  Grave  ofCbrift. 

gard  to  thefe  women.  The  errand  upon  which  he 
came  was  moft  agreeable  to  their  inchnations;  though 
it  would  feem  to  have  been  altogether  beyond  their 
prefent  expedlations.  And  therefore,  it  was  wholly 
unneceflary  that  they  fhould  be  afraid  of  his  ap- 
pearance. 

2.  He  informs  them  that  he  was  no  ftranger  to 
their  errand.  "  I  know  that  ye  feek  Jefus,  who  was 
*'  crucified."  They  had  waited  on  his  perfon,  and 
attended  his  miniflry,  with  much  fatisfadlion,  while 
he  hved  :  and  now  they  could  not  flay  away  from 
him,  even'  when  they  apprehended  he  was  dead. 
They  who  love  Chrift,  will  often  repair  to  thofe  pla-. 
ces  where  they  expedl  to  find  him.  And  they  who 
feek  Jefus  have  no  reafon  to  be  afraid  of  unkind  u-^ 
fage,  either  from  God  himfelf,  or  from  any  of  his  faith- 
ful fervants,  who  know  their  errand.  If  there  are 
any  prefent,  and  I  truft  there  are  not  a  few,  who 
have  come  hither  to-day  on  this  errand,  even  though 
their  hearts  are  filled  with  unbeheving  fears  and  jea- 
loufies ;  we  are  warranted  to  fay  to  them,  as  this  an- 
gel to  thefe  two  difconfolate  Maries,/^flr  not  ye,  God 
is  pleafed  with  your  errand.  This  is  a  comfortable 
evidence  that  he  is  pleafed  with  your  perfons.  And 
you  fhall  have  no  occafion  to  go  away  with  a  heavy 
heart. 

3.  He  tells  them,  that  they  were  miftaken  in  feek- 
ing  for  Chrifl  in  the  grave,  where  he  no  longer  was. 
"  He  is  not  here ;  for  he  is  rifen  as  he  faid."  Once 
and  again  had  Chrift  told  them  that  he  was  to  be 
killed  at  Jerufalem,  and  to  rife  again  from  the  dead 
on  the  third  day.  But  fuch  was  the  forrow  that  had 
filled  their  hearts,  and  fuch  their  unacquaintance 

with 


A  Look  into  the  Grave  ofChrift.  453 

with  the  Scriptures,  that,  though  they  had  feen  one 
part  of  the  predidion  fulfilled,  they  feem  to  have  had 
no  expectation  of  the  fulfilment  of  the  other.  Nei- 
ther they,  nor  any  of  their  fellow  difciples,  appear  to 
have  entertained  a  thought  of  his  refurredion.  Thefe 
words  contain  a'  gentle  reproof  for  their  inattention 
and  unbeHef.  And  they  are  happily  difappointed, 
in  being  informed,  by  indifputable  authority,  that  he 
was  alive  whom  they  fought  among  the  dead. 

4.  He  invites  them  to  fatisfy  themfelves  about  the 
truth  of  what  he  faid,  by  looking  into  the  empty  fe- 
pulchre.  *'  Come,  fee  the  place  where  the  Lord 
"  lay."  By  looking  into  the  grave,  they  might  have 
the  teftimony  of  their  own  fenfes  that  he  was  not 
there;  and  they  might  alfo  have  confiderable  evi- 
dence that  he  was  rifen.  As  it  js  fin  and  wickednefs 
that  comes  not  to  the  light,  fo  it  is  error  and  falfhood 
that  Ihuns  the  trial.  Truth  can  fuffer  nothing  by 
the  moll  narrow  fcrutiny.  Why  Ihould  any  perfon 
who  wifiies  to  fpeak  the  truth,  be  unwilHng  to  fubmit 
his  dodrine  to  a  regular  trial ;  when  even  an  angel  of 
God  fubmitted,  and  required,  that  the  truth  of  his 
aflertion  Ihould  be  tried  by  two  poor  women? 

5.  He  gives  them  a  charge,  to  carry  the  good  ti- 
dings which  they  had  heard  to  the  reft  of  the  difci- 
ples, and  inform  them,  that  Chrift  would  keep  the 
afiignation  that  he  had  made  before  his  death,  to 
meet  them  in  Galilee.  "  Go  quickly,  and  tell  his 
"  difciples,  that  he  is  rifen  from  the  dead:  and  behold 
"  he  goeth  before  you  into  Galilee  ;  there  Ihall  you 
"  fee  him.  Lol  I  have  told  you."  They  who  have 
heard  or  feen  any  thing  comfortable  concerning 
Chrift,  ought  to  take  the  firft  opportunity  of  imparting 

FfS  '  it 


454  -^  ^^^^  ^^^^  ^^^^  Grave  ofCbrlJt, 

it  to  fellow-difciples,  that  they  alfo  may  fhare  in  th« 
confolation. 

It  is  thQ  fourth  of  thefe  from  which  we  intend, 
through  divine  affiflance,  to  fpeak  a  httle  at  prefent ; 
as  it  is  expreft  in  thefe  words,  "  Come,  fee  the  place 
"  where  the  Lord  lay."  And,  as  I  wifh  not  to  be  te~ 
dious,  I  fliall  only 

I.  Shew  you,  in  a  few  particulars,  what  is  import- 
ed in  the  words ;  and  then 

II.  Deduce  a  few  inferences,  for  the  improvement 
of  them, 

I.  The  words,  I  conceive,  import,  among  others, 
the  following  things : 

FirJ},  That  he,  concerning  whom  the  angel  fpake, 
is  the  Lord.  Though  he  made  but  a  mean  appear- 
ance in  the  eyes  of  the  prejudiced  Jews ;  being,  to 
them,  "  as  a  root  fpringing  out  of  a  dry  ground,"  who 
had  "  no  form  nor  comelinefs  in  him  why  tbey  fhould 
delire  him;"  yet  he  was  really  pomean  perfon.  They 
who  had  their  eyes  opened,  even  in  the  days  of  his 
flefh,  "  beheld  his  glory,  as  the  glory  of  the  only  be- 
"  gotten  of  the  Father."  By  his  refurredion,  he  was 
now  "  declared  to  be  the  Son  of  God  with  power." 
And  this  angel  confirms  the  declaration,  by  calling, 
him  the  Lord,  Oh  I  how  widely  are  thofe  men  mif- 
taken,  who  think  to  judge  of  fpiritual  objedts  by  the 
maxims  of  worldly  wifdom  ?  This  was  it  that  led  the 
Jews  to  crucify,  as  an  impoftor,  him  whom  angels 
acknowledged'  as  the  Lord,  You  have  no  reafon, 
Chrillian,  to  be  afliamed  of  your  adherence  to  the  in- 
terelts  of  your  Redeemer,  even  when  they  are  at  the 
loweft.     The  men  of  a  carnal  and  blind  world  may 

defpife 


A  Look  into  the  Grave  ofChriJl.  455 

defpife  you  upon  that  account,  as  they  defpifed  him- 
self ;  but  your  fentiments  concerning  him,  and  your 
fubjedion  to  hhn,  are  approved  in  heaveii.  There 
is  not  an  angel  about  the  throne,  who  will  not 
cheerfully  join  with  you,  in  calling  him  the  Lord. 
If  it  fhould  be  afked  on  what  account  he  is  £b 
denominated  ?  We  anfwer  in  the  following  particu- 
lars. 

1.  He  is  the  Lord  of  Chriftians,  the  king  of  faints. 
God  hath  fet  him,  as  his  "  king,  upon  bis  holy  hill  of 
"  Zion."  All  the  difciples  called  him  Lordy  while  he 
was  among  them.  Mary  Magdalane,  when  fhe  came 
alone  to  the  fepulchre,  before  the  arrival  of  the  othe'r 
Mary,  complained,  in  the  hearing  of  this  facile  angel, 
who  was  then  accompanied  with  another,  that  fome 
**  had  taken  away  her  Lord,  ar.d  /he  knew  not  where 
**  they  had  laid  him."  Now  the  angel,  approving 
the  appellation  that  fhe  had  given  him,  anfwers  her  in 
her  own  dialed.  Thomas,  though  he  daggered  about 
^cknow^ledging  him  in  that  charader,  while  he  belie- 
ved him  to  be  ftill  dead,  was  cheerful,  after  he  faw 
him  alive,  in  crying  out  to  him.  My  Lord  and  my  God. 
This  is  the  language  of  every  foul,  the  moment 
that  it  is  brought  among  the  number  of  his  genu- 
ine difciples.  And  every  fuch  perfon,  while  he  cmUs 
him  Lordy  is  careful  to  fhew  himfelf  in  earneft,  by 
*'  doing  the  things  which  he  fays." 

2.  He  is  the  Lord  of  angels.  This  angel  fpake  of 
him  in  the  common  dialed  ufedby  his  difciples;  here- 
by confeffing  himfelf  to  be  their  fellow-fervant,  and 
acknowledging  Chrift  to  be  his  Lord,  as  well  as  theirs. 
Indeed  he  could  not  do  otherwife.  "  When  God 
"  brought  his  only  begotten  Son  into  the  world,  he 

"  fliid. 


45^  ^  Look  into  the  Grave  ofChrift, 

"  faid,  Let  all  the  angels  of  God  worfhip  him*."  Not 
only  is  he  the  objed  of  their  worfhip,  confidered  as 
God  equal  with  the  Father.  Even  as  our  mediator, 
as  God  incarnate,  they  are  commanded  to  worlhip 
him.  Not  only  are  angels  and  authorities  and  powers 
made  fubjed  to  him  in  his  prefent  eltate  of  exalta- 
tion ;  they  were  fo,  as  foon  as  God  brought  him  into 
the  world,  even  in  his  humbled  eftate.  When  he  lay 
a  helplefs  babe,  in  the  manger  at  Bethlehem,  the  an- 
gels of  God  worihipped  him,  as  well  as  the  wife  men 
of  the  Eaft.  So  did  they  when  he  lay,  a  breathlefs 
corpfe  in  the  tomb  of  Jofeph.  He  was,  indeed, "  made 
"  a  httle  lower  than  the  angels  for  the  fuffering  of 
"  death ;"  as  death  is  a  Hep  of  humihation  to  which 
angels  have  no  occafion  to  fubmit.  But  even  then 
he  was  not  lower  than  the  angels  in  point  of  dignity; 
nor  was  his  authority  over  the  angels  at  that  time 
fufpended.  Angels  are  ftill  the  domeftic  fervants  of 
our  glorious  King,  whom  he  employs  in  melTages  of 
grace,  and  as  "  miniftring  fpirits,  fent  forth  to  mini- 
"  fter  to  them  that  Ihall  be  the  heirs  of  falvation.'* 
Angels  had  never  any  occafion  for  Chrill,  as  a  re- 
conciling High-priefl;  becaufe  God  was  never  an- 
gry with  them. ,  But,  as  he  is  our  Mediator,  he  is 
really  the  King  and  Lord  of  angels,  as  well  as  of 
faints. 

3.  He  is  the  Lord  God ;  the  infinite,  the  eternal 
and  independent  Jehovah,  Though  he  fubmitted 
to  be  laid  in  a  grave,  and  continued  "  three  days  and 
"  three  nights  in  the  heart  of  the  earth,"  he  is  "  the 
"  everlafting  God,  the  Lord,  the  Creator  of  the  ends 
"  of  the  earth,  who  fainteth  not,  neither  is  he  wea- 

- "  ry,"- 

*  Heb.  i.  6. 


A  Look  into  the  Grave  ofChrift,  457 

u  j.y '»  That  he  was,  in  every  refpecl,  equal  with  the 
Father  and  Holy  Gholl,  is  plainly  intimated,  in  that 
aftonifhing  commiflion  which  was  given  to  the  fword 
of  divine  juftice  againft  him :  "  Awake,  O  fword," 
fays  God  the  Father,  "  againft  my  fhepherd,  and  a- 
"  gainft  the  man  that  is  my  fellow  *."  Herein  is, 
indeed,  a  myftery,  that  neither  men  nor  angels  will 
ever  be  able  fully  to  comprehend.  A  man,  and  yet 
God's  fellow  !  A  perfon  who  was,  from  all  eternity, 
**  in  the  form  of  God,  and  thought  it  no  robbery  to  be 
"  equal  with  God ;"  yet  appearing  "  in  the  form  of  a 
"  fervant,  and  found  in  fafhion  as  a  man  !  God  made 
^'  manifeft  in  the  flelh;'*  as  it  is  one  of  the  deepeil 
myfteries  that  ever  was  revealed  to  men ;  fo  it  is  the 
greaft  wonder  that  ever  was  accomphfhed  by  the 
hand  of  omnipotence.  But  the  event,  however  won- 
derful, was  real.  They  who  deny  the  divinity  of 
Chrift,  as  they  are  guilty  of  blafphemy  againft  God  ; 
fo  they  do  the  great  eft  injury  to  the  church  of  God. 
They  overturn  the  whole  foundation  of  our  faith  and 
hope.  Nothing  lefs  than  the  blood  of  an  infinite  per- 
fon could  pay  our  debt  to  juPcice.  And  if  our  Re- 
deemer was  not  fuch  a  perfon,  all  his  fuiferings  Vv^ere 
vain,  and  fo  is  our  faith.  But  you.  may  be  comfort- 
ed, believer ;  your  debt  is  fully  paid.  He  who  paid 
it  is  a  divine  perfon.  He  was  declared  to  be  the 
LORD,  by  an  angel  from  heaven,  at  his  birth.  And 
here  another  angel  gives  him  the  fdme  deiignation, 
immediately  after  his  refurreclion.  He  is  acknowled-^ 
ged,  and  fubmitted  unto,  both  in  heaven  and  in  earth, 
as  the  fupreme  Lord  of  ail  things.  And  you  are  cal- 
led, this  day,  to  come  forward,  in  the  exercife  of  faith, 
and/c"^  the  place  where  the  Lord  lay^ 

Secondly , 
*  Zech.  xiii.  7. 


45?  ^  Loo\  into  the  Grave  of  Chrijl. 

Secondly^  The  words  import,  that,  though  Jefus 
Chriit  was  the  Lord,  yet  he  adually  continued  for  a 
feafon  in  the  grave.  The  ^ord  of  glory  w^as  really 
crucified;  he  died,  and  was  buried.  And  concerning 
this  wonderful  event,  the  following  things  are  to  be 
obferve^. 

I.  He  ceafed  not  to  be  the  Lord  even  when  he  lay 
m  the  grave.  Even  then  the  union  of  his  human  na- 
ture with  his  divine  perfon  was  not  diflblved.  Though 
death  diiTolved  the  union  between  his  foul  and  his  bo- 
dy, the  other  union  was  incapable  of  being  affeded 
by  it.  Both  his  foul  and  his  body  continued  united 
to  his  divine  nature,  even  when  they  were  disjoined 
from  one  another  :  in  the  fame  manner  as  both  the 
fouls  and  the  bodies  of  his  people  continue  myilically 
united  to  him  when  they  are  in  the  Hate  of  the  dead. 
Neither  was  ought  of  his  divine  glory  or  bleifedneft 
diminifhed  by  his  lying  in  the  grave.  Even  wher^ 
he  was  at  the  loweft  ftep  of  his  humiliation  on  earth, 
lie  enjoyed  in  heaven,  all  the  glory,  dignity,  and  ho- 
nour, that  are  common  to  him  with  the  other  perfons 
of  the  Godhead ;  and  even  all  that  power  and  glory 
which  belong  to  his  mediatory  charader.  Other 
lords  and  princes,  as  foon  as  their  breath  departs,  their 
authority  and  dignity  expire  with  them,  or  devolve 
upon  another ;  but  when  he  lay  in  the  grave,  he  fat 
iikewife  upon  the  throne,  and  fwayed  \mfceptre  of 
righteoufncfs  in  the  fame  manner  as  he  did  before, 
and  will  do  for  ever. 

2  It  was  not  without  reafon  that  our  Lord  fubmit- 
ted  to  be  laid  in  a  grave.     It  was  agreeable  to  his  e- 
ternal  undertaking,  and  was  a  part  of  that  abafement 
to  which  he  fubmitted  fpr  our  fakes.    It  was  not,  in- 
deed, 


A  Look  into  the  Grave  ofChnJl,  459 

deed,  any  part  of  his  fulTering  work  ;  nor  was  it  ne~ 
ceflary  to  complete  the  payment  of  our  debt  to  juf- 
tice.  All  of  this  kind  \N2isJi:i/bed  when  " he  bowed 
"  the  head,  and  yielded  up  the  ghofl."  But  it  was 
neceflary,  chiefly  on  the  following  accounts. 

(j.)  To  prove  that  he  was  really  dead.  Had  he 
lifen  from  the  dead  as  foon  as  he  was  taken  down 
from  the  crofs,  his  enemies  might  have  pretended 
that  he  was  never  dead  ;  and  his  followers  v/ould  not 
have  had  fufficient  evidence  that  he  was.  But,  when 
he  continued  fo  long  in  the  ilate  of  the  dead ;  when 
his  body  was  all  the  while  Ihut  up  in  a  tomb,  where 
he  could  not  have  lived  ;  and  when  it  continued  to 
have  the  fame  appearance  that  other  dead  bodies 
have,  for  fuch  a  length  of  time,  there  could  be  no 
room  to  queftion  the  reality  of  his  death.  And,  tho' 
many  have  controverted  his  refurreclion,  none  has  e- 
ver  undertaken  to  deny  his  death.  This  important 
fad,  upon  which  the  whole  fabric  of  the  Chriftian 
faith  is  founded,  is  eftablifhed  beyond  a  doubt- 

(2.)  That  the  glory  of  his  refurreclion  might  be 
the  more  illuftrious.  Had  there  been  any  doubt  a- 
bout  his  death,  his  refurreclion  alfo  would  have  been 
doubtful;  and  he  would  not  have  been  declared  with 
fo  much  evidence,  "  to  be  the  Son  of  God  with  pow- 
"  er,  by  his  refurredion  from  the  dead."  For  this 
reafon  alfo,  divine  providence  ordered  it,  that  he  was 
buried  in  a  new  tomb.  When  the  man  was  caft  in- 
to the  tomb  of  Eliiha,  he  revived,  and  flood  upon 
his  feet  *.  And  if  Chrill  had  been  buried  in  a  grave 
where  any  other  was  buried  before  him,  more  efpeci- 
ally  if  he  had  rifen  immediately  after  he  Vvas  laid  in 

*  2  Kings  xiii.  21. 


460  A  Look  into  the  Grave  of  Chrift. 

it,  his  refurredlion  might  have  been  afcribed  to  fome 
fecret  virtue  in  the  tomb  itfelf,  er  in  the  bones  that 
lay  in  it,  fimilar  to  that  which  proceeded  from  the 
bones  of  EUfha.  But  now  it  is  manifeil  that  he  rofe 
fiom  the  dead,  and  that  by  his  own  power* 

(3.)  That  he  might  fandify  the  grave  to  his  peo- 
ple,  and  encourage  them  to  lay  their  bodies  down 
in  that  houfe  of  lilence,  in  the  hope  of  a  bleifed  re- 
furredlion.  "  In  all  things  it  behoved  him  to  be 
**  m.ade  like  unto  his  brethren ;"  and  he  became  like 
us  in  his  burial,  as  well  as  in  all  the  reft.  As  it  is 
matter  of  great  confolation  to  a  Chriftian  under  ad- 
verlity,  that  "  the  fufFerings  of  Chrift  are  fulfilled  in 
'''him;''  fo,  in  the  view  of  lying  down  in  the  grave, 
nothing  can  be  more  encouraging  than  the  confidet- 
ation,  that  this  is  "  the  place  where  the  Lord  lay." 

3.  The  Lord  was  not  confined  in  the  grave  by  a- 
ny  external  force.  He  lay  there  voluntarily,  as  a  mai> 
lies  in  his  bed  of  reft.  He  was  voluntary  in  all  his 
fufFerings.  So  himfelf  aflures  us,  particularly  con- 
cerning his  death.  "  No  man  taketh  my  life  from 
"  me  ;  but  I  lay  it  down  of  myfelf :  I  have  power  to 
"  lay  it  down,  and  I  have  power  to  take  it  again : 
*'  this  commandment  have  I  received  of  my  father  *." 
It  was  equally  fo  in  relation  to  his  burial  and  conti- 
nuance  in  the  grave.  In  his  fufFerings,  he  was  paf- 
five  in  one  refpect,  as  well  as  adive  in  another.  Men 
betrayed  and  murdered  him,  though  he  laid  down 
his  fife  of  himfelf.  But  in  his  continuance  in  the 
grave,  none  was  adlive  but  himfelf;  nor  was  he  paf- 
flve  in  any  refpedl.  He  perfedlly  overcame  death, 
as  well  as  him  that  had  the  power  of  death,  by  the 

ad 

» 

•John  X.  J 8. 


A  Look  into  the  Grave  ofChrifl,  461 

a6l  of  dying.  And  neither  death  nor  devils  had  pow- 
er to  detain  him  a  moment  in  the  grave.  Even  di- 
vine juftice  could  not  demand  his  continuance  in  it ; 
for  juftice  had  received  full  fatisfadlion  before  he  was 
laid  in  it  at  all.  It  was  his  own  free  and  voluntary 
choice,  for  fuch  reafons  as  thofe  mentioned  above. 

4.  In  the  grave  our  Lord  relied,  both  from  his  do- 
ing and  from  his  fuiTering  work.  With  regard  to 
both,  he  truly  faid  it  is  Jim/bfd,  when  jufl  expiring 
on  the  crofj.  To  lie  is  a  pofture  of  reft;  and  the 
grave  was  "  the  place  where  the  Lord  lay."  During 
his  continuance  in  it,  he  neither  did  nor  fufFered  any 
thing  towards  the  fulfilment  of  the  condition  of  the 
covenant.  That  article  of  our  creed,  which  fpeaks  of 
his  having  defcended  into  bell,  muft  be  underftood 
with  much  caution,  according  to  the  explication  gi- 
ven of  it  by  the  WjUmnJler  Ajfenihly.  Nothing  can 
be  more  abfurd  or  unfcriptural  than  to  underlland  it 
in  a  literal  fenfe,  as  if,  during  his  continuance  in  the 
grave,  his  foul  had  locally  defcended  into  the  place 
of  the  damned ;  there  to  fuffer  the  wrath  of  God  for 
a  time.  That  his  foul  was  in  heaven,  enjoying  a 
foretafte  of  that  glory  which  he  now  poflefTes  as  the 
reward  of  h^s  finilhed  work,  is  apparent  from,  his  fay- 
ing to  the  penitent  thief  on  the  crofs,  "  To-day  fhalt 
"  thou  be  with  me  in  paradife  *"."  Thus  it  was  with 
him  as  it  is  with  his  people  ;  whofe  fouls,  at  their 
death,  "  enter  into  peace,"  while  their  bodies  reft  in 
their  graves,  as  in  their  beds,  "  each  one  walking  in 
"  his  uprightnefs  •\r 

5.  The  Lord's  lying  in  the  grave  is  an  event  pafl 
and  over.     So  it  was  even  when  thefe  words  were 

fpokea 
*  Luke  xxiji.  43.  f  Ifa.  Ivii.  2. 


462         ^  Look  into  the  Grave  of  chrift, 

fpoken  by  the  angel.  It  is  not  the  place  where  he 
lieth;  but  the  .lace  where  he  lay.  "  His  refurrec- 
"  tion  from  the  de3.d  proved  him  to  be  the  Son  of  God 
"  with  power."  And  it  contained  his  difcharge  fot 
our  criminal  debt,  which  he  paid.  Had  he  never 
rifen,  there  had  been  no  evidence  that  he  was  really 
the  Son  of  God ;  nor  any  evidence  that  juitice  was 
fatisfied  by  what  he  did  and  fufFered.  The  oppo- 
fite  of  both  had  been  denlonftrated.  All  that  he  did 
and  fuffered  in  his  life  had  been  proved  to  be  vain 
and  ufelefs.  Arid  all  our  hopes  had  continued  for  e- 
ver  buried  in  the  fame  grave  with  him.  Well  might 
his  difciples  be  difcouraged  while  he  lay  in  the  grave ; 
when  they  had  fo  little  hope  of  his  refurredion.  No 
wonder  they  hadalmofl  given  over  to  think,  '*  that 
"  it  had  been  he  who  Ihould  have  redeemed  Ifrael." 
But  now  that  we  have  the  fulleil  evidence  of  his  re- 
furredion,  we  have  therein  a  plain,  public,  and  prac- 
tical declaration  froni  heaven,  that  '*  the  Lord  is  well 
*'  pleafed  for  his  righteoufnefs  fake,  as  having  magni- 
**  fied  the  law  and  made  it  honourable."  He  is  well 
pleafed  v/ith  him  as  your  furety,  believer,  well  plea- 
fed  with  the  faithful  payment  that  he  made  of  your 
ranfom,  and  well  pleafed  with  you  through  him.  Of 
all  this  you  may  be  firmly  affured ;  and  of  all  you 
may  boldly  take  the  comfort,  when  you  conlider, 
that  the  grave  is  only  "  the  place  where  the  Lord 
"  lay." 

Thirdly^  The  words  import,  that  it  may  be  of  lin- 
gular ufe  and  advantage  to  a  drooping  and  difconfo- 
late  difciple,  to  take  a  view  of  the  grave  of  a  rifen 
Saviour.  It  was,  doubtlefs,  beeaufe  he  knew  it  might 

be 


A  Look  into  the  Grave  of  Chriji.  463 

be  of  advantage  to  them,  that  the  angel  invited  thefe 
women  to  take  fuch  a  look.  We  have  no  opportu- 
nity now  to  look  into  the  grave  of  Chrift  with  the 
bodilj  eye  ;  at  leaft  in  this  part  of  the  Vv^orld.  And 
it  is  but  a  vain  and  foolifh  fuperftition,  in  fome  who 
call  themfelves  Chriflians,  by  which  they  are  excited 
to  undertake  long  and  tedious  pilgrimages,  to  fee  a 
place,  concerning  which  no  perfon  can  certainly  tell 
whether  it  be  the  grave  of  Chrift  or  not.  But  even 
we  have  an  opportunity  to  look  into  his  grave  by 
faith.  And  fuch  a  light  may  be  of  infinitely  more 
ufe  to  us,  than  if  we  could  look  into  it  with  the 
eyes  of  our  bodies.  Yea,  we  may  look  into  it  with 
the  eye  of  reafon ;  and  this  may  be  a  happy  mean  of 
confirming  and  ftrengthening  our  faith.  We  have 
not  only  the  teftimony  of  God,  in  his  word,  that  the 
grave  of  Chrift  is  empty ;  we  have  alfo  the  fulleft  and 
moft  authentic  rational  evidence  of  the  fame  truth  ; 
fuch  as  may  abundantly  fatisfy  any  impartial  enqui- 
rer. And,  if  all  this  is  not  enough,  God  has  even  gi- 
ven us  more  :  having  inftituted  a  method  by  which 
the  fame  truth  is  evidently  reprefented,  even  to  our 
outward  fenfes,  by  proper  iigns  and  fymbols.  In  the 
facrament  of  the  Lord's  fupper,  we  have  a  fymbolical 
reprefentation  of  the  death  of  Chrift.  And  in  the 
Chriftian  Sabbath,  we  have  a  fenfible  commemoration 
of  his  refurredion  once  every  week.  Thus  our  out- 
ward fenfes  are,  in  a  manner,  called  to  witnefs,  both 
that  Chrift  lay  in  the  grave,  and  that  his  grave  is  now 
empty.  When  we  are  allowed  to  eat  the  Lord's  Sup- 
per upon  the  Lord's  day,  God  is  calling  us,  as  the  an- 
gel called  thefe  women,  to  come,  and  "  fee  the  place 
"  where  the  Lord  lay.''     And  the  fight  will  afford 

us 


464  ^  Look  into  the  Grave  qfChrlfti 

lis,  not  only  a  proper,  but  an  ufeful  fubjec^  of  medi- 
tation and  contemplation ;  both  at  the  Lord's  table 
and  afterwards. 

If  it  be  afked  what  advantage  we  may  reap  from 
fuch  a  light?  We  anfwer,  much  every  way.  It  is  im-- 
poflible  for  us  to  tell  hoW  much.  Even  through  e- 
ternity,  Chriftian,  you  Ihall  enjoy  a  fatisfadlion,  of 
which,  in  your  prefent  ftate  of  mortality,  you  can 
form  no  conception,  in  the  contemplation  of  the  death 
and  refurredlion'of  Chrift.;  or  in  looking  into  his  emp- 
ty grave.  And  eternity  will  be  fpent  in  recounting, 
to  the  praife  of  divine  grace,  the  advantages  that  ac- 
crue to  you  from  thofe  happy  events.  I  fhall  only 
mention  the  few  following  things,  as  fo  many  mo- 
tives to  excite  you  to  take  home  to  yourfelves  the  an- 
gel's invitation,  and  to  endeavour  a  compliance  with 
it,  both  now  and  on  all  proper  occaiions  hereafter. 

I.  It  will  be  a  h^ppy  mean  of  bringing  you  lin- 
cerely  to  mourn  for  fin.  What  was  it  that  brought 
the  Lord  of  glory  to  the  filent  grave  ?,  Nothing  was 
the  procuring  caufe  of  it  but  fin.  And  your  fins  had 
as  much  influence,  in  this  matter,  as  thofe  of  any  o- 
ther.  Can  there  be  a  confideration  more  powerful, 
to  draw  tears  of  gofpel-fprrow  from  the  hardeft  heart? 
When  you  look  upon  him  whom  you,  by  your  fin, 
have  pierced,  have  killed  and  buried,  can  you  choofe 
hnt  mourn  for  him  P  Our  Nev^  Tefl:ament  pafibver, 
this  feaft  which  we  are  met  to  celebrate,  mull  be  ea- 
ten with  bitter  herbs  \  i.  e.  with  gofpel-humihation, 
and  forrow  for  fin.  Thefe  herbs  are  to  be  gathered 
in  the  grave  of  Chrifl.  And  therefore,  if  you  would 
be  furniflied  with  them,  and  fo  be  in  cafe  to  join  ac- 
ceptably 


A  Look  into  the  Grave  ofChriJl.  465 

ceptably  in  the  work  of  the  day,  "  Come,  fee  the 
"  place  where  the  Lord  lay.'* 

•2.  It  will  be  a  mean  of  llrengthening  and  conhrm- 
ing  your  faith.  Thefe  two  gxt^ilfads,  the  death  and 
refm-redlion  of  Chrift,  are  the  two  main  hinges  upon 
which  all  Chrillianity  turns;  both  the  fpeculative  and 
the  pradlical  parts  of  it.  If  Chrift  really  died  and 
rofe  again,  then  he  muft  be  the  Son  of  God,  and  the 
Saviour  of  the  world.  Every  dodrine  that  he  deli- 
vered, every  gracious  promife  that  he  publiflied,  ana, 
in  general,  every  word  that  he  fpake,  or  is  now  fpeak- 
ing,  muft  be  the  truth  of  God  :  Chriftianity  muft  be 
the  religion  of  God ;  and  Chriftians  muft  have  all  good 
to  hope  for  at  God's  hand.  But  if  thefe  fads  never 
exifted,  our  faith  is  vain,  and  we  are  "  of  all  men  the 
"  moft  miferable."  By  looking  into  the  grave  of 
Chrift,  therefore,  you  may  have  your  faith  in  the 
whole  divine  teftimony  confirmed ;  and  be  enabled 
to  "  fet  to  your  feal  that  God  is  true,"  while  God  feals 
his  word  to  you  by  the  facrament.  Without  this 
your  communicating  will  be  among  your  greateft 
fins.  And  in  proportion  as  this  is  your  attainment, 
your  work  will  both  be  acceptable  to  God,  and  pro- 
fitable to  yourfelf,  on  this  and  every  fimilar  occalion. 
If,  then,  you  would  feed,  by  faith,  upon  the  flefli  and 
blood  of  the  Son  of  God,  "  Come,  fee  the  place  where 
"  the  Lord  lay." 

3.  It  will  be  a  mean  of  exciting  your  love  to  Chrift, 
and  kindling  it  into  fuch  a  flame  as  many  waters  /ball 
not  quench,  nor  all  floods  be  able  to  drown.  Here 
you  fiiall  fee  the  love  of  Chrift  prevailing  over  death 
itfelf ;  you  ftiall  be  convinced  that  his  "  jealoufy  was 
"  cruel  as  the  grave."  You  will  fee  his  love,  not  on- 
ly bringing  him  to  a  houfe  of  clay,  but  laying  him 

Vol.  1.  -  G  g  *  down 


466  A  Look  into  the  Grave  of  Chrijl. 

down  a  mangled  carcafe  in  a  filent  grave.  You  will 
fee  the  fame  love  triumphing  over  death  and  the 
grave.  While  you  fee  him  dying  of  love  to  you, 
you  fhall  likewife  fee  him  rifmg  out  of  the  tomb ;  flia- 
king  off  the  bands  of  death,  and  buriling  the  iron 
gates  of  the  grave,  that  he  might  communicate  to  you 
the  fruits  of  his  love.  And  while  you  enjoy  fuch  a 
light,  can  it  be  pollible  for  you  to  refrain  from  loving 
him ;  or  even  from  loving  all  thofe  who  were  joined 
with  you,  as  objeds  of  his  all-conquering  love  ?  Let 
all  who  are  complaining  of  the  coldnefs  of  their  love, 
or  delirous  to  keep  this  love-feaft  in  the  regular  exer- 
cife  of  that  grace,  be  concerned  now^  to  come^  and  "  fee 
"  the  place  where  the  Lord  lay," 

4.  It  will  be  the  moil  effeifLual  mean  of  Itrengthening 
you  againfi  the  fears  of  death ;  and  reconciling  you 
to  go  down,  wdien  God  fhall  call  you,  to  that  honfe 
of  Jilence.     Nothing  tends   more  to  render  a  perfon 
liftlefs  in  every  duty,  and  to  keep  him  under  conti- 
nual bondage  and  oppreffion  of  fpirit,  than  immode- 
rate fear  of  death.  And  all  the  arguments  that  either 
reafon  or  revelation  can  furnifn  v/ill  not  be  half  lb 
powerful,  to  fortify  you  againd  fuch  fear,  as  an  atten- 
tive look  into  the  empty  grave  of  Chrift.     There  you 
fnall  fee  death  unftinged  and  difarmed ;  the  grave 
foftened  and  warmed  for  your  reception,  being  lined 
with  the  grave-clothes  of  Chrill;  the  head  of  the  my- 
llical  body  rifen  from  the  dead,  and  a  happy  refurrec- 
tion  thereby  fecured  to  all  the  members  in  due  time; 
and  to  you  among  the  reft.     If,  therefore,  there  is  a- 
ny  perfon  in  this  aifembly,   who  has  been  "  all  his 
"  lifetime  fubjecl  to  bondage  through  fear  of  death  ;'^ 
or  any  who  would  wifli  to  encounter  that  king  oftcr-- 
rors  wath  undaunted  boldnefs,  and  even  with  a  fong. 
'  ■   ■  ■        .  of 


A  Look  into  the  Grave  of  Chrijl.  467 

of  heavenly  joy  and  triumph  in  his  mouth?  Let  fuch 
an  one,  whether  he  be  faint  or  finner,  whether  an  in- 
tended communicant,  or  whatever  elfe  he  be,  hearken 
to  the  invitation  of  an  angel  from  heaven ;  and  come 
forward,  in  the  exercife  of  faith,  to  "  fee  the  place 
"  where  the  Lord  lay  " 

We  are  now  to  conclude  with  fome  improvement 
of  the  fubjed:.  And  here  w^  propofe  not  to  iniift. 
Let  us  only  fpend  a  few  moments,  agreeably  to  the 
invitation  in  the  text,  in  looking  into  the  grave  of  the 
Lord  Chrill ;  and  there  we  fhall  clearly  difcern  the 
follov/ing  things. 

I.  A  fure  and  undeniable  proof  of  the  fupreme 
Deity  of  our  Lord  Jefus  Chriil.  He  was,  indeed, 
"  declared  to  be  the  Son  of  God  with  power,  by  his 
*'  refurredion  from  the  dead."  If  he  had  continued 
in  the  grave,  all  the  world  mufl  have  confidered  him 
as  an  impoftor.  But  fince  *'  he  is  not  here,  being  ri- 
*'  fen  as  he  faid,"  all  that  muft  needs  be  true,  of  which 
his  refurredion  was  intended  as  a  proof.  He  had  o- 
penly  declared  himfclf  to  be  the  Son  of  God;  he  had 
claimed  a  perfedl  equality  with  the  Father ;  and  he 
had  referred  his  enemies,  for  a  proof  of  this,  to  his  ri- 
ling from  the  dead,  in  conformity  to  "  the  lign  of  the 
*'  prophet  Jonas."  He  rofe  accordingly  from  the 
dead ;  and  as  fuch  an  event  undoubtedly  furpaifed 
the  power  of  nature,  it  muft  have  been  accompliihedby 
the  power  of  God.  Either,  therefore,  Chrift  is  what 
he  declared  himfelf  to  be,  or  God  has  exerted  his  om- 
nipotence for  the  confirmation  of  the  molt  infamous 
impollure.  To  fuppofe  the  lalf ,  would  be  the  highefl 
degree  of  blafphemy;  and  therefore,  the  firil  muft 
G  g  2  needs 


468  A  Look  into  the  Grave  ofChriJl, 

needs  be  the  truth.  Here  then  is  the  ftrongell  proof 
that  God  could  give  from  heaven,  that  Chrift  is  his 
'*  beloved  Son,  in  whom  he  is  well  pleafed  ;"  and  that 
the  whole  fyflem  of  religion,  of  which  Chrift  is  the 
author,  has  God's  higheft  approbation :  whatever  is 
argued  to  the  contrary,  by  Jews,  Arians,  Deifts,  So- 
cinians,  or  any  other  clafs  of  men.  All  fuch  perfons 
might  be  clearly  convinced  of  their  error,  if  they 
would  but  look  attentively  into  *'  the  place  where  the 
"  Lord  lay." 

2.  A  full  fecurity  that  the  Lord  is  alive,  to  die  no 
more.    When  Lazarus  was  raifed,  he  came  forth  with 
all  his  grave-clothes  about  him ;  becaufe  he  was  to 
need  them  again  in  a  little,  when  he  fhould  return  to 
that  hlent  manlion.     But  our  Lord's  grave-clothes 
were  left  behind  him,  as  an  evidence  that  he  was  ne- 
ver to  have  any  further  occafion  for  them.     Being 
himfelf  above  all  poflibility  of  dying  a  fecond  time, 
he  left  his  clothes  in  the  tomb,  as  it  were  to  foften 
that  dreary  bed  for  the  members  of  his  my ftical  body, 
who  ihould  defcend  into  it  after  him.     Nor  was  it 
without  reafon,  that  the  napkin  w^hich  was  about  his 
head  was  not  lying  with  the  reft  of  the  linen-clothes. 
The  napkin  was  wrapped  up,  and  laid  by  in  a  place 
by  itfelf,  feemingly  to  intimate,  that  the  Head  of  the 
myftical  body  v/as  no  more  to  lie  in  a  grave.     The 
napkin  was  of  no  more  ufe.  But  the  reft  of  the  clothes 
lay  along  in  the  grave,  ready,  as  it  were,  to  receive, 
and  be  WTapped  about  the  members  of  the  body,  when 
they  fliould  come  to  tliat  place.  This  you  may  be  fure 
of,  that  though  Chrift  "  w-as  dead,  he  is  now  alive ; 
"  and  behold  he  liveth  for  evermore.     Amen.     And 
''  hath  the  keys  of  hell  and  death."     Your  time  w^ill 

quickly 


A  Look  into  the  Grave  of  Chrift.  469 

quickly  come  to  die.  Your  nearell  relations,  and  the 
beft  friends  that  you  have  in  this  world,  may  die  be- 
fore yoM,  and  leave  you  mourning  and  difconfolate  ; 
but  in  him  you  have  *'  a  friend  that  llicketh  clofer 
*'  than  a  brother;"  a  friend  that  you  may  be  fure  fhall 
never  die. 

3.  An  awful  view  of  the  evil  nature  of  fin  ;  and  of 
the  rigour  and  fe verity  of  divine  juflice.     That  muft 
needs  be  an  *'  evil  thing  and  a  bitter,"  which  brought 
the  Son  of  God  into  a  grave.     And  furely  that  mud 
be  a  God  of  flricl  and  inflexible  juflice,  who  fpared 
not  his  own  beloved  Son,  when  clothed  with  imputed 
guilt ;  but  ilruck  that  blow,  without  relenting,  which 
laid  him  a  breathlefs  corpfe  in  this  grave.     O  iinner ! 
beware  of  trifling  v/ith  fuch  a  Being.     If  he  fpared 
not  his  own  Son,  how  Ihall  he  fpare  you?    If  guilt 
imputed  was  puniflied  in  fueh  a  manner,  what  (hall 
be  the  effed  of  your  own  guilt,  when  punilhed  in 
your  own  perfon  .^    If  theft  things  were  done  in  the 
green  tree,  what  fhall  be  done  in  the  dry?  As  to  you 
who  are  the  friends  of  Chrift,  can  you  but  hate  that 
abominable  thing  which  had  fuch  efleds  upon  him, 
whom  you  prefer  to  all  other  beloveds  ?     Oh,  then, 
mourn  deeply  on  account  of  it.     Be  ever  on  your 
guard  againfl:  it.     Refifl:  all  temptations  to  it.     Efpe- 
cially  beware  of  doing  what  you  can,  by  unbelief  or 
unworthy  commuriicatinfj,  to  bring  him  back  again 
to  1-15  grave.    By  chefe  Acs,  you  become  art  and  part 
with  thofe  who  were  his  murderers.    You  crucify  him 
to  yourfelves  afrefli,  and  put  him  to  an  open  fliame. 

4.  Here  we  may  fee  the  infufficiency  and  uielefl[- 
nefs  of  all  our  ov.^n  righteoufnelles,  in  the  matter  cf 
our  juflification  before  God.  Why  is  it,  g(^fpel-hearer, 

that 


4  70  A  Look  in  to  the  -  Grave  of  Cbrift, 

that  vou  will  ilill  go  about  to  eilablifn  a  righteouf- 
iiefs  of  your  own,  not  fabmitting  unto  the  righte- 
oufnefs  of  God  ?  Had  any  righteoufnefs  of  yours  been 
fafiicient  to  fatisfy  divine  juilice,  why  (liould  the  Son 
of  God  have  been  brought  to  the  grave  ?  And  if  he 
has  wrought  a  law-biding  righteoufnefs,  why  fhould 
you  attempt  to  bring  your  own  ragged  righteoufnefs 
along  with  it.  Can  this  new  and  perfect  garment  be 
the  better  for  being  patched  with  your  tattered  fhreds  ? 
Nay.  Be  not  deceived.  You  mult  cither  depend 
folely  upon  Chrift's  righteoufnefs,  and  be  dealt  with 
according  to  it ;  or  you  muft  fland  folely  upon  the 
footing  of  your  own  righteoufnefs.  If  you  choofe  the 
lad,  you  muft  be  dealt  vvith,  not  according  to  the  e- 
liimation  that  you  put  upon  it;  but  according  to  the 
value  that  it  bears  in  the  light  of  God.  And,  inftead 
of  procuring  you  any  good  at  God's  hand,  your  righ- 
teoufnefs will  be  the  principal  ground  of  yoiu'  aggra- 
vated condemnation. 

5.  In  the  grave  of  Chrift  we  may  fee  the  curfe  of 
the  broken  law  buried  ;  and  the  wrath  of  God  finally 
Lind  efieclually  appeafed,  in  relation  to  every  one  who 
enjoys  an  interell  in  a  rifen  and  glorified  Redeemer. 
Often  are  the  people  of  God  afraid  of  falling  under 
the  curfe,  on  account  of  the  many  fins  of  which  they 
are  confcious.  And  often  does  this  fear  keep  them 
at  a  difianc^,  not  only  from  thofe  privileges  that  they 
ought  to  improve  as  their  own,  but  alio  from  thofe 
duties,  by  which  they  Ihould  glorify  God  on  the  earth. 
It  is  very  probable  that  fome  Chrifliians  in  this  afiem- 
bly  may  be  prefently  labouring  under  fuch  fears ; 
and  by  that  means  hentating  whether  they  fliall  ven- 
ture forward  to  the  Lord's  table  cr  net.     But  if  you 

.  look 


A  Look  into  the  Grave  ofCbrijl.  471 

look  into  the  grave  of  Chrift,  you  Hiall  there  fee  all 
the  arrows  of  divine  v/rath  lie  blunted,  having  been 
fpent  upon  him ;  and  the  curie  of  the  law  aboliihed, 
having  been  fully  executed  upon  your  Surety.  And 
now  "  there  is  no  condemnation  to  you  w^ho  are  in 
*'  Chrift  Jefus."  Say  not,  '  Alas !  I  could  believe  all 
*  this,  and  take  comfort  from  it,  if  I  were  fure  of  my 
'  interefc  in  Chrift,  in  his  death  and  refurreclion.  But 
'  it  is  not  fo  with  me.'  Whatever  your  condition  be, 
you  may  be  fure  you  have  a  prefent  accefs  to  him. 
''  And  him  that  cometh  to  him  he  will  in  no  v^^ife  call 
"  out."  Chrifh  and  his  righteoufnefs  are  now  exhi- 
bited to  you  by  God's  authority.  And,  in  the  way 
of  prefently  receiving  him,  you  fiiall  be  as  much  fe- 
cured  againft  wrath  and  the  curie  as.Chrill  himfelf  is; 
and  as  fully  entitled  to  all  the  benefits,  both  of  grace 
and  glory,  as  any  faint  in  heaven. 

6.  Here  Vv^e  may  fee  death  itfeif  lie  buried  ;  fo  that 
none  of  the  followers  of  Chrift  have  any  reafon  to  be 
afraid  of  that  laft  enemy.  No  doubt,  it  is  an  awful 
and  filemn  paiTage  betw^een  the  two  worlds.  It  muft 
be  a  ferious  matter  to  die,  both  to  Hunts  and  llnncrs. 
The  diiiblution  of  nature  muft  needs  be  fliocking  to 
nature.  The  ftep  betw^een  time  and  eteiTiity  is  the 
moil:  important  in  our  whole  journey.  And  no  per- 
fon,  who  is  capable  of  a  ferious  thought,  can  look  up- 
on it  as  a  light  thing  to  lay  dovvn  the  body,  which  is 
one  half  of  the  perfon,  in  the  duft,  to  enter  into  a 
world  of  difembodied  fpirits,  and  upon  an  eternal  and 
unalterable  eftate.  But  you  may  think  of  all  thefe 
things  without  any  fach  fear  as  may  render  you  'unilt 
for  your  duty,  if  you  duly  attend  to  the  death  and 
reiurrcdion  of  ChrjU.     Then  yoi:  may  .be  convinced 

that 


\ 


47^  -^  Look  into  the  Grave  ofChriJl, 

that  yours  is  no  death,  compared  with  the  death  of 
Chrift.  Of  all  the  myftical  body,  it  was  only  Chriji 
the  head  of  the  body  that  died  in  a  proper  fenfe.  Ymi 
have  only  "  the  valley  of  the  fhadow  of  death  to  pafs 
"  through ;  and  even  there  you  have  no  evil  to  fear." 
You  have  the  fulleft  fecurity,  both  for  a  happy  land- 
ing to  your  foul,  in  Immanuers  country,  and  for  a 
happy  refurreclion  of  your  body  in  due  time.  Be  con- 
cerned, therefore,  at  what  time  foever  God  calls,  you 
to  go  down  to  the  grave,  to  follow  the  call  without 
difmay,  confidering,  that  he  only  fays  to  you,  as  the 
angel  to  the  women  in  this  text,  "  Come,  fee  the 
"  place  where  the  Lord  lay." 

7.  In  a  word,  we  may,  by  looking  into  the  grave  of 
Chriil,  fee  what  is  proper  exercife  on  a  high  com- 
munion Sabbath;  both  for  faints  and  linners,for  com- 
municants and  fpedators. 

As  for  you,  Chriilians,  efpecially  fuch  of  you  as  have 
tok<ins  of  admiffion  to  the  Lord*s  table ;  your  duty, 
as  fuggefted  by  this  wonderful  fight,  is,  to  adore  and 
admire  the  riches  of  divine  love  and  grace,  manifelt- 
ed  in  Chriil's  defcending  into  a  grave  for  you;  to  ce, 
lebrate  the  praifes  of  that  love,  in  fongs  of  deliver- 
ance ;  and  chearfully  to  contribute  your  mite,  to  keep 
up  the  remembrance  of  it.  You  fhould  look  upon 
Chriil's  empty  grave  as  your  ample  fecurity  for  all 
fuch  communications  of  his  love  as  are  ncceflary'for 
you,  on  this,  or  on  any  ether  occafion.  God  "  raifed 
"  him  up  from  the  dead  and  gave  him  glory,  that 
"  your  faith  and  hope  might  be  in  God."  And,  if 
you  fuffer  your  faith  in  the  promife  of  God  to  flag,  or 
your  hope  to  languifli ;  you,  in  fo  far  defeat  the  de- 
lign  of  his  rcfurredion ;  while  you  a6l  in  the  fame 

manner 


J.  Look  into  the  Grave  ofCbriJl,  473 

manner  as  you  might  have  been  fappofed  to  have  done, 
if  he  had  been  flill  in  the  grave.  In  a  fpecial  manner, 
be  concerned  to  go  forward  to  his  table  in  the  faith 
of  enjoying  a  meeting  with  him.  This  angel  told 
thefe  women,  and  deiired  them  to  tell  the  other  dif- 
ciples,that  Chriil:,  being  rifen,w^ould  "  go  before  them 
"  into  Gahle-,  and  there  JJjould  tbey  fee  him."  In 
like  manner,  we  are  warranted  to  tell  you,  that,  being 
''-  rifen  as  he  faid,"  he  goeth  before  you  to  his  folemn 
ordinances;  and  there  fiiall  you  have  an  opportunity 
to  fee  him.  The  v/ords  of  the  angel,  in  the  begiil- 
ning  of  this  verfe,  may  be  inverted,  in  relation  to  this 
matter.  He  really  is  here,  in  this  houfe,  in  this  alTem- 
bly,  in  thefe  ordinances  of  his  own  appointment :  "  He 
"  is  here,  for  he  is  rifen  as  he  faid ;"  and,  that  you 
may  be  confirmed  in  your  faith  of  this,  *'  Come,  fee 
^'  the  place  where  the  Lord  lay." 

With  regard  to  you  who  are  Grangers  to  Chriil, 
though  you  may  be  fpectators  in  the  folemn  w^ork  of 
the  day,  you  reje6l  your  own  mercy  if  you  are  idle 
fpeclators  v/here  you  now  ftand,  at  the  mouth  of  the 
grave  of  Chrift.  Come,  therefore,  and  take  a  view  of 
that  low  condition  to  which  the  Son  of  God  was  re- 
duced, when  he  bare  the  fins  of  many ;  and  think 
how  you  Will  bear  the  fame  wrath  through  an  endlef'^ 
eternity.  If  you  would  efcape  that  dreadful  doom,- 
flee  fpeedily,  by  an  appropriating  faith,  to  a  rifen  Lord, 
v/hom  "  God  has  exalted  a  Prince  and  a  Saviour,  to 
"  give  repentance  to  you,  and  a  free  remiilion  of  all 
''your  fms."  He  that  defcended  into  the  grave,  that 
fmners  might  have  accefs  to  falvation  through  him, 
cannot  be  unwilling  to  beflow  it  upon  any  perfon  that 
apphes  to  him  for  it..     Nay ;  he  is  both  "  able  and 

VoL.L  H  h  *         "  willing 


474  ^  ^^^^  ^^^^  ^^^  Grave  of  Chrijl, 

"  wiUing  to  fave  to  the  very  uttermoft  all  that  come 
"  unto  God  by  hmi ;  feeing  he  ever  liveth,  to  make 
"  interceilion  for  them."  Come  then,  as  you  love 
your  nximortal  fouls,  Oh!  *'  Come,  and  fee  the  place 
"  where  the  Lord  lay."  Come,  and  take  a  view  of 
him,  by  faith,  as  llain  and  laid  in  this  grave  for  your 
iin,  and  as  "  raifed  again  for  ro?/r  juflification."  Come, 
fee  him  as  he  difcovers  himfelf  to  you  in  the  "ordinan- 
ces of  his  grace,  in  all  the  glory  of  his  exalted  cha- 
racter. Come  to  him  for  all  that  you  need ;  and 
"  out  of  his  fulnefs  receive,  even  grace  for  grace." 
Then  it  is  but  a  little,  when  he  will  "  come  again  and 
"  receive  you  to  himfelf;"  that  after  you  have  conti- 
TAied  a  while  in  the  place  where  he  lay,  you  may  alfo 
fit  upon  the  throne  where  he  now  fits ;  that  wher^ 
fie  is,  there  you  may  he  alfo. 

Amen.     Even  fo  come,  Lord  Jefus, 


END  OF. THE  FIRST  VOLUMi:. 


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